Pores Al Shema - Revision history

YitzchakSultan1: /* The Name Pores Al Shema */

2025-07-09T17:01:34Z

The Name Pores Al Shema

NachiScheiner: /* When is it Done? */

2025-07-08T22:52:37Z

When is it Done?

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	== When is it Done? ==		== When is it Done? ==

	# The Shulchan Aruch<ref>O.C. 69:1.</ref> writes that even if 10 individuals davened separately~~, namely not b'tzibbur~~, they may come together afterwards to form a [[minyan]] enabling one of them to be Pores Al Shema for the group. This would be true even if 9/10 of the people in the minyan already heard [[Barchu]] and just one still is lacking in his obligation, we would allow either him or someone else ~~in the minyan~~ on his behalf to be Pores Al Shema. ~~However, the~~ Radvaz<ref>As cited by the Mishnah Brurah 69:1. The Radvaz reasons that Barchu before Kriyat Shema is like a Zimun before Birkat Hamazon i.e it is inherently connected to and apart of the Birchot Kriyat Shema. In fact, the Mishnah Brurah (236:1) writes that one shouldn't be mafsik in between Barchu and Birchot Kriyat Shema as they are one section.</ref> ~~holds~~ once each individual has davened separately they forfeit their opportunity to recite [[Barchu]].		# The Shulchan Aruch<ref>O.C. 69:1.</ref> writes that even if 10 individuals davened separately, they may come together afterwards to form a [[minyan]] enabling one of them to be Pores Al Shema for the group. This would be true even if 9/10 of the people in the minyan already heard [[Barchu]] and just one still is lacking in his obligation. In such a case we would allow either him or someone else on his behalf to be Pores Al Shema.
			# The Radvaz<ref>As cited by the Mishnah Brurah 69:1. The Radvaz reasons that Barchu before Kriyat Shema is like a Zimun before Birkat Hamazon i.e it is inherently connected to and apart of the Birchot Kriyat Shema. In fact, the Mishnah Brurah (236:1) writes that one shouldn't be mafsik in between Barchu and Birchot Kriyat Shema as they are one section.</ref> writes that once each individual has davened separately they forfeit their opportunity to recite [[Barchu]].
	#* The Mishnah Brurah<ref>O.C. 69:1. See also Biur Halacha siman 69 s.v. Omer.</ref> brings Poskim on both sides of the dispute, and concludes with the words of the Chatam Sofer that the accepted practice is like the Radvaz.<ref>This is the formative Halacha brought down in the sefer Ishei Yisrael 34:1. Even for Sephardim who generally follow the practice of the Shulchan Aruch, the Sh"t Rav Po'alim and Kaf Hachaim (as cited by the commentary Ish Matzli'ach on the Mishnah Brurah Ad. Loc.) write that here the custom is like the Radvaz. The Ish Maztliach adds that this was the final Psak of Rav Ovadiah and Rav Yitzchak Yosef to follow the Radvaz.</ref> Nonetheless, in a place where they are lenient to follow the Shulchan Aruch, they may keep their custom.<ref>Ishei Yisrael Perek 34 footnote 1 citing from the Sh"t Mlameid l'Ho'il 1:3. </ref>		#* The Mishnah Brurah<ref>O.C. 69:1. See also Biur Halacha siman 69 s.v. Omer.</ref> brings Poskim on both sides of the dispute, and concludes with the words of the Chatam Sofer that the accepted practice is like the Radvaz.<ref>This is the formative Halacha brought down in the sefer Ishei Yisrael 34:1. Even for Sephardim who generally follow the practice of the Shulchan Aruch, the Sh"t Rav Po'alim and Kaf Hachaim (as cited by the commentary Ish Matzli'ach on the Mishnah Brurah Ad. Loc.) write that here the custom is like the Radvaz. The Ish Maztliach adds that this was the final Psak of Rav Ovadiah and Rav Yitzchak Yosef to follow the Radvaz.</ref> Nonetheless, in a place where they are lenient to follow the Shulchan Aruch, they may keep their custom.<ref>Ishei Yisrael Perek 34 footnote 1 citing from the Sh"t Mlameid l'Ho'il 1:3. </ref>
	#If at least one person has not yet davened he can be Pores Al Shema, meaning, he can say [[Kaddish]] and [[Barchu]]. Another congregant may also be Pores on behalf of that person who has yet to say Birchot Kriat Shema.<ref>Mishnah Brurah 69:1.</ref>		#If at least one person has not yet davened he can be Pores Al Shema, meaning, he can say [[Kaddish]] and [[Barchu]]. Another congregant may also be Pores on behalf of that person who has yet to say Birchot Kriat Shema.<ref>Mishnah Brurah 69:1.</ref>

NachiScheiner: /* When is it Done? */

2025-07-08T00:57:32Z

When is it Done?

← Older revision		Revision as of 00:57, 8 July 2025
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	Yalkut Yosef (69:5, see also footnote Ad. Loc.) writes that Sephardim should only recite Barchu when it will be followed by a Bracha [Aleinu counts as a Bracha in this context].		Yalkut Yosef (69:5, see also footnote Ad. Loc.) writes that Sephardim should only recite Barchu when it will be followed by a Bracha [Aleinu counts as a Bracha in this context].

