Shmoneh Esrei

From Halachipedia

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]

Bowing in Shemona Esreh

  1. One has to bow until all the vertebrae of the spine protrude. [5]
  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). [6]
  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. [7]
  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. [8]
  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. [9]

Walking in front of someone Davening

  1. It’s forbidden to walk in front of someone Davening within their 4 amot, however on the sides and in back of them it’s permissible. [10] There’s a dispute regarding the area in between the front and the side and so one shouldn’t be lenient except in cases of great need or for an actual mitzvah. [11]

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. [12] 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). [13]
  2. Similarly, it’s forbidden to take the three steps before Shemona Esreh in front of someone Davening. [14]
  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. [15]

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. [16]
  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. [17]
  3. However, it’s forbidden to pass in front of someone Davening or take three steps back in order to say Tachanun. [18]

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. [19]
  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. [20]

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. [21] 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). [22] 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. [23]
  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. [24]

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) [25], however, this opinion isn’t totally accepted but the achronim hold that it’s proper to follow this opinion. [26]
  2. It’s forbidden to walk in front of someone who is Davening. [27] Some explain the reason is that walking in front of him prevents his Kavana [28] Some explain that the area where a person davens has the shechina and it’s improper to interrupt the one Davening from the Shechina. [29]
  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. [30] 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. [31]


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. [32]
  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. [33]


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. [34] 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. [35]
  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. [36] However, according to Ashkenazim one should say any of the Brachot one knows or one can. [37]


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. ↑ 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.
  6. ↑ S”A 113:4
  7. ↑ 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.
  8. ↑ 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.
  9. ↑ Tur and Bet Yosef 113:5 quoting the Rav Hai Goan, codified in S”A 113:5.
  10. ↑ S”A 102:4
  11. ↑ Mishna Brurah 102:16 quotes a dispute between the Magan Avraham who’s strict and the Eliyah Rabba who’s lenient regarding the area between the sides and the front.
  12. ↑ 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.]
  13. ↑ 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.
  14. ↑ Halichot Shlomo 8:33
  15. ↑ Halichot Shlomo 8:34
  16. ↑ Biur Halacha 102:4 D”H Asur
  17. ↑ Halichot Shlomo 8:33
  18. ↑ Halichot Shlomo 8:33
  19. ↑ 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.
  20. ↑ Halichot Shlomo 8:33 in the note based on Mishna Brurah 102:2
  21. ↑ 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.
  22. ↑ 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).
  23. ↑ Sh”t Betzel Chachma 30,31, quoted in Piskei Teshuvot 102:3(5)
  24. ↑ 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)]
  25. ↑ 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
  26. ↑ Mishna Brurah 102:9
  27. ↑ Brachot 27a, S”A 102
  28. ↑ Magan Avraham 102:6
  29. ↑ Sh”t Ginat Veradim 1:39
  30. ↑ S”A and Rama 102:3
  31. ↑ Mishna Brurah 102:13
  32. ↑ 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.)
  33. ↑ 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.]
  34. ↑ S”A 107:1
  35. ↑ 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.
  36. ↑ Sh”t Yabea Omer 2:8, 10:10
  37. ↑ Mishna Brurah 593:2
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