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==Davening early==
==Davening early==
# In cases of great need such as if one had to wake up early to travel one may say [[Shemona Esreh]] from Olot HaShachar and then say Shema while traveling if one is able to have kavana (proper intent) while traveling. <ref>S”A 89:8 </ref>
# In cases of great need such as if one had to wake up early to travel one may say [[Shemona Esreh]] from [[Olot HaShachar]] and then say Shema while traveling if one is able to have kavana (proper intent) while traveling. <ref>S”A 89:8 </ref>


==Which direction to face==
==Which direction to face==

Revision as of 18:48, 6 February 2012

Where it's preferable to Daven

  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]

Davening early

  1. In cases of great need such as if one had to wake up early to travel one may say Shemona Esreh from Olot HaShachar and then say Shema while traveling if one is able to have kavana (proper intent) while traveling. [5]

Which direction to face

  1. If one is outside Israel one should face Israel and also have intent to face Yerushalyim, the Bet HaMikdash, and Kodesh Kodashim, meaning that one should picture oneself in the Bet HaMikdash in Yerushalyim in the place of Kodesh HaKodeshim. [6]
  2. If one is in Israel one should face Yerushalyim and also have intent to face the Bet HaMikdash and Kodesh Kodashim, meaning that one should picture oneself in the Bet HaMikdash in the place of the Kodesh Kodashim. [7]
  3. If one is in Yerushalyim one should face the (place of the) Bet HaMikdash and also have intent to also face the Kodesh Kodashim, meaning one should picture oneself in the place of Kodesh Kodashim. [8]
  4. If one doesn’t know which way to pray one should have intent to pray to Hashem. Similarly, a blind person who doesn’t know which way to pray should have intent to pray to Hashem. [9]
  5. If one is on a donkey one should still turn one’s face in the direction of Israel. [10]
  6. The Rabbis tell us that one who wants a blessing in wisdom should pray towards the south and one who wants a blessing in wealth should pray towards the north. If praying towards Israel is a different direction than one wants to pray in order to receive a blessing, then according to some one should turn one’s body towards the south or north and one’s face to Israel, and according to others one should turn one’s face to towards the south or north and one’s body to Israel. [11]
  7. The congregation should set up the Heichal (in which the Sefer Torah is kept) in the direction of Israel (which in America is East). Even if the Heichal in another direction, nonetheless, the congregation should still pray in the direction of Israel. [12]

Bowing in Shemona Esreh

  1. One has to bow until all the vertebrae of the spine protrude. [13]
  2. One shouldn’t just bow one’s body but not one’s head rather one should bow one’s head also (like a reed). [14]
  3. One shouldn’t bow too far to the point that one’s mouth is at the same level as the belt of one’s pants. [15]
  4. Someone who is old or sick and can not bow so far should just bow his head and that’s sufficient because it’s evident that he’s wants to bow but is in pain. [16]
  5. When one bow one should bow quickly at one time and when one stand upright one should do so slowly, one’s head first and then one’s body so that it doesn’t look like it’s a burden upon oneself. [17]

Walking in front of someone Davening

  1. It’s forbidden to walk in front of someone praying within 4 Amot. [18] however on the sides and in back of them it’s permissible. [19]
  2. However some say just like one can’t walk in front one may not walk to the sides in front (in front but not directly in front). [20]
  3. There’s a dispute whether one may walk into the 4 amot of someone praying and stand there and in cases of great need one may be lenient. [21]

Taking three steps back

  1. If one finished one’s Shemona Esreh and the one behind him isn’t finished, it’s forbidden to take three steps back, even if the one behind started Shemona Esreh after him. [22] In cases of great need, for a mitzvah, or if the one who’s waiting is greatly pained by waiting a long time it’s permissible to take three steps back in a diagonal (not to walk directly in front of the one Davening behind him). [23]
  2. Similarly, it’s forbidden to take the three steps before Shemona Esreh in front of someone Davening. [24]
  3. If the one davening behind oneself has finished but didn’t take his three steps back and is waiting for someone else behind him, it’s permitted to take the three steps back in order to go to do a mitzvah like saying tachanun. [25]

