SECTION 109 Laws Relating to How an Individual should Synchronize his Prayers with those of the Congregation. (1-5)

סימן קט דִּין אֵיךְ יִתְנַהֵג הַיָּחִיד לְכַוֵּן בִּתְפִלָּתוֹ עִם הַצִּבּוּר וּבוֹ ה' סְעִיפִים:

1 [The following rules apply when] one enters a synagogue and finds the congregation reciting (the Afternoon) Shemoneh Esreh1 and the time is not yet pressing.2 If he can begin Shemoneh Esreh and complete it before the sheliach tzibbur reaches Kedushah, he should pray [immediately].3 If not, he should not pray until he has responded Amen to [the blessing] HaE-l HaKadosh,4 for this Amen is considered as equivalent to Kedushah.5 If he already heard Kedushah or he knows that he will hear it later, he does not have to wait.6

[The following rules apply] if one [enters the synagogue and] finds the congregation reciting the Evening Shemoneh Esreh. If he can begin Shemoneh Esreh and complete it before the sheliach tzibbur reaches the Kaddish that follows Shemoneh Esreh so that he can respond Amen, yehei shmei rabba... to the Kaddish in the manner described in sec. 56[:4] — even if he will not be able to respond Amen, [but only] yehei shmei rabba..., as explained there7 — he should pray [immediately]. If not, he should not [begin to] pray. [This applies] even though he already heard Kaddish for the Evening Service, for there is no limit to the [number of] Kaddeishim8 [one may hear].

Nevertheless, since the Kaddeishim from Aleinu onward9 — whether in the morning or the evening — are only customary,10 it is possible that one is not required to wait [before praying to listen] to them.

If, however, [the congregation] is being poreis al Shema11 and [the late arrival] has not yet heard Barchu, he must wait [to hear] it. [This applies] even when it is recited without Kaddish, as is the practice in the Evening Service.12

א הַנִּכְנָס לְבֵית הַכְּנֶסֶת וּמָצָא צִבּוּר מִתְפַּלְלִיןא י"ח (שֶׁל מִנְחָה)1 וְאֵין הַשָּׁעָה עוֹבֶרֶת עֲדַיִן,ב,2 אִם יָכוֹל לְהַתְחִיל י"ח וְלִגְמֹר עַד שֶׁלֹּא יַגִּיעַ הַשְּׁלִיחַ צִבּוּר לִקְדֻשָּׁה – יִתְפַּלֵּל,3 וְאִם לָאו – אַל יִתְפַּלֵּל עַד שֶׁיַּעֲנֶה אָמֵן אַחַר "הָאֵל הַקָּדוֹשׁ",ג,4 שֶׁאָמֵן זֶה חָשׁוּב כִּקְדֻשָּׁה.ד,5 וְאִם שָׁמַע כְּבָר קְדֻשָּׁה אוֹ שֶׁיּוֹדֵעַ שֶׁיִּשְׁמַע אַחַר כָּךְ – אֵין צָרִיךְ לְהַמְתִּין.ה,6

וְאִם מָצָא הַצִּבּוּר מִתְפַּלְּלִין עַרְבִית, אִם יָכוֹל לְהַתְחִיל וְלִגְמֹר עַד שֶׁיַּגִּיעַ שְׁלִיחַ צִבּוּר לְקַדִּישׁ שֶׁלְּאַחַר י"חו בְּעִנְיָן שֶׁיּוּכַל לַעֲנוֹת אַחֲרָיו "יְהֵא שְׁמֵהּ רַבָּא" עַל דֶּרֶךְ שֶׁנִּתְבָּאֵר בְּסִימָן נ"וז אֲפִלּוּ אִם לֹא יוּכַל לַעֲנוֹת "אָמֵן יְהֵא שְׁמֵהּ רַבָּא" כְּמוֹ שֶׁנִּתְבָּאֵר7 שָׁם – יִתְפַּלֵּל, וְאִם לָאו – אַל יִתְפַּלֵּל אַף עַל פִּי שֶׁשָּׁמַע כְּבָר קַדִּישׁ בְּעַרְבִית, לְפִי שֶׁהַקַּדִּישׁ אֵין לוֹ קִצְבָּה.8

וּמִכָּל מָקוֹם, הַקַּדִּישִׁים שֶׁמִּן "עָלֵינוּ" וְאֵילָךְ,9 בֵּין בַּשַּׁחַר בֵּין בָּעֶרֶב, כֵּיוָן שֶׁאֵינָן אֶלָּא מִנְהָגח,10 – אֶפְשָׁר שֶׁאֵין צָרִיךְ לְהַמְתִּין עֲלֵיהֶם.ט

