Question:
When reciting Aleinu together with the congregation, how much of the prayer should one recite? My son’s teacher told the class that the custom is to recite only the first paragraph, ending with “Vaanachnu Korim U’Mishtachavim…” and not the second paragraph beginning with “Al Kein Nekaveh.” Is this indeed the accepted custom? I was always taught to recite both paragraphs of Aleinu, and I am wondering what the correct practice is.
Answer:
The accepted custom is to recite the entire Aleinu. This is implied from the responsa of the Rebbe, who indicates that the full paragraph should be recited and not merely up to the words referring to bowing. Furthermore, both from the Rebbes wording and from logical considerations, it can be argued that both paragraphs of Aleinu [Aleinu and Al Kein] should be recited, not just the first paragraph. Although some authorities write that only the first paragraph is required, the preferable practice is to recite the entire Aleinu.
Explanation
Saying Aleinu Together with the Congregation
Before discussing how much of Aleinu should be recited together with the congregation, one must first understand the source and basis of the entire practice.
The ruling is based on the ruling of Admur, who writes regarding Krias Shema that if one enters a synagogue and finds the congregation reciting a section of prayer together, he should join them in their recital. Admur then adds that the same applies to Ashreiy and “any other matter” that the congregation is reciting. The purpose of doing so is Derech Eretz, proper conduct and respect for the congregation. One should not appear detached from the communal prayer while everyone else is engaged in a united recital. This ruling of Admur is brought by the Magen Avraham and many other Achronim, and is first recorded in the Rishonic authorities.
Now, the Machtzis Hashekel is the first Posek to explicitly apply it to Aleinu Leshabeiach, and so is later ruled by the Mishneh Berurah and Kaf Hachaim. Although this concept of saying Aleinu together with the congregation is not explicitly mentioned in earlier Poskim, prior to the Machatzis Hashekel, nevertheless is self-understood from the wording of Admur and M”A ibid which state “any other matter”.
An additional source specifically relating to Aleinu is found in Admur 109, based on the Shelah and earlier Rishonim. Admur rules that one who enters a synagogue while the congregation is bowing during Aleinu at the words “Va’anachnu Korim U’Mishtachavim” should likewise bow together with the congregation. While this source does not explicitly discuss reciting the words of Aleinu together with the congregation, it nevertheless demonstrates that Chazal and the Poskim viewed participation in the congregation’s recital of Aleinu as significant enough to require one to join them in the act of bowing, even if he was not otherwise up to that part of the prayer. This strengthens the general concept that when the congregation is occupied with Aleinu, one should participate together with them rather than remain detached from their communal service.
Accordingly, even a person who already completed his prayers and merely enters the synagogue while the congregation is reciting Aleinu should join them. Likewise, one who is in the middle of reciting Tehillim, supplications, or other passages in a place where he is permitted to interrupt should stop and recite Aleinu together with the congregation. This concept is not primarily because Aleinu itself carries a unique obligation. Rather, it is because whenever the congregation is publicly reciting a prayer in unison, one should participate together with them as an expression of respect and unity with the community.
Once this principle is understood, we can now address the next question: what exactly must be recited together with the congregation? Is it sufficient to recite only the first paragraph of Aleinu, or must one recite the entire Aleinu, including the second paragraph beginning with “Al Kein Nekaveh”?
How Much of Aleinu Should Be Recited Together with the Congregation?
Having established that one should join the congregation when they recite Aleinu, we must now determine how much of Aleinu must be recited.
At first glance, simple logic dictates that one should recite the entire Aleinu, including both the first paragraph and the paragraph beginning Al Kein Nekaveh. The entire basis for reciting Aleinu together with the congregation is to participate in the prayer that the congregation is reciting. If the congregation is reciting the complete Aleinu, then why should one arbitrarily stop in the middle and recite only part of it? If the purpose is to join the communal recital, then seemingly one should recite the entire text being recited by the congregation.
Furthermore, we find a letter of the Rebbe discussing a person who had already recited Aleinu and then entered a synagogue while the congregation was reciting it. The Rebbe rules that he should stop and recite Aleinu together with the congregation and then later recite Aleinu again in its proper place. The Rebbe then concludes that both times it should be recited “in its entirety.” On its simple reading, this would appear to mean that one should recite the entire Aleinu, including both paragraphs of Aleinu and Veal Kein.
One may argue, however, that this letter is not entirely conclusive. After examining the original question that was posed, it is possible to offer a different interpretation. The questioner had cited the ruling of the Eishel Avraham in Chapter 54, who discusses reciting only part of Aleinu up ntil the words Emes Malkeinu. Thus, when the Rebbe responded that it should be said “in its entirety,” it is possible that the intent was that one should complete the entire first paragraph of Aleinu rather than stop midway through it, and not necessarily that one must continue through Al Kein Nekaveh.
Nonetheless, there is strong reason to understand the Rebbe‘s response in its simpler sense. Not only does logic dictate that one should recite the entire prayer being recited by the congregation, but the wording of the question as recorded appears to cite the opinion of the Ashel Avraham that one need only recite Aleinu until Al Kein, rather than only part of the first paragraph. If so, the Rebbe‘s response that it should be recited “in its entirety” would naturally indicate that the entire Aleinu, including Al Kein Nekaveh, should be recited.
Accordingly, the practical conclusion is that when joining the congregation for Aleinu, one should recite both paragraphs, including Al Kein Nekaveh. Nevertheless, it should be noted that some Sefarim write that it suffices to recite only the first paragraph of Aleinu and that one is not required to continue with Al Kein Nekaveh. Thus, while there is basis for a more limited recital, the stronger argument and practical conclusion is to recite the entire Aleinu.
Sources:
- Joining the congregation in whatever they are reciting: Admur 65:2; Magen Avraham 65:3; Shivlei Haleket 44; Elya Rabbah 65:2; Chesed Lealafim 65:2; Mishnah Berurah 65:9; Kaf Hachaim 65:4.
- This principle applies also to Aleinu: Machatzis Hashekel 65:3; Mishnah Berurah 65:9; Kaf Hachaim 65:4.
- Bowing down by Aleinu: Admur 109:5; Shelah, Maseches Rosh Hashanah, Ner Mitzvah; cited in Magen Avraham 109:5.
- The Rebbe’s letter: Shulchan Menachem 1 p. 272; Hearos Ubiurim 1194 p. 190; Nesivim Bisedei Hashlichus 1 and 2 p. 320
- Opinions that only the first paragraph is required: Eishel Avraham (Butchatch) on O.C. Tinyana 65; Divrei Chana 1:7; Otzer Halachos 66:10