Potential leniencies

  1. Even if the one Davening has a talit over his face it’s still forbidden to pass in front of the one davening. [26]
  2. A Kohen who needs to pass someone Davening in order to Duchan, or someone who needs the bathroom is permitted to pass in front of someone who’s Davening. This is only true if the one Davening has his eyes closed, or has his eyes open and not in the siddur, however if his eyes are open but are focused on the siddur, it’s forbidden to pass before him in any regard. [27]
  3. However, it’s forbidden to pass in front of someone Davening or take three steps back in order to say Tachanun. [28]

An interruption between the Davening and the one passing

  1. Even an interruption of 10 tefachim and 4 tefachim wide one should be strict not to pass before someone Davening. However if the interruption is taller than the one Davening, then it’s permissible to walk in front of the one Davening. [29]
  2. A shtender isn’t considered an interruption between the one Davening and one passing before him unless the Shtender is 10 tefachim tall by 4 tefachim wide. [30]

Someone Davening in a public domain

  1. Someone who is Davening in a public walkway of a shul and is blocking the congregation from walking, some say it’s permissible to walk in front of the davener and some forbid since the entire area of the shul is a place of Davening. [31] It’s also appropriate to politely rebuke the person who is Davening in the public walkway that he is making an obstacle for the congregation (physically and spiritually). [32] However, if that public area is usually used as a place of Davening when there’s an overflow of daveners, it’s permissible to daven there. [33]
  2. In some shuls, it’s so crowded that many minyanim take place in crevices of rooms or hallways and it’s nearly impossible for a finishing minyan to pass a minyan that’s still praying, this minhag has what to rely on, however, the davener should daven next to a wall, or at least close his eyes or look only into a sefer. Nonetheless, it’s preferable not to pray in such a shul. [34]

Sitting in front of someone Davening

  1. Some say that one shouldn’t sit in front of someone up to as far as he can see (which is assumed to be up to 266 amot) [35], however, this opinion isn’t totally accepted but the achronim hold that it’s proper to follow this opinion. [36]
  2. It’s forbidden to walk in front of someone who is Davening. [37] Some explain the reason is that walking in front of him prevents his Kavana [38] Some explain that the area where a person davens has the shechina and it’s improper to interrupt the one Davening from the Shechina. [39]
  3. If one was already sitting and then someone came and started Davening next to you, it’s permissible to continue sitting, yet it’s proper to stand. [40] However, that only applies in one’s home, however, in a place of a minyan kavuah or a shul where the area is designated for Davening, one must stand unless one is learning. [41]


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. [42]
  2. 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. [43]

Concentration during Shemona Esreh

  1. One should have kavana (proper concentration) when praying Shemona Esreh. If one is unable to have kavana for all of Shemona Esreh one should make an extra effort to have kavana for the first Bracha (Magan Avraham). If one didn’t have kavana even in the first Bracha according to the strict law one is obligated to return to the beginning of Shemona Esreh. [44]

However, nowadays if one did not have kavana one should not return to the beginning of Shemona Esreh. [45]

  1. Some say that if one can’t have kavana for the entire Shemona Esreh one should at least have kavana for the first Bracha and Bracha of Modim. [46]
  2. Some say that if one can’t have kavana for the entire Shemona Esreh one should at least have kavana for the conclusion (Bracha Atta Hashem…) of each Bracha. [47]

Praying Shemona Esreh’s in a row

  1. If one is going to pray two Shemona Esreh’s one after the other one should wait between them the time it takes to settle one’s mind in order to pray again which is the time it takes to walk 4 Amot. [48]
  2. One must wait between Shemona Esreh’s whether (1) one is saying Mussaf right after Shacharit, (3) if one is doing Tashlumin, or (3) if one made a mistake and needs to repeat Shemona Esreh. [49]
  3. This time begins after one says Oseh Shalom and after one has taken one’s three steps back. [50]
  4. Even if one doesn’t want to take three steps forward but rather one plans on saying the second Shemona Esreh in the place one finished one’s three steps one must wait this amount of time before starting the next Shemona Esreh. [51]

