Kippah and Tachanun, Ashrei, Aleinu, Shir Shel Yom: Difference between pages

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A Kippah or [[Yarmulke]] is a religious head covering worn to inspire fear of heaven in the mind of the one wearing it as it reminds the wearer that G-d is above a person all the time. <ref>Gemara in [[shabbat]] 156b </ref>
After Shemona Esrei, there are a few more sections to davening including Tachanun, Ashrei, Aleinu, and Shir Shel Yom.
[[Image:Kippah.png|right|200px]]
==Tachanun==
==What Can One Do without a Kippah?==
===Holidays===


#One should not walk (or travel)<ref>Taz 2:5 writes that traveling is the same as walking in this regard. Malbim in Artzot Hachaim (6, Meir LeAretz 48) and Halacha Brurah 2:11 concur. </ref> 4 [[Amot]] without a Kippah. Nowadays, the Kippah serves as an identification of religious Jews and so it is important to wear it in order to show that one fears Heaven. <ref>*The Gemara Kedushin 31a records Rabbi Yehoshua’s practice not to walk 4 [[Amot]] without a head covering so that he would be reminded of the Shechina that is above him. [[Shabbat]] 156b writes that Rav Nachman’s mother made sure her son always wore a head covering so that he would always be cognizant of the fear of Heaven.
#According to Sephardim there is no [[Tachanun]] on the following days: [[Rosh Chodesh]], the [[month of Nissan]], [[Pesach]] Sheni (14th of Iyyar), [[Lag BaOmer]], [[Rosh Chodesh]] Sivan until the 12th of Sivan, [[Tisha BeAv]], 15th of Av, [[Erev Rosh Hashana]], [[Erev Yom Kippur]], from the 11th of Tishrei until the 2nd of Cheshvan<ref>Kaf HaChaim (Orach Chaim 131:98, 669:42), Chazon Ovadia (Yamim Noraim, page 394). Rabbi Shmuel Pinchas Gelbard in Rite and Reason: 1050 Jewish Customs and Their Sources pg. 97 collects 3 reasons for not saying tachanun after sukkot:  
*There is a long standing dispute whether there is an obligation or whether it is only a Midat Chasidut to wear a Kippah. The Zohar (Pinchas pg 245b, Naso pg 122b) implies that it is an obligation for a Talmid Chacham but for everyone else it is only a Midat Chasidut to wear one. Rambam (Deot 5:6; Moreh Nevuchim 3:52), Kol Bo 11, Orchot Chaim (Tefiliah 48), and Tashbetz 547 quoting the Maharam imply that it is only a Midat Chasidut for a non-Talmid Chacham. However, Sefer Manhig (Tefilah 49), Kitzur Piskei HaRosh (first perek of Kedushin), and Sh”t Mahari MeBruna 34, 165 write that it is a obligation on every Jew to wear.
#Since tachanun is not recited for most of the month because of the holidays, they are not recited during the days following sukkot because it as if most of the month is comprised of holy days.
*S”A 2:6 writes "It is forbidden to walk with an arrogant posture and one should not walk 4 [[Amot]] without a head covering". The language of Shulchan Aruch implies that wearing a Kippah is only a Midat Chasidut. See also Bet Yosef (Siman 8, 46, and 91). Many poskim agree that it is only a Midat Chasidut including the Darkei Moshe (2:3 and 8:4), Maharshal 72, Birkei Yosef 2:2, Magen Avraham 91:3, Buir HaGra 8:6, and Maamer Mordechai (2 and 91:5).
#The month is suffused with mitzvot
*However, the Taz 8:3 writes that it is forbidden not to wear a Kippah because of [[Chukat Akum]]. (Even according to this opinion one can be lenient if one has a reason to take off the Kippah as per Bet Yosef Y”D 178 and Rama against the Gra who forbids Chukot HaGoyim even if there is a reason to take it off.) Pri Megadim A”A 2:6 and Sh”t Elef Lecha Shlomo O”C 3 differentiate between a complete head covering which is a Midat Chasidut and a partial head covering which is an obligation. However, Sh”t Igrot Moshe O”C 1:1 argues on this distinction and adds that perhaps one can make such a distinction within the opinion of the Taz. Rabbi Shalom Mashash in Shemesh U'Magen 2:58 writes that when walking outdoors or in a shul it is obligatory. Sh”t Otzrot Yosef 1:4, Sh”t Yabia Omer 6:15 (4-5), Sh”t Yachave Daat 4:1, and Yalkut Yosef 1:7 write that even if the halacha is that it is only a Midat Chasidut, nowadays, since wearing the Kippah is a symbol of being a religious Jew, wearing a Kippah is somewhat more obligatory than a Midat Chasidut because there is a concern of [[Marit Ayin]] (suspicion) if one is seen without a Kippah.</ref>
#Throughout history it has been a time of joy: it is a month of forgiveness, Shlomo completed the beit hamikdash etc.</ref>, 8 days of [[Chanuka]], 15th of Shevat, 14th-15th of Adar (and of Adar Sheni). <ref>Yalkut Yosef 131:36</ref>
