Shmoneh Esrei: Difference between revisions

# 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. <ref>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. </ref>

# It’s forbidden to walk in front of someone praying within 4 [[Amot]]. <Ref> Gemara [[Brachot]] 27a writes that Rav didn’t move after praying Shemonah Esrei because Rabbi Yirmeyah was praying behind him. Then Rabbi Yehoshua Ben Levi concludes that it’s forbidden to walk in front of someone praying Shemonah Esrei. 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. </ref> however, on the sides and in back of them it’s permissible. <Ref>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]]. </ref> Some explain the reason is that walking in front of him prevents his Kavana <ref>Magan Avraham 102:6 </ref> Some explain that the area where a person davens has the shechina and it’s improper to interrupt the one [[Davening]] from the Shechina. <Ref> Sh”t Ginat Veradim 1:39 </ref>

# Even if the one [[Davening]] has a [[talit]] over his face it’s still forbidden to pass in front of the one [[davening]]. <Ref> 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 Teshuvot Vihanhagot 1:75 says some would allow it in this situation.  </ref>

*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.)

* Yalkut Yosef ([[Tefillah]] vol 1, p. 540, 107:3) writes that if a person began to dose off or for any other reason lost his place in Shemona Esrei, he should return to the Bracha after the last one he surely said. He bases this ruling off the Yerushalmi ([[Brachot]] 2:4) that compares the case of a person who made a mistake in [[Shemonei Esrei]] and doesn't remember where the mistake was to a person who made a mistake in [[Shema]] and doesn't remember where he made the mistake, in which case, he hast to return to the place he is in doubt about. Yalkut Yosef explains that we don't apply the general rule of Safek [[Brachot]] Lehakel here because every bracha is necessary to fulfill Shemoneh Esrei and one shouldn't put oneself into a doubt of the upcoming [[brachot]] being [[brachot]] levatala. Another reason that Safek [[Brachot]] Lehakel may not apply to Shemoneh Esrei is because the Gemara [[Brachot]] says "if only it was possible a person should pray all day". The Chesed LeAlafim 107:1, Ben Ish Chai (Mishpatim #20), Sh"t Or Li (Siman 30), and Sh"t Mein Ganim 17:42 agree. [See the Chesed LeAlafim and Ben Ish Chai who say that if one is unsure where one is in the first three [[brachot]] one should return to the beginning of Shemonah Esrei. However, they seem to be referring to the case where a person is not sure which of the first [[brachot]] they are up to.] See also [http://www.hebrewbooks.org/pdfpager.aspx?req=46127&st=&pgnum=293&hilite= Nezer HaTorah] (Av 5770, p. 293) which suggests that although there were those who disagreed with the above ruling based on their reading of the Yerushalmi, those poskim had a mistaken girsa in the Yerushalmi. The Biur Halacha 188 s.v. Lechzor quotes a similar idea in regards to [[Birkat HaMazon]].

#If one forgot to say "Hashem Sefatai Tiftach..." and began the first Beracha of the shemoneh esrei he is yotze and need not go back. <ref> Mishnah Berurah 111:1, see Biur Halacha "Chozer V'omer" </ref>