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. [52] 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. [53]
  2. According to Sephardim all the brachot of Shemona Esreh all necessary and one may not say a portion of them without the others. For example, if one only knows a portion of the Brachot it is better not to say anything. [54] However, according to Ashkenazim one should say any of the Brachot one knows or one can. [55]

Mistakes in Chazara of the Shaliach Tzibbur

  1. If the Shaliach Tzibbur makes a mistake in Chazara and forgets to say an addition has the same halacha as in individual who forgets that addition. The one exception to this is that if the Shaliach Tzibbur forgets to say Yaaleh VeYavo on Rosh Chodesh in Shacharit and he has completed the Chazarat HaShatz he does not have to repeat it. However, if he remembers before the end of the Chazara he should go back to Retzeh and add in Yaaleh VeYavo. [56]
  2. The same is true if on Shabbat or Yom Tov, meaning that if the Shaliach Tzibbur doesn’t mention any reference to Shabbat or Yom Tov in Chazara of Shacharit, but rather says a Chazara of a weekday Shacharit. If he completed the Chazara he doesn’t have to repeat. However, if the Shaliach Tzibbur remembered before the end of Chazara he should return to the beginning of Yismach Moshe (on Shabbat) or Atta Bechartanu (on Yom Tov). [57]
  3. A Shaliach Tzibbur who makes a mistake and skipped a Bracha of Shemona Esreh (in Chazarat HaShatz) and when he is corrected he returns to where he made the mistake, he should continue to be Shaliach Tzibbur. However, if he skipped Birkat HaMinim (VeLamalshinim) the Shaliach Tzibbur should be removed immediately because there’s a fear that he is a heretic. [58]
  4. A Shaliach Tzibbur who makes a mistake and skipped a Bracha of Shemona Esreh (in Chazarat HaShatz) and when he is corrected he is unable to return to where he made the mistake, another Shaliach Tzibbur should take his place. The next one should begin from the beginning of the Bracha where the mistake happened and if the mistake happened in the first three Brachot of Shemona Esreh the Shaliach Tzibbur should begin from the beginning of Shemona Esreh and if it was in the last three Brachot of Shemona Esreh he should begin from Retzeh. [59]

Davening sitting

  1. If one is riding a donkey one is not obligated to get off the donkey even if one has a person to hold the donkey while one prays rather one may pray while the donkey is moving. Some are strict to stop the donkey to say the first Bracha of Shemona Esreh and one should be careful about this unless there’s danger. [60]
  2. If one is on a boat or a wagon if one is able to stand to pray one should do so. If one is able to stand for the bowings and three steps back (at the end of Shemona Esreh) one should do so. If not, one should pray sitting. Some are strict to stop the donkey to say the first Bracha of Shemona Esreh and one should be careful about this unless there’s danger. [61]
  3. If one is walking by foot one may pray while walking and even if one doesn’t face Yerushalayim. Some are strict to stop the donkey to say the first Bracha of Shemona Esreh and one should be careful about this unless there’s danger. [62]
  4. It all depends on the situation, the time, place, and ability of the person to pray with a settled mind. [63]
  5. Someone who is sick and can’t stand may pray even lying down if he is able to have kavana (proper intent). If he is not able to have kavana he should think the words of Shemona Esreh. [64]
  6. One should not lean on a pillar or a friend while saying Shemona Esreh. [65]
  7. If one was forced to pray sitting or while traveling, one should pray again standing when one is able to. [66]

Traveling in a dangerous place

  1. If one is traveling in a place of danger one should pray a short prayer with the following text: צרכי עמך ישראל מרובין ודעתם קצרה יהי רצון מלפניך ה' אלהינו שתתן לכל אחד ואחד כדי פרנסתו ולכל גויה וגויה די מחסורה והטוב בעיניך עשה ברוך אתה ה' שומע תפלה [67]
  2. There is no introduction of the first three Brachot nor conclusion of the last three Brachot of Shemona Esreh. [68]
  3. It may be prayed as one is walking however if it’s possible to stand still one should do so. [69]
  4. If one reaches a settlement and one is able to pray before the latest time for that prayer one should pray Shemona Esreh. [70]
  5. If one was able to pray and didn’t do so before the latest time then it’s considered as though one intentionally missed that prayer and one may not make Tashlumin. [71]
  6. However, if by the time one reached the settlement the latest time for prayer has passed one should pray Tashlumin at the next prayer. [72]
  7. If one missed multiple prayers one may only make Tashlumin for one prayer. [73]

