Halachipedia - User contributions [en]

Mezuzah

2012-12-17T17:35:27Z

YehudaMeyers:

[[Image:mezuzah2.jpg|right|100px]]
There is a positive commandment to set up a mezuzah on every doorpost. <ref>Kitzur S"A 11:1</ref>
==Which doorposts require a mezuzah==
# Every door of one's house is obligated in mezuzah. Even if a room has several doorways, each one is obligated in having a mezuzah, unless a room has one doorway that is used for entering and exiting and one entrances that isn't used for entering or exiting except that it is used sometimes to put packages down there, then the entrance not used for entering or exiting isn't obligated in having a mezuzah. <ref>Kitzur S"A 11:1</ref>
# The doorway to a courtyard or city is obligated in having a mezuzah. <ref>Kitzur S"A 11:2</ref>
# The doorpost of a cellar that is lying flat on the ground is not obligated in having a mezuzah. <ref>Kitzur S"A 11:20</ref>
# It is a machlokes whether or not the doorway leading into an elevator requires a mezuzah. <ref>Rav Zilberstein (Tuvcha Yabiu -Hilchos Shecheinim 34) says that even if the elevator itself is not 4 by 4 amos- the doorpost from the hallway that leads into the elevator requires a mezuzah. However, Rav Moshe Stern (Be'er Moshe 2:88) says that no matter what an elevator will never require a mezuzah.</ref>
==How the mezuzah should be placed==
# The mezuzah should be put up on the doorpost which is to one's right upon one's entering the room. <ref>Kitzur S"A 11:3. See there where he adds that there's no difference for a lefty or righty, both should put the mezuzah on the doorpost which is to one's right upon entering the room.</ref>
# The mezuzah should be placed on the upper third of the height of the doorway, but it should be placed at least a Tefach from the top of the doorway. <ref>Kitzur S"A 11:5</ref>
# One may put up a mezuzah at night.<ref>Rav Mordechai Eliyahu (comment on Kitzur S"A 11:10)</ref>
==Having one's Mezuzot checked==
# One should have one's Mezuzot checked by a sofer twice in seven years, or once in every three and a half years, and it is a pious practice to check them every year during Elul.<ref>Kitzur S"A 11:25, Yalkut Yosef YD 285:92</ref>
# If one's mezuzah became wet one should check it immediately.<ref>Rav Mordechai Eliyahu (comment on Kitzur S"A 11:22)</ref>
==The Bracha on putting up a Mezuzah==
# Before putting up a mezuzah one should recite the bracha of "Asher Kideshanu Bemizvotav vetzivanu likboh Mezuzah" - " אשר קדשנו במצותיו וצונו לקבוע מזוזה" . If one puts up several mezuzot at one time one bracha suffices for all of them. <ref>Kitzur S"A 11:7</ref>
# If a mezuzah fell down and one is putting it up again one must recite a bracha before putting it up again. <ref>Kitzur S"A 11:7</ref>
# If one took down one's Mezuzot in order to have them checked by the sofer and they were found to be kosher, one should put them back up with a Bracha of Lekvoh Mezuzah.<ref>Yalkut Yosef YD 285:93 writes that one should recite a bracha if they were taken down to be checked by a sofer, while the Kitzur S"A 11:7 writes that there's a doubt if one should make a bracha if a mezuzah was taken down to check it.</ref>
# However, if one took down one's Mezuzah just to put it in a nicer case, one doesn't need to make a new Bracha when putting it up unless it was taken down for several hours so that one stopped thinking about the Mezuzah.<ref>Yalkut Yosef YD 285:94</ref>
==Proper behavior when passing mezuzah==
# When one leaves one's house should kiss the mezuzah to remind one of the unity of Hashem, as discussed below. <ref>Kitzur S"A 11:24</ref>
# When one enters or exits a room one should think about the unity of Hashem, our love for Hashem, and be awakened from the slumber of the vanities of the world. One should think that there's nothing that last forever except knowledge of Hashem, and immediately this will help a person follow the proper path. <ref>Kitzur S"A 11:23</ref>
# One should be very careful with the mitzvah of mezuzah because it is a mitzvah that applies to everyone always. <ref>Kitzur S"A 11:23</ref>
==References==
<references/>

Matanot LeEvyonim

2012-03-07T17:39:32Z

YehudaMeyers: /* Who is obligated to give Matanos L'Evyonim? */

==Who is obligated to give Matanos L'Evyonim?==
# Both men and women are obligated to give Matanot L'evyonim. <Ref> Mechaber and Mishna Brurah 694:1:1 </ref>
# Even a poor person who relies on charity to support himself is obligated to give Matanot L'evyonim. <Ref> Mechaber and Mishna Brurah 694:1:1 </ref>

