Last week we began discussing various halachos related to taking three steps back after Shemonah Esrei, and we didn’t quite complete the topic, therefore, this week I would like to continue. If you haven’t yet read last week’s sheet, I highly recommend reading it before you start this week’s sheet.
For How Long After Kedusha Should One Keep His Feet Together?
The Shulchan Aruch (125:2) writes: “It is good for one to put his feet together when reciting kedusha with the chazon”. The Mishnah Berurah (s.k. 9) brings the Darkei Moshe who writes that the Maharil wouldn’t speak from the beginning of kedusha, until after amen of hokeil hakodosh. From here the Elyah Rabbah (95:7) learns, that since the dinim of kedusha apply until the end of hokeil hakodosh, one should keep his feet together until the end of hokeil hakodosh. The Aruch HaShulchan (125:5) also writes: “It is correct for one to stand with his feet together until after hokeil hakodosh.” This is also the ruling of R’ Shlomah Zalman Auerbach when it’s possible (Halichos Shlomah, Perek 8, he’orah 60). See also Shu”t Shevet HaLevi (3:15:6).
However, the Mishnah Berurah misses out this din of the Elyah Rabbah. Perhaps this is because the Pri Megodim also misses it out, in spite of the fact that he brings many other chiddushei dinim [novel rulings] from the Elyah Rabbah.
After Taking Three Steps Back After Shemonah Esrei, Must One Return Back to His Original Place?
From the Shulchan Aruch (123:2) it is clear that after taking three steps back after Shemonah Esrei, one should stand where he is and shouldn’t return to his place until the chazon reaches kedusha. The Mishnah Berurah (s.k. 8) adds in the name of the Kesef Mishnah that if one wants, he can remain standing there and there is no need to return to one’s original place. I.e. although one must take three steps back, there is no requirement to then go forwards afterwards.
When Returning to One’s Place, Which Foot Should He Move First?
The Shulchan Aruch (123:3) rules: When taking three steps back, one should uproot his left foot first. The Magen Avraham offers two reasons for this: Either, to show that is difficult for one to finish davening, and leave the presence of the Shechinah, or to give honor to the Shechinah, as one’s left is opposite the Shechinah which is on the right. The Biur Halachah takes on like the Chayei Adam and Shulchan Aruch HaRav, that the main reason is the first one. Therefore, when returning to one’s place after Shemonah Esrei, one should return using the right foot first. (Generally speaking, we start things using the right side, and the only reason not to is because we want to show it’s difficult to leave the Shechinah, however, once one has finished davening, the Shechinah has left, therefore, we are back to the general rule of starting with the right.)
The Chazon Is Obligated to Take Three Steps Back After Davening His Silent Shemonah Esrei
The Shulchan Aruch (123:5) writes: “A chazon is also obligated to take three steps back after he completes his silent Shemonah Esrei and he should wait the amount of time it takes to walk four amos before returning to his place to start chazoras hashatz.” Although Chazal established that the reason a chazon davens the silent Shemonah Esrei is to prepare his tefillos, and for this there is no need to take any steps forward or backwards, nonetheless, the Igros Moshe (Orach Chaim, Vol. 4, siman 70, s.k. 8) writes, just like it’s not possible to call something a “tefillah” without any bowing, similarly, one can’t call something a “tefillah” without taking three steps back. Therefore, it’s obvious that if a chazon doesn’t take three steps back after his silent Shemonah Esrei, and starts chazoras hashatz immediately, he has done something wrong. Nonetheless, the tzibbur still fulfills their obligation of hearing chazoras hashatz, kedusha and modim.
What Should the Chazon Do If There Are People Still Davening Behind Him?
If the chazon wants to take three steps back before starting chazoras hashatz, however, there are people davening behind him and he doesn’t want to enter within their four amos, the Chazon Ish rules that he should step backwards going sideways (Dinim V’Hanagos, Perek 4, ois 33, see also Ishei Yisroel, Perek 29, he’orah 43 in the name of R’ Chaim Kanievsky) as it is forbidden for the chazon to start chazoras hashatz before taking three steps back.
