In the minyanim of many Litvish yeshivos, a curious practice has taken root—one that pits pragmatism against tradition, and convenience against custom. The “short Mincha,” known as “heicha kedusha,” has sparked debate among some of the greatest rabbinical authorities of our time, creating a fascinating split in the Orthodox Jewish world.

The Great Divide

On one side of the fence stand giants: Rav Shlomo Zalman Auerbach, zt”l, Rav Chaim Kanievsky, zt”l, the Chazon Ish, zt”l and Rav Ovadiah Yosef, zt”l. All opposed this abbreviated prayer service. Yet in countless Litvish yeshivos, the short mincha remains a daily reality. Rav Aharon Kotler, zt”l, seemingly supported it—except on Chanukah and Purim, when the full repetition served the purpose of “pirsumei nisa” (publicizing the miracle).

The Origins: When Excitement Meets Prayer

The practice’s origin tells a compelling story. In older yeshivos, the afternoon prayer (Mincha) immediately followed the rosh hayeshiva’s shiur (lecture). Students—still buzzing with intellectual excitement from the lesson—found themselves unable to maintain the necessary reverence during the prayer repetition. Their continuous discussions during the Amidah repetition led to a drastic solution: eliminating the longer version entirely.

The Mechanics of the Short Mincha

The Rema (Orach Chaim 124:2; 232:1) describes this abbreviated service. Instead of the traditional repetition of the Amidah, the prayer leader begins the Shemoneh Esrei aloud immediately. He continues vocally through the Kedusha section until the blessing, “HaKel HaKadosh,” then switches to silent prayer. The congregants recite every word of the first three blessings together with the leader before continuing silently.

This innovation allows Kedusha to be recited quickly with the leader while eliminating the need for repetition—a solution born of necessity.

Sephardic Perspectives and Pushback

The Beis Yosef notes that this was common Sephardic practice for Mincha daily, even without emergency circumstances. However, in Tzefas, where he lived, local rabbis attempted to eradicate this practice—going so far as to excommunicate anyone who observed it.

Rav Ovadiah Yosef allows the practice only when the prayer repetition is endangered. For instance, when a minyan barely has 10 men and some fail to respond “Amen” to the blessings, the short Mincha becomes the lesser of two evils—better a truncated service than a compromised one.

The Office Controversy

The practice has spread beyond yeshiva walls into the corporate world. Many Jewish offices—where time constraints and workplace demands mirror the original yeshiva challenges—have adopted the short Mincha. Some employees appreciate the efficiency, while others feel the spiritual experience is diminished.

Office environments present unique challenges: limited break times, meetings that run long and the pressure to return to work quickly. For some congregations, the short Mincha enables prayer where none might otherwise occur. For others, it represents an unwelcome compromise.

Diverse Customs and Practices

Different communities have developed varied approaches to the “heicha kedusha.” The Baer Heitev notes that Sephardim begin their silent prayer with the leader, aiming to finish simultaneously. Ashkenazim, however, wait until after Kedusha before starting their silent prayer—often resulting in the leader finishing before the congregation.

Conclusion

The question of office minyanim requires careful consideration and rabbinic guidance. It is this author’s opinion that a posek should be consulted for each office individually. If the business is owned by person X—and he started the minyan—then he should pose the question to his posek. If the minyan is an eclectic one where everyone just kind of all got together—then the regular attendees should agree on the posek to ask and the majority posek among the regulars should be consulted. The question should be posed in writing so that no “spin” would be put on it. The previous practice should be included in the question.

The short Mincha represents more than just a time-saving measure—it embodies ongoing tension in our lives between lechatchila ideals and practical realities. While revered authorities have opposed it, its persistence in yeshivos and offices speaks to genuine challenges in maintaining focused prayer in our fast-paced world.

The author can be reached at [email protected]