אֲבָל אִם פּוֹרְסִים עַל "שְׁמַע"י,11 וְהוּא לֹא שָׁמַע עֲדַיִן "בָּרְכוּ" – צָרִיךְ לְהַמְתִּין בִּשְׁבִיל "בָּרְכוּ",יא וַאֲפִלּוּ אִם אוֹמְרִים אוֹתוֹ בְּלֹא קַדִּישׁ כְּגוֹן בְּעַרְבִית:יב,12

2 [Different rules apply] if one enters the synagogue after Kedushah or if he entered beforehand and waited until afterwards [before praying]. If he can begin [Shemoneh Esreh] and complete it before the sheliach tzibbur reaches the blessing Shomeia Tefillah so that he will be able to respond Amen after this blessing — for this Amen is considered equivalent to Kedushah and Kaddish13 — he should [begin Shemoneh Esreh immediately]. If not, he should not [begin Shemoneh Esreh]14 until after the blessing beginning Modim.15 Similarly, on Shabbos and festivals and in the Mussaf Service of Rosh Chodesh, when there is no [obligation to respond] Amen to the blessing Shomeia Tefillah,16 one should not [begin She­moneh Esreh] unless he can complete it before the sheliach tzibbur reaches Modim, so that he will bow together with the congregation [when the sheliach tzibbur recites] Modim. For if they were to bow17 and he would not bow with them, it would appear that he is denying the existence of Him to Whom his fellow-worshipers bend the knee and bow. (Similar [laws apply] whenever the congregation bend the knee and bow, e.g., in Aleinu.)18

Similarly, if one can reach Modim — or one of the blessings during which we bow — at the time the sheliach tzibbur reaches Modim, he should [begin Shemoneh Esreh]. Even though he will not be able to recite Modim at the time the congregation recites it,19 this is of no consequence, since he is bowing together with them.

When does the above apply? In the Mussaf or Afternoon Services, or even in the Morning Service when one waits before concluding the blessing Gaal Yisrael. If, however, he recited [the blessing after the Shema] until the words Gaal Yisrael, he cannot wait any longer in order to respond, because that blessing must be linked to [the beginning of] Shemoneh Esreh.20 [Thus] he must begin to recite Shemoneh Esreh immediately.

[Under such circumstances,] if he was in the midst of one of the blessings [of She­moneh Esreh] and the sheliach tzibbur reached Modim, he should bow together with him, for it is permitted to bow in the midst of any of the blessings.21 Nevertheless, if there is no necessity that he begin [Shemoneh Esreh] immediately, he should not begin and rely on the probability that he will bow in the midst of one of the blessings, for perhaps he will not be able to be exact and ensure that he will be in the midst of a blessing when the sheliach tzibbur reaches Modim. Instead, [he may find himself] at the beginning of a blessing or at its conclusion, and one may not bow at the beginning of a blessing or at its conclusion except in the first blessing or in the blessing that starts with Modim, as will be explained in sec. 113[:1]. And if he focuses on timing this exactly, he will be distracted and will not concentrate properly on his prayer.

ב וְאִם נִכְנַס לְבֵית הַכְּנֶסֶת אַחַר קְדֻשָּׁה,יג אוֹ שֶׁנִּכְנַס קֹדֶם לָכֵן וְהִמְתִּין עַד לְאַחַר כָּךְ,יד אִם יָכוֹל לְהַתְחִיל וְלִגְמֹר עַד שֶׁיַּגִּיעַ הַשְּׁלִיחַ צִבּוּר לְ"שׁוֹמֵעַ תְּפִלָּה" בִּכְדֵי שֶׁיּוּכַל לַעֲנוֹת אָמֵן אַחַר בִּרְכַּת "שׁוֹמֵעַ תְּפִלָּה"טו שֶׁאָמֵן זֶה גַּם כֵּן חָשׁוּב כִּקְדֻשָּׁה וְקַדִּישׁטז,13 – יִתְפַּלֵּל, וְאִם לָאו – אַל יִתְפַּלֵּל14 עַד לְאַחַר "מוֹדִים".יז,15 וְכֵן בְּשַׁבָּתיח וְיו"טיט וּמוּסַף רֹאשׁ חֹדֶשׁכ שֶׁאֵין בָּהֶם אָמֵן שֶׁל "שׁוֹמֵעַ תְּפִלָּה"כא,16 – לֹא יִתְפַּלֵּל אֶלָּא אִם כֵן יָכוֹל לִגְמֹר קֹדֶם שֶׁיַּגִּיעַ שְׁלִיחַ צִבּוּר לְ"מוֹדִים",כב כְּדֵי שֶׁיִּשְׁחֶה עִם הַצִּבּוּר בְּ"מוֹדִים", שֶׁאִם הֵם יִכְרְעוּ17 וְהוּא לֹא יִכְרַע עִמָּהֶם – יְהֵא נִרְאֶה כְּכוֹפֵר בְּמִי שֶׁחֲבֵרָיו כּוֹרְעִים וּמִשְׁתַּחֲוִים לוֹכג (וְכֵן בְּכָל מָקוֹם שֶׁהַצִּבּוּר כּוֹרְעִים וּמִשְׁתַּחֲוִים כְּגוֹן בְּ"עָלֵינוּ"כד).18

