|
|
| בס"ד 
קרוב השם לכל קוראיו לכל אשר יקראוהו באמת ARCHIVES: HILCHOS TEFILAH (and its appropriate preparations) BELOW ARE THE HALACHOS FROM THE DAILY EMAILS THAT WERE SENT OUT TO THE "HALACHA FOR TODAY" DAILY EMAIL LIST, INCLUDING THE DATES ON WHICH THEY WERE SENT, EXACTLY AS THEY WERE SENT. HILCHOS TEFILAH: HALACHOS OF WAKING UP IN THE MORNING Halachos for Monday , August 11 2008 1) Every Jew[ish male] should get up in the morning early enough to properly cleanse his body for Tefilah, and to arrive in Shul on time for the beginning of davening, in order to be able to daven the entire davening, and especially the Shemona Esrei, with the minyan. 2) Every Jewish man, woman and child should recite “Modeh Ani” immediately upon waking up each morning. Modeh Ani may be recited before the morning washing of the hands (Negel Vasser). Children should be taught the importance of reciting Modeh Ani, as soon as they are able, as it teaches them the all important aspect of thanking Hashem each morning for everything that he gives us with his abundant kindness. According to Rav Shlomo Zalman Auerbach and others, the proper enunciation for women is "Mo-duh Ani", while for men it is "Mo-deh Ani" Halachos for Tuesday , August 12 2008 1) As an introduction to the laws of getting up in the morning, [and indeed an introduction to all of the laws with which every Jew must live his life], the Rama begins his commentary on the Shulchan Aruch with very essential words for every Jew to know, memorize and internalize, as follows: “…One should always remember that Hashem is in front of him/her. This is an important tenet of the Torah…one’s actions, character, and nature is not the same if he is alone in his home, as they would be were he/she in the presence of an important king…one’s speech and mannerism is not the same if he/she is talking to friends, as they would be were he/she talking to a king… How much more so must a person realize in his/her heart that Hashem, the great king, whose presence fills the entire world is standing near him/her and sees his/her every action……A person must not be embarrassed from any human beings that may ridicule him for serving Hashem…for even in the privacy of one’s home, and even while laying in one’s bed every Jew must remember in front of whom he is laying…and as soon as a Jew awakes, he should quickly rise to serve Hashem...” Although one should quickly get out of bed in the morning when it’s time to daven, in order to rush to serve Hashem, it should still be done calmly and not with a quick jump, as that can harm the body. 2) When reciting Modeh Ani upon waking up, a comma should be inserted between the words “Shechezarta Bi Nishmasi B’Chemlah” (For you have returned my soul within me with compassion) and the words “Rabbah Emunasecha” (abundant is your faithfulness) Halachos for Wednesday , August 13 2008 1) When a Jew gets dressed in the morning [and undressed in the evening] he/she should do so modestly in a way that his body isn’t exposed, even if there is nobody else in the room . One should not say “but I am alone in the privacy of my room, who will see me?!”, because Hashem is everywhere, and sees everything. There are varying opinions about what is considered “exposed”. The most stringent opinion [Malbim in Artzos Hachaim and others] requires any part that is considered a “covered place” (i.e. one must wash his hands if that area was touched) to be covered [under a blanket or a robe] when dressing/undressing (This includes feet, arms, shoulders etc.). Other Poskim [Rav Moshe Feinstein and others] are more lenient, and only require one to cover the parts that he normally covers when one is home (thus feet, arms, shoulders, ankles would be exempt from being covered). Others are even more lenient, and maintain that as long as undergarments remain on, a person may then put on/take off the rest of his/her clothes If the aforementioned is too difficult to put into practice, one may rely on Rav Moshe Feinstein’s opinion and get dressed/undressed in a bathroom [that also has a bath/shower in it.] Rav Moshe’s reasoning is that such a room has the status of a bathhouse, and as such is a place where it is acceptable to walk around naked. Even when relying on this, the Poskim say that it is best not to be naked in the bathroom for more time than necessary. 2)One should be careful not to don two articles of clothing at the same time. There is a dispute in the Poskim if this also applies to taking off two articles of clothing together. Rav Chaim Kanievsky shlita maintains that it is best to be stringent in this matter. Clarifications to above Halachos: We learned about not putting on two articles of clothing at once. The reason for not doing this is because it can lead to forgetting one’s Torah (Kashe L’Shikcha). This prohibition does not apply to women (according to most Poskim), as women are not prohibited from forgetting Torah. [However, from the texts of the Poskim it seems that they might however forget what they did learn if they do this, so any woman that doesn’t want to forget any Torah that she has learned( especially from the Halacha For Today emails or website ) is wise to adhere to this Halacha even though she is not bound by the prohibition] The Tzitz Eliezer based on the Aruch Hashulchan maintains that this prohibition does not apply to shoes [as they aren’t considered clothing]. Therefore one may put on two shoes or a shoe and a rubber/ boot at the same time. Halachos for Thursday , August 14 2008 1) Jewish males may not walk more than 4 Amos (around 8 feet) without a head covering. It is praiseworthy to be stringent and not even sit in one place, or even sleep without a head covering. Young boys should be trained from a very early age to wear a Kipah on their heads, as the Gemara states (Shabbos 156b) that covering the head leads one to fear Hashem. If one must walk 4 Amos in his home and doesn’t have something with which to cover his head, he may do so with his hand .However, if one is outside (and he is directly under the sky) using his hand for a cover will not suffice. 2) If one is in a place where he cannot cover his head (like a court house, where it may be the law of the land that heads must be bare), or if he is in such a profession that he is afraid that covering his head will cause him loss of clients or revenue, there is a possibility that he can walk with a bare head without transgressing this Halacha, due to Dina D’Malchusa(law of the land). However, before determining this, and especially in today’s day and age when it is acceptable almost everywhere to wear a Kipah (due to the kindness of Hashem that most of us live with religious freedom and tolerance), a competent Halachic authority should be consulted. HILCHOS TEFILAH: HALACHOS OF NEGEL VASSER Halachos for Erev Shabbos Parshas V'Eschanan/Nachamu , August 15 2008 1) Every Jewish man and woman must wash their hands immediately upon waking up each morning. This washing is commonly referred to as “Negel Vasser”. There are 3 reasons that the Poskim give for necessitating this washing: - a) A person’s hands are “busy” when he/she is asleep, and we assume that he/she surely touched an area of the body that requires the washing of the hands.
- b) Each night when we sleep, our soul ascends to heaven. Thus upon waking, and re-receiving our soul, it is as if we are a “new creation”. Therefore we are required to thank Hashem for “creating” us for his glory, to serve Him and make blessing with His name. Therefore, before serving Hashem we must sanctify ourselves and wash our hands properly; much like the Kohen would wash himself before serving Hashem in the Bais Hamikdash. Our praying is considered “Avodah”- serving Hashem and is equivalent to the Kohen’s “Avodah” in the Bais Hamikdash!
- c) When we sleep, a “Ruach Ra” (loosely translated as “impure spirit”) rests on our bodies, and in order to re-acquire our Ruach Kedusha (pure spirit) we must wash our hands.
[There are many practical Halachic differences that result depending on which of the above reasons we wash our hands, (one who was up all night, one who slept with gloves etc.) but it is beyond the scope of this email to delve into all of them at this time] 2) Children from the age of Chinuch (from around age 5) also must wash Negel Vasser. Some Poskim (The Chazon Ish, The Steipler and others) were extremely stringent regarding children, and urged parents to wash their children’s hands from when they were newborn. Walking around without washing Negel Vasser is not something that should be taken lightly, as the Zohar and other Kabalistic sources write terrible things about people who are negligent in this matter. (In the next few days we will perhaps touch on some of these things more in detail) Halachos for Sunday , August 17 2008 1) Before washing Negel Vasser upon waking, one should be careful not to walk more than 4 Amos (around 8 feet). It is for this reason that many people have the custom to prepare a cup of water [and a basin] near their bedside to be able to wash their hands before even getting out of bed. Those who do not do this rely on the Poskim that are of the opinion that a person’s room, even if it is very large, is halachically considered like “4 Amos”, and thus there is no problem walking to the sink. (If this applies only to a sink (or bathroom) in one’s room, or even to the entire house, is questionable.) If relying on the above, and walking to the sink, it is best to go as fast as possible, as not to have the “Ruach Ra- impure spirit” rest on the body for any longer than necessary (based on the conclusion of Mishna Berura and Shone Halachos)
2) If one gets out of bed in middle of the night to use the bathroom, or any other reason, and plans to go back to sleep, most Poskim agree that there is no problem at all with walking 4 Amos without Negel Vasser, as his/her obligation to wash doesn’t happen until he/she wakes up for the day. Rav Shlomo Zalman Auerbach said in the name of the Gaon of Vilna , that after the burning of Avraham Ben Avraham (Count Pototski, The Ger Tzedek) who was burned at the stake by the Catholic Church for converting to Judaism, the Kiddush Sheim Shomayim (sanctification of Hashem’s name) that resulted because of his actions, significantly weakened the “Ruach HaTuma- spirit of impurity” that rests on Jewish people upon waking, and thus the stringency of not walking 4 Amos before Negel Vasser is not as applicable anymore.
(The Ger Tzedek is buried in the cemetery in Vilna, Lithuania in the same tomb as the Gaon of Vilna. For more about his story Click HERE Halachos for Monday, August 18 2008 1) Before washing Negel Vasser, one should be extremely careful not to touch their mouth, nose, ears, eyes, or any other cavities in the body, with their hands (using the wrist or arm to touch these areas is OK, as only the parts of the hand that require washing are subject to this prohibition) (Although some Poskim (Malbim in Artzos Hachaim and others) extend this prohibition, even when touching these areas indirectly, with a piece of clothing, the accepted custom based on the Mishna Berura is to allow the touching of these areas (e.g. rubbing the eyes) with an article of clothing.) 2) One should be careful not to touch any food items before washing Negel Vasser, lest the impure spirit be transferred to the food item. If food was touched, it may still be eaten, but if possible the food should be rinsed with water three times. Non Jews are not required to wash Negel Vasser, thus there is no problem with them touching food without washing their hands. Non religious Jews are subject to the impurities that result from not washing Negel Vasser, therefore if possible, they should be asked to wash their hands before handling food that will be eaten by Jews. Food touched by a child below the age. of Chinuch (around 5 years old) is not a problem. It is best not to smoke cigarettes before washing Negel Vasser. If a woman is nursing her baby before washing Negel Vasser, she should be careful not to place her fingers inside the baby’s mouth. All of the aforementioned Halachos only apply if one is ready to get up for the day. If one just got up to use the bathroom, deal with a baby or any other reason, and plans to go back to bed, he/she is not yet obligated to wash his/her hands, and thus isn’t subject yet to the Halachos preceding the washing. (PLEASE SEE CLARIFICATION TO THIS HALACHA, BELOW IN HALACHOS FOR WEDNESDAY AUGUST 20, 2008) Halachos for Tuesday, August 19 2008 1)In order to ensure that the impure spirit leaves the body, it is important to make sure to wash Negel Vasser properly, as follows: - The hands must be washed , alternately, 3 times each starting with the right hand.(The Gaon of Vilna required a fourth washing for each hand, as to wash away the impure water from the hands. The Mishna Berura seems to agree with this stringency). A left handed person still must wash the right hand first.
- (we will not get into the various other details of the Kashrus/quality of the water at this time, as they aren’t very practical today that we all Baruch Hashem have clean sink water)
- Negel Vasser must be washed with the strength of a person, and not simply by allowing running water to pass over the hands.
- (If you find yourself in a situation where you have no utensil, you can open the sink and wash the right hand. Close the sink. Re-open the sink and wash the left hand etc. and do this procedure for each of the hands 3 (or 4) times)
- A minimum of a Revi'is of water is required (3.3. fl. oz)
- (something that obstructs the water from reaching the skin) on them. Rings and band aids etc. should be removed before washing. If one has a cast on one hand, he should wash the other hand with all the Halachos, and can then make the Bracha of Al Netilas Yadayim.
- The hands must be washed all the way until the wrist, each of the six (or 8) times. It is important to make sure that both the outside of the hand as well as the inside (palm) get fully washed each time.
2) If one wasn’t able to wash with some (or all) of the aforementioned conditions, he should still was with as many of them as possible, and make a Bracha, according to the Mishna Berura. (The Gaon of Vilna and The Shulchan Aruch Harav argue and maintain that no Bracha is made if not all the conditions were fulfilled.) Halachos for Wednesday, August 20 2008 1) After washing Negel Vasser, one should wash their face, out of respect for our Creator, Hashem. Many also have the custom to rinse out their mouths, as to have a “pure mouth” with which to utter the names of Hashem while davening. (On a fast day, this should not be done, according to the Mishna Berurah) 2) A Jew who did not wash Negel Vasser, should not help wash the hands of another Jew. (This is common with older people in hospitals, nursing homes etc. where a non religious Jewish nurse may want to help them wash). However, the Jew with the unwashed hands may bring the water to the bedside of the other Jew. *** Clarification: I have been inundated with emails (which I greatly appreciate) regarding the following Halacha which was in Monday’s email asking for clarification, so I did some more research about it, and will elaborate a bit here: “All of the aforementioned Halachos only apply if one is ready to get up for the day. If one just got up to use the bathroom, deal with a baby or any other reason, and plans to go back to bed, he/she is not yet obligated to wash his/her hands, and thus isn’t subject yet to the Halachos preceding the washing.” This Halacha, (which is brought in the Sefer Ishei Yisroel as well as in Sefer Piskei Teshuvos in the name of the Eishel AvrahamM'Butshash) is based on the Mishna Berurah Siman 1 Se’if Katan 2, which states as follows: “…K’Sheyisorer M’Shnaso V’Eino Rotzeh Lishon, Yitol Yadav- When he awakens, and doesn’t want to sleep anymore, he should wash his hands…” Many Poskim read this to mean very clearly that the Mishna Berura held as we stated in the above Halacha, that Negel Vasser isn’t required until one is ready to wake up for the day, and thus getting up with the intention of going back to bed, isn’t considered waking up yet. Other Poskim (The Shelah and others , based on the Zohar’s extreme stringency of all matters containing to Ruach Ra) maintain that even when planning to go back to bed, Negel Vasser is still required. The consensus of the contemporary Poskim seems to be that if one merely gets up to use the restroom, quiet a baby etc. and is still ”half asleep” he/she can rely on the lenient opinions, and not wash Negel Vasser. (especially if by washing Negel Vasser, one will awaken further, and thus have a harder time falling asleep again, and subsequently waking up late for davening or find himself tired in Shul due to his being “awake” during the night, etc.) However, if one is “fully awake” (be it an insomniac in search of a midnight snack or any other reason) he should be stringent and wash Negel Vasser, even if he plans on returning to sleep for the rest of the night. Halachos for Thursday, August 21 2008 1) After washing Negel Vasser in the morning, the Bracha of “Al Netilas Yadayim”[and Asher Yatzar, if the bathroom was used] is required. However, there is a debate in the Poskim when exactly this Bracha should be recited. (Note: The following machlokes is for Negel Vasser only, and should not necessarily be applied to Netilas Yadayim for bread or other hand washing throughout the day, which may have different Halachos; as we will B’Ezras Hashem see when we get there) Some Poskim say to make the blessing immediately after washing the hands, and it isn’t necessary to dry the hands first. (The Bais Yosef and others take it a step further and say that the Bracha should intentionally be recited before drying the hands, thus making the Bracha “Over L’Asiyasan”) Other Poskim hold not to make the blessing until after the hands are dried. There are 2 reasons given for this. 1) The Ruach Ra doesn’t leave the body until the hands are dried. 2) The drying is necessary to remove the impure water from the hands. (According to the second reason, if one washed 4 times each hand as the Vilna Gaon says, then the impure water was already removed, and no drying is necessary anymore to make the blessing.) A third opinion, and one that most people today follow, is that the Bracha of Al Netilas Yadayim [and Asher Yatzar] should be recited together with the rest of Birchas HaShachar (the morning blessings) which are recited at the start of Tefilas Shacharis, even though this will cause a separation between the washing and the Bracha. The ideal way to follow the last method, and still avoid the separation between the washing and the blessing, is to wash the hands again immediately prior to davening, and right away recite Al Netilas Yadayim, and the rest of Birchas HaShachar. 2) Women, even if they are not able to daven Shacharis, should recite the Bracha of Al Netilas Yadayim after washing Negel Vasser . Ideally they should try and daven at least a short prayer and request from Hashem each morning, but even if they don’t (as they may be exempt due to their responsibilities taking care of the children etc. see Igros Moshe Orach Chaim Vol. 4 Siman 101 for more on this topic) they may still recite the Al Netilas Yadayim. Halachos for Erev Shabbos, August 22 2008 1) Besides the requirement to wash one’s hands each morning, there are many other situations throughout the day that require Netilas Yadayim, as follows: a) After using the bathroom (and possibly even after simply being in a bathroom or bathhouse, according to many Poskim) b) After bathing in a bathhouse [or even showering at home] c) After cutting your nails of your fingers or toes. Some Poskim are lenient and don’t require washing after “biting” nails as this is done out of nervousness and not with intention to cut the nails (Rav Shlomo Zalman Auerbach, Steipler and others) d) After touching [leather] shoes, that were walked in at least once. (In a shoe store, trying on new shoes, washing isn’t necessary) e) After touching your feet (this is the case even for one who usually goes barefoot) f) After scratching your head (only if you scratch deep enough to scratch the scalp, according to Mishna Berura, Chayei Adam and most others. Therefore, no washing is necessary after donning the Tefillin Shel Rosh each morning.) g) After being in a cemetery or at a funeral, in a house where there lies a dead body, or after touching a dead body. h) After having marital relations (this applies to women as well, according to the Ben Ish Chai) i) After touching lice (and according to Shulchan Aruch Harav, also after touching any impure animal) j) After touching any places on the body that are normally covered (according to the Chazon Ish, one does not need washing after diapering a baby or touching any other part of an infant that is usually covered, as there is no status of “Ervah” for infants. Others argue.) k) After getting your hair cut. 2) Many of the aforementioned situations require Netilah due to Ruach Ra, and many are simply because of Nekiyus- cleanliness. Most of the above do not require a utensil, and do not require washing each hand 3 times. A full detailing of the many different opinions for each of the above, and a discussion as to the reason behind each one’s requirement to wash, is beyond the scope of this email. As a rule of thumb: If washing 3 times with a utensil is not a big deal to do, it is best to do it for all of the above situations. According to Rav Shlomo Zalmen Auerbach, washing is not necessary after having a blood test, or after donating blood. However, if blood was let out as a cure for any ailment (something which isn't common these days), all agree that washing is necessary. HILCHOS TEFILAH: HALACHOS OF USING THE RESTROOM Halachos for Sunday, August 24 2008 1) It is prohibited to talk while using the bathroom (even if the person you are talking to doesn't know you are in the bathroom). Even to utter one word or short sentence (“Yes”, No” or “I’m in the bathroom) is prohibited. If extremely urgent to say something, one may say only what is necessary, provided he/she isn’t actually relieving themselves at that moment. If one is in the bathroom for any other reason, besides for using the facilities (e.g. brushing teeth, washing hands, giving a child a bath etc.) then it is permitted to speak, according to most Poskim, as the main reason for the prohibition is due to Tznius concerns, and those concerns obviously aren’t warranted when not in there to use the facilities. [There are also Kabalistic reasons for not speaking in a bathroom at any time, even when not using the facilities, however most contemporary Poskim are lenient when doing chores in the bathroom other than using the facilities] 2) It is best to refrain from bringing food and drink items into a bathroom, and surely it is best to refrain from eating in a bathroom. Food that was brought in to a bathroom should ideally be rinsed off three times before using. If the food was in a sealed container or bag, there is no problem. Halachos for Monday, August 25 2008 1)Each time after using the bathroom, one must wash their hands and recite the blessing of “Asher Yatzar”. this is in order to thank Hashem for the “working pipes” in his/her system, which is an amazing act of wisdom that only Hashem Himself could possibly orchestrate. (Think about it: How is it that the many different fluids in our bodies do not leak out from the many different openings in our body? Only Hashem can manage to make it work that way!) In fact, this Bracha of Asher Yatzar is so significant that the Shulchan Aruch discusses its wording and meaning at length, something that isn’t done for any of the other Berachos. (I would humbly suggest a thorough learning of Shulchan Aruch Siman 6 with Rama and Mishna Berura, as it can change a person’s entire appreciation for the abundant kindness bestowed upon us by Hashem daily. It is beyond the scope of this email to delve into the many lessons that can be learned from this chapter in Shulchan Aruch.) 2)There is no minimum requirement for Asher Yatzar. As long as even one drop came out when using the bathroom, Asher Yatzar is required. It is best to recite Asher Yatzar immediately after using the bathroom, though if one forgot, it can be said for a while afterwards, as long as one doesn’t need to use the bathroom again. If one does indeed require using the bathroom again, they should have in mind when reciting the Asher Yatzar after the second bathroom use, that they are exempting the first use of the bathroom as well. HILCHOS TEFILAH: HALACHOS OF BIRCHAS HASHACHAR Halachos for Tuesday, August 26 2008 1)Upon hearing someone recite any Bracha, one is required to answer “Amen”. There is no difference if the person reciting the Bracha is exempting the listener with the Bracha or not; the obligation to answer Amen is the same. (According to the Ramban and others, when hearing a Bracha that is a biblical obligation, such as Birchas Hamazon, the answering of Amen is also a biblical obligation) The simple meaning of the word “Amen” , and the minimum one should think when saying Amen after hearing a Bracha, is: “The Bracha that was just recited is true, and I believe it” (for example when one makes a “Shehakol” on a glass of water, by reciting “Amen” you are affirming that indeed it is true that Hashem created everything with His word, and that you believe that Hashem can ,and does, create everything!). There are many other,more complex and detailed “Kavanos” involved in the recital of “Amen” which differ based on the type of Bracha recited (Birchas HaNehenin, Birchas HaMitzvos, Birchas Ha’Shevach etc.), but we will not delve into those details at this point) 2)The Gemara (Berachos 53b) says that the person answering Amen is greater than the person reciting the initial Bracha. Furthermore, the Gemara (Shabbos 119b) says that one who answers Amen with all his strength (which means "full concentration" according to Rashi, and "in a loud voice", according to Tosefos) ,the gates of Gan Eden are opened up for him/her. Another thing the Gemara says there is that one who answers “Amen Yehei Shemai Rabba” with all their strength will merit having any bad heavenly decrees against them ripped up. There are many more such wonderful Maa’marei Chazal regarding the beauty and power of answering “Amen”. There are many great contemporary Sefarim and books dedicated to this subjectand I encourage everyone to read up on this topic as best as they can. (One facinating book I read a while back about the power of Amen is called "Serenade The King") Halachos for Wednesday, August 27 2008 1) One Posuk in Tehillim (psalms Chapter 24 Verse 1) says “L’Hashem Ha’Aretz U’MeLoah- the earth and all its contents belong to Hashem”. Another Posuk (Psalms Chapter 115 verse 16) states “Hashamayim Shamayim L’Hashem, V’HaAretz Nasan L’Bnei Adam- the Heavens are for Hashem and the earth was given [by Hashem] to mankind”. This apparent contradiction is explained by Chazal (Brachos 35a) as follows: Before one makes a blessing on any enjoyment on this earth, the thing he/she is enjoying belongs to Hashem, and if utilized it is as if one desecrated something holy. After one makes a Bracha and expresses thanks to Hashem for this earth and its worldly pleasures, then Hashem gives it to mankind to utilize and enjoy. It is due to the above explanation, that Chazal instituted Brachos to be said before enjoying virtually all pleasures that mankind can enjoy on this earth (waking up, wearing clothing,eating, drinking, smelling something nice etc.). 2)The morning blessings (collectively referred to as Birchas HaShachar) that we say each morning, were initially meant to be said as each pleasure was being experienced (for example: “Elokai Neshama” was to be said upon waking, “Malbish Arumim” was to said upon getting dressed, “PoKeach Ivrim” was to be said upon rubbing one’s eyes ,and so on until all the Birchas HaShachar have been made). However, for various reasons the Minhag today is to say them all together [in Shul] when one is ready to begin davening. Halachos for Thursday, August 28 2008 1) Although the Birchas HaShachar contain very specific, personal sounding, Brachos, it is important to remember that they were also instituted as a general giving of thanks to Hashem for providing all of mankind’s needs. Therefore, (according to the Rama, Mishna Berura and others) every Jew may recite all the Brachos upon waking up in the morning, even those that do not to pertain to them personally (e.g. one who slept clothed can still make the blessing of “Malbish Arumim”, as it is a thanks for Hashem’s providing clothes to mankind, and not only for your clothing this morning, one who walks barefoot can still make the blessing of “ SheAsah Li Kol Tzorki”, as it thanks Hashem for providing shoes for mankind, and isn’t referring only to your own shoes, one who is blind can still make the blessing of PoKeach Ivrim, as it thanks Hashem for allowing mankind to see, and isn’t only referring to his own eyesight, etc.) The Mechaber(Rav Yosef Kairo, author of the Shulchan Aruch)[in Siman 46:8] argues on the above, and maintains that one who isn’t obligated in any one Bracha, may only recite that particular Bracha without Hashem’s name. Those who follow the rulings of the Mechaber (Most Sephardic Jews) follow this ruling. Jews who follow the Rama’s rulings (most Ashkenazic Jews) may say all the Brachos each morning, as stated above. 2) One who was awake the entire night is not obligated to recite the following 3 Brachos , and may therefore not recite them by him/herself , and should rather try and hear them from someone else who is saying them and thus be exempted: “Al Netilas Yadayim” (Unless the bathroom was used before davening) “Elokai Neshama” “HaMaavir Sheina M’Enai” Halachos for Erev Shabbos Kodesh & Shabbos Kodesh, August 29 & 30 2008 1) Birchas HaShachar may be recited while sitting. The Siddur Yaa’vetz brings a custom to stand though, and this seems to be the prevalent Minhag amongst Ashkenazic Jews. 2) Women are obligated in all the Brachos of Birchas HaShachar. The only difference: women should recite “SheAsani K’Retzono- Hashem created me according to his will” instead of “SheLo Asani Isha- Hashem did not create me as a woman (who is obligated in less Mitzvos than a man) , which men say. (The Chida and others bring a Sephardic custom for women to say “Shelo Asani Goya” rather than the masculine “goy” and Shelo Asani Shifcha”( female maidservant) rather than “Eved” (male slave). However, most Poskim say that this change should not be made and women should say the same nusach as men as the collective goy includes women as does the collective Eved.) 3) One who is already wearing Tefilin before he recites the Birchas Hashachar (as was the Minhag of the Belz Rebbe MaHaraSH Zt”l and many other Chasidic Rebbes), should touch his Tefilin Shel Rosh upon reciting the Bracha “Oter Yisrael B’TifArah- Hashem crowns Jews with his glory”. There is no obligation to don Tefilin before Birchas HaShachar though.(In fact the Shulchan Aruch HaRav maintains that since Birchas HaShachar should ideally be said as close to waking up as possible, it is best to say it at home before going to Shul and donning Tefillin. However he also says that if one is in Shul already and did not yet recite Birchas HaShachar, he should say Birchas HaTorah, don Tefillin and then say Birchas HaShachar). 4) One who does not know how to recite Birchas HaShachar (or any Bracha for that matter) on their own, may listen to someone else recite the Birchas Hashachar [and answer Amen] and thus satisfy their obligation Every Jewish male has an obligation to recite [at least] 100 Brachos every single day (According to the Bais Yosef and most Rishonim this “day” also begins at sunset, like most other things in Halacha. Others argue and maintain that for this it begins in the morning). Rav Shlomo Zalmen Auerbach Zatzal, Rav Shmuel Wosner shlita, and others maintain that women and children are not obligated in this requirement, but do get reward if they try and fulfill this obligation. Therefore, it is better to recite Birchas Hashachar (and all Brachos) by yourself rather than hear them from someone else (As Shomea K"Oneh, only works B'Dochek, if at all, for the obligation of 100 Brachos) On Shabbos it is more difficult to satisfy the obligation of making 100 blessings, as Shemona Esrei has less Brachos etc. and most likely one will be 13-20 Brachos shy of the 100. Therefore one should try and add as many Brachos as possible to his routine on Shabbos (e.g. eat more fruits, add Asher Yatzars, Birchas Hamazon on a glass of wine etc.) in order to reach the requisite 100 Brachos. Halachos for Sunday, August 31 2008 1) Every morning, before Shacharis, we say the Tefilah of “Adon Olam Asher Malach…” [Master of the world, who reigned before anything was ever created…] The Tefilah of Shacharis was instituted by our patriarch Avraham Avinu, who was the first person to refer to Hashem as “Adon” [Master of the world], thus it is appropriate to praise Hashem in the morning with the title “Adon”. The Eliyah Rabbah [quotes earlier Poskim who say] that one who concentrates on the[meaning of the] words of Adon Olam while saying it will merit having his prayers answered, and the Satan will not get in the way of having his prayers go up directly to heaven. 2) It is praiseworthy to recite the Parsha of the Akeidas Yitzchak daily [before reciting the Parsha of Karbanos], as to invoke the merit of our forefathers each day before we begin to pray. It is also advisable to say the Parsha of the Man [that fell in the desert], to strengthen our belief that each person’s daily sustenance comes directly from Hashem with Hashgacha Pratis (divine providence). In fact, Chazal say that one who reads this Parsha [of the Man] daily, is guaranteed that his daily bread (i.e. sustenance) will not be lacking. The Seforim bring in the name of Rabeinu Tam to say the Pesukim of the Parsha of the Man Twice followed by the Targum once, as doing so is extremely Mesugal (beneficial) for Parnassah. (See Mishna Berura is in Siman 1:13. and Sefer Noheg K'Tzon Yosef (Rebbi of the Kav HaYashar) Siman 34 who quotes the Sefer HaYashar of Rabbeinu Tam .Also see Mekor Chaim Siman 1:5 ) The prevalent Minhag for those who say the Parshas Haman is to do so after the completion of Shacharis, and not before davening. (Most Siddurim today have it printed at the end of davening as well) Halachos for Monday, September 1 2008 1) Amongst the Tefilos that are said in the morning before davening is "Shma Yisrael..." , Baruch Sheim Kevod Malchuso...", "Atah Hu Ad Shelo Nivra HaOlam...Baruch Mekadesh Es Shimcha B'Rabim (or "HaMekadesh Sh'mo B'Rabim",according to the Nusach of the Gaon of Vilna).
When saying the above "Shema Yisrael..." it is important to specifically have in mind that you do not want to satisfy your obligation of Krias Shema with this recital, as it is better to satisfy the obligation of Krias Shema during Shacharis, along with Birchas Krias Shema (Yotzer Ohr and Ahavas Olam (or Ahava Rabba, for Nusach Ashkenaz) as Chazal instituted.
However, if by waiting until during davening to say Shema, one will miss the proper time of reciting Krias Shema, then one should indeed have in mind to satisfy his obligation with the earlier recital, even though it is being said without the Birchas Krias Shma.
2) Chazal tell us that any person that delves into [the learning about] Karbanos (ritual sacrifices in the Bais HaMikdash) is considered as if that person actually brought that sacrifice. Therefore it is a good custom to recite [and understand the meaning of] the Parsha of Karbanos each morning before praying. It is also a good custom to recite the Parshiyos of the Kiyor (ritual water basin), Ketores (ritual incense) and Terumas HaDeshen(ritual Mizbayach ash shoveling) each day along with the Parsha of Karbanos. (The Sefarim bring in the name of the RiKanti (one of the Rishonim) that saying the above Parshiyos is a Segulah for a good memory.)
There is a dispute amongst the Poskim if one is required to stand when reciting the Karbanos. It is best to stand if possible. If one can't stand for all of it, at least when saying the Parshas HaTamid he should stand (Rav Chaim Kanievsky in his Sefer Orchos Yosher page 102) The Shulchan Aruch Harav quotes a Rabbeinu Yonah that women are obligated in saying Parshas HaTamid. Though most women today do not have the custom to say Karbanos or Parshas HaTamid, still a woman that knows that she is obligated in bringing a korban (if the Bais Hamikdash was standing, for instance a Korban Yoledes 41 days after giving birth to a son or 81 days after giving birth to a daughter, or if she did a sin by mistake, and thus would be obligated in bringing a Korban Chatas etc.) she should read that Parsha in the Chumash to satisfy her obligation. HILCHOS TEFILAH: HALACHOS OF BIRCHOS HATORAH Halachos for Tuesday, September 2 2008 1) Every Jew (male and female, regardless if they plan on learning any Torah that day or not) is obligated to say "Birchos HaTorah" (blessings before learning ,reciting, hearing or even writing any Torah) evey day. This is an extremely important obligation, and every effort should be made to be meticulous in these blessings. The Gemara (Nedarim 81a) relates that the reason that Eretz Yisrael was destroyed, even though they were great scholars and learned Torah all day, was because they weren't careful to recite Birchos HaTorah before learning (according to Rashi and Ran's interpretation), and thus showed that they didn't revere the holiness of the Torah and rather regarded it as any other subject matter to be learned (i.e. science, astronomy, astrology, etc.) Having this attitude towards the Torah is extremely harmful to the Jewish people. Our holy Torah is the vehicle through which each and every Jew merits Olam Haba as well as Olam Hazeh, and isn't simply another subject matter!
The Mishna Berura says that one who isn't careful to say Birchos HaTorah will G-d forbid not merit to have sons who are Talmidei Chachamim. It is also important to recite the Birchos HaTorah with extreme Simcha (joy) and concentration, and with great thanks to Hashem for choosing us as his people and giving us his most prized possession [The Torah)] (Chayei Adam Klal 9:2). It is also the accepted custom to recite the Birchos HaTorah while standing.
2) According to many Poskim (including Ramban, Rashba, Sefer HaChinuch, Rambam [according to the interpretation of the Aruch HaShulchan], and others) Birchos HaTorah are a biblical obligation. Others (including Rambam [according to the interpretation of the Sha'agas Aryeh], Levush, and Ma'amar Mordechai) maintain that it is a rabbinic obligation. We are stringent and worry for the latter opinion, and thus if one isn't sure if he recited them or if one was awake all night, he/she should not say them him/herself and should rather hear them from someone else or have in mind by the blessing of "Ahava Rabba" (or "Ahavas Olam" according to Nusach sefard) to satisfy the obligation.
The following 3 Brachos form "Birchos HaTorah", and each serves a unique purpose:
a) ...Asher Kideshanu...La'asok B'Divrei Torah (Birchas HaMitzvos. Necessary as learning Torah is a Mitzvah like many other Mitzvos that require a Bracha before doing them)
b) V'Haarev Na...V'Nih'yeh Anachnu V'Tzetza'enu... (Birchas HaNehenin. Necessary as learning Torah and doing Mitzvos is full of sweetness and enjoyment like other pleasurable things in life that require a Bracha before we may partake of the pleasures)
c) ...Asher Bachar Banu MiKal HaAmim...(Birchas HaShevach. Necessary as we must praise and thank Hashem for giving us his holy Torah,which is the most valuable present in the entire universe, as it transforms us from lowly creatures into spiritual, lofty vehicles of kedusha etc.) HILCHOS TEFILAH: HALACHOS OF WOMENS' OBLIGATION TO DAVEN Halachos for Wednesday, September 3 2008 1)Women are also obligated to pray each day.
However, according to many Rishonim and Poskim their obligation is not the same as men, and those that cannot daven the entire Tefilah each day (due to raising young children, or other valid exemptions) could simply recite a "Tefilah Ketzarah", a short prayer which includes a request, a praise and a giving of thanks to Hashem. (Chofetz Chaim, Chazon Ish, Rav Yaakov Kamenetsky and others).
2) Those women that cannot daven the entire Tefilah, yet can do more than a simple Tefilah Ketzarah, should keep in mind that certain parts of Tefilah are bigger obligations for them than other parts and therefore should say the more important parts first, as follows: Women who can daven are obligated in Birchos HaTorah, Birchas HaShachar and Pesukei D'Zimrah (including Baruch SheAmar beforehand and YishTabach afterwards.)
Women are exempt from the Brachos before and after Krias Shema, as well as from reciting the entire Krias Shema (as there is a specific time for these to be said, and they are thus Mitzvas Asei SheHazman Gerama). However, they should recite the first Pasuk of "Shema Yisrael..." and "Baruch Sheim...", as they are definitely obligated in Kabolas Ol Malchus Shamayim (accepting upon themselves the yoke of Hashem's Kingdom)
Women are obligated in remembering our exodus from Mitzrayim (Egypt) each day and therefore are obligated in saying "Emes V'yatziv..." after Krias Shema. Women who daven Shemona Esrei (which according to many Poskim, is also an obligation for them) should also be careful to say Shemona Esrei immediately after saying the Bracha of "Ga'al Yisrael" (L'Hasmich Geula L'Tfilah)
A woman who cannot daven Shemona Esrei in the morning, due to a valid reason, is still obligated in davening Mincha, if she isn't otherwise busy with the children etc. at that time.
The prevalent Minhag is for women not to daven Ma'ariv (though Rabeinu Yonah and many other Poskim maintained that they are obligated).
Halachos for Thursday September 4 2008
1)A woman that accepted upon herself to daven (one, two or all the Tefilos), every day and did not stipulate that the acceptance was "bli neder- without the stringency of a vow" is obligated to always daven (those Tefilos that she accepted). If she wants to renege on this obligation, Hataras Nedarim (nullification of her vow) is required.
However, if a woman didn't accept upon herself to daven daily, and rather started davening with the intention that she would do so whenever she had the opportunity to do so, isn't obligated to daven on days that she is otherwise occupied etc. (even if she davened every day for weeks or months already, and once in a while a day comes along when she can't)
2) A woman who accepted upon herself to daven daily is subject to all the laws of Tefilah that apply to men. If she forgot something in Tefilah that requires the repeating the Tefilah for men (Mashiv HaRuach, Ya'aleh V'yavo etc.), it will require her to repeat as well. Similarly, if she forgot or was unable to daven one of the Tefilos, she is required to daven two Shemona Esreis at the next Tefilah.
A woman who usually davens Shacharis and Mincha, but not Maariv (as is the custom of many women), may still daven Maariv twice, if she forgot or was unable to daven Mincha. She may not, however, skip Maariv (as is her custom) and then daven twice at Shacharis, as the "make-up Tefilah" must be the Tefilah immediately subsequent to the Tefilah that was missed.(Rav Shlomo Zalmen Auerbach Zt"L).
(Regarding a woman who always Davens Maariv, and forgets, there is a dispute in the Poskim if she may, must, or can't daven twice at Shacharis.)
A woman who doesn't usually daven, or only davens when she is able, does not repeat anything that she inadvertently forgot in davening and does not daven a "make-up" Tefilah ever. HILCHOS TEFILAH: HALACHOS OF WHERE TO DAVEN Halachos for Erev Shabbos Kodesh (and Shabbos Kodesh) September 5 (and 6) 2008
Halachos for Erev Shabbos: 1)The ideal place [for men always, and for women when possible] to daven is in Shul with a Minyan. A Tefilah davened in Shul with a minyan is the most heard and accepted Tefilah by Hashem and is a bigger Mitzvah than Tefilah that isn't in Shul with a Minyan. (Shulchan Aruch Siman 90:9. See also Aruch HaShulchan 90:13)
One who has a Shul in his city, and never goes there [to daven] is considered a "Shachen Ra- a bad neighbor" (unless he davens with a Minyan in his home, which although isn't as good as Shul, still doesn't earn him the title of "bad neighbor"- Mishna Berura)
The Gemara (Brachos 8a) derives from a Pasuk, that one who davens with a Minyan in Shul has less of a chance of his Tefilah being scrutinized by Hashem for perfect Kavanah, and a better chance of his Tefilah being accepted. One who davens alone has every word scrutinized, and there is a good chance that his prayers will be rejected (Also see Rashi on Gemara Taanis 8a Divrei Hamaschil B'Tzibur)
2)Davening in a Shul is important, as the holiness of the Shul adds Kedusha to the davening. Even if one has an opportunity to daven with 10 people in his home, it is better for him to go to a Shul (Unless he has a permanent minyan in his home, then many Poskim say that is just as good as a Shul, even though his Minyan is smaller). Davening in a Shul is so important that even if there is no minyan anymore in Shul, one should daven alone in the Shul rather than alone in his own home. However, if in his home he will have a minyan and in Shul he won't then it is better to daven at home with a Minyan than in Shul alone.
Halachos for Shabbos Kodesh:
1)It is a Mitzvah to daven in a Shul that has a large amount of people, as the Pasuk (Mishlei 14:28) says "Brov Am Hadras Melech- with a large assemblage the glory of the king [Hashem] is multiplied."
2)There are many exceptions to this rule, and certain times it is deemed Halachically better to daven in a smaller Shul and forego the "Brov Am Hadras Melech".
A few examples of the many such exceptions:
a)Davening in a Bais HaMidrash or Yeshiva , where people learn Torah all [or a large part of the] day (even if you yourself do not learn there) is better than davening in a Shul that is used only for Tefilah, even if there are more people in the Shul than in the Bais HaMidrash. b)If one is on the way to a big Shul, and is stopped by someone and asked to be the tenth man [or any part of the 10] in their Minyan (either in a shiva house, or a smaller Shul whose members cannot go to the larger Shul due to their health or age, or any similar situation) he should stay with them and not refuse based on "Brov Am Hadras Melech" (Psak of Rav Yosef Shalom Elyashiv shlita who maintains that doing a Chesed is just as big, if not bigger Mitzvah than fulfilling "Brov Am hadras Melech")
c) If one can concentrate and daven better in a smaller Shul he should daven there, rather than in a bigger Shul where he may not daven as well. The Aruch Hashulchan rules that if in the larger Shul there are people who talk and converse during the Tefilah (which is a terrible sin, and we will iy"H discuss it more thoroughly in future Halachos), it is better to daven in a small Shul where it is quiet and the proper respect for Tefilah is exhibited. (Rav Shlomo Zalmen Auerbach even goes so far as to Pasken that if by leaving the Shul with the talking you will end up missing Krias HaTorah or having to leave davening early, one should still avoid the Shul with the talking!)
d) Naturally, if by davening in the larger Shul one will miss the proper time for davening (Zman Tefillah), he may daven in an earlier Minyan or Shul even if it is significantly smaller.
Halachos for Sunday September 7 2008 1) Even if one is unable to daven in a Shul (due to being ill, or any other halachically acceptable reason), and he cannot easily arrange a minyan to daven in his home, he should at least daven [Shemona Esrei] at the same time that the Shul in his city is davening. If there are many Shuls in his city, he should daven at the time that the Shul that he usually davens in is davening. Rav Shlomo Zalmen Auerbach Zt"l maintained that one may choose any Shul [in his city] that is davening at that time, and have in mind while davening at the same time that they are davening, to daven along with them and thus be a part of the "Tzibbur".
2) If one is davening Shacharis at home at the same time that the Minyan is davening Musaf (or any other Tefilah, other than the one he is davening) it isn't considered "davening at the same time as the Tzibbur". (However, if one davens Shacharis with a Minyan in Shul that is davening Musaf it suffices for his obligation to daven at the same time as the Tzibbur, and may even be considered "Tefilah B'Tzibur" according to some Poskim).
If the minyan one usually davens in has the custom to daven Ma'ariv before sunset, and he is davening at home, he should rather wait until after sunset and not daven at the same time as them. Halachos for Monday September 8 2008 1) It is a Mitzvah to run (or walk fast) when one is going to Shul (as well as on the way to perform any Mitzvah). One should run until he reaches the door of the Shul, and should then stop running, and enter calmly, as it is prohibited to run inside a Shul.
Even on Shabbos and Yom Tov, when it is otherwise prohibited to run, one should run to Shul, as when running to Shul it is evident that the running is for the performance of a Mitzvah. Some authorities (Tzlach Brachos 6b and others) maintain that only to avoid coming late to Shul may one run on Shabbos, but if by walking he/she will also arrive on time, it is better to walk on Shabbos rather than run.
When leaving a Shul it is prohibited to run, as it looks like you are hurrying to get away from Shul. However if one is leaving Shul with the intent to return right away, or if he is leaving to go learn Torah, running is permitted. (Regardless if people know why you are running, as these prohibitions aren't for the benefit of other people as much as it is for the person running to know that running to Shul is commendable and running away from Shul is frowned upon.
2) A person should always try and be from the first ten people in Shul, as the first ten people receive S'char (heavenly reward) equal to all people who arrive after them. (i.e. if 100 people or more davened in that minyan, the first ten people receive reward equal to all of them!). This applies to Shacharis, Mincha and Ma'ariv, and is only the case if you are davening with them.(Just being in Shul to learn, or any other reason, isn't enough to getthe S'char of all the people davening)
Even if there are already 10 people in Shul, the 11th person gets more S'char than the 12th, the 12th gets more S'char than the 13th, and so on. Thus, the earlier one can arrive for davening, the better (Aruch HaShulachan)
Halachos for Tuesday September 9 2008
1)The ideal way (Mitzvah Min HaMuvchar) to daven Shemona Esrei, is to stand against a wall, with nothing in between you and the wall. (The main reason for this is to maximize your concentration during Shemona Esrei. The Poskim give other reasons as well.) If the item between you and the wall is something that stays put, and doesn't move from there (like a dresser, Book shelf or a bench in Shul etc.) it isn't a separation, and is considered like you are at the wall.
If the thing separating you from the wall is used for davening (like a Shtender, or table for your siddur) it isn't considered a separation.
When davening in Shul with a Minyan, it usually isn't possible for each member of the Minyan to daven against the wall and of course the davening should not be stopped because of this. The best thing to do when a wall isn't available, is to close your eyes for the duration of Shemona Esrei, or to keep your eyes focused directly in your siddur, in order to not have your concentration disturbed by outside occurrences.
If another Jewish person is standing between you and the wall, it isn't considered a separation. (non Jews or animals, however, are considered a separation). However, it is best to try and not daven directly behind someone (as it will seem as if you are bowing to that person.)
In a Shul where it is virtually impossible not to daven behind someone, it is perfectly acceptable (even L'Chatchilah) to daven behind someone. 2)One should not daven (any part of davening) while sitting or standing in front of paintings, tapestries, or other wall decorations, as they will cause him/her to not concentrate on davening. If one finds themselves in such a situation (common while davening in a Shiva house) they should close their eyes while davening.
It is never acceptable to daven in front of a mirror, (even with closed eyes, according to many Poskim). Likewise, one may not daven in front of a window at night, when they can see their own reflection.
Halachos for Wednesday September 10 20081) It is prohibited to daven in a Shul that does not have a [Kosher] Mechitza (separation) between the men and the women. Even if the women are dressed modestly, it is still prohibited to daven without a Mechitza. The Poskim say that it is better to daven without a Minyan than to daven in a Shul that lacks a Mechitza. (Many even prohibit davening in a side room of such a shul) Rav Moshe Feinstein (Igros Moshe Orach Chaim Vol. 1 Siman 39) and others maintain that a Mechitza in a Shul is a biblical obligation, regardless of how modest (or G-d forbid immodest) the women are dressed, as not having the separation may lead to a lightheadedness between the sexes, and may lead to touching and/or excessive talking. 2) The Mechitza in a Shul should be a minimum of 3 Amos high (approximately 6 feet). Rav Moshe Feinstein adds that those who make it higher, to the point that no part of the women's heads can be seen, will receive additional heavenly blessings, especially in Shuls where there are women who do not have their heads covered according to Halacha.
Rav Moshe adds that these Halachos are not only pertinent during davening, but also at any gathering in the Shul (funeral, Simchas Torah, Simchas Bais HaShoeva, Sheva Brachos etc.)where men and women are present, a Mechitza must separate them.
(There is a lot more to write about these important topics of Tznius, Mechitza, Kalus Rosh between men and women and many more sources that discuss the various aspects and implicationsof these important Halachos, but they are beyond the scope of this email at this time. If anyone has any specific questions on this, or any other topic, please feel free to email me, as usual at HalachaForToday@Yahoo.com HILCHOS TEFILAH: HALACHOS OF PROPER DRESS FOR DAVENING Halachos for Thursday September 11 2008
1) The Pasuk (Amos 4:12) states "HeKon LiKra'as Elokecha Yisroel- Prepare yourself [when you go to] greet Hashem". Chazal (Shabbos 10b) learn from this Pasuk that when one davens [to Hashem] he/she must act as if they are standing in front of a king and talking to him with trepidation and awe.
Therefore, it is extremely important when davening [or making any Brachos] to be dressed appropriately and respectfully. During davening one should be clothed in garments that cover his/her body properly. One should preferably not daven while wearing short pants or other articles of clothing with which he would never stand before a king or other dignitary. In extreme situations (Sh'as HaDchak) when covering up adequately is impossible, as long as the Makom HaErvah (areas of nakedness) is covered one may say Krias Shma, Brachos and all of davening except Shemona Esrei which may not be said in any state of undress, even if by doing so you will miss the Z'man Tefilah (the proper time to say Shemona Esrei). However, if one said Shemona Esrei while in a state of undress, as long as the Makom HaErvah was covered he/she has satisfied their obligation, and needs not daven again.
2) One should preferably wear an outer garment (Jacket or robe) while davening Shemona Esrei. Rav Chaim Kanievsky Shlita is of the opinion that a Jacket should be worn even for the other parts of davening, not just Shemona Esrei. Even by Shacharis when one is wearing a Tallis, a Jacket should still be worn. Preferably, one should not daven while wearing pajamas and should put on a robe on top of his pajamas for davening. (this is very common when one is sick at home, and isnt planning to get dressed that day.) Halachos for Erev Shabbos Kodesh (and Shabbos Kodesh), September 11 (and 12) 2008 Halachos for Erev Shabbos: 1) It is best not to daven while barefoot. If nothing is available with which to cover your feet, or if they must be uncovered for medical or other valid reasons, one may then daven barefoot.
2) A Jewish male may not recite Devorim SheBikedusha, holy utterances (e.g. Brachos, davening, learning Torah etc.) or even enter a Shul, with his head uncovered.
One who davens with a bare head must daven again, as he hasn't satisfied his obligation. Placing your own hand on your head does not suffice to be considered a head covering. (See Igros Moshe Orach Chaim Vol. 4 Siman 40 for more on this topic)
In today's day and age when it is acceptable to wear a Yarmulka ( Kippah) everywhere, the Poskim prohibit a Jewish male from even walking 4 Amos (approximately 8 feet) without a head covering. The Mishna Berura maintains that even while sitting in one place, a head covering is required. (However, while sitting and not saying any Devorim SheBikedusha, it will suffice to cover your head with your hand) Halachos for Shabbos Kodesh:
1) When davening Shemona Esrei, Jewish males should wear a hat on top of their Yarmulka. During Shacharis, married men should cover their heads with their Tallis. This extra covering of the head during davening humbles a person and increases his fear of Hashem. The Mishna Berura maintains that one's head should be covered with his Tallis [during shachris] for the entire length of davening.
Single men who have the minhag to wear a Tallis (prevalent minhag in Sephardic and German communities) should nevertheless not cover their heads with their Tallis, and should wear a hat instead.
2) People whose custom it is not to wear hats ever (even when visiting dignitaries, weddings etc.) may be exempt from this extra hat requirement during Tefilah. Your rabbi should be consulted to determine your personal obligations in this matter. HILCHOS TEFILAH: HALACHOS OF "Guf Naki- Cleansed body" Halachos for Erev Shabbos Kodesh (and Shabbos Kodesh), October 10 (and 11) 2008 Halachos for Erev Shabbos 1) It is important to prepare the body, and make sure that there is no need to use the restroom before davening. One who davens [Shemona Esrei] without a clean body [i.e. while needing the bathroom urgently], the Tefilah has a status of a "Toeva- abomination" 2) If one does indeed have an urge to use the restroom, even if he/she is sure they can withstand the urge for 72 minutes [the Halachic time period known as "Halichas Parsah". Each Person has to know their own body and its limits (Aruch Hashulchan). These 72 minutes have to be calculated if one can "walk" for 72 minutes without usingthe bathroom, and not simply "sit" for that amount of time (Biur Halacha)] Shemona Esrei should not be recited. If it was recited, it needs not be repeated as B'dieved you are Yotzei. If by using the restroom now, he/she will miss the Z'man Tefilah, Shemona Esrei may be recited before using the restroom. However, Krias Shema, other Brachos and learning Torah may be done if the usage of the restroom can be postponed for 72 minutes. If, however, one knows that they will be unable to postpone using the restroom for more than 72 minutes, it is forbidden to say Krias Shema, any Brachos or learn Torah. Even if by using the restroom in such a case it will cause you to miss Z'man Krias Shema or Z'man Tefilah, it is still forbidden to recite the Shema or the Shemona Esrei. Halachos for Shabbos Kodesh 1) If one started Shemona Esrei, Shma or any Bracha when they shouldn't have as they urgently needed the restroom, they must stop mid-Bracha and use the restroom. If one did not stop the Shemona Esrei, it must be repeated. However, if one did not stop saying Shema or other Brachos, they do not need to be repeated. 2) If one started Shemona Esrei when not needing the bathroom, and during Shemona Esrei the urge arose, he/she should not interrupt he davening, rather finish then use the restroom. However, in the middle of Shma or its Brachos, one may stop and use the restroom before continuing, or one may continue until before Shemona Esrei and then use the restroom. Shemona Esrei ,however, may not be started as we said earlier. If the urge arose in middle of Pesukei D'Zimra, he/she may finish Pesukei D'Zimra, but may not begin the Birchos Krias Shma. The rule of thumb is: If you started something before needing the bathroom, you may finish that subject which you started, but may not start a new subject ( some examples of individual "subjects": Pesukei D'Zimrah, Birchos Krias Shema and Krias Shema, Shemona Esrei, Halel, Birchas Hamazon, Krias Megilah, Learning a particular subject of Torah etc.) If after davening Shemona Esrei, one is not sure if he/she was allowed to have postponed the bathroom, he/she can daven again a Tefilas Nedava- a non-mandatory recital of Shemona Esrei (Sefer L'Shichno Tidrishu Vol 1 in the name of Harav Yosef Shalom Elyashiv shlita) HILCHOS TEFILAH: HALACHOS OF WASHING HANDS FOR TEFILAH Halachos for Sunday, October 12 2008
1) It is a Mitzvah to wash the hands, until the wrists, before each Tefilah.
If one washed Negel Vasser in the morning, and is davening Shacharis soon thereafter, an additional washing is not necessary. However, if a significant amount of time elapsed between washing Negel Vasser and starting to daven, an additional washing is indeed necessary.
If no water is available (something which isn't very common today, Baruch Hashem) before Mincha or Maariv it isn't necessary to travel to find water (Up to a "Mil" as it is by Shacharis; see below for discussion about the "Mil") and rubbing the hands on a stone, wood, article of clothing or similar item that can clean hands is sufficient. However, since the Mitzvah is L'Chatchilah with water, it is praiseworthy to travel to find water even before Mincha and Maariv (Bais Yosef based on the opinion of Tosefos Brachos 15b)
If the restroom was used before Mincha or Maariv, and no water is available, then one must travel up to a "Mil" to find water.
2) The Halachic measurement of a "Mil" (not to be confused with a "mile") is 1,152 Meters (3779.53 feet) , according to the Chazon Ish. The Poskim have determined that it takes around 18 minutes to walk a "Mil". Therefore, whenever one is halachically obligated to walk a "Mil" (for water for davening, a minyan to daven with or water to wash for bread) it is only necessary to walk for 18 minutes.
There is a discussion amongst the contemporary Poskim whether one who is driving in a car, needs to drive 18 minutes to find water, or simply drive the distance it would take to walk the 18 minutes (which is obviously a much shorter ride than 18 minutes). Rav Chaim Kanievsky Shlita seems to hold that one would have to drive for 18 minutes. Rav Shmuel Wosner Shlita holds that for washing before eating bread, one must drive up to 18 minutes, whereas for washing before davening, as well as for traveling to find a minyan, one must only drive the distance it would take to walk 18 minutes. (See Shu"t Shevet Haleivi Vol. 8 Siman 19 and Vol. 8 Siman 37. Also see Shu"t Teshuvos V'Hanhagos Vol. 1 Siman 98 for further discussion on this topic) HILCHOS TEFILAH: HALACHOS OF PROPER MINDSET FOR DAVENING Halachos for Monday, October 13 2008 (and Tuesday and Wednesday Oct 14 & 15) Halachos for Erev Sukkos
1)The Pasuk (Tehillim 2:11) states "Ivdu Es Hashem B'Yirah- serve Hashem with fear". Chazal (Mishna and Gemara Brachos 30b) applied this Pasuk to Tefilah, which is considered "Avodah" [in lieu of Korbonos].
Therefore, one should not approach davening with jokiness, levity or anger. Rather, when one is ready to daven he/she should wait a few moments in order to get into the right frame of mind for Tefilah.
2)Though the "Chasidim HaRishonim- the pious people of the olden days" used to wait an entire hour before beginning to daven, the Poskim say that for most people [today's days] it is sufficient to wait a shorter amount of time. (The Alter of Kelm was known to advise people to sit for 5 minutes and prepare the mind for Tefilah. The Mishna Berura says that as long as one waits the amount of time it takes to walk 8 Tefachim it is OK. The exact amount of time isn't as important as the fact that one did indeed stop for a moment and get his/her mind ready to daven.) Halachos for First day of Sukkos 1) Many people are careful to daven the entire Tefilah while looking in their Siddur, as to ensure better concentration. Many people daven Shemona Esrei with their eyes tightly closed. The Poskim say that each person should do whatever it is that causes them to have better concentration.The main thing, even if looking in the Siddur, is to ensure not to look around and see, notice and look at other things while davening to Hashem. 2) Before starting Shemona Esrei it is important to rid the mind of all mundane thoughts that will disturb the concentration of Shemona Esrei. One should think that if he/she were to be presenting their case in front of a flesh-and-blood king (or judge, or president, or CEO etc.) how much would we prepare our statements and not be dwelling on mundane things?! How much more so when we are about to talk to the king of kings, Hashem Himself. (and that is exactly what we do 3 times a day!) Halachos for Second Day of Sukkos 1)When davening, one should not daven as if it something that one is obligated to do , and a chore that must be "gotten over with". Rather, one should daven with heart, and feelings as if he/she needs something important, and is given the chance to ask for it from the king who can provide what is needed.
2)Davening [Shemona Esrei] should be done calmly and softly, similar to a poor person who is going door-to-door begging for his meager needs. This is most important for the first Bracha of Shemona Esrei (Bracha of Avos) as some Poskim maintain that you will not satisfy your obligation if it wasn't recited in this way (See Mishna Berura and Biur Halacha Siman 5 and 98 for more).
When davening Shemona Esrei it is important for the head to be tilted downward a bit [as a gesture of humility before Hashem] while the heart should be lifted up [figuratively] to the sky.
HILCHOS TEFILAH: HALACHOS OF TZEDAKA BEFORE/DURING DAVENING
Halachos for Thursday, October 16 2008 (First day Chol HaMoed Sukkos)
1) It is a good custom to give Tzedakah (charity) to a poor person [or put some money in a Pushka/ Tzedakah box] prior to davening [Shemona Esrei]. This applies to before Shacharis and Mincha, according to everyone. Before Maariv, the Arizal and the Yaavetz would not give Tzedaka as they maintained that it was a time of Din (judgement) and not an opportune time to give Tzedakah. The Chasam Sofer's custom was to give Tzedakah before Maariv as well.
In the morning by Shacharis, some people have the minhag to give the Tzedakah precisely as they reach the Pasuk in Pesukei D'Zimrah in the chapter of Vayevarech Dovid: "V'HaOsher V'Hakavod L'Fanecha, V'Atah Moshel Bakol- The wealth and the glory [belongs] to you [Hashem], and you are the ruler of all things"
This was the Minhag of the Arizal, who gave three coins [for Kabalistic reasons] to Tzedakah at this point in davening. Many people also follow this minhag to specifically give 3 coins. The Chasam Sofer's Minhag was to give one coin before each Tefilah.
2) It is not a correct custom to collect Tzedakah during Chazaras Hashatz- the Chazzan's repetition of Shemona Esrei (Pri Megadim- Eshel Avraham Siman 132:1)
Similarly, the Mishna Berura rules that it is not a proper custom to collect funds during the reading of the Torah.
Rav Chaim Kanievsky shlita postulates that during Tefilah [Shemona Esrei and Chazaras HaShatz] and Krias Shema there may not even be an obligation to give Tzedakah to one that is collecting, due to the halachic concept of "HaOsek b'Mitzvah Patur Min HaMitzvah- One who is engrossed in doing a Mitzvah is exempt from doing another Mitzvah at that time" (See Derech Emunah Chapter 10 of Hilchos Matnas Aniyim for a lengthier discussion) HILCHOS TEFILAH: HALACHOS KAVANNAH BY DAVENING Halachos for Erev Shabbos Chol HaMoed, October 17 2008 (Double Portion L'Kovod Shabbos) Halachos For Erev Shabbos Kodesh 1) When davening, it is important to think in your heart the Pirush Hamilos- literal translation of the words that you are saying. It is also important to clear the mind of all other thoughts (e.g. business matters, financial matters, or any other mundane matters, and especially of any unclean or impure thoughts that may be filling the mind) and concentrate on the fact that you are standing before our father, our king, the master of the world, the one and only Hashem.
Though it's important to concentrate during the entire Tefilah (Shemona Esrei), if one cannot do so, it is imperative to at least concentrate during the first Bracha [of Avos] as well as the Bracha of Modim (Importance of Modim based on the Sma"k brought in the Bais Yosef). If one cannot concentrate by both, then at least for the first Bracha he/she should do so. (as there are opinions that if the first Bracha was said without Kavanah, the Tefilah must be repeated)
2) If one did not concentrate by the first Bracha [of Avos] he/she should make sure to concentrate when saying the Bracha of Modim. If Shemona Esrei was finished without Kavannah, it isn't repeated, as we assume that the repetition will also be said without Kavannah. (See below for an exception to this Halacha. Also see Gemara Bava Basra 164b and Tosefos there Dibur Hamaschil Iyun Tefilah, regarding Tefilah with Kavanah being one of three things that all people fail to master properly.)
Halachos For Shabbos Chol haMoed 1) The importance of learning the simple Pirush Hamilos-meaning of the words of Tefilah cannot be stressed enough.
If learning the meaning of the entire Tefilah is not possible, at least the Shemona Esrei, and especially the vital parts of the Shemona Esrei should be learned. (Perhaps at some time in the future, I will start translating the Tefilah and emailing small tidbits daily to those that are interested)
Today, many good Siddurim with excellent and easy to understand translations in many languages exist on the market, and if one doesn't know the meaning of the Tefilah it is incumbent on him/her to daven from these Siddurim.
If one knows that he/she cannot learn the translations, they should still daven, as B'Dieved they can satisfy their obligation of Tefilah even without knowing what they are saying. [This is true for all Mitzvos as well. Even though we maintain that Mitzvos Tzrichos Kavannah, they should still be performed if Kavannah isn't possible].(Based on Psak of Rav Chaim Kanievsky Shlita)
2) Although we said in yesterday's halacha that the Shemona Esrei need not be repeated, if someone generally does concentrate during the recital of the first Bracha of Shemona Esrei, and one day for some reason did not concentrate, he/she must indeed repeat the Shemona Esrei. Halachos for Sunday, October 19 2008 (Fourth day Chol HaMoed Sukkos) 1)The Shemona Esrei should be recited in a low (whisper like) voice . However, it is important to make sure that each word is uttered and pronounced, and not merely mouthed inaudibly.
Each word must be said loud enough to be heard by the person saying it, yet not loud enough that a person standing nearby can hear it.
If one cannot concentrate when saying the words too low, he/she may say them a little louder to promote better concentration, but still may not be said too loud to disturb any people standing nearby.
2) If one davened and wasn't able to hear the words coming out of their mouths, as long as the words were actually uttered, he/she has satisfied their obligation of Tefilah. However, if the words were not pronounced, but were just seen by the eyes, and thought about in the mind/heart (known as Hirhur B'Libo) the obligation of Tefilah was not satisfied, and the Shemona Esrei must be repeated.
If one is ill, and unable to speak, he/she should glance at the words in the Siddur and think of the words in ther heart/mind (Hirhur B'Libo) and due to their unique circumstance, they have satisfied their obligation of Tefilah. If their condition improves, and the Zman Tefilah has not yet passed, they should repeat the Shemona Esrei audibly.
[Similarly, if one davened the first Bracha of Shemona Esrei, and before the completion of the Bracha realizes that he/she didn't concentrate on the meaning of the words, they may go back to the beginning and scan the words and think the words of the Bracha again- and their meaning-in their heart/mind and thus satisfy the obligation of Pirush HaMilos for the Bracha of Avos (Psak of Rav Shlomo Zalman Auerbach Zatzal)] Halachos for Monday, Hoshana Rabbah, October 20 2008 (Special Triple issue L'kavod Yom Tov) Halachos For Monday, Hoshana Rabbah 1) It is a Mitzvah Min HaMuvchar (ideal way to fulfill the Mitzvah) to daven in Lashon Kodesh (old Hebrew).
The reason for this is that one who davens in Lashon Kodesh, the holy tongue, fulfills his/her obligation of Tefilah even if he/she doesn't understand the words.
2)The exception to this is the first Pasuk of Krias Shma and the first Bracha of Shemona Esrei, which must be understood, even if said in Hebrew (as we discussed in the previous Halachos. See archives on HalachaForToday.com.)
Halachos for Tuesday, Shemini Atzeres 1) If one has a difficult time pronouncing Hebrew words, and/or can't have proper Kavanah (concentration) when davening in Hebrew, according to many Poskim, they may daven in their native tongue, provided that they are sticking to the strict translation of the Tefilos as we have them, and not making up any new prayers. Not doing so invalidates the prayer, according to Rav Moshe Feinstein and other Poskim.
Davening in any language besides Hebrew should only be done if absolutely necessary, as many Poskim have serious Halachic issues with doing this. Please consult a competent Rav before relying on this.
2) According to many Poskim, the above Halacha applies as well to Kiddush, Brachos on foods, Brachos on Mitzvos and Hallel (See Biur Halacha Siman 42). Some Poskim maintain that only certain Tefilos and Selichos may be said in your native tongue, and not all Brachos etc. (see Aruch HaShulchan Siman 101)
Halachos for Wednesday, Simchas Torah
1) When davening Pesukei D'Zimrah, Krias Shema and Shemona Esrei, it is prohibited to hold anything in your hands, as the fear of dropping the item will prevent proper concentration on the davening.
This includes Seforim, Tefillin, money and similar items. Even items which one isn't afraid of them falling, should L'Chatchilah not be held either. If one did daven while holding any object, the Tefilah need not be repeated.
The exceptions to this rule is something that is necessary to hold for the actual davening, such as a Siddur to daven from, a Lulav and esrog on Sukkos or a Chazzan who holds the Sefer Torah while reciting Birchas HaChodesh. (See Ritva to Sukkah 41b for additional reasons to allow this)
2) Ideally, one should refrain from having anything hang off their shoulders during Shemona Esrei.
This includes Cameras, pocket books, purses, Tefillin/Tallis Bags, etc. Soldiers, who must have their weapons on their shoulder, at the ready, may daven with them. However, if it isn't necessary for it to be slung over their shoulders at that precise time, it is best to remove them for the duration of the Shemona Esrei.
It is prohibited to daven Shemona Esrei while holding an infant or a child. Rav Chaim Kanievsky Shlita maintains that this applies to Pesukei D'Zimra and Kerias Shema as well, and not only Shemona Esrei. Halachos for Thursday, October 23 2008
1) It is prohibited to kiss young children [or older children, or anyone for that matter] in a Bais HaKnesses (Shul) , as it isn't proper to show love and affection in a Shul for anyone other than Hashem. I heard in the name of Rav Moshe Feinstein Zatzal that this Halacha applies only during davening, and not at any other times in a Shul. (After all, this Halacha is indeed brought in Hilchos "Tefilah" (Siman 91) and not in "Hilchos Bais HaKneses". If anyone can show me a source for this, i would greatly appreciate it.)
According to some Poskim,the hand of a Rav, Rebbe or Talmid Chacham may be kissed in Bais Haknesses, as it is done out of respect for the Torah and not out of love.
2) The Shl"a HaKadosh was very against bringing children to Shul, unless they are of age of Chinuch and can behave properly and not disturb the Tefilah or disrespect the decorum of the Shul. However, if the children can indeed behave properly in Shul, it is in fact a Mitzvah to bring them to train them in proper davening and in respecting the holiness of a Makom Tefilah. HILCHOS TEFILAH: HALACHOS OF TEFILAH B'TZIBUR Halachos for Erev Shabbos, October 24 2008 (Double Portion L'Kavod Shabbos) Halachos For Erev Shabbos Kodesh 1)All Jewish adult males must do whatever is in their power to ensure that they daven all 3 Tefilos (Shacharis, Mincha and Maariv) each day with a Minyan.
This obligation is a "Chiyuv Gamur- full fledged mandatory obligation", and not just a good Minhag or Chumrah (Stringency). (See Igros Moshe Orach Chaim Vol. 2 Siman 27 and Vol. 3 Siman 7)
2) When one davens with a Minyan, his Tefilos are not as scrutinized by Hashem for lack of Kavanah etc. as they are when one davens alone. Therefore, one who usually doesn't daven with the proper Kavanah, has an additional reason to try and make sure to daven only with a minyan.
Halachos For Shabbos Kodesh
1) The Yesod V'Shoresh H'Avodah, as well as many Poskim would often caution people who worked in stores (and the same goes for office workers, and anyone else that is working in the afternoons/evenings, when finding the time to daven with a minyan is difficult and often bothersome) to be extremely vigilant in ensuring they davened Mincha and Maariv with a Minyan.
2) One should avoid going away (e.g. on vacation etc.) to any place that doesn't have a Minyan, unless it is absolutely necessary to go there for health reasons, livelihood (Parnasah) reasons, or for the sake of a Mitzvah. (Psak of Rav Shlomo Zalmen auerbach zatzal, Rav Shmuel wosner in Shu"t Shevet Halevi Vol. 6 Siman 21 and other Rabbanim)
A competent Rav should be consulted before traveling to a place that doesn't have a Minyan. (Most places today do in fact have Minyanim within a short distance, and with a little research these Minyanim can be found)
Halachos for Sunday, October 26 2008 1)If one will lose money due to his davening with a minyan, he may daven B'Yechidus (alone) in his home. Similarly, if one oversleeps and will arrive at work late if he davens with a minyan and thus lose part of his salary (as he gets paid by the hour) he may daven B'Yechidus in order to arrive at work on time. (Psak of HaRav Yosef Shalom Elyashiv Shlita). This should only be relied upon in special circumstances, and not regularly.
However, if by davening with a minyan one will lose out on earning extra money (but not lose any regular income), he must daven with the minyan and miss out on the deal (or whatever else it was that may have earned him some extra money) One who is careful to daven with a minyan is guaranteed to have Parnassah (livelihood) and guaranteed to see blessing in his work. (See Mishna Berura Siman 90:29 what he quotes in the name of the Elya Rabbah. Also see Ksav Sofer Parshas Eikev Dibur Hamaschil U'Lavdo. Also see Shu"t RiVash Siman 518)
2) One who works in an establishment where the employer allows him to take a short break to daven with a minyan, is indeed required to go and daven with a minyan. (This is most common for Mincha in the winter time, which often must be davened during the hours of work). Halachos for Monday, October 27 2008 1) Although it is a Mitzvah [for men and women alike] to wash their hands before davening (as we learned in the Halachos on October 12 2008. Click here to see archives), if by doing so a man will miss Tefilah B'tzibbur it is better to forgo the water and clean the hands with an acceptable alternative such as rubbing the hands on dirt, on a garment or on the wall etc., and thereby catch the Minyan. (Based on the Psak of the Mishna Berura Siman 92:20 and Chayei Adam Klal 7:2. However, the Sefer Tehila L'Dovid deduces from the words of the Shulchan Aruch HaRav that washing the hands with water before davening is more important than davening with a Minyan.)
2) One who often immerses in a Mikvah before davening may not do so at the expense of Tefilah B'Tzibbur. However, if someone religiously goes to the Mikvah each morning and never misses (because of the necessity to be pure of Keri and other impurities before davening) may indeed continue his minhag even if at times it will mean missing Tefilah with a Minyan (Psak of Rav Moshe Sternbuch in Shu"t Teshuvos V'Hanhagos Vol. 1 Siman 109) Halachos for Tuesday, October 28 2008 1) If a married Jewish male does not have a Tallis, he may daven Shacharis without it, if by waiting until a Tallis becomes available he will miss davening with a minyan. If he will not miss Tefilah B'Tzibur, it is preferable to wait until a Talis becomes available before davening.
Even though it is a good practice to check the Tzitzis on a Tallis each day before donning it (to make sure they are tied properly, and kosher), if by checking them Tefilah B'Tzibur will be missed, the checking should be skipped.
2) If a Jewish male does not have Tefilin, most Poskim maintain that he should wait until he acquires a pair to don before davening Shacharis, even if by doing so he will miss Tefilah B'Tzibbur and daven alone. (The reason for this is because reciting Shema in the morning without Tefilin is prohibited as it's considered like delivering false testimony. Thus, if one already recited Shema with Tefilin earlier in the morning, he may then daven Shemona Esrei without Tefilin in order to have Tefilah B'Tzibur, according to everyone.) Some Poskim (Dayan Weiss Zatzal in Shu"t Minchas Yitzchak Vol. 2 Siman 107) are lenient and permit davening without Tefilin, in order to have Shemona Esrei B'Tzibbur.
If one davened Shacharis [including Krias Shema] without Tefilin and Tefilin become available to him later in the day, he should repeat Krias Shema with Tefilin on. Halachos for Wednesday, October 29 2008 1) Although ordinarily a son may not awaken his father from sleeping, if he is waking him so that he not miss Tefilah B'Tzibur not only is it permitted, it is even considered a Mitzvah. (Chayei Adam Klal 67:11). Similarly, it is permitted to awaken any Jewish male to prevent him from missing Tefilah B'Tzibur, and doing so is a Mitzvah of Gemilas Chasadim (Shu"t Keren L'Dovid Siman 18)
2) One who regularly davens K'Vasikin (earliest, and most ideal time to daven Shacharis) may daven at that time always, even if he cannot find a Minyan that is davening then and will need to daven B'Yechidus.
Even someone who only davens K'Vasikin on certain occasions, and not daily (e.g. Erev Rosh Chodesh, during Selichos, Erev Shabbos etc.) may daven by himself if he doesn't find a minyan at that time. (Psak of Rav Shlomo Zalmen Auerbach Zatzal) Halachos for Thursday, October 30 2008 1) Women are not obligated to daven with a minyan. However, many stories are found in Chazal and the Poskim regarding the big heavenly rewards afforded to women who do in fact frequent the Ezras Nashim (women's section in Shul) to take part in Tefilah B'Tzibur. (See Yalkut Shimoni Parshas Eikev Siman 871. See Talmud Bava Metziah 107b). However, women who do go to Shul must be careful not to squander their rewards for doing so, by coming to Shul inappropriately dressed or by spending their time in Shul with idle chatter (or even worse: Lashon Hara and Rechilus, G-d forbid) and thus desecrating the holiness of the Ezras Nashim [which has holiness just as the Shul does](See Igeres HaGra that he wrote to his wife and daughters)
2) Though the obligation to daven with a Minyan begins at the age of Bar Mitzvah (13), it is incumbent on parents to train their children (who have reached the age of Chinuch) to daven with a minyan.
Obviously, children should only be trained to daven with a minyan when it doesn't interfere with their schedules in school. Also, as we previously mentioned, children who cannot behave properly in Shul, and will interfere with the sanctity of the Shul, should not be brought to Shul.(Mishna Berura in the name of the Shela HaKadosh) HILCHOS TEFILAH: HALACHOS OF KRIAS SHEMA Halachos for Erev Shabbos, October 30 2008 (and for Shabbos Kodesh)
Halachos for Erev Shabbos 1)It is a Mitzvah to recite Krias Shema twice a day, once in the morning and once in the evening.
By reciting Krias Shema we are fulfilling the command to "Accept the yoke of Hashem's kingdom as well as the reality of his oneness and omnipotence (known in Hebrew as Kabolas Ol Malchis Shamayim V'Yichudo Yisbarach). The morning reading of Krias Shema serves to better our actions throughout the day, while the evening recital serves as a protection for our actions and thoughts during the night.
2) Krias Shema consists of three Parshiyos (portions): a) The first Posuk of "Shema Yisroel" followed by "V'Ahavta Es Hashem Elokecha" which contains the oneness of Hashem as well as our love for Him, and our acceptance of his kingdom. b) "V'Haya Im ShaMoa" which discusses the commandment of the rest of the Mitzvos, as well as our acceptance of their fulfillment. c) "VaYomer "which is the portion about Tzitzis and which discusses the [requirement of the] remembrance of all the Mitzvos as well as the commandment to remember Hashem's taking us out of Egypt (Z'Chiras Yetzias Mitzraim)
Halachos for Shabbos Kodesh
1) The Rishonim argue as to which of the aforementioned portions are required biblically. Some maintain that just the first Pasuk of "Shema Yisroel" is required biblically, while others maintain that the entire first Parsha is a biblical Mitzvah.
Others say that even the second Parsha is a biblical requirement. Regarding the last Parsha, it seems that most agree that it is a biblical requirement to mention the exodus from Egypt each day, however it does not necessarily need to be done via this particular Parsha of Krias Shema, as the obligation can be satisfied with other Pesukim that mention the exodus (e.g. in Pesukei D'Zimrah we say "Anochi Hashem...HaMaalcha m'Eretz Mitzraim. See Shulchan Aruch HaRav Siman 46:9).However, we are stringent and require all three Parshiyos to be read each morning and each evening to satisfy all the opinions.
2) It is extremely important to concentrate when reciting Kerias Shema and think that you are doing it in order to satisfy your biblical obligation to recite it (as we maintain that Mitzvos Tzerichos Kavanah, especially Mitzvos d'Oraysah). Kerias Shema should be said with fear and trepidation [of Hashem]. It should be said slowly, and each word should be enunciated clearly and its meaning understood. Halachos for Sunday, November 2 2008 1) The custom is to cover the eyes with the right hand while saying the first Posuk of "Shema Yisroel, Hashem Elokeinu, Hashem Echad". The reason for this is to make certain that the person reciting it doesn't gaze at anything else while saying this important Posuk, and thus may prevent his/her Kavanah (which is mandatory for this Posuk).
Some maintain that the eyes should remain covered until after "Baruch Shem K'vod Malchuso L'Olam VaEd" which according to some Poskim must also be said with Kavanah in order to satisfy your obligation (See Orach Chaim HaKadosh Parshas VaYeira. See Chayei Adam Klal 21:10. See Biur Halacha Siman 61:13). However, if by looking in the Siddur you will have better Kavanah it is best to do so.
2) A left handed person should also use his right hand to cover his eyes. (Orchos Rabeinu from the Steipler Gaon, Vol. 1 page 53. Also see Shu"t Be'er Moshe (Debrecin) Vol.2 Siman 1)
One who wears eyeglasses may place his/her hands over their glasses, and need not remove them. (Shu"t Az NidBiru Vol. 12 Siman 53) Halachos for Monday, November 3 2008 1) The first Posuk of Krias Shema should be said out loud. (This is especially important for the Shliach Tzibbur who must say it loud so the congregation can say it together with him at the same time, and accept the yoke of the Hashem's Kingdom, together. See Levush Siman 61:26)
Some Poskim maintain that the entire Krias Shema (not just the first Posuk) should be said out loud. Even if not said very loud, it definitely should not be said in an almost inaudible whisper.
2) The Posuk "Baruch Shem K'Vod Malchuso L'Olam VaEd", which is recited immediately after the first Posuk of Shema, should be said in a whisper. (See Mishna Berura Siman 61:30 for an explanation based on Yaakov Avinu and the Shevatim)
When reciting Krias Shema without a Minyan, Rav Chaim Solveitzik Zatzal of Brisk used to say "Baruch Shem" out loud, as he was of the opinion that the problem of saying it out loud was only when it is recited with a Minyan. (He obviously maintained the other reason, that the heavenly angels will be jealous of us saying such an exalted praise, and not the reason of the Mishna Berura above. See Shu"t Teshuvos V'Hanhagos from Rav Moshe Sternbuch Shlita Vol. 2 Siman 46)
Halachos for Tuesday, November 4 2008 1) When saying Krias Shema [during the morning recital only ] it is proper [for men] to hold their Tzitzis in their left hand, between the pinky finger and the ring finger.
Even left handed people should grasp the Tzitzis with their left hand, as we want the Tzitzis to be near a person's heart which is on the left side. (Psak of Rav Chaim Kanievsky Shlita)
Married men should hold the Tzitzis of their Tallis, and not their Tallis Katan.
2) Some Poskim say to hold all 4 strands of Tzitzis (Kitzur Shulchan Aruch, Radvaz, and others). Other Poskim maintain that only the front two strands should be held, while the back two should remain where they are (Bais Yosef, Gaon of Vilna. See also Aruch HaShulchan) The proper time to grasp the Tzitzis is during the Bracha of Ahavas Olam (for Nusach Sefard) or Ahava Rabbah (for Nusach Ashkenaz) when you reach the words " V'Havienu L'Shalom M'Arba Kanfos"
When starting to recite the third Parsha of Shema (VaYomer), which is the Parsha of Tziztis, it is proper to also grasp the Tzitzis with your right hand (without letting them go from your left hand) and gaze at them. Halachos for Wednesday, November 5 2008
1) There are certain words in this Parsha where the Minhag is to stop and kiss the Tzitzis when saying them, as will be outlined below. The Minhag of the Gaon of Vilna, the Chazon Ish and others was not to kiss the Tzitzis at all during Krias Shema, as they maintained that is was a Hefsek (Halachically unacceptable pause) 2) The Places to kiss the Tzitzis are as follows:
* When saying the words "U'ReIsem Oso- and you shall see them[the Tzitzis]" it is proper to briefly place the Tzitzis over the eyes, and then kiss them.
* Some also have the Minhag to place them over the eyes and kiss them when saying the words "V'Lo Sasuru Acharei Eineichem- Do not stray [and sin] after your eyes" (Sefer Chesed L'Alafim Siman 61:11). (If one wears eyeglasses, if possible, the Tzitzis should be placed over the actual eyes, and not on the eyeglasses.)
* The Minhag is to kiss the Tzitzis each time the word "Tzitzis" is said in this Parsha (3 times). * Some have the minhag to kiss them upon finishing Kerias Shema, after the word "Emes" (Orchos Rabeinu, Steipler Gaon and others.Rav Moshe Feinstein Zatzal, who personally followed all the Minhagim of the Gaon of Vilna, did not kiss his Tzitzis at all during Krias Shema. He did however kiss them after saying the word "Emes")
* The Tzitzis should be held until after saying the words "V'Nechemadim L'Ad" in the Bracha of Emes V'Yatziv following Krias Shema (Shulchan Aruch HaRav Siman 4, Aruch HaShulchan and others. The reason for this one is based on Kaballah). Halachos for Thursday, November 6 2008
1) One who recites the first Posuk of "Shema Yisroel" as well as the subsequent "Baruch Shem" without understanding what he/she is saying, has not satisfied their obligation and must repeat them. When one is repeating the Krias Shema due to lack of Kavanah and is in a place where people can hear him/her, the second recital is said in a low voice.
2) When reciting the Krias Shema, it is very important to say each word slowly and clearly, as to avoid any words being "swallowed" by any adjoining words or letters (e.g. "B'Chal L'Vovecha" if said too fast can sound like "B'Chalivavcha", "Tizkiru" if said too fast can sound like "Tiskiru" etc. which changes the meaning of the words. Tizkiru means "To Remember". Tiskiru means "To get reward". Besides being the wrong word, it also sounds as if we are serving Hashem in order to get reward).
If even one word or letter was omitted the obligation of Krias Shema has not been fulfilled. If a word was pronounced wrongly, or in a way that changes the meaning, though it isn't proper and one should be more scrupulous in the future, the obligation for the current recital has been satisfied. (Aruch HaShulchan)
Some people have the Minhag to recite Krias Shema with the tune (Trop) used to read the Torah. Halachos for Erev Shabbos Kodesh, November 7 2008 (Double Portion L'Kavod Shabbos)
Halachos for Erev Shabbos 1) While reciting [the first Parsha of] Krias Shema, it is forbidden to interrupt the recital with talking, hand gestures, head gestures, winking or any other interruptions, even if they are being done for a Mitzvah.
The Mishna Berura and other Poskim forbid interruptions during the second Parsha of Krias Shema as well. However, for a Mitzvah they permit gesturing etc. Actually talking however is forbidden even for a Mitzvah.
There are Poskim that forbid all of the above during the third Parsha of Krias Shema as well (Pri Megadim's interpretation of the Kesef Mishna and others)
2) Between the Parshiyos (Bein Haperakim) gesturing is permitted for the sake of a Mitzvah, according to all opinions.
One who transgresses and does gesture etc. during Krias Shema does not need to repeat the Krias Shema, however he/she must know that it is a shameful practice. (See Rambam Hilchos Krias Shema Perek 2 Halacha 8. Also see Mishna Berura and Biur Halacha Siman 191)
Halachos for Shabbos Kodesh
1) One may gesture during Krias Shema (even during the first Parsha) for the purposes of inducing Kavanah (e.g. moving the head or hands in all different directions to visualize Hashem's presence in all places in the universe, or similar gestures). Similarly, it is permitted to touch and kiss the Tefilin during Krias Shema. (Kissing a siddur, Sefer Torah, or pointing to a Sefer Torah during Hagbah, however, is forbidden during Krias Shema)
2) If a child is disturbing your Kavanah, you may gesture to him to be quiet.
However, you may not gesture to a child to tell him to daven, or to show him the place in the Siddur during the first Parsha of Krias Shema.
Some Poskim (Chazon Ish, Rav Chaim Kanievsky and others) permit standing up for a Talmid Chacham that enters a room, even during the first Posuk of Krias Shema. Others (Shu"tTzitz Eliezer) forbid it, during all three parshiyos. Some Poskim (Ohel Baruch, Az Nidbiru) permit it, except during the first Parsha. Halachos for Sunday, November 9 2008
1) One who already recited Krias Shema and walks into a Shul and hears the congregation saying Krias Shema, must repeat the first Posuk of "Shema Yisroel" and "Baruch Shem" along with them. The reason for this is so that it shouldn't seem to any onlookers (who may not know that he already davened and/or recited Krias Shema) as if he doesn't want to accept Hashem's reign upon himself, as the rest of the congregation is doing.
According to some Poskim (the Gaon of Vilna, the Kitzur Shulchan Aruch and others) in the above scenario the entire Krias Shema must be said with them not just the first Posuk. If possible, it is ideal to be stringent in this matter.
2) If the individual did not yet recite Krias Shema, and happens upon the congregation saying it, although he must say along with them , he should [specifically] have in mind not to satisfy his obligation with this recital, rather it should be like "reading/learning Torah".
The reason for this is so he can satisfy his obligation later on properly (i.e. during davening, along with the Birchos Krias Shema)
One who did not yet recite Birchas HaTorah and happens upon a congregation saying Krias Shema may only say the first Posuk with them , as saying the rest would constitute learning Torah before Birchas Hatorah, which is strictly forbidden. In fact, if one who did not say Birchas HaTorah is outside of the Shul, and he realizes that the congregation is about to say Krias Shema, it is better for him not to go inside, as to avoid saying even the first Posuk of Shema without Birchos HaTorah.(Sefer Orach Ne'eman) Halachos for Monday, November 10 2008 1) If one is in the midst of Pesukei D'Zimrah (even in the midst of the Bracha of Baruch Sh'Amar or Yishtabach), and happens upon the congregation reciting Kerias Shema, he/she may only say the first Posuk of Shema along with them (Psak of the Mishna Berura) and "Baruch Shem" (addition of Rav Chaim Kanievsky Shlita in Shoneh Halachos. Presumably, the reason is that "Baruch Shem" for all practical purposes has been instituted as part and parcel of the recital of the first Posuk of Shema, thus must be said each and every time Shema is said.) 2) If one is already past "Borchu" (part of davening known as Birchos Krias Shema) , even Bein Haperokim- between paragraphs, and hears the congregation is reciting Shema, it is forbidden to interrupt his/her davening to recite Krias Shema with the congregation. However, in order not to have anyone think you are shunning your acceptance of Hashem's reign, you should continue saying the part of davening that you are saying, while pretending that you are saying Krias Shema (e.g. place your hand on your eyes, say it with the tune that the congregation uses for Krias Shema etc.) Halachos for Tuesday, November 11 2008 1) When a child reaches the age where he is able to speak (Some Poskim say this is age 3 for all children, while others maintain it is dependent on each child's speaking ability) it is a Mitzvah for his father to teach him to say the following 2 Pesukim:
a) "Torah Tzivah Lanu Moshe Morasha Kehilas Yaakov" (Parshas Ha'azinu, Perek 23:4. This Posuk plants into a child's heart the belief that our holy Torah was given to us [by Hashem] from heaven. See Aruch HaShulchan Yoreh De'ah Siman 245:1)
b) "Shema Yisroel Hashem Elokeinu Hashem Echad" (Parshas V'Eschanan, Perk 6:4. This Posuk plants into a child's heart the belief that Hashem is the one and only G-d.)
2) Some Poskim maintain that the aforementioned Halacha applies to girls who reach the age of 3 as well, as they too need to be trained in saying the first Posuk of Krias Shema in order to accept upon themselves Hashem's reign. However, the prevalent Minhag is not to require the teaching of these Pesukim to girls at this young age. (Based on opinion of Rav Chaim Kanievsky Shlita)
When training a 3 year old in the recital of Krias Shema, it isn't necessary to have him say it before Sof Z'man Krias Shema.
Halachos for Wednesday, November 12 2008 1) When a Child reaches the age of Chinuch (six or seven years of age), although he is not obligated to do so, it is praiseworthy for his father to train him to recite Krias Shema with Birchos Krias Shema before Sof Z'Man Krias Shema.
Once a boy reaches age 12, the father is then obligated to train him to recite Krias Shema in its proper time. 2) When a child reaches the age of Chinuch, it is incumbent to train him to daven daily. (Some Poskim maintain that as part of the Mitzvah of Chinuch, it is incumbent on the father to train him to daven with a Minyan. See Shu"t Mishpatecha L'Yaakov Orach Chaim Siman 6)
It is permissible to feed a minor before he davens. It is best to ascertain on your own that a minor did in fact daven, and not rely on his telling you that he did so (Kaf HaChaim Siman 70:8) HILCHOS TEFILAH: HALACHOS OF SHEMONA ESREI Halachos for Thursday, November 13 2008
1) The Tefilos of Shemona Esrei that we daven are in place of the Avodah (service) in the Bais HaMikdash.(For this reason, Tefilah is often referred to by Chazal as Avodah Sh'Belev- Service of the heart)
Just as the Kohanim had to stand while performing the Avodah, so too, we must stand while davening Shemona Esrei.
2) It is ideal to get into a standing position a few moments before beginning to recite the Shemona Esrei; by Shacharis: when the Shliach Tzibbur reaches "Tehilos L'Keil Elyon", by Mincha and Maariv: When the Shliach Tzibbur begins the Kaddish before Shemona Esrei. (Ashrei by Mincha should be said while sitting). If davening B'Yechidus, without a Minyan, it is proper to simply stand for a moment or two before beginning Shemona Esrei.
If Shemona Esrei was recited while sitting (which is permitted in certain situations, as we will see in the coming days) it does not need to be repeated. Halachos for Erev Shabbos Kodesh, November 14 2008 (Double Portion L'Kavod Shabbos) |
| |