If there are also people davening on the side who are still davening Shemonah Esrei, some maintain that he may start chazoras hashatz without taking three steps back in order not to cause tircha detzibbur [a burden to the congregation by making them wait]. The sefer Daled Amos Shel Tefillah (Biurim, Vol. 2, siman 5) quotes the Shu”t Mishpatei Tzedek who writes, that if one has no choice, it is better to forgo on taking three steps back, then to walk within four amos of one who is davening, as not taking three steps back is not an issur, whereas walking in front of one who is davening is an issur. This is also the ruing of R’ Shlomah Zalman Auerbach (Halichos Shlomah, Perek 9, sif 1), and he adds, that it’s better to violate the issur derabonon passively (שב ואל תעשה) of not taking three steps back, then to actively (קום ועשה) violate the issur of walking in front of one who is davening.
On the other hand, the sefer Daled Amos Shel Tefillah writes: Perhaps there is room to be lenient based on something the Eishel Avraham (Butchach 102) writes. The Eishel Avraham writes: One is allowed to walk past someone who is davening to go and hear kaddish or to answer amen,דאין ספק בלבול דעת חבירו מוציא מידי ודאי מצוה לענות אמן – “a doubt of confusing someone in the middle of davening, doesn’t override a definite mitzvah of answering amen”. Based on the above, perhaps in order to definitely fulfill the mitzvah of taking three steps back after Shemonah Esrei, one is allowed to walk in front of someone who is davening.
However, it’s difficult to rely on the chiddush of the Eishel Avraham, as he holds that one can walk past someone who is davening for any mitzvah (see sefer Daled Amos Shel Tefillah, Biurim, siman 7, 1:3). Whereas from the Mishnah Berurah (69:9) it’s clear that he doesn’t hold like this, as he writes that even if one hasn’t heard borchu and he wants to enter into shul to hear it, he should be careful not to walk pass someone who is still davening Shemonah Esrei.
Therefore, practically, if one is unable to take three steps back even sideways without entering in front of one who is davening Shemonah Esrei, it would seem that it’s best to stay where he is (שב ואל תעשה), and to recite “Oseh Shalom” and begin chazoras hashatz without taking three steps back.
Although, I saw in the sefer Sha’arei Zevulun (R’ Zevulun Shuv, Inyonei Shatz, Sha’ar 1, Perek 4, s.k. 3) that he is in doubt, if there is someone else who has finished Shemonah Esrei and has taken three steps back, and he is able to be the chazon, if perhaps it’s better for this person to take over. Even if this person can’t get to the amud, who says davening chazoras hashatz in front of the amud is enough of a reason to miss out on taking three steps back, especially in places where the amud is nothing fixed, and is just a shtender. Tzorich iyun.
Based on the all the above, even if the chazon may be allowed to take three steps back, people should be aware of this, and they should avoid davening within four amos of the chazon, especially if they plan on taking a long time over Shemonah Esrei.
It Is Forbidden for the Chazon to Interrupt Between the End of His Silent Shemonah Esrei and Chazoras Hashatz
The Mishnah Berurah (111, s.k. 10) writes in the name of the Pri Megodim, that a chazon isn’t allowed to interrupt after he finishes his silent Shemonah Esrei, except for mitzvah matters such as answering אמן יהא שמיה רבה and the like. Seemingly, individuals also need to be careful not to speak until after nefilas apayim (tachanun) as is clear from the Mishnah Berurah (51:9), as if one interrupts, the supplications won’t be accepted as easily, as is clear from Mishnah Berurah (131:1).
Does the Chazon Need to Take Three Steps Back After Chazoras Hashatz?
The Shulchan Aruch (123:5) writes, that a chazon doesn’t need to take three steps back after he finishes chazoras hashatz, unless he never davened his own silent Shemonah Esrei beforehand. However, if he wants to, the Mishnah Berurah (123:19) brings from the Magen Avraham that we don’t protest.
