Shmoneh Esrei: Difference between revisions

# Preferably, one should Daven close to a wall so that there’s nothing interrupting between one and the wall. However, if something is established like a table or a closet it is not considered an interruption between the person [[davening]] and the wall. <Ref> S”A 90:21 based on Gemara [[Brachot]] 5b</ref>  

# If one isn’t unable to stand next to the wall because of the lack of space, one shouldn’t refrain from [[Davening]] for this, rather one should close one’s eyes or pray from a siddur so as not to loose concentration. <Ref> Taz 90:5 write that if there’s not enough space in a room where ten people are [[Davening]], one shouldn’t refrain from [[Davening]] rather one should daven and make an effort to have kavanah by closing one’s eyes or looking into the siddur only. Mishna Brurah 90:63 brings this as Halacha. </ref>

#  A bed that’s used for sleeping isn’t considered an interruption between the person [[davening]] and the wall, however because some argue on this, one try to strict not to daven in front of a bed used for sleeping if that’s possible. <Ref> Mishna Brurah 90:65 writes that a bed used to sleep on is considered established and not an interruption (based on Bet Yosef) however because some (Bach and Taz) argue that it is an interruption, one should try to avoid [[Davening]] in front of a bed used for sleeping if it’s possible. </ref>

# A object that’s needed for [[Davening]] such as a shtender isn’t called an interruption. <Ref> Mishna Brurah 90:66 </ref>

==When one may pray Shemonah Esreh==

# [[Shemona Esreh]] is part of [[Shacharit]], [[Mincha]], and [[Arvit]] and each may be said at different times. For the guidelines of when is the earliest and latest time for each [[prayer]], see the [[When is the earliest and latest time to pray%3F]] page.

# 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.

# 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>

# 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 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 Magen Avraham and Eliyah Rabba and in cases of great need one may be lenient. </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>

# Similarly, it’s forbidden to take the three steps before Shemonah Esrei in front of someone [[Davening]]. <Ref> Halichot Shlomo 8:33 </ref>

# A shtender isn’t considered an interruption between the one [[Davening]] and one passing before him unless the Shtender is 10 [[Tefachim]] tall by 4 [[Tefachim]] wide. <ref> Halichot Shlomo 8:33 in the note based on Mishna Brurah 102:2 </ref>

# Someone who is [[Davening]] in a public walkway of a shul and is blocking the congregation from walking, some say it’s permissible to walk in front of the davener and some forbid since the entire area of the shul is a place of [[Davening]]. <Ref>Maharsham in Daat Torah leaves this question as a tzarich iyun. Rav Shlomo Zalman in Halichot Shlomo (8:36) permits if there’s a need (so quotes the Piskei Teshuvot 102:3(5)). Similarly, Yalkut Yosef (Sherit Yosef vol 3 pg 24) permits in cases of great need. However, Dalet [[Amot]] Shel [[Tefillah]] (8:2, pg 68) quotes Rav Betzalel Stern and implies from Rav Moshe Shternbach that it’s forbidden. </ref> It’s also appropriate to politely rebuke the person who is [[Davening]] in the public walkway that he is making an obstacle for the congregation (physically and spiritually). <Ref> Sefer Dalet [[Amot]] Shel [[Tefillah]] (end of chapter 10) quotes stories of Rav Moshe Feinstein, the Steipler and others who would rebuke the person who davened in a public domain after they finished [[Davening]]. So writes Halichot 8:36, Piskei Teshuvot 102:3(5). </ref> However, if that public area is usually used as a place of [[Davening]] when there’s an overflow of daveners, it’s permissible to daven there. <Ref>Sh”t Betzel Chachma 30,31, quoted in Piskei Teshuvot 102:3(5) </ref>

# In some shuls, it’s so crowded that many minyanim take place in crevices of rooms or hallways and it’s nearly impossible for a finishing [[minyan]] to pass a [[minyan]] that’s still praying, this minhag has what to rely on, however, the davener should daven next to a wall, or at least close his eyes or look only into a sefer. Nonetheless, it’s preferable not to pray in such a shul. <Ref>Sh”t Me’at Mayim 1, quoted in Dalet [[Amot]] Shel [[Tefillah]] (8:5, pg 69) </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, 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>  

* However, the Chaye Adam (24:21) writes that if one dosed off or for another reason lost one's place, then if one is in the first three [[brachot]] of Shemoneh Esrei, he should return to the beginning of Shemoneh Esrei, if he is in the last three [[brachot]] he should return to Retzeh, and if he is in the middle [[brachot]], he should return to the bracha that he is sure that he didn't yet say. See Pitchei Teshuvot 119:5 who quotes a large number of achronim who disagree with the Chaye Adam and some who are concerned for his opinion and suggest some resolutions.</ref>

# Some explain that the above case is only if one is silent and unsure where he is up to, however, if as one is saying the words of Shemoneh Esrei one begins to have a doubt whether he skipped a bracha, one should continue from where one is up to because we assume that he didn't skip anything. <ReF>Sh"t Beit Oved 159 quoted by Pitchei Teshuvot (Siman 119:34). A support for this could be brought from the Yerushalmi (quoted by Yalkut Yosef [[Tefillah]] vol 1 p. 540). </ref>

==Davening sitting==