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Shmoneh Esrei: Difference between revisions
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# 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, Kitzur S"A 18:11 </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 | # 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 Hagahot Ashurei, Tosfot, Smag, Smak, and Hagahot 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. 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. Kitzur S"A 18:11 concurs.</ref> | ||
# 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> | # 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> | ||
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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 Shemonah Esrei. Additionally, | * [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, Hagahot 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 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. | * 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. | ||
