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Shmoneh Esrei: Difference between revisions
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# 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. <Ref> | # 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. <Ref> | ||
* 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. | * 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 | * Tosfot ([[Brachot]] 30a s.v. 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 | * Rabbenu Yonah ([[Brachot]] 20b s.v. 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. Kitzur S"A 18:6 concurs. The Mishna Brurah 94:3 explains the S”A to mean that one should face Israel and also picture oneself in the Bet HaMikdash in Yerushalyim in the place of the Kodesh Kodashim. </ref> | ||
# 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. <Ref>Gemara [[Brachot]] 30a, Tur and S”A 94:1 (see above footnote)</ref> | # 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. <Ref>Gemara [[Brachot]] 30a, Tur and S”A 94:1 (see above footnote)</ref> | ||
# 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. <Ref>Gemara [[Brachot]] 30a, Tur and S”A 94:1 (see above footnote)</ref> | # 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. <Ref>Gemara [[Brachot]] 30a, Tur and S”A 94:1 (see above footnote)</ref> | ||
# 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. Beiur Halacha 94:3 | # 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. Beiur Halacha 94:3 s.v. 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> | ||
# If one is on a donkey one should still turn one’s face in the direction of Israel. <Ref>Magan Avraham 94:2 in explanation of S”A 94:2. Mishna Brurah 94:8 agrees. </ref> | # If one is on a donkey one should still turn one’s face in the direction of Israel. <Ref>Magan Avraham 94:2 in explanation of S”A 94:2. Mishna Brurah 94:8 agrees. </ref> | ||
# 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. <Ref> | # 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. <Ref> | ||
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==Bowing in Shemonah Esrei== | ==Bowing in Shemonah Esrei== | ||
# There are four places in Shemonah Esrei where one is supposed to bow, which are at the beginning and the end of the Bracha of Avot, and at the beginning and the end of the Bracha of Hodah.<ref>Kitzur S"A 18:11</ref> | # There are four places in Shemonah Esrei where one is supposed to bow, which are at the beginning and the end of the Bracha of Avot, and at the beginning and the end of the Bracha of Hodah.<ref>Kitzur S"A 18:11</ref> | ||
# One has to bow until all the vertebrae of the spine protrude. <Ref>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 | # One has to bow until all the vertebrae of the spine protrude. <Ref>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 s.v. 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. </ref> | ||
# One shouldn’t just bow one’s body but not one’s head rather one should bow one’s head also (like a reed). <Ref>S”A 113:4, Kitzur S"A 18:11 </ref> | # One shouldn’t just bow one’s body but not one’s head rather one should bow one’s head also (like a reed). <Ref>S”A 113:4, Kitzur S"A 18:11 </ref> | ||
# 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. <Ref>Bet Yosef 113:5 quotes the Hagahot Ashurei, Tosfot, Smag, Smak, and Hagahot 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. Kitzur S"A 18:11 concurs. Mishna Brurah 113:11 points out that it looks like yuhara (arrogance) if you do. </ref> | # 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. <Ref>Bet Yosef 113:5 quotes the Hagahot Ashurei, Tosfot, Smag, Smak, and Hagahot 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. Kitzur S"A 18:11 concurs. Mishna Brurah 113:11 points out that it looks like yuhara (arrogance) if you do. </ref> | ||
# 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. <Ref>In Gemara [[Brachot]] 28b, Rabbi Chanina says that it’s sufficient to bow one’s head for the bowings in Shemonah Esrei. Rava limits this to someone who is in pain and would like to bow but is unable to (according to Rashi | # 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. <Ref>In Gemara [[Brachot]] 28b, Rabbi Chanina says that it’s sufficient to bow one’s head for the bowings in Shemonah Esrei. Rava limits this to someone who is in pain and would like to bow but is unable to (according to Rashi s.v. 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 113:5. Kitzur S"A 18:11 concurs.</ref> | ||
# When one bows 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. <Ref>Tur and Bet Yosef 113:5 quoting the Rav Hai Goan, codified in S”A 113:6. </ref> | # When one bows 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. <Ref>Tur and Bet Yosef 113:5 quoting the Rav Hai Goan, codified in S”A 113:6. </ref> | ||
==Walking in front of someone Davening== | ==Walking in front of someone Davening== | ||
# 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 | # 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 s.v. 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]]. Beiur 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> | ||
# 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). <Ref>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. </ref> | # 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). <Ref>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. </ref> | ||
# 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. <Ref>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. </ref> | # 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. <Ref>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. </ref> | ||
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# 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]]. <Ref> Halichot Shlomo 8:34 </ref> | # 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]]. <Ref> Halichot Shlomo 8:34 </ref> | ||
===Potential leniencies=== | ===Potential leniencies=== | ||
# Even if the one [[Davening]] has a [[talit]] over his face it’s still forbidden to pass in front of the one [[davening]]. <Ref> Beiur Halacha 102:4 | # Even if the one [[Davening]] has a [[talit]] over his face it’s still forbidden to pass in front of the one [[davening]]. <Ref> Beiur Halacha 102:4 s.v. 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> | ||
# 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. <Ref> Halichot Shlomo 8:33 </ref> | # 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. <Ref> Halichot Shlomo 8:33 </ref> | ||
# However, it’s forbidden to pass in front of someone [[Davening]] or take three steps back in order to say [[Tachanun]]. <Ref> Halichot Shlomo 8:33 </ref> | # However, it’s forbidden to pass in front of someone [[Davening]] or take three steps back in order to say [[Tachanun]]. <Ref> Halichot Shlomo 8:33 </ref> | ||
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# 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. <Ref> 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. | # 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. <Ref> 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. | *[[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 Beiur Halacha 114:1 | *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 Beiur Halacha 114:1 s.v. Asur like the Chazon Ish but rules like Rabbi Shlomo Zalman.) | ||
</ref> | </ref> | ||
# 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. <Ref> [[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 Shemonah Esrei. This is also the opinion of 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 Shemonah Esrei because the Tzorech [[Tefillah]] of others is like the Tzorech [[Tefillah]] of oneself, it seems that Rav Moshe would agree to Rabbi Shlomo Zalman.] </ref> | # 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. <Ref> [[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 Shemonah Esrei. This is also the opinion of 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 Shemonah Esrei because the Tzorech [[Tefillah]] of others is like the Tzorech [[Tefillah]] of oneself, it seems that Rav Moshe would agree to Rabbi Shlomo Zalman.] </ref> | ||
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==Concentration during Shemonah Esrei== | ==Concentration during Shemonah Esrei== | ||
# One should have kavana (proper concentration) when praying Shemonah Esrei. If one is unable to have kavana for all of Shemonah Esrei 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 Shemonah Esrei. <ref> | # One should have kavana (proper concentration) when praying Shemonah Esrei. If one is unable to have kavana for all of Shemonah Esrei 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 Shemonah Esrei. <ref> | ||
* Gemara [[Brachot]] 34b quotes a Briatta which says that one must have kavana (proper intent) while praying Shemonah Esrei 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 Shemonah Esrei and if one doesn’t then one repeats Shemonah Esrei. To resolve the difficulty, Tosfot ([[Brachot]] 33b | * Gemara [[Brachot]] 34b quotes a Briatta which says that one must have kavana (proper intent) while praying Shemonah Esrei 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 Shemonah Esrei and if one doesn’t then one repeats Shemonah Esrei. To resolve the difficulty, Tosfot ([[Brachot]] 33b s.v. Yechaven) explains that Rabbi Elazar was only speaking about the first Bracha of Shemonah Esrei. 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. </ref> | ||
However, nowadays if one did not have kavana one should not return to the beginning of Shemonah Esrei. <ref>The Tur 101:1 writes that nowadays if one didn’t have kavana in the first Bracha of Shemonah Esrei 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. </ref> | However, nowadays if one did not have kavana one should not return to the beginning of Shemonah Esrei. <ref>The Tur 101:1 writes that nowadays if one didn’t have kavana in the first Bracha of Shemonah Esrei 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. </ref> | ||
# Some say that if one can’t have kavana for the entire Shemonah Esrei one should at least have kavana for the first Bracha and Bracha of Modim. <Ref> The Smak (Siman 11 pg 9a) writes that if one is unable to have kavana for the entire Shemonah Esrei 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. </ref> | # Some say that if one can’t have kavana for the entire Shemonah Esrei one should at least have kavana for the first Bracha and Bracha of Modim. <Ref> The Smak (Siman 11 pg 9a) writes that if one is unable to have kavana for the entire Shemonah Esrei 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. </ref> | ||
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# If one is going to pray two Shemonah Esrei’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]]. <Ref> | # If one is going to pray two Shemonah Esrei’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]]. <Ref> | ||
* 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. | * 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 | * 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 s.v. Kama). Tur and S”A 105:1 rule like this Yerushalmi. </ref> | ||
# One must wait between Shemonah Esrei’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 Shemonah Esrei. <ref> | # One must wait between Shemonah Esrei’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 Shemonah Esrei. <ref> | ||
* Rashi ([[Brachot]] 30b | * Rashi ([[Brachot]] 30b s.v. Kama) explains that the Gemara is discussing a case where one made a mistake and has to repeat Shemonah Esrei or if one wants to say [[Mussaf]] right after [[Shacharit]]. Tosfot s.v. 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 Shemonah Esrei 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 Shemonah Esrei one should wait before starting the next Shemonah Esrei. </ref> | * 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 Shemonah Esrei one should wait before starting the next Shemonah Esrei. </ref> | ||
# This time begins after one says Oseh Shalom and after one has taken one’s three steps back. <Ref> Mishna Brurah 101:2, Kaf HaChaim 101:2 </ref> | # This time begins after one says Oseh Shalom and after one has taken one’s three steps back. <Ref> Mishna Brurah 101:2, Kaf HaChaim 101:2 </ref> | ||
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==If there is a doubt whether one prayed== | ==If there is a doubt whether one prayed== | ||
# If one is unsure if one said Shemonah Esrei yet, one should pray again with a stipulation of Nedavah, and one doesn’t need to add any new idea in the Shemonah Esrei. <Ref> S”A 107:1 </ref> 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]]. <Ref> [[Brachot]] 21a | # If one is unsure if one said Shemonah Esrei yet, one should pray again with a stipulation of Nedavah, and one doesn’t need to add any new idea in the Shemonah Esrei. <Ref> S”A 107:1 </ref> 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]]. <Ref> [[Brachot]] 21a s.v. 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. </ref> | ||
# According to Sephardim all the [[brachot]] of Shemonah Esrei 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. <Ref>Sh”t Yabia Omer 2:8, 10:10 </ref> However, according to Ashkenazim one should say any of the [[Brachot]] one knows or one can. <Ref>Mishna Brurah 593:2 </ref> | # According to Sephardim all the [[brachot]] of Shemonah Esrei 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. <Ref>Sh”t Yabia Omer 2:8, 10:10 </ref> However, according to Ashkenazim one should say any of the [[Brachot]] one knows or one can. <Ref>Mishna Brurah 593:2 </ref> | ||
===If one lost one's place=== | ===If one lost one's place=== | ||
