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Shmoneh Esrei: Difference between revisions
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# 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 Shemona Esreh. 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 Shemona Esreh 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> | # 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 Shemona Esreh. 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 Shemona Esreh 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 Shemona Esreh== | |||
# One should have kavana (proper concentration) when praying Shemona Esreh. If one is unable to have kavana for all of Shemona Esreh 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 Shemona Esreh. <ref> | |||
* Gemara Brachot 34b quotes a Briatta which says that one must have kavana (proper intent) while praying Shemona Esreh 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 Shemona Esreh and if one doesn’t then one repeats Shemona Esreh. To resolve the difficulty, Tosfot (Brachot 33b D”H Yechaven) explains that Rabbi Elazar was only speaking about the first Bracha of Shemona Esreh. 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 Shemona Esreh. <ref>The Tur 101:1 writes that nowadays if one didn’t have kavana in the first Bracha of Shemona Esreh 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 Shemona Esreh 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 Shemona Esreh 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 Shemona Esreh 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 Shemona Esreh 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 Shemona Esreh’s in a row== | |||
# If one is going to pray two Shemona Esreh’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. | |||
* 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 Shemona Esreh’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 Shemona Esreh. <ref> | |||
* Rashi (Brachot 30b D”H Kama) explains that the Gemara is discussing a case where one made a mistake and has to repeat Shemona Esreh 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 Shemona Esreh 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 Shemona Esreh one should wait before starting the next Shemona Esreh. </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 Shemona Esreh in the place one finished one’s three steps one must wait this amount of time before starting the next Shemona Esreh. <ref>Mishna Brurah 105:4 explains that one must wait this amount of time even if one plans on saying Shemona Esreh 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 Shemona Esreh. This is also brought by the Kaf HaChaim 105:4. </ref> | |||
==Doubt whether one prayed== | ==Doubt whether one prayed== | ||
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# According to Sephardim all the brachot of Shemona Esreh 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 Shemona Esreh 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== | ||
# 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 Shemona Esreh 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. | |||
* 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. | |||
* The Bet Yosef 126:3 quotes a response of Rashi which says that the only case where one doesn’t repeat is if one finished the Chazara however, if one didn’t finish Chazara it’s not considered a bother to congregation to return to Yaaleh VeYavo. This is the ruling of S”A 126:3. | |||
* 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. | |||
* [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 Shemona Esreh. 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> | |||
* 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 Shemona Esreh 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> | |||
# A Shaliach Tzibbur who makes a mistake and skipped a Bracha of Shemona Esreh (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 Shemona Esreh (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 Shemona Esreh (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 Shemona Esreh the Shaliach Tzibbur should begin from the beginning of Shemona Esreh and if it was in the last three Brachot of Shemona Esreh he should begin from Retzeh. <Ref> Tur and S”A 126:1 </ref> | # A Shaliach Tzibbur who makes a mistake and skipped a Bracha of Shemona Esreh (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 Shemona Esreh the Shaliach Tzibbur should begin from the beginning of Shemona Esreh and if it was in the last three Brachot of Shemona Esreh he should begin from Retzeh. <Ref> Tur and S”A 126:1 </ref> | ||