#It is a proper and praiseworthy practice to wear a Kippah even when one walks less than 4 [[Amot]] <ref>Sh”t Mahari MeBruna 34 permits it if one walks less than 4 [[Amot]]. However the Bach 2 infers from Rambam (Deot 5:6; More Nevuchim 3:52) that less than 4 [[Amot]] are also forbidden. Taz 8:3, Bchor Shor ([[Shabbat]] 118b), and Birkei Yosef 2:3 concur. Magen Avraham 2:6 writes that it is only a Midat Chasidut to wear it for walking less than 4 [[Amot]]. </ref> or one stands or sits for the time it takes to walk 4 [[Amot]] <ref>Sh”T Mahari MeBruna 34 permits if one is just sitting and Magen Avraham 282:8 permits whether one is sitting or standing. Bechor Shor ([[Shabbat]] 118b), Birkei Yosef 2:3, Halacha Brurah 2:11 are strict as long as one waits the time it takes to walk 4 [[Amot]]. </ref>, whether one is outside or indoors. <ref>Sh”t Maharshal 72 permits one not to wear a Kippah indoors. Knesset Hagedolah 2, Bear Heteiv 2:5, and Olat Tamid 2:5 quote the Maharshal. However, the Bach 2 argues on this distinction. Eliyah Rabba 2:4, Mishna Brurah 2:10, and Halacha Brurah 2:11 concur. </ref>
#According to Ashkenazim, there is no [[Tachanun]] on the following days: [[Rosh Chodesh]], the [[month of Nissan]], [[Lag BaOmer]], [[Rosh Chodesh]] Sivan until [[Issru Chag]] of [[Shavuot]] (7th of Sivan in Israel and i.e. the 8th of Sivan outside), [[Tisha BeAv]], 15th of Av<ref>see  [http://www.aish.com/jl/hol/o/48955491.html Aish.com] for a list of six events which occurred on that date by Rabbi Yisrael Meir Lau </ref>, from [[Yom Kippur]] to [[Issru Chag]] of [[Sukkot]] (24th Tishrei), [[Chanuka]], 15th of Shevat, 14th-15th of Adar (and of Adar Sheni). Also there is no [[Tachanun]] at the [[mincha]] before these days, except that on at [[mincha]] of [[erev Rosh Hashana]] and [[erev Yom Kippur]] there is [[Tachanun]]. <ref>Kitzur Shulchan Aruch 22:8</ref>.
#One is not allowed to make [[brachot]] without a Kippah. If by accident (for example, the kippah fell off and one did not notice) one made a bracha without a Kippah, the bracha is acceptable after the fact. <ref>Sh”t Otzrot Yosef 1:5 say that since the Rosh (on [[Brachot]] 60b), Rambam (Tefilah 7:4), and S”A 4 hold that the order of the [[brachot]] is precise and Oter [[Israel]] BeTifarah is made for having a head covering, implying that the other [[brachot]] can be made without a Kippah (Gra 8:6 makes similar implication from Rif). Nonetheless, Masechet Soferim has a dispute whether one can say Hashem’s name without a Kippah and Rabbenu Yerucham (quoted by Bet Yosef 91:3), Or Zaruha 2:43, S”A 91:3 rule stringently. Lechem Yehuda (Tefilah 5:5) argues that it seems that S”A 91:5 holds that one one is required to wear a Kippah when saying [[Shmoneh Esre]]. Perhaps S”A (retracting from his ruling in Bet Yosef like Rabbenu Yerucham) rules with the term “Yesh Omrim” and then an anonymous opinion and so we should follow the anonymous opinion. Yet, Sh”t Yabia Omer O”C 6:15(3) rejects this because S”A 206:3 is very clear that one may not say Hashem’s name without a Kippah and S”A 91:5 meant there is an added reason to wear a Kippah in [[Shmoneh Esre]]. Sh”t Maharshal 72 says that perhaps it is permitted according to halacha, but since the Minhag is not to say a bracha without a Kippah one should not be lenient (Chida in Sh”t Chaim Shaal 2:35 and Kiseh Rachamim (Masechet Soferim 14) write similarly). Gra (Biur HaGra 8:6 and Meorei Or (Bear Sheva 15b)) writes it is only a Midat Chasidut and if there is a bracha which one will miss if one gets a Kippah (such as if he just heard thunder) one can make the bracha without wearing a Kippah. Sh”t Yabia Omer 6:15(6) says bedieved one has fulfilled his bracha. Rav Shlomo Zalman Auerbach (Halichot Shlomo Tefilla 2:16) agrees that one need not repeat it. </ref> Others believe one is require to repeat the bracha. <ref>Sh"t Iggerot Moshe OC 4:40:14</ref>
#Some have the practice not to say [[Tachanun]] on the 15th of Iyar as a safek (doubt) for the day of [[Pesach]] Sheni, however, the authorities say that this is an incorrect minhag. <ref>Yalkut Yosef 131:37</ref>
#One is allowed to think about Torah even if one is not wearing a Kippah, such as if one is in bed (although not if one just awoke and has yet to say [[Birchot HaTorah]]) or by a pool. <ref>Sh”t Yabia Omer 6:15(7), Sherit Yosef 2 pg 370 </ref>
#One shouldn't recite Tachanun on Motzei Shabbat until after Chatzot.<ref>Kaf HaChaim 131:14</ref>
#One is allowed to greet a Jew who is not wearing a Kippah even if he will respond “Shalom” which has the status of Hashem’s name. <ref>Sh”t Yabia Omer 6:15(8). See further Sh”t Otzrot Yosef 1:5e </ref>
#One is permitted to shower, sleep, and swim without a head covering. <ref>Sh"t Yabia Omer 6:15:7, Sh"t Otzrot Yosef 1:5 </ref>Even at places where the minhag is not to wear a Kippah, such as one who is swimming, one must nonetheless wear a Kippah in order to say a bracha. <ref>Vezot Habracha (p. 8)</ref>
#Riding in a moving car, train, or plane is considered like walking. <ref>The Beeir Heiteiv 2:6 quotes from the Taz that one must wear a Kippah when riding in a cart or on an animal. </ref>