וְהוּא הַדִּין אִם יָכוֹל לְהַגִּיעַ לְ"מוֹדִים", אוֹ לְאַחַת מֵהַבְּרָכוֹת שֶׁשּׁוֹחִים בָּהֶן כְּשֶׁיַּגִּיעַ שָׁלִיחַ צִבּוּר לְ"מוֹדִים" – יִתְפַּלֵּל.כה וְאַף עַל פִּי שֶׁלֹּא יָכוֹל לוֹמַר "מוֹדִים" שֶׁהַצִּבּוּר אוֹמְרִים19 – אֵין בְּכָךְ כְּלוּם, כֵּיוָן שֶׁשּׁוֹחֶה עִמָּהֶם.

בַּמֶּה דְּבָרִים אֲמוּרִים? בְּמוּסָף אוֹ בְּמִנְחָה, אוֹ אֲפִלּוּ בִּתְפִלַּת שַׁחֲרִית וּמַמְתִּין קֹדֶם חֲתִימַת "גָּאַל יִשְׂרָאֵל".כו אֲבָל אִם אָמַר עַד "גָּאַל יִשְׂרָאֵל" שֶׁאֵינוֹ יָכוֹל עוֹד לְהַמְתִּין וְלַעֲנוֹת מִשּׁוּם סְמִיכַת גְּאֻלָּה לִתְפִלָּהכז,20 וּמֻכְרָח לְהַתְחִיל וּלְהִתְפַּלֵּל מִיָּד וְנִזְדַּמֵּן לוֹ שֶׁמַּגִּיעַ שְׁלִיחַ צִבּוּר לְמוֹדִים וְהוּא בְּאַחַת הַבְּרָכוֹת בְּאֶמְצָעָן – יִשְׁחֶה עִמּוֹ,כח שֶׁמֻּתָּר לִשְׁחוֹת בְּאֶמְצַע כָּל הַבְּרָכוֹת.כט,21 אֲבָל אִם אֵינוֹ מֻכְרָח לְהַתְחִיל מִיָּד – לֹא יַתְחִיל עַל סְמַךְ שֶׁיִּשְׁחֶה בְּאֶמְצַע אֵיזוֹ בְּרָכָה, כִּי שֶׁמָּא לֹא יוּכַל לְצַמְצֵם שֶׁיִּהְיֶה בְּאֶמְצַע בְּרָכָה כְּשֶׁמַּגִּיעַ שְׁלִיחַ צִבּוּר לְ"מוֹדִים"ל אֶלָּא יִהְיֶה בִּתְחִלַּת בְּרָכָה אוֹ בְּסוֹפָהּ וְאֵין שׁוֹחִין בִּתְחִלַּת בְּרָכָה אוֹ בְּסוֹפָהּ אֶלָּא בְּאָבוֹת וְהוֹדָאָה בִּלְבַד כְּמוֹ שֶׁיִּתְבָּאֵר בְּסִימָן (קל"ג) [קי"ג],לא וְאִם יִתֵּן לִבּוֹ לְצַמְצֵם בָּזֶה – יִטָּרֵד וְלֹא יְכַוֵּן יָפֶה בִּתְפִלָּתוֹ:לב

3 [The following rules apply when] one must begin [Shemoneh Esreh] immediately and he starts it together with the sheliach tzibbur.22 When the sheliach tzibbur reaches Nakdishach23 — or Nekadesh, as is the version [recited] in these countries24 — he should recite the entire text of the Kedushah word by word together with the sheliach tzibbur.25 Although a person praying individually does not recite Kedushah in his Shemoneh Esreh, when he recites it together with the sheliach tzibbur he is not considered to be praying individually. Similarly, he should recite the entire text of the blessing HaE-l HaKadosh and the blessing Shomeia Tefillah with the sheliach tzibbur, in order to complete [each of those blessings] together with him. He is thus not required to respond Amen, just as the sheliach tzibbur is not required to, for the congregation respond Amen to his blessing, and the response of the congregation applies also to the blessings that this person recites.

