Chapter 29: Chazaras Hashatz^[1]

1. Having a Minyan:
2. How many people must Daven Shemoneh Esrei together?^[2]

Six people who Davened Shemoneh Esrei together: In order to be obligated in the recital of Chazaras Hashatz, six people have to have Davened Shemoneh Esrei together.

May Chazaras Hashatz be recited if only five people Davened together?^[3] In the event that Shemoneh Esrei was Davened with less than six people, it is nevertheless permitted for the Chazan to recite the repetition for the sake of the Kedusha. (Nevertheless, it is not considered that the congregation has Davened with a Minyan, and the above repetition does not have the status of a regular Chazaras Hashatz.) However, initially in such a case, instead of Davening Shemoneh Esrei in silent and then repeating Shemoneh Esrei for the sake of the Kedusha, the Chazan is to Daven his silent Shemoneh Esrei aloud until after Kedusha and then recite the remainder of Shemoneh Esrei in silent.

1. How many people are needed to answer for Chazaras Hashatz?^[4]

Nine people: The Chazan must wait until there are nine people who can listen and answer Amen prior to beginning Chazaras Hashatz, otherwise his blessings are close to be considered to being said in vain.

Those who are still in middle of Davening: If there are not nine people available who can listen and answer Amen, such as if some of the people are still in middle of Shemoneh Esrei, or are in middle of Birchas Shema/Shema, then they do not join as part of the required nine, and one must wait for them to finish Shemoneh Esrei or have someone else who can answer to join the Minyan.

Chazan having in mind to Daven as a Tefilas Nedava: In the event that there are nine people who are technically available to listen and answer but one is worried that they may not do so, then the Chazan is to have in mind that his prayer will be a Tefilas Nedava, if there are not nine people listening and answering. This, however, does not work for the repetition of Shabbos, Yom Tov, and Musaf Shemoneh Esrei, in which case a Nedava cannot be prayed.

1. Accidentally began without a Minyan:^[5]

If one accidentally started Chazaras Hashatz without a Minyan and then a tenth man arrived, he is to restart from the beginning.

1. Lost Minyan in middle:^[6]

Whenever one began Chazaras Hashatz with a Minyan and a person then left and broke the Minyan, thus leaving less than  ten men in the room, then if majority of the Minyan still remains [i.e. 6 people] then one may continue until the end of Chazaras Hashatz, and the half Kaddish said afterwards, as well as the full Kaddish recited after Uva Letziyon. However, in such a case the Kohanim do not perform Nesias Kapayim. Likewise, the Torah may not be read.

Lost Minyan before start of Chazaras Hashatz:^[7] If one began Shemoneh Esrei with a Minyan, and then lost the Minyan before Chazaras Hashatz, then one may not recite Chazaras Hashatz and Kaddish Tiskabel may not be recited afterwards [although one may recite half Kaddish afterwards].

When to begin Chazaras Hashatz:

2. Waiting for the time it takes to walk four cubits:^[8]

The custom is for the Chazan to wait after having taken three steps back from his silent Shemoneh Esrei for the amount of time it takes to walk four cubits and only then to return to his place.

1. Waiting for the congregation to conclude the prayer:

The Chazan should not begin to recite Chazaras Hashatz until the congregation has concluded their prayer. One must wait until at least nine people are able to answer for the repetition, as stated above.

1. Waiting for the Rav to finish Shemoneh Esrei:^[9]

It is customary for the Chazan to wait until the Rav of the community finishes his Shemoneh Esrei for him to begin Chazaras Hashatz. If there is no Rav of the community in the Minyan, then he is to wait until an individual who Davens one word at a time to finish his Shemoneh Esrei, in order so he can recite Kedusha with the congregation. In the event that the person is taking too long, then there is no need to wait for him.

3. Talking between the silent prayer and Chazaras Hashatz:^[10]

There is no prohibition for the Chazan or congregation to speak of matters relating to the prayer and its needs [such as to answer Amen Yihei Shmei Raba and the like] between the silent Shemoneh Esrei and the repetition. Thus, if one chooses, he may recite Tehillim. However, it is forbidden to deal with other matters until after Nefilas Apayim, as explained in 131:1. However, there is no need to avoid reciting a short amount of speech.