==Wearing a Kippah to Sleep==
===Occasions===


#There is a pious practice to wear a Kippah to sleep. One need not be concerned about it possibly falling off whilst asleep. <ref>Sh”t Otzrot Yosef 1:5 say that since the Rosh (on [[Brachot]] 60b), Rambam (Tefilah 7:4), and S”A 4 hold that the order of the [[brachot]] is precise and Oter [[Israel]] BeTifarah is made for having a head covering, implying that the other [[brachot]] can be made without a Kippah (Gra 8:6 sees this similarly implied in the Rif). Certainly then, there is no obligation to wear a Kippah to sleep as the Leket Yosher pg 46 writes. However, Eliyah Rabba in the name of the Shlah says that one should wear it to sleep as a Midat Chasidut. Mishna Brurah 2:11, Kaf HaChaim 2:18, and Halacha Brurah 2:12 bring this opinion as halacha. </ref>
#The following occasions also warrant no [[Tachanun]]:
##[[Wedding]]
##[[Brit Milah]]
##[[Siyum Masechet]]<ref>Sh"t Yabia Omer 4:13 writes that one doesn't say [[Tachanun]] in the [[davening]] right before a siyum just like the mishna in Taanit (31a) says that in they made a holiday on Tu BeAv because certain families finished for the season the mitzvah of chopping wood for the Bet HaMikdash. See also [http://dailyhalacha.com/Display.asp?ClipID=596 Rabbi Mansour on DailyHalacha.com].</ref>
# If there is a chatan the day of his wedding in the shul the entire congregation does not recite tachanun. If a chatan is present on a Tanit Tzibur the entire congregation does not recite nefilat apayim but does recite the special selichot for the tanit tzibur, however, the chatan himself does not recite then the selichot.<ref>Likutei Mahariach v. 3 p. 415 and 455</ref> Some say that the chatan should recite selichot on a tanit tzibur.<Ref>Rav Chaim Kanievsky in Yismach Lev v. 1 p. 379</ref>
#If a chatan is in sheva brachot on a tanit tzibur he and the whole congregation should still recite the selichot but not tachanun.<ref>Or Letzion (v. 3 ch. 25 fnt. 1), Aliba Dhilchata v. 98 p. 54 quoting Yishmach Lev Nesuin v. 1 p. 202, [https://www.torahanytime.com/#/lectures?v=154795 Rav Yitzchak Yosef (Motzei Shabbat Balak 5781 min 29)]</ref>
# If there is a one making a brit milah in the shul the entire congregation does not recite tachanun. If he is present on a Tanit Tzibur the entire congregation does not recite nefilat apayim but does recite the special selichot for the tanit tzibur, however, the one making the brit does not recite then the selichot.<ref>Likutei Mahariach v. 3 p. 415</ref>


==Size and Material of Kippah==
===Women===


#One should wear a Kippah that is recognizable from all sides (front, back, and sides), but from Midat Chasidut one should wear one that covers the majority or the entire head, especially when one is saying [[Kriyat Shema]], [[Shmoneh Esrei]], and [[Birkat HaMazon]]. <ref>Halacha Brurah 2:12 (quoting Sh”t Otzrot Yosef 1:4e), Sh"t Yechave Daat 4:1. Pri Megadim A”A 2:6 and Sh”t Elef Lecha Shlomo O”C 3 differentiate between a complete head covering which is a Midat Chasidut and a partial head covering which is an obligation. However, Sh”t Igrot Moshe O”C 1 argues on this distinction and adds that perhaps one can make such a distinction within the opinion of the Taz. Sh”t Otzrot Yosef 1:5 mentions that there is an added concern by [[Kriyat Shema]], Shemona Esrah, and [[Birkat HaMazon]] as in Mishna Brurah 91:9 (concerning Shema) and [[brachot]] 51a (concerning [[Birkat HaMazon]]). </ref>
#The minhag is that women don't say [[Tachanun]].<ref>Halichot Beitah 7:1, Piskei Teshuvot 131:1, [[Tefillah]] KeHilchata 15:5. See Rivevot Ephraim 4:34</ref>
#A Kippah with holes in it is an acceptable Kippah. <ref>S”A 91:4 based on Sh”t Trumat HaDeshen 10 says that even a straw head covering is acceptable. Sh”t Chatam Sofer 6:2 (quoted by Halacha Brurah 2:14) says that this permits even Kippot made with holes in them. </ref>
#If someone is wearing a wig with which there is a cloth underneath that’s not visible to the outside, there is a dispute whether it counts as a Kippah or not. It is preferable to be strict especially during Tefilah and while making [[brachot]]. <ref>Pachad Yitzchak (20 s.v. Kama Chasif, 80 s.v. Peirukanu), Olot HaTamid 2, Sh”t Levushei Mordechai (Tanina O”C 108) say that [[Marit Ayin]] applies to Kippah and so one should wear a Kippah on top of the wig. Maamer Mordechai 91:6 limits it to Tefilah and [[brachot]]. However Mekor Chaim 2:6, Hagahot Rabbi Akiva Eiger 91, and Artzot HaChaim (2, Meir LeAretz 54) argue that there is no issue of [[Marit Ayin]] since Kippah is only a Midat Chasidut to start with. Mishna Brurah 2:12 quotes the dispute without ruling on the topic. Sh”t Chaim Shaal 2:35(1) writes that one should wear it because of Minhag. Halacha Brurah 2:15 quotes the dispute and says it is preferable to be strict especially during Tefilah and [[brachot]]. </ref>
#Putting one’s hand on one's head does not suffice to be able to make a bracha, one's hand is not considered a Kippah. however someone else’s hand or one’s sleeve is sufficient. <ref>S”A 91:4 (based on Sh”t Trumat HaDeshen 10 against the Sh”t Maharshal 72 who is more lenient) rules that one’s own hand is not acceptable but one’s friend’s hand is acceptable. Eliyah Rabba 91:5, Taz 8:3, Machsit HaShekel 91:4, Artzot HaChaim 2:6, Mishna Brurah 2:11, Halacha Brurah 2:16 conclude that one can rely on the Maharshal to walk four [[Amot]] but not to make [[brachot]]. Bach 91 says one’s sleeve is acceptable and that is the Minhag we follow. Mishna Brurah 2:12 and Halacha Brurah 2:16 bring this as halacha.  </ref>


