Shmoneh Esrei: Difference between revisions

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#  A bed that’s used for sleeping isn’t considered an interruption between the person davening and the wall, however because some argue on this, one try to strict not to daven in front of a bed used for sleeping if that’s possible. <Ref> Mishna Brurah 90:65 writes that a bed used to sleep on is considered established and not an interruption (based on Bet Yosef) however because some (Bach and Taz) argue that it is an interruption, one should try to avoid Davening in front of a bed used for sleeping if it’s possible. </ref>
#  A bed that’s used for sleeping isn’t considered an interruption between the person davening and the wall, however because some argue on this, one try to strict not to daven in front of a bed used for sleeping if that’s possible. <Ref> Mishna Brurah 90:65 writes that a bed used to sleep on is considered established and not an interruption (based on Bet Yosef) however because some (Bach and Taz) argue that it is an interruption, one should try to avoid Davening in front of a bed used for sleeping if it’s possible. </ref>
# A object that’s needed for Davening such as a shtender isn’t called an interruption. <Ref> Mishna Brurah 90:66 </ref>
# A object that’s needed for Davening such as a shtender isn’t called an interruption. <Ref> Mishna Brurah 90:66 </ref>
==Sitting within 4 amot of someone davening==
# Chazal learn from Chanah who was praying in the Bet HaMikdash and the pasuk says that there was no one sitting where she stood. <ref> Gemara Brachot 32a from Shmuel 1 chapter 1</ref>. Some explain that the reason for the prohibition is that it's not proper that it should appear that someone is davening and accepting Hashem's kingship and the one sitting refuses to do so. <ref> Tur 102, Trumat HaDeshen 3 </ref> Some explain that the prohibition is because the Shechina dwells in that area where a person davens and it's inappropriate to sit. <ref> S"A HaRav 102:1, Sefer Arba Amot SHel Tefillah pg 1 suggests that this is based on Shibolei HaLeket (Brachot 25) in name of Rav Hai Goan. </ref>
# It's forbidden to sit within 4 amot of someone davening <ref> Brachot 31b, S"A 102:1 </ref> including behind the one davening. <ref> Rama 102:1 and Mishna Brurah 102:4 rule that even behind the one davening is forbidden to sit. </ref>
# It's forbidden to lean on a Shtender within 4 amot of someone davening. However, if one is only leaning a little and if the Shtender was removed one wouldn't fall, one may be lenient in cases of need. <ref> Mishna Brurah 102:1 </ref>
# One shouldn't sit (within 4 amot) even to learn unless, it's behind the one davening and there's a need. <ref> Mishna Brurah 102:6 </ref>


==Interruptions==
==Interruptions==

Revision as of 06:48, 26 October 2010

Location

  1. Preferably, one should Daven close to a wall so that there’s nothing interrupting between you and the wall. However, if something is established like a table or closet it isn’t considered an interruption between the person davening and the wall. [1]
  2. If one isn’t unable to stand next to the wall because of the lack of space, one shouldn’t refrain from Davening for this, rather one should close one’s eyes or pray from a siddur so as not to loose concentration. [2]
  3. A bed that’s used for sleeping isn’t considered an interruption between the person davening and the wall, however because some argue on this, one try to strict not to daven in front of a bed used for sleeping if that’s possible. [3]
  4. A object that’s needed for Davening such as a shtender isn’t called an interruption. [4]

Sitting within 4 amot of someone davening

  1. Chazal learn from Chanah who was praying in the Bet HaMikdash and the pasuk says that there was no one sitting where she stood. [5]. Some explain that the reason for the prohibition is that it's not proper that it should appear that someone is davening and accepting Hashem's kingship and the one sitting refuses to do so. [6] Some explain that the prohibition is because the Shechina dwells in that area where a person davens and it's inappropriate to sit. [7]
  2. It's forbidden to sit within 4 amot of someone davening [8] including behind the one davening. [9]
  3. It's forbidden to lean on a Shtender within 4 amot of someone davening. However, if one is only leaning a little and if the Shtender was removed one wouldn't fall, one may be lenient in cases of need. [10]
  4. One shouldn't sit (within 4 amot) even to learn unless, it's behind the one davening and there's a need. [11]

Interruptions

  1. It’s not respectful to say Mashiv HaRuach (or any other Davening) out loud in order to remind other people to mention a certain part of Davening except for the Gabbai (or someone designated) who is permitted to do so. [12]
  1. If you notice that someone made a mistake in Davening that would require him to go back to the beginning, for example, you heard someone miss Mashiv HaRuach (and Morid HaTal), one may signal with one’s hands in order to get his attention, if that’s unsuccessful, one should tell him after Davening. However, this leniency isn’t agreed upon. [13]


