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Question: I was supposed to take over as chazan at Yishtabach, but I absentmindedly said Yishtabach quietly as the previous chazan was finishing Az Yashir. I quickly asked him to say Yishtabach and Chatzi Kaddish, after which I took over. Was this appropriate?
Answer: There were a few potential options to consider (besides telling your friend to continue), which we will evaluate and compare.
Your apparent assumption that Yishtabach leads straight into Kaddish has some basis. The Shulchan Aruch (Orach Chayim 53:1) instructs the chazan to stand by the amud before Yishtabach so he can go straight into Kaddish (see Mishna Berura 53:1). However, the connection is more between P’sukei D’zimra (which Yishtabach concludes) and Kaddish than Yishtabach itself, as the following halacha illustrates. When there is an acute need to speak in the midst of Shacharit, which is permitted between Yishtabach and Kaddish, it is necessary to recite a few p’sukim of P’sukei D’zimra to justify the upcoming Kaddish (Rama, OC 54:3). Although the break was long enough to divorce that which preceded the break from Kaddish, it is permitted, necessary, and sufficient to say some p’sukim and not to repeat Yishtabach.
Even to the extent that there is some importance to connecting specifically Yishtabach to Kaddish, the important thing is probably the tzibbur’s connection, irrespective of this chazan’s recitation. We see this, to a great extent, when a new chazan starting at Ashrei recites Kaddish (Titkabel) on a different chazan’s chazarat hashatz (see Divrei Sofrim, Yoreh Deah 376:103). There was even a minhag, cited and approved of by the Rav Pe’alim (II, OC 14), that after the chazan finishes Yishtabach, mourners (even one who did not say Yishtabach) recite Chatzi Kaddish.
Bemare Habazak - Rabbis Questions (656)
Rabbi Daniel Mann
517 - One or Two Breaths?
518 - Taking Over as Chazan after Yishtabach
519 - Mother’s Name for prayers for Ill Convert
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Let us now analyze what you apparently assumed, i.e., that making a switch between Kaddish and Barchu is better because they are not as connected as Yishtabach and Kaddish. We saw that Kaddish relates to P’sukei D’zimra. In contrast, we repeat Barchu for those who missed even when not preceded by Kaddish. On the other hand, Kaddish and Barchu are quite linked. Classically, Kaddish goes with Barchu (see Shulchan Aruch, OC 69:1). Also we prefer to speak when critical between Yishtabach and Kaddish rather than between Kaddish and Barchu (Rama, OC 54:3; see the hesitation on the matter in Darchei Moshe, OC 54:1). In short, it was unnecessary and slightly unfortunate to do the switch after Kaddish, but you did not ruin anything.
You were right not to wait until after Barchu. The Beit Yosef and Darchei Moshe (to OC 69) disagree to what extent Barchu with its response is self-standing. Although it is not unanimous (see Sdei Chemed, vol. VII, p. 337), there is reason to look at Barchu as the beginning of Yotzer Ohr, making it a less logical time to switch. However, due to the chazan’s limited functionality at these points, this too would not have ruined anything.
P'ninat Mishpat P'ninat Mishpat: Complaints about Contractor’s Work – part II
(based on ruling 83037.1 of the Eretz Hemdah-Gazit Rabbinical Courts)
Chemdat Yamim Moreshet Shaul: The Goal of an Agricultural Yeshiva – part I
Based on Siach Shaul, Pirkei Machshava V’Hadracha p. 263 (address at the laying of the cornerstone of the Yeshiva Chakla’it in Kfar Haroeh)
Chemdat Yamim Moreshet Shaul: Twin Foundations
Based on Siach Shaul, Pirkei Machshava V’Hadracha p. 690
Rabbis in Midrash
Lessons
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P'ninat Mishpat P'ninat Mishpat: Realtor’s Fee on Large Commercial Building – part I
(based on ruling 85031 of the Eretz Hemdah-Gazit Rabbinical Courts)
(based on ruling 85031 of the Eretz Hemdah-Gazit Rabbinical Courts)
Chemdat Yamim Moreshet Shaul: The Goal of an Agricultural Yeshiva – part I
Based on Siach Shaul, Pirkei Machshava V’Hadracha p. 263 (address at the laying of the cornerstone of the Yeshiva Chakla’it in Kfar Haroeh)
Based on Siach Shaul, Pirkei Machshava V’Hadracha p. 263 (address at the laying of the cornerstone of the Yeshiva Chakla’it in Kfar Haroeh)
Re'e NEVER EXTREME EXCEPT ISRAEL
Parshat Re'eh
Judaism is against extremism, so how can we understand the seemingly extreme statements found in our sages in favor of living in the Land of Israel and against living in Chutz laAretz? The article deals with the seeming contradiction between the strength of Free-Will and the strength of being influenced by our surroundings.
Ekev DANCE FOR ISRAEL- FOR YOUR BENEFIT
Parshat Eikev
Description: The 7 Haftarot we read after Tisha B'Av ("Shiva D'Nichemta") surely get us excited that they're coming TRUE, and awaken us to yearn, dance & join the return to Zion! The short article also deals with the problems and solutions facing the American Jewish community as discussed at a recent panel, as well as the question why Jews come from America to Israel to help when we face problems, but Israelis don't come to aid Jews in America when they face anti-Semitism.
P'ninat Mishpat P'ninat Mishpat: Complaints about Contractor’s Work – part II
(based on ruling 83037.1 of the Eretz Hemdah-Gazit Rabbinical Courts)
(based on ruling 83037.1 of the Eretz Hemdah-Gazit Rabbinical Courts)
Chemdat Yamim Moreshet Shaul: Twin Foundations
Based on Siach Shaul, Pirkei Machshava V’Hadracha p. 690
Based on Siach Shaul, Pirkei Machshava V’Hadracha p. 690
D'varim Judaism’s Social Vision
Re’eh
Giving is more than an act of generosity—it is an essential part of human dignity that belongs to everyone, rich and poor alike. The ultimate goal of help is to empower others to stand on their own.
Kuzari -Rabbi Ari Shvat Kuzari class 9 - "Seeing is Believing" (parag. 21-30)
These paragraphs elaborate on the theme that seeing and knowing is better than any attempt to prove logically, and begins explaining the difference between Israel and gentiles.
