Shmoneh Esrei: Difference between revisions
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===Near a Wall=== | ===Near a Wall=== | ||
#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> | #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>Shulchan Aruch O.C. 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> | #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 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> | #A object that’s needed for [[Davening]] such as a shtender isn’t called an interruption.<ref>Mishna Brurah 90:66 </ref> | ||
===Makom Kavua / Praying in the Same Place=== | ===Makom Kavua / Praying in the Same Place=== | ||
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#The pasuk of "Hashem Sfatai Tiftach..." (Tehillim 51:17) was added to Shemoneh Esrei because it indicates that even one who sinned may accomplish atonement through sincere [[prayer]]. <ref>Beit Yosef 111 in the name of Rabbeinu Yonah </ref> | #The pasuk of "Hashem Sfatai Tiftach..." (Tehillim 51:17) was added to Shemoneh Esrei because it indicates that even one who sinned may accomplish atonement through sincere [[prayer]]. <ref>Beit Yosef 111 in the name of Rabbeinu Yonah </ref> | ||
#If one forgot to say "Hashem Sefatai Tiftach..." and began the first Beracha of the shemoneh esrei he is yotze and need not go back. <ref> | #If one forgot to say "Hashem Sefatai Tiftach..." and began the first Beracha of the shemoneh esrei he is yotze and need not go back. <ref>Beiur Halacha to Shulchan Aruch Orach Chiam 111:2 "Chozer V'omer" </ref> | ||
==Berachot== | ==Berachot== | ||
===First Three Brachot=== | ===First Three Brachot=== | ||
#One may not add any personal requests in the first three brachot of Shemona Esrei, however, the texts that are inserted for [[Aseret Yemey Teshuva]] are permitted since they are communal requests.<ref>Radvaz 3:532</ref> | #One may not add any personal requests in the first three brachot of Shemona Esrei, however, the texts that are inserted for [[Aseret Yemey Teshuva]] are permitted since they are communal requests.<ref>Radvaz 3:532</ref> | ||
===Atta Chonen=== | ===Atta Chonen=== | ||
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#For Chanuka and Purim [[Al Hanissim]] 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. | #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. | ||
==Mistaken Tefillot== | |||
#If a person didn't daven mincha and mistakenly davened maariv after plag hamincha, the poskim hold that the tefillah does count as maariv and does not count as mincha. Therefore, when he realizes he needs to daven mincha before sunset.<ref>Magen Avraham 108:10 writes that if a person mistakenly davened maariv early after plag and did not yet daven mincha he still needs to daven mincha afterwards while it is time for mincha. Pri Megadim, Machasit Hashekel, Levushei Sarad, Magen Giborim (Elef Hamagen 108:14), Eliya Rabba 108:8, Kaf Hachayim 108:29, Chayei Adam 27:15, Shulchan Aruch Harav 108:13, Aruch Hashulchan 108:8, and Mishna Brurah 108:21 agree on this point that the maariv counted and he still needs to daven mincha. Divrei Dovid 5:19 quotes the Zivchei Tzedek 2:14 and Yabia Omer OC 6:21:2 and 9:108:104 agree.</ref> | |||
#If a person already davened mincha and then mistakenly davened mincha again after plag hamincha that second mincha does not count as a maariv since he did not intend for it to count as maariv.<ref>Rav Dovid Taharani in Divrei Dovid 5:19 proves from Magen Avraham 108:10 that one needs intention to fulfill the shemona esrei that one is praying and thinking that one is praying another prayer doesn't count for the one that is necessary. He also proves it from the idea of tashlumin that it is necessary to intend to pray the correct prayer or it is ineffective (Shulchan Aruch O.C. 108:1). He quotes Rav Shlomo Zalman Auerbach in Siach Halacha v. 2 p. 11 and Rav Elyashiv (Minchat Pri 2:17) agree that it is impossible to switch a tefillah from one to the other after you already prayed and intended it for one and in fact it was needed for another. He also cites the Besel Hachachma 5:22 who is unsure about this case of someone who davened mincha a second time after plag and suggests davening maariv with a tenay. Finally, he cites Maaseh Nissim p. 66 holds that it was effective for maariv. A similar approach can be found in Shevet Halevi 4:13.</ref> If he realized while he was in the first three brachot of shemona esrei he could change that tefillah into a maariv to save his first three brachot.<ref>Divrei Dovid 5:19</ref> If he realized after the first three brachot in the middle of shemona esrei he should stop immediately.<ref>Divrei Dovid 5:19 quoting Rav Chaim Kanievsky (Ishei Yisrael p. 748) and Rav Elyashiv (Minchat Pri 2:17)</ref> | |||
==Sources== | ==Sources== | ||