Doubt whether one prayed

  1. If one is unsure if one said Shemona Esreh yet, one should pray again with a stipulation of Nedavah, and one doesn’t need to add any new idea in the Shemona Esreh. [14] The stipulation of Nedvah is: If I am obligated to pray, let this prayer fulfill that obligation, if I’m not obligated, let this prayer be a voluntary prayer. [15]

Ten Tal UMatar LeBracha

  1. In Israel one should ask for rain in Birkat HaShanim with the words Ten Tal UMatar LeBracha starting from the 7th of Cheshvan and continue until the first day of Peasch. However, outside of Israel, one should begin to ask for rain only starting on Dec 4th (and Dec 5th on a leap year). [16]

Unsure if one forgot Ten Tal

  1. If one is unsure whether one said VeTen Tal Umatar or not, if it's within 30 days, we assume one didn't say VeTen tal and so one has to repeat, however, after 30 days, one doesn't repeat. [17]
  2. If one said the line "VeEt Kol Minei Tevuata Litova VeTen Tal UMatar Livbracha" 90 times one is assumed to have said VeTen Tal if one is unsure whether one said it or not. Some say that one should say continue "Al Peni HaAdama". Some say one should repeat the line 101 times, but after the fact 90 time is sufficient. [18]
  3. Some say it's not proper to say this line 90 times because it puts oneself into a dispute, however, if one regularly is unsure whether one say Veten tal or not, one should say this line 90 times. [19]
  4. If one is sure that one had in mind to say the addition or change to Shemona Esreh before starting Shemona Esreh and also during Shemona Esreh, and then after one completed Shemona Esreh one is uncertain whether one said it, one shouldn't repeat Shemona Esreh. However, if one became uncertain during Shemona Esreh, one should assume one didn't say it and return. [20]
  5. If one is sure that one had in mind to say the addition or change to Shemona Esreh before starting Shemona Esreh but isn't certain that one remembered during Shemona Esreh, if after completing Shemona Esreh (or before) one becomes uncertain, one must repeat. However, if one only becomes uncertain a while after Shemona Esreh (after starting other prayers), one doesn't have to repeat. [21]
  6. However, if a person knows that he losses his thoughts in Shemona Esreh and could forget to say it even if one remembered a moment earlier, some authorities hold one should always return (in cases of doubt) unless one is nearly certain that one said it. [22]

What to do if one forgot

  1. If one forgot to say VeTen Tal UMatar in Barech Alenu,
  • if one remembers before saying Baruch Atta Hashem at the end of the bracha, one should go back to the VeTen Tal Umatar and continue from there. [23]
  • if one remembers after saying Hashem's name in Barech Alenu, one should finish the bracha Mivarech HaShanim and not conclude with Lamdeni Chukecha. [24]
  • if one remembers after saying the bracha of Mevarech HaShanim, one shouldn't say VeTen Tal UMatar Libracha right there unless one is likely to forget to say it in Shama Kolenu in which case one should say it right after Mevarech HaShanim. [25]
  • if one remembers during Shema Kolenu, one should say it before the words Ki Atta Shomea [26]
  • if one remembers after saying Hashem's name of Shomea Tefillah, one should say Lamdeni Chukecha and return to Veten Tal prior to Ki Atta. [27]
  • If one remembered after Shoma Tefillah before Retzeh one may say VeTen Tal UMatar Libracha right there. [28]
  • if one remembered after beginning Retzay prior to saying Yeheyu LeRatzon after Elokay Netsor one should return to Brach Alaynu. [29]
  • if one finished Yeheyu LeRatzon one should repeat Shemona Esreh. [30]

Someone visiting Israel

  1. An person who is visiting Israel and will be there from the 7th of Cheshvan until Dec 4th, should say Ten Tal in Birkat HaShanim, however, if one would be there for that amount of time one should only say it in Shomea Tefillah. [31]
  2. If a visitor from outside Israel (who will be there from 7th of Chesvan until Dec 4th) forgets to say Ten Tal in Birkat HaShanim between the 7th of Cheshvan and Dec 4th, one should repeat Shemona Esreh. [32]

