## Kitzur Shulchan Arukh Siman 20

###### Kitzur Shulchan Arukh 20:1
[Kitzur Shulchan Arukh 20:1](https://torahapp.org/share/book/Kitzur%20Shulchan%20Arukh/r/20:1)

כְּשֶׁפּוֹסֵעַ הַשְּׁלִיחַ צִבּוּר מִתְּפִלָּה שֶׁבְּלַחַשׁ, עוֹמֵד בִּמְקוֹמוֹ כְּשִׁעוּר הִלּוּךְ דּ' אַמּוֹת וְחוֹזֵר לִמְקוֹמוֹ וְאוֹמֵר בְּלַחַשׁ ה' שְׂפָתַי תִּפְתַּח וְגוֹ' וּמַתְחִיל בְּקוֹל בָּרוּךְ אַתָּה וְכוּ' וְכָל אֶחָד יִזָּהֵר לִשְׁתֹּק אָז וְלִשְׁמֹעַ הֵיטֵב, וּלְכַוֵּן לְמַה שֶּׁהוּא אוֹמֵר, וְלוֹמַר בָּרוּךְ הוּא, וּבָרוּךְ שְׁמוֹ וְאָמֵן עַל כָּל בְּרָכָה כָּרָאוּי. וַאֲפִלּוּ לִלְמֹד אָסוּר בְּשָׁעָה שֶׁהַשְּׁלִיחַ צִבּוּר חוֹזֵר הַתְּפִלָּה, וְאֵין צָרִיךְ לוֹמַר שֶׁצְּרִיכִין לִזָּהֵר מִשִּׂיחָה בְּטֵלָה. וּמִי שֶׁנָּקֵל לוֹ, יֵשׁ לוֹ לַעֲמֹד כְּמוֹ שֶׁהוּא בְּעַצְמוֹ מִתְפּלֵּל שְׁמֹנֶה עֶשְׂרֵה אוֹ בְּעֵינַיִם עֲצוּמוֹת, אוֹ לִרְאֹוֹת תּוֹךְ הַסִּדּוּר מַה שֶּׁאָמַר הַשְּׁלִיחַ צִבּוּר (קי"א קכ"ג קכ"ד). קְצָת נוֹהֲגִין שֶׁלְּאַחַר קְדֻשָּׁה חוֹלְצִין תְּפִלִּין שֶׁל רַֹשִ"י וּמַנִּיחִין תְּפִלִּין דְּרַבֵּנוּ תַּם. וְעוֹשִׂין שֶׁלֹּא כַדִּין. (עַיֵּן פְּרִי מגדים סִימָן ל"ד משבצות סָעִיף קטן ב).

**Kitzur Shulchan Aruch, trans. Rabbi Avrohom Davis, Metsudah Pub., 1996:**
When the chazzan steps back upon completing the silent *Shemoneh Esrei*, he remains standing there for the time it takes to walk four *amos*, returns to his original place and says quietly: *Hashem sefasai tiftach* …¹ and begins aloud: *Baruch atah Hashem*. Everyone [in the congregation] must be careful to remain silent, (during the repetition of *Shemoneh Esrei*), to listen carefully and be attentive [to] what (the chazzan is saying, and to say *Baruch hu uvaruch shemo*² and *Amein* after each berachah. Even the study [of Torah] is prohibited while the chazzan is repeating the [*Shemoneh Esrei*] prayer; and needless to say that you must take care to avoid idle conversation. If it is not difficult for you, it is proper to stand as if you yourself are praying *Shemoneh Esrei*; your eyes either closed or following the chazzan's chanting in the siddur. There are some whose custom it is that after the *Kedusha*, they remove the *Rashi* tefillin and put on *Rabbeinu Tam* tefillin.³ and *Rabbeinu Tam* as to the order of the insertion of the *parshios* (portions) into the tefillin. Many pious people have a second pair of tefillin made according to *Rabbeinu Tam*’s specifications. The proper time for putting on this second pair is after *Uva letzion*. But what they do is not in accordance with the law.

footnotes:
¹ “God, open my lips etc.”
² “Blessed is He and blessed is His Name.”
³ There is a dispute between Rashi


###### Kitzur Shulchan Arukh 20:2
[Kitzur Shulchan Arukh 20:2](https://torahapp.org/share/book/Kitzur%20Shulchan%20Arukh/r/20:2)

בַּחֲזָרַת תְפִלַּת הַשְּׁלִיחַ צִבּוּר, כֵּיוָן שֶׁהַשְּׁלִיחַ צִבּוּר כְּבָר הִתְפַּלֵּל בִּפְנֵי עַצְמוֹ בְּלַחַשׁ, וְאֵינוֹ חוֹזֵר אֵת הַתְּפִלָּה רַק בִּשְׁבִיל הַשּׁוֹמְעִים, לָכֵן צְרִיכִין שֶׁיִּהְיוּ דַּוְקָא תִּשְׁעָה שׁוֹמְעִין וְעוֹנִין, שֶׁלֹּא תִּהְיֶינָה בִּרְכוֹתָיו לְבַטָּלָה (וְלָא דָמֵי לְמַה שֶׁכָּתוּב בְּסִימָן ט"ו סָעִיף ז'). וְלָכֵן כְּשֶׁיֵּשׁ מִנְיָן מְצֻמְצָם, צְרִיכִין לְהַשְׁגִיחַ שֶׁלֹּא יַתְחִיל הַשְּׁלִיחַ צִבּוּר חֲזָרַת הַתְּפִלָּה עַד שֶׁיִּגְמְרוּ כֻלָּן תְּפִלּוֹתֵיהֶן שֶׁיּוּכְלוּ לַעֲנוֹת. (קכ"ד)

**Kitzur Shulchan Aruch, trans. Rabbi Avrohom Davis, Metsudah Pub., 1996:**
Since the chazzan has already prayed his own prayer silently and is repeating *Shemoneh Esrei* only for the benefit of the listeners, it is, therefore, required that during the repetition of *Shemoneh Esrei*, there be no less than nine listening [to the chazzan] and answering [*Amein*] lest his *berachos* be in vain.⁴ (a blessing said in vain) is a sin which, according to some authorities, is comparable to “Taking God’s Name in vain”—one of the Ten Commandments. Therefore, when there is an exact *minyan*,⁵ care should be taken that the chazzan not begin the repetition of *Shemoneh Esrei* until all have completed their [silent] *Shemoneh Esrei* so that they are able to answer [*Amein*].

footnotes:
⁴ A berachah levatalah
⁵ Ten people including the chazzan.


###### Kitzur Shulchan Arukh 20:3
[Kitzur Shulchan Arukh 20:3](https://torahapp.org/share/book/Kitzur%20Shulchan%20Arukh/r/20:3)

הַשְּׁלִיחַ צִבּוּר צָרִיךְ לִזָּהֵר, כְּשֶׁהוּא מְסַיֵּם בְּרָכָה אַחַת, שֶׁלֹּא לְהַתְחִיל בְּרָכָה שְׁנִיָּה, עַד לְאַחַר שֶׁאָמְרוּ רֹב הַצִבּוּר אָמֵן. וְאִם הִתְחִיל תֵּכֶף בְּרָכָה אַחֶרֶת, כְּגוֹן, שֶׁסִּיֵּם מָגֵן אַבְרָהָם וְהִתְחִיל מִיָּד אַתָּה גִּבּוֹר, אֲזַי כֵּיוָן שֶׁהִתְחִיל לוֹמַר, אַתָּה גִּבּוֹר, שׁוּב אֵין אוֹמְרִים אָמֵן, וְעֹנֶשׁ בִּטּוּל אָמֵן, אָז הוּא עָלָיו.

