Barech Aleinu: Difference between revisions

# During the winter one must say VeTen Tal UMatar Lebracha in Birkat HaShanim (Brachenu / [[Barech]] Aleinu). For this halacha the beginning of the winter is considered in [[Israel]] from the seventh of Cheshvan <ref>Sh"t Yechave Daat 1:73, Tur and S"A 117:1. The logic is based on a Mishna in Masechet Taanit 10a which says that since people were coming to Yerushalayim for Aliya Laregel, we wanted to give two weeks after Sukkot for them to return home before praying for rain so that they don't get rained on during their travels.  </ref> and in the diaspora from the night of December 4th (and December 5th the year '''before''' a civil leap year, such as 2015). The end of the winter is [[Mincha]] of Erev [[Pesach]] and after that we stop saying VeTen Tal UMatar Lebracha in Birkat HaShanim. <Ref>S”A 117:1, Artscroll Siddur (Nachlat Shimon p.104) writes that we begin to say VeTen Tal on the night of December 4th except if that year precedes a leap year. Halacha Brurah 117:5 writes that in a leap year (on a Hebrew calendar, December and February would be in the same year) we begin saying VeTen Tal on the night of December 5th.

* S"A 117:1 writes that outside [[Israel]] we begin saying VeTen Tal on the night of the 60th day from the equinox. To account for the difference between the Julian calendar and our commonly used civil calendar (Gregorian calendar), we have to review a bit of history. In 1582 the Gregorian calendar was pushed forward 10 days and skips one day every century on the century, except for years divisible by 400. That is, in 1600, the Gregorian calendar was 10 days ahead of the Julian calendar. By 1700, the Gregorian calendar was 11 days ahead. Continuing in this way, we see that by 2000 the Gregorian calendar was 13 days ahead of the Julian calendar. Since 2000 is divisible by 400 there was no leap year and the Gregorian calendar remains 13 days ahead of the Julian calendar until 2100. For more information about this calculation see the Wikipedia page on [http://en.wikipedia.org/wiki/Gregorian_calendar#Difference_between_Gregorian_and_Julian_calendar_dates Gregorian calendar].  

# During the summer one should not add in the request for rain ([[Ten Tal UMatar LeBracha]]) and if one did then one must repeat [[Shemoneh Esrei]]. <ref> S"A 117:3 </ref>

* If one remembered after Shoma [[Tefillah]] before Retzeh one may say VeTen Tal UMatar Libracha right there. <ref> S"A 114:5 </ref>

* if one remembered after beginning Retzay prior to saying Yeheyu LeRatzon after Elokay Netsor one should return to Brach Alaynu. <ref>S"A 117:5, Mishna Brurah 117:18 </ref>  

* if one finished Yeheyu LeRatzon one should repeat [[Shemoneh Esrei]]. <ref> S"A 117:5, Mishna Brurah 117:18 </ref>

# 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. <ref> 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. Halacha Berura 114:14 disagrees and says that if one is unsure whether or not he said it during this period that is after 30 days, but 90 [[prayers]] haven't been recited, he should repeat the shemoneh esrei but to avoid any concern, should stipulate that if he is obligated to repeat then he is repeating but if not it should be considered a voluntary [[prayer]]. </ref>

# 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. <ref> 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 [[Shemoneh Esrei]] against the simple ruling of S"A. </ref>

# 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. <ref>Even though the Beiur 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 Beiur 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. </ref>