References

  1. ↑ S”A 90:21 based on Brachot 5b
  2. ↑ Taz 90:5 write that if there’s not enough space in a room where ten people are Davening, one shouldn’t refrain from Davening rather one should daven and make an effort to have kavanah by closing one’s eyes or looking into the siddur only. Mishna Brurah 90:63 brings this as Halacha.
  3. ↑ Mishna Brurah 90:65 writes that a bed used to sleep on is considered established and not an interruption (based on Bet Yosef) however because some (Bach and Taz) argue that it is an interruption, one should try to avoid Davening in front of a bed used for sleeping if it’s possible.
  4. ↑ Mishna Brurah 90:66
  5. ↑ Gemara Brachot 32a from Shmuel 1 chapter 1
  6. ↑ Tur 102, Trumat HaDeshen 3
  7. ↑ S"A HaRav 102:1, Sefer Arba Amot SHel Tefillah pg 1 suggests that this is based on Shibolei HaLeket (Brachot 25) in name of Rav Hai Goan.
  8. ↑ Brachot 31b, S"A 102:1
  9. ↑ Rama 102:1 and Mishna Brurah 102:4 rule that even behind the one davening is forbidden to sit.
  10. ↑ Mishna Brurah 102:1
  11. ↑ Mishna Brurah 102:6
  12. ↑ The concept of having someone such as the Shaliach Tzibbur say Mashiv HaRuach out loud to remind the congregation is mentioned in many achronim including Bach 236:3 in name of the Smag, Magan Avraham 114:2, Mateh Moshe 519, Bear Heteiv 422:1, and Kaf HaChaim 237:17.
    • Rabbi Shlomo Zalman Auerbach in Halichot Shlomo (8 note 20) stresses that it’s inappropriate for anyone besides the Gabbai (or Shaliach Tzibbur) to say the Mashiv HaRuach out loud because that’s not the way a person would speak before a king. Similarly, Rav Moshe Stern in Sh”t Beer Moshe 4:10 permits and adds that once one person said it out loud another person isn’t allowed. So rules Rav Ovadyah Yosef in Yalkut Yosef (Tefillah vol 2 pg 96), Rav Elyashiv (quoted in Peninei Tefillah pg 85), and Sh”t Eretz Tzvi 24.
    • On the other hand, the Chazon Ish (quoted in Orchot Rabbenu (vol 3 pg 207 note 9) holds that it’s improper for anyone including the gabbai to raise one’s voice. (It seems Aruch HaShulchan 114:5 agrees. Likewise, Piskei Teshuvot 114:5 understands Biur Halacha 114:1 D”H Asur like the Chazon Ish but rules like Rabbi Shlomo Zalman.)
  13. ↑ Rabbi Shlomo Zalman Auerbach in Halichot Shlomo 20:6 rules that one may signal to someone who made a mistake in Davening that would cause him to repeat Shemona Esreh. So holds Dvar Meshulam (pg 120) based on Igrot Moshe 4:16 (below). However, Rav Elyashiv (quoted in Peninei Tefillah pg 85-6) holds that it’s forbidden to signal to someone else because his mistake has nothing to do with your davening unless the other person’s mistake bothers his Davening. [From Sh”t Igrot Moshe (4:16 pg 28) who writes that in a case where there was an announcement of the incorrect page number for congregants who wouldn’t know any better that one may in Shaat HaDachak announce the correct page number between Brachot in Shemona Esreh because the Tzorech Tefillah of others is like the Tzorech Tefillah of oneself, it seems that Rav Moshe would agree to Rabbi Shlomo Zalman.]
  14. ↑ S”A 107:1
  15. ↑ Brachot 21a D”H Ha, Sh”t Rashba 1:91 quoted in the Bet Yosef 107. This is quoted by most of the Achronim including Mishna Brurah 107:2, and Halacha Brurah 107:1.
  16. ↑ S"A 117:1
  17. ↑ S"A 114:8 regarding Mashiv HaRuach. Mishna Brurah 114:37 writes that regarding VeTen Tal there's not 90 davenings in 30 days (because of Shabbat and Yom Tov), there's a dispute whether 30 days is sufficient and concludes that we hold leniently that after 30 days it's assumed that one says it correctly.
  18. ↑ S"A 114:9 regarding Mashiv HaRuach writes that if one says the line in davening 90 times one is assumed to say it correctly. Mishna Brurah 114:40 writes that one should say from VeEt Kol Minei but leaves out Al Peni HaAdama, while Piskei Teshuvot 114:15 quotes Shulchan Shlomo who says to say it. Mishna Brurah 114:41 quotes the Chatom Sofer who says that the line should be said 101 times but the Mishna brurah concludes the after the fact one wouldn't repeat Shemona Esreh against the simple ruling of S"A.
  19. ↑ Even though the Buir Halacha 114 D"h Im Bayom, quotes the Gra and Taz who disagree with S"A here and hold that one always needs 30 days, the Buir Halacha concludes that almost all achronim hold like S"A. Nonetheless, Rabbi Shlomo Zalman Auerbach in Halichot Shlomo (Tefillah 8:26) writes that it's not proper to do this advise because it puts oneself into a dispute. For someone who commonly is unsure, the Piskei Teshuvot 114:15 quotes the Birchat HaBayit, who says that for someone who commonly is unsure who should follow this advise and has the S"A to rely on.
