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50) Q: You mentioned in prior halachos that it
is better not to bring children to shul if they will disturb the Tzibur
and the like, but at the same time it is appropriate to bring children to
shul for chinuch.
What if someone's child constantly comes to shul every
shabbos and doesn't daven or anything but just collects candy and doesn't stop
talking and asks questions, all at the expense of the surrounding people's
kavana being disturbed-can someone approach that person and request he no
longer bring his child to shul?
does it make a difference if it's between Gavra
L'gavra, psukei dzimra, or the amida? Does the age of the child matter? what
would be the best hanhaga on this situation?
A: There is no question that the child that is
disturbing the Tzibbur does not belong in Shul, and the father is not even
being Mekayem the Mitzvah of Chinuch by teaching a child that it's ok to talk,
run, and otherwise disturb in shul.
I don't think the age matters. Any child (or adult for
that matter) that cannot keep quiet in shul and causes others to lose kavanah
and be unable to daven, should not be in shul.
That being said, the Rav or Gabbai should be consulted as
to the best way to approach this father and make him aware of his child's
disturbances. It is not something to get into a Machlokes over, and should be
done diplomaticallyand tactfully.
Unfortunately, many shuls deal with this issue of talking
and other disturbances during davening (by children and adults) and it is
something that really must be dealt with, as it is blatantly against Halacha and for some reason many are
not careful in these matters.
51) Q: After z'man krias shema what am I not allowed to
say? Can I still say birchos krias shema after zman krias shema until zman
tefilla? What about the bracha Go'al Yisroel? Until when may that be said?
Are the zmanim halachos different for men and women?
Are the zmanim halachos different for men and women?
A: If zman Krias Shema passed, one should still
recite Krias Shema with Birchos Krias Shema (Including Ga'al Yisroel), as long
as it is still before Chatzos (halachic midday).
After Chatzos, the third Parsha of Krias Shema must
be said, as the mitzvah of mentioning Yetzias Mitzraim is applicable all day.
The rest of Krias Shema should also ideally be said in order to accept
Hashem's reign. Birchos Krias Shema are not said after Chatzos.
Women are exempt from Krias Shema. However they
should say the first Posuk. Many women do in fact have the Minhag to say the
entire Krias Shema (and many Poskim do encourage them to do so).The Eishel
Avraham and other Poskim say that even women who have accepted upon themselves
to say the entire Krias Shema, are not obligated in saying it before Zman Krias
Shema.
~~~~~~~~~~~~~~
52) Q: One last question on this subject. So what then is
the term Sof zman krias shema referring to?
A: I am not sure I understand your question
exactly. The term Sof Zman Krias Shma is the deadline, or latest time when
Chazal said is ideal to have said Krias Shema by then. One who misses
this zman is referred to in the gemara as "Me'Uvas Lo Yuchal Liskon"-
a mihap that cannot be corrected, as you can never make it up again ever.
Though
one should still recite Krias Shema (to getthe Kabalas Ol Malchus Shamayim
etc.) he still missed out on the Mitzvah B'zmano.
53) Q: Can you please explain to me [ the meaning of the
term, and the Halacha regarding ] bracha samucha L'chaverta and if in fact one
must follow this din with tefillas haderech?
A: Bracha HaSemucha L'Chavertah is a concept used
when certain Brachos don't start with "Baruch Ata Hashem..." In
order to make them into "complete" Brachos, they are said
immediately after a Bracha that does start with "Baruch
Ata..." and therefore will be considered as if both Brachos had a
"beginning" and an "end" with the format of a Bracha.
Tefilas Haderech is a great example of this as it starts without the
"Baruch Ata" and only ends with "Baruch Ata...Shomea
Tefila". Therefore, if possible, try saying a Bracha first (e.g. Baruch
Ata..Asher Yatzar...Rofeh Chol basar U'mafli La'asos or "Al
Hamichya" or "Borei Nefashos". Some Poskim also allow a
Bracha Rishona such as SheHakol Nihyeh B'Dvaro or similar) and say the Tefilas
haderech immediately afterwards.
~~~~~~~~~~~~~~~
54) Q: I have two Taleisim that are torn/frayed and
one that is small. Can I take the one that is small and repair the other two?
A: I am assuming you are
asking if it is permissible to remove the Tzitzis strings from one Tallis Katan
and place them on another.
According to the Gaon of Vilna, the Komarna Rav (Shulchan
HaTahor) and others, if the Tzitzis are still Kosher, even though they are
small or frayed, it is best not to remove them from their original beged, as doing
so would render that Beged Pasul and that would be a Bizayon (dishonor) for the
Tzitzis, which are Tashmishei Mitzvah.