[The late arrival] should also aim to reach Modim or HaTov Shimcha26 when the sheliach tzibbur reaches Modim, so that he will be able to bow together with the congregation at Modim. If he can complete the entire Shemoneh Esreh before the sheliach tzibbur reaches the end of the blessing Shomeia Tefillah, he can pray individually after completing the blessing HaE-l HaKadosh.

All of the above applies when he must pray immediately either because he must link the blessing Gaal Yisrael to Shemoneh Esreh or because time is passing.27 If, however, there is no necessity [that he pray immediately], he should not begin with the sheliach tzibbur and recite the text of Kedushah with him.28 [The rationale is that] the initial preference is that he remain silent, listen to the text of Kedushah as it is recited by the sheliach tzibbur, and in response to him say only [the verses that begin with the following words]: Kadosh, Baruch, and Yimloch, as explained in sec. 125:1.29

ג וּכְשֶׁהוּא מֻכְרָח לְהַתְחִיל מִיָּד וּמַתְחִיל עִם הַשְּׁלִיחַ צִבּוּר,22 כְּשֶׁיַּגִּיעַ עִם שְׁלִיחַ צִבּוּר לְ"נַקְדִּישָׁךְ"23 אוֹ לִ"נְקַדֵּשׁ" כְּפִי נֻסַּח מְדִינוֹת אֵלּוּלג,24 – יֹאמַר עִמּוֹ מִלָּה בְּמִלָּה כָּל נֻסַּח הַקְדֻשָּׁה כְּמוֹ שֶׁהוּא אוֹמֵר,לד שֶׁאַף שֶׁאֵין הַיָּחִיד אוֹמֵר קְדֻשָּׁה בִּתְפִלָּתוֹ – כְּשֶׁהוּא אוֹמֵר עִם הַשְּׁלִיחַ צִבּוּר25 אֵינוֹ נִקְרָא יָחִיד.לה וְכֵן יֹאמַר עִמּוֹ מִלָּה בְּמִלָּה כָּל נֻסַּח בִּרְכַּת "הָאֵל הַקָּדוֹשׁ" וּבִרְכַּת "שׁוֹמֵעַ תְּפִלָּה",לו כְּדֵי שֶׁיְּסַיֵּם הַבְּרָכָה עִם הַשְּׁלִיחַ צִבּוּר בְּיַחַד, וְשׁוּב אֵין צָרִיךְ לַעֲנוֹת אָמֵן, כְּמוֹ שֶׁהַשְּׁלִיחַ צִבּוּר אֵין צָרִיךְ שֶׁהַצִּבּוּר עוֹנִים אַחֲרָיו, וַעֲנִיַּת הַצִּבּוּר הִיא גַּם כֵן עַל בְּרָכוֹת שֶׁל זֶה. וְגַם יְכַוֵּן שֶׁכְּשֶׁיַּגִּיעַ שְׁלִיחַ צִבּוּר לְ"מוֹדִים" יַגִּיעַ גַּם הוּא לְ"מוֹדִים" אוֹ לְ"הַטּוֹב שִׁמְךָ",26 כְּדֵי שֶׁיִּשְׁחֶה גַּם הוּא עִם הַצִּבּוּר בְּ"מוֹדִים". וְאִם יָכוֹל לִגְמֹר כָּל הַתְּפִלָּה עַד שֶׁיַּגִּיעַ שְׁלִיחַ צִבּוּר לְסִיּוּם "שׁוֹמֵעַ תְּפִלָּה"לז – יָכוֹל לְהִתְפַּלֵּל בִּפְנֵי עַצְמוֹ אַחַר סִיּוּם "הָאֵל הַקָּדוֹשׁ".