==Who Is Obligated in Wearing a Kippah?==
===Night time===
# Children should wear a Kippah to inspire Yirat Shamayim. <ref>Magen Avraham 2:6 proves from the Gemara Nedarim 30b that a child does not need a Kippah . Nevertheless, he writes that it is correct for them to have a Kippah to inspire Yirat Shamayim, as the Gemara Shabbat 156b demonstrates regarding Rav Nachman Bar Yitzchak.  Eliyah Rabba 2:4, Shulchan Aruch HaRav 2:7, Kitzur Shulchan Aruch 3:6, Mishna Brurah 2:11, Artzot HaChaim 6, and Halacha Brurah 2:19 concur. <br>
Yalkut Yosef Dinei Chinuch Katan pg. 25 recommends that the child be taught to wear a Kippa from the time he begins to walk</ref> It is forbidden for even a small boy to recite any [[prayers]] or [[blessings]] if his head is uncovered. <ref>Children in Halacha pg. 14 </ref>
#The minhag is that unmarried women do not cover their heads, yet it is correct for them to wear a head covering during [[Shmoneh Esrei]]. Those who do not wear a covering at all have what to rely on. <ref>Yalkut Yosef (91:8, Tefilah pg 318, Sherit Yosef 2 pg. 368), Sh”t Otzrot Yosef 1:5, Tzitz Eliezer 12:13, Tefilla KeHilchata quoting Echad MeGedolei HaDor </ref>


==Wearing a Kippah in a Place not Suitable for a Religious Jew==
#One shouldn't say [[Tachanun]] at night. If a congregation reached [[Tachanun]] of [[Mincha]] after sunset, they may say [[Tachanun]] during [[Bein HaShemashot]].<ref>Mishna Brurah 131:17, Yalkut Yosef 131:19</ref> But if the congregation doesn't want to, they don't have to and one shouldn't cause a fight about this.<ref>Yalkut Yosef 131:19</ref>


#If one is in a place that is not suitable for a religious Jew to be in such as a party with mixed dancing (or perhaps even a museum or theater) one should not remove one’s Kippah so as not to make a Chilul Hashem. <ref>Sh”t Igrot Moshe O”C 2:95e writes that if one goes to a museum or theater which is forbidden, one should not take off one’s Kippah, we do not say since you are doing one sin you can do another also. [Perhaps Rav Moshe considers entering a museum or theater inappropriate, because of possible inappropriate or profane material that is on display.] A more substantial claim is that if one’s Yetzer Hara is overpowering and one is going to go to the museum anyway, in order to minimize Chilul Hashem one should take off one’s Kippah if one does it Leshem Shamayim. Rav Moshe counters this by writing, that if we are speaking about a person giving into their Yetzer there is little chance he is going to take off his Kippah Leshem Shamayim and so it is forbidden. Sh”t Igrot Moshe Y”D 2:33 writes that teens going to a place where there is mixed dancing and Peritzut which is totally forbidden, should not remove their Kippah. He says that the claim of "if they wear their Kippah people will think that a religious Jew is allowed to be involved in mixed dancing" is incorrect, we do not tell someone who is already doing a sin to do another one. Following the incorrect logic, Rav Moshe writes, we should also tell him not to follow any mitzvah so it is clear he is a Rasha so that people will not think that a religious Jew can dance in a mixed setting. Since he is doing a sin in public it is also a source for Chilul Hashem but would only increase Chilul Hashem for him to do another sin of not wearing a Kippah. Nonetheless, the religious community should make it clear that it is forbidden, so that people do not learn from such teens who are sinning. </ref>
==Lamnase'ach==


==Wearing a Kippah at Work==
#According to Sephardim anytime when one doesn't say Tachanun one also doesn't say Lamnase'ach.<ref>Ben Ish Chai (Ki Tisa n. 17)</ref> According to Ashkenazim one doesn't say Lamnase'ach on Rosh Chodesh, Chanuka, Purim, the 14th and 15th of Adar Aleph, Erev Pesach, Erev Yom Kippur, Tisha B'Av, or in the house of a mourner. <ref>Kitzur Shulchan Aruch 25:2</ref>


#If one cannot get a job unless one does not wear a Kippah at work, one does not have to forfeit one's job for this mitzvah. If they allow one to wear a regular hat one must wear such a hat. Also, when one enters another room or the marketplace one must put ones Kippah back on even if one will be mocked, as long as there is no concern of losing one’s job. <ref>Sh”t Igrot Moshe (C”M 1:93 and O”C 4:2) writes that since wearing a Kippah is neither a positive or negative mitzvah one need not lose a large portion of one's money by not taking such a job. However since they do not care if you wear it in another room or in the marketplace one must wear it in such places. Sh”t Igrot Moshe Y”D 4:11(3) adds that even according to the Taz who holds there is a prohibition of Chukot HaGoyim (that the practice of Goyim used to be to always wear hats and when they sat down to eat or something similar they would take off their hat) nowadays it would not apply since people do not generally wear hats. Thus, one can take a job at a place where they do not allow one to wear a Kippah. However, if they allow one to wear a regular hat (not a Kippah) one should wear a hat.
==The Kedusha of Yotzer and Uva Letzion==


*It is worth noting that the US Federal Government and the US Army have recently made it acceptable to wear a Kippah while in service ([http://www.huffingtonpost.com/2014/01/23/pentagon-religious-clothing_n_4651050.html Source]).
#The Minhag is to be lenient to say the [[Kedusha]] of Yotzer and Uva Letzion privately without the [[minyan]]. However, it’s proper that when says by oneself one should say it with the Torah reading tune. <ref>There’s a dispute in the Rishonim whether these kedushot are Dvar Shebekedusha that need to be said with a minyan or not. Masechet Soferim 16:12 says that these Kedushot can be said by an individual.
</ref>
 