**Kitzur Shulchan Aruch, trans. Rabbi Avrohom Davis, Metsudah Pub., 1996:**
The chazzan must be careful when completing a berachah, not to begin the following berachah until after most of the congregation have answered *Amein*. If he did begin the next berachah immediately, for instance, after completing [the berachah] *Magein Avraham* he began to say *Atah gibor* at once, then since he already started saying *Atah gibor*, no longer [does the congregation] say *Amein*." The penalty for vacating the *Amein* is now upon him (the chazzan).


###### Kitzur Shulchan Arukh 20:4
[Kitzur Shulchan Arukh 20:4](https://torahapp.org/share/book/Kitzur%20Shulchan%20Arukh/r/20:4)

בִּקְדֻשָּׁה, יִזָּהֵר כָּל אֶחָד לְכַוֵּן רַגְלָיו, שֶׁיִּהְיוּ שְׁתֵּיהֶן בְּיַחַד, כְּאִלּוּ הָיוּ רֶגֶל אַחַת (כְּמוֹ שֶׁכָּתוּב וְרַגְלֵיהֶם רֶגֶל יְשָׁרָה) וּכְשֶׁאוֹמְרִים קָדוֹשׁ, קָדוֹשׁ, קָדוֹשׁ, וְכֵן בָּרוּךְ וְיִמְלֹךְ, מֵרִים גּוּפוֹ וַעֲקֵבוֹ לְמַעְלָה. וְנוֹהֲגִין לִשָּׂא הָעֵינַיִם לַמָּרוֹם, וְטוֹב שֶׁתִּהְיֶינָה סְגוּרוֹת (קכ"ה).

**Kitzur Shulchan Aruch, trans. Rabbi Avrohom Davis, Metsudah Pub., 1996:**
When the *Kedusha* [is said], you should be careful to join your feet so that both are together as if they were one foot, as it is written [of the angels who say *Kedusha*] "And their feet (plural) are a straight foot" (singular). When saying: *Kadosh, kadosh, kadosh*, also *Baruch* [*kevod Hashem mimekomo*], and *Yimloch* [*Hashem leolam* …] you should raise your body and heels upward. It is the custom to raise the eyes upward [during *Kedusha*], and preferrably they should be closed.


###### Kitzur Shulchan Arukh 20:5
[Kitzur Shulchan Arukh 20:5](https://torahapp.org/share/book/Kitzur%20Shulchan%20Arukh/r/20:5)

כְּשֶׁמַּגִּיעַ הַשְּׁלִיחַ צִבּוּר לְמוֹדִים, מִשְׁתַּחֲוִים כָּל הַקָּהָל וְאוֹמְרִים מוֹדִים דְּרַבָּנָן, כֻּלוֹ בְּהִשְׁתַּחֲוָיָה, וּמִי שֶׁהוּא עוֹמֵד בִּתְפִלַּת שְׁמֹנֶה עֶשְׂרֵה וְשׁוֹמֵעַ שֶׁהַשְּׁלִיחַ צִבּוּר הִגִּיעַ לְמוֹדִים, אִם הוּא עוֹמֵד בְּאֶמְצַע בְּרָכָה, מִשְׁתַּחֲוֶה גַּם כֵּן. אֲבָל אִם עוֹמֵד בִּתְחִלַּת בְּרָכָה. אוֹ בְּסוֹף בְּרָכָה, לֹא יִשְׁתַּחֲוֶה. מִשּׁוּם דְּאָסוּר לְהוֹסִיף הִשְׁתַּחֲוָיוֹת, בִּתְחִלַּת בְּרָכָה אוֹ בְּסוֹף בְּרָכָה, עַל אוֹתָן שֶׁאָמְרוּ רַבּוֹתֵינוּ זִכְרוֹנָם לִבְרָכָה, כְּדִלְעֵיל סִימָן י"ח סָעִיף י"א (ק"ט קכ"ז).

