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Shmoneh Esrei: Difference between revisions
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* 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 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. | * 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 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 | * 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 Shulchan Aruch 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> | ||
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# If one is praying at the Kotel, he should face forward and not a little bit to the left, because the exact location of the Kodesh Kodashim isn't known. <ref> Limikdashech Tuv page 241. Sh"t Teshuvot Vihanhagot 3:39. </ref> | # If one is praying at the Kotel, he should face forward and not a little bit to the left, because the exact location of the Kodesh Kodashim isn't known. <ref> Limikdashech Tuv page 241. Sh"t Teshuvot Vihanhagot 3:39. </ref> | ||
==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 | # 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 Shulchan Aruch 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 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 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 | # 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 Shulchan Aruch 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 | # 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 Shulchan Aruch 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 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 | # 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 Shulchan Aruch 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> | ||
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==Sitting in front of someone Davening== | ==Sitting in front of someone Davening== | ||
# Chazal learn from Chanah who was praying in the Bet HaMikdash and the pasuk says that there was no one sitting where she stood. <ref> Gemara [[Brachot]] 32a from Shmuel 1 chapter 1</ref>. Some explain that the reason for the prohibition is that it's not proper that it should appear that someone is [[davening]] and accepting Hashem's kingship and the one sitting refuses to do so. <ref> Tur 102, Trumat HaDeshen 3 </ref> Some explain that the prohibition is because the Shechina dwells in that area where a person davens and it's inappropriate to sit. <ref> | # Chazal learn from Chanah who was praying in the Bet HaMikdash and the pasuk says that there was no one sitting where she stood. <ref> Gemara [[Brachot]] 32a from Shmuel 1 chapter 1</ref>. Some explain that the reason for the prohibition is that it's not proper that it should appear that someone is [[davening]] and accepting Hashem's kingship and the one sitting refuses to do so. <ref> Tur 102, Trumat HaDeshen 3 </ref> Some explain that the prohibition is because the Shechina dwells in that area where a person davens and it's inappropriate to sit. <ref> Shulchan Aruch HaRav 102:1, Sefer Arba [[Amot]] Shel [[Tefillah]] pg 1 suggests that this is based on Shibolei HaLeket ([[Brachot]] 25) in name of Rav Hai Goan. </ref> | ||
# It's forbidden to sit within 4 [[amot]] of someone [[davening]] <ref> [[Brachot]] 31b, | # It's forbidden to sit within 4 [[amot]] of someone [[davening]] <ref> [[Brachot]] 31b, Shulchan Aruch 102:1 </ref> including behind the one [[davening]]. <ref> Rama 102:1 and Mishna Brurah 102:4 rule that even behind the one [[davening]] is forbidden to sit. </ref> Some say that one shouldn’t sit in front of someone up to as far as he can see (which is assumed to be up to 266 [[amot]]) <ref>S”A 102:1, Sefer [[Amot]] Shel [[Tefillah]] 2:2 pg 5 writes that the measure of as far as a person can see is 266 or 266 2/3 [[amot]] based on Shach Y”D 244:8 </ref>, however, this opinion isn’t totally accepted but the achronim hold that it’s proper to follow this opinion. <Ref>Mishna Brurah 102:9 </ref> | ||
# It's forbidden to lean on a Shtender within 4 [[amot]] of someone [[davening]]. However, if one is only leaning a little and if the Shtender was removed one wouldn't fall, one may be lenient in cases of need. <ref> Mishna Brurah 102:1 </ref> | # It's forbidden to lean on a Shtender within 4 [[amot]] of someone [[davening]]. However, if one is only leaning a little and if the Shtender was removed one wouldn't fall, one may be lenient in cases of need. <ref> Mishna Brurah 102:1 </ref> | ||
# One shouldn't sit (within 4 [[amot]]) even to learn unless, it's behind the one [[davening]] and there's a need. <ref> Mishna Brurah 102:6 </ref> | # One shouldn't sit (within 4 [[amot]]) even to learn unless, it's behind the one [[davening]] and there's a need. <ref> Mishna Brurah 102:6 </ref> | ||
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</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> | ||
# When one is saying Shemoneh Esrei one shouldn't interrupt to answer [[Kaddish]], [[Kedusha]], or [[Barchu]], rather one should silently listen to the Shaliach Tzibbur.<ref>Kitzur | # When one is saying Shemoneh Esrei one shouldn't interrupt to answer [[Kaddish]], [[Kedusha]], or [[Barchu]], rather one should silently listen to the Shaliach Tzibbur.<ref>Kitzur Shulchan Aruch 18:14</ref> However, one who is reciting Elokai Netzor in his Shemoneh Esrei should answer to the first 5 Amens of [[Kaddish]]. <ref> Kitzur Shulchan Aruch of Rav Rephael Baruch Toledano, Volume 1, Page 107 </ref> | ||
==Concentration during Shemonah Esrei== | ==Concentration during Shemonah Esrei== | ||