	Rav Shternbuch (Sh"t Teshuvos v'Hanhagos 3:58) cites the custom of people in Yerushalayim to be Pores Al Shema before Aleinu.</ref> even on days where [[Kriyat Hatorah]] is done. <ref>Chida (Machzik Bracha 286:4), Kaf Hachaim (133:1; 286:40; cited l'Halacha as the common Sephardic practice by the Ish Matzliach's comments to Mishnah Brurah siman 133), Maamar Mordechai (133:2), Yalkut Yosef (O.C. volume 2, 56:29; 69:5), Halacha Brurah (237:8).		Rav Shternbuch (Sh"t Teshuvos v'Hanhagos 3:58) cites the custom of people in Yerushalayim to be Pores Al Shema before Aleinu.</ref> even on days where [[Kriyat Hatorah]] is done.<ref>Chida (Machzik Bracha 286:4), Kaf Hachaim (133:1; 286:40; cited l'Halacha as the common Sephardic practice by the Ish Matzliach's comments to Mishnah Brurah siman 133), Maamar Mordechai (133:2), Yalkut Yosef (O.C. volume 2, 56:29; 69:5), Halacha Brurah (237:8). This practice is rooted in the words of the Arizal and Torat Nistar. It is not part of the Halachot of Pores Al Shema. Therefore, even if we pasken like the Radvaz that if everyone davened we aren't Pores, we would still repeat Barchu based on the Arizal.</ref>

	This practice is rooted in the words of the Arizal and Torat Nistar. It is not part of the Halachot of Pores Al Shema. Therefore, even if we pasken like the Radvaz that if everyone davened we aren't Pores, we would still repeat Barchu based on the Arizal. </ref>
	#*There are those who don't have the practice whatsoever to repeat [[Barchu]].<ref>Aruch Hashulchan O.C. 133:5.</ref> This is the common Ashkenazic practice in America.		#*There are those who don't have the practice whatsoever to repeat [[Barchu]].<ref>Aruch Hashulchan O.C. 133:5.</ref> This is the common Ashkenazic practice in America.

NachiScheiner: /* When is it Done? */

2025-07-08T00:55:45Z

When is it Done?

← Older revision		Revision as of 00:55, 8 July 2025
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	#There are those who are of the opinion that even if everyone has already davened, if there is a person who has yet to hear [[Barchu]] then they can be Pores Al Shema.<ref>Mishnah Brurah Hakdamah to Siman 69. This psak seems to contradict what he writes in 69:1 as there he concludes like the Radvaz that if everyone has already davened we aren't Pores Al Shema.</ref>		#There are those who are of the opinion that even if everyone has already davened, if there is a person who has yet to hear [[Barchu]] then they can be Pores Al Shema.<ref>Mishnah Brurah Hakdamah to Siman 69. This psak seems to contradict what he writes in 69:1 as there he concludes like the Radvaz that if everyone has already davened we aren't Pores Al Shema.</ref>
	#*Based on the above, there is a custom to always recite [[Barchu]] after the last Kaddish in Shacharit in case there is someone in the minyan who has yet to hear [[Barchu]].<ref>Rama O.C. 133:1. See also Mishnah Brurah Hakdamah to siman 69 who cites this custom. </ref> However, on days where we assume all the congregants heard [[Barchu]], such as on Shabbat/Yom Tov or Monday/Thursday where there's [[Kriyat Hatorah]] with numerous Barchu's, then we don't repeat Barchu at the end of davening.<ref>Rama O.C. 133:1 regarding Shabbat and Yom Tov. See Sefer Eretz Yisrael 1:2:2 (as quoted by the Dirshu footnotes) who extends this Halacha to the Kriat Hatorah on Monday's and Thursday's. The Mishnah Brurah (Hakdamah to siman 69) adds that even on non-leining days, if we know no one missed Barchu then it should not be repeated. However, the Chazon Ish is quoted (see Ishei Yisrael perek 34 footnote 30). Rav Neventzahl (Ha'arot b'Yitzchak Yikarei to Mishnah Brurah 133:1) writes that this is the appropriate practice as to avoid pointing out and embarrassing the person who came late. </ref> This is the common practice of many Ashkenazic Shul's in Eretz Yisrael.		#*Based on the above, there is a custom to always recite [[Barchu]] after the last Kaddish in Shacharit in case there is someone in the minyan who has yet to hear [[Barchu]].<ref>Rama O.C. 133:1. See also Mishnah Brurah Hakdamah to siman 69 who cites this custom. </ref> However, on days where we assume all the congregants heard [[Barchu]], such as on Shabbat/Yom Tov or Monday/Thursday where there's [[Kriyat Hatorah]] with numerous Barchu's, then we don't repeat Barchu at the end of davening.<ref>Rama O.C. 133:1 regarding Shabbat and Yom Tov. See Sefer Eretz Yisrael 1:2:2 (as quoted by the Dirshu footnotes) who extends this Halacha to the Kriat Hatorah on Monday's and Thursday's. The Mishnah Brurah (Hakdamah to siman 69) adds that even on non-leining days, if we know no one missed Barchu then it should not be repeated. However, the Chazon Ish is quoted (see Ishei Yisrael perek 34 footnote 30). Rav Neventzahl (Ha'arot b'Yitzchak Yikarei to Mishnah Brurah 133:1) writes that this is the appropriate practice as to avoid pointing out and embarrassing the person who came late. </ref> This is the common practice of many Ashkenazic Shul's in Eretz Yisrael.
	#*The Sephardic practice is to always recite Barchu at the end of davening before Aleinu,<ref>~~Yalkut Yosef~~ (69:~~5, see also footnote Ad. Loc.~~) writes that Sephardim should only recite Barchu when it will be followed by a Bracha [Aleinu counts as a Bracha in this context].</ref> even on days where [[Kriyat Hatorah]] is done. This isn't necessarily part of the Halachot of Pores Al Shema, ~~and may be a special praise connected to Aleinu.<ref>Kaf Hachaim 133:1 cited l'Halacha as the common Sephardic practice by the Ish Matzliach (comments to Mishnah Brurah siman 133) and Yalkut~~ Yosef (O.C. ~~volume 2~~, 56:~~29; 69:5~~)~~. This practice is based on Torat Nistar rooted in the words of the Arizal~~.		#*The Sephardic practice is to always recite Barchu at the end of davening before Aleinu,<ref>Mesechet Sofrim (10:6), Beis Yosef (O.C. 133), Halacha Brurah (237:8).

	~~It is significant to note that this isn't part of the Halachot of Pores Al Shema~~. ~~Therefore, even if we pasken like the Radvaz~~ that ~~if everyone davened we aren't Pores, we would still repeat~~ Barchu ~~based on the Arizal~~.		Yalkut Yosef (69:5, see also footnote Ad. Loc.) writes that Sephardim should only recite Barchu when it will be followed by a Bracha [Aleinu counts as a Bracha in this context].

	~~However,~~ Rav Shternbuch (Sh"t Teshuvos v'Hanhagos 3:58) cites the custom of people in Yerushalayim to be Pores Al Shema before Aleinu. </ref>		Rav Shternbuch (Sh"t Teshuvos v'Hanhagos 3:58) cites the custom of people in Yerushalayim to be Pores Al Shema before Aleinu.</ref> even on days where [[Kriyat Hatorah]] is done. <ref>Chida (Machzik Bracha 286:4), Kaf Hachaim (133:1; 286:40; cited l'Halacha as the common Sephardic practice by the Ish Matzliach's comments to Mishnah Brurah siman 133), Maamar Mordechai (133:2), Yalkut Yosef (O.C. volume 2, 56:29; 69:5), Halacha Brurah (237:8).

			This practice is rooted in the words of the Arizal and Torat Nistar. It is not part of the Halachot of Pores Al Shema. Therefore, even if we pasken like the Radvaz that if everyone davened we aren't Pores, we would still repeat Barchu based on the Arizal. </ref>
	#*There are those who don't have the practice whatsoever to repeat [[Barchu]].<ref>Aruch Hashulchan O.C. 133:5.</ref> This is the common Ashkenazic practice in America.		#*There are those who don't have the practice whatsoever to repeat [[Barchu]].<ref>Aruch Hashulchan O.C. 133:5.</ref> This is the common Ashkenazic practice in America.

NachiScheiner: /* Who Recites the Kaddish and Barchu? */

2025-07-04T21:34:28Z

Who Recites the Kaddish and Barchu?

← Older revision		Revision as of 21:34, 4 July 2025
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	# Either the person who missed [[Barchu]] or someone else on his behalf may recite the extra Barchu to fulfill the obligation.<ref>Mishnah Brurah Hakdamah to siman 69.</ref>		# Either the person who missed [[Barchu]] or someone else on his behalf may recite the extra Barchu to fulfill the obligation.<ref>Mishnah Brurah Hakdamah to siman 69.</ref>
	# Regarding the practice to always say [[Barchu]] after davening, it is appropriate for the<~~!-- Waiting~~ for ~~Rabbi Jachter~~. -->		# Regarding the practice to always say [[Barchu]] after davening, it is appropriate for the person who still needs to hear Barchu to be the one to recite it. However, there is a custom for the mourners saying Kaddish to say the Barchu.<ref>Shulchan Aruch 69:1 paskens that the person who needs to hear Barchu should say it. The Mishnah Brurah (69:11) agrees, however, he cites the prevalent custom for the mourners to say it. The Mishnah Brurah concludes that it is preferable for the person who needs to fill his obligation to say Barchu.</ref>

	== Pores Al Shema by Arvit ==		== Pores Al Shema by Arvit ==

NachiScheiner: /* Pores Al Shema by Arvit */

2025-07-04T21:26:00Z

Pores Al Shema by Arvit

← Older revision		Revision as of 21:26, 4 July 2025
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	# The Shulchan Aruch<ref>O.C 69:1. The Mishnah Brurah 69:3 explains that despite the fact that the person has already said all the Birchot Kriat Shema, he still says Yotzer Ohr in order to avoid appearing like a heretic. Since the Pores said Barchu Et Hashem Hamevorach, if no one responds it will appear as if the congregation is refusing to bless Hashem. Therefore, the person says out loud the Bracha of Yotzer Ohr so that the congregation is considered to have recited it in unison with him through the principal of Shome'ah k'Oneh. </ref> writes that one who comes to be Pores Al Shema recites [[Kaddish]], [[Barchu]] and the first Bracha of Birchot Kriat Shema Shel Shacharit, namely Yotzer Ohr.		# The Shulchan Aruch<ref>O.C 69:1. The Mishnah Brurah 69:3 explains that despite the fact that the person has already said all the Birchot Kriat Shema, he still says Yotzer Ohr in order to avoid appearing like a heretic. Since the Pores said Barchu Et Hashem Hamevorach, if no one responds it will appear as if the congregation is refusing to bless Hashem. Therefore, the person says out loud the Bracha of Yotzer Ohr so that the congregation is considered to have recited it in unison with him through the principal of Shome'ah k'Oneh. </ref> writes that one who comes to be Pores Al Shema recites [[Kaddish]], [[Barchu]] and the first Bracha of Birchot Kriat Shema Shel Shacharit, namely Yotzer Ohr.
	# However, the Rama<ref>O.C. 69:1. The Mishnah Brurah 69:4 explains that given the prevailing custom is for the congregation to respond to Barchu, Baruch Hashem Hamevorach l'Olam va'Ed, there is no longer any concern for heresy and it is unnecessary to recite the Bracha of Yotzer Ohr.</ref> writes that the prevailing custom is to omit the Bracha of Yotzer Ohr and just to say [[Kaddish]] and [[Barchu]]. This is the common practice of both Sephardim and Ashkenazim.<~~!-- Add Rav Shternbuch~~ that ~~it should~~ be ~~only repeated with kaddish~~. -->		# However, the Rama<ref>O.C. 69:1. The Mishnah Brurah 69:4 explains that given the prevailing custom is for the congregation to respond to Barchu, Baruch Hashem Hamevorach l'Olam va'Ed, there is no longer any concern for heresy and it is unnecessary to recite the Bracha of Yotzer Ohr.</ref> writes that the prevailing custom is to omit the Bracha of Yotzer Ohr and just to say [[Kaddish]] and [[Barchu]]. This is the common practice of both Sephardim and Ashkenazim.
			# The Barchu should only be repeated if it's following a Kaddish.<ref>Sh"t Teshuvos v'Hanhagos 3:58 based off of the Mishnah Brurah 54:13. He does note that there are those who are lenient and allow for Barchu to be said by itself, but this is a minority view. </ref>

	== When is it Done? ==		== When is it Done? ==

	# The Shulchan Aruch<ref>O.C. 69:1.</ref> writes that even if 10 individuals davened separately, namely not b'tzibbur, they may come together afterwards to form a [[minyan]] enabling one of them to be Pores Al Shema for the group. This would be true even if 9/10 of the people in the minyan already heard [[Barchu]] and just one still is lacking in his obligation, we would allow either him or someone else in the minyan on his behalf to be Pores Al Shema. However, the Radvaz<ref>As cited by the Mishnah Brurah 69:1.</ref> holds once each individual has davened separately they forfeit their opportunity to recite [[Barchu]].		# The Shulchan Aruch<ref>O.C. 69:1.</ref> writes that even if 10 individuals davened separately, namely not b'tzibbur, they may come together afterwards to form a [[minyan]] enabling one of them to be Pores Al Shema for the group. This would be true even if 9/10 of the people in the minyan already heard [[Barchu]] and just one still is lacking in his obligation, we would allow either him or someone else in the minyan on his behalf to be Pores Al Shema. However, the Radvaz<ref>As cited by the Mishnah Brurah 69:1. The Radvaz reasons that Barchu before Kriyat Shema is like a Zimun before Birkat Hamazon i.e it is inherently connected to and apart of the Birchot Kriyat Shema. In fact, the Mishnah Brurah (236:1) writes that one shouldn't be mafsik in between Barchu and Birchot Kriyat Shema as they are one section.</ref> holds once each individual has davened separately they forfeit their opportunity to recite [[Barchu]].
	#* The Mishnah Brurah<ref>O.C. 69:1. See also Biur Halacha siman 69 s.v. Omer.</ref> brings Poskim on both sides of the dispute, and concludes with the words of the Chatam Sofer that the accepted practice is like the Radvaz.<ref>This is the formative Halacha brought down in the sefer Ishei Yisrael 34:1. Even for Sephardim who generally follow the practice of the Shulchan Aruch, the Sh"t Rav Po'alim and Kaf Hachaim (as cited by the commentary Ish Matzli'ach on the Mishnah Brurah Ad. Loc.) write that here the custom is like the Radvaz. The Ish Maztliach adds that this was the final Psak of Rav Ovadiah and Rav Yitzchak Yosef to follow the Radvaz.</ref> Nonetheless, in a place where they are lenient to follow the Shulchan Aruch, they may keep their custom.<ref>Ishei Yisrael Perek 34 footnote 1 citing from the Sh"t Mlameid l'Ho'il 1:3. </ref>		#* The Mishnah Brurah<ref>O.C. 69:1. See also Biur Halacha siman 69 s.v. Omer.</ref> brings Poskim on both sides of the dispute, and concludes with the words of the Chatam Sofer that the accepted practice is like the Radvaz.<ref>This is the formative Halacha brought down in the sefer Ishei Yisrael 34:1. Even for Sephardim who generally follow the practice of the Shulchan Aruch, the Sh"t Rav Po'alim and Kaf Hachaim (as cited by the commentary Ish Matzli'ach on the Mishnah Brurah Ad. Loc.) write that here the custom is like the Radvaz. The Ish Maztliach adds that this was the final Psak of Rav Ovadiah and Rav Yitzchak Yosef to follow the Radvaz.</ref> Nonetheless, in a place where they are lenient to follow the Shulchan Aruch, they may keep their custom.<ref>Ishei Yisrael Perek 34 footnote 1 citing from the Sh"t Mlameid l'Ho'il 1:3. </ref>
	#If at least one person has not yet davened he can be Pores Al Shema, meaning, he can say [[Kaddish]] and [[Barchu]]. Another congregant may also be Pores on behalf of that person who has yet to say Birchot Kriat Shema.<ref>Mishnah Brurah 69:1.</ref>		#If at least one person has not yet davened he can be Pores Al Shema, meaning, he can say [[Kaddish]] and [[Barchu]]. Another congregant may also be Pores on behalf of that person who has yet to say Birchot Kriat Shema.<ref>Mishnah Brurah 69:1.</ref>
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	[The Ish Matzliach (comments to Mishnah Brurah) writes that there are Sephardic Poskim who allow a person to even say the Kaddish Titkabeil after Shmoneh Esrei (this Halacha is contreversial and is subject to different Minhagim and a local Poseik should be consulted)]. </ref>		[The Ish Matzliach (comments to Mishnah Brurah) writes that there are Sephardic Poskim who allow a person to even say the Kaddish Titkabeil after Shmoneh Esrei (this Halacha is contreversial and is subject to different Minhagim and a local Poseik should be consulted)]. </ref>
	#** Whether a person who missed Barchu and has already davened [[Maariv]] should repeat [[Barchu]] is a dispute between Shulchan Aruch and Radvaz. <~~!-- Add~~ Rav Shternbuch; the Rav -->		#** Whether a person who missed Barchu and has already davened [[Maariv]] should repeat [[Barchu]] is a dispute between Shulchan Aruch and Radvaz.<ref>According to the ruling of the Mishnah Brurah, Ashkenazic Jews follow the view of the Radvaz and Barchu should not be repeated unless it is in the construct of Birchot Kriyat Shema. Therefore, if someone already davened maariv, they shouldn't repeat Barchu afterwards. However, there are Ashkenazic shuls where it is commonplace for people who came late to Maariv to repeat Barchu (this custom is cited by Rav Shternbuch in Sh"t Teshuvos v'Hanhagos 3:58). Rav Shternbuch (Ibid.) disagrees with this custom and writes that one shouldn't say Barchu after davening especially considering it involves saying Hashem's name. Similarly, Rav Schachter (Nefesh Harav page 148) cites from Rav Soleveitchik that Brisker's also have the custom not to say a Barchu after davening. [Rav Schachter cites a slightly different reason than Rav Shternbuch, namely, it is inappropriate to begin praising Hashem (by saying Barchu) and then leave right after].

			Nonetheless, Rav Shternbuch (Ibid.) concludes that each congregation should follow their prevailing custom.</ref>
	# Those who have the custom to always recite [[Barchu]] after davening should do the same by [[Arvit]]/[[Maariv]] too.<ref>Ishei Yisrael 34:10.</ref>		# Those who have the custom to always recite [[Barchu]] after davening should do the same by [[Arvit]]/[[Maariv]] too.<ref>Ishei Yisrael 34:10.</ref>

NachiScheiner at 20:51, 4 July 2025

2025-07-04T20:51:02Z

NachiScheiner at 19:34, 4 July 2025

2025-07-04T19:34:15Z

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	#The literal meaning of 'Pores' is divide, section off. The repetition of [[Barchu]] is called Pores Al Shema as it contains only a limited portion of Birchot Kriat Shema and cuts the rest out.<ref>Shulchan Aruch O.C. 69:1 citing from the Ran on Megillah 23b.</ref>		#The literal meaning of 'Pores' is divide, section off. The repetition of [[Barchu]] is called Pores Al Shema as it contains only a limited portion of Birchot Kriat Shema and cuts the rest out.<ref>Shulchan Aruch O.C. 69:1 citing from the Ran on Megillah 23b.</ref>
	#Alternatively, Pores in Aramaic means blessing and beginning. The repetition of [[Barchu]] with part of [[Birchot ~~Kryiat~~ Shema]] is called Pores Al Shema as one is beginning the blessings of Shema once again.<ref>See Pri Megadim, Mishbitzot Zahav 69:1.</ref>		#Alternatively, Pores in Aramaic means blessing and beginning. The repetition of [[Barchu]] with part of [[Birchot Kriyat Shema]] is called Pores Al Shema as one is beginning the blessings of Shema once again.<ref>See Pri Megadim, Mishbitzot Zahav 69:1.</ref>

	== What's Repeated? ==		== What's Repeated? ==

	# The Shulchan Aruch<ref>O.C 69:1. The Mishnah Brurah 69:3 explains that despite the fact that the person has already said all the Birchot Kriat Shema, he still says Yotzer Ohr in order to avoid appearing like a heretic. Since the Pores said Barchu Et Hashem Hamevorach, if no one responds it will appear as if the congregation is refusing to bless Hashem. Therefore, the person says out loud the Bracha of Yotzer Ohr so that the congregation is considered to have recited it in unison with him through the principal of Shome'ah k'Oneh. </ref> writes that one who comes to be Pores Al Shema recites [[Kaddish]], [[Barchu]] and the first Bracha of Birchot Kriat Shema Shel Shacharit, namely [[Yotzer ~~Or]]~~.		# The Shulchan Aruch<ref>O.C 69:1. The Mishnah Brurah 69:3 explains that despite the fact that the person has already said all the Birchot Kriat Shema, he still says Yotzer Ohr in order to avoid appearing like a heretic. Since the Pores said Barchu Et Hashem Hamevorach, if no one responds it will appear as if the congregation is refusing to bless Hashem. Therefore, the person says out loud the Bracha of Yotzer Ohr so that the congregation is considered to have recited it in unison with him through the principal of Shome'ah k'Oneh. </ref> writes that one who comes to be Pores Al Shema recites [[Kaddish]], [[Barchu]] and the first Bracha of Birchot Kriat Shema Shel Shacharit, namely Yotzer Ohr.
	# However, the Rama<ref>O.C. 69:1. The Mishnah Brurah 69:4 explains that given the prevailing custom is for the congregation to respond to Barchu, Baruch Hashem Hamevorach l'Olam va'Ed, there is no longer any concern for heresy and it is unnecessary to recite the Bracha of Yotzer Ohr.</ref> writes that the prevailing custom is to omit the Bracha of [[Yotzer ~~Or]]~~ and just to say [[Kaddish]] and [[Barchu]]. This is the common practice of both Sephardim and Ashkenazim.		# However, the Rama<ref>O.C. 69:1. The Mishnah Brurah 69:4 explains that given the prevailing custom is for the congregation to respond to Barchu, Baruch Hashem Hamevorach l'Olam va'Ed, there is no longer any concern for heresy and it is unnecessary to recite the Bracha of Yotzer Ohr.</ref> writes that the prevailing custom is to omit the Bracha of Yotzer Ohr and just to say [[Kaddish]] and [[Barchu]]. This is the common practice of both Sephardim and Ashkenazim.

	== When is it Done? ==		== When is it Done? ==
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	#* Ideally the person who hasn't heard Kedusha yet should be the one to say the Brachot and Kedusha.<ref>Mishnah Brurah 69:11.</ref>		#* Ideally the person who hasn't heard Kedusha yet should be the one to say the Brachot and Kedusha.<ref>Mishnah Brurah 69:11.</ref>
	# If there are 6 people that haven't davened yet then they can repeat the entire [[Chazarat Hashatz]] out loud like a regular [[minyan]].<ref>Mishnah Brurah 69:8. </ref>		# If there are 6 people that haven't davened yet then they can repeat the entire [[Chazarat Hashatz]] out loud like a regular [[minyan]].<ref>Mishnah Brurah 69:8. </ref>
	# In addition to saying Kedusha, the [[Chazzan]] may also complete the rest of Davening, i.e the two Kaddishim at the end, so long as a minyan of people remains.<ref>Mishnah Brurah 69:8; Ishei Yisrael 34:4.</ref>		# In addition to saying Kedusha, the Chazzan may also complete the rest of Davening, i.e the two Kaddishim at the end, so long as a minyan of people remains.<ref>Mishnah Brurah 69:8; Ishei Yisrael 34:4.</ref>

	== Making Up Kedusha- Mincha and Mussaf ==		== Making Up Kedusha- Mincha and Mussaf ==

NachiScheiner at 19:27, 4 July 2025

2025-07-04T19:27:56Z

Show changes

NachiScheiner at 19:13, 4 July 2025

2025-07-04T19:13:20Z

← Older revision		Revision as of 19:13, 4 July 2025
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	== The Name Pores Al Shema ==		== The Name Pores Al Shema ==

	#The literal meaning of 'Pores' is divide, section off. The repetition of Barchu is called Pores Al Shema as it contains only a limited portion of Birchot Kriat Shema and cuts the rest out.<ref>Shulchan Aruch O.C. 69:1 citing from the Ran on Megillah 23b.</ref>		#The literal meaning of 'Pores' is divide, section off. The repetition of [[Barchu]] is called Pores Al Shema as it contains only a limited portion of Birchot Kriat Shema and cuts the rest out.<ref>Shulchan Aruch O.C. 69:1 citing from the Ran on Megillah 23b.</ref>
	#Alternatively, Pores in Aramaic means blessing and beginning. The repetition of Barchu with part of Birchot Kriat Shema is called Pores Al Shema as one is beginning the blessings of Shema once again.<ref>See Pri Megadim, Mishbitzot Zahav 69:1.</ref>		#Alternatively, Pores in Aramaic means blessing and beginning. The repetition of Barchu with part of Birchot Kriat Shema is called Pores Al Shema as one is beginning the blessings of Shema once again.<ref>See Pri Megadim, Mishbitzot Zahav 69:1.</ref>

← Older revision		Revision as of 20:51, 4 July 2025
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	# The Shulchan Aruch<ref>O.C 69:1. The Mishnah Brurah 69:3 explains that despite the fact that the person has already said all the Birchot Kriat Shema, he still says Yotzer Ohr in order to avoid appearing like a heretic. Since the Pores said Barchu Et Hashem Hamevorach, if no one responds it will appear as if the congregation is refusing to bless Hashem. Therefore, the person says out loud the Bracha of Yotzer Ohr so that the congregation is considered to have recited it in unison with him through the principal of Shome'ah k'Oneh. </ref> writes that one who comes to be Pores Al Shema recites [[Kaddish]], [[Barchu]] and the first Bracha of Birchot Kriat Shema Shel Shacharit, namely Yotzer Ohr.		# The Shulchan Aruch<ref>O.C 69:1. The Mishnah Brurah 69:3 explains that despite the fact that the person has already said all the Birchot Kriat Shema, he still says Yotzer Ohr in order to avoid appearing like a heretic. Since the Pores said Barchu Et Hashem Hamevorach, if no one responds it will appear as if the congregation is refusing to bless Hashem. Therefore, the person says out loud the Bracha of Yotzer Ohr so that the congregation is considered to have recited it in unison with him through the principal of Shome'ah k'Oneh. </ref> writes that one who comes to be Pores Al Shema recites [[Kaddish]], [[Barchu]] and the first Bracha of Birchot Kriat Shema Shel Shacharit, namely Yotzer Ohr.
	# However, the Rama<ref>O.C. 69:1. The Mishnah Brurah 69:4 explains that given the prevailing custom is for the congregation to respond to Barchu, Baruch Hashem Hamevorach l'Olam va'Ed, there is no longer any concern for heresy and it is unnecessary to recite the Bracha of Yotzer Ohr.</ref> writes that the prevailing custom is to omit the Bracha of Yotzer Ohr and just to say [[Kaddish]] and [[Barchu]]. This is the common practice of both Sephardim and Ashkenazim.		# However, the Rama<ref>O.C. 69:1. The Mishnah Brurah 69:4 explains that given the prevailing custom is for the congregation to respond to Barchu, Baruch Hashem Hamevorach l'Olam va'Ed, there is no longer any concern for heresy and it is unnecessary to recite the Bracha of Yotzer Ohr.</ref> writes that the prevailing custom is to omit the Bracha of Yotzer Ohr and just to say [[Kaddish]] and [[Barchu]]. This is the common practice of both Sephardim and Ashkenazim.<!-- Add Rav Shternbuch that it should be only repeated with kaddish. -->