**Kitzur Shulchan Aruch, trans. Rabbi Avrohom Davis, Metsudah Pub., 1996:**
When the chazzan reaches [the berachah] *modim*, the entire congregation bows and says the entire *modim derabanan*⁶ aloud it is propitious for a person to add a short supplication. A number of the Rabbis said short prayers. Rav Papa concludes that all the prayers are proper and our version is a composite of all and is therefore called *Modim derabanan*—the *Modim* of our Rabbis. in a bowed posture.⁷ and at the conclusion. If you are standing [in the midst of] the *Shemoneh Esrei* prayer and you hear the chazzan about to say *modim*, if you are in the midst of a berachah, you should also bow.⁸ But if you are at the beginning or end of a berachah, you should not bow, because it is prohibited to add bowings either at the beginning or end of a berachah besides those that were ordained by our Rabbis, of blessed memory. See chapter 18, paragraph 11.

footnotes:
⁶ The Talmud (Soteh, 40:3) teaches that during the time in which the chazzan says Modim
⁷ Some bow only at the beginning until before Adono-y
⁸ I.e. while continuing your own prayer.


###### Kitzur Shulchan Arukh 20:6
[Kitzur Shulchan Arukh 20:6](https://torahapp.org/share/book/Kitzur%20Shulchan%20Arukh/r/20:6)

קוֹדֶם שֶׁאוֹמֵר הַשְּׁלִיחַ צִבּור שִׂים שָׁלוֹם, אוֹמֵר אֱלֹהֵינוּ וֵאֱלֹהֵי אֲבוֹתֵינוּ. בָּרְכֵנוּ וְכוּ', וּכְשֶׁאוֹמֵר "וְיִשְׁמְרֶךָ" אוֹמְרִים הַקָּהָל כֵּן יְהִי רָצוֹן וְלֹא יֹאמְרוּ אָמֵן. וְכֵן כְּשֶׁאוֹמֵר וִיחֻנְךָ וְשָׁלוֹם. וְאֵין אוֹמְרִים אוֹתוֹ רַק בְּשַׁחֲרִית וּבְמוּסָף, וְלֹא בְּמִנְחָה. רַק בְתַעֲנִית צִבּוּר, שֶׁאוֹמְרִים גַּם בְּמִנְחָה שִׂים שָׁלוֹם, אָז אוֹמֵר הַשְּׁלִיחַ צִבּוּר גַּם אֱלֹהֵינוּ וֵאלֹהֵי אֲבוֹתֵינוּ. וְאֵין אוֹמְרִים אוֹתוֹ בְּבֵית אָבֵל, וְלֹא בְּתִשְׁעָה בְּאָב בְּשַׁחֲרִית (קכ"א קכ"ז).

**Kitzur Shulchan Aruch, trans. Rabbi Avrohom Davis, Metsudah Pub., 1996:**
Before the chazzan starts [the berachah] *Sim shalom*, he says *Elokeinu veilokei avoseinu barcheinu* … when he reaches *veyishmerecha*,⁹ the congregation responds, *Kein yehi ratzon*¹⁰ and does not say *Amein*. The same applies when he reaches *vichuneka* and *shalom*.¹¹ It [the *Birchas Kohanim*] is said only at *Shacharis* and *Musaf* prayers, but not at *Minchah*, with the exception of a communal fast day when we say *Sim shalom* at *Minchah*;¹² at *Minchah*. then the chazzan also says: *Elokeinu veilokei avoseinu* …. It is not said [at the minyan] at the house of a mourner nor on *Tisha Be'av* at *Shacharis*.

footnotes:
⁹ The end of the first berachah of the בְּרָכָה מְשֻׁלֶשֶׁת—the three-fold berachah.
¹⁰ “So may it be Your will.”
¹¹ The end of the second and third berachos of the three-fold berachah.
¹² Unlike the usual practice of saying Shalom rav


###### Kitzur Shulchan Arukh 20:7
[Kitzur Shulchan Arukh 20:7](https://torahapp.org/share/book/Kitzur%20Shulchan%20Arukh/r/20:7)

לְאַחַר שֶׁגָּמַר הַשְּׁלִיחַ צִבּוּר הַתְּפִלָּה, יֹאמַר בְּלַחַשׁ יִהְיוּ לְרָצוֹן וְגוֹ' אֲבָל לִפְסֹעַ גּ' פְּסִיעוֹת אֵינוֹ צָרִיךְ שֶׁסּוֹמֵךְ עַל הַפְּסִיעוֹת שֶׁבְּסוֹף הַקַּדִּישׁ שָׁלֵם. (קכ"ג).

