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Shmoneh Esrei: Difference between revisions
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==Davening early== | ==Davening early== | ||
# In cases of great need such as if one had to wake up early to travel one may say | # In cases of great need such as if one had to wake up early to travel one may say Shemonah Esrei from [[Olot HaShachar]] and then say Shema while traveling if one is able to have kavana (proper intent) while traveling. <ref>S”A 89:8 </ref> | ||
==Which direction to face== | ==Which direction to face== | ||
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# 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> | ||
==Bowing in | ==Bowing in Shemonah Esrei== | ||
# 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 D”H 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 D”H 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 </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 </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 Hagot Ashurei, Tosfot, Smag, Smak, and Hagot 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. </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 Hagot Ashurei, Tosfot, Smag, Smak, and Hagot 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. </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 | # 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 D”H 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 113:4. </ref> | ||
# When one bow 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 113:5. </ref> | # When one bow 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 113:5. </ref> | ||
==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 | # 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 D”H 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. Biur Halacha 102 quotes the Eliya Rabba and the Shla that the same would apply with walking in front of somebody saying keriat shema. </ref> | ||
# However 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 Magan 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 Magan 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> | # However 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 Magan 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 Magan 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 Magan Avraham and Eliyah Rabba and in cases of great need one may be lenient. </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 Magan 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 | # 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 | # Similarly, it’s forbidden to take the three steps before Shemonah Esrei in front of someone Davening. <Ref> Halichot Shlomo 8:33 </ref> | ||
# If the one davening behind oneself has finished but didn’t take his three steps back and is waiting for someone else behind him, it’s permitted to take the three steps back in order to go to do a mitzvah like saying tachanun. <Ref> Halichot Shlomo 8:34 </ref> | # If the one davening behind oneself has finished but didn’t take his three steps back and is waiting for someone else behind him, it’s permitted to take the three steps back in order to go to do a mitzvah like saying tachanun. <Ref> Halichot Shlomo 8:34 </ref> | ||
===Potential leniencies=== | ===Potential leniencies=== | ||
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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 Biur Halacha 114:1 D”H 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 Biur Halacha 114:1 D”H Asur like the Chazon Ish but rules like Rabbi Shlomo Zalman.) | ||
</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 | # 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. So holds 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> | ||
==Concentration during | ==Concentration during Shemonah Esrei== | ||