  20. ↑ Mishna Brurah 114:38, Piskei Teshuvot 114:14
  21. ↑ Mishna Brurah 114:38, Piskei Teshuvot 114:14
  22. ↑ Piskei Teshuvot 114:14 rules like the Veyaan Yosef 52, even though Sh"t Shevet HaLevi 8:163 argues that it regarding all people we use the rules of the achronim.
  23. ↑ Mishna brurah 117:15
  24. ↑ Sh"t Teshuvot VeHanhagot 2:58, Ashel Avraham 117 D"H Achar, Piskei Teshuvot 117:4
  25. ↑ Mishna Brurah 117:15 rules that it's better not to say Veten Tal right after Mevarech HaShanim since one can still say it in Shema Kolenu. However, writes Sh"t Or Letzion 2:7:32, if one's likely to forget to say in Shema Kolenu, one should say Veten Tal right after Shema Kolenu. So rules Orach Neeman 117:11, Sh"t Teshuvot VeHanhangot 2:58, and Piskei Teshuvot 117:6.
  26. ↑ Mishna Brurah 117:16, Piskei Teshuvot 117:6
  27. ↑ Mishna Brurah 117:19, 114:32, Piskei Teshuvot 117:6
  28. ↑ S"A 114:5
  29. ↑ S"A 117:5, Mishna Brurah 117:18
  30. ↑ S"A 117:5, Mishna Brurah 117:18
  31. ↑ Regarding an American in Israel, the Pri Chadash and Pri Megadim hold that if one plans on going back to America within a year, one should start Ten Tal from when they start in America. However, if one plans on going back to America after a year, one should start Ten Tal when Israel begins asking for rain. On the other hand, the Birkei Yosef holds that one should always make the Bracha according to the place one is presently in. The Mishna Brurah brings both opinions and doesn’t rule on this issue but implies that he sides with the Pri Megadim.
    • While an American is in Israel, many poskim hold like the Birkei Yosef that one should say the Ten Tal in Birkat HaShanim. These poskim include: Sh”t Yacheve Daat 1:73 (also paskened in Yalkut Yosef (Tefillah vol 2 pg 99) and Halacha Brurah 117:9), Sh”t Minchat Yitzchak 10:9, Sh”t Bear Moshe (vol 7 pg 194, 200), Sh”t Mishneh halachot 5:28, Piskei Teshuvot 117:3. [See also Sh”t Divrei Yetsiv, Sh”t Besel Chachma 1:62, Mara DeShmata #34, Sh”t Kaneh Bossem 1:10, Sh”t Birur Halacha 117].
    • On the other hand, some hold that in order to say Ten Tal UMatar in Birkat HaShanim one has to be in Israel for the season of rain from 7 Cheshvan until dec 4 when they start asking for rain in America, however, if one will not be there for that period of time one should only say it in Shomea Tefillah. These opinions include: Sh”t Bear Moshe (vol 7 pg 202 in name of his brother), Sh”t Teshuvot VeHanhagot 2:55, Halichot Shlomo (Tefillah 8:21), Ishei Yisrael 23:37, Yom Tov Sheni Kehilchato (10:7) quoting Rav Shlomo Zalman and Rav Elyashiv, Shegiyot Mi Yavin 13:40 in name of Rav Elyashiv.
    • Thirdly, some hold that only if one will in Israel from 7 Chevan until Pesach when we stop asking for rain, then one should say Ten Tal in Birkat HaShanim, otherwise one should say it in Shomea Tefillah. So holds Sh”t Mishna Shlomo, Sh”t Vayeshev Moshe 1:102 (quoted by Piskei Teshuvot 177:3)
    • Lastly, some write that an American in Israel should in general say it in Shomea Tefillah. This includes the Rav Pinchas Sheinburg (A Teshuva in back of Sefer Chovot Yair) in name of the Steipler (also brought in Sh”t Rivivot Efraim 6:433(3)) and Tefillah KeHilchata 12:48 in name of Rav Elyashiv (the Shigyot Mi Yavin asks on this). [Seemingly, this opinion only holds this when an American is there for less than a year.]
  32. ↑ Sh”t Rivivot Efraim 6:45(2) quoting Yashiv Moshe in name of Rav Elyashiv writes that one should repeat Shemona Esreh under all circumstances. However, Rav Shlomo Zalman in Halichot Shlomo (Tefillah 8:21 in the note), sh”t Teshuvot Vehanhagot 2:55 (dini ben chul#1), Yom Tov Sheni Kehilchato 10:7 in name of Rav Shlomo Zalman, and Shigiyot Mi Yavin (13:40) rule that one should only repeat Shemona Esreh if one will be there from 7th of Cheshvan until Dec 4th. However, if one will not be there from Cheshvan 7 until Dec 4th, one doesn’t need to repeat Shemona Esreh. So writes all the above sources, and Yom Tov Sheni Kehilchato 10:7 quotes Rav Elyashiv who adds that it’s proper to repeat Shemona Esreh on condition that it’s a voluntary Tefillah if one isn’t obligated.
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