Other Poskim, including the Mishna Berura (Siman 15:3)
seem to permit the removal of Tzitzis from the Beged, as long as it is being
done to enhance the Mitzvah of Tzitzis (I presume your case would be the
same din, though the case he refers to may be a bit different.)
Ask a Rav though,for a final Psak.
In any case, Tzitzis which is no longer being used, may
be discarded if they are first wrapped in a plastic bag. Some are machmir to
bury them, or use them as book marks in Seforim (Kitzur Shulchan Aruch)
~~~~~~~~~~~~~~~
.
55) Q: [ Clarification of his original
question] I'm asking if can cut up the begged of the tallis that is
to small and repair the other two that are fraying ?The one
is my Shabbos and the other one is my week-day tallis . Does the
material of the begged ( the one that is two small ) have to be the same
as that of the others ? For
example wool and not wool.
A: Oh, I misunderstood. I
don't think there are any restrictions about what may be done to the Beged of
the Tallis. I also don't think that the beged must be of the same
material, unless it will look funny, in that case perhaps it will not be Kavod
for the Mitzvah. There is a concept of "Talis Na'eh - a Nice Tallis"
to satisfy "Zeh Keili V'Anvehu" , so it should look nice.
~~~~~~~~~~~~~~~
56) Q: When saying the first pasuk
of Kriat Shema, why not just close ones eyes rather than hold your hand
over your eyes?
A: I have seen
some people actually do that. However, the Minhag is to use the hand to cover
the eyes. Perhaps to demonstrate that we are doing something to ensure we
don't look around. Also see answer to Question #37 above.
~~~~~~~~~~~~~~~
57) Q: Is there any
Halachic basis for the accepted minhag among virtually
all frum/chareidi males to wear black [or dark colors] --
black suit, hat, shoes--on Shabbos (except perhaps for some Sefardim,
including minuscule numbers of Sefardi m'kubalim, who wear
white), when indications by Chazal appear to point to
the opposite, i.e., white being most apropriate to Shabbos, a yom
ora v'simcha, etc., a day that we welcome -- and are likened to -- the mal'achimwho
are said to be in white?
A: Although in the times of
Chazal it was indeed the minhag for Bigdei Shabbos to be white, this hasn't
been the Minhag of most of Klal Yisroel for many centuries already. I don't
know when or why it changed, but I will give you some food for thought which I
found while researching this topic.
The Shulchan Aruch (Siman 262) says that
one is obligated to wear special and nice clothing for Shabbos, and does not
mention white (or any color). The Be'er Heitev says that the Minhag of the
Arizal was to wear 4 white garments (to signify the 4 letters of the Shem
Ha-Vayah of Hashem). Obviously he did this for kabbalistic reasons, and perhaps
today, when we don't do many kabalistic things that Chazal did, this was also
something that got lost.
The Magen Avraham (Siman
597) maintains that wearing white, black or any other color is dependant
on each town's minhag. Furthermore, he says that [today's days] wearing white
is not Chashuv. Perhaps in the times of Chazal it was more respectful to wear
white, while today black is definitely a more respectful color suit to wear.
(think judges robes, etc.)
Rav Chaim Kanievsky in his
Sefer Shoneh Halachos (Siman 262) says that if by wearing white today it will
be "Mechzi K'Yuhara" (Halachis term for inappropriately flaunting
one's religiousity or doing things that give off a "holier than thou"
attitude) it is better not to wear white. However, he does add that if doing so
in the confines of one's own home where it doesn't stick out of the crowd, or
if worn in an area where people don't "notice" anything different
about him it is ok.
See also Tosefos Bava Kama 37a
Dibur Hamaschil Harei, where they say that even animals recognized when people
were dressed for Shabbos!
It is definitely important to dress
special for Shabbos. Each person should do this as best as they can and
in the way that they feel is right, within the confines of Halacha of course
Follow up Question from same reader: How
do we know that "in the times of Chazal" it was the minhag for bigdei
Shabbos to be white? Is there a source that can be cited for
this as there are for the ot her citations? Which "Chazal" are
we talking about - of which period and which areas? This information
would be most helpful.
My response: Ok, I found a sefer called
"Otzar HaYedios- Asifas Gershon" on topics related to Shabbos, and in
there he brings every source imaginable to anser your question about white
clothing. I recommend you get the Sefer, but I will quote for you a few
sources:
1) The Elya Rabba says that the Rabanan
in the time of the Gemara wore white garments on Shabbos.
2) The Mateh Moshe (Siman 414), The
Kitzur Shlah (Siman 135) say to wear white on Shabbos.
3) The Aruch Hashulchan (Siman 260:1)
says that today, wearing a white shirt on Shabbos suffices.
