## Magen Avraham Siman 119

###### Magen Avraham 119:1
[Magen Avraham 119:1](https://torahapp.org/share/book/Magen%20Avraham/r/119:1)

**ובש"ת יכול כו'**. וטוב לומר חטאתי עויתי פשעתי ולשאול מזונותיו (הכוונות) אפי' הוא עשיר (כתבים) וכ"ה בזוהר שמות ע' ק"ט ק"י המבקש רחמים על חבירו א"צ להזכיר שמו (ברכות דף ל"ד) וה"מ בפניו אבל כשמתפלל שלא בפניו צריך להזכיר שמו (מהרי"ל):

**Hadar Egalitarianism Tshuva:**
"It is good to say (in shomea tefillah) I have sinned, transgressed and rebelled. And also to ask for sustenance (From Cavanos). This is true (that one should ask for sustenance) even if one is wealthy (Kesavim). This is also brought in the Zohar see 109 and 110. If one is seeking mercy on someone he does not need to mention his name (Mesechta Berachot). However this is only if the person (your praying for) is before you. If he isn't before you, you do need to mention his name (Mahril).


###### Magen Avraham 119:2
[Magen Avraham 119:2](https://torahapp.org/share/book/Magen%20Avraham/r/119:2)

**ובברכת ש"ת**. וב"ח כתב דלהרר"י אפילו בש"ת אסור לומר בל' רבים עכ"ל ומ"מ צבור שרי אפילו באמצע הברכה [ב"י]:

**Hadar Egalitarianism Tshuva:**
The Bach writes "according to the Rabbeinu Yonah even in Shomea tefillah one is prohibited from using plural words (in his added tefillah)." Nevertheless a congregation (like adding piyutim) is allowed (to use plural tefillahs) even in the middle of a bracha [Beis Yosef].


###### Magen Avraham 119:3
[Magen Avraham 119:3](https://torahapp.org/share/book/Magen%20Avraham/r/119:3)

**בין קודם יהיו**. היינו להרר"י אבל דעת הרב"י אינו כן כמ"ש סי' קכ"ב ס"ב:

**Hadar Egalitarianism Tshuva:**
This is the opinion of the Rabbeinu Yonah but the Beis Yosef disagrees as he says later in siman 122 seif 2 (only ask after saying yihiyu...)


###### Magen Avraham 119:4
[Magen Avraham 119:4](https://torahapp.org/share/book/Magen%20Avraham/r/119:4)

**בברכה לצורך**. אבל אחר תפלתו רשאי להאריך ובליקוטי מהרי"ל איתא כשחלה מהרי"ל גזרו הצבור תענית ואמרו סליחות משמע דצבור לצורך יחיד שרי מ"כ וי"ל דשאני מהרי"ל כיון דרבים צריכים לתורתו כרבים דמי וכה"ג איתא בתשובת הרשב"א סי' קמ"ח:

**Hadar Egalitarianism Tshuva:**
But after shemonah esrie its permitted to have a lengthy tefillah (even for an individual). In the collections of the Mahril its brought that "when the Mahril got sick the congregation decreed a fast and said selichot (asking forgiveness)." This implies a congregation can ask for an individuals needs even in shemonah esrie. One can answer that since a lot of people needed the Mahrils Torah, he was considered a need of many (Shulchan Aruch only prohibited an individuals need). A similar concept is brought in the Rashbas responsa siman 148.


###### Magen Avraham 119:5
[Magen Avraham 119:5](https://torahapp.org/share/book/Magen%20Avraham/r/119:5)

**אם דילג**. פי' שדילג הברכ' לגמרי וטעה פי' שלא אמרה כתיקון חכמים ותרוויהו בשוגג אבל במזיד צריך לחזור לתחלת י"ח כמ"ש סי' ק"ד וסי' קי"ד ס"ז ועמ"ש שם ס"ו:

**Hadar Egalitarianism Tshuva:**
The explanation of the phrase "skipped" is that one skipped a beracha in its entirety. The explanation of the term "mistake" is that one didn't say the beracha in the manner the Rabbis arranged. Both of these mistakes (skipping and mistake) must have been done accidently because if he intentionally made these mistakes he'd have to go back to the beginning of shemona esrie this distinction (I made) in siman 104 (sief 6) and (the Shulchan Aruch made) in siman 114 sief 7. And see what I say there 114:6 (mistakes in the middle of the beracha you don't go back for, has to be a mistake in end of beracha or forgot hamelech when applicable).


###### Magen Avraham 119:6
[Magen Avraham 119:6](https://torahapp.org/share/book/Magen%20Avraham/r/119:6)

**רק רפאנו**. פי' שחתם ברכת רפאינו ואם יחזור ויאמר ענינו יצטרך לומר רפאינו פעם אחרת דצ"ל על הסדר ויהיה ברכה לבטלה דאין מחזירין בשביל ענינו אבל אם לא חתם רפאינו יאמר ענינו ואח"כ רפאנו (מ"ע סי' קי"ב ול"ח וב"ח) ובלבוש יש כאן ט"ס:

**Hadar Egalitarianism Tshuva:**
(The Shulchan Aruch is) referring to when one finished the entire beracha (he said "baruch atah Hashem rofie choley amo yisroel"). In this situation if he'd go back and say aneinu, he'd be forced to say (the beracha of) refaeinu again because (the berachos of shemona esrie) must be said in order (anienu before refaeinu). Since you would have to repeat refaeinu if you went back for anienu, it would turn out that you made a beracha in vain because you don't repeat shemona esrie for aneinu (so just like if you finished shemona esrie and forgot anienu so you repeated it, it would be a blessing in vain. So to if you repeated refaeinu because you went back for anienu, it would be a blessing in vain). However if the chazan did not finish the Beracha of refainu (and he remembers he didn't say aneinu yet) he should go back and say anienu and continue (as normal) with refaeinu (Migdal Oz siman 112, Lechem Chamudos and the Bach). There is a mistake in the text of the Levush here.


###### Magen Avraham 119:7
[Magen Avraham 119:7](https://torahapp.org/share/book/Magen%20Avraham/r/119:7)

**ענינו בש"ת**. ויחתום בא"י העונה בעת צרה וש"ת (הג"מ פי"א וב"ח) ולא הוי חתימה בשתים דפירש"י בתענית דף י"ג דברכת ש"ת בחתימה קאי אתענית ואכל מילי ולכן נ"ל דאם חתם בש"ת לבד יצא ע"ש ברש"י וכ"מ בתשובת רש"ל סי' ס"ד וה"ה אם לא היו י' המתענים בבה"כ ובאו אחר רפאנו אומרה בש"ת (ש"ג) ואם שכח גם בש"ת אומר' ברכה בפ"ע אחר בשלום [רש"ל בתשו'] ועיין בטור סי' תקס"ה די"א דאפי' ביחיד הדין כן וכ"ה בהג"ה וניהו דלא קי"ל הכי ביחיד מ"מ בש"ץ יש לפסוק כדבריהם דלא הוי שלא כסדר דכבר נסתיימו סדר הברכות ובכ"ה כתב בשם ש"ג דאומר' בעבודה אם נזכר ואם טעה ואמר ענינו קודם ראה נא צ"ע אם יחזור ויאמר ענינו אחר ראה נא מידי דהוי אשאר ברכות או דלמא כיון דאפי' לא אמרה כלל אין מחזירין אותו ה"ה אם לא אמרה במקומה או דלמא צ"ל כסדר כמ"ש דאם יאמר ענינו צ"ל אח"כ רפאינו פעם ב' ק"ו כאן שאמר ראה נא שלא במקומה וכנ"ל עיקר:

**Hadar Egalitarianism Tshuva:**
7.And he should end off (the beracha) with "Baruch atah Hashem the one who answers at times of distress and hears our prayers (Hagoas Maimonedes perek 11 and the Bach). This is not an issue of "finishing with two" (the Gemara says "a berachas ending must be one matter" and here one appears to be saying two things Hashem answers in distress AND hears our prayers) because Rashi in Mesechtas Ta'anit daf 13 says "the Beracha of shomea tefilla (which means "Hashem hears prayer") is going on the fast (an individual says anneinu in shomea tefilla so shomea tefilla is saying Hashem hears his prayer of anneinu) and on everything else (so not an issue of finishing with two matter because shomea tefilla is a broader term which includes the ending of "who answers in times of distress"). Therefore (since shomea tefilla includes that term) I think if (a chazan) just says shomea tefilla he fulfills his obligation. See Rashi there. This ruling is also implied in Rav Shlomo Lurias responsa siman 64. This Halacha (of chazan saying anienu in shomea tefilla) also applies if only had 10 people in shul fasting after the chazan finished refaeinu (shiltai Geborim). If (the chazan) forgot (anienu) in shomea tefilla he should say it as a separate beracha after he say (the last beracha of shemonah esrie "hamivorech et amo yisroel) bashalom." [Rav Shlomo Luria in his responsa]. See the Tur siman 565 who says "some say this is true even for an individual (if forgot to say anienu in shomea tefilla says after shemona esrie as a separate beracha) and this (opinion) is brought in the Rama. So even though by an individual this is not the halacha, by a chazan this should be the halacha because (if he says it after shemona esrie) he's not saying the berachot out of order since he already finished shemona esrie (and a chazan different than an individual because he is supposed to say anienu in his tefillah as it's own beracha so now just saying it later). The Kenneset Hagedolah writes in the name of the Shiltai Geborim that "if he (the chazan) remembers that he forgot aneinu he should say it in avodah (after ritzai and before baruch atah Hashem hatov shimcha ulicha naeh lihodos)." If he (the chazan) made a mistake and said anienu before he said (the beracha of) "re'ey na vionyeinu" it needs to be well thought over if he should say anienu after he says "re'ey na" like other berachot (which should be said in there proper place and anienu's place is after re'ey na) or since if he wouldn't say anienu at all he wouldn't repeat shemona esrie for it. The same thing should be true if he said it in the wrong spot (should not say anienu). Or maybe based on what I previously ruled, that if one says anienu after refaeinu they must repeat refainu because the berachot of shemonah esrie must be said in order, than even more so that ruling should apply here (he should repeat aneinu) because re'ey na vionyeinu is being said out of order (this beracha is not ever said after anienu. So if one repeats refaeinu when says anienu after it because it's considered saying the berachot in the improper order, despite the fact that on non fast days refaeinu is said immediately after re'ey na (as he's doing now), for sure if one says anienu before re'ey na he should have to repeat because re'ey na is never said after anienu). This appears to me to be the proper ruling (chazan should repeat anienu).