3,231
edits
Shmoneh Esrei: Difference between revisions
From Halachipedia
m
Text replacement - "Magan" to "Magen"
m (Text replacement - "S"A" to "Shulchan Aruch") |
m (Text replacement - "Magan" to "Magen") |
||
| Line 16: | Line 16: | ||
# 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 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 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> | # If one is on a donkey one should still turn one’s face in the direction of [[Israel]]. <Ref>Magen 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> | ||
* The Mahari Avuhav (commentary on the Tur, Siman 94) writes that it’s a wonderment why our minhag is to pray towards the north or south if we should pray to the east in order to face [[Israel]] (considering that the Mahari Avuhav lived in Europe). The Mahari Avuhav concludes that it’s sufficient to have one’s body face north or south and one’s face in the direction of [[Israel]]. | * The Mahari Avuhav (commentary on the Tur, Siman 94) writes that it’s a wonderment why our minhag is to pray towards the north or south if we should pray to the east in order to face [[Israel]] (considering that the Mahari Avuhav lived in Europe). The Mahari Avuhav concludes that it’s sufficient to have one’s body face north or south and one’s face in the direction of [[Israel]]. | ||
| Line 23: | Line 23: | ||
* However, the Taz 94:3 argues that it’s preferable to follow Rashi and have one’s body in the direction of [[Israel]] and just turn one’s face north or south so that one doesn’t appear to separate from the congregation. Mishna Brurah 94:12 holds like the Taz. | * However, the Taz 94:3 argues that it’s preferable to follow Rashi and have one’s body in the direction of [[Israel]] and just turn one’s face north or south so that one doesn’t appear to separate from the congregation. Mishna Brurah 94:12 holds like the Taz. | ||
* Yet, the Perisha 94:4 adds support to the Mahari Avuhav saying that פסוק implies that everything depends on the way one’s eyes and heart faces. Halacha Brurah 94:4 rules like the Perisha. | * Yet, the Perisha 94:4 adds support to the Mahari Avuhav saying that פסוק implies that everything depends on the way one’s eyes and heart faces. Halacha Brurah 94:4 rules like the Perisha. | ||
* The | * The Magen Avraham 94:2 explains that this dispute is relevant in the case of where the minhag a certain place is to pray in a certain direction. | ||
* The Mishna Brurah 94:8, 12 explains that this dispute is also relevant in the case where one wants to pray to the south or north in order to receive blessing. The Rama 94:2 says that if one wants to pray south or north for blessing one just turn one’s face towards [[Israel]]. However, Mishna Brurah 94:12 writes that the minhag is to follow the Taz and turn one’s body north or south but not one’s face. </ref> | * The Mishna Brurah 94:8, 12 explains that this dispute is also relevant in the case where one wants to pray to the south or north in order to receive blessing. The Rama 94:2 says that if one wants to pray south or north for blessing one just turn one’s face towards [[Israel]]. However, Mishna Brurah 94:12 writes that the minhag is to follow the Taz and turn one’s body north or south but not one’s face. </ref> | ||
# The congregation should set up the Heichal (in which the Sefer Torah is kept) in the direction of [[Israel]] (which in America is East). Even if the Heichal in another direction, nonetheless, the congregation should still pray in the direction of [[Israel]]. <Ref>Mishna Brurah 94:9, Halacha Brurah 94:2 </ref> | # The congregation should set up the Heichal (in which the Sefer Torah is kept) in the direction of [[Israel]] (which in America is East). Even if the Heichal in another direction, nonetheless, the congregation should still pray in the direction of [[Israel]]. <Ref>Mishna Brurah 94:9, Halacha Brurah 94:2 </ref> | ||
| Line 36: | Line 36: | ||
==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 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> | # 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>Magen 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 | # 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 Magen 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 Magen 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 | # 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 Magen Avraham and Eliyah Rabba and in cases of great need one may be lenient. </ref> | ||
===Taking three steps back=== | ===Taking three steps back=== | ||
# If one finished one’s Shemonah Esrei and the one behind him isn’t finished, it’s forbidden to take three steps back, even if the one behind started Shemonah Esrei after him. <Ref> S”A 102:5, Mishna Brurah 102:21 adds that even if the one behind him started after him and is now extending his [[prayers]], it’s forbidden to take three steps back. Shulchan Aruch HaMukutzer Einei Yitzchak (pg 130) writes that some are of the minhag to be lenient not to look back after one finished [[davening]] to see if one is [[Davening]] behind him. He adds that even though this goes against S”A still the minhag has what to rely on. [It seems this isn’t a source to rely on as it contradicts S”A, however one can judge others favorable who aren’t careful about this halacha.] </ref> In cases of great need, for a mitzvah, or if the one who’s waiting is greatly pained by waiting a long time it’s permissible to take three steps back in a diagonal (not to walk directly in front of the one [[Davening]] behind him). <Ref> Mishna Brurah 102:18 writes that according to Eliyah Rabba who permits walking in the front sides of someone [[Davening]], one may take three steps back into that area. Accordingly, Arba [[Amot]] Shel [[Tefillah]] (pg 50) rules that in cases of great need or a mitzvah one may take three steps in a diagonal. Similarly, Sh”t Teshuvot VeHanhagot is lenient if the one waiting is greatly paining by waiting. </ref> | # If one finished one’s Shemonah Esrei and the one behind him isn’t finished, it’s forbidden to take three steps back, even if the one behind started Shemonah Esrei after him. <Ref> S”A 102:5, Mishna Brurah 102:21 adds that even if the one behind him started after him and is now extending his [[prayers]], it’s forbidden to take three steps back. Shulchan Aruch HaMukutzer Einei Yitzchak (pg 130) writes that some are of the minhag to be lenient not to look back after one finished [[davening]] to see if one is [[Davening]] behind him. He adds that even though this goes against S”A still the minhag has what to rely on. [It seems this isn’t a source to rely on as it contradicts S”A, however one can judge others favorable who aren’t careful about this halacha.] </ref> In cases of great need, for a mitzvah, or if the one who’s waiting is greatly pained by waiting a long time it’s permissible to take three steps back in a diagonal (not to walk directly in front of the one [[Davening]] behind him). <Ref> Mishna Brurah 102:18 writes that according to Eliyah Rabba who permits walking in the front sides of someone [[Davening]], one may take three steps back into that area. Accordingly, Arba [[Amot]] Shel [[Tefillah]] (pg 50) rules that in cases of great need or a mitzvah one may take three steps in a diagonal. Similarly, Sh”t Teshuvot VeHanhagot is lenient if the one waiting is greatly paining by waiting. </ref> | ||
| Line 63: | Line 63: | ||
==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, | # 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, Magen 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. 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. | *[[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.) | ||
| Line 71: | Line 71: | ||
==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 ( | # 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 (Magen 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 ( | * 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 (Magen 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. This is also the opinion of 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. 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> | ||