4. Who can be Chazan

See Chapter 14 for the general details of who may be a Chazan!

1. Being Chazan for Chazaras Hashatz if one has yet to Daven silently:^[11]

An individual may be Chazan for Chazaras Hashatz even if he has yet to Daven his silent Shemoneh Esrei. This can occur if he was behind the minyan, and reached Shemoneh Esrei when they finished, and they need him to be Chazan in order to have nine answers. In such a case, he must take three steps back at the conclusion of his Shemoneh Esrei^[12] and say Elokaiy Netzor and Oseh Shalom.^[13]

1. Being Chazan for Chazaras Hashatz a second time:^[14]

Even if an individual has already prayed his silent Shemoneh Esrei, and was Chazan for Chazaras Hashatz for another Minyan, nevertheless he may be Chazan to recite Chazaras Hashatz for a second Minyan, such as if he is the only one who knows how to do so.

Laws for the Chazan:

5. The verse of “Adono-y Sefasaiy Tiftach”:^[15]

When the Chazan repeats Shemoneh Esrei aloud, he must first say the verse of Adono-y Sifasaiy Tiftach.  This verse is said quietly by the Chazan [and only then does he begin the repetition aloud]. 

1. Chazan taking three steps back and forwards before starting Chazaras Hashatz:^[16]

In the event that the Chazan walked around between his completion of his private Shemoneh Esrei and his start of Chazaras Hashatz, [such as if after he took three steps back at the end of his private Shemoneh Esrei he then took three steps forwards and walked around or sat down waiting to begin Chazaras Hashatz] then he is to take three steps back and forwards again prior to beginning Chazaras Hashatz. However, in the event that the Chazan did not walk around between his completion of his private Shemoneh Esrei and his start of Chazaras Hashatz, then he does not need to take three steps back and forwards again prior to beginning Chazaras Hashatz, and rather he can suffice with simply taking three steps back up after he finishes his private Shemoneh Esrei and then right away begin Chazaras Hashatz. Alternatively, one can take three steps back up and simply remain waiting in that position until he is ready to start Chazaras Hashatz.

1. The speed of Chazaras Hashatz:^[17]

Included in the definition and prohibition of an Amen Yesoma is that one may not answer Amen to a blessing if the person who said the blessing has already begun the next blessing. Thus, once the Chazan by Chazaras Hashatz begins the first word of Baruch by the next blessing in his repetition, it becomes forbidden for the congregation to answer Amen. Accordingly, it is an obligation upon the Chazan to make an interval between his conclusion of a blessing, and the start of the next blessing, in order so majority of the congregation can answer Amen prior to him beginning the next blessing. [In other words, he should not begin the next blessing until the congregation has finished answering Amen.] Unfortunately, due to our great sins, many people stumble in this, as when they Daven for the Amud, they quickly begin saying the next blessing immediately after concluding the previous blessing, and do not wait at all in between.

1. Saying Modim:^[18]

The entire Modim is to be recited out loud by the Chazan.

1. Movements of head during Birchas Kohanim:

Movements during the saying of Elokeinu: The Zohar states that when the Chazan recites “Yivarechicha Hashem” he should turn his face to the Heichal; by the word “ViYishmirecha” he should turn to his right; by the words “Yaer Hashem” he should face the Heichal; by the words Panav Eilecha Vichuneka he should face his left. [Practically, however, the Chabad custom is as follows: In the first verse, the Chazan inclines his head as follows: (a) he bows to the right when saying Yivarechicha; (b) he faces right, but with his head erect, when saying Hashem; and (c) he bows forward when saying Viyishmirecha. When reading the second verse: (a) he bows to the left when saying Yaer; (b) he faces left, but with head erect, when saying Hashem; (c) he bows to the left when saying Panav and Eilecha; (d) he bows forward when saying Vichunecka. When reading the third verse: (a) he bows forward when saying Yisa; (b) he faces ahead, but with head erect, when saying Hashem; (c) he bows forward when saying Panav and Eilecha; (e) he bows to the right when saying Viyasem; (f) he bows to the left when saying Lecha; and (g) he bows his head forward when saying Shalom.]