==When should Matanot L'evyonim be given?==
# Matanot LeEvyonim should be given during the day and not the night of purim. <Ref> Magan Avraham 695:13, Mishna Brurah 695:22 </ref>
# If one gives Matanot LeEvyonim before purim and is sure that the poor person won’t use it before Purim one fulfilled one’s obligation and some are strict to give it on the day of Purim itself. <Ref>Piskei Teshuvot 694:8, Piskei Shemuot pg 144 quotes Rav Elyashiv who permits lechatchila </ref> Similarly, before Purim one can give it to a messenger (Shaliach) who will give it on Purim itself. <Ref>Piskei Shemuot pg 144 quoting Rav Nassim Karlitz </ref>
==How much does one have to give for Matanot L'evyonim==
# One is obligated to give two gifts of charity to two poor people, one to each person. <Ref>S”A 694:1 </ref>
# Some say that the amount one should give for each of the poor people is at least [[Measurements#Prutah| Prutah]] (which is 2.5 Agurot which is a 1/25 of a Shekel) <ref>Mishna Brurah 694:2 quotes the Ritva saying that one fulfills one's obligation even with two prutot (one [[Measurements#Prutah|prutah]] per poor person). Sh”t Tzitz Eliezer 7:27(7) (at end) seems to agree that this is the accepted halacha.</ref> whereas others say the minimum amount is how much it would cost to buy a meal of 3 [[Measurements#KeBaytzah| KeBaytzim]] of bread. <Ref>Shaarei Teshuva 694 quoting the Zera Emet, Maharsha (Megillah 7a), Kaf HaChaim 695:7, Teshuvot VeHanhagot 3:231, Piskei Teshuvot 694:6 </ref> It’s proper to be strict for the second opinion. <Ref>Yalkut Yosef (Kitzur S”A 694:1). Similarly, Yeme Mishteh VeSimcha pg 244 quotes Rav Elyashiv as saying that even though one fulfills one's obligation with a Prutah, nonetheless, it's proper to give each poor person about 5 shekalim which is an amount which would make the poor person happy. Halichot Shlomo (chap 19, note 62) quotes Rav Shlomo Zalman as having said that in order to fulfill all opinions one should give an amount which is significant by the giver and by the taker's standards. </ref>
==Who should one give Matanot L'evyonim to?==
# Nowadays, someone who doesn’t have a stable income that can support one’s family for normal expenses and doesn’t have property that’s not usually used and could be sold or if one has abnormal expenses such as for medical bills, or making a wedding for which one can not afford, is considered a poor person regarding this mitzvah. <ref>Piskei Teshuvot 694:2 </ref>

==References==
<references/>

Matanot LeEvyonim

2012-03-07T17:30:12Z

YehudaMeyers: /* Who is obligated to give Matanos L'Evyonim? */

==Who is obligated to give Matanos L'Evyonim?==
# Both men and women, even an עני המספרנס מצדקה.

==When should Matanot L'evyonim be given?==
# Matanot LeEvyonim should be given during the day and not the night of purim. <Ref> Magan Avraham 695:13, Mishna Brurah 695:22 </ref>
# If one gives Matanot LeEvyonim before purim and is sure that the poor person won’t use it before Purim one fulfilled one’s obligation and some are strict to give it on the day of Purim itself. <Ref>Piskei Teshuvot 694:8, Piskei Shemuot pg 144 quotes Rav Elyashiv who permits lechatchila </ref> Similarly, before Purim one can give it to a messenger (Shaliach) who will give it on Purim itself. <Ref>Piskei Shemuot pg 144 quoting Rav Nassim Karlitz </ref>
==How much does one have to give for Matanot L'evyonim==
# One is obligated to give two gifts of charity to two poor people, one to each person. <Ref>S”A 694:1 </ref>
# Some say that the amount one should give for each of the poor people is at least [[Measurements#Prutah| Prutah]] (which is 2.5 Agurot which is a 1/25 of a Shekel) <ref>Mishna Brurah 694:2 quotes the Ritva saying that one fulfills one's obligation even with two prutot (one [[Measurements#Prutah|prutah]] per poor person). Sh”t Tzitz Eliezer 7:27(7) (at end) seems to agree that this is the accepted halacha.</ref> whereas others say the minimum amount is how much it would cost to buy a meal of 3 [[Measurements#KeBaytzah| KeBaytzim]] of bread. <Ref>Shaarei Teshuva 694 quoting the Zera Emet, Maharsha (Megillah 7a), Kaf HaChaim 695:7, Teshuvot VeHanhagot 3:231, Piskei Teshuvot 694:6 </ref> It’s proper to be strict for the second opinion. <Ref>Yalkut Yosef (Kitzur S”A 694:1). Similarly, Yeme Mishteh VeSimcha pg 244 quotes Rav Elyashiv as saying that even though one fulfills one's obligation with a Prutah, nonetheless, it's proper to give each poor person about 5 shekalim which is an amount which would make the poor person happy. Halichot Shlomo (chap 19, note 62) quotes Rav Shlomo Zalman as having said that in order to fulfill all opinions one should give an amount which is significant by the giver and by the taker's standards. </ref>
==Who should one give Matanot L'evyonim to?==
# Nowadays, someone who doesn’t have a stable income that can support one’s family for normal expenses and doesn’t have property that’s not usually used and could be sold or if one has abnormal expenses such as for medical bills, or making a wedding for which one can not afford, is considered a poor person regarding this mitzvah. <ref>Piskei Teshuvot 694:2 </ref>

==References==
<references/>

Matanot LeEvyonim

2012-03-07T17:26:57Z

YehudaMeyers:

==Who is obligated to give Matanos L'Evyonim?==
==When should Matanot L'evyonim be given?==
# Matanot LeEvyonim should be given during the day and not the night of purim. <Ref> Magan Avraham 695:13, Mishna Brurah 695:22 </ref>
# If one gives Matanot LeEvyonim before purim and is sure that the poor person won’t use it before Purim one fulfilled one’s obligation and some are strict to give it on the day of Purim itself. <Ref>Piskei Teshuvot 694:8, Piskei Shemuot pg 144 quotes Rav Elyashiv who permits lechatchila </ref> Similarly, before Purim one can give it to a messenger (Shaliach) who will give it on Purim itself. <Ref>Piskei Shemuot pg 144 quoting Rav Nassim Karlitz </ref>
==How much does one have to give for Matanot L'evyonim==
# One is obligated to give two gifts of charity to two poor people, one to each person. <Ref>S”A 694:1 </ref>
# Some say that the amount one should give for each of the poor people is at least [[Measurements#Prutah| Prutah]] (which is 2.5 Agurot which is a 1/25 of a Shekel) <ref>Mishna Brurah 694:2 quotes the Ritva saying that one fulfills one's obligation even with two prutot (one [[Measurements#Prutah|prutah]] per poor person). Sh”t Tzitz Eliezer 7:27(7) (at end) seems to agree that this is the accepted halacha.</ref> whereas others say the minimum amount is how much it would cost to buy a meal of 3 [[Measurements#KeBaytzah| KeBaytzim]] of bread. <Ref>Shaarei Teshuva 694 quoting the Zera Emet, Maharsha (Megillah 7a), Kaf HaChaim 695:7, Teshuvot VeHanhagot 3:231, Piskei Teshuvot 694:6 </ref> It’s proper to be strict for the second opinion. <Ref>Yalkut Yosef (Kitzur S”A 694:1). Similarly, Yeme Mishteh VeSimcha pg 244 quotes Rav Elyashiv as saying that even though one fulfills one's obligation with a Prutah, nonetheless, it's proper to give each poor person about 5 shekalim which is an amount which would make the poor person happy. Halichot Shlomo (chap 19, note 62) quotes Rav Shlomo Zalman as having said that in order to fulfill all opinions one should give an amount which is significant by the giver and by the taker's standards. </ref>
==Who should one give Matanot L'evyonim to?==
# Nowadays, someone who doesn’t have a stable income that can support one’s family for normal expenses and doesn’t have property that’s not usually used and could be sold or if one has abnormal expenses such as for medical bills, or making a wedding for which one can not afford, is considered a poor person regarding this mitzvah. <ref>Piskei Teshuvot 694:2 </ref>

==References==
<references/>

Davening with a Minyan

2011-09-21T19:02:56Z

YehudaMeyers:

# A person should make a great effort to daven in a minyan because of the tremendous kedusha of Davening in a minyan and it’s ability to be accepted before Hashem. <ref>S”A 90:9 writes that a person should make a serious effort to daven with a minyan and one’s only exempt if there’s extenuating circumstances. Mishna Brurah 90:28 emphasizes the important of Davening with a minyan and that the most important part of Davening with a minayn is Shemona Esreh. See Halichot Shlomo (chapter 5 note 52 pg 66) records that for health reasons a certain person was only able to leave the house once a day and Rav Shlomo Zalman said he can use that one time to go to work instead of going to daven in a minyan because being social will make him feel better. </ref>
# You need ten adult males in order to say kaddish, kedusha, borchu etc... <ref> S"A 55:1 </ref>
## If you have ten adult males but four of them already davened, you are still able to say kaddish, borchu, kedusha etc... <ref> S"A 69:1 Mishna Brurah 69:8 </ref>
# It’s permissible to miss a minyan in order to prevent a loss of money, however it’s forbidden if it’s just a loss of a potential profit. <Ref>Mishna Brurah 90:29 </ref>
# A person shouldn’t travel from a place where there’s a minyan to a place where there’s no minyan unless there’s a serious health need, parnasa (financial support for oneself and family) need, or mitzvah need. <Ref> Halichot Shlomo (5:4 pg 61) writes that for parnasa, health, or mitzvah needs one may travel to a place where one won’t be able to find a minyan.