וְכָל זֶה כְּשֶׁמֻּכְרָח לְהִתְפַּלֵּל מִיָּדלח מִשּׁוּם סְמִיכַת גְּאֻלָּה לִתְפִלָּה,לט אוֹ מִפְּנֵי שֶׁהַשָּׁעָה עוֹבֶרֶת,מ,27 אֲבָל אִם אֵינוֹ מֻכְרָח – לֹא יַתְחִיל עִם הַשְּׁלִיחַ צִבּוּר וְלוֹמַר עִמּוֹ נֻסַּח הַקְדֻשָּׁה,28 לְפִי שֶׁלְּכַתְּחִלָּה צָרִיךְ לִשְׁתֹּק וְלִשְׁמֹעַ נֻסַּח הַקְדֻשָּׁה מִפִּי הַשְּׁלִיחַ צִבּוּרמא וְלַעֲנוֹת אַחֲרָיו "קָדוֹשׁ" וּ"בָּרוּךְ" וְ"יִמְלֹךְ"מב בִּלְבַד, כְּמוֹ שֶׁיִּתְבָּאֵר בְּסִימָן קכ"ה:מג,29

4 [The following rule applies when] one comes to the synagogue directly after Kedushah [and is faced with the following conflict]: If he waits until the sheliach tzibbur reaches Modim, he will not be able to respond Amen, yehei shmei rabba... (to the Kaddish) that follows Shemoneh Esreh, whereas if he waits until after the Kaddish, either the time for [the Afternoon Shemoneh Esreh] will pass, or he will not be able to recite the Evening Service together with the congregation.30 [In such a situation] he should recite Shemoneh Esreh immediately, because it is preferable to omit Modim than to omit the response beginning Amen, yehei shmei rabba.

A similar [quandary can arise] if he arrives just before [the recitation of] Kedushah. If he begins [Shemoneh Esreh] immediately, he will not be able to recite Kedushah; if he waits until after Kedushah, he will not be able to recite Modim; and if he waits until after Modim, the time for prayer will pass. [In such a situation] he should begin [Shemoneh Esreh] after Kedushah, for it is preferable to omit Modim than [to omit] the recitation of Kedushah with the congregation.

[A related predicament arises] if one arrives just before [the recitation of] Kaddish [after the Afternoon Service]. If he recites Shemoneh Esreh immediately, he will miss Amen, yehei shmei rabba..., but if he waits until after Kaddish, he will not be able to pray the Evening Service together with the congregation. [In such a situation] it is preferable that he pray with the congregation.

ד מִי שֶׁבָּא לְבֵית הַכְּנֶסֶת תֵּכֶף אַחַר קְדֻשָּׁה, וְאִם יַמְתִּין עַד אַחַר שֶׁיַּגִּיעַ שְׁלִיחַ צִבּוּר לְמוֹדִים לֹא יוּכַל לַעֲנוֹת "אָמֵן יְהֵא שְׁמֵהּ רַבָּא" (אַחַר הַקַּדִּישׁ) שֶׁאַחַר י"ח,מד וְאִם יַמְתִּין עַד אַחַר הַקַּדִּישׁ יַעֲבֹר זְמַן הַתְּפִלָּה אוֹ לֹא יוּכַל לְהִתְפַּלֵּל עַרְבִית עִם הַצִּבּוּר30 – יַתְחִיל מִיָּד, שֶׁמּוּטָב לְבַטֵּל "מוֹדִים" מִלְּבַטֵּל "אָמֵן יְהֵא שְׁמֵהּ רַבָּא".מה

וְהוּא הַדִּין אִם בָּא סָמוּךְ לִקְדֻשָּׁה, וְאִם יַתְחִיל מִיָּד לֹא יוּכַל לוֹמַר קְדֻשָּׁה, וְאִם יַמְתִּין עַד אַחַר קְדֻשָּׁה לֹא יוּכַל לוֹמַר "מוֹדִים", וְאִם יַמְתִּין עַד אַחַר "מוֹדִים" יַעֲבֹר זְמַן הַתְּפִלָּהמו – יַתְחִיל אַחַר קְדֻשָּׁה, שֶׁמּוּטָב לְבַטֵּל "מוֹדִים" מִקְדֻשָּׁה עִם הַצִּבּוּר.