# One should have kavana (proper concentration) when praying | # 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 (Magan 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 | * 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 (Magan 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 D”H 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 | 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. So rules the Kaf HaChaim 101:4. </ref> | ||
# Some say that if one can’t have kavana for the entire | # 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 | # Some say that if one can’t have kavana for the entire Shemonah Esrei one should at least have kavana for the conclusion (Bracha Atta Hashem…) of each Bracha. <ref> The Tur 101:1 quotes the Raah (Rabbi Eliezer MeMitz) who says that if one can’t have kavana for the entire Shemonah Esrei one should at least have kavana for the conclusion (Bracha Atta Hashem…) of each Bracha. This is brought by the Levush, Eliyah Rabba 101:2, S”A HaRav 101:1, and Kaf HaChaim 101:1. </ref> | ||
==Praying | ==Praying Shemonah Esrei’s in a row== | ||
# If one is going to pray two | # If one is going to pray two Shemonah Esrei’s one after the other one should wait between them the time it takes to settle one’s mind in order to pray again which is the time it takes to walk 4 Amot. <Ref> | ||
* The Gemara Brachot 30b says that between two different prayers one should wait the time it takes to settle one’s mind in order to pray again properly. | * The Gemara Brachot 30b says that between two different prayers one should wait the time it takes to settle one’s mind in order to pray again properly. | ||
* Tosfot 30b quotes the Yerushalmi which says that this time is the same as it takes to walk 4 Amot. This is quoted by the Rabbenu Yonah (Brachot 20b-21a D”H Kama). Tur and S”A 105:1 rule like this Yerushalmi. </ref> | * Tosfot 30b quotes the Yerushalmi which says that this time is the same as it takes to walk 4 Amot. This is quoted by the Rabbenu Yonah (Brachot 20b-21a D”H Kama). Tur and S”A 105:1 rule like this Yerushalmi. </ref> | ||
# One must wait between | # One must wait between Shemonah Esrei’s whether (1) one is saying Mussaf right after Shacharit, (3) if one is doing Tashlumin, or (3) if one made a mistake and needs to repeat Shemonah Esrei. <ref> | ||
* Rashi (Brachot 30b D”H Kama) explains that the Gemara is discussing a case where one made a mistake and has to repeat | * Rashi (Brachot 30b D”H Kama) explains that the Gemara is discussing a case where one made a mistake and has to repeat Shemonah Esrei or if one wants to say Mussaf right after Shacharit. Tosfot D”H Kama gives the same examples. The Rambam (Tefillah 10:15) implies that the same is true if a person has to say Tashlumin (a make up prayer) one has to wait between one Shemonah Esrei and the next. (This implication is clearly explained in the Kesef Mishna 10:15 there.) The Tur 101:1 agrees. | ||
* The Mishna Brurah 101:1, 3 writes that whether one is saying Mussaf right after Shacharit, if one is doing Tashlumin, or if one made a mistake and needs to repeat | * The Mishna Brurah 101:1, 3 writes that whether one is saying Mussaf right after Shacharit, if one is doing Tashlumin, or if one made a mistake and needs to repeat Shemonah Esrei one should wait before starting the next Shemonah Esrei. </ref> | ||
# This time begins after one says Oseh Shalom and after one has taken one’s three steps back. <Ref> Mishna Brurah 101:2, Kaf HaChaim 101:2 </ref> | # This time begins after one says Oseh Shalom and after one has taken one’s three steps back. <Ref> Mishna Brurah 101:2, Kaf HaChaim 101:2 </ref> | ||
# Even if one doesn’t want to take three steps forward but rather one plans on saying the second | # Even if one doesn’t want to take three steps forward but rather one plans on saying the second Shemonah Esrei in the place one finished one’s three steps one must wait this amount of time before starting the next Shemonah Esrei. <ref>Mishna Brurah 105:4 explains that one must wait this amount of time even if one plans on saying Shemonah Esrei in the place where one finished taking three steps back. Otherwise, one would need to wait anyway before taking three steps forward even if one wasn’t saying another Shemonah Esrei. This is also brought by the Kaf HaChaim 105:4. </ref> | ||
==Doubt whether one prayed== | ==Doubt whether one prayed== | ||