**Kitzur Shulchan Aruch, trans. Rabbi Avrohom Davis, Metsudah Pub., 1996:**
After the chazzan completes the *Shemoneh Esrei* he should say quietly *Yihyu leratzon* … but he need not step back three paces because he may rely on the paces at the end of the full Kaddish.


###### Kitzur Shulchan Arukh 20:8
[Kitzur Shulchan Arukh 20:8](https://torahapp.org/share/book/Kitzur%20Shulchan%20Arukh/r/20:8)

בְּתַעֲנִית צִבּוּר וְיֵשׁ בְּבֵית הַכְּנֶסֶת עֲשָׂרָה שֶׁמִּתְעַנִּים וּמַשְׁלִימִים, אוֹמֵר הַשְּׁלִיחַ צִבּוּר בְּשַׁחֲרִית וּבְמִנְחָה עֲנֵנוּ קדֶם רְפָאֵנוּ. וְאִם טָעָה וְלֹא אֲמָרוֹ, אִם נִזְכַּר קוֹדֶם שֶׁאָמַר אֵת הַשֵּׁם, מִן הַבְּרָכָה רוֹפֵא חוֹלֵי, חוֹזֵר וְאוֹמֵר עֲנֵנוּ וּרְפָאֵנוּ. אֲבָל לֹא נִזְכַּר עַד לְאַחַר שֶׁאָמַר אֵת הַשֵּׁם, גּוֹמֵר הַבְּרָכָה רוֹפֵא חוֹלֵי עַמּוֹ יִשְֹרָאֵל, וְאוֹמֵר עֲנֵנוּ בְּתוֹךְ בִּרְכַּת שׁוֹמֵעַ תְּפִלָּה, וְחוֹתֵם שׁוֹמֵעַ תְּפִלָּה כְּמוֹ יָחִיד. וְאִם שְׁכָחוֹ גַּם שָׁם, אוֹמְרוֹ לְאַחַר סִיּוּם הַתְּפִלָּה בְּלֹא חֲתִימָה.

**Kitzur Shulchan Aruch, trans. Rabbi Avrohom Davis, Metsudah Pub., 1996:**
If there are ten [men, a *minyan*], in the synagogue, on a communal fast day who are fasting and completing [the fast],¹³ or *Minchah* and one of the ten is an elderly or ill person who will be eating later that afternoon, even if he is still fasting at the time of prayer, the chazzan does not say *aneinu* in the repeated *Shemoneh Esrei*. *Mishnah Berurah* disagrees. He maintains that *aneinu* may be said. the chazzan adds the prayer *aneinu* before *Refa'einu*¹⁴ (a communal fast day) the chazzan adds *aneinu* as a separate berachah; i.e. it has its own closing: בָּרוּ אַתָּה ה׳ הָעוֹנֶה לְעַמוֹ יִשְׂרָאֵל בְּעֵת צָרָה.
Each individual also adds *aneinu* to his silent *Shemoneh Esrei* not as a separate berachah, but as part of the berachah: *Shomeia Tefillah*.
Also, the chazzan adds *aneinu* at both *Shacharis* and *Minchah*, whereas, the individual adds it at *Minchah* only. *at Shacharis* and *Minchah*. If he erred and did not say it, if he realized [his omission] before he said "Hashem" of the berachah: *Rofei cholei amo Yisrael*, he goes back and says *aneinu* and [then] *Refa'einu*. But, if he did not realize [his omission] until after he said "Hashem," he completes the berachah *Rofei cholei amo Yisrael*, and says *aneinu* in the midst of the berachah *Shomea tefillah*, and closes the berachah [with] [*Baruch atah Hashem*] *shomea tefillah*, as would an individual. If he also forgot there,¹⁵ he completed the berachah *Shomeia Tefillah*. he adds it after completing *Shemoneh Esrei*¹⁶ before *Elokei netzor*. but without a closing berachah.