The source for the Magen Avraham is the Shu”t Radvaz (Vol. 1, 339) who explains that we don’t shout at him as it is not considered haughty. This is also implicit in the Darkei Moshe (591:1) who writes: There are chazonim who are stringent upon themselves to takes three steps back, however, they hide it in a way where it is not recognisable”. In Orchos Rabbeinu (Vol. 1, pg. 65) they bring that when the Steipler davened for the amud when he had yahrtzeit, when finishing chazoras hashatz who would take three steps back, and then step forwards and then recite tachanun whilst sitting.
The Prohibition to Talk and Learn After Chazoras Hashatz Until After Kaddish
The Mishnah Berurah (123:18) brings from the Terumas HaDeshen that the reason the chazon doesn’t need to take three steps back after chazoras hashatz is because he relies on the steps he takes after Kaddish Tiskabel, which he recites after Ashrei and U’voh Le’tzion. Although there can sometimes be Krias HaTorah, Hallel and Avinu Malkeinu in-between, they are all part of the order of tefillah, and Kaddish goes back on Shemonah Esrei, therefore, the chazon should be careful not to speak anything which is not related to the davening.
The Pri Megodim (123, M.Z. 9) writes: “From here it is clear that it is forbidden for the chazon to speak about things not relevant to tefillah, as Kaddish goes back on the Shemonah Esrei. This is not like that which I see that on Monday’s and Thursday’s the chazonim interrupt with idle chatter – certainly this is completely prohibited.”
The Kaf HaChaim (123:27) writes in the name of the Pesach Devir, that if the chazon is the gabbah, he is allowed to recite Mi She’berach’s during Krias haTorah, as it is considered part of Krias haTorah, and it is the same as Krias haTorah itself.
However, it is forbidden for him to learn until after Kaddish after U’voh Le’tzion. There is a doubt over whether he is allowed to make up parts of davening that he may have missed out. (Ishei Yisroel, Perek 24, he’orah 153 in the name of R’ Chaim Kanievsky)
It’s Forbidden for the Chazon to Move from His Place Unnecessarily Until After He Recites Kaddish
The Mishnah Berurah (104, s.k. 9) writes in the name of the Magen Avraham that the minhag is, that immediately after chazoras hashatz the chazon uproots his feet (עוקר רגליו) and sits down for tachanun in places where the minhag is to sit. Similarly, he goes up to the bimah for Krias HaTorah, even though he hasn’t yet recited Kaddish Tiskabel where he takes three steps back. However, unnecessarily, it is forbidden for one to leave his place until taking three steps back.
The Obligation to Take Three Steps Back When There is a Substitute Chazon for Ashrei and U’voh Le’tzion
Sometimes, the chazon davens until tachanun, and then someone else takes over for Ashrei and the rest of davening (see Rema, Yoreh Deah 376:4). In such a case, the chazon for chazoras hashatz won’t be taking three steps back by Kaddish Tiskabel, therefore, he needs to make sure to take three steps back after chazoras hashatz (see Kaf HaChaim 123:28, and Shu”t Amud Aish 3:27).
See also, the Shu”t Halachos Ketanos (Vol. 2, 307) who writes: “If they would have asked me, I would tell people to take three steps back immediately after Shemonah Esrei, as there are many interruptions, and it’s not pleasing in the eyes of Chazal, as what was fixed such as Ashrei and U’voh Le’tzion was fixed, but nothing more. It seems, that because of this, the minhag became to recite Kaddish Tiskabel after Shabbos Shacharis immediately, and they didn’t wait until after Krias HaTorah and Ashrei like in the week.”
If A Hatzolah Member Rushes Out After Shemonah Esrei Before Taking Three Steps Back, Should He Return to His Place and Take Three Steps Back When He Finishes His Call or Is It too Late?