4) The MaHaram Chagiz (Siman 543) says
that wearing white on Shabbos is a Tikkun (rectification) for Aveiros related
to Arayos (sins of a sexual nature)
5) The Shu"t Panim
M'Eeros (Vol. 2 Siman 152) says that today that it isnt normal to wear white
clothes, it should not be worn on Shabbos either.
58) Q: Why must one sit by
Ashrei by Mincha? and does that mean you can stand by the two Ashreis by
shachris?
A: The Sefarim mention to sit
by Ashrei by Mincha. By Shacharis, one is usually sitting anyway during
Pesukei D'Zimrah so it doesnt need to specifically mention it. The reason for
sitting by Mincha for Ashrei (which is a Minhag Tov, and not a Halacha)
is because before one begins Shemona Esrei, he/she needs to sit for a few
moments and get into the right frame of mind to stand before Hashem in
Shemona Esrei (as we learned a little while ago in the Halachos). By
Shacharis and Maariv we sit anyway for the Pesukei D'Zimrah and
Birchos Krias Shema, but by Mincha many times one runs into Shul and
delves right into Shemona Esrei without "sitting" for a moment or
two, therefore the Sefarim say to sit by Ashrei and utilize that "sitting"
time to get into gear for talking to Hashem.
~~~~~~~~~~~~~~~
59) Q: Can one go to a
morning shiur and then daven in a minyan after sof zman
teffilah ?
A: If by going to the shiur you
will miss zman tefilah, You may not go to the shiur, as davening before sof
zman tefilah is mandatory. In fact, one may not even learn once the time
to daven arrives (even if he will daven afterwards within the proper
time), unless he regularly learns at that time, and has a regular minyan that
he is part of after the learning.
~~~~~~~~~~~~~~~
60) Q: Can one make the
brocha for Shabbos lights over an electric light or
lamp ?
A: That is a huge Machlokes
HaPoskim ranging back to when electricity was discovered! Many Poskim
(Shu"t Bais Yitzchok Yoreh Deah Siman 120, Rav Tzvi Pesach Frank in
Shu"t Har Tzvi Orach Chaim Siman 143, Rav Moshe Feinstein, Rav Ovadia
Yoseph and others),permit using an electric lamp in place of candles
for Hadlokas Neiros on Shabbos, based on the fact that electric lights satisfy
the 2 reasons that we light Shabbos candles in the first place: (1) Shalom
Bayis (a house without lights isn't harmonious) and (2) Oneg Shabbos (a
dark home isn't conducive to an enjoyable Shabbos).
Many Poskim even allow a
Bracha on electric lights for Shabbos, while others say you may light it
L'Kavod Shabbos but not make a Bracha on such a lighting.
Rav Shlomo Zalmen Auerbach Zatzal
differentiated between a lamp that runs on electricity from the main power
plant (which he held not to make a Bracha on) and a flashlight or lamp that
runs on batteries (in which case he held you may make a Bracha, as the battery
is like the "oil" of a candle, whereas by regular
electricity it is being added by the city every second, and isn't
really here when you make the Bracha)
Obviously this should only be relied
upon in emergency situations when candles or oil isn't available, or in
special situations where they cannot be kindled (in hospitals, hotels etc.)
Also, when relying on this, one
must have in mind when turning on the electric light that it is for the
sake of Neiros Shabbos.
~~~~~~~~~~~~~~~
61) Q: If
throughout the day I constantly drink (sometimes sipping and sometimes a large
amount) water and other liquids (minimum of several times per half hour), when
do I (or should I) make a bracha acharona of borei nefashos?
A: This is a very common, and
complicated, situation which affects almost all people on a daily basis.
Here are a few basic guidelines with
which to determine your personal status:
1) Borei Nefashos is only made if one
eats a kzayis of food or a revi'is of beverage (except wine or grape juice,
which needs a Al HaGefen), within a certain time span (between 3 and six
minutes, depending on different Poskim)
2) Borei Nefashos should ideally be said
in the place where you ate/drank immediately following the eating/drinking, but
may be said in a different location as well, and up to 72 minutes after
consuming food [though you have significantly less time after
drinking. According to Rav Scheinberg Shlita you ony have 30 minutes after a
drink, unless you have become thirsty again, in which case the first drink is
no longer satisfying you, and then you cannot make a Borei Nefashos anymore,
even if it's less than 30 minutes since you drank].
3) If one is not sure if he/she is
required to make a Borei Nefashos, since it is M'Drabanan, it is best to
not say it. (this applies to one who forgot if it was already said as well as
to one who is uncertain if he ate/drank the minimum needed in the right amount of time to
qualify for requiring the Bracha Achrona)
4) In the above case, where you aren't
going to say Borei Nefashos, try one of the following things instead: 1) Eat
another Kzayis of food/Revi'is of drink and then make Borei Nefashos on
everything. 2) Ask someone else who is making a Borei Nefashos,to be Motzi you,
and answer Amen 3) Think the words of the text in your mind without saying
them, as this is acceptable according to the Chazon Ish based on the Rambam.