וְאִם בָּא סָמוּךְ לַקַּדִּישׁ, וְאִם יִתְפַּלֵּל תֵּכֶף יְבַטֵּל "אָמֵן יְהֵא שְׁמֵהּ רַבָּא",מז וְאִם יַמְתִּין עַד אַחַר קַדִּישׁ לֹא יוּכַל לְהִתְפַּלֵּל עַרְבִית עִם הַצִּבּוּרמח – מוּטָב לְהִתְפַּלֵּל עִם הַצִּבּוּר:

Alter Rebbe's Shulchan Aruch (Sichos In English)

The new layout – with the original text and the facing translation – provides a unique user-friendly approach to studying the Alter Rebbe’s work. An inclusive commentary provides insightful explanations and guidelines for actual practice.

5 If one is reciting Shemoneh Esreh individually and reaches the point at which Kedushah [is said] at the same time that the congregation is reciting Kedushah in the passage U’Va LeTziyon or in the blessing Yotzer Or, he should not recite Kedushah with them, for the Kedushos are not [of equivalent status]. There is an authority who maintains that this also applies if the congregation were reciting Kedushah in Mussaf and an individual was reciting the Morning Service; he should not recite Kedushah with them, for the Kedushos are not [of equal status].

Other authorities maintain that the Kedushos of the Morning Service and the Mussaf Service are considered to be [of equal status]. However, [these authorities concede that] this is not the case with the Kedushos of U’Va LeTziyon or Yotzer Or, for they are merely descriptions [of the sanctification of G‑d by the angels], as explained in sec. 59[:2]. This view is given primacy.

(From this [ruling], one can deduce that a person reciting Shemoneh Esreh individually who reaches the blessing Atah Kadosh may respond to Kedushah with the congregation even though he did not say Nekadesh or Nakdishach, nor did he hear them recited by the sheliach tzibbur.31 For the Kedushos of U’Va LeTziyon or Yotzer Or do not include [the invitation] Nekadesh and nevertheless, an individual [is] not allowed to respond only because the Kedushos are not of equal importance.)

ה יָחִיד הָעוֹמֵד בִּתְפִלַּת י"ח וּכְשֶׁמַּגִּיעַ לִמְקוֹם קְדֻשָּׁה הָיוּ הַצִּבּוּר אוֹמְרִים קְדֻשַּׁת "וּבָא לְצִיּוֹן"מט אוֹ קְדֻשַּׁת "יוֹצֵר"נ – אֵינוֹ אוֹמֵר עִמָּהֶם קָדוֹשׁ, לְפִי שֶׁאֵין הַקְּדֻשּׁוֹת שָׁווֹת. וְיֵשׁ מִי שֶׁאוֹמֵרנא שֶׁהוּא הַדִּין אִם הָיָה הַצִּבּוּר אוֹמְרִים קְדֻשַּׁת מוּסָף וְהַיָּחִיד מִתְפַּלֵּל שַׁחֲרִית – אֵינוֹ אוֹמֵר עִמָּהֶם "קָדוֹשׁ", שֶׁאֵין הַקְּדֻשּׁוֹת שָׁווֹת.

וְיֵשׁ אוֹמְרִיםנב שֶׁקְּדֻשַּׁת שַׁחֲרִית וּקְדֻשַּׁת מוּסָף נִקְרָאוֹת קְדֻשּׁוֹת שָׁווֹת, מַה שֶּׁאֵין כֵן קְדֻשַּׁת "וּבָא לְצִיּוֹן" וּקְדֻשַּׁת "יוֹצֵר" שֶׁאֵינָן אֶלָּא סִפּוּר דְּבָרִים כְּמוֹ שֶׁנִּתְבָּאֵר בְּסִימָן נ"ט,נג וְכֵן עִקָּר.

(וּמִכָּאן אַתָּה לָמֵד שֶׁהַיָּחִיד כְּשֶׁמַּגִּיעַ בִּתְפִלָּתוֹ לְבִרְכַּת "אַתָּה קָדוֹשׁ" – יָכוֹל לַעֲנוֹת קָדוֹשׁ עִם הַצִּבּוּר אַף עַל פִּי שֶׁהוּא לֹא אָמַר וְלֹא שָׁמַע "נְקַדֵּשׁ" אוֹ "נַקְדִּישָׁך" מִפִּי הַשְּׁלִיחַ צִבּוּר,נד,31 שֶׁהֲרֵי קְדֻשַּׁת "יוֹצֵר" "וּבָא לְצִיּוֹן" אֵין בָּהֶם "נְקַדֵּשׁ" וְאַף עַל פִּי כֵן לֹא מְנָעוּהוּ אֶלָּא מִפְּנֵי שֶׁאֵין הַקְּדֻשּׁוֹת שָׁווֹת):