footnotes:
¹³ I.e. they intend to fast until nightfall. Thus, if they are praying Shacharis
¹⁴ On a Taanis Tzibur
¹⁵ I.e. he realized his omission after
¹⁶ I.e. after: hamevareich es amo Yisrael bashalom


###### Kitzur Shulchan Arukh 20:9
[Kitzur Shulchan Arukh 20:9](https://torahapp.org/share/book/Kitzur%20Shulchan%20Arukh/r/20:9)

אֵין אוֹמְרִים תְּפִלַּת שְׁמֹנֶה עֶשְׂרֵה בְּקוֹל, אֶלָּא אִם כֵּן יֵשׁ לְכָל הַפָּחוֹת שִׁשָּׁה אֲנָשִׁים, שֶׁהֵם רֹב מִנְיָן שֶׁהִתְפַּלְּלוּ עַתָּה. אֲבָל אִם אֵין שִׁשָּׁה אֲנָשִׁים שֶׁהִתְפַּלְּלוּ עַתָּה, אֵין אוֹמְרִים כָּל הַשְּׁמֹנֶה עֶשְׂרֵה בְּקוֹל, אֶלָּא אֶחָד אוֹמֵר עַד הָאֵל הַקָּדוֹשׁ בְּקוֹל, וְאוֹמְרִים קְדֻשָּׁה וְגוֹמֵר תְּפִלָּתוֹ בְּלַחַשׁ. (ס"ט)

**Kitzur Shulchan Aruch, trans. Rabbi Avrohom Davis, Metsudah Pub., 1996:**
We do not repeat the *Shemoneh Esrei* aloud, unless there are at least six men who constitute a majority of the *minyan*, who have finished praying.¹⁷ can never be made up of less than ten men. The author refers to a situation where among the ten assembled there are several who have already prayed. It is still a *minyan* if there are at least six who are *now* praying. The others, however, must be present and participate in answering *Amein* and in saying the *Kedusha*. But, if there aren't six men who are now praying, we do not repeat the entire *Shemoneh Esrei* aloud. Instead, one [of those praying] says [from the beginning of *Shemoneh Esrei*] until *Ha'el hakadosh* aloud, and everyone says *Kedusha*, and [the one who said the *berachos* aloud] completes his *Shemoneh Esrei* quietly.

footnotes:
¹⁷ “Six men who have finished praying.” The author does not mean that there are only six men assembled. A minyan


###### Kitzur Shulchan Arukh 20:10
[Kitzur Shulchan Arukh 20:10](https://torahapp.org/share/book/Kitzur%20Shulchan%20Arukh/r/20:10)

כָּל מָקוֹם שֶׁהַיָּחִיד אִם טָעָה חוֹזֵר וּמִתְפַּלֵּל, כְּמוֹ כֵּן הַשְּׁלִיחַ צִבּוּר בַּחֲזָרַת הַתְּפִלָּה, אִם טָעָה חוֹזֵר וּמִתְפַּלֵּל חוּץ מִשַּׁחֲרִית שֶׁל רֹאשׁ חֹדֶשׁ וְחֹל הַמּוֹעֵד. שֶׁאִם שָׁכַח וְלֹא אָמַר יַעֲלֶה וְיָבֹא וְלֹא נִזְכַּר עַד שֶׁהִשְׁלִים תְּפִלָּתוֹ, אֵין מַחְזִירִין אוֹתוֹ, כִּי מִשּׁוּם טֹרַח הַצִּבּוּר, סַמְכִינָן עַל מַה שֶׁיַּזְכִּיר בִּתְפִלַּת הַמּוּסָף, אֲבָל אִם נִזְכַּר קוֹדֶם שֶׁהִשְׁלִים תְּפִלָּתוֹ, חוֹזֵר לִרְצֵה וְאֵין בָּזֶה טֹרַח הַצִּבּוּר (קכ"ו).

**Kitzur Shulchan Aruch, trans. Rabbi Avrohom Davis, Metsudah Pub., 1996:**
In all cases where the individual who erred goes back [and repeats] the *Shemoneh Esrei*, so too, if the chazzan erred in the repetition of *Shemoneh Esrei*, he must repeat the *Shemoneh Esrei* [aloud], except at *Shacharis* of *Rosh Chodesh* and *Chol Hamoed*. There [if the chazzan] forgot to say *Yaaleh veyavo* and did not realize it until he completed the [loud] *Shemoneh Esrei*, he does not go back, for since [it would result in] an imposition on the congregation, we rely on the reference [to *Rosh Chodesh*] [to be said] in the *Musaf* prayer. But if the chazzan realized [his omission] before he completed the *Shemoneh Esrei*, he goes back to [the berachah] *Retzei* as this [would not constitute] a burden on the congregation.¹⁸ is close to the end of *Shemoneh Esrei* and very little would have to be repeated.

footnotes:
¹⁸ Since Retzei


###### Kitzur Shulchan Arukh 20:11
[Kitzur Shulchan Arukh 20:11](https://torahapp.org/share/book/Kitzur%20Shulchan%20Arukh/r/20:11)

חִיּוּב עַל הָאָדָם לוֹמַר קְדֻשָּׁה עִם הַצִּבּוּר, וְגַם אָמֵן שֶׁלְּאַחַר הָאֵל הַקָּדוֹשׁ, וְשֶׁלְּאַחַר שׁוֹמֵעַ תְּפִלָּה, הוּא גַּם כֵּן חִיּוּב כְּמוֹ קְדֻשָּׁה. וְכֵן הַקַּדִּישִׁים שֶׁאוֹמֵר הַשְּׁלִיחַ צִבּוּר, חִיּוּב הוּא לַעֲנֹת עֲלֵיהֶם. וְכֵן בְּמוֹדִים הוּא חִיּוּב לִשְׂחֹת עִם הַצִּבּוּר. וְלָכֵן אִם נִתְאַחֵר לָבֹא לְבֵית הַכְּנֶסֶת, בְּאֹפֶן שֶׁאֵינוֹ יָכוֹל לְהִתְפַּלֵּל עִם הַצִּבּוּר. וְהוּא מֻכְרָח לְהִתְפַּלֵּל בִּיחִידוּת, אִם אֵין הַשָּׁעָה עוֹבֶרֶת, צָרִיךְ לְהַשְׁגִּיחַ שֶׁלֹּא יִתְפַּלֵּל שְׁמֹנֶה עֶשְׂרֵה, בְּשָׁעָה שֶׁיַּפְסִיד מִלַּעֲנֹת אֶחָד מִדְּבָרִים אֵלּוּ אֶלָּא יַמְתִּין עַד שֶׁיַּעֲנֶה, וְאַחַר כָּךְ יִתְפַּלֵּל שְׁמֹנֶה עֶשְׂרֵה. אֲבָל אַל יַמְתִּין בֵּין גָּאַל יִשְֹרָאֵל לִתְפִלַּת שְׁמֹנֶה עֶשְׂרֵה, דְּהָא צָרִיךְ לְהַסְמִיךְ גְּאֻלָּה לַתְפִלָּה, וְאָסוּר לְהַפְסִיק בֵּינֵיהֶם, אֶלָּא יַמְתִּין קוֹדֶם שִׁירָה חֲדָשָׁה (וע"ש סִימָן ס"ט סָעִיף ז').

**Kitzur Shulchan Aruch, trans. Rabbi Avrohom Davis, Metsudah Pub., 1996:**
It is incumbent upon every man to say *Kedusha* together with the congregation; and also the *Amein* which is said after [the berachah] *Ha'el Hakadosh* and after [the berachah] *Shomea tefillah*. These *Ameins* are obligations equivalent to *Kedusha*.¹⁹ after each berachah said by the chazzan (para 2, 3). These two *berachos* have the special status equal to *Kedusha* which *everyone* must join in answering. Even those not now praying with the *minyan* but happen to be present in the synagogue at the time, should answer *Amein*. Likewise it is obligatory to respond to the *kaddeishim*²⁰ which the chazzan says.²¹ and *yehei shemei rabba*. Also [when the chazzan says] *Modim* you are obligated to bow²² together with the congregation. Therefore, if you were late in coming to the synagogue, having arrived too late to catch up and pray the *Shemoneh Esrei* together with the congregation and will perforce pray *Shemoneh Esrei* individually, if [by waiting still longer to start] the time for *tefillah* will not pass,²³ should not be prayed after one third of the day has passed. If by not starting to pray at once the time for that prayer will pass, you should start praying at once. you must be mindful not to begin praying *Shemoneh Esrei* at a time [which will cause you] to lose the opportunity of answering [*Amein*] to any of the above.²⁴. Rather you should wait until you respond [*Amein* to them] and then start to pray *Shemoneh Esrei*. But, you should not wait between *ga'al Yisrael*²⁵. and [the start of] *Shemoneh Esrei*, for you are required to connect "the Redemption"²⁶. to the *Shemoneh Esrei*, and it is forbidden to interrupt between them. But you should [rather] wait [silently] before [saying] *Shirah Chadashah*.

footnotes:
¹⁹ Actually there is an obligation to answer Amein
²⁰ The plural of Kaddish.
²¹ I.e. to answer Amein
²² See above 18:11.
²³ E.g., Shacharis
²⁴ The things mentioned above which have the status of Kedusha
²⁵ The closing words of the berachah before the start of Shemoneh Esrei
²⁶ I.e. Ga’al Yisrael


###### Kitzur Shulchan Arukh 20:12
[Kitzur Shulchan Arukh 20:12](https://torahapp.org/share/book/Kitzur%20Shulchan%20Arukh/r/20:12)

יָחִיד הָעוֹמֵד בִּתְפִלַּת שְׁמֹנֶה עֶשְׂרֵה, וּכְשֶׁהוּא מְסַיֵּם מְחַיֵּה הַמֵּתִים, אוֹמְרִים הַצִּבּוּר קְדֻשַּׁת וּבָא לְצִיּוֹן, אוֹ קְדֻשַּׁת יוֹצֵר, אֵינוֹ אוֹמֵר עִמָּהֶם קָדוֹשׁ, לְפִי שֶׁאֵין הַקְּדֻשּׁוֹת שָׁווֹת, אֲבָל אִם הַצִּבּוּר אוֹמְרִים קְדֻשַּׁת מוּסָף, אַף עַל פִּי שֶׁהוּא מִתְפַּלֵּל שַׁחֲרִית, עוֹנֶה עִמָּהֶם קָדוֹשׁ וְכוּ', וְכֵן בְּהִפּוּךְ דִּקְדֻשַּׁת שַׁחֲרִית וּקְדֻשַּׁת מוּסָף שָׁווֹת הֵן (ק"ט).

**Kitzur Shulchan Aruch, trans. Rabbi Avrohom Davis, Metsudah Pub., 1996:**
An individual standing in [silent] *Shemoneh Esrei*, who completes the berachah, *mechayei hameisim* [as] the congregation is saying the *Kedusha* in *Uva Letzion* or the *Kedusha* [in the berachah] *Yotzer or* should *not* say *kadosh, kadosh, kadosh*, with them because these *kedushos* are not the same as the *Kedusha* of *Shemoneh Esrei*. But, if the congregation is saying the *Kedusha* of *Musaf*, though *he* is praying *Shacharis*, he says *kadosh,kadosh, kadosh*. along with them. The same [applies] in reverse,²⁷ and the congregation is at *Shacharis*. because the *Kedusha* of *Shacharis* and the *Kedusha* of *Musaf* are the same *[kedusha]*.

footnotes:
²⁷ I.e. when he is at Musaf