I hope these guidelines help you
determine the right thing to do in your situation.
For a more lengthy treatment of this
topic see "Halachos of Brochos" by Rabbi Yisroel Pinchos Bodner,
an excellent Sefer that I think every Jewish home should posess.
~~~~~~~~~~~~~~~
62) Q: Today
in the halacha for Shabbat Kodesh, you wrote:
"While
davening Shemona Esrei, one's hands should be in the same position they would
be in were the person speaking to a human king, dignitary or president. (During
Shemona Esrei we are standing "L'fnei HaMelech- in the presence of the
King [of Kings]")"
While
davening Shemona Esrei, I am usually holding the siddur. May I presume
that this is OK, or should I put the siddur down on some kind of surface and
put my hands at my sides? I can do this but it's less convenient for
me. Also, is the halacha different for men and women?
A: You assume correctly, and
holding the Siddur is 100% acceptable, as that is necessary for your
Tefilah. There is no difference between men and womenregarding this
Halacha
63) Q: [In your
Halachos you] stated that ones hands should be as visiting a king or
President (hands at your sides or in front on top of each other) when davening
the Shemona Esrei. I was taught that even if one knows it by heart one should
read it from the Siddur.
A: 1) There is a difference of opinion amongst the Poskim whether it is better to daven from a Siddur or
if it's better to daven with your eyes closed and say the words from memory
(for someone who knows it by heart). The consensus of the contemporary
Poskim seems to be that each individual should daven the way that
he/she has more Kavanah. Some people have better concentration when their
eyes are closed and nothing around them can distract them, other people
cannot concentrate without seeing the words in print. Someone recently told me
that he heard from Rav Simcha B. Chen Shlita, a talmid ofRav Moshe Feinstein
Zatzal, that Rav Moshe used to daven by heart during the weekday
Shemona Esreis and used to daven from a Siddur for the Shemona Esreis of
Shabbos.
2) Although the Siddur can be on a table
or a Shtender in front of you, there is nothing wrong with holding your
Siddur in your hands while you daven, and doing so is a perfectly
acceptable position for your hands to be during Shemona Esrei.
64) Q: [ You wrote earlier that one
who skips parts of pesukei D'Zimrah must say those things he skipped,
after davening].The Aruch Hashulchan paskins you should not repeat what
you skipped during Pesukei Dezimra (saw it in the Aruch Hashulchan & heard
[name of Prominent, accepted Posek shlita] tell someone this L'halacha).
A: True, the Aruch HaShulchan Paskens
like this, as does the Bach (Siman 52) and some other Poskim. However, the
following Poskim do indeed write that one needs to repeat
everything they skipped if possible, and many contemporary Poskim
pasken like this as well:
Chayei Adam Klal 19
Siman 5
Kitzur Shulchan Aruch Siman 14:7
Shulchan Aruch Harav Siman 52:1
Rav Chaim Kanievsky Shlita
(Orchos Yosher page 95. Worth reading the entire paragraph)
Rav Simcha Bunim Cohen in his Sefer
"Laws of Daily Living" (Page 304)
Although from the Mishna Berura it isn't
clear how he paskens, the Chofetz Chaim does write clearly in his
sefer Machane Yisroel (which he wrote for jewish soldiers in the Russian
army) Chapter 1:8 that it is worthwhile to say all the parts that you
skipped. (Rav Chaim Kanievsky and others say that for those soldiers he
was lenient and only wrote "it is worthwhile" while for regular
yidden it is indeed a chiyuv to say all that was skipped.
Follow up to above answer: I
personally spoke to [aforementioned prominent accepted Posek shlita]
yesterday regarding what you had told me you had heard from him.
He told me that he had never paskened
not to make up the parts of pesukei D'Zimrah that was skipped. He said (as I
told you) that it is a Machlokes haposkim with no clear Hach'ra'ah of how to
pasken L'maaseh.
When I pressed him further for a psak
halacha how I should be noheg L'Maaseh, he told me that if the skipped parts
will be said with kavanah (which he clarified to mean equal to the
kavanah that is usually present when you say it at the right time) it
should be made up. But if it will be said very fast just "Abee"
to make it up, it should not be davened like that.
65) Q: 1) I daven with an early
minyan and learn before davening. I say brachos and karbanos before learning,
otherwise I wouldn't have time to say them properly, as the minyan doesn't give
enough time for them. How early is it Ok to say brachos and karbonos? If I wait
for the early minyan to say them, I won't really have enough time.
