Barech Aleinu: Difference between revisions
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==During the summer== | ==During the summer== | ||
# During the summer one should not add in the request for rain ([[Ten Tal UMatar LeBracha]]) and if one did then one must repeat [[Shmoneh Esrei]]. <ref> Shulchan Aruch 117:3 </ref> | # During the summer one should not add in the request for rain ([[Ten Tal UMatar LeBracha]]) and if one did then one must repeat [[Shmoneh Esrei]].<ref> Shulchan Aruch 117:3 </ref> | ||
# Outside [[Israel]] one isn't supposed to begin requesting rain until December 4th but if one did add it between the 7th of Chesvan and December 4th one should repeat [[Shmoneh Esrei]] with a stipulation that it should be a voluntary [[prayer]]. <ref>Mishna Brurah 117:13 </ref> | # Outside [[Israel]] one isn't supposed to begin requesting rain until December 4th but if one did add it between the 7th of Chesvan and December 4th one should repeat [[Shmoneh Esrei]] with a stipulation that it should be a voluntary [[prayer]].<ref>Mishna Brurah 117:13 </ref> | ||
==If one made a mistake during the winter== | ==If one made a mistake during the winter== | ||
# If one forgot to say VeTen Tal UMatar in [[Barech]] Alenu, | # 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. <ref> Mishna brurah 117:15 </ref> | * 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.<ref> Mishna brurah 117:15 </ref> | ||
* if one remembers after saying Hashem's name in [[Barech]] Alenu, one should finish the bracha Mivarech HaShanim and not conclude with Lamdeni Chukecha. <ref> Sh"t Teshuvot VeHanhagot 2:58, Ashel Avraham 117 s.v. Achar, Piskei Teshuvot 117:4 </ref> | * if one remembers after saying Hashem's name in [[Barech]] Alenu, one should finish the bracha Mivarech HaShanim and not conclude with Lamdeni Chukecha.<ref> Sh"t Teshuvot VeHanhagot 2:58, Ashel Avraham 117 s.v. Achar, Piskei Teshuvot 117:4 </ref> | ||
* 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. <ref> 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, Sh"t Or Letzion 2:7:32 writes that if one is likely to forget to say in Shema Kolenu, one should say Veten Tal right after Mevarech HaShanim. Orach Neeman 117:11, Sh"t Teshuvot VeHanhangot 2:58, and Piskei Teshuvot 117:6 agree. | * 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.<ref> 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, Sh"t Or Letzion 2:7:32 writes that if one is likely to forget to say in Shema Kolenu, one should say Veten Tal right after Mevarech HaShanim. Orach Neeman 117:11, Sh"t Teshuvot VeHanhangot 2:58, and Piskei Teshuvot 117:6 agree. | ||
* S”A 117:1 writes that during the winter we pray for rain by inserting the words “VeTen Tal UMatar Livracha” in Birkat HaShanim. If one forgot to say “VeTen Tal UMatar Livracha” and remembers after concluding the bracha of Mivarech HaShanim before beginning the next bracha, the Ravyah (cited by Rosh Tanit 1:1) writes that one should insert the words “VeTen Tal UMatar Levracha” right there. He reasons that this is similar to inserting the bracha of Mekadesh HaShabbat in [[Birkat HaMazon]] if one forgot Retseh and remembers right after Boneh Yerushalayim. In both cases, one makes up for a missed insertion immediately after the bracha in which it should have been said. On the other hand, the Rabbenu Yonah (cited by the Rosh [[Brachot]] 4:17) infers from the gemara that immediately upon finishing a bracha without the correct insertion one must return to the beginning of the mistaken bracha. | * S”A 117:1 writes that during the winter we pray for rain by inserting the words “VeTen Tal UMatar Livracha” in Birkat HaShanim. If one forgot to say “VeTen Tal UMatar Livracha” and remembers after concluding the bracha of Mivarech HaShanim before beginning the next bracha, the Ravyah (cited by Rosh Tanit 1:1) writes that one should insert the words “VeTen Tal UMatar Levracha” right there. He reasons that this is similar to inserting the bracha of Mekadesh HaShabbat in [[Birkat HaMazon]] if one forgot Retseh and remembers right after Boneh Yerushalayim. In both cases, one makes up for a missed insertion immediately after the bracha in which it should have been said. On the other hand, the Rabbenu Yonah (cited by the Rosh [[Brachot]] 4:17) infers from the gemara that immediately upon finishing a bracha without the correct insertion one must return to the beginning of the mistaken bracha. | ||
* The Tur and Shulchan Aruch 114:6 and a number of achronim (Bach s.v. Katav HaAvi Ezri, Magen Avraham 114:8) hold like the Ravyah. The Beiur Halacha 114 s.v. Bli Chatimah, however, finds difficulty with the Ravyah and cites some rishonim and achronim who hold like the Rabbenu Yonah. These rishonim and achronim include the Rabbenu Yehuda HaChasid, Hagahot HaSmak, Maharshal (cited by Bach), Gra, and Kitzur Shulchan Aruch. In our case, the Beiur Halacha rules that one should avoid this question altogether by waiting until Shomea [[Tefillah]] to insert “VeTen Tal UMatar Levracha”. The Or Letzion 2:7:32 mitigates this by saying that if one is afraid of forgetting to insert it in Shomea [[Tefillah]] one may insert those words before starting the next bracha. The Yalkut Yosef 117:6, however, simply rules in accordance with Shulchan Aruch that one should insert "VeTen Tal UMatar Livracha" before beginning the next bracha.</ref> | * The Tur and Shulchan Aruch 114:6 and a number of achronim (Bach s.v. Katav HaAvi Ezri, Magen Avraham 114:8) hold like the Ravyah. The Beiur Halacha 114 s.v. Bli Chatimah, however, finds difficulty with the Ravyah and cites some rishonim and achronim who hold like the Rabbenu Yonah. These rishonim and achronim include the Rabbenu Yehuda HaChasid, Hagahot HaSmak, Maharshal (cited by Bach), Gra, and Kitzur Shulchan Aruch. In our case, the Beiur Halacha rules that one should avoid this question altogether by waiting until Shomea [[Tefillah]] to insert “VeTen Tal UMatar Levracha”. The Or Letzion 2:7:32 mitigates this by saying that if one is afraid of forgetting to insert it in Shomea [[Tefillah]] one may insert those words before starting the next bracha. The Yalkut Yosef 117:6, however, simply rules in accordance with Shulchan Aruch that one should insert "VeTen Tal UMatar Livracha" before beginning the next bracha.</ref> | ||
* if one remembers during Shema Kolenu, one should say it before the words Ki Atta Shomea <ref> Mishna Brurah 117:16, Piskei Teshuvot 117:6 </ref> | * if one remembers during Shema Kolenu, one should say it before the words Ki Atta Shomea <ref> Mishna Brurah 117:16, Piskei Teshuvot 117:6 </ref> | ||
* 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. <ref> Mishna Brurah 117:19, 114:32, Piskei Teshuvot 117:6 </ref> | * 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.<ref> Mishna Brurah 117:19, 114:32, Piskei Teshuvot 117:6 </ref> | ||
* If one remembered after Shoma [[Tefillah]] before Retzeh one may say VeTen Tal UMatar Libracha right there. <ref> Shulchan Aruch 114:5 </ref> | * If one remembered after Shoma [[Tefillah]] before Retzeh one may say VeTen Tal UMatar Libracha right there.<ref> Shulchan Aruch 114:5 </ref> | ||
* if one remembered after beginning Retzay prior to saying Yeheyu LeRatzon after Elokay Netsor one should return to Brach Alaynu. <ref>Shulchan Aruch 117:5, Mishna Brurah 117:18 </ref> | * if one remembered after beginning Retzay prior to saying Yeheyu LeRatzon after Elokay Netsor one should return to Brach Alaynu.<ref>Shulchan Aruch 117:5, Mishna Brurah 117:18 </ref> | ||
* if one finished Yeheyu LeRatzon one should repeat [[Shmoneh Esrei]]. <ref> Shulchan Aruch 117:5, Mishna Brurah 117:18 </ref> | * if one finished Yeheyu LeRatzon one should repeat [[Shmoneh Esrei]].<ref> Shulchan Aruch 117:5, Mishna Brurah 117:18 </ref> | ||
===Unsure if one forgot Ten Tal=== | ===Unsure if one forgot Ten Tal=== | ||
# 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> Shulchan Aruch 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 Brurah 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 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> Shulchan Aruch 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 Brurah 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> Shulchan Aruch 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 [[Shmoneh Esrei]] against the simple ruling of Shulchan Aruch. </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> Shulchan Aruch 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 [[Shmoneh Esrei]] against the simple ruling of Shulchan Aruch. </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 Shulchan Aruch here and hold that one always needs 30 days, the Beiur Halacha concludes that almost all achronim hold like Shulchan Aruch. 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 Shulchan Aruch to rely on. </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 Shulchan Aruch here and hold that one always needs 30 days, the Beiur Halacha concludes that almost all achronim hold like Shulchan Aruch. 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 Shulchan Aruch to rely on. </ref> | ||
# If one is sure that one had in mind to say the addition or change to [[Shmoneh Esrei]] before starting [[Shmoneh Esrei]] and also during [[Shmoneh Esrei]], and then after one completed [[Shmoneh Esrei]] one is uncertain whether one said it, one shouldn't repeat [[Shmoneh Esrei]]. However, if one became uncertain during [[Shmoneh Esrei]], one should assume one didn't say it and return. <ref> Mishna Brurah 114:38, Piskei Teshuvot 114:14 </ref> | # If one is sure that one had in mind to say the addition or change to [[Shmoneh Esrei]] before starting [[Shmoneh Esrei]] and also during [[Shmoneh Esrei]], and then after one completed [[Shmoneh Esrei]] one is uncertain whether one said it, one shouldn't repeat [[Shmoneh Esrei]]. However, if one became uncertain during [[Shmoneh Esrei]], one should assume one didn't say it and return.<ref> Mishna Brurah 114:38, Piskei Teshuvot 114:14 </ref> | ||
# If one is sure that one had in mind to say the addition or change to [[Shmoneh Esrei]] before starting [[Shmoneh Esrei]] but isn't certain that one remembered during [[Shmoneh Esrei]], if after completing [[Shmoneh Esrei]] (or before) one becomes uncertain, one must repeat. However, if one only becomes uncertain a while after [[Shmoneh Esrei]] (after starting other [[prayers]]), one doesn't have to repeat. <ref> Mishna Brurah 114:38, Piskei Teshuvot 114:14 </ref> | # If one is sure that one had in mind to say the addition or change to [[Shmoneh Esrei]] before starting [[Shmoneh Esrei]] but isn't certain that one remembered during [[Shmoneh Esrei]], if after completing [[Shmoneh Esrei]] (or before) one becomes uncertain, one must repeat. However, if one only becomes uncertain a while after [[Shmoneh Esrei]] (after starting other [[prayers]]), one doesn't have to repeat.<ref> Mishna Brurah 114:38, Piskei Teshuvot 114:14 </ref> | ||
# However, if a person knows that he losses his thoughts in [[Shmoneh Esrei]] 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. <ref> 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. </ref> | # However, if a person knows that he losses his thoughts in [[Shmoneh Esrei]] 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.<ref> 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. </ref> | ||
==If one made a mistake during the summer== | ==If one made a mistake during the summer== | ||
# In the summer if one mistakenly said VeTen Tal UMatar Lebracha and one remembered before | # In the summer if one mistakenly said VeTen Tal UMatar Lebracha and one remembered before finishing his shemoneh esrei, he should go back to the beginning of Birkat HaShanim and start over from there. If one finished [[Shmoneh Esrei]] then one must repeat [[Shmoneh Esrei]].<ref>S”A 117:3, 5 </ref> | ||
==Someone visiting Israel== | ==Someone visiting Israel== | ||
# A person who lives outside Israel who is visiting [[Israel]] after the 7th of Cheshvan before December 4th, according to Sephardim, he should say [[Barech]] Aleinu (not Barchenu) while he is in [[Israel]]. However, according to Ashkenazim, many opinions hold that if one will be in [[Israel]] during that entire period (from the 7th of Cheshvan until December 4th) one should say Ten Tal in Birkat HaShanim, however, if one would not be there for that amount of time one should say it in Shomea [[Tefillah]]. <ref> 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 117:5 brings both opinions and doesn’t rule on this issue but implies that he sides with the Pri Megadim. | # A person who lives outside Israel who is visiting [[Israel]] after the 7th of Cheshvan before December 4th, according to Sephardim, he should say [[Barech]] Aleinu (not Barchenu) while he is in [[Israel]]. However, according to Ashkenazim, many opinions hold that if one will be in [[Israel]] during that entire period (from the 7th of Cheshvan until December 4th) one should say Ten Tal in Birkat HaShanim, however, if one would not be there for that amount of time one should say it in Shomea [[Tefillah]].<ref> 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 117:5 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, and 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]. | * 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, and 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, and Shegiyot Mi Yavin 13:40 in name of Rav Elyashiv. | * 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, and Shegiyot Mi Yavin 13:40 in name of Rav Elyashiv. | ||
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==Sources== | ==Sources== | ||
<references/> | <references/> | ||
{{Prayers}} | |||
[[Category:Prayer]] | [[Category:Prayer]] | ||