	== When is it Done? ==		== When is it Done? ==
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	#There are those who are of the opinion that even if everyone has already davened, if there is a person who has yet to hear [[Barchu]] then they can be Pores Al Shema.<ref>Mishnah Brurah Hakdamah to Siman 69. This psak seems to contradict what he writes in 69:1 as there he concludes like the Radvaz that if everyone has already davened we aren't Pores Al Shema.</ref>		#There are those who are of the opinion that even if everyone has already davened, if there is a person who has yet to hear [[Barchu]] then they can be Pores Al Shema.<ref>Mishnah Brurah Hakdamah to Siman 69. This psak seems to contradict what he writes in 69:1 as there he concludes like the Radvaz that if everyone has already davened we aren't Pores Al Shema.</ref>
	#*Based on the above, there is a custom to always recite [[Barchu]] after the last Kaddish in Shacharit in case there is someone in the minyan who has yet to hear [[Barchu]].<ref>Rama O.C. 133:1. See also Mishnah Brurah Hakdamah to siman 69 who cites this custom. </ref> However, on days where we assume all the congregants heard [[Barchu]], such as on Shabbat/Yom Tov or Monday/Thursday where there's [[Kriyat Hatorah]] with numerous Barchu's, then we don't repeat Barchu at the end of davening.<ref>Rama O.C. 133:1 regarding Shabbat and Yom Tov. See Sefer Eretz Yisrael 1:2:2 (as quoted by the Dirshu footnotes) who extends this Halacha to the Kriat Hatorah on Monday's and Thursday's. The Mishnah Brurah (Hakdamah to siman 69) adds that even on non-leining days, if we know no one missed Barchu then it should not be repeated. However, the Chazon Ish is quoted (see Ishei Yisrael perek 34 footnote 30). Rav Neventzahl (Ha'arot b'Yitzchak Yikarei to Mishnah Brurah 133:1) writes that this is the appropriate practice as to avoid pointing out and embarrassing the person who came late. </ref> This is the common practice of many Ashkenazic Shul's in Eretz Yisrael.		#*Based on the above, there is a custom to always recite [[Barchu]] after the last Kaddish in Shacharit in case there is someone in the minyan who has yet to hear [[Barchu]].<ref>Rama O.C. 133:1. See also Mishnah Brurah Hakdamah to siman 69 who cites this custom. </ref> However, on days where we assume all the congregants heard [[Barchu]], such as on Shabbat/Yom Tov or Monday/Thursday where there's [[Kriyat Hatorah]] with numerous Barchu's, then we don't repeat Barchu at the end of davening.<ref>Rama O.C. 133:1 regarding Shabbat and Yom Tov. See Sefer Eretz Yisrael 1:2:2 (as quoted by the Dirshu footnotes) who extends this Halacha to the Kriat Hatorah on Monday's and Thursday's. The Mishnah Brurah (Hakdamah to siman 69) adds that even on non-leining days, if we know no one missed Barchu then it should not be repeated. However, the Chazon Ish is quoted (see Ishei Yisrael perek 34 footnote 30). Rav Neventzahl (Ha'arot b'Yitzchak Yikarei to Mishnah Brurah 133:1) writes that this is the appropriate practice as to avoid pointing out and embarrassing the person who came late. </ref> This is the common practice of many Ashkenazic Shul's in Eretz Yisrael.
	#*The Sephardic practice is to always ~~repeat~~ Barchu at the end of davening even on days where [[Kriyat Hatorah]] is done.<ref>Kaf Hachaim 133:1 cited l'Halacha as the common Sephardic practice by the Ish Matzliach (comments to Mishnah Brurah siman 133). This practice is based on Torat Nistar rooted in the words of the Arizal.		#*The Sephardic practice is to always recite Barchu at the end of davening before Aleinu,<ref>Yalkut Yosef (69:5, see also footnote Ad. Loc.) writes that Sephardim should only recite Barchu when it will be followed by a Bracha [Aleinu counts as a Bracha in this context].</ref> even on days where [[Kriyat Hatorah]] is done. This isn't necessarily part of the Halachot of Pores Al Shema, and may be a special praise connected to Aleinu.<ref>Kaf Hachaim 133:1 cited l'Halacha as the common Sephardic practice by the Ish Matzliach (comments to Mishnah Brurah siman 133) and Yalkut Yosef (O.C. volume 2, 56:29; 69:5). This practice is based on Torat Nistar rooted in the words of the Arizal.

	It is significant to note that this isn't part of the Halachot of Pores Al Shema. Therefore, even if we pasken like the Radvaz that if everyone davened we aren't Pores, we would still repeat Barchu based on the Arizal. </ref>		It is significant to note that this isn't part of the Halachot of Pores Al Shema. Therefore, even if we pasken like the Radvaz that if everyone davened we aren't Pores, we would still repeat Barchu based on the Arizal.

			However, Rav Shternbuch (Sh"t Teshuvos v'Hanhagos 3:58) cites the custom of people in Yerushalayim to be Pores Al Shema before Aleinu. </ref>
	#*There are those who don't have the practice whatsoever to repeat [[Barchu]].<ref>Aruch Hashulchan O.C. 133:5.</ref> This is the common Ashkenazic practice in America.		#*There are those who don't have the practice whatsoever to repeat [[Barchu]].<ref>Aruch Hashulchan O.C. 133:5.</ref> This is the common Ashkenazic practice in America.

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	[The Ish Matzliach (comments to Mishnah Brurah) writes that there are Sephardic Poskim who allow a person to even say the Kaddish Titkabeil after Shmoneh Esrei (this Halacha is contreversial and is subject to different Minhagim and a local Poseik should be consulted)]. </ref>		[The Ish Matzliach (comments to Mishnah Brurah) writes that there are Sephardic Poskim who allow a person to even say the Kaddish Titkabeil after Shmoneh Esrei (this Halacha is contreversial and is subject to different Minhagim and a local Poseik should be consulted)]. </ref>
	#** Whether a person who missed Barchu and has already davened [[Maariv]] should repeat [[Barchu]] is a dispute between Shulchan Aruch and Radvaz.<!-- ~~I haven't found anyone who speaks about this. It is common practice for people at maariv who missed barchu to repaet it but it's unclear if this correct.~~ -->.		#** Whether a person who missed Barchu and has already davened [[Maariv]] should repeat [[Barchu]] is a dispute between Shulchan Aruch and Radvaz. <!-- Add Rav Shternbuch; the Rav -->
	# Those who have the custom to always recite [[Barchu]] after davening should do the same by [[Arvit]]/[[Maariv]] too.<ref>Ishei Yisrael 34:10.</ref>		# Those who have the custom to always recite [[Barchu]] after davening should do the same by [[Arvit]]/[[Maariv]] too.<ref>Ishei Yisrael 34:10.</ref>