*However the Zohar (Yitro 34a quoted by Bet Yosef) says not to say it without a minyan. Rambam (Kriyat Shema 7:17) writes that an individual should skip it rather than say it without a minyan. However Sh”t Rambam 313 (Bilav Edition) writes that one an individual can say it. So writes Rabben Avraham ben HaRambam (beginning of Maseh Roke’ach) and Rabbenu Yerucham(3:2 pg 24d), and Mahari Avuhav (Tur 59) that the Rambam retracted from his opinion in Yad Chazaka. The following hold it’s a Dvar Shebekedusha: Rav Amram Goan hashalem 1:15 pg 33) in name of Rav Tzemach Goan by Kedushat Uva Lesion and Rav Saadiah Goan by Kedushat Yotzer, Shibolei HaLeket Brachot 13 in name of many Geonim, Piskei Riaz (Megilah 3:3), and Sh”t Rashba (1:7,5:9), while the following hold it can be said by an individual: Ravya 1:2,66, Talmedei Rabbenu Yonah 13a in name of some Geonim, Hagahot Maymonit Tefilah 7:90 in name of Rashi, Sh”t Maharam 143, Mordechai Brachot 69, Rosh (Brachot 3:18, Megilah 3:7), Tur 59, Orchot Chaim (Din Kedusha Meyushav 1), and Ritva Megilah 23b.
*Some Rishonim differentiate between Yotzer which can’t be said by an individual and Kedushat Uva LeTzion which can be said by an individual including Ran (Megilah 13b), Ramban (Lekutim Beginng of Brachot s.v. VaAni Evin S”A 59:3, Rabbenu Yerucham (3:3), and Rivavan ([[Brachot]] 45b). Bet Yosef 59:3 concludes even though the Minhag is to say it privately since there’s no Gemara on the topic one should follow the Zohar as halacha. Nonetheless, as by Vayavor (which is Dvar Shebekesha) one can say it privately with the Torah reading tune (Sh”t Rashba 1:211) so too by concerning Kedushat Yotzer one can say it privately  with the Torah reading tune (Sh”t Trumat HaDeshen 8). S”A 59:3 writes that some say an individual can say Kedushat Yotzer and some say not to and one should be concerned for this opinion and say it with the Torah reading tune. The Rama adds that the minhag is to say it as an individual. Sh”t Radvaz 4:10 and Biur HaGra 59:5 rule that even saying with the Torah tune isn’t sufficient and an individual should just skip it.
*Ben Ish Chai (Od Yosef Chai Shemot 6-7) writes that the Minhag Bagdad is to say it with the Torah reading tune to satisfy the opinion of the Zohar. Kesher Gudal 10:11, Levush 59:3, Shulchan Aruch HaRav 59:2, Magen Giborim (Aleph HaMagen 59:4), Mishna Brurah 59:11, Halacha Brurah 59:10, Sh”t Yabia Omer O”C 5:7(2). The Minhag nowadays is to say it privately even without the Torah reading tune but it’s preferable to say it with the tune.</ref> If there’s one is praying in a [[minyan]] that already said Kedushat Yotzer (for example one is late) one can be lenient to say it individually even without the Torah reading tune. <ref>Pri [[Chadash]] 59:3 writes that everyone agrees that if one is praying with a [[minyan]] that already said it that one can say it individually. This quoted by Pri Megadim (A”A 59:3) Magen Giborim (Aleph HaMagen 59:3), and Mishna Brurah 59:10. However the Mamer Mordechai 59:6 argues that it seems that all the poskim (including S”A) don’t make this distinction. This quoted by Shalmei Tzibbor pg 91c, Minchat Aharon 13:5, Od Yosef Chai Shemot 7, and Kaf HaChaim 59:21. Halacha Brurah 59:10 writes that since the Minhag is to be lenient in the first place to say it privately even without Torah reading tune, in such a situation one can be lenient. </ref>
#One must sit for Kedushat Yotzer and if one was previously standing one should sit. Ashkenazim hold that it’s preferable to sit but not necessary. <ref>Sh”t Teshuvat HaRambam (Mekisei Nirdamim, Freedman, 33, Bilav 262) writes that it’s improper to stand for Kedushat Yotzer especially when the entire congregation is sitting (he even calls it Lo Tigodedo!). The Zohar (Trumah pg 132b) writes that one should sit for Kedushat Yotzer. This is brought down by Arizal (Shaar Kavanot 2 Chazarat HaAmida 38d), Magen Avraham 59:2, Solet Belulah 59:1, Kesher Gudal 10:10, Shalmei Tzibbor 91c, Siddur 1, Chesed LeAlafim 59:2, Sharei Teshuva 59:3, Ben Ish Chai (Shemot 2). Pri Etz Chaim (Chazarat Amida 4) and Kaf HaChaim 59:20 extend this also to Uva Letzion. Thus, Halacha Brurah 59:11 rules that one must sit even if he was previously standing. However, Sh”t Rama MePano 102 writes that if one was standing and sat for [[Kedusha]] one is making a mistake and if one was sitting and stood for [[Kedusha]] it’s recognized that he’s not wise, implying that one shouldn’t change from the position he is in already. So writes Knesset HaGedolah (who limits the Rama MePano to Kedushat Yotzer), Olot Tamit 59:1, Shulchan Aruch HaRav 59:2, and Machasit Shekel 59:2. Bear Heteiv 59:3 summarizes both the Magen Avraham and Rama MePano. Based on this, Mishna Brurah 59:12 writes that it’s preferable to sit for Kedushat Yotzer. </ref>
#One should kiss his [[Tefillin]] Shel Yad during Kedushat Yotzer. <ref>Ben Ish Chai (Shemot 2) and Halacha Brurah 59:11. </ref>
#The congregation should say it out loud and if an individual says it he should say it quietly. <ref>Ravyah [[Brachot]] 1:66, Hagahot Maimon (Tefilot Kol HaShana 3), Rama 59:3 say that Kedushat Yotzer should be said out loud. Eliyah Raba 59:4 says that this only applies with the congregation but an individual should say it quietly. Sharei Teshuva 59:3 and Mishna Brurah 59:13 quote the Eliyah Raba and Shalmei Tzibbor pg 155a who says that there’s no concern for an individual to say it aloud. Halacha Brurah 59:12 rules like the Eliyah Raba because that distinction is clear in the Ramban (Lekutim beginning of [[Brachot]] s.v. VeAni Evin). </ref>
#When saying Ashrei one should have the proper Kavana (concentration) especially for the pasuk Pote'ach Et Yadecha. <ref>Kitzur Shulchan Aruch 25:1</ref>
#One may not leave shul before the [[Kedusha]] of Uva Letzion. <ref>Kitzur Shulchan Aruch 25:4</ref>
#One should say the aramaic translation of the Kedusha of Uva Letzion quietly. <ref>Kitzur Shulchan Aruch 25:3. Ben Ish Chai (Ki Tisa n. 16) writes that even though there's some kabbalists who say it aloud the minhag of Baghdad is to say it quietly.</ref>
 