2.) Is it OK to start psukei d'zimrah slightly before the minyan to get ahead start and have a little more time for them?
A: 1) Generally, the Zman for
Birchos HaShachar is after Alos HaShachar.
However, one who rises earlier, as long as it is after Chatzos, all the Birchos
HaShachar as well as Birchos HaTorah may be said, with the exception of "
Asher Nosan L'Sechvi Vina", which L'Chatchilah shouldn't be said until
after Alos HaShachar. (If one actually heard the crow of the rooster, the
Bracha maybe recited, even before Alos)
Birchas "Al Netilas
Yadayim" is best to be said after (using the bathroom again)
and washing your hands again immediately before davening. ( This is the best
way to do it, if there will be a long break between when you wake up and when
you start davening, as in your case since you learn before davening)
Parshas HaTamid and Karbanos should not
be said before Alos HaShachar (Mishna Berura Siman 47:32). Some Poskim maintain
that even B'Dieved you can't say these Parshiyos before Alos.
2) Regarding starting Pesukei
D'Zimrah, there is no reason you cannot start it on your own and daven
slowly and with kavanah, so you can be finished in time to join the
Tzibbur for Borchu etc.
66) Q: If you're not supposed to
have any hefsek "Bein G'Eula L'Tefilah" except "Hashem Sefasai
Tiftach" and Ki Shem Hashem Ekra Havu Godel L'Elokeinu [as you wrote in
the Halachos of November 19th] , why, in Ma'ariv are we allowed to say
"Hashkivenu" after "Ga'al yisrael"?
A: The Talmud states that
"Hashkiveinu" isn't a Hefsek as it also has aspects of
"Geulah" in it.(as part of the Geulah, the final redemption,
will be the answer to this prayer, which requests an end to our Tzaros,
the removal of the Satan etc). Also, the Tefilah of "Baruch Hashm
L'Olam" which a large segment of Klal Yisroel says before shemona
Esrei of Maariv isn't considered a Hefsek, as it is considered a "Geula
Arichta" a long Bracha of Geula (Mishna Berura Siman 236:6 quoting the opinion
of Tosefos)
P.S. "Hashem Sefasai Tiftach",
as well as the Kaddish between Geula and tefilah (which is said universally in
Shul) , being that they are part of the required text of the davening,
also are considered part of the "Geulah" or part of the "Tefilah"
67) Q: You stated
last Friday that feet must be together [after Kedusha] until Hakel
Hakodesh. What is source for this? Most people move the feet after Yimloch.
What is your position on Rosh Hashana & Yom Kippur? There are many
paragraphs between the end of Kedusha and Hamelech Hakodosh. Must feet be
together throughout until the end of the beracha?
A: See Elya Rabba Siman 95:6,
Aruch Hashulchan Siman 95:5.
Rav Shlomo Zalmen Auerbach
Zatzal (Halichos Shlomo, Tefilah, Perek 8: Ha'arah 60) maintains that on Rosh
Hashana and Yom Kippur when there is a long time between Kedusha and
HaKel Hakadosh, it isn't necessary to stand until HaKel hakadosh. I heard in
the name of Rav Joseph D. Soloveitchik Zatzal that he held that even on
Rosh Hashana and Yom Kippur one must stand the entire time until HaKel
HaKadosh, though I havent seen this in print and havent verified this
yet.
68) Q: When davening K'Vasikin:
Let's say sunrise is 6:45:30, should one say Hashem Sefsai before 30 seconds
and start Baruch Atta at exactly 30 seconds or should one makes
sure not to say Hashem Sefasai until 30 seconds? (When I daven K'Vasikin, I say
Heshen Sefasai before the Zman and continue Baruch at the exact time. But
according to what you're saying, maybe I
should wait until the Zman K'Vasikin before saying Hashem Sefasai.)
should wait until the Zman K'Vasikin before saying Hashem Sefasai.)
A: As we mentioned previously, it
is a big Machlokes amongst the Poskim if once you said "Hashem
Sefasai" it is considered you started Shemona Esrei, or it doesn't begin
until you start the Bracha. See Levush Siman 111, Sefer Yosef Ometz Siman
296,Shu"t Igros Moshe Vol. 5 Orach Chaim Siman 24. I guess it would
depend on how you pasken the above shaila to determine the answer to your
question. I havent found any sefarim that address this exact point yet. If I
find something, I will let you know. If you daven K'Vasikin often,
please ask a Rav what to do. (Let me know what the Rav says please)
Follow up to above answer: I spoke to
Rav Reuven Feinstein shlita today regarding your shaila, and he told me that although
there is no clear Hachr'a'ah one way or another, the accepted minhag is to
consider "Hashem Sefasai Tiftach" as part of the Shemona Esrei, and
to start those words at exactly Netz Hachama, when davening K'vasikin.
