Congregation Rodef Shalom
Davening Review Session
May 11, 2014
By way of general introduction …
Issues Germane to the Prayer Services:
In general, we answer Amen to the blessings of another Jew, regardless of whether it is being said on our behalf or if we have already recited the blessing. The normative practice in davening is to recite the blessings ahead of the prayer the leader, and then wait to listen and recite Amen to the leader's recitation of the chatimah, or conclusion of the blessing. so that others do not hear multiple voices saying the words. Listening to multiple voices in the recitation of a blessing is problematic from the standpoint of answering Amen; those who are davening more slowly and wish to catch up to the leader are advised to recite the concluding blessing in its entirety with the leader, but in an undertone.
Generally speaking, one answers "Baruch Hu U’Baruch Shemo" upon hearing God's Name as part of a Beracha.
There are sections of the prayer service (between Baruch She'amar and Yishtabach and between Barchu and the end of the personal Amidah recitation,in which a hefsek, or disruption should not disrupt the flow of the prayers; hence one does not answer "Baruch Hu U’Baruch Shemo" within these intervals.
One should not answer "Baruch Hu U’Baruch Shemo" when he listens to a Beracha through which he fulfills an obligation, such as the early Morning Blessings or Kiddush.
In cases where the congregation has recited the Amidah silently and the prayer leader repeats it aloud, it is proper to answer each of the leader's blessings with "Baruch Hu U’Baruch Shemo" and Amen.
“Heicha" is the Litvish pronunciation of "hoiche" which means "loud". Perhaps it means that the beginning of the Shaliah Tzibbur's Amidah is said aloud by him … One starts over for Musaf, but for Shacharit there is Smichat geulah l'tefilah, that is to say that one should continue straight from barchu through the end of the Amidah without a break. Therefore for Shacharit you should say all aloud with the chazzan and not say Amens, including for kedushah, but for Musaf you should say Amen to exclude yourself and then repeat individually from the beginning.
We find this version of the Kaddish, which is designated for those observing either a period of mourning or a yahrzeit, at the end of major sections of the service. Unlike certain other prayers, such as the Amidah, a missed Kaddish does not have to be “made up,” and hence when there is no minyan during earlier Kaddish opportunities, we simply utilize the later opportunities within the same service, once a minyan has been achieved. Sometimes, such as Shabbat Morning, the leader may choose to postpone the Psalm of the Day for later recitation in order to preserve the rectiation of the Mourner's Kaddish that would ensue.
When it has been concluded that no minyan will be achieved, there are some substitute readingsthat may be recited by the mourners that do not recquire a minyan.
For Future Discussions: