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Shmoneh Esrei: Difference between revisions
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==Interruptions== | ==Interruptions== | ||
# 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. | *[[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. This is also the opinion of 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 s.v. Asur like the Chazon Ish but rules like Rabbi Shlomo Zalman.) | *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.) | ||
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# 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 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> | * 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. | 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. This is also the opinion of 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> | ||
# Some say that if one can’t have kavana for the entire Shemonah Esrei one should at least have kavana for the conclusion (Bracha Atta Hashem…) of each Bracha. <ref> The Tur 101:1 quotes the Raah (Rabbi Eliezer MeMitz) who says that if one can’t have kavana for the entire Shemonah Esrei one should at least have kavana for the conclusion (Bracha Atta Hashem…) of each Bracha. This is brought by the Levush, Eliyah Rabba 101:2, S”A HaRav 101:1, and Kaf HaChaim 101:1. </ref> | # Some say that if one can’t have kavana for the entire Shemonah Esrei one should at least have kavana for the conclusion (Bracha Atta Hashem…) of each Bracha. <ref> The Tur 101:1 quotes the Raah (Rabbi Eliezer MeMitz) who says that if one can’t have kavana for the entire Shemonah Esrei one should at least have kavana for the conclusion (Bracha Atta Hashem…) of each Bracha. This is brought by the Levush, Eliyah Rabba 101:2, S”A HaRav 101:1, and Kaf HaChaim 101:1. </ref> | ||