Follow up from reader who asked the
Shaila originally: I asked a couple of Rabbonim about the proper time to say
Hashem Sifasai Tiftach, before or after the Zman K'vaskin. I did not get a
clear answer. One Rav smiled and told me "Ee Efsher
L'tazmtzem". One Rav told me - and a I heard from someone that davens
K'vaskin regularly- that R' Chaim Pinchus Sheineberg Shlita is not
convinced that the time in the calendars is the real Zman Kvasikin. Therefore
when he davens he starts Hashem Sfaisai several seconds before the Zman
Kvasikin and says it very slowly, maybe for about a minute, and then he starts
Baruch. It seems like he feels this is the best west to "get"
K'vaskin - even though the Zman Vaskin was either after he started
or during his recitation of HashemSfaisai. It sound to me like he holds that
Hashem Sfaisai can be used for both sides of the coin - preparation for Shmone
Esara and as part of Shmone Esrai as well.
69) Q: I have not had a chance to
look it up but I wonder does it say that [one should learn Halachos daily]
means specifically two halachos rather than the class of halachos - I did
not want to ask as either way the practice of two halachos per email should of
course continue - I was just wondering re: the interpretation
A: Though the word Shone can mean
"learn",the Sefarim translate the word "Shone" Halachos as
"two" and also the word Halachos is plural , otherwise it should
say " Kol Halomed Halacha B'Chol Yom". Also, The Medrash Tanchuma
Parshas Beshalach Siman 20 does explicitly say " Shone Adam Shtei Halachos
B'Chol Yom- one should study TWO halachos daily"
70) Q: 1. Why
do we start the three steps before Shemona Esrai with the right foot and take
the 3 steps at the end with the left foot?
2. I was
brought up to not say Ga’al Yiroeal (when you are the chazzan) before Shemona
Esrai out loud... About 15 years ago I started davening in a Lubavitch
minyan and their minhag is exactly reversed. Do you know why?
A: 1) The steps before Shemona
Esrei are approaching Hashem, and thus should be done with the stronger foot,
as this is more respectful. When we are done Shemona Esrei we are "taking
leave" of Hashem and want to show that we really don't want to leave,thus
we use our weaker foot first. We will discuss this morec at length in the
Halachos in the near future B'Ezras Hashem.
2) There are different Minhagim as to
whether the Chazan should say "Go'al Yisroel" loud (in which case you
should answer Amen, if you finished the Bracha but didn't start "Hashem
Sefasi" yet. ) or low (in which case you don't hear him and thus
don't need to be mafsik to answer Amen. Rav Chaim Kanievsky Shlita maintains
that this minhag is a good and acceptable Minhag). The best thing to do if the
Chazan says it loud, (according to Rav Shlomo Zalmen Auerbach zatzal and
others) is to finish in unison with the Chazan, thus you wont be
obligated to say Amen.
Basically any way you do this,
you will have sources to rely on. I imagine that the Lubavitch minyan
follows the Minhagim of the Ba'al HaTanya as brought in Shulchan Aruch HaRav.
71) Q: chasidim daven mincha at a
later zman than those non chasidish. the question is if you are in a car or
another place that you would be unable to daven mincha with a minyan before
shikya but you would be able to make it to a shul that davens mincha after
shkiya, what should he do?
A: You should do whatever it is
that your personal minhag is. Meaning, if you yourself would not usually
daven past 10,or 15,or 30, minutes after shkiah , you should not wait for
a minyan in this case if they will be davening past
your usual threshhold.
Follow up Question from same reader: So I
guess this would apply to a situation that shkiya has passed and you are makpid
to daven before shkiya or within x amount of time, and there is a group of
people in a shul waiting still for a minyan, does the person that is makpid
then have daven biyichidus rather than wait for a tenth person to arrive?
A: I would imagine that it applies in this case as well.
Though, if by you davening B'Yechidus you will cause the other 9 people to lose
out on a minyan (and for them they still have time to daven according to their
minhag), perhaps its different. A rav should be consulted in this case.
72) Q: In order to make Shabbos
preps easier, I decided to prep some of the veggies tonight [Wednesday night] for
some of the cooking I'll do tomorrow. I know I can't prepare onions the day
before, but I can't remember why! If it's not too much trouble, please refresh
my memory!
A: The reason for not eating
onions (and garlic, and eggs) that were peeled and left overnight is
because it is a Sakanah. This is brought in the Aruch Hashulchan Yoreh Deah
Siman 116:22, Kaf HaChaim Os 92, and other Poskim. It is worthwhile to be
careful with this
However, if they were not totally
peeled, and part of their skin (or roots) were left on, there is no problem.
