Tachanun, Ashrei, Aleinu, Shir Shel Yom: Difference between revisions
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===Holidays=== | ===Holidays=== | ||
#According to Sephardim there is no [[Tachanun]] on the following days: [[Rosh Chodesh]], the [[month of Nissan]], [[Pesach]] Sheni (14th of Iyyar), [[Lag BaOmer]], [[Rosh Chodesh]] Sivan until the 12th of Sivan, [[Tisha BeAv]], 15th of Av, [[Erev Rosh Hashana]], [[Erev Yom Kippur]], from the 11th of Tishrei until the 2nd of Cheshvan<ref>Rabbi Shmuel Pinchas Gelbard in Rite and Reason: 1050 Jewish Customs and Their Sources pg. 97 | #According to Sephardim there is no [[Tachanun]] on the following days: [[Rosh Chodesh]], the [[month of Nissan]], [[Pesach]] Sheni (14th of Iyyar), [[Lag BaOmer]], [[Rosh Chodesh]] Sivan until the 12th of Sivan, [[Tisha BeAv]], 15th of Av, [[Erev Rosh Hashana]], [[Erev Yom Kippur]], from the 11th of Tishrei until the 2nd of Cheshvan<ref>Kaf HaChaim (Orach Chaim 131:98, 669:42), Chazon Ovadia (Yamim Noraim, page 394). Rabbi Shmuel Pinchas Gelbard in Rite and Reason: 1050 Jewish Customs and Their Sources pg. 97 collects 3 reasons for not saying tachanun after sukkot: | ||
#Since tachanun is not recited for most of the month because of the holidays, they are not recited during the days following sukkot because it as if most of the month is comprised of holy days. | #Since tachanun is not recited for most of the month because of the holidays, they are not recited during the days following sukkot because it as if most of the month is comprised of holy days. | ||
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===Occasions=== | ===Occasions=== | ||
#The following occasions also warrant no [[Tachanun]]: | #The following occasions also warrant no [[Tachanun]]: | ||
##[[Wedding]] | |||
##[[Brit Milah]] | |||
##[[Siyum Masechet]]<ref>Sh"t Yabia Omer 4:13 writes that one doesn't say [[Tachanun]] in the [[davening]] right before a siyum just like the mishna in Taanit (31a) says that in they made a holiday on Tu BeAv because certain families finished for the season the mitzvah of chopping wood for the Bet HaMikdash. See also [http://dailyhalacha.com/Display.asp?ClipID=596 Rabbi Mansour on DailyHalacha.com].</ref> | |||
# If there is a chatan the day of his wedding in the shul the entire congregation does not recite tachanun. If a chatan is present on a Tanit Tzibur the entire congregation does not recite nefilat apayim but does recite the special selichot for the tanit tzibur, however, the chatan himself does not recite then the selichot.<ref>Likutei Mahariach v. 3 p. 415 and 455</ref> Some say that the chatan should recite selichot on a tanit tzibur.<Ref>Rav Chaim Kanievsky in Yismach Lev v. 1 p. 379</ref> | |||
#If a chatan is in sheva brachot on a tanit tzibur he and the whole congregation should still recite the selichot but not tachanun.<ref>Or Letzion (v. 3 ch. 25 fnt. 1), Aliba Dhilchata v. 98 p. 54 quoting Yishmach Lev Nesuin v. 1 p. 202, [https://www.torahanytime.com/#/lectures?v=154795 Rav Yitzchak Yosef (Motzei Shabbat Balak 5781 min 29)]</ref> | |||
# If there is a one making a brit milah in the shul the entire congregation does not recite tachanun. If he is present on a Tanit Tzibur the entire congregation does not recite nefilat apayim but does recite the special selichot for the tanit tzibur, however, the one making the brit does not recite then the selichot.<ref>Likutei Mahariach v. 3 p. 415</ref> | |||
===Women=== | ===Women=== | ||
#The minhag is that women don't say [[Tachanun]].<ref>Halichot Beitah 7:1, Piskei Teshuvot 131:1, [[Tefillah]] KeHilchata 15:5</ref> | #The minhag is that women don't say [[Tachanun]].<ref>Halichot Beitah 7:1, Piskei Teshuvot 131:1, [[Tefillah]] KeHilchata 15:5. See Rivevot Ephraim 4:34</ref> | ||
===Night time=== | ===Night time=== | ||
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*Some Rishonim differentiate between Yotzer which can’t be said by an individual and Kedushat Uva LeTzion which can be said by an individual including Ran (Megilah 13b), Ramban (Lekutim Beginng of Brachot s.v. VaAni Evin S”A 59:3, Rabbenu Yerucham (3:3), and Rivavan ([[Brachot]] 45b). Bet Yosef 59:3 concludes even though the Minhag is to say it privately since there’s no Gemara on the topic one should follow the Zohar as halacha. Nonetheless, as by Vayavor (which is Dvar Shebekesha) one can say it privately with the Torah reading tune (Sh”t Rashba 1:211) so too by concerning Kedushat Yotzer one can say it privately with the Torah reading tune (Sh”t Trumat HaDeshen 8). S”A 59:3 writes that some say an individual can say Kedushat Yotzer and some say not to and one should be concerned for this opinion and say it with the Torah reading tune. The Rama adds that the minhag is to say it as an individual. Sh”t Radvaz 4:10 and Biur HaGra 59:5 rule that even saying with the Torah tune isn’t sufficient and an individual should just skip it. | *Some Rishonim differentiate between Yotzer which can’t be said by an individual and Kedushat Uva LeTzion which can be said by an individual including Ran (Megilah 13b), Ramban (Lekutim Beginng of Brachot s.v. VaAni Evin S”A 59:3, Rabbenu Yerucham (3:3), and Rivavan ([[Brachot]] 45b). Bet Yosef 59:3 concludes even though the Minhag is to say it privately since there’s no Gemara on the topic one should follow the Zohar as halacha. Nonetheless, as by Vayavor (which is Dvar Shebekesha) one can say it privately with the Torah reading tune (Sh”t Rashba 1:211) so too by concerning Kedushat Yotzer one can say it privately with the Torah reading tune (Sh”t Trumat HaDeshen 8). S”A 59:3 writes that some say an individual can say Kedushat Yotzer and some say not to and one should be concerned for this opinion and say it with the Torah reading tune. The Rama adds that the minhag is to say it as an individual. Sh”t Radvaz 4:10 and Biur HaGra 59:5 rule that even saying with the Torah tune isn’t sufficient and an individual should just skip it. | ||
*Ben Ish Chai (Od Yosef Chai Shemot 6-7) writes that the Minhag Bagdad is to say it with the Torah reading tune to satisfy the opinion of the Zohar. Kesher Gudal 10:11, Levush 59:3, Shulchan Aruch HaRav 59:2, Magen Giborim (Aleph HaMagen 59:4), Mishna Brurah 59:11, Halacha Brurah 59:10, Sh”t Yabia Omer O”C 5:7(2). The Minhag nowadays is to say it privately even without the Torah reading tune but it’s preferable to say it with the tune.</ref> If there’s one is praying in a [[minyan]] that already said Kedushat Yotzer (for example one is late) one can be lenient to say it individually even without the Torah reading tune. <ref>Pri [[Chadash]] 59:3 writes that everyone agrees that if one is praying with a [[minyan]] that already said it that one can say it individually. This quoted by Pri Megadim (A”A 59:3) Magen Giborim (Aleph HaMagen 59:3), and Mishna Brurah 59:10. However the Mamer Mordechai 59:6 argues that it seems that all the poskim (including S”A) don’t make this distinction. This quoted by Shalmei Tzibbor pg 91c, Minchat Aharon 13:5, Od Yosef Chai Shemot 7, and Kaf HaChaim 59:21. Halacha Brurah 59:10 writes that since the Minhag is to be lenient in the first place to say it privately even without Torah reading tune, in such a situation one can be lenient. </ref> | *Ben Ish Chai (Od Yosef Chai Shemot 6-7) writes that the Minhag Bagdad is to say it with the Torah reading tune to satisfy the opinion of the Zohar. Kesher Gudal 10:11, Levush 59:3, Shulchan Aruch HaRav 59:2, Magen Giborim (Aleph HaMagen 59:4), Mishna Brurah 59:11, Halacha Brurah 59:10, Sh”t Yabia Omer O”C 5:7(2). The Minhag nowadays is to say it privately even without the Torah reading tune but it’s preferable to say it with the tune.</ref> If there’s one is praying in a [[minyan]] that already said Kedushat Yotzer (for example one is late) one can be lenient to say it individually even without the Torah reading tune. <ref>Pri [[Chadash]] 59:3 writes that everyone agrees that if one is praying with a [[minyan]] that already said it that one can say it individually. This quoted by Pri Megadim (A”A 59:3) Magen Giborim (Aleph HaMagen 59:3), and Mishna Brurah 59:10. However the Mamer Mordechai 59:6 argues that it seems that all the poskim (including S”A) don’t make this distinction. This quoted by Shalmei Tzibbor pg 91c, Minchat Aharon 13:5, Od Yosef Chai Shemot 7, and Kaf HaChaim 59:21. Halacha Brurah 59:10 writes that since the Minhag is to be lenient in the first place to say it privately even without Torah reading tune, in such a situation one can be lenient. </ref> | ||
#One must sit for Kedushat Yotzer and if one was previously standing one should sit. Ashkenazim hold that it’s preferable to sit but not necessary. <ref>Sh”t Teshuvat HaRambam (Mekisei Nirdamim, Freedman, 33, Bilav 262) writes that it’s improper to stand for Kedushat Yotzer especially when the entire congregation is sitting (he even calls it Lo Tigodedo!). The Zohar (Trumah pg 132b) writes that one should sit for Kedushat Yotzer. This is brought down by Arizal (Shaar Kavanot 2 Chazarat HaAmida 38d), Magen Avraham 59:2, Solet Belulah 59:1, Kesher Gudal 10:10, Shalmei Tzibbor 91c, Siddur 1, Chesed LeAlafim 59:2, Sharei Teshuva 59:3, Ben Ish Chai (Shemot 2). Pri Etz Chaim (Chazarat Amida 4) and Kaf HaChaim 59:20 extend this also to Uva Letzion. Thus, Halacha Brurah 59:11 rules that one must sit even if he was previously standing. However, Sh”t Rama MePano 102 writes that if one was standing and sat for [[Kedusha]] one is making a mistake and if one was sitting and stood for [[Kedusha]] it’s recognized that he’s not wise, implying that one shouldn’t change from the position he is in already. So writes Knesset HaGedolah (who limits the Rama MePano to Kedushat Yotzer), Olot Tamit 59:1, Shulchan Aruch HaRav 59:2, and Machasit Shekel 59:2. Bear Heteiv 59:3 | #One must sit for Kedushat Yotzer and if one was previously standing one should sit. Ashkenazim hold that it’s preferable to sit but not necessary. <ref>Sh”t Teshuvat HaRambam (Mekisei Nirdamim, Freedman, 33, Bilav 262) writes that it’s improper to stand for Kedushat Yotzer especially when the entire congregation is sitting (he even calls it Lo Tigodedo!). The Zohar (Trumah pg 132b) writes that one should sit for Kedushat Yotzer. This is brought down by Arizal (Shaar Kavanot 2 Chazarat HaAmida 38d), Magen Avraham 59:2, Solet Belulah 59:1, Kesher Gudal 10:10, Shalmei Tzibbor 91c, Siddur 1, Chesed LeAlafim 59:2, Sharei Teshuva 59:3, Ben Ish Chai (Shemot 2). Pri Etz Chaim (Chazarat Amida 4) and Kaf HaChaim 59:20 extend this also to Uva Letzion. Thus, Halacha Brurah 59:11 rules that one must sit even if he was previously standing. However, Sh”t Rama MePano 102 writes that if one was standing and sat for [[Kedusha]] one is making a mistake and if one was sitting and stood for [[Kedusha]] it’s recognized that he’s not wise, implying that one shouldn’t change from the position he is in already. So writes Knesset HaGedolah (who limits the Rama MePano to Kedushat Yotzer), Olot Tamit 59:1, Shulchan Aruch HaRav 59:2, and Machasit Shekel 59:2. Bear Heteiv 59:3 summarizes both the Magen Avraham and Rama MePano. Based on this, Mishna Brurah 59:12 writes that it’s preferable to sit for Kedushat Yotzer. </ref> | ||
#One should kiss his [[Tefillin]] Shel Yad during Kedushat Yotzer. <ref>Ben Ish Chai (Shemot 2) and Halacha Brurah 59:11. </ref> | #One should kiss his [[Tefillin]] Shel Yad during Kedushat Yotzer. <ref>Ben Ish Chai (Shemot 2) and Halacha Brurah 59:11. </ref> | ||
#The congregation should say it out loud and if an individual says it he should say it quietly. <ref>Ravyah [[Brachot]] 1:66, Hagahot Maimon (Tefilot Kol HaShana 3), Rama 59:3 say that Kedushat Yotzer should be said out loud. Eliyah Raba 59:4 says that this only applies with the congregation but an individual should say it quietly. Sharei Teshuva 59:3 and Mishna Brurah 59:13 quote the Eliyah Raba and Shalmei Tzibbor pg 155a who says that there’s no concern for an individual to say it aloud. Halacha Brurah 59:12 rules like the Eliyah Raba because that distinction is clear in the Ramban (Lekutim beginning of [[Brachot]] s.v. VeAni Evin). </ref> | #The congregation should say it out loud and if an individual says it he should say it quietly. <ref>Ravyah [[Brachot]] 1:66, Hagahot Maimon (Tefilot Kol HaShana 3), Rama 59:3 say that Kedushat Yotzer should be said out loud. Eliyah Raba 59:4 says that this only applies with the congregation but an individual should say it quietly. Sharei Teshuva 59:3 and Mishna Brurah 59:13 quote the Eliyah Raba and Shalmei Tzibbor pg 155a who says that there’s no concern for an individual to say it aloud. Halacha Brurah 59:12 rules like the Eliyah Raba because that distinction is clear in the Ramban (Lekutim beginning of [[Brachot]] s.v. VeAni Evin). </ref> | ||
