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The Shulhan Aruch (O.H. 124:5), citing the Tur, says that one responds “Baruch Hu Uvaruch Shemo” (lit. “blessed is He and blessed is His Name”) to any blessing that one hears and at any time. The Shulhan Aruch makes no distinction between a blessing through which one is having one’s obligation of a particular Mitzvah fulfilled, such as one listening to Kiddush, and any other type of blessing. 
 
The Mishna Berura (M.B., O.H. 124:21), on the other hand, cites sources that say that one should only respond “Baruch Hu Uvaruch Shemo” to blessings that are not being recited on one’s behalf, such as if one’s fellow is reciting Birkot Hatorah during an Aliyah, and the like. For blessings that are being recited on one’s behalf, such as those for Kiddush, Shofar or Megila for example, then reciting “Baruch Hu Uvaruch Shemo” can be considered as an interruption. In other words, just as one would not interrupt one’s own blessing, the same is true when one is listening to a blessing said on one’s behalf, according to this approach. 
 
The HIDA (Birke Yosef, § 124) says that although there is a stringent approach not to respond to blessings said on one’s behalf, the custom to do so should not be challenged. 
 
Rabbi Baruch Toledano (Kitzur Shulhan Aruch, pg. 101) says that the custom to respond “Baruch Hu Uvaruch Shemo” should be upheld, especially in light of the fact that he considers it part and parcel of the blessing itself. Indeed, when people are overly stringent, then they may forget to recite “Baruch Hu Uvaruch Shemo” even when a blessing is not said on their behalf, in which case all agree that is must be said. Thus, when people are overly cautious about reciting it, the significance of “Baruch Hu Uvaruch Shemo”, which is an important praise of Hashem, is greatly diminished. 
 
Summary: Baruch Hu Uvaruch Shemo is recited when one hears any blessing.

The Shulhan Aruch (Orah Haim 124:4) says that when the Shaliah Tzibur recites the repetition of the Amida, there should be at least nine congregants who listen and respond to the Hazara intently. If there are not nine who can respond, the Shulhan Aruch continues, there is a possible risk of the Shaliah Tzibur’s blessings being recited in vain. As such, each congregant should consider it as though he is the ninth person and should therefore respond to the blessings. 

There are situations in which having nine people responding is not readily available. For example, if there is a Minyan of exactly ten men and a few pray especially slowly, then it could be burdensome to wait for nine to respond. Or, there are congregations in which the congregants simply do not have the requisite level of concentration to respond during Hazarat Hashatz. In such circumstances, Rabbi Baruch Toledano (Kitzur Shulhan Aruch, ch. 111, § 15 and introduction to Hashamayim Hadashim) says that the Shaliah Tzibur may recite the Hazara but should have in mind that the recital should have the status of a voluntary prayer. He also points out that this opinion is cited by the Mishna Berura (M.B., O.H. 124:19) in the name of the Shulhan Shlomo, as well as by Rabbi Shlomo HaKohen of Debdou, Morocco. 

It should be noted that this approach does not work on Shabbat or Yom Tov, during which voluntary prayers are not recited, but rather only on weekdays. 

Summary: At least nine men should listen and respond to the Hazarat Hashatz. If this is not possible, the Shaliah Tzibur should have in mind that the Hazara have the status of a voluntary prayer.

After the Amida of Shaharit ,Minha and Musaf are recited silently by the congregants, the Shaliah Tzibur repeats it aloud so as to fulfil the obligation for anyone who does not know how to pray, and this is known as Hazarat Hashatz (repetition of the Shaliah Tzibur) . There is a common custom in the Moroccan community that the Amida is not repeated at all in certain prayers. When Hazarat Hashatz is not recited, the Amida is recited as follows:When the congregants start their silent Amida, the Hazan recites the first three blessings out loud with the congregants reciting it simultaneously, but silently. The Kedusha is then recited in its normal fashion, after which everyone continues the Amida on their own, silently. Finally, when the Hazan reaches the blessing of “Retze”, he raises his voice once again until the end of the Amida. If other congregants finish the Amida before the Hazan, they thus have the opportunity to recite Modim DeRabanan and to listen to Birkat Kohanim. Besides allowing those who do not know how to pray to fulfil their obligation to pray, the Rosh (Berachot) says that the repetition of the Amida allows the congregants to recite Modim DeRabanan. Nevertheless, as mentioned above, by raising his voice in Retze, the congregants still have the chance to respond to Modim even when the Amida is not repeated. 

Among Moroccan rabbis, there are two approaches to whether or not the Amida need be repeated by the Shaliah Tzibur. However, this discussion is not a recent one nor is it unique to the Moroccan community. The Radbaz (Shu’t HaRadbaz, vol. IV, § 1165) records a debate that took place in his era, between the Egyptian transplants in Tzfat, who followed the Rambam and never repeated the Amida, and the natives of Tzfat who did repeat the Amida. 

Rabbi Moshe Toledano (Shamayim Hadashim, Orah Haim, § 9) based on the Rambam (Teshuvot HaRambam, § 255), suggests nullifying the repetition of the Amida altogether, since many times, there are not enough congregants who actually respond to the repetition, and thus the Shaliah Tzibur’s blessing may be in vain. Rabbi Yosef Messas (Mayim Haim, vol. I, § 41) also was of the opinion that the Amida need not be repeated, and that if it were repeated it was the exception, not the rule. 