Thus if you only need part of an onion, you should cut it in half, and leave
the other half in its skin and you may then use it tomorrow
Also, if the onion was prepared
and mixed with other foods ( salt, oil, mayonaisse, etc.) there is no problem
and it may be prepared and left overnight and eaten the next day.
If the onions were cooked, fried or
roasted alone, without salt, oil, etc. they may not be eaten the next
day.
73) Q: If one goes to the restroom
after Baruch sheamer when does he make the asher yatzer?
Also would one be allowed to drink hot
cocoa before davening or is that gaava'dk unlike coffee which is permitted?
If somone learns before davening may
they have a sucking candy if it helps them learn (a). is it really achila (b.)
is it gaava?
A: 1) This was already
answered [ above] in question # 39, as follows: One may in fact
interrupt Pesukei D'Zimrah to say "Asher Yatzar", if
possible it should be said "Bein HaPerokim" and if one knows he
won't need the bathroom again before finishing Shemona Esrei,
it can be said immediately after Shemona Esrei. It may be said
anytime up until a new urge to use the bathroom arises again.
2) The Poskim try to find ways
to be lenient with regard to coffee with sugar, as that is normal
to drink today, and isn't Ga'avah. However, I didn't find anyone that
says Hot Cocoa is OK.
3) The "eating" that is
prohibited before davening is only a "Kzayis" or more, according to
the Poskim. I imagine your sucking candy is smaller than a Kzayis, and thus
would be OK, especially if it is being eaten to help you learn.
74) Q: With all
the [Tzedakah]Chinese Auctions being held around this time, please clarify
these questions if you can:
1)Can Ma'aser be used to purchase auction
tickets?
2) If so, if you win a prize, do you have
to add back the ticket price to the Maiser you owe?
3) Do you take Maiser from a prize and/or
cash that is won?
4)If you have a Pushka for a
particular organization, can the contents be used to buy tickets for that
organization’s auction, or does it have to be given no strings attached?
A:1) The Poskim are divided on this
issue. The Sefer Hilchos Maaser Kesofim says in the name of Rav Shmuel
Felder shlita that he heard from Rav Shlomo Zalmen Auerbach Zatzal, and
YB"LCT,from Harav Yosef Shalom Elyashiv Shlita that it is prohibited under
all circumstances.
Other Poskim maintain that as long as there
is no limit to the amount of tickets being sold for the item, you may use
Maaser money to purchase the tickets. This is the opinion of Rav Moshe Feinstein Zatzal
(Igros Moshe Orach Chaim Vol. 4 Siman 76)
According to this if there are a limited
amount of tickets being sold in the auction/raffle, then Maaser may not be used
for their purchase.
Some Poskim allow maaser to be
used in all instances, even when a limited amount of tickets are being sold.
(Shu"t Shevet Halevi Vol. 9 Siman 200. Shu"t Teshuvos
V'Hanhagos Vol. 3 Siman 289)
There are so many other opinions in
this, with different conditions and stipulations, that it is impossible to
write them all here. As always, for a final Psak please consult your Rav.
2) Some Poskim maintain that if you win,
indeed you should give the amount of the ticket purchase to Maaser again. (Rav
Moshe feinstein ibid.)
3) Rav Moshe also maintains that you
must give Maaser on what you won, as it is no different from any other income
you earn. He writes that it is proper to give this Maaser to the organization
from whom you won the prize..
4) Once you put the money in the Pushka,
it belongs to the organization, and you may not use it for any purpose from
which you will benefit. If while you give the money to the Pushka, you
stipulate that you are amassing this money for their auction or rafle, perhaps
it would be OK. As with everything, consult your Rav for a ruling on
this.
75) Q: With
regard to the bowing[ by Shemona Esrei]: if I realized as soon as I finished
either of the bowing brachas, that I forgot to bow, should I repeat it and bow?
What should I do to fix it?
A: Bowing is one of the
8 important parts of Tefilah (See Rambam Hilchos Tefilah Perek 5 Halacha
1) and one should be careful to be scrupulous in carrying it out.
However, bowing is not one of the 5 things that invalidate the Tefilah (See
Rambam Hilchos Tefilah Perk 4 Halacha 1), thus if one davened and didn't bow,
the Tefilah need not be repeated.
76) Q: Is there
a shita (halachic opinion) that holds not to pound the heart during Selach
Lanu?
A: I did not come across any shitos
that said specifically not to do it (besides on days when no Tachnun is said; See Halichos Shlomo; Tefilah 11:45).
However, I have actually observed some Talmidei Chachamim (of Lithuanian
Mesorah) who do not do it. Rav Moshe Feinstein Zatzal did not do it. Perhaps it
was not done in the Yeshivos in Lithuania, but I do not know this for
sure.
