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Shmoneh Esrei: Difference between revisions
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* 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. | * 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. | ||
* Tosfot (Brachot 30a D”H LeTalpiyot) writes that even though there are opinions in Bava Batra 25b which say that the Shechina rests in the east or west specifically, nonetheless, we hold like this Gemara Brachot which says that one should always pray towards Israel. This is quoted by the Rosh (Brachot 4:19) and Tur 94:1-3. | * Tosfot (Brachot 30a D”H LeTalpiyot) writes that even though there are opinions in Bava Batra 25b which say that the Shechina rests in the east or west specifically, nonetheless, we hold like this Gemara Brachot which says that one should always pray towards Israel. This is quoted by the Rosh (Brachot 4:19) and Tur 94:1-3. | ||
* Rabbenu Yonah (Brachot 20b D”H Haya) explains that one who prays from outside Israel should not only face Israel but more also have intent to face Yerushalayim, the Bet HaMikdash, and the Kodesh Kodashim. S”A 94:1 rules like the explanation of the Rabbenu Yonah. The Mishna Brurah 94:3 explains the S”A that one should face Israel and also picture oneself in the Bet HaMikdash in Yerushalyim in the place of the Kodesh Kodashim. </ref> | * Rabbenu Yonah (Brachot 20b D”H Haya) explains that one who prays from outside Israel should not only face Israel but more also have intent to face Yerushalayim, the Bet HaMikdash, and the Kodesh Kodashim. S”A 94:1 rules like the explanation of the Rabbenu Yonah. Kitzur S"A 18:6 concurs. The Mishna Brurah 94:3 explains the S”A to mean that one should face Israel and also picture oneself in the Bet HaMikdash in Yerushalyim in the place of the Kodesh Kodashim. </ref> | ||
# If one is in Israel one should face Yerushalyim and also have intent to face the Bet HaMikdash and Kodesh Kodashim, meaning that one should picture oneself in the Bet HaMikdash in the place of the Kodesh Kodashim. <Ref>Gemara Brachot 30a, Tur and S”A 94:1 (see above footnote)</ref> | # If one is in Israel one should face Yerushalyim and also have intent to face the Bet HaMikdash and Kodesh Kodashim, meaning that one should picture oneself in the Bet HaMikdash in the place of the 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 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> | ||
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# 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> | ||
==Bowing in Shemonah Esrei== | ==Bowing in Shemonah Esrei== | ||
# There are four places in Shemonah Esrei where one is supposed to bow, which are at the beginning and the end of the Bracha of Avot, and at the beginning and the end of the Bracha of Hodah.<ref>Kitzur S"A 18:11</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 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, Kitzur S"A 18:11 </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. Kitzur S"A 18:11 concurs. </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 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> | # 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. Kitzur S"A 18:11 concurs.</ref> | ||
# When one | # 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 113:5. </ref> | ||
==Walking in front of someone Davening== | ==Walking in front of someone Davening== | ||
