16,374
edits
Shmoneh Esrei: Difference between revisions
From Halachipedia
no edit summary
No edit summary |
No edit summary |
||
| Line 45: | Line 45: | ||
# 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=== | ||
# Even if the one Davening has a talit over his face it’s still forbidden to pass in front of the one davening. <Ref> Biur Halacha 102:4 D”H Asur says although it doesn't distract the person praying, it is still a problem of creating a hefsek between him and the shechina. Sh" | # Even if the one Davening has a talit over his face it’s still forbidden to pass in front of the one davening. <Ref> Biur Halacha 102:4 D”H Asur says although it doesn't distract the person praying, it is still a problem of creating a hefsek between him and the shechina. Sh"t Teshuvot Vihanhagot 1:75 says some would allow it in this situation. </ref> | ||
# A Kohen who needs to pass someone Davening in order to Duchan, or someone who needs the bathroom is permitted to pass in front of someone who’s Davening. This is only true if the one Davening has his eyes closed, or has his eyes open and not in the siddur, however if his eyes are open but are focused on the siddur, it’s forbidden to pass before him in any regard. <Ref> Halichot Shlomo 8:33 </ref> | # A Kohen who needs to pass someone Davening in order to Duchan, or someone who needs the bathroom is permitted to pass in front of someone who’s Davening. This is only true if the one Davening has his eyes closed, or has his eyes open and not in the siddur, however if his eyes are open but are focused on the siddur, it’s forbidden to pass before him in any regard. <Ref> Halichot Shlomo 8:33 </ref> | ||
# However, it’s forbidden to pass in front of someone Davening or take three steps back in order to say Tachanun. <Ref> Halichot Shlomo 8:33 </ref> | # However, it’s forbidden to pass in front of someone Davening or take three steps back in order to say Tachanun. <Ref> Halichot Shlomo 8:33 </ref> | ||
=== | ===If there is an interposition=== | ||
# Even an | # Even an interposition of 10 tefachim and 4 tefachim wide one should be strict not to pass before someone Davening. However if the interruption is taller than the one Davening, then it’s permissible to walk in front of the one Davening. <Ref> Mishna Brurah 102:2 writes that one may not pass before someone even if there’s an interruption of ten tefachim with the width of 4 tefachim since it still can ruin the kavana of the one Davening. Therefore, if it’s as tall as the one Davening it won’t ruin his kavana and it’s permissible. </ref> | ||
# A shtender isn’t considered an interruption between the one Davening and one passing before him unless the Shtender is 10 tefachim tall by 4 tefachim wide. <ref> Halichot Shlomo 8:33 in the note based on Mishna Brurah 102:2 </ref> | # A shtender isn’t considered an interruption between the one Davening and one passing before him unless the Shtender is 10 tefachim tall by 4 tefachim wide. <ref> Halichot Shlomo 8:33 in the note based on Mishna Brurah 102:2 </ref> | ||
===Someone Davening in a public domain=== | ===Someone Davening in a public domain=== | ||
| Line 87: | Line 87: | ||
# 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> | # 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> | ||
== | ==If there is a doubt whether one prayed== | ||
# 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> | # 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 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> | # 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> | ||
===If one lost one's place=== | |||
# If one began to dose off or for any other reason lost one's place, many poskim say that one should return to the bracha that one is unsure about and continue from there, however, there is a minority opinion that if one is in the first three brachot of Shemoneh Esrei, he should return to the beginning of Shemoneh Esrei, if he is in the last three brachot he should return to Retzeh, and if he is in the middle brachot, he should return to the bracha that he is sure that he didn't yet say.<ref> | |||
* Yalkut Yosef (Tefillah vol 1, p. 540, 107:3) writes that if a person began to dose off or for any other reason lost his place in Shemona Esrei, he should return to the Bracha after the last one he surely said. He bases this ruling off the Yerushalmi (Brachot 2:4) that compares the case of a person who made a mistake in Shemonei Esrei and doesn't remember where the mistake was to a person who made a mistake in Shema and doesn't remember where he made the mistake, in which case, he hast to return to the place he is in doubt about. Yalkut Yosef explains that we don't apply the general rule of Safek Brachot Lehakel here because every bracha is necessary to fulfill Shemoneh Esrei and one shouldn't put oneself into a doubt of the upcoming brachot being brachot levatala. Another reason that Safek Brachot Lehakel may not apply to Shemoneh Esrei is because the Gemara Brachot says "if only it was possible a person should pray all day". The Chesed LeAlafim 107:1, Ben Ish Chai (Mishpatim #20), Sh"t Or Li (Siman 30), and Sh"t Mein Ganim 17:42 agree. [See the Chesed LeAlafim and Ben Ish Chai who say that if one is unsure where one is in the first three brachot one should return to the beginning of Shemonah Esrei. However, they seem to be referring to the case where a person is not sure which of the first brachot they are up to.] See also [http://www.hebrewbooks.org/pdfpager.aspx?req=46127&st=&pgnum=293&hilite= Nezer HaTorah] (Av 5770, p. 293) which suggests that although there were those who disagreed with the above ruling based on their reading of the Yerushalmi, those poskim had a mistaken girsa in the Yerushalmi. The Biur Halacha 188 s.v. Lechzor quotes a similar idea in regards to Birkat HaMazon. | |||
* However, the Chaye Adam (24:21) writes that if one dosed off or for another reason lost one's place, then if one is in the first three brachot of Shemoneh Esrei, he should return to the beginning of Shemoneh Esrei, if he is in the last three brachot he should return to Retzeh, and if he is in the middle brachot, he should return to the bracha that he is sure that he didn't yet say. See Pitchei Teshuvot 119:5 who quotes a large number of achronim who disagree with the Chaye Adam and some who are concerned for his opinion and suggest some resolutions.</ref> | |||
# Some explain that the above case is only if one is silent and unsure where he is up to, however, if as one is saying the words of Shemoneh Esrei one begins to have a doubt whether he skipped a bracha, one should continue from where one is up to because we assume that he didn't skip anything. <ReF>Sh"t Beit Oved 159 quoted by Pitchei Teshuvot (Siman 119:34). A support for this could be brought from the Yerushalmi (quoted by Yalkut Yosef Tefillah vol 1 p. 540). </ref> | |||
==Mistakes in Chazara of the Shaliach Tzibbur== | ==Mistakes in Chazara of the Shaliach Tzibbur== | ||