==Aleinu==
 
#One should say Aleinu standing<ref>Ben Ish Chai (Ki Tissa, 18) </ref> with awe and trepidation. <ref>Kitzur Shulchan Aruch 26:6, Chida in Machzik Bracha 132:2</ref> According to tradition, it was instituted by Yehoshua Ben Nun.<ref>Teshuvat Geonim (Shaarei Teshuva 43), Chida in Machzik Bracha 132:2 and Meam Loez Yehoshua 6:15)</ref>
#When the congregation is saying Aleinu, one should also say it along with them. <ref>Mishna Brurah 65:9, Yalkut Yosef ([[Tefillah]] vol 2, p. 462)</ref>
#One may not leave shul before Aleinu is recited at the end of [[davening]], even if he has personally finished, unless there is a particular need. <ref>Sh"t Rivivot Ephraim 1:43:1 </ref>
#Women are not obligated to recite Aleinu but it is a praiseworthy thing for them to do so.<ref>Yalkut Yosef Dinim L'isha page 38, Machaze Eliyahu 20 and Halichot Bas Yisroel 2:13</ref>
 
==Shir Shel Yom==
 
#The Ashkenazic custom is to say Shir Shel Yom after Aleinu. <ref>Kitzur Shulchan Aruch 26:6</ref>


==Sources==
==Sources==
<references />
<references />
[[Category:Orach Chaim]]
 
{{Prayers}}
[[Category:Prayer]]

Revision as of 04:58, 12 January 2025

After Shemona Esrei, there are a few more sections to davening including Tachanun, Ashrei, Aleinu, and Shir Shel Yom.

Tachanun

Holidays

  1. According to Sephardim there is no Tachanun on the following days: Rosh Chodesh, the month of Nissan, Pesach Sheni (14th of Iyyar), Lag BaOmer, Rosh Chodesh Sivan until the 12th of Sivan, Tisha BeAv, 15th of Av, Erev Rosh Hashana, Erev Yom Kippur, from the 11th of Tishrei until the 2nd of Cheshvan[1], 8 days of Chanuka, 15th of Shevat, 14th-15th of Adar (and of Adar Sheni). [2]
  2. According to Ashkenazim, there is no Tachanun on the following days: Rosh Chodesh, the month of Nissan, Lag BaOmer, Rosh Chodesh Sivan until Issru Chag of Shavuot (7th of Sivan in Israel and i.e. the 8th of Sivan outside), Tisha BeAv, 15th of Av[3], from Yom Kippur to Issru Chag of Sukkot (24th Tishrei), Chanuka, 15th of Shevat, 14th-15th of Adar (and of Adar Sheni). Also there is no Tachanun at the mincha before these days, except that on at mincha of erev Rosh Hashana and erev Yom Kippur there is Tachanun. [4].
  3. Some have the practice not to say Tachanun on the 15th of Iyar as a safek (doubt) for the day of Pesach Sheni, however, the authorities say that this is an incorrect minhag. [5]
  4. One shouldn't recite Tachanun on Motzei Shabbat until after Chatzot.[6]

Occasions

  1. The following occasions also warrant no Tachanun:
    1. Wedding
    2. Brit Milah
    3. Siyum Masechet[7]
  2. If there is a chatan the day of his wedding in the shul the entire congregation does not recite tachanun. If a chatan is present on a Tanit Tzibur the entire congregation does not recite nefilat apayim but does recite the special selichot for the tanit tzibur, however, the chatan himself does not recite then the selichot.[8] Some say that the chatan should recite selichot on a tanit tzibur.[9]
  3. If a chatan is in sheva brachot on a tanit tzibur he and the whole congregation should still recite the selichot but not tachanun.[10]
  4. If there is a one making a brit milah in the shul the entire congregation does not recite tachanun. If he is present on a Tanit Tzibur the entire congregation does not recite nefilat apayim but does recite the special selichot for the tanit tzibur, however, the one making the brit does not recite then the selichot.[11]

Women

  1. The minhag is that women don't say Tachanun.[12]

Night time

  1. One shouldn't say Tachanun at night. If a congregation reached Tachanun of Mincha after sunset, they may say Tachanun during Bein HaShemashot.[13] But if the congregation doesn't want to, they don't have to and one shouldn't cause a fight about this.[14]

Lamnase'ach

  1. According to Sephardim anytime when one doesn't say Tachanun one also doesn't say Lamnase'ach.[15] According to Ashkenazim one doesn't say Lamnase'ach on Rosh Chodesh, Chanuka, Purim, the 14th and 15th of Adar Aleph, Erev Pesach, Erev Yom Kippur, Tisha B'Av, or in the house of a mourner. [16]