A similar question we can ask is, what’s the halachah if one finishes Shemonah Esrei and before he takes three steps back he finds tzo’ah [dirt] and he quickly rushes to cover it to save the tzibbur from davening in front of tzo’ah, should he return to his place to take three steps back and recite “Oseh Shalom” or is it to late?
The Mishnah Berurah (122 s.k. 5) writes: That although between Yiyu L’Ratzon and other tachnunim one is allowed to interrupt, if one can keep it short and take three steps back its best, because as long as one hasn’t taken three steps back he is still considered to be oimeid bifnei haMelech, standing in front of the King. Since such a person has the status of oimeid bifnei haMelech, regarding our second question, he can return to his place to take three steps back - especially, as the only reason he left his place was for the need of tefillah. Especially, according to the Chayei Adam (Klal 24, sif 15) who holds that until one uproots his feet, if he missed out Yaleh Veyavo he can return to Retzei, since he is still considered in the middle of tefillah. Therefore, seemingly in our case as well, there is room to say that one can return to his place and take three steps back and recite “Oseh Shalom”, as we can say that the leaving of his place to cover over tzo’ah is not considered uprooting his feet from Shemonah Esrei, as even if one is in the middle of Shemonah Esrei he is allowed to leave his place to cover over tzo’ah. However, in regard to the first question of the hatzolah member, presumably when he ran off he took his mind off tefillah, and his status of oimeid bifnei haMelech left, therefore, there is no reason for him to return to his original place to take three steps back. (Chasukei Chemed, Yoma 53b)
Bouncing When Returning to One’s Place
Many people after taking three steps forward after they have finished davening raise their feet and bounce a little bit. R’ Chaim Kanievsky (Siach Tefillah pg. 134) writes that he never heard any mekor for such a thing. (If you have any explanation in this widespread custom, please fill me in.)
Some Short He’oras from R’ Yosef Dovid Rosenberg (Manchester)
(I would just like to end with a few he’oras I received. What I bring below is more or less word for word what was sent.)
1) The most critical point relates to the first word in siman 123 of Shulchan Aruch: כורע ופוסע – “Bow and then step back”. HaRav Yosef Rapaport pointed this out to me years ago. Many people don't realize that one must bow before stepping back (...and then remain in the bowed position while taking the three steps back). Rabbi Rapaport explained that “Oseh Shalom” has the significant status of one of the "חמש כריעות" mentioned in the Rambam (5:10)
See Yoma (53b), brought in Beis Yosef, that Abaye and Rava were particular about this.
Interestingly, I mentioned this to a choshuva avreich (now in the Mir) and he said, "Oh! This is exactly how Rebbetzin Kupetz taught us in Jewish Day School...but I just forgot!"
2) A very subtle point: The same Rambam says that, upon coming up from the bow, the head should come up first. (See Rashi on Berachos 12b: כחויא - כנחש הזה כשהוא ונזקף מעט מעט מגביה הראש תחלה זוקף עצמו) Even some medakdekim who raise their head first in ברכה ראשונה and מודים , don't always realize that the same applies at the end of “Oseh Shalom".
That having been said – and so paskens the Shulchan Aruch, but surprisingly, the Arizal (cited by the Gaon in Imrei No'am, Berachos 12b) actually argues with Rashi! Some kabbalists today even conduct themselves like the Arizal. If you would like more information about this, please ask.
3) Should one wait also after the "Oseh Shalom" of Kaddish? (i.e. שיעור הילוך ד' אמות) See at length in Piskei Teshuvos (ע' תקי"ב), who brings the Mekor Chaim that only after Kaddish Tiskabeil does the chazon need to wait to return to place, since this is the chazon's completion of chazaras hashatz (see also, R’ Chaim Noeh, cited in Ishei Yisrael, פרק כד הערה קנב ). Some hold this applies to every Kaddish, while others hold there's no chiyuv at all to step back by other Kaddeishim! עיין שם "
(This above write-up is mostly based on Madanay Yom Tov, Vol. 5, siman 10)
