What You Need to Know About Interrupting Prayers

The synagogue is a place of prayer and reverence, and conversation and unnecessary interruptions should therefore be avoided throughout the service. While this can be challenging, it remains the standard toward which every congregation should strive.1

In addition to detracting from the sanctity and decorum of the synagogue, interruptions during prayer also raise halachic concerns. Many of these issues apply whether one is praying in the synagogue, at home, or anywhere else. In some cases, they constitute a hefsek—an interruption that compromises a prayer or blessing.

Speaking is not the only form of interruption. Depending on the circumstances, eating, drinking, responding to others, reciting unrelated blessings, learning Torah, or attending to personal needs may likewise be considered a hefsek.

In the following sections, we will outline the halachic status of interrupting during each part of prayer and explain the reasons for the restrictions.

The Parts of Prayer

It’s important to note that the laws of interruptions (hefsekim) during services are among the more intricate areas of halachah. The rules vary depending on which section of prayer one is reciting and the nature of the interruption. There are also differences between the preferred course of action (lechatchilah) and what one should do after the fact (bedieved).

Since the level of restriction varies from one section to another, it is important to be able to identify the parts of prayer so you can determine which applies.

1. Pesukei Dezimrah: a series of Psalms and praises intended to prepare us to stand before G‑d in prayer. Beginning with Baruch She’amar (pg. 30 in the Kehot annotated Tehilat Hashem Siddur) and concluding with Yishtabach (pg. 38).
   
2. Birchat Kriat Shema: the blessings recited before and after the Shema (39-42, 44-45), and the recitation of Shema itself (pg.42), in which we affirm G‑d's unity and our commitment to His commandments.
   
3. The Amidah: the pinnacle of prayer, recited while standing (pg. 45).
   
4. Concluding prayers: After the Amidah come the concluding portions of the service, including Tachanun, Torah reading (when applicable), Ashrei, Uva Letzion, Aleinu, and other prayers, depending on the day and local custom (pg. 54 and on).

Interrupting for a Mitzvah

As a general rule, one may not interrupt between Baruch She’amar and Yishtabach, or during Birchat Shema, even to fulfil a mitzvah, unless the halachah specifically permits it.2

The period between Yishtabach and Yotzer Ohr is somewhat more lenient, and one may speak there when necessary for a mitzvah. Nevertheless, many are careful to avoid any interruption unless there is a genuine need.3

One may not use this time (between Yishtabach and Yotzer Ohr) to recite Psalms or engage in verbal Torah study. Silent learning and contemplation while waiting for the minyan, however, is permitted.4

Speaking to Assist With the Service

While one may not interrupt for the sake of a mitzvah, some are of the opinion that speech needed for the service is permitted.5 Others, including Rabbi Schneur Zalman of Liadi, rule that even speech related to the service should be avoided except in specific cases.6 Nevertheless, in situations of genuine need, there is room for leniency during Pesukei Dezimrah.

For this reason, one may ask someone to join the minyan if his participation is needed.7 But if the message can be conveyed without speaking, such as through a written note or text message, that is preferable.

Similarly, if the Torah-reader makes a pronunciation error that affects the validity of the reading, it may be corrected even during Pesukei Dezimrah.8

Can I Announce Page Numbers During Services?

Announcing page numbers presents a more complex issue. Some permit it between the sections of Pesukei Dezimrah but not during Birchat Shema. Therefore, the preferred approach (lechatchilah) is to prepare page-number cards in advance and display them when needed. Once Birchat Shema has begun, one should generally not make such announcements.9

Eating and Drinking During Services

As a general rule, once Baruch She’amar has been recited, one should not eat or drink until after the Amidah, since eating or drinking generally requires reciting a blessing, which constitutes an interruption. This restriction applies even during the pauses between paragraphs. Before Baruch She’amar or after the Amidah, however, one may eat, drink, and recite the appropriate blessings.10

The prohibition against eating is stricter than drinking, since eating before morning services is generally forbidden in any event. Thus, even those who are permitted to have a light snack before morning prayers in order to concentrate may not eat once Baruch She’amar has begun.11

In cases of genuine need, however, there is room for leniency. For example, if one is extremely thirsty or ill and cannot concentrate properly, some authorities permit drinking and reciting the necessary blessing during prayer. If possible, the person should wait until a pause between paragraphs. Similarly, if one began drinking before prayer and intended for the original blessing to cover additional drinking later, some authorities permit the person to continue drinking after Baruch She’amar. Nevertheless, since others view the act of drinking itself as an interruption, this should be relied upon only when necessary.12

If one forgot to recite an after-blessing before beginning to pray, and delaying until afterward may cause the time for the blessing to expire, he may recite the after-blessing during prayers. Preferably (l'chatchilah), it should be said during a pause between paragraphs.13

Using the Bathroom During Prayers

Ideally, one should take note before Baruch She’amar and use the bathroom then if needed.14

If the need arises after Baruch She'amar, according to the Alter Rebbe’s final ruling in his siddur, one generally should not interrupt the prayers for a bowel movement if he can wait until after the Amidah. If one needs to urinate, however, he may interrupt even during Pesukei Dezimrah or Birchat Shema, although it is not required and may wait until after the Amidah if he chooses. Once the Amidah has begun, one may not interrupt to use the bathroom, even if the urge is very strong.15

The Mishnah Berurah takes a stricter approach, maintaining that if one needs to relieve himself before Birchat Shema or the Amidah, he should do so unless he can comfortably wait for the amount of time it takes to walk a parsah (approximately 72 minutes).16

Regarding the blessing, Asher Yatzar, said after using the bathroom, the preferred practice is to wait until a pause between paragraphs of Pesukei Dezimrah, or recite it between Yishtabach and Yotzer Ohr. If one is already in Birchat Shema, he should delay Asher Yatzar until after the Amidah.17

Receiving an Aliyah in the Middle of Davening

The preferred approach (lechatchilah): The gabbai should not call an individual for an aliyah if the person is still in the middle of Pesukei Dezimrah or Birchat Shema (after Yotzer Ohr). The exception is if he is the only Kohen or Levite in the synagogue and is still within Pesukei Dezimrah (but not past Yotzer Ohr).18 Some authorities permit calling a person up even if he is between Yishtabach and Yotzer Ohr (i.e., right where Barchu is normally recited).19

If a Kohen or Levite has already passed Yotzer Ohr and therefore may not be called, and he is the only Kohen or Levite present, he should step out of the synagogue before the aliyah.20

After the fact (bedieved): If you’re between Baruch She’amar and Ga’al Yisrael and are called for an aliyah, the Ashkenazic custom is that you should go up and recite the blessings—even if you are a Yisrael and even if you’re in the middle of Shema.21 If possible, you should first try to reach the end of the paragraph or topic, provided this will not delay the Torah reading.

If you’ve already passed Yotzer Ohr, you should not read along with the Torah reader.22 If you are within Pesukei Dezimrah, you can read along quietly.23 In all cases, you should not interrupt to request a Mi Sheberach, etc.24

After completing the aliyah, resume your prayers from where you left off.25

Can I Interrupt My Prayers to Respond ‘Amen’ and ‘Yehei Shmei Rabah’?

Because of the many distinctions and exceptions, this material is best presented visually. The charts below provide a practical overview of what forms of interruption are permitted, restricted, or prohibited at the various stages of prayer. Reprinted with permission from Kehot Publication Society.

The information is presented in two charts. The first addresses the laws governing interruptions from the time tefilin are donned until Barchu, while the second covers the period from Barchu through the conclusion of the Amidah.

Interruptions During Prayer Chart 1

Interruptions During Prayer Chart 2