The Kedusha of Yotzer and Uva Letzion

  1. The Minhag is to be lenient to say the Kedusha of Yotzer and Uva Letzion privately without the minyan. However, it’s proper that when says by oneself one should say it with the Torah reading tune. [17] If there’s one is praying in a minyan that already said Kedushat Yotzer (for example one is late) one can be lenient to say it individually even without the Torah reading tune. [18]
  2. One must sit for Kedushat Yotzer and if one was previously standing one should sit. Ashkenazim hold that it’s preferable to sit but not necessary. [19]
  3. One should kiss his Tefillin Shel Yad during Kedushat Yotzer. [20]
  4. The congregation should say it out loud and if an individual says it he should say it quietly. [21]
  5. When saying Ashrei one should have the proper Kavana (concentration) especially for the pasuk Pote'ach Et Yadecha. [22]
  6. One may not leave shul before the Kedusha of Uva Letzion. [23]
  7. One should say the aramaic translation of the Kedusha of Uva Letzion quietly. [24]

Aleinu

  1. One should say Aleinu standing[25] with awe and trepidation. [26] According to tradition, it was instituted by Yehoshua Ben Nun.[27]
  2. When the congregation is saying Aleinu, one should also say it along with them. [28]
  3. One may not leave shul before Aleinu is recited at the end of davening, even if he has personally finished, unless there is a particular need. [29]
  4. Women are not obligated to recite Aleinu but it is a praiseworthy thing for them to do so.[30]

