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Shmoneh Esrei: Difference between revisions
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*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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# 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 to interrupt Shemona Esrei with signaling 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 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> | # 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> | ||
# If a child is disturbing your davening it is permitted to motion to him to quiet him down so that you can have better kavana.<ref>Mishna Brurah 104:1</ref> If it doesn't bother your kavana you shouldn't stop.<Ref>Or Letzion 2:45:27</ref> | |||
==Concentration during Shemonah Esrei== | ==Concentration during Shemonah Esrei== | ||
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* 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 Aron or 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>Magen Avraham 94:3, Mishna Brurah 94:9, Halacha Brurah 94:2. The Netsiv in Meishiv Dvar 1:10 writes that the Magen Avraham is correct but nonetheless the minhag is to daven in the direction of the aron and one shouldn't protest. See [https://www.scribd.com/doc/308913318/Untitled# Rabbi Taubes's article] on the topic.</ref> | # The congregation should set up the Aron or 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>Magen Avraham 94:3, Mishna Brurah 94:9, Halacha Brurah 94:2. The Netsiv in Meishiv Dvar 1:10 writes that the Magen Avraham is correct but nonetheless the minhag is to daven in the direction of the aron and one shouldn't protest. See [https://www.scribd.com/doc/308913318/Untitled# Rabbi Taubes's article] on the topic.</ref> | ||
## If the congregation is davening towards the Aron which isn't in the East (for America), which isn't the correct minhag, and a few people want to daven to the East, nonetheless they shouldn't deviate from the practice of the congregation.<Ref>[http://www.hebrewbooks.org/pdfpager.aspx?req=22182&st=&pgnum=19 Yad Eliyahu Lublin 1] quotes someone who says that it is Yuhara to daven to the East if the minhag is to daven to the Aron. However, the Yad Eliyahu personally disagrees since the halacha is that you should face East it isn't Yuhara (Bet Yosef 235:1). Mishna Brurah 98:10 and Halacha Brurah 94:6 accept the position of the one who prohibited deviating from the congregation unlike the Yad Eliyahu.</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> | # 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> | ||
====Outside the Shul==== | ====Outside the Shul==== | ||
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# If the shul has its entrance on the west and is facing east and he is standing to the east of the shul he may not daven towards the east since doing so indicates that one doesn't believe in the God that the congregation is praying towards. Rather he should daven towards the shul. Shulchan Aruch 90:7 holds like Rashi.<ref>This is the case that the gemara 6b is referring to according to Tosfot. Shulchan Aruch 90:7 holds like Tosfot.</ref> | # If the shul has its entrance on the west and is facing east and he is standing to the east of the shul he may not daven towards the east since doing so indicates that one doesn't believe in the God that the congregation is praying towards. Rather he should daven towards the shul. Shulchan Aruch 90:7 holds like Rashi.<ref>This is the case that the gemara 6b is referring to according to Tosfot. Shulchan Aruch 90:7 holds like Tosfot.</ref> | ||
# Ideally one should always daven in the shul but if one needs to daven outside the shul and he is on the west side he can daven towards the east since he is davening together with the congregation.<ref>Mishna Brurah 90:18</ref> | # Ideally one should always daven in the shul but if one needs to daven outside the shul and he is on the west side he can daven towards the east since he is davening together with the congregation.<ref>Mishna Brurah 90:18</ref> | ||
===Posture During Davening=== | ===Posture During Davening=== | ||
# Generally one should keep one's eyes downward and figuratively one's heart upward towards Hashem in heaven.<Ref>Yevamot 105b, Tur and Shulchan Aruch 95:2. Bet Yosef cites the Mahari Avuhav who explains that one can look from time to time upward but generally they should be downward. He used this idea to justify the explanation of Rashi that a shul should have windows so that a person can see outside to pray for the world and if one is only looking downward how will one ever look out the window.</ref> | # Generally one should keep one's eyes downward and figuratively one's heart upward towards Hashem in heaven.<Ref>Yevamot 105b, Tur and Shulchan Aruch 95:2. Bet Yosef cites the Mahari Avuhav who explains that one can look from time to time upward but generally they should be downward. He used this idea to justify the explanation of Rashi that a shul should have windows so that a person can see outside to pray for the world and if one is only looking downward how will one ever look out the window.</ref> | ||
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===Taking Three Steps Back=== | ===Taking Three Steps Back=== | ||
# See the [[Taking Three Steps Back]] page for details. | # See the [[Taking Three Steps Back]] page for details. | ||
==Insertions== | |||
# If someone makes a mistake in Shemona Esrei some poskim consider the brachot to be brachot levatalot,<ref>Igrot Moshe 4:99:3, Tzitz Eliezer 8:6 cited by Halichot Yisrael</ref> while others hold that they were valid brachot but didn’t fulfill the complete obligation of tefillah that day.<ref>Halichot Yisrael p. 108 writes that this seems to be the dispute in Tosfot Brachot 26b.</ref> | |||
# For Rosh Chodesh and Chol Hamoed [[Yaaleh Vyavo]] is inserted. See that page for details. | |||
# For Chanuka and Purim [[Al Hanissim]] is inserted. See that page for details. | |||
# For the winter [[Mashiv Haruach Umorid Hageshem]] is inserted in Atta Gibor and [[Ten Tal]]/[[Barech Aleinu]] in Birchat Hashanim. See the respective pages for details. | |||
==Sources== | ==Sources== | ||
<references/> | <references/> | ||
[[Category:Prayer]] | [[Category:Prayer]] | ||