* Theoretical discussion: [Rav Zalman Nechemyah Goldberg (Halichot Shlomo (page 72 and 358) at first writes that seemingly it would be permissible to put oneself in a situation where one will be without a minyan as long as the time for that tefillah didn't arrive similar to the Baal HaMoer who permits boarding a boat 3 days before Shabbat even if one will need to violate Shabbat for Pikuach Nefesh. (The reason for 3 days is that there is an extension of Shabbat into the last three days of the week, however, the obligation of tefillah only applies at the time of prayer). However, he strongly rejects this by saying that putting oneself in a situation of missing praying with a minyan because it would be out of one's control to get a minyan in one's destination is totally dissimilar to violating Shabbat for Pikuach Nefesh which is permitted. He says that going to such a place is like not building a sukkah for sukkot and trying to claim that it's out of one's control to sit in the sukkah. He continues that perhaps the exemption from traveling more than a mil to find a minyan isn't because that it's out of one's control but that the obligation of minyan was removed by chazal for someone at such a distance similar to someone beyond a certain distance at the time of korban pesach, then perhaps there wouldn't be a prohibition to put oneself in such a situation. He leaves the question whether there's an obligation to find oneself in a place where there's a minyan before the time of tefillah, nonetheless, it's certain that the correct practice would be not to put oneself in such a situation.] </ref> However one should not go on a tiyul (trip) if it means missing praying with a minyan. <Ref>BeYitzchak Yikra 90:18 </ref>
# If one came late to the set minyan and going to a later one will cause you to miss learning in a chevruta and certainly if it will cause one to miss giving a public shuir one may not go to daven in a minyan but rather should daven by oneself and then learn as usual. <Ref>Mishna Brurah 90:56 writes that one who is going to give a shuir to the public may not miss out on the opportunity in order to go to a minyan. Halichot Shlomo 5:16 adds that even if one will only miss learning with a chevruta one shouldn’t go to the minyan; BeYitzchak Yikra (Rav Nevinsal) 90:18 writes that if a student in a yeshiva eats and sleeps by the yeshiva it’s an imperative to daven in the Yeshiva minyan and it’s forbidden to daven even in a holier place such as by the kotel because of Mitzvah HaBah BeAvierah! [I (Ike Sultan) heard from reliable sources that the minhag in Yeshivat HaKotel based on the ruling of Rav Nevinsal is (5771) that if a bachur yeshiva misses yeshiva minyan he must daven by his place in the Bet Midrash alone (even if it causes embarrassment) and not go to the kotel to join a later minyan!] </ref>
# Don’t leave a guest in order to go daven because welcoming guests (hachsanat orchim) overrides davening in a minyan. <Ref>Halichot Shlomo (chapter 5 note 25 pg 66) </ref>
# Someone who usually davens Vatikin should daven vatikin even if one day he can’t get a minyan. <Ref>Halichot Shlomo 5:17 </ref>
# A Person should make a great effort to daven with a minyan and there’s a tremendous level to Davening with a Tzibbur in having one’s Tefillah accepted in heaven. <Ref>S”A 90:9, Mishna Brurah 90:28 </ref>
# One is only exempt in cases of extenuating circumstances such as someone not feeling well or there’s a fear of loss of money (but not a fear of loss of potential profit) and even in cases of extenuating circumstances one should pray at the time of the Tzibbur. <Ref>S”A 90:9, Mishna Brurah 90:29 </ref>
# Even if one is involved in learning one should make sure to daven with a minyan and there’s an added seriousness for such a person to daven with a minyan so that others don’t judge him incorrectly or mistakenly learn that minyan is unimportant. <Ref>S”A 90:18, Mishna Brurah 90:29, 57, See Sh”t Igrot Moshe 2:27 regarding missing minyan for learning </ref>
# However, if it’s going to cause a loss of teaching Torah in public such as if one will miss giving a public shuir, one should miss minyan in order not to miss that opportunity. <Ref>Mishna Brurah 90:56</ref>
# Some say that even missing time from Seder with a Chevruta overrides Davening in a minyan. <Ref>Halichot Shlomo 5:16 </ref>
# For someone who’s learn is his “occupation” meaning that one doesn’t waste anytime from learning except for the absolutely necessary activities, may daven not in a minyan from time to time, however, nowadays using this leniency is discouraged. <Ref>Rama 90:18, Mishna Brurah 90:56, Piskei Teshuvot 90:23 writes that this leniency is discouraged but there is what to rely on and quotes the son of the Chafetz Chaim who writes about his father when writing the Mishna Brurah would go ten hours at a time learning without eating or even stopping for mincha. </ref>