Shir Shel Yom

  1. The Ashkenazic custom is to say Shir Shel Yom after Aleinu. [31]

Sources

  1. ↑ Kaf HaChaim (Orach Chaim 131:98, 669:42), Chazon Ovadia (Yamim Noraim, page 394). Rabbi Shmuel Pinchas Gelbard in Rite and Reason: 1050 Jewish Customs and Their Sources pg. 97 collects 3 reasons for not saying tachanun after sukkot:
    1. Since tachanun is not recited for most of the month because of the holidays, they are not recited during the days following sukkot because it as if most of the month is comprised of holy days.
    2. The month is suffused with mitzvot
    3. Throughout history it has been a time of joy: it is a month of forgiveness, Shlomo completed the beit hamikdash etc.
  2. ↑ Yalkut Yosef 131:36
  3. ↑ see Aish.com for a list of six events which occurred on that date by Rabbi Yisrael Meir Lau
  4. ↑ Kitzur Shulchan Aruch 22:8
  5. ↑ Yalkut Yosef 131:37
  6. ↑ Kaf HaChaim 131:14
  7. ↑ Sh"t Yabia Omer 4:13 writes that one doesn't say Tachanun in the davening right before a siyum just like the mishna in Taanit (31a) says that in they made a holiday on Tu BeAv because certain families finished for the season the mitzvah of chopping wood for the Bet HaMikdash. See also Rabbi Mansour on DailyHalacha.com.
  8. ↑ Likutei Mahariach v. 3 p. 415 and 455
  9. ↑ Rav Chaim Kanievsky in Yismach Lev v. 1 p. 379
  10. ↑ Or Letzion (v. 3 ch. 25 fnt. 1), Aliba Dhilchata v. 98 p. 54 quoting Yishmach Lev Nesuin v. 1 p. 202, Rav Yitzchak Yosef (Motzei Shabbat Balak 5781 min 29)
  11. ↑ Likutei Mahariach v. 3 p. 415
  12. ↑ Halichot Beitah 7:1, Piskei Teshuvot 131:1, Tefillah KeHilchata 15:5. See Rivevot Ephraim 4:34
  13. ↑ Mishna Brurah 131:17, Yalkut Yosef 131:19
  14. ↑ Yalkut Yosef 131:19
  15. ↑ Ben Ish Chai (Ki Tisa n. 17)
  16. ↑ Kitzur Shulchan Aruch 25:2
  17. ↑ There’s a dispute in the Rishonim whether these kedushot are Dvar Shebekedusha that need to be said with a minyan or not. Masechet Soferim 16:12 says that these Kedushot can be said by an individual.
    • However the Zohar (Yitro 34a quoted by Bet Yosef) says not to say it without a minyan. Rambam (Kriyat Shema 7:17) writes that an individual should skip it rather than say it without a minyan. However Sh”t Rambam 313 (Bilav Edition) writes that one an individual can say it. So writes Rabben Avraham ben HaRambam (beginning of Maseh Roke’ach) and Rabbenu Yerucham(3:2 pg 24d), and Mahari Avuhav (Tur 59) that the Rambam retracted from his opinion in Yad Chazaka. The following hold it’s a Dvar Shebekedusha: Rav Amram Goan hashalem 1:15 pg 33) in name of Rav Tzemach Goan by Kedushat Uva Lesion and Rav Saadiah Goan by Kedushat Yotzer, Shibolei HaLeket Brachot 13 in name of many Geonim, Piskei Riaz (Megilah 3:3), and Sh”t Rashba (1:7,5:9), while the following hold it can be said by an individual: Ravya 1:2,66, Talmedei Rabbenu Yonah 13a in name of some Geonim, Hagahot Maymonit Tefilah 7:90 in name of Rashi, Sh”t Maharam 143, Mordechai Brachot 69, Rosh (Brachot 3:18, Megilah 3:7), Tur 59, Orchot Chaim (Din Kedusha Meyushav 1), and Ritva Megilah 23b.
    • Some Rishonim differentiate between Yotzer which can’t be said by an individual and Kedushat Uva LeTzion which can be said by an individual including Ran (Megilah 13b), Ramban (Lekutim Beginng of Brachot s.v. VaAni Evin S”A 59:3, Rabbenu Yerucham (3:3), and Rivavan (Brachot 45b). Bet Yosef 59:3 concludes even though the Minhag is to say it privately since there’s no Gemara on the topic one should follow the Zohar as halacha. Nonetheless, as by Vayavor (which is Dvar Shebekesha) one can say it privately with the Torah reading tune (Sh”t Rashba 1:211) so too by concerning Kedushat Yotzer one can say it privately with the Torah reading tune (Sh”t Trumat HaDeshen 8). S”A 59:3 writes that some say an individual can say Kedushat Yotzer and some say not to and one should be concerned for this opinion and say it with the Torah reading tune. The Rama adds that the minhag is to say it as an individual. Sh”t Radvaz 4:10 and Biur HaGra 59:5 rule that even saying with the Torah tune isn’t sufficient and an individual should just skip it.
    • Ben Ish Chai (Od Yosef Chai Shemot 6-7) writes that the Minhag Bagdad is to say it with the Torah reading tune to satisfy the opinion of the Zohar. Kesher Gudal 10:11, Levush 59:3, Shulchan Aruch HaRav 59:2, Magen Giborim (Aleph HaMagen 59:4), Mishna Brurah 59:11, Halacha Brurah 59:10, Sh”t Yabia Omer O”C 5:7(2). The Minhag nowadays is to say it privately even without the Torah reading tune but it’s preferable to say it with the tune.
  18. ↑ Pri Chadash 59:3 writes that everyone agrees that if one is praying with a minyan that already said it that one can say it individually. This quoted by Pri Megadim (A”A 59:3) Magen Giborim (Aleph HaMagen 59:3), and Mishna Brurah 59:10. However the Mamer Mordechai 59:6 argues that it seems that all the poskim (including S”A) don’t make this distinction. This quoted by Shalmei Tzibbor pg 91c, Minchat Aharon 13:5, Od Yosef Chai Shemot 7, and Kaf HaChaim 59:21. Halacha Brurah 59:10 writes that since the Minhag is to be lenient in the first place to say it privately even without Torah reading tune, in such a situation one can be lenient.
  19. ↑ Sh”t Teshuvat HaRambam (Mekisei Nirdamim, Freedman, 33, Bilav 262) writes that it’s improper to stand for Kedushat Yotzer especially when the entire congregation is sitting (he even calls it Lo Tigodedo!). The Zohar (Trumah pg 132b) writes that one should sit for Kedushat Yotzer. This is brought down by Arizal (Shaar Kavanot 2 Chazarat HaAmida 38d), Magen Avraham 59:2, Solet Belulah 59:1, Kesher Gudal 10:10, Shalmei Tzibbor 91c, Siddur 1, Chesed LeAlafim 59:2, Sharei Teshuva 59:3, Ben Ish Chai (Shemot 2). Pri Etz Chaim (Chazarat Amida 4) and Kaf HaChaim 59:20 extend this also to Uva Letzion. Thus, Halacha Brurah 59:11 rules that one must sit even if he was previously standing. However, Sh”t Rama MePano 102 writes that if one was standing and sat for Kedusha one is making a mistake and if one was sitting and stood for Kedusha it’s recognized that he’s not wise, implying that one shouldn’t change from the position he is in already. So writes Knesset HaGedolah (who limits the Rama MePano to Kedushat Yotzer), Olot Tamit 59:1, Shulchan Aruch HaRav 59:2, and Machasit Shekel 59:2. Bear Heteiv 59:3 summarizes both the Magen Avraham and Rama MePano. Based on this, Mishna Brurah 59:12 writes that it’s preferable to sit for Kedushat Yotzer.
  20. ↑ Ben Ish Chai (Shemot 2) and Halacha Brurah 59:11.
  21. ↑ Ravyah Brachot 1:66, Hagahot Maimon (Tefilot Kol HaShana 3), Rama 59:3 say that Kedushat Yotzer should be said out loud. Eliyah Raba 59:4 says that this only applies with the congregation but an individual should say it quietly. Sharei Teshuva 59:3 and Mishna Brurah 59:13 quote the Eliyah Raba and Shalmei Tzibbor pg 155a who says that there’s no concern for an individual to say it aloud. Halacha Brurah 59:12 rules like the Eliyah Raba because that distinction is clear in the Ramban (Lekutim beginning of Brachot s.v. VeAni Evin).
  22. ↑ Kitzur Shulchan Aruch 25:1
  23. ↑ Kitzur Shulchan Aruch 25:4
  24. ↑ Kitzur Shulchan Aruch 25:3. Ben Ish Chai (Ki Tisa n. 16) writes that even though there's some kabbalists who say it aloud the minhag of Baghdad is to say it quietly.
  25. ↑ Ben Ish Chai (Ki Tissa, 18)
  26. ↑ Kitzur Shulchan Aruch 26:6, Chida in Machzik Bracha 132:2
  27. ↑ Teshuvat Geonim (Shaarei Teshuva 43), Chida in Machzik Bracha 132:2 and Meam Loez Yehoshua 6:15)
  28. ↑ Mishna Brurah 65:9, Yalkut Yosef (Tefillah vol 2, p. 462)
  29. ↑ Sh"t Rivivot Ephraim 1:43:1
  30. ↑ Yalkut Yosef Dinim L'isha page 38, Machaze Eliyahu 20 and Halichot Bas Yisroel 2:13
  31. ↑ Kitzur Shulchan Aruch 26:6
( V | T ) Specific parts of Prayer Prayer.jpg
Morning prayers
Birchot HaShachar - Birchot HaTorah - Korbanot - Kaddish - Pesukei DeZimrah - Barchu - Birchot Kriyat Shema - Kriyat Shema
Amidah: Shmoneh Esrei - Mashiv HaRuach - Atta Chonen - Atta Chonantanu - Hashivenu - Slach Lanu - Refaenu - Barech Aleinu - Yaaleh VeYavo - Al Hanissim - Sim Shalom - 3 Steps - Chazarat HaShatz - Kedusha - Birkat Cohanim - Havinenu
Post-Amidah: Kriyat HaTorah - Hagbah and Gelila - Tachanun, Ashrei, Aleinu, Shir Shel Yom
Other daily prayers
Mincha - Mariv/Arvit - Repeating Shema at Night - Bedtime Shema - Tikkun Chatzot
Additional prayers
Tefillat HaDerech - Mussaf - Hallel of Rosh Chodesh
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