Movements during Nesias Kapayim: If one is a Chazan in a Minyan that is performing Nesias Kapayim, the movements follow the same movements that are done by the congregation during Nesias Kapayim.

Movements for Chazan by Elokeinu, when no Nesias Kapayim

1. Saying Yihiyu Leratzon at the end of Chazaras Hashatz:^[19]

The Chazan is to recite the verse of Yehiyu Leratzon at the conclusion of his repetition.

1. Elokaiy Netzor:^[20]

The Chazan does not recite Elokaiy Netzor at the conclusion of the repetition, unless he did not Daven a silent Shemoneh Esrei prior to saying the repetition, or he made an error in his private prayer which required it to be repeated.

1. Taking three steps back:^[21]

There is no need for the Chazan to take three steps back at the conclusion of the repetition, as he will be taking three steps back upon reciting the complete Kaddish. The exception to this however is in the case that he did not Daven a silent Shemoneh Esrei prior to saying the repetition, or he made an error in his private prayer which required it to be repeated, in which case he must take three steps back. Some write that if another person will be taking over the Chazan for Ashrei-Uva Letziyon, then he is to take three steps back at the conclusion of his repetition.

1. Chazan who lost his ability to continue:^[22]

If a Chazan suddenly becomes incapable of continuing the repetition for whatever reason, then another person is to take him over. He is to start from the beginning of the blessing that the Chazan stopped in. If this occurred in middle of the first three or last three blessings, then he is to begin from the start of that set of three blessings.

1. Chazan made mistake:^[23]

If the Chazzan made a mistake in Chazaras Hashatz, then by any mistake that we require a person to repeat Shemoneh Esrei or go back, we also require the Chazan to repeat Chazaras Hashatz, or go back if he remembers in the middle. The one exception to this is if he forgot to recite Yaleh Veyavo on Rosh Chodesh, or Shabbos and Yom Tov, in which we rule that if he already completed his Shemoneh Esrei then he is not to repeat Chazaras Hashatz, and is rather to rely on the Musaf prayer. If, however, he remembered in middle prior to concluding the repetition, then he needs to go back to Ritzei, or the middle blessing of Shabbos and Yom Tov.

Chazan forgot Hamelech Hakadosh: If the Chazan forgot to say Hamelech Hakadosh by Aseres Yimei Teshuvah, then he is required to repeat from the beginning of Shemoneh Esrei, just as is the law for an individual. In such a case Kedusha is to be repeated.

Chazan forgot Aneinu:^[24] If the Chazan forgot to say Aneinu in his repetition he has nevertheless fulfilled his obligation. If he remembered prior to reciting Hashem’s name in the blessing of Rifaeinu then he is to go back and recite it and then repeat from Rifaeinu. If he already recited Hashem’s name in the end blessing of Rifaeinu then he may not go back and say it and is rather to recite Aneinu in Shomeia Tefila just like one does by his private Shemoneh Esrei. In such a case he is to recite the end blessing of Aneinu and conclude the blessing of Shomeia Tefila as “Haoneh Bieis Tzarah Veshomeia Tefila.” If one did not recite the end blessing of Aneinu and concluded the blessing of Shomeia Tefila as usual, he has nevertheless fulfilled his obligation of Aneinu. If he forgot to say it within Shomeia Tefila and already recited Hashem’s name in the blessing, then he is to say the entire blessing of Aneinu on its own [immediately] after concluding the blessing of Sim Shalom [prior to saying the first Yehiyu Leratzon].

Laws for the congregation:

6. Listening to the Chazans repetition and answering Amen:^[25]

It is an obligation for every worshiper to concentrate and listen to each word of the Chazans repetition, and answer Amen for each one of his blessings. It is forbidden to speak during this time even words of Torah, and certainly it is forbidden to speak of mundane matters. Those who speak or learn during Chazaras Hashatz are to be protested.

1. Laws relating to the Amen:

The intent of the Amen: By the middle blessings of Chazaras Hashatz, as well as the blessings of Ritzei and Sim Shalom, which are blessings of both admiration and praise and also hope and anticipation that the words being said will be speedily fulfilled, it is proper to intend in the Amen both interpretations of Amen; that the statement said is true and that his words will come true and it will be speedily fulfilled.

Children answering Amen:^[26] One is to teach his young children and educate them to answer Amen. From the moment that a child answers Amen he has a portion in the world to come.

Answering Amen after the start of the next blessing: Included in the definition and prohibition of an Amen Yesoma is that one may not answer Amen to a blessing if the person who said the blessing has already begun the next blessing. Thus, once the Chazan by Chazaras Hashatz begins the first word of Baruch by the next blessing in his repetition, it becomes forbidden for the congregation to answer Amen.

Answering Amen to a blessing that one did not hear or does not know its identity:^[27] By Chazaras Hashatz, one is to make sure to hear entire blessing of the Chazan in order so he be able to answer Amen according to all opinions. In the event that he did not hear the entire blessing he may still answer Amen, so long as he knows the blessing being made. If he does not know of the blessing being made, then he is not to answer Amen.

1. Baruch Hu Uvrach Shemo:^[28]

Any time one hears Hashem’s name in a blessing, the custom is to recite Baruch Hu Uvaruch Shemo. One must be careful to recite each one of the words Baruch Hu Uvaruch Shemo properly. One is not to swallow any of the words or connect them, such as to say Baruchu Uvaru Shemo, [or Berich Shemo] and the like. One is to be careful to recite the words immediately after hearing Hashem’s name and not while Hashem’s name is still being said.

1. Standing for Chazaras Hashatz:^[29]

Some Poskim rule the entire congregation is to stand throughout Chazaras Hashatz. Practically, the widespread custom in many communities is to be lenient and sit throughout Chazaras Hashatz, however some are particular to stand as require some opinions. According to all, it is forbidden to sit within four Amos of the Chazan or of one who is still Davening Shemoneh Esrei. The widespread Chabad custom is to sit, although there are individuals who are stringent to remain standing.^[30]

1. Not to sit within four cubits of the Chazan:^[31]

It is forbidden to sit within the four cubits of the Chazan while he is reciting the repetition.

1. Answering Modim:^[32]

Upon the Chazan reaching Modim, the congregation is to bow down together with the Chazan and recite what is known as Modim Derabanon.

How to bow: One is the bend his back to the point that all of the discs in the spine are arched downward.

When to lift the back: One is required to bow until Hashem’s name is recited in the beginning of Modim Derabanon, and likewise again in the end of Modim Derabanon by the words of “Al Sheanu Modim Lach” and then once again lift up by Hashem’s name. Accordingly, it became the custom of Ashkenazi Jewry to simply recite the entire Modim Derabanon from beginning to end in a bowed position.

Kedusha:

7. Answering Kedusha:^[33]

Even one who has already heard Kedusha is to answer with the congregation upon hearing it said a second time.

Not to delay the answer: One is not to delay the answering towards Kedusha. Rather, immediately upon the Chazan concluding the stanza of Kedusha he is to answer. Nonetheless, if he arrives in middle of Kedusha, he may still answer so long as the majority of the congregation is still in the midst of answering Kedusha.

If did not hear the Chazan: One can answer for Kedusha even if he did not hear at all any part of the Kedusha from the Chazan.

1. How to answer Kedusha:^[34]

Feet together: It is proper for one to place his feet together next to each other upon reciting Kedusha in order to emulate angels.

Nakdishach: The congregation is to recite Nakdishach prior to the Chazan. The Chazan recites it after the conclusion of the congregation.

Kadosh: The congregation is to answer Kadosh after Nakdishach/Nikadesh is said by the Chazan. The Chazan says it together with the congregation. The Chazan must make sure to finish reciting Leumasam only after the congregation completes the stanza, prior to the congregation beginning Baruch. Many are accustomed for only the Chazan to say the concluding words of Leumasam, and not the congregation.

Lifting feet from ground:^[35] It is customary to shake the body and lift it from the ground during the stanzas of kedusha.

Lifting the eyes by Kedusha Lifting the eyes by Kedusha:^[36] It is customary to lift one’s eyes upwards [towards heaven] upon saying the words Kadosh Kadosh Kadosh [during Kedusha of Chazaras Hashatz]. It is proper for the eyes to be closed while they are raised. A support for this custom is found in Sefer Heichalos “Blessed are you to Hashem, the Heavens and those who descend on the Divine chariot, if you will say and relate to my children that which I do at the time that they sanctify and say “Kadosh Kadosh Kadosh.” Teach them that [at this time] their eyes are to be raised to the Heavens, to their prayer houses, and they should lift themselves above. There is no pleasure in the world like that moment when their eyes are raised and meet with my eyes, and my eyes with their eyes, and at that moment I grasp my Kisei Hakovod, which contains a resemblance of Yaakov, and I hug it and kiss it and remember their exile, and quicken their redemption. 

Baruch Kevod etc: The congregation is to answer Baruch Kevod etc after [Leumasam] is said by the Chazan. The Chazan says it together with the congregation. The Chazan must make sure to finish reciting Ubidivrei only after the congregation completes the stanza, prior to the congregation beginning Yimloch. Many are accustomed for only the Chazan to say the concluding words of Leumasam, and not the congregation.

Yimloch: The congregation is to answer Yimloch after Ubidivrei Kadshecha is said by the Chazan. The Chazan says it together with the congregation.

How is one to recite Nakdishach if he is Davening by a congregation that says Nikadesh? If one is Davening by an Ashkenazi Minyan who recites Nekadesh instead of Nakdishach, he is to recite the Nussach of the congregation, which is Nikadesh. The same applies during Musaf, that he is to recite Nakdishach in place of Keser. If, however, there is a Minyan of people saying the Nussach of Nakdishach/Keser, then he may recite it.

1. Talking and learning Torah during Kedusha:^[37]

It is forbidden to speak, or even learn Torah in one’s mind, while the sentences of Nakdishach/Kadosh/Baruch/Yimloch are recited by the Chazan. However, when the Chazan is in midst of singing [and is not saying the above words] it is permitted to think words of Torah in one’s mind. Likewise, it is permitted to think words of Torah in one’s mind during the recital of the dialect that is added on Shabbos/Yom Tov. Nevertheless, one is not to speak at all even during these parts [even of Torah], until after Amen of Hakeil Hakadosh. This especially applies between Kadosh and Baruch in which it is forbidden to speak.

May one even verbalize words of Torah while the Chazan is singing, or by the added Nusach of Shabbos/Yom Tov? One is not to do so throughout the Kedusha, until after Amen of Hakeil Hakdosh.^[38] It is forbidden to do so between Kadosh and Baruch.

Is it proper to learn words of Torah in one’s mind while the Chazan is singing etc? Yes. It is proper for each person to have a Sefer to learn from in his mind during the singing, and he thus accomplishes having Torah and Tefila in one place.^[39] Nevertheless, it is improper to do so on expense of the Chazan, leaving him to sing a solo when he desires the help of the congregation.

May one who is in middle of Davening continue to Daven during the singing and added dialect of Kedusha? Although from the letter of the law he may Daven during the singing and added dialect of Shabbos, it is proper not to continue Davening until after Amen of Hakeil Hakadosh.

1. Making a Hefsek in Davening to recite Kedusha:^[40]

Pesukei Dezimra:^[41] In middle of Pesukei Dezimra one may answer and recite the entire Kedusha. Even the additional parts of Kedusha added on Shabbos and Yom Tov may be recited in Pesukei Dezimra.

Shema and Birchas Shema:^[42] One may answer for certain stanzas of Kedusha in middle of Kerias Shema and its blessings. One may recite Kadosh Kadosh, Baruch Kevod, and Yimloch. One may not say Nakdishach. In middle of Shema or Birchas Shema on Shabbos and Yom Tov one may not say the stanzas that are added into the Kedusha for these days. The same applies regarding the words Leumasam and Divrei Kadshecha which are said by the Chazan by Kedusha of the weekday, that they may not be said by the congregation if one is in middle of Kerias Shema and its blessings.

Shemoneh Esrei:^[43] One may not make an interval in the middle of Shemoneh Esrei to answer for Kedusha [with exception to one who is holding by Kedusha, as will be explained]. This applies even if one is in the middle of the blessing of Shema Koleinu. Nonetheless, one who hears Kedusha in the midst of Shemoneh Esrei is to stop his prayer and remain silent and concentrate on the words of the Chazan. One is to remain silent and concentrate until the Chazan finishes reciting the last stanza of Yimloch in Kedusha.  It is not necessary to remain silent until Hakeil Hakadosh.  It is not necessary for one to remain silent while the additional parts of Kedusha are said on Shabbos and Yom Tov, and one may continue Davening while it is recited. Some Poskim rule that one is to lift his feet by the relevant stanzas of Kadosh, Baruch and Yimloch even if he is in middle of Shemoneh Esrei and cannot actually say the words. Other Poskim, however, discourage one from doing so. One should lift his eyes heavenward by the stanza of Kadosh.

1. Answering Kedusha when beginning Shemoneh Esrei with Chazan:^[44]

If one began Shemoneh Esrei together with the Chazan, then one is to answer Kedusha together with the Chazan word for word and not together with the congregation. He is to continue praying at the same pace as the Chazan and conclude the blessing of Hakeil Hakadosh and Shomeia Tefila together with him, and recite Modim together with him, unless he is able to complete his Shemoneh Esrei before the Chazan reaches Shomeia Tefila. However, if it is not a time of need and one is not forced to begin Shemoneh Esrei together with the Chazan, then he is not to do so, as initially one is required to be silent and listen to the Nussach of Kedusha from the Chazan and answer after him only Kadosh, Baruch and Yimloch.

Kedusha of Musaf:^[45] If one began Davening Shemoneh Esrei of Shacharis simultaneously with the Chazan starting his repetition of Musaf, then one may answer Kedusha when he reaches Kedusha together with the Chazan. One is to only say Kadosh, Baruch Kevod, and Yimloch together with the Chazan, and not Keser or any of the additions for Musaf.

1. What is the Chazan to do if he accidentally skipped Kedusha and said the blessing of Ata Kadosh?^[46]

Did not yet say Hashem’s name in the blessing of Hakeil Hakadosh: If the Chazan did not yet say Hashem’s name in the concluding blessing in Ata Kadosh, he is to go back and say Kedusha.

Said Hashem’s name in the blessing of Hakeil Hakadosh: If the Chazan already recited the concluding blessing of Hakeil Hakadosh [or said Hashems name in which case he must conclude the blessing of Hakeil Hakadosh] but has not yet begun the next blessing of Ata Chonen then it is disputed in Poskim as how he is to follow: Some Poskim rule he is to recite Kedusha in that area and then continue with the blessing of Ata Chonen. Other Poskim rule he is to revert back to the beginning of the prayer. Other Poskim rule he is to continue his prayer as usual, [and after its completion say Shemoneh Esrei again with Kedusha].

Began the blessing of Ata Chonen: Some Poskim rule he is to revert back to the beginning of the prayer. Other Poskim rule he is to recite Kedusha in that area and then retract and repeat the blessing of Ata Kadosh. Other Poskim rule he is to continue his prayer as usual [and after its completion say Shemoneh Esrei again with Kedusha].

8. Saying Shemoneh Esrei out loud for the sake of Kedusha:^[47]

It is permitted for one who has not heard Kedusha to recite Shemoneh Esrei out loud for the sake of the recital of kedusha, so long as there is a minyan in the room. He should only say it out loud until the blessing of Hakeil Hakadosh, and from there onward he should proceed quietly as usual.