# If one is unsure if one said | # If one is unsure if one said Shemonah Esrei yet, one should pray again with a stipulation of Nedavah, and one doesn’t need to add any new idea in the Shemonah Esrei. <Ref> S”A 107:1 </ref> The stipulation of Nedvah is: If I am obligated to pray, let this prayer fulfill that obligation, if I’m not obligated, let this prayer be a voluntary prayer. <Ref> Brachot 21a D”H Ha, Sh”t Rashba 1:91 quoted in the Bet Yosef 107. This is quoted by most of the Achronim including Mishna Brurah 107:2, and Halacha Brurah 107:1. </ref> | ||
# According to Sephardim all the brachot of | # According to Sephardim all the brachot of Shemonah Esrei all necessary and one may not say a portion of them without the others. For example, if one only knows a portion of the Brachot it is better not to say anything. <Ref>Sh”t Yabea Omer 2:8, 10:10 </ref> However, according to Ashkenazim one should say any of the Brachot one knows or one can. <Ref>Mishna Brurah 593:2 </ref> | ||
==Mistakes in Chazara of the Shaliach Tzibbur== | ==Mistakes in Chazara of the Shaliach Tzibbur== | ||
# If the Shaliach Tzibbur makes a mistake in Chazara and forgets to say an addition has the same halacha as in individual who forgets that addition. The one exception to this is that if the Shaliach Tzibbur forgets to say Yaaleh VeYavo on Rosh Chodesh in Shacharit and he has completed the Chazarat HaShatz he does not have to repeat it. However, if he remembers before the end of the Chazara he should go back to Retzeh and add in Yaaleh VeYavo. <Ref> | # If the Shaliach Tzibbur makes a mistake in Chazara and forgets to say an addition has the same halacha as in individual who forgets that addition. The one exception to this is that if the Shaliach Tzibbur forgets to say Yaaleh VeYavo on Rosh Chodesh in Shacharit and he has completed the Chazarat HaShatz he does not have to repeat it. However, if he remembers before the end of the Chazara he should go back to Retzeh and add in Yaaleh VeYavo. <Ref> | ||
* The Gemara Brachot 30b quotes a Briatta which says that if one forgets to say Yaaleh VeYavo at Shacharit one doesn’t have to repeat | * The Gemara Brachot 30b quotes a Briatta which says that if one forgets to say Yaaleh VeYavo at Shacharit one doesn’t have to repeat Shemonah Esrei because one could make it up at Mussaf. | ||
* Rashi (30b D”H BeTzibbur) explains that the Gemara is discussing an individual who forgot to say Yaaleh VeYavo in Shacharit and the reason he doesn’t have to repeat it is because he will hear Yaaleh VeYavo from the Shaliach Tzibbur in the Chazara. The Tur 126 asks on this explanation because seemingly it doesn’t fit back into the words of the Gemara. | * Rashi (30b D”H BeTzibbur) explains that the Gemara is discussing an individual who forgot to say Yaaleh VeYavo in Shacharit and the reason he doesn’t have to repeat it is because he will hear Yaaleh VeYavo from the Shaliach Tzibbur in the Chazara. The Tur 126 asks on this explanation because seemingly it doesn’t fit back into the words of the Gemara. | ||
* Bahag (quoted by Rashi above) explains that the Gemara is discussing a Shaliach Tzibbur who forgot to say Yaaleh VeYavo in the Chazara of Shacharit and the reason he doesn’t have to repeat is because there would be an inconvenience to the congregation to make them hear another Chazara rather it’s enough that they will mention Rosh Chodesh in Mussaf. This explanation is brought in the Rif (Brachot 21a), Rabbenu Yonah (Brachot 21a D”H UbeTzibbur), Rosh (Brachot 4:23), and Rambam (Tefillah 10:12). This is the basis for the ruling of Tur and S”A 126:3. | * Bahag (quoted by Rashi above) explains that the Gemara is discussing a Shaliach Tzibbur who forgot to say Yaaleh VeYavo in the Chazara of Shacharit and the reason he doesn’t have to repeat is because there would be an inconvenience to the congregation to make them hear another Chazara rather it’s enough that they will mention Rosh Chodesh in Mussaf. This explanation is brought in the Rif (Brachot 21a), Rabbenu Yonah (Brachot 21a D”H UbeTzibbur), Rosh (Brachot 4:23), and Rambam (Tefillah 10:12). This is the basis for the ruling of Tur and S”A 126:3. | ||
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* The Rosh (Brachot 4:23) explains that this leniency only applies to Shacharit because the congregation will say Mussaf immediately afterwards as opposed to forgetting in Mussaf where it’s not sufficient not to repeat and depend on mentioning Rosh Chodesh in Mincha because Mincha is not said immediately afterwards. | * The Rosh (Brachot 4:23) explains that this leniency only applies to Shacharit because the congregation will say Mussaf immediately afterwards as opposed to forgetting in Mussaf where it’s not sufficient not to repeat and depend on mentioning Rosh Chodesh in Mincha because Mincha is not said immediately afterwards. | ||
* However, the Smag (quoted by Tur 126:3) says that it also applies to Mussaf; if the Shaliach Tzibbur didn’t mention Rosh Chodesh in the Chazara of Mussaf then he is not obligated to return because he can make it up in Mincha. However, the Tur argues strongly that this is not found in the Gemara. The Bet Yosef 126:3 quotes the Smag saying that this actually was one version of the text of the Gemara, nonetheless, the Bet Yosef concludes that we hold like the Tur because that is the text of the Rosh 4:23, Rif 21a, and Rambam 10:12. The S”A 126:3 rules like the Tur that there’s no leniency by Mussaf. | * However, the Smag (quoted by Tur 126:3) says that it also applies to Mussaf; if the Shaliach Tzibbur didn’t mention Rosh Chodesh in the Chazara of Mussaf then he is not obligated to return because he can make it up in Mincha. However, the Tur argues strongly that this is not found in the Gemara. The Bet Yosef 126:3 quotes the Smag saying that this actually was one version of the text of the Gemara, nonetheless, the Bet Yosef concludes that we hold like the Tur because that is the text of the Rosh 4:23, Rif 21a, and Rambam 10:12. The S”A 126:3 rules like the Tur that there’s no leniency by Mussaf. | ||
* [Actually, our version of the Gemara says that the same is true of forgetting Yaaleh VeYavo in Mariv and Mussaf because one could make it up in Shacharit and Mincha, respectively. However, Tosfot 30b writes that the version which extends this idea to Mariv is incorrect because the later Gemara gives a different reason why one who forgets to say Yaaleh VeYavo at Mariv doesn’t have to repeat | * [Actually, our version of the Gemara says that the same is true of forgetting Yaaleh VeYavo in Mariv and Mussaf because one could make it up in Shacharit and Mincha, respectively. However, Tosfot 30b writes that the version which extends this idea to Mariv is incorrect because the later Gemara gives a different reason why one who forgets to say Yaaleh VeYavo at Mariv doesn’t have to repeat Shemonah Esrei. Additionally, Hagot HaGra (ibid.) writes that the Rif and the other poskim don’t have the text which extends this idea beyond Shacharit.] </ref> | ||
# The same is true if on [[Shabbat]] or [[Yom Tov]], meaning that if the Shaliach Tzibbur doesn’t mention any reference to [[Shabbat]] or [[Yom Tov]] in Chazara of Shacharit, but rather says a Chazara of a weekday Shacharit. If he completed the Chazara he doesn’t have to repeat. However, if the Shaliach Tzibbur remembered before the end of Chazara he should return to the beginning of Yismach Moshe (on [[Shabbat]]) or Atta Bechartanu (on [[Yom Tov]]). <ref> | # The same is true if on [[Shabbat]] or [[Yom Tov]], meaning that if the Shaliach Tzibbur doesn’t mention any reference to [[Shabbat]] or [[Yom Tov]] in Chazara of Shacharit, but rather says a Chazara of a weekday Shacharit. If he completed the Chazara he doesn’t have to repeat. However, if the Shaliach Tzibbur remembered before the end of Chazara he should return to the beginning of Yismach Moshe (on [[Shabbat]]) or Atta Bechartanu (on [[Yom Tov]]). <ref> | ||
* For background see above footnote. The Smak (quoted by the Tur 126:3) writes that the leniency of the Gemara, that if the Shaliach Tzibbur forgets to mention Rosh Chodesh in Chazara of Shacharit on Rosh Chodesh he doesn’t have to repeat the | * For background see above footnote. The Smak (quoted by the Tur 126:3) writes that the leniency of the Gemara, that if the Shaliach Tzibbur forgets to mention Rosh Chodesh in Chazara of Shacharit on Rosh Chodesh he doesn’t have to repeat the Shemonah Esrei applies equally to [[Shabbat]] and [[Yom Tov]]. [The Mishna Brurah 126:14 explains the case is that the Shaliach Tzibbur said a Chazara of a weekday Shacharit in place of [[Shabbat]] or [[Yom Tov]].] The Tur agreed with the Smak. The Rama 126:3 rules like the Smak. The Mishna Brurah 126:15 writes that even though some argue the halacha follows the Rama. | ||
* However, the Smag (quoted by the Tur 126:3) and Bet Yosef 126:3 based on the language of the Gemara and Rambam disagree and say that the leniency of the Gemara is limited to Rosh Chodesh and doesn’t apply to [[Shabbat]] and [[Yom Tov]]. Nonetheless, Kaf HaChaim 126:19 writes that if the Shaliach Tzibbur finished the Chazara one may rely on the Rama because of delaying the congregation. </ref> | * However, the Smag (quoted by the Tur 126:3) and Bet Yosef 126:3 based on the language of the Gemara and Rambam disagree and say that the leniency of the Gemara is limited to Rosh Chodesh and doesn’t apply to [[Shabbat]] and [[Yom Tov]]. Nonetheless, Kaf HaChaim 126:19 writes that if the Shaliach Tzibbur finished the Chazara one may rely on the Rama because of delaying the congregation. </ref> | ||
# A Shaliach Tzibbur who makes a mistake and skipped a Bracha of | # A Shaliach Tzibbur who makes a mistake and skipped a Bracha of Shemonah Esrei (in Chazarat HaShatz) and when he is corrected he returns to where he made the mistake, he should continue to be Shaliach Tzibbur. However, if he skipped Birkat HaMinim (VeLamalshinim) the Shaliach Tzibbur should be removed immediately because there’s a fear that he is a heretic. <Ref>Tur and S”A 126:1 </ref> | ||
# A Shaliach Tzibbur who makes a mistake and skipped a Bracha of | # A Shaliach Tzibbur who makes a mistake and skipped a Bracha of Shemonah Esrei (in Chazarat HaShatz) and when he is corrected he is unable to return to where he made the mistake, another Shaliach Tzibbur should take his place. The next one should begin from the beginning of the Bracha where the mistake happened and if the mistake happened in the first three Brachot of Shemonah Esrei the Shaliach Tzibbur should begin from the beginning of Shemonah Esrei and if it was in the last three Brachot of Shemonah Esrei he should begin from Retzeh. <Ref> Tur and S”A 126:1 </ref> | ||
==Davening sitting== | ==Davening sitting== | ||
# If one is riding a donkey one is not obligated to get off the donkey even if one has a person to hold the donkey while one prays rather one may pray while the donkey is moving. Some are strict to stop the donkey to say the first Bracha of | # If one is riding a donkey one is not obligated to get off the donkey even if one has a person to hold the donkey while one prays rather one may pray while the donkey is moving. Some are strict to stop the donkey to say the first Bracha of Shemonah Esrei and one should be careful about this unless there’s danger. <ref>S”A 94:4 </ref> | ||
# If one is on a boat or a wagon if one is able to stand to pray one should do so. If one is able to stand for the bowings and three steps back (at the end of | # If one is on a boat or a wagon if one is able to stand to pray one should do so. If one is able to stand for the bowings and three steps back (at the end of Shemonah Esrei) one should do so. If not, one should pray sitting. Some are strict to stop the donkey to say the first Bracha of Shemonah Esrei and one should be careful about this unless there’s danger. <ref>S”A 94:4-5 </ref> | ||
# If one is walking by foot one may pray while walking and even if one doesn’t face