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. ↑ S”A 89:8
  6. ↑
    • The Gemara Brachot 30a quotes a Briattta which learns from a pasek in Melachim (Aleph 8:48) that a person outside Israel should pray towards Israel. The Rif 20a, Rosh (Brachot 4:19), and Rambam (Tefillah 5:3) rule like this Briatta in the Gemara.
    • Tosfot (Brachot 30a D”H LeTalpiyot) writes that even though there are opinions in Bava Batra 25b which say that the Shechina rests in the east or west specifically, nonetheless, we hold like this Gemara Brachot which says that one should always pray towards Israel. This is quoted by the Rosh (Brachot 4:19) and Tur 94:1-3.
    • Rabbenu Yonah (Brachot 20b D”H Haya) explains that one who prays from outside Israel should not only face Israel but more also have intent to face Yerushalayim, the Bet HaMikdash, and the Kodesh Kodashim. S”A 94:1 rules like the explanation of the Rabbenu Yonah. The Mishna Brurah 94:3 explains the S”A that one should face Israel and also picture oneself in the Bet HaMikdash in Yerushalyim in the place of the Kodesh Kodashim.
  7. ↑ Gemara Brachot 30a, Tur and S”A 94:1 (see above footnote)
  8. ↑ Gemara Brachot 30a, Tur and S”A 94:1 (see above footnote)
  9. ↑ The Gemara Brachot 30a quotes a Briatta which says that a seeing person who is unable to determine the direction to pray or a blind person should pray to Hashem. The Rif 20a, Rosh (Brachot 4:19), Rambam (Tefillah 5:3), and Tur 94:3 rule like this Briatta. Interestingly the S”A 94:3 summarizes this halacha that anyone who is unable to determine the proper direction to pray should have intent to pray to Hashem and leaves out the mention of a blind person. Halacha Brurah 94:1 and Aruch HaShulchan 94:1 quote both that generally anyone who doesn’t know which direction to pray and also a blind person who doesn’t know which direction to pray. Biur Halacha 94:3 D”H Mi SheAino writes that it’s preferable to pick one direction to turn one’s body and the face another direction in order that there’s a greater chance that one is facing Israel.
  10. ↑ Magan Avraham 94:2 in explanation of S”A 94:2. Mishna Brurah 94:8 agrees.
  11. ↑
    • The Mahari Avuhav (commentary on the Tur, Siman 94) writes that it’s a wonderment why our minhag is to pray towards the north or south if we should pray to the east in order to face Israel (considering that the Mahari Avuhav lived in Europe). The Mahari Avuhav concludes that it’s sufficient to have one’s body face north or south and one’s face in the direction of Israel.
    • The Gemara Bava Batra 25b says that one who wants wisdom should pray to the south and one who wants wealth should pray to the north. The Gemara asks how one could face north or south if one has to face the Shechina (the divine providence, which we hold is in Israel). According to Rashi (D”H DeMetzaded) the Gemara answers that one should just turn one’s face to the north or south but leave one’s body facing the Shechina. The Bet Yosef 94:1-3 says that it seems that Rashi would hold that one should face Israel and have one’s body turned north or south.
    • The Bet Yosef answers that once (in regards to praying north or south) we see that turning one’s face satisfies praying in that direction, so too, by praying to Israel turning one’s face is sufficient. The S”A 94:2 rules like the Mahari Avuhav that one who is praying to any direction other than Israel should turn one’s face to Israel.
    • However, the Taz 94:3 argues that it’s preferable to follow Rashi and have one’s body in the direction of Israel and just turn one’s face north or south so that one doesn’t appear to separate from the congregation. Mishna Brurah 94:12 holds like the Taz.