On the other hand, Rabbi Shalom Messas (Shemesh Umagen, vol. IV, § 45) writes that the Moroccan community’s dispensation to not repeat the Amida was not based on the ruling of the Rambam, but rather was circumstantial. For example, on Shabbat morning when the prayer is longer than usual and congregants look forward to returning home to eat, the repetition of Musaf could be burdensome, and thus an expedited Musaf would be recited. As well, the Bet Yosef (§ 234) writes that the custom in Spain was to not repeat the Amida of the weekday Minha prayer, since congregants had to return to work and were busy with their affairs. Another circumstance is if the latest time for a prayer to be recited is approaching, then it may be recited without a repetition. Thus, Rabbi Shalom Messas, as well as Rabbi Ovadia Yosef (Halichot Olam, vol. I, § 185) write that when a situation arises that necessitates reciting the Amida without a repetition, only then may it be done. 

Rabbi Baruch Toledano (Kitzur Shulhan Aruch, § 111:5), quoting the Arizal, says that there is great significance to the Shaliah Tzibur repeating the Amida. He therefore suggests a compromise by saying that laypeople, who are busy with their affairs, may skip the Hazarat Hashatz. On the other hand, Torah scholars, yeshiva students and pious people should strive to pray the Amida with Hazarat Hashatz, as was instituted by our Sages. 

Summary:   There are two approaches to Hazarat Hashatz in the Moroccan community.

The Shulhan Aruch (Orah Haim, 119:1) says that if one wants to make a personal request in any of the middle blessings of the Amida, one may do so on behalf of oneself or one’s family. For example, if one wanted to recite a personal prayer for one’s livelihood, one could insert it in the blessing of Birkat Hashanim, as that is the blessing which discusses one’s livelihood. The same is true if one wishes to pray for the health of oneself or a member of one’s household, one would insert a personal prayer in Refa’enu. If one wishes to pray on behalf of someone outside of one’s household, one could insert the prayer in Shome’a Tefila or after the second “Yihyu Leratzon” at the end of the Amida. In this context, Rabbi Ben Zion Abba Shaul (Or Lezion, vol. II, ch. 7, § 33), based on the Gemara (Shabbat 105) says that a Torah scholar is considered a member of one’s household and one would be able to pray for his health in Refa’enu itself. He also adds that one should not get into the habit of inserting personal prayers every time one prays lest they become rote and thus less meaningful.

The HIDA (Birke Yosef), based on the Arizal, says that the proper course of action is to think about the health or livelihood in Refa’enu or Birkat Hashanim, respectively, and then to recite a verbal prayer for those things in Shome’a Tefila.

Another detail is that when praying for someone’s health, one should say the person’s name and their mother’s name (eg. David ben Mazal, Tamar bat Simha). As well, when praying for one’s father one should add the honorific “Avi Mori” (lit. “my father, my teacher”). 

Summary:  When praying on behalf of oneself or a member of one’s household, one may insert a personal prayer in the appropriate blessing in the Amida. For other people one should do so in Shome’a Tefila or after the second “Yihyu Leratzon”. 

 May one ever make an interruption between Geula and Tefila?

The Gemara (Berachot  42a) explains that there is great importance to juxtapose “redemption” with “prayer”. What this means practically is that the blessing of “Ga’al Israel” -which discusses Hashem as Redeemer of the Jewish people- should be immediately followed by the Amida, which is the core of prayer. Furthermore, the Shulhan Aruch (Orah Haim, 111:1) says that because this juxtaposition is so important, no interruption is permitted between the two. Although the introductory verse (Tehilim 51:17) “Hashem Sefatai Tiftah…” would appear to be an interruption, practically speaking it is part of the Amida and is thus permitted. Not only is a verbal interruption not allowed but even a pause longer than the time it takes to greet one’s rabbi (“Shalom Alecha Rabbi”) is considered an interruption. Therefore, as soon as one recites “Ga’al Israel” one should immediately start the Amida with “Hashem Sefatai Tiftah”. 

The Rama (ibid.) posits that this uninterrupted juxtaposition is crucial specifically on weekdays and on holidays but not on Shabbat. His rationale is based on the last verse of Tehilim 19, which discusses Hashem as Redeemer, and is immediately followed by the first verse of Tehilim 20, which says that Hashem will answer those in distress. Since Shabbat is not considered a day of distress, then Redemption need not be followed by Prayer, and one would be able to reply to Kaddish, Barechu, etc. (Although Yom Tov has an element of joy, they are considered days of judgment, and thus the aforementioned verses would apply just as on weekday). The Yalkut Yosef (111:5) rules accordingly and says that if one were to hear Kaddish or Barechu, for example, in beween “Ga’al Israel” and the Amida, one would be able to respond on Shabbat. That being said, the Shulhan Aruch makes no distinction between Shabbat and other days, and the Ben Ish Hai (Year II, Parashat Toledot) says that this is the custom. The Siddur Bet Oved (Hilchot Tefila), based on the Kaf Hahaim (K.H., O.H. 111:8), says that even if one only had access to Tefilin right between “Ga’al Israel” and the Amida, one would be permitted to don them but not to recite their blessing. 

Interestingly, there is an Ashkenazic custom for the Shaliah Tzibur to lower his voice in the latter half of the blessing when saying the words “Ga’al Israel” in order to prevent anyone from accidentally responding to the blessing had they heard it out loud. The Moroccan and Sephardic custom, however, is for the Shaliah Tzibur to say it at regular volume. Indeed, there is a custom to say the first word of the Amida out loud right after the blessing (“Baruch Ata Hashem Ga’al Israel-Hashem…”) to show that no interruption is being made in between. 

Summary: One may not make any interruption between the blessing of “Ga’al Israel” and the Amida.