Yerushalayim. Some are strict to stop the donkey to say the first Bracha of | # If one is walking by foot one may pray while walking and even if one doesn’t face Yerushalayim. Some are strict to stop the donkey to say the first Bracha of Shemonah Esrei and one should be careful about this unless there’s danger. <ref>S”A 94:4 </ref> | ||
# It all depends on the situation, the time, place, and ability of the person to pray with a settled mind. <ref>S”A 94:4 </ref> | # It all depends on the situation, the time, place, and ability of the person to pray with a settled mind. <ref>S”A 94:4 </ref> | ||
# Someone who is sick and can’t stand may pray even lying down if he is able to have kavana (proper intent). If he is not able to have kavana he should think the words of | # Someone who is sick and can’t stand may pray even lying down if he is able to have kavana (proper intent). If he is not able to have kavana he should think the words of Shemonah Esrei. <ref>S”A and Rama 94:6 </ref> | ||
# One should not lean on a pillar or a friend while saying | # One should not lean on a pillar or a friend while saying Shemonah Esrei. <ref>S”A 94:8 </ref> | ||
# If one was forced to pray sitting or while traveling, one should pray again standing when one is able to. <ref>S”A 94:9 </ref> | # If one was forced to pray sitting or while traveling, one should pray again standing when one is able to. <ref>S”A 94:9 </ref> | ||
==Traveling in a dangerous place== | ==Traveling in a dangerous place== | ||
# If one is traveling in a place of danger one should pray a short prayer with the following text: צרכי עמך ישראל מרובין ודעתם קצרה יהי רצון מלפניך ה' אלהינו שתתן לכל אחד ואחד כדי פרנסתו ולכל גויה וגויה די מחסורה והטוב בעיניך עשה ברוך אתה ה' שומע תפלה <ref>Gemara Brachot 29b like the ruling of Rav Huna like the version of Acherim, Tur and S”A 110:3, Halacha Brurah 110:7 </ref> | # If one is traveling in a place of danger one should pray a short prayer with the following text: צרכי עמך ישראל מרובין ודעתם קצרה יהי רצון מלפניך ה' אלהינו שתתן לכל אחד ואחד כדי פרנסתו ולכל גויה וגויה די מחסורה והטוב בעיניך עשה ברוך אתה ה' שומע תפלה <ref>Gemara Brachot 29b like the ruling of Rav Huna like the version of Acherim, Tur and S”A 110:3, Halacha Brurah 110:7 </ref> | ||
# There is no introduction of the first three Brachot nor conclusion of the last three Brachot of | # There is no introduction of the first three Brachot nor conclusion of the last three Brachot of Shemonah Esrei. <ref>Gemara Brachot 30a, Tur and S”A 110:3, Halacha Brurah 110:7 </ref> | ||
# It may be prayed as one is walking however if it’s possible to stand still one should do so. <ref>Gemara Brachot 30a, Tur and S”A 110:3, Halacha Brurah 110:7 </ref> | # It may be prayed as one is walking however if it’s possible to stand still one should do so. <ref>Gemara Brachot 30a, Tur and S”A 110:3, Halacha Brurah 110:7 </ref> | ||
# If one reaches a settlement and one is able to pray before the latest time for that prayer one should pray | # If one reaches a settlement and one is able to pray before the latest time for that prayer one should pray Shemonah Esrei. <ref>Gemara Brachot 30a, Tur and S”A 110:3, Halacha Brurah 110:8 </ref> | ||
# If one was able to pray and didn’t do so before the latest time then it’s considered as though one intentionally missed that prayer and one may not make Tashlumin. <Ref>Mishna Brurah 110:15, Kaf HaChaim 110:12, Halacha Brurah 110:8 </ref> | # If one was able to pray and didn’t do so before the latest time then it’s considered as though one intentionally missed that prayer and one may not make Tashlumin. <Ref>Mishna Brurah 110:15, Kaf HaChaim 110:12, Halacha Brurah 110:8 </ref> | ||
# However, if by the time one reached the settlement the latest time for prayer has passed one should pray Tashlumin at the next prayer. <Ref>Rama 110:3, Halacha Brurah 110:8 </ref> | # However, if by the time one reached the settlement the latest time for prayer has passed one should pray Tashlumin at the next prayer. <Ref>Rama 110:3, Halacha Brurah 110:8 </ref> | ||
