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Barech Aleinu: Difference between revisions

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==Praying for rain==
==When to say it==
===During the winter===
# During the winter one must say VeTen Tal UMatar Lebracha in Birkat HaShanim (Brachenu / Barech Aleinu). For this halacha the beginning of the winter is considered in Israel from the seventh of Cheshvan and in the dispora from December 4th (and December 5th the year after a leap year). The end of the winter is Mincha of Erev Pesach and after that we stop saying VeTen Tal UMatar Lebracha in Birkat HaShanim. <Ref>S”A 117:1 </ref>
# In Israel one should ask for rain in Birkat HaShanim (Barech Aleinu) with the words Ten Tal UMatar LeBracha starting from the 7th of Cheshvan and continue until the first day of Peasch. However, outside of Israel, one should begin to ask for rain only starting on Dec 4th (and Dec 5th on a leap year). <ref> S"A 117:1 </ref>
==During the summer==
===During the summer===
# During the summer one should not add in the request for rain (Ten Tal UMatar LeBracha) and if one did then one must repeat Shemona Esreh. <ref> S"A 117:3 </ref>
# During the summer one should not add in the request for rain (Ten Tal UMatar LeBracha) and if one did then one must repeat Shemona Esreh. <ref> S"A 117:3 </ref>
# Outside Israel one isn't supposed to begin requesting rain until December 4th but if one did add it between the 7th of Chesvan and December 4th one should repeat Shemona Esreh with a stipulation that it should be a voluntary prayer. <ref>Mishna Brurah 117:13 </ref>
# Outside Israel one isn't supposed to begin requesting rain until December 4th but if one did add it between the 7th of Chesvan and December 4th one should repeat Shemona Esreh with a stipulation that it should be a voluntary prayer. <ref>Mishna Brurah 117:13 </ref>
===Unsure if one forgot Ten Tal===
==If one made a mistake during the winter==
# If one is unsure whether one said VeTen Tal Umatar or not, if it's within 30 days, we assume one didn't say VeTen tal and so one has to repeat, however, after 30 days, one doesn't repeat. <ref> S"A 114:8 regarding Mashiv HaRuach. Mishna Brurah 114:37 writes that regarding VeTen Tal there's not 90 davenings in 30 days (because of Shabbat and Yom Tov), there's a dispute whether 30 days is sufficient and concludes that we hold leniently that after 30 days it's assumed that one says it correctly. </ref>
# If one said the line "VeEt Kol Minei Tevuata Litova VeTen Tal UMatar Livbracha" 90 times one is assumed to have said VeTen Tal if one is unsure whether one said it or not. Some say that one should say continue "Al Peni HaAdama". Some say one should repeat the line 101 times, but after the fact 90 time is sufficient. <ref> S"A 114:9 regarding Mashiv HaRuach writes that if one says the line in davening 90 times one is assumed to say it correctly. Mishna Brurah 114:40 writes that one should say from VeEt Kol Minei but leaves out Al Peni HaAdama, while Piskei Teshuvot 114:15 quotes Shulchan Shlomo who says to say it. Mishna Brurah 114:41 quotes the Chatom Sofer who says that the line should be said 101 times but the Mishna brurah concludes the after the fact one wouldn't repeat Shemona Esreh against the simple ruling of S"A. </ref>
# Some say it's not proper to say this line 90 times because it puts oneself into a dispute, however, if one regularly is unsure whether one say Veten tal or not, one should say this line 90 times. <ref>Even though the Buir Halacha 114 D"h Im Bayom, quotes the Gra and Taz who disagree with S"A here and hold that one always needs 30 days, the Buir Halacha concludes that almost all achronim hold like S"A. Nonetheless, Rabbi Shlomo Zalman Auerbach in Halichot Shlomo (Tefillah 8:26) writes that it's not proper to do this advise because it puts oneself into a dispute. For someone who commonly is unsure, the Piskei Teshuvot 114:15 quotes the Birchat HaBayit, who says that for someone who commonly is unsure who should follow this advise and has the S"A to rely on. </ref>
# If one is sure that one had in mind to say the addition or change to Shemona Esreh before starting Shemona Esreh and also during Shemona Esreh, and then after one completed Shemona Esreh one is uncertain whether one said it, one shouldn't repeat Shemona Esreh. However, if one became uncertain during Shemona Esreh, one should assume one didn't say it and return. <ref> Mishna Brurah 114:38, Piskei Teshuvot 114:14 </ref>
# If one is sure that one had in mind to say the addition or change to Shemona Esreh before starting Shemona Esreh but isn't certain that one remembered during Shemona Esreh, if after completing Shemona Esreh (or before) one becomes uncertain, one must repeat. However, if one only becomes uncertain a while after Shemona Esreh (after starting other prayers), one doesn't have to repeat. <ref> Mishna Brurah 114:38, Piskei Teshuvot 114:14 </ref>
# However, if a person knows that he losses his thoughts in Shemona Esreh and could forget to say it even if one remembered a moment earlier, some authorities hold one should always return (in cases of doubt) unless one is nearly certain that one said it. <ref> Piskei Teshuvot 114:14 rules like the Veyaan Yosef 52, even though Sh"t Shevet HaLevi 8:163 argues that it regarding all people we use the rules of the achronim. </ref>
===What to do if one forgot===
# If one forgot to say VeTen Tal UMatar in Barech Alenu,  
# If one forgot to say VeTen Tal UMatar in Barech Alenu,  
* if one remembers before saying Baruch Atta Hashem at the end of the bracha, one should go back to the VeTen Tal Umatar and continue from there. <ref> Mishna brurah 117:15 </ref>
* if one remembers before saying Baruch Atta Hashem at the end of the bracha, one should go back to the VeTen Tal Umatar and continue from there. <ref> Mishna brurah 117:15 </ref>
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* if one remembered after beginning Retzay prior to saying Yeheyu LeRatzon after Elokay Netsor one should return to Brach Alaynu. <ref>S"A 117:5, Mishna Brurah 117:18 </ref>  
* if one remembered after beginning Retzay prior to saying Yeheyu LeRatzon after Elokay Netsor one should return to Brach Alaynu. <ref>S"A 117:5, Mishna Brurah 117:18 </ref>  
* if one finished Yeheyu LeRatzon one should repeat Shemona Esreh. <ref> S"A 117:5, Mishna Brurah 117:18 </ref>
* if one finished Yeheyu LeRatzon one should repeat Shemona Esreh. <ref> S"A 117:5, Mishna Brurah 117:18 </ref>
===Someone visiting Israel===
 
===Unsure if one forgot Ten Tal===
# If one is unsure whether one said VeTen Tal Umatar or not, if it's within 30 days, we assume one didn't say VeTen tal and so one has to repeat, however, after 30 days, one doesn't repeat. <ref> S"A 114:8 regarding Mashiv HaRuach. Mishna Brurah 114:37 writes that regarding VeTen Tal there's not 90 davenings in 30 days (because of Shabbat and Yom Tov), there's a dispute whether 30 days is sufficient and concludes that we hold leniently that after 30 days it's assumed that one says it correctly. </ref>
# If one said the line "VeEt Kol Minei Tevuata Litova VeTen Tal UMatar Livbracha" 90 times one is assumed to have said VeTen Tal if one is unsure whether one said it or not. Some say that one should say continue "Al Peni HaAdama". Some say one should repeat the line 101 times, but after the fact 90 time is sufficient. <ref> S"A 114:9 regarding Mashiv HaRuach writes that if one says the line in davening 90 times one is assumed to say it correctly. Mishna Brurah 114:40 writes that one should say from VeEt Kol Minei but leaves out Al Peni HaAdama, while Piskei Teshuvot 114:15 quotes Shulchan Shlomo who says to say it. Mishna Brurah 114:41 quotes the Chatom Sofer who says that the line should be said 101 times but the Mishna brurah concludes the after the fact one wouldn't repeat Shemona Esreh against the simple ruling of S"A. </ref>
# Some say it's not proper to say this line 90 times because it puts oneself into a dispute, however, if one regularly is unsure whether one say Veten tal or not, one should say this line 90 times. <ref>Even though the Buir Halacha 114 D"h Im Bayom, quotes the Gra and Taz who disagree with S"A here and hold that one always needs 30 days, the Buir Halacha concludes that almost all achronim hold like S"A. Nonetheless, Rabbi Shlomo Zalman Auerbach in Halichot Shlomo (Tefillah 8:26) writes that it's not proper to do this advise because it puts oneself into a dispute. For someone who commonly is unsure, the Piskei Teshuvot 114:15 quotes the Birchat HaBayit, who says that for someone who commonly is unsure who should follow this advise and has the S"A to rely on. </ref>
# If one is sure that one had in mind to say the addition or change to Shemona Esreh before starting Shemona Esreh and also during Shemona Esreh, and then after one completed Shemona Esreh one is uncertain whether one said it, one shouldn't repeat Shemona Esreh. However, if one became uncertain during Shemona Esreh, one should assume one didn't say it and return. <ref> Mishna Brurah 114:38, Piskei Teshuvot 114:14 </ref>
# If one is sure that one had in mind to say the addition or change to Shemona Esreh before starting Shemona Esreh but isn't certain that one remembered during Shemona Esreh, if after completing Shemona Esreh (or before) one becomes uncertain, one must repeat. However, if one only becomes uncertain a while after Shemona Esreh (after starting other prayers), one doesn't have to repeat. <ref> Mishna Brurah 114:38, Piskei Teshuvot 114:14 </ref>
# However, if a person knows that he losses his thoughts in Shemona Esreh and could forget to say it even if one remembered a moment earlier, some authorities hold one should always return (in cases of doubt) unless one is nearly certain that one said it. <ref> Piskei Teshuvot 114:14 rules like the Veyaan Yosef 52, even though Sh"t Shevet HaLevi 8:163 argues that it regarding all people we use the rules of the achronim. </ref>
 
==If one made a mistake during the summer==
# In the summer if one mistakenly said VeTen Tal UMatar Lebracha and one remembered before Shomeh Tefillah one should say it in Shomeh Tefillah. If one remembered after Shomeh Tefillah one should return to Birkat HaShanim and continue from there. If one remembered after Shomeh Tefilah before beginning Retzeh one may say VeTen Tal UMatar Lebracha right there and continue with Retzeh. If one finished Shemona Esreh then one must repeat Shemona Esreh. <ref>S”A 117:3, 5 </ref>
 
==Someone visiting Israel==
# A person who lives outside Isreali who is visiting Israel after the 7th of Cheshvan before December 4th, according to Sephardim, he should say Barech Aleinu (not Barchenu) while he is in Israel. However, according to Ashkenazim, many opinions hold that if one will be in Israel during that entire period (from the 7th of Cheshvan until December 4th) one should say Ten Tal in Birkat HaShanim, however, if one would not be there for that amount of time one should say it in Shomea Tefillah. <ref> Regarding an American in Israel, the Pri Chadash and Pri Megadim hold that if one plans on going back to America within a year, one should start Ten Tal from when they start in America. However, if one plans on going back to America after a year, one should start Ten Tal when Israel begins asking for rain. On the other hand, the Birkei Yosef holds that one should always make the Bracha according to the place one is presently in. The Mishna Brurah 117:5 brings both opinions and doesn’t rule on this issue but implies that he sides with the Pri Megadim.  
# A person who lives outside Isreali who is visiting Israel after the 7th of Cheshvan before December 4th, according to Sephardim, he should say Barech Aleinu (not Barchenu) while he is in Israel. However, according to Ashkenazim, many opinions hold that if one will be in Israel during that entire period (from the 7th of Cheshvan until December 4th) one should say Ten Tal in Birkat HaShanim, however, if one would not be there for that amount of time one should say it in Shomea Tefillah. <ref> Regarding an American in Israel, the Pri Chadash and Pri Megadim hold that if one plans on going back to America within a year, one should start Ten Tal from when they start in America. However, if one plans on going back to America after a year, one should start Ten Tal when Israel begins asking for rain. On the other hand, the Birkei Yosef holds that one should always make the Bracha according to the place one is presently in. The Mishna Brurah 117:5 brings both opinions and doesn’t rule on this issue but implies that he sides with the Pri Megadim.  
* While an American is in Israel, many poskim hold like the Birkei Yosef that one should say the Ten Tal in Birkat HaShanim. These poskim include: Sh”t Yacheve Daat 1:73 (also paskened in Yalkut Yosef (Tefillah vol 2 pg 99) and Halacha Brurah 117:9), Sh”t Minchat Yitzchak 10:9, Sh”t Bear Moshe (vol 7 pg 194, 200), Sh”t Mishneh halachot 5:28, and Piskei Teshuvot 117:3. [See also Sh”t Divrei Yetsiv, Sh”t Besel Chachma 1:62, Mara DeShmata #34, Sh”t Kaneh Bossem 1:10, Sh”t Birur Halacha 117].  
* While an American is in Israel, many poskim hold like the Birkei Yosef that one should say the Ten Tal in Birkat HaShanim. These poskim include: Sh”t Yacheve Daat 1:73 (also paskened in Yalkut Yosef (Tefillah vol 2 pg 99) and Halacha Brurah 117:9), Sh”t Minchat Yitzchak 10:9, Sh”t Bear Moshe (vol 7 pg 194, 200), Sh”t Mishneh halachot 5:28, and Piskei Teshuvot 117:3. [See also Sh”t Divrei Yetsiv, Sh”t Besel Chachma 1:62, Mara DeShmata #34, Sh”t Kaneh Bossem 1:10, Sh”t Birur Halacha 117].  
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