    • Yet, the Perisha 94:4 adds support to the Mahari Avuhav saying that פסוק implies that everything depends on the way one’s eyes and heart faces. Halacha Brurah 94:4 rules like the Perisha.
    • The Magan Avraham 94:2 explains that this dispute is relevant in the case of where the minhag a certain place is to pray in a certain direction.
    • The Mishna Brurah 94:8, 12 explains that this dispute is also relevant in the case where one wants to pray to the south or north in order to receive blessing. The Rama 94:2 says that if one wants to pray south or north for blessing one just turn one’s face towards Israel. However, Mishna Brurah 94:12 writes that the minhag is to follow the Taz and turn one’s body north or south but not one’s face.
  12. ↑ Mishna Brurah 94:9, Halacha Brurah 94:2
  13. ↑ In Gemara Brachot 28b, Rabbi Yehoshua Ben Levi says that one should bow to the point that the vertebrae in one’s spine protrude and are visible (according to Rashi D”H SheYitpokeku). This is brought as halacha by the Rif (Brachot 24a), Rosh (Brachot 5:22), Rambam (Tefillah 5:12), Tur 113:4, and S”A 113:4.
  14. ↑ S”A 113:4
  15. ↑ Bet Yosef 113:5 quotes the Hagot Ashurei, Tosfot, Smag, Smak, and Hagot Maimoniot that one shouldn’t bow too far that one’s mouth is at the same level as one’s belt. This is codified in the Tur and S”A 113:5.
  16. ↑ In Gemara Brachot 28b, Rabbi Chanina says that it’s sufficient to bow one’s head for the bowings in Shemona Esreh. Rava limits this to someone who is in pain and would like to bow but is unable to (according to Rashi D”H DeMissar). This is brought as halacha by the Rif (Brachot 24a), Rosh (Brachot 5:22), Rambam (Tefillah 5:12), Tur 113:4, and S”A 113:4.
  17. ↑ Tur and Bet Yosef 113:5 quoting the Rav Hai Goan, codified in S”A 113:5.
  18. ↑ Gemara Brachot 27a writes that Rav didn’t move after praying Shemona Esreh because Rabbi Yirmeyah was praying behind him. Then Rabbi Yehoshua Ben Levi concludes that it’s forbidden to walk in front of someone praying Shemona Esreh. Nonetheless, the Gemara says that Rav Ami and Rav Asi did walk in front of those beyond four amot. This is brought as halacha by the Rif 18b, Rosh 4:4, Rambam Tefillah 5:6, Tur and S”A 102:4. MB 102:15 quotes two reasons for this. The first one is based on the maamar mordechai that you will distract the person who you walk in front of, and the second one is based on the chayei adam who says that you are creating a barrier between him and the schechina.
  19. ↑ Rabbenu Yonah (Brachot 18b D”H Asur) comments on the gemara which says not to pass in front of someone praying that one would be allowed to walk to the side of someone praying. This is also the implication of the Kesef Mishna in the Rambam 5:6. This is codified in Tur and S”A 102:4. Nonetheless, the Mishna Brurah 102:17 quotes the Zohar which is strict even walking on the side of someone praying within 4 amot. Biur Halacha 102 quotes the Eliya Rabba and the Shla that the same would apply with walking in front of somebody saying keriat shema.
  20. ↑ The Magan Avraham 102:6 writes that any area where the one praying could see the one walking it’s forbidden to walk (as one ruins his Kavana). The Pri Megadim (Eshel Avraham 102:5) infers that the front to the side (not directly in front) is forbidden. The Mishna Brurah 102:16 writes that the Magan Avraham is strict regarding the front to the side while the Eliyahu Rabba is lenient. The Kaf HaChaim 102:28 only quotes the opinion of the Pri Megadim.
  21. ↑ Mishna Brurah 102:18 writes that it’s a dispute between the Magan Avraham and Eliyah Rabba and in cases of great need one may be lenient.
  22. ↑ S”A 102:5, Mishna Brurah 102:21 adds that even if the one behind him started after him and is now extending his prayers, it’s forbidden to take three steps back. Shulchan Aruch HaMukutzer Einei Yitzchak (pg 130) writes that some are of the minhag to be lenient not to look back after one finished davening to see if one is Davening behind him. He adds that even though this goes against S”A still the minhag has what to rely on. [It seems this isn’t a source to rely on as it contradicts S”A, however one can judge others favorable who aren’t careful about this halacha.]
  23. ↑ Mishna Brurah 102:18 writes that according to Eliyah Rabba who permits walking in the front sides of someone Davening, one may take three steps back into that area. Accordingly, Arba Amot Shel Tefillah (pg 50) rules that in cases of great need or a mitzvah one may take three steps in a diagonal. Similarly, Sh”t Teshuvot VeHanhagot is lenient if the one waiting is greatly paining by waiting.
  24. ↑ Halichot Shlomo 8:33
  25. ↑ Halichot Shlomo 8:34
  26. ↑ Biur Halacha 102:4 D”H Asur says although it doesn't distract the person praying, it is still a problem of creating a hefsek between him and the shechina. Sh"T Tshuvot Vihanhagot 1:75 says some would allow it in this situation.
  27. ↑ Halichot Shlomo 8:33
  28. ↑ Halichot Shlomo 8:33
  29. ↑ Mishna Brurah 102:2 writes that one may not pass before someone even if there’s an interruption of ten tefachim with the width of 4 tefachim since it still can ruin the kavana of the one Davening. Therefore, if it’s as tall as the one Davening it won’t ruin his kavana and it’s permissible.
  30. ↑ Halichot Shlomo 8:33 in the note based on Mishna Brurah 102:2
  31. ↑ Maharsham in Daat Torah leaves this question as a tzarich iyun. Rav Shlomo Zalman in Halichot Shlomo (8:36) permits if there’s a need (so quotes the Piskei Teshuvot 102:3(5)). Similarly, Yalkut Yosef (Sherit Yosef vol 3 pg 24) permits in cases of great need. However, Dalet Amot Shel Tefillah (8:2, pg 68) quotes Rav Betzalel Stern and implies from Rav Moshe Shternbach that it’s forbidden.
  32. ↑ Sefer Dalet Amot Shel Tefillah (end of chapter 10) quotes stories of Rav Moshe Feinstein, the Steipler and others who would rebuke the person who davened in a public domain after they finished Davening. So writes Halichot 8:36, Piskei Teshuvot 102:3(5).
  33. ↑ Sh”t Betzel Chachma 30,31, quoted in Piskei Teshuvot 102:3(5)
  34. ↑ Sh”t Me’at Mayim 1, quoted in Dalet Amot Shel Tefillah (8:5, pg 69) [I personally asked Rav Hershel Schachter about how to leave the kotel hamaarivi if there are minyanim Davening in the way and he answered that it’s permissible to pass-by since a person doesn’t forbid the area of someone else, however, from the perspective of the davener it’s forbidden to cause such an obstacle and one should find a wall. (Ike Sultan)]
  35. ↑ S”A 102:1, Sefer Amot Shel Tefillah 2:2 pg 5 writes that the measure of as far as a person can see is 266 or 266 2/3 amot based on Shach Y”D 244:8
  36. ↑ Mishna Brurah 102:9
  37. ↑ Brachot 27a, S”A 102
  38. ↑ Magan Avraham 102:6
  39. ↑ Sh”t Ginat Veradim 1:39
  40. ↑ S”A and Rama 102:3
  41. ↑ Mishna Brurah 102:13
  42. ↑ 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.)
  43. ↑ 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.]
  44. ↑
    • Gemara Brachot 34b quotes a Briatta which says that one must have kavana (proper intent) while praying Shemona Esreh and if one is unable to do so one should at least have kavana in the first Bracha (Magan Avraham). However, on Gemara Brachot 30b Rabbi Elazar makes a general statement that one needs to have kavana while saying Shemona Esreh and if one doesn’t then one repeats Shemona Esreh. To resolve the difficulty, Tosfot (Brachot 33b D”H Yechaven) explains that Rabbi Elazar was only speaking about the first Bracha of Shemona Esreh. This is also the ruling of the Rosh (Brachot 5:24), Rambam (Tefillah 10:1), and Smag (Asin 19, pg 101b). Tur and S”A 101:1 codify this as halacha.
  45. ↑ The Tur 101:1 writes that nowadays if one didn’t have kavana in the first Bracha of Shemona Esreh one shouldn’t have to return to the beginning because once one didn’t have kavana the first time there’s no guarantee that one is going to be successful the next time. This is the ruling of the Rama 101:1. The Birkei Yosef 101:2 explains that the S”A 101:1 intentionally omitted this idea of the Tur because he disagrees with it. However, the Birkei Yosef concludes that the minhag is to follow the Rama. So rules the Kaf HaChaim 101:4.
  46. ↑ The Smak (Siman 11 pg 9a) writes that if one is unable to have kavana for the entire Shemona Esreh one should have kavana at least for the first Bracha and the Bracha of Modim. The Bet Yosef 101:1 wonders as to the source of idea of the Smak. Nonetheless, this idea is brought in the poskim such as the Kaf HaChaim 101:3.
  47. ↑ The Tur 101:1 quotes the Raah (Rabbi Eliezer MeMitz) who says that if one can’t have kavana for the entire Shemona Esreh one should at least have kavana for the conclusion (Bracha Atta Hashem…) of each Bracha. This is brought by the Levush, Eliyah Rabba 101:2, S”A HaRav 101:1, and Kaf HaChaim 101:1.
  48. ↑
    • The Gemara Brachot 30b says that between two different prayers one should wait the time it takes to settle one’s mind in order to pray again properly.
    • Tosfot 30b quotes the Yerushalmi which says that this time is the same as it takes to walk 4 Amot. This is quoted by the Rabbenu Yonah (Brachot 20b-21a D”H Kama). Tur and S”A 105:1 rule like this Yerushalmi.
  49. ↑
    • Rashi (Brachot 30b D”H Kama) explains that the Gemara is discussing a case where one made a mistake and has to repeat Shemona Esreh or if one wants to say Mussaf right after Shacharit. Tosfot D”H Kama gives the same examples. The Rambam (Tefillah 10:15) implies that the same is true if a person has to say Tashlumin (a make up prayer) one has to wait between one Shemona Esreh and the next. (This implication is clearly explained in the Kesef Mishna 10:15 there.) The Tur 101:1 agrees.
    • The Mishna Brurah 101:1, 3 writes that whether one is saying Mussaf right after Shacharit, if one is doing Tashlumin, or if one made a mistake and needs to repeat Shemona Esreh one should wait before starting the next Shemona Esreh.
  50. ↑ Mishna Brurah 101:2, Kaf HaChaim 101:2
  51. ↑ Mishna Brurah 105:4 explains that one must wait this amount of time even if one plans on saying Shemona Esreh in the place where one finished taking three steps back. Otherwise, one would need to wait anyway before taking three steps forward even if one wasn’t saying another Shemona Esreh. This is also brought by the Kaf HaChaim 105:4.
  52. ↑ S”A 107:1
  53. ↑ 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.
  54. ↑ Sh”t Yabea Omer 2:8, 10:10
  55. ↑ Mishna Brurah 593:2
  56. ↑
    • The Gemara Brachot 30b quotes a Briatta which says that if one forgets to say Yaaleh VeYavo at Shacharit one doesn’t have to repeat Shemona Esreh because one could make it up at Mussaf.
    • Rashi (30b D”H BeTzibbur) explains that the Gemara is discussing an individual who forgot to say Yaaleh VeYavo in Shacharit and the reason he doesn’t have to repeat it is because he will hear Yaaleh VeYavo from the Shaliach Tzibbur in the Chazara. The Tur 126 asks on this explanation because seemingly it doesn’t fit back into the words of the Gemara.
    • Bahag (quoted by Rashi above) explains that the Gemara is discussing a Shaliach Tzibbur who forgot to say Yaaleh VeYavo in the Chazara of Shacharit and the reason he doesn’t have to repeat is because there would be an inconvenience to the congregation to make them hear another Chazara rather it’s enough that they will mention Rosh Chodesh in Mussaf. This explanation is brought in the Rif (Brachot 21a), Rabbenu Yonah (Brachot 21a D”H UbeTzibbur), Rosh (Brachot 4:23), and Rambam (Tefillah 10:12). This is the basis for the ruling of Tur and S”A 126:3.
    • The Bet Yosef 126:3 quotes a response of Rashi which says that the only case where one doesn’t repeat is if one finished the Chazara however, if one didn’t finish Chazara it’s not considered a bother to congregation to return to Yaaleh VeYavo. This is the ruling of S”A 126:3.
    • The Rosh (Brachot 4:23) explains that this leniency only applies to Shacharit because the congregation will say Mussaf immediately afterwards as opposed to forgetting in Mussaf where it’s not sufficient not to repeat and depend on mentioning Rosh Chodesh in Mincha because Mincha is not said immediately afterwards.
    • However, the Smag (quoted by Tur 126:3) says that it also applies to Mussaf; if the Shaliach Tzibbur didn’t mention Rosh Chodesh in the Chazara of Mussaf then he is not obligated to return because he can make it up in Mincha. However, the Tur argues strongly that this is not found in the Gemara. The Bet Yosef 126:3 quotes the Smag saying that this actually was one version of the text of the Gemara, nonetheless, the Bet Yosef concludes that we hold like the Tur because that is the text of the Rosh 4:23, Rif 21a, and Rambam 10:12. The S”A 126:3 rules like the Tur that there’s no leniency by Mussaf.
    • [Actually, our version of the Gemara says that the same is true of forgetting Yaaleh VeYavo in Mariv and Mussaf because one could make it up in Shacharit and Mincha, respectively. However, Tosfot 30b writes that the version which extends this idea to Mariv is incorrect because the later Gemara gives a different reason why one who forgets to say Yaaleh VeYavo at Mariv doesn’t have to repeat Shemona Esreh. Additionally, Hagot HaGra (ibid.) writes that the Rif and the other poskim don’t have the text which extends this idea beyond Shacharit.]
  57. ↑
    • For background see above footnote. The Smak (quoted by the Tur 126:3) writes that the leniency of the Gemara, that if the Shaliach Tzibbur forgets to mention Rosh Chodesh in Chazara of Shacharit on Rosh Chodesh he doesn’t have to repeat the Shemona Esreh applies equally to Shabbat and Yom Tov. [The Mishna Brurah 126:14 explains the case is that the Shaliach Tzibbur said a Chazara of a weekday Shacharit in place of Shabbat or Yom Tov.] The Tur agreed with the Smak. The Rama 126:3 rules like the Smak. The Mishna Brurah 126:15 writes that even though some argue the halacha follows the Rama.
    • However, the Smag (quoted by the Tur 126:3) and Bet Yosef 126:3 based on the language of the Gemara and Rambam disagree and say that the leniency of the Gemara is limited to Rosh Chodesh and doesn’t apply to Shabbat and Yom Tov. Nonetheless, Kaf HaChaim 126:19 writes that if the Shaliach Tzibbur finished the Chazara one may rely on the Rama because of delaying the congregation.
  58. ↑ Tur and S”A 126:1
  59. ↑ Tur and S”A 126:1
  60. ↑ S”A 94:4
  61. ↑ S”A 94:4-5
  62. ↑ S”A 94:4
  63. ↑ S”A 94:4
  64. ↑ S”A and Rama 94:6
  65. ↑ S”A 94:8
  66. ↑ S”A 94:9
  67. ↑ Gemara Brachot 29b like the ruling of Rav Huna like the version of Acherim, Tur and S”A 110:3, Halacha Brurah 110:7
  68. ↑ Gemara Brachot 30a, Tur and S”A 110:3, Halacha Brurah 110:7
  69. ↑ Gemara Brachot 30a, Tur and S”A 110:3, Halacha Brurah 110:7
  70. ↑ Gemara Brachot 30a, Tur and S”A 110:3, Halacha Brurah 110:8
  71. ↑ Mishna Brurah 110:15, Kaf HaChaim 110:12, Halacha Brurah 110:8
  72. ↑ Rama 110:3, Halacha Brurah 110:8
  73. ↑ Bet Yosef 110:3, Halacha Brurah 110:8
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