==References==
<references/>

Davening with a Minyan

2011-09-21T19:01:04Z

YehudaMeyers:

# A person should make a great effort to daven in a minyan because of the tremendous kedusha of Davening in a minyan and it’s ability to be accepted before Hashem. <ref>S”A 90:9 writes that a person should make a serious effort to daven with a minyan and one’s only exempt if there’s extenuating circumstances. Mishna Brurah 90:28 emphasizes the important of Davening with a minyan and that the most important part of Davening with a minayn is Shemona Esreh. See Halichot Shlomo (chapter 5 note 52 pg 66) records that for health reasons a certain person was only able to leave the house once a day and Rav Shlomo Zalman said he can use that one time to go to work instead of going to daven in a minyan because being social will make him feel better. </ref>
# You need ten adult males in order to say kaddish, kedusha, borchu etc... <ref> S"A 55:1 </ref>
# If you have ten adult males but four of them already davened, you are still able to say kaddish, borchu, kedusha etc... <ref> S"A 69:1 Mishna Brurah 69:8 ref</>
# It’s permissible to miss a minyan in order to prevent a loss of money, however it’s forbidden if it’s just a loss of a potential profit. <Ref>Mishna Brurah 90:29 </ref>
# A person shouldn’t travel from a place where there’s a minyan to a place where there’s no minyan unless there’s a serious health need, parnasa (financial support for oneself and family) need, or mitzvah need. <Ref> Halichot Shlomo (5:4 pg 61) writes that for parnasa, health, or mitzvah needs one may travel to a place where one won’t be able to find a minyan.
* Theoretical discussion: [Rav Zalman Nechemyah Goldberg (Halichot Shlomo (page 72 and 358) at first writes that seemingly it would be permissible to put oneself in a situation where one will be without a minyan as long as the time for that tefillah didn't arrive similar to the Baal HaMoer who permits boarding a boat 3 days before Shabbat even if one will need to violate Shabbat for Pikuach Nefesh. (The reason for 3 days is that there is an extension of Shabbat into the last three days of the week, however, the obligation of tefillah only applies at the time of prayer). However, he strongly rejects this by saying that putting oneself in a situation of missing praying with a minyan because it would be out of one's control to get a minyan in one's destination is totally dissimilar to violating Shabbat for Pikuach Nefesh which is permitted. He says that going to such a place is like not building a sukkah for sukkot and trying to claim that it's out of one's control to sit in the sukkah. He continues that perhaps the exemption from traveling more than a mil to find a minyan isn't because that it's out of one's control but that the obligation of minyan was removed by chazal for someone at such a distance similar to someone beyond a certain distance at the time of korban pesach, then perhaps there wouldn't be a prohibition to put oneself in such a situation. He leaves the question whether there's an obligation to find oneself in a place where there's a minyan before the time of tefillah, nonetheless, it's certain that the correct practice would be not to put oneself in such a situation.] </ref> However one should not go on a tiyul (trip) if it means missing praying with a minyan. <Ref>BeYitzchak Yikra 90:18 </ref>
# If one came late to the set minyan and going to a later one will cause you to miss learning in a chevruta and certainly if it will cause one to miss giving a public shuir one may not go to daven in a minyan but rather should daven by oneself and then learn as usual. <Ref>Mishna Brurah 90:56 writes that one who is going to give a shuir to the public may not miss out on the opportunity in order to go to a minyan. Halichot Shlomo 5:16 adds that even if one will only miss learning with a chevruta one shouldn’t go to the minyan; BeYitzchak Yikra (Rav Nevinsal) 90:18 writes that if a student in a yeshiva eats and sleeps by the yeshiva it’s an imperative to daven in the Yeshiva minyan and it’s forbidden to daven even in a holier place such as by the kotel because of Mitzvah HaBah BeAvierah! [I (Ike Sultan) heard from reliable sources that the minhag in Yeshivat HaKotel based on the ruling of Rav Nevinsal is (5771) that if a bachur yeshiva misses yeshiva minyan he must daven by his place in the Bet Midrash alone (even if it causes embarrassment) and not go to the kotel to join a later minyan!] </ref>
# Don’t leave a guest in order to go daven because welcoming guests (hachsanat orchim) overrides davening in a minyan. <Ref>Halichot Shlomo (chapter 5 note 25 pg 66) </ref>
# Someone who usually davens Vatikin should daven vatikin even if one day he can’t get a minyan. <Ref>Halichot Shlomo 5:17 </ref>
# A Person should make a great effort to daven with a minyan and there’s a tremendous level to Davening with a Tzibbur in having one’s Tefillah accepted in heaven. <Ref>S”A 90:9, Mishna Brurah 90:28 </ref>
# One is only exempt in cases of extenuating circumstances such as someone not feeling well or there’s a fear of loss of money (but not a fear of loss of potential profit) and even in cases of extenuating circumstances one should pray at the time of the Tzibbur. <Ref>S”A 90:9, Mishna Brurah 90:29 </ref>
# Even if one is involved in learning one should make sure to daven with a minyan and there’s an added seriousness for such a person to daven with a minyan so that others don’t judge him incorrectly or mistakenly learn that minyan is unimportant. <Ref>S”A 90:18, Mishna Brurah 90:29, 57, See Sh”t Igrot Moshe 2:27 regarding missing minyan for learning </ref>
# However, if it’s going to cause a loss of teaching Torah in public such as if one will miss giving a public shuir, one should miss minyan in order not to miss that opportunity. <Ref>Mishna Brurah 90:56</ref>
# Some say that even missing time from Seder with a Chevruta overrides Davening in a minyan. <Ref>Halichot Shlomo 5:16 </ref>
# For someone who’s learn is his “occupation” meaning that one doesn’t waste anytime from learning except for the absolutely necessary activities, may daven not in a minyan from time to time, however, nowadays using this leniency is discouraged. <Ref>Rama 90:18, Mishna Brurah 90:56, Piskei Teshuvot 90:23 writes that this leniency is discouraged but there is what to rely on and quotes the son of the Chafetz Chaim who writes about his father when writing the Mishna Brurah would go ten hours at a time learning without eating or even stopping for mincha. </ref>

==References==
<references/>

Davening with a Minyan

2011-09-21T18:05:29Z

YehudaMeyers:

# A person should make a great effort to daven in a minyan because of the tremendous kedusha of Davening in a minyan and it’s ability to be accepted before Hashem. <ref>S”A 90:9 writes that a person should make a serious effort to daven with a minyan and one’s only exempt if there’s extenuating circumstances. Mishna Brurah 90:28 emphasizes the important of Davening with a minyan and that the most important part of Davening with a minayn is Shemona Esreh. See Halichot Shlomo (chapter 5 note 52 pg 66) records that for health reasons a certain person was only able to leave the house once a day and Rav Shlomo Zalman said he can use that one time to go to work instead of going to daven in a minyan because being social will make him feel better. </ref>
# You need ten adult males in order to say kaddish, kedusha, borchu etc... <ref> S"A 55:1 </ref>
## If you have ten adult males but four of them already davened, you are still able to say kaddish, borchu, kedusha etc... <ref> S"A 69:1 Mishna Brurah 69:8 ref</>
# It’s permissible to miss a minyan in order to prevent a loss of money, however it’s forbidden if it’s just a loss of a potential profit. <Ref>Mishna Brurah 90:29 </ref>
# A person shouldn’t travel from a place where there’s a minyan to a place where there’s no minyan unless there’s a serious health need, parnasa (financial support for oneself and family) need, or mitzvah need. <Ref> Halichot Shlomo (5:4 pg 61) writes that for parnasa, health, or mitzvah needs one may travel to a place where one won’t be able to find a minyan.
* Theoretical discussion: [Rav Zalman Nechemyah Goldberg (Halichot Shlomo (page 72 and 358) at first writes that seemingly it would be permissible to put oneself in a situation where one will be without a minyan as long as the time for that tefillah didn't arrive similar to the Baal HaMoer who permits boarding a boat 3 days before Shabbat even if one will need to violate Shabbat for Pikuach Nefesh. (The reason for 3 days is that there is an extension of Shabbat into the last three days of the week, however, the obligation of tefillah only applies at the time of prayer). However, he strongly rejects this by saying that putting oneself in a situation of missing praying with a minyan because it would be out of one's control to get a minyan in one's destination is totally dissimilar to violating Shabbat for Pikuach Nefesh which is permitted. He says that going to such a place is like not building a sukkah for sukkot and trying to claim that it's out of one's control to sit in the sukkah. He continues that perhaps the exemption from traveling more than a mil to find a minyan isn't because that it's out of one's control but that the obligation of minyan was removed by chazal for someone at such a distance similar to someone beyond a certain distance at the time of korban pesach, then perhaps there wouldn't be a prohibition to put oneself in such a situation. He leaves the question whether there's an obligation to find oneself in a place where there's a minyan before the time of tefillah, nonetheless, it's certain that the correct practice would be not to put oneself in such a situation.] </ref> However one should not go on a tiyul (trip) if it means missing praying with a minyan. <Ref>BeYitzchak Yikra 90:18 </ref>
# If one came late to the set minyan and going to a later one will cause you to miss learning in a chevruta and certainly if it will cause one to miss giving a public shuir one may not go to daven in a minyan but rather should daven by oneself and then learn as usual. <Ref>Mishna Brurah 90:56 writes that one who is going to give a shuir to the public may not miss out on the opportunity in order to go to a minyan. Halichot Shlomo 5:16 adds that even if one will only miss learning with a chevruta one shouldn’t go to the minyan; BeYitzchak Yikra (Rav Nevinsal) 90:18 writes that if a student in a yeshiva eats and sleeps by the yeshiva it’s an imperative to daven in the Yeshiva minyan and it’s forbidden to daven even in a holier place such as by the kotel because of Mitzvah HaBah BeAvierah! [I (Ike Sultan) heard from reliable sources that the minhag in Yeshivat HaKotel based on the ruling of Rav Nevinsal is (5771) that if a bachur yeshiva misses yeshiva minyan he must daven by his place in the Bet Midrash alone (even if it causes embarrassment) and not go to the kotel to join a later minyan!] </ref>
# Don’t leave a guest in order to go daven because welcoming guests (hachsanat orchim) overrides davening in a minyan. <Ref>Halichot Shlomo (chapter 5 note 25 pg 66) </ref>
# Someone who usually davens Vatikin should daven vatikin even if one day he can’t get a minyan. <Ref>Halichot Shlomo 5:17 </ref>
# A Person should make a great effort to daven with a minyan and there’s a tremendous level to Davening with a Tzibbur in having one’s Tefillah accepted in heaven. <Ref>S”A 90:9, Mishna Brurah 90:28 </ref>
# One is only exempt in cases of extenuating circumstances such as someone not feeling well or there’s a fear of loss of money (but not a fear of loss of potential profit) and even in cases of extenuating circumstances one should pray at the time of the Tzibbur. <Ref>S”A 90:9, Mishna Brurah 90:29 </ref>
# Even if one is involved in learning one should make sure to daven with a minyan and there’s an added seriousness for such a person to daven with a minyan so that others don’t judge him incorrectly or mistakenly learn that minyan is unimportant. <Ref>S”A 90:18, Mishna Brurah 90:29, 57, See Sh”t Igrot Moshe 2:27 regarding missing minyan for learning </ref>
# However, if it’s going to cause a loss of teaching Torah in public such as if one will miss giving a public shuir, one should miss minyan in order not to miss that opportunity. <Ref>Mishna Brurah 90:56</ref>
# Some say that even missing time from Seder with a Chevruta overrides Davening in a minyan. <Ref>Halichot Shlomo 5:16 </ref>
# For someone who’s learn is his “occupation” meaning that one doesn’t waste anytime from learning except for the absolutely necessary activities, may daven not in a minyan from time to time, however, nowadays using this leniency is discouraged. <Ref>Rama 90:18, Mishna Brurah 90:56, Piskei Teshuvot 90:23 writes that this leniency is discouraged but there is what to rely on and quotes the son of the Chafetz Chaim who writes about his father when writing the Mishna Brurah would go ten hours at a time learning without eating or even stopping for mincha. </ref>

==References==
<references/>

Davening with a Minyan

2011-09-21T17:51:14Z

YehudaMeyers:

# A person should make a great effort to daven in a minyan because of the tremendous kedusha of Davening in a minyan and it’s ability to be accepted before Hashem. <ref>S”A 90:9 writes that a person should make a serious effort to daven with a minyan and one’s only exempt if there’s extenuating circumstances. Mishna Brurah 90:28 emphasizes the important of Davening with a minyan and that the most important part of Davening with a minayn is Shemona Esreh. See Halichot Shlomo (chapter 5 note 52 pg 66) records that for health reasons a certain person was only able to leave the house once a day and Rav Shlomo Zalman said he can use that one time to go to work instead of going to daven in a minyan because being social will make him feel better. </ref>
# You need ten adult males in order to say kaddish, kedusha, borchu etc... <ref> SA 55:1 </ref>
# It’s permissible to miss a minyan in order to prevent a loss of money, however it’s forbidden if it’s just a loss of a potential profit. <Ref>Mishna Brurah 90:29 </ref>
# A person shouldn’t travel from a place where there’s a minyan to a place where there’s no minyan unless there’s a serious health need, parnasa (financial support for oneself and family) need, or mitzvah need. <Ref> Halichot Shlomo (5:4 pg 61) writes that for parnasa, health, or mitzvah needs one may travel to a place where one won’t be able to find a minyan.
* Theoretical discussion: [Rav Zalman Nechemyah Goldberg (Halichot Shlomo (page 72 and 358) at first writes that seemingly it would be permissible to put oneself in a situation where one will be without a minyan as long as the time for that tefillah didn't arrive similar to the Baal HaMoer who permits boarding a boat 3 days before Shabbat even if one will need to violate Shabbat for Pikuach Nefesh. (The reason for 3 days is that there is an extension of Shabbat into the last three days of the week, however, the obligation of tefillah only applies at the time of prayer). However, he strongly rejects this by saying that putting oneself in a situation of missing praying with a minyan because it would be out of one's control to get a minyan in one's destination is totally dissimilar to violating Shabbat for Pikuach Nefesh which is permitted. He says that going to such a place is like not building a sukkah for sukkot and trying to claim that it's out of one's control to sit in the sukkah. He continues that perhaps the exemption from traveling more than a mil to find a minyan isn't because that it's out of one's control but that the obligation of minyan was removed by chazal for someone at such a distance similar to someone beyond a certain distance at the time of korban pesach, then perhaps there wouldn't be a prohibition to put oneself in such a situation. He leaves the question whether there's an obligation to find oneself in a place where there's a minyan before the time of tefillah, nonetheless, it's certain that the correct practice would be not to put oneself in such a situation.] </ref> However one should not go on a tiyul (trip) if it means missing praying with a minyan. <Ref>BeYitzchak Yikra 90:18 </ref>
# If one came late to the set minyan and going to a later one will cause you to miss learning in a chevruta and certainly if it will cause one to miss giving a public shuir one may not go to daven in a minyan but rather should daven by oneself and then learn as usual. <Ref>Mishna Brurah 90:56 writes that one who is going to give a shuir to the public may not miss out on the opportunity in order to go to a minyan. Halichot Shlomo 5:16 adds that even if one will only miss learning with a chevruta one shouldn’t go to the minyan; BeYitzchak Yikra (Rav Nevinsal) 90:18 writes that if a student in a yeshiva eats and sleeps by the yeshiva it’s an imperative to daven in the Yeshiva minyan and it’s forbidden to daven even in a holier place such as by the kotel because of Mitzvah HaBah BeAvierah! [I (Ike Sultan) heard from reliable sources that the minhag in Yeshivat HaKotel based on the ruling of Rav Nevinsal is (5771) that if a bachur yeshiva misses yeshiva minyan he must daven by his place in the Bet Midrash alone (even if it causes embarrassment) and not go to the kotel to join a later minyan!] </ref>
# Don’t leave a guest in order to go daven because welcoming guests (hachsanat orchim) overrides davening in a minyan. <Ref>Halichot Shlomo (chapter 5 note 25 pg 66) </ref>
# Someone who usually davens Vatikin should daven vatikin even if one day he can’t get a minyan. <Ref>Halichot Shlomo 5:17 </ref>
# A Person should make a great effort to daven with a minyan and there’s a tremendous level to Davening with a Tzibbur in having one’s Tefillah accepted in heaven. <Ref>S”A 90:9, Mishna Brurah 90:28 </ref>
# One is only exempt in cases of extenuating circumstances such as someone not feeling well or there’s a fear of loss of money (but not a fear of loss of potential profit) and even in cases of extenuating circumstances one should pray at the time of the Tzibbur. <Ref>S”A 90:9, Mishna Brurah 90:29 </ref>
# Even if one is involved in learning one should make sure to daven with a minyan and there’s an added seriousness for such a person to daven with a minyan so that others don’t judge him incorrectly or mistakenly learn that minyan is unimportant. <Ref>S”A 90:18, Mishna Brurah 90:29, 57, See Sh”t Igrot Moshe 2:27 regarding missing minyan for learning </ref>
# However, if it’s going to cause a loss of teaching Torah in public such as if one will miss giving a public shuir, one should miss minyan in order not to miss that opportunity. <Ref>Mishna Brurah 90:56</ref>
# Some say that even missing time from Seder with a Chevruta overrides Davening in a minyan. <Ref>Halichot Shlomo 5:16 </ref>
# For someone who’s learn is his “occupation” meaning that one doesn’t waste anytime from learning except for the absolutely necessary activities, may daven not in a minyan from time to time, however, nowadays using this leniency is discouraged. <Ref>Rama 90:18, Mishna Brurah 90:56, Piskei Teshuvot 90:23 writes that this leniency is discouraged but there is what to rely on and quotes the son of the Chafetz Chaim who writes about his father when writing the Mishna Brurah would go ten hours at a time learning without eating or even stopping for mincha. </ref>

==References==
<references/>

Davening with a Minyan

2011-09-21T17:40:01Z

YehudaMeyers:

# A person should make a great effort to daven in a minyan because of the tremendous kedusha of Davening in a minyan and it’s ability to be accepted before Hashem. <ref>S”A 90:9 writes that a person should make a serious effort to daven with a minyan and one’s only exempt if there’s extenuating circumstances. Mishna Brurah 90:28 emphasizes the important of Davening with a minyan and that the most important part of Davening with a minayn is Shemona Esreh. See Halichot Shlomo (chapter 5 note 52 pg 66) records that for health reasons a certain person was only able to leave the house once a day and Rav Shlomo Zalman said he can use that one time to go to work instead of going to daven in a minyan because being social will make him feel better. </ref>
# It’s permissible to miss a minyan in order to prevent a loss of money, however it’s forbidden if it’s just a loss of a potential profit. <Ref>Mishna Brurah 90:29 </ref>
# A person shouldn’t travel from a place where there’s a minyan to a place where there’s no minyan unless there’s a serious health need, parnasa (financial support for oneself and family) need, or mitzvah need. <Ref> Halichot Shlomo (5:4 pg 61) writes that for parnasa, health, or mitzvah needs one may travel to a place where one won’t be able to find a minyan.
* Theoretical discussion: [Rav Zalman Nechemyah Goldberg (Halichot Shlomo (page 72 and 358) at first writes that seemingly it would be permissible to put oneself in a situation where one will be without a minyan as long as the time for that tefillah didn't arrive similar to the Baal HaMoer who permits boarding a boat 3 days before Shabbat even if one will need to violate Shabbat for Pikuach Nefesh. (The reason for 3 days is that there is an extension of Shabbat into the last three days of the week, however, the obligation of tefillah only applies at the time of prayer). However, he strongly rejects this by saying that putting oneself in a situation of missing praying with a minyan because it would be out of one's control to get a minyan in one's destination is totally dissimilar to violating Shabbat for Pikuach Nefesh which is permitted. He says that going to such a place is like not building a sukkah for sukkot and trying to claim that it's out of one's control to sit in the sukkah. He continues that perhaps the exemption from traveling more than a mil to find a minyan isn't because that it's out of one's control but that the obligation of minyan was removed by chazal for someone at such a distance similar to someone beyond a certain distance at the time of korban pesach, then perhaps there wouldn't be a prohibition to put oneself in such a situation. He leaves the question whether there's an obligation to find oneself in a place where there's a minyan before the time of tefillah, nonetheless, it's certain that the correct practice would be not to put oneself in such a situation.] </ref> However one should not go on a tiyul (trip) if it means missing praying with a minyan. <Ref>BeYitzchak Yikra 90:18 </ref>
# If one came late to the set minyan and going to a later one will cause you to miss learning in a chevruta and certainly if it will cause one to miss giving a public shuir one may not go to daven in a minyan but rather should daven by oneself and then learn as usual. <Ref>Mishna Brurah 90:56 writes that one who is going to give a shuir to the public may not miss out on the opportunity in order to go to a minyan. Halichot Shlomo 5:16 adds that even if one will only miss learning with a chevruta one shouldn’t go to the minyan; BeYitzchak Yikra (Rav Nevinsal) 90:18 writes that if a student in a yeshiva eats and sleeps by the yeshiva it’s an imperative to daven in the Yeshiva minyan and it’s forbidden to daven even in a holier place such as by the kotel because of Mitzvah HaBah BeAvierah! [I (Ike Sultan) heard from reliable sources that the minhag in Yeshivat HaKotel based on the ruling of Rav Nevinsal is (5771) that if a bachur yeshiva misses yeshiva minyan he must daven by his place in the Bet Midrash alone (even if it causes embarrassment) and not go to the kotel to join a later minyan!] </ref>
# Don’t leave a guest in order to go daven because welcoming guests (hachsanat orchim) overrides davening in a minyan. <Ref>Halichot Shlomo (chapter 5 note 25 pg 66) </ref>
# Someone who usually davens Vatikin should daven vatikin even if one day he can’t get a minyan. <Ref>Halichot Shlomo 5:17 </ref>
# A Person should make a great effort to daven with a minyan and there’s a tremendous level to Davening with a Tzibbur in having one’s Tefillah accepted in heaven. <Ref>S”A 90:9, Mishna Brurah 90:28 </ref>
# One is only exempt in cases of extenuating circumstances such as someone not feeling well or there’s a fear of loss of money (but not a fear of loss of potential profit) and even in cases of extenuating circumstances one should pray at the time of the Tzibbur. <Ref>S”A 90:9, Mishna Brurah 90:29 </ref>
# Even if one is involved in learning one should make sure to daven with a minyan and there’s an added seriousness for such a person to daven with a minyan so that others don’t judge him incorrectly or mistakenly learn that minyan is unimportant. <Ref>S”A 90:18, Mishna Brurah 90:29, 57, See Sh”t Igrot Moshe 2:27 regarding missing minyan for learning </ref>
# However, if it’s going to cause a loss of teaching Torah in public such as if one will miss giving a public shuir, one should miss minyan in order not to miss that opportunity. <Ref>Mishna Brurah 90:56</ref>
# Some say that even missing time from Seder with a Chevruta overrides Davening in a minyan. <Ref>Halichot Shlomo 5:16 </ref>
# For someone who’s learn is his “occupation” meaning that one doesn’t waste anytime from learning except for the absolutely necessary activities, may daven not in a minyan from time to time, however, nowadays using this leniency is discouraged. <Ref>Rama 90:18, Mishna Brurah 90:56, Piskei Teshuvot 90:23 writes that this leniency is discouraged but there is what to rely on and quotes the son of the Chafetz Chaim who writes about his father when writing the Mishna Brurah would go ten hours at a time learning without eating or even stopping for mincha. </ref>

==References==
<references/>

Proper Conduct of a Meal

2011-09-21T16:55:22Z

YehudaMeyers: Undo revision 2898 by YehudaMeyers (Talk)

# There's an obligation to say DIvrei Torah at every meal. <ref> Pirkei Avot 3:3, Chaye Adam 45:4 </ref>
# Some say that saying Mayim Achronim Chovah counts as divrei torah at the meal. <ref> Ben Ish Chai (Shelach #7), Shulchan Aruch HaMekusar (pg 245 note 12) </ref>
# There's a minority opinion that one fulfills one's obligation by benching. <ref> Rav Ovadyah MeBartenura on Avot 3:3, see rivovot efraim 1:134, anaf etz avot of rav ovadyah yosef </ref>
==References==
<references/>

Proper Conduct of a Meal

2011-09-21T16:54:28Z

YehudaMeyers: