## Magen Avraham Siman 126

###### Magen Avraham 126:1
[Magen Avraham 126:1](https://torahapp.org/share/book/Magen%20Avraham/r/126:1)

**ודילג**. ואם דילג ראש הברכה וסיים חתימתה לא מצינו שמסלקין אותו ואם לא רצה לומר ולכופרים רק ולמלשינים ספק אם מסלקין אותו (כ"ה מ"צ ח"ב ט') ובסי' קי"ח כ' שבני רומנים אומרים ולמלשינים:

**Hadar Egalitarianism Tshuva:**
If the chazan skips the beginning of the bracha but finishes the ending properly we don't find a source to say that we should remove him. If he doesn't want to say "to the cofrim (deniers of Hashem)" and says instead "lamalshinim (the informants i.e. of giving Jews over to the government), I'm uncertain if you should remove that chazan (this is brought in M"TZ chelek 2, 9) and in siman 118 that romans would say vilamalshinim (seemingly because they were scared of people over hearing them davening for any who deny Hashem).


###### Magen Avraham 126:2
[Magen Avraham 126:2](https://torahapp.org/share/book/Magen%20Avraham/r/126:2)

**מיד**. פי' ואין ממתינים לו שיזכיר אלא מסלקין אותו מהתיבה מיד ומדסתם פה משמע דאין מסלקין אותו מש"ץ משום פעם א' ובפרט בזמן הזה עבי"ד ס"ס י"ב:

**Hadar Egalitarianism Tshuva:**
2. Removing the chazan immediately means not to wait until he remembers what he skipped but rather for him to immediately step down from being chazan. Now, from the fact that the Shulchan Aruch didn't mention anything it's implied that this person (who's removed) is only removed for the one time (not permanently. There is an opinion which says this chazan should be permanently removed). This ruling (not to permanently remove him because of a worry that he is a heretic) is especially true now in days (not such a concern for heresy). See Yorah Deah the end of siman 12 (the Rama brings that "if an animals shechted over a hole it isn't prohibited because there's not a concern for this method of idolatry now in days." Similarly there shouldn't be a concern for this chazan being a heretic).


###### Magen Avraham 126:3
[Magen Avraham 126:3](https://torahapp.org/share/book/Magen%20Avraham/r/126:3)

**כל מקום**. כ' מ"ע סי' כ"ה אי לאו דמסתפינא הייתי אומר יחיד שלא הזכיר ר"ח בשחרית והתפלל מוסף אין צריך שוב להתפלל שחרית דלא גרע דיעבד ליחיד מלכתחלה לרבים ודברים של טעם הם להלכה ע"כ, ול"נ דנכון למעשה שלא יתפלל דלא יהא אלא ספק [כ"ה סימן תכ"ב]:

**Hadar Egalitarianism Tshuva:**
3. The Migdol Oz writes in siman 25 that "if I wouldn't be scared I would say that an individual who doesn't mention rosh chodesh (ya'aleh viyavo) in shachris (so obligated to repeat) and then davens mussaf, he does not have to repeat shachris. The reason for this would be because if a chazan can rely on mussaf (when he forgot ya'aleh viyavo in shachris), then even though I should daven again, if I already davened mussaf I should also be allowed to rely on it. This is a logic which is sound for halachik rulings." I (the Magen Avraham) think that if this occurred to someone (he davened mussaf after forgetting rosh chodesh in shachris) he should not daven because it's an uncertainty (and when uncertain if should make a beracha we don't make) [Kenneset Hagedolah siman 422].


###### Magen Avraham 126:4
[Magen Avraham 126:4](https://torahapp.org/share/book/Magen%20Avraham/r/126:4)

**כמו בר"ח**. ומ"ש הרב"י דשבת וי"ט כיון דליכא ביטול מלאכה לעם מחזירין י"ל אדרבא מצינו לענין תפלה שהקילו בשבת וי"ט יותר מבר"ח דהרי תקנו דלא לצלוי י"ח כמ"ש סי' רס"ח ס"ב רק בקריאת התורה הוסיפו, וב"ח האריך בזה ויש שם טעות סופר בדבריו דסותרים זה את זה:

**Hadar Egalitarianism Tshuva:**
4. That which the Beis Yosef says that "on shabbot and yom tov since there's no nullifying of work (by having davening be longer through chazan repeating his tefillah it won't cause people to loose time working since there not working anyways) the chazan should repeat." I disagree because on the contrary tefillah on shabbot and yom tov is more lenient than the tefillah of rosh chodesh (and therefore if don't repeat on rosh chodesh shouldn't on shabbot and yom tov either). We see it's more lenient because on shabbot and yom tov the rabbis have us not even have to daven a full shemona esrie (made shorter version) like it says in siman 268 sief 2 (says "reason we don't say a full shemona esrie on shabbot is because we don't want to trouble people." The only stringency of shabbot and yom tov is for the additional reading of the Torah (So the Magen Avraham is arguing on the Beis Yosef's distinction between rosh chodesh and shabbot and yom tov). The Bach is lengthy here and there is a mistake in the print because (our version has him) contradicting himself.


###### Magen Avraham 126:5
[Magen Avraham 126:5](https://torahapp.org/share/book/Magen%20Avraham/r/126:5)

**בג' ראשונות**. וכתב הלבוש דוקא כשנזכר קודם שהשלים תפלתו אבל אחר שהשלים תפלתו אינו חוזר ובל"ח חולק עליו ול"נ כמ"ש הלבוש מאחר שלגירסת הטור אין חילוק בין ג' ראשונות לאחרונות לעולם אינו חוזר, וכתב בכ"מ שכן נמצא בספר הרמב"ם כתיבת יד אם כן יש להקל כשהשלים תפלתו ועסי' קכ"ד ס"ב:

**Hadar Egalitarianism Tshuva:**
5. The Levush writes that "this is only if he remembers before he finishes shemona esrie (does the chazan go back) but if the chazan finished shemona esrie he does not repeat shemona esrie." The Lechem Chamudot argues on him (and says even if finished shemona esrie he goes back). I agree with the Levush based on the fact that in the Tur there isn't even a distinction made between whether the chazan made the mistake in the first three or later berachot. The basis for the Shulchan Aruch's distinction is brought in the Kesef Mishna. He says "I found that the Rambam wrote it." Because of this (the distinction isn't even agreed upon) one can be lenient (when made a mistake in the first three berachot) if the chazan finished his tefillah. See siman 124 sief 2 [Shulchan Aruch says "if a chazan walks in late he can daven the repetition out loud immediately (without having davened his silent tefillah) and he doesn't have to daven his silent tefillah after." So to here, when he makes a mistake and should repeat he's in a similar situation (they'll have to wait for him to repeat). Therefore he can just daven the repetition right away without having to say a silent tefillah after so that way they don't have to wait].