_____________________________________________________________________

[1] Ketzos Hashulchan 22:1; Ishei Yisrael 24; Tefila Kehilchasa 13

[2] Admur 69:5; Ketzos Hashulchan 22:1

[3] Admur 69:4-5; Piskeiy Teshuvos 69:1

[4] See Admur 55:7, 11; 56:4; 59:1, 4; 69:5; 124:1 and 6; 594:1; Michaber 55:6 and 124:4; Kaf Hachaim 55:48 and 53; 124:17 and 20; M”A 55:8; Taz 55:4; M”B 124:19; Ketzos Hashulchan 15:2, 22:1; Piskeiy Teshuvos 55:11; 124:9; Yalkut Yosef and Halacha Berura on 55:6 and 124:3

[5] See Admur 55; Birchas Habayis 42:6; Noda Beyehuda Kama E.H. 56; Shevet Halevi 4:14; Piskeiy Teshuvos 55:1

[6] Admur 55:4; Ketzos Hashulchan 22:12

[7] Ketzos Hashulchan 27 footnote 22

[8] Admur 123:3; Ketzos Hashulchan 22:4

[9] Admur 124:5; Ketzos Hashulchan 22:2

[10] See Admur 111:3; Ketzos Hashulchan 22:4

[11] Admur 124:3; Ketzos Hashulchan 22:1

[12] Admur 123:7

[13] Ketzos Hashulchan 22:1

[14] Admur 69:8; Ketzos Hashulchan 22:1

[15] See Admur 111:1; Ketzos Hashulchan 22:4

[16] See Admur 105:1; M”A 105:2; Sicha of Rebbe Rayatz 5704 p. 147

[17] See M”B 124:37; Kaf Hachaim 124:49; Halacha Berurah [Yosef] 124:26

[18] Ketzos Hashulchan 22 footnote 23

[19] Admur 123:8; Ketzos Hashulchan 22:11

[20] Ketzos Hashulchan 22:11

[21] Admur 123:7; Ketzos Hashulchan 22:11; Piskeiy Teshuvos 123:4

[22] Ketzos Hashulchan 22:13

[23] Admur 126:3; Michaber 123:3; Tur 126:3; Rambam Tefila 10:1 and 12; Ketzos Hashulchan 22:14

[24] Admur 119:5

[25] Admur 124:8; Ketzos Hashulchan 22:3

[26] See Admur 124:10; Rama 124:7 in name of Kol Bo

[27] Admur 124:11; 215:2

[28] Admur 124:2 and 8; Ketzos Hashulchan 22:5

[29] Admur 124:7; Rama 124:4; Ketzos Hashulchan 61:8; See Piskeiy Teshuvos 124:10; Halacha Berurah [Yosef] 124:4

[30] Ketzos Hashulchan ibid footnote 21 records the stringent opinion and then states “at the very least one is to stand for Hakeil Hakadosh”

[31] Ketzos Hashulchan 22:8

[32] Admur 127:1; Ketzos Hashulchan 22:9

[33] Admur 124:11

[34] Admur 125:1, 4 and 109:3; Ketzos Hashulchan 22:8

[35] Admur ibid; Rama ibid; Taz 125:2; Hamanhig 52; Shivlei Haleket 20

[36] Admur 125:3; Ketzos Hashulchan 22:8

[37] Admur 125:2; M”A 125:1; M”B 56:1; 125:1; Ketzos Hashulchan 22:8

[38] See footnote in the Halacha above that from Admur ibid it is implied that it is allowed from the letter of the law, although it is proper not to do so. However other Poskim rule that it is forbidden to do so.

[39] Yeish Nochlin ibid

[40] See Ketzos Hashulchan 22:16; 83 footnote 22

[41] See Admur 66:2; Ketzos Hashulchan 18:2 footnote 8

[42] Ketzos Hashulchan 19:2

[43] See Admur 104:5-6; Michaber and Rama 104:7; Tur 104:7; Teshuvos Rashba 255; Ketzos Hashulchan 20:18

[44] Admur 109:3 and 125:1; Ketzos Hashulchan 22:15

[45] Ketzos Hashulchan 22:16

[46] Piskeiy Teshuvos 126:2

[47] See Admur 69:4-5; Ketzos Hashulchan 22:17