After seeing the above, a daily reader and a
respected Talmid Chacham, Rabbi Enkin, sent me this:
The Mishna Berura comments that our sins and misdeeds should be at the
forefront of our hearts and minds when we recite the "slach lanu"
blessing in shemoneh esrei.[1] This is the source
for the custom to beat one's chest when reciting the words
"chatanu" and "pashanu" in the course of this blessing.[2] There is also a
Midrash which teaches that whenever one recalls one’s sins, one should pound
one’s chest.[3] This is because
banging on one's chest symbolizes that forbidden desires originate in one's
heart. It might also be that banging on one's chest during slach lanu is
something that was adopted from the Yom Kippur custom to do so when reciting
"chatanu" and "pashanu" in the course of the prayers.[4]
While it is nearly universal practice to lightly beat one's chest during
the selach lanu blessing, there are those who do not do so when reciting
shemoneh esrei at a time when tachanun is not recited.[5] This is because,
according to some authoritites, if tachanun is not recited then
"vidui", confessions, are inappropriate, as well.[6] As such, there are
those who never beat their chest at ma'ariv all year long, as tachanun is never
recited at night.[7] Yet, in a variation
of this custom, there are those who do not beat their chest if tachanun will
not be recited after the shemoneh esrei although they do beat their chest at
ma’ariv.[8] In most
communities, however, no distinction is made between whether or not tachanun
will be recitited after the shemoneh esrei. According to this approach one
beats one’s chest at every weekday shemoneh esrei without exception.
[5] Mekor Chaim, cited in Piskei Teshuvot
115:1, Halichot Shlomo 11:45; Siddur Yaavetz, selach lanu.
Rabbi Ari N. Enkin
Author - Educator - Halachic Research
77) Q: In
yesterday's Halacha portion you mentioned the issur to daven in front of an
open TV.
What
about today's computers (with the internet on, for example)? This would
come to practical use every day for many of us who eat at least one meal
in front of the computer as we work, and then bentch right where we are.
A: Although I havent seen any
seforim discuss this directly, and it is indeed possible that a computer would
be the same Halacha, I would say a Sevara that in a room with a computer
on it is fine to daven for the following reasons:
A computer isn't audible and is
much less distracting than a television. Also. you can control whats on
the screen and (hopefully) there isnt any Kefirah, Pritzus or other impure
graphics on the screen, whereas the TV spews filth and Kefira non stop, and is
not in our control.
Obviously one cannot daven or
bentch while actually looking at the computer screen, and of course, if it is
possible to turn off the computer for a few moments, it would be best, but I
don't think it would be as chamur as a TV.
78) Q: Is one
allowed to take on a later Sof Zman Tefillah time (e.g.
the [shitah of the] LEVUSH) or do you have to stick to
the GR"A's time? also I heard one can
daven later on SHABBOS! is there any truth
in that?
If
one missed sof zman tefillah which part
of davening should or should not be ommited? [until chatzot]
A: 1) The accepted 2 times to
follow is either the Magen Avraham or the Gr"a and Baal Hatanya's zman. To
adopt a different Psak, i would suggest speaking to a Rav first.
2) Regarding davening later on Shabbos,
please see the Halachos for July 17th 2008 , where we discussed this
question.
3) If it's still before Chatzos, he
should say Birchos Krias Shema, and Krias Shema. If it's after Chatzos, he
must only say the Parsha of Yetzias Mitzrayim, but the Poskim say it's good to
say the entire Krias Shema in order to accept upon himself the reign of Hashem.
Shemona Esrei cannot be said after Chatzos, and depending upon the
circumstance, a make-up Tefilah may need to be added by Mincha.
Between Sof Zman Tefilah and Chatzos, most Poskim say that
if he is a Meizid (he could have davened in time, but was negligent) he
may not daven anymore (or he may daven and make a Tnai that if he may not daven
now, the Tefilah should be a Tefilas Nedava). If it was a Shogeg (not his
faukt) then B'Dieved he should daven Shemona Esrei, but he does not get
S'char of Tefilah B'Zmanah
79) Q: I would
like to make sure I understood correctly. From what I read, during davening
Shemone Esreh one, who lives in galus - should face Eretz Israel, one who lives in Eretz Israel - should face Jerusalem and
one who lives in Jerusalem - should face Western Wall. If this is correct,
should Americans face South and not Mizrach (East)?
A: Yes, you understood the Halacha correctly.
The ideal direction to daven is towards Eretz Yisroel, and not necessarily
towards Mizrach, as most of us commonly do!
The Rama (Siman 94:2) says that the
reason we (meaning those in Cracow, where he resided, as well as the rest
of European Jewry) daven towards Mizrach is because we reside to the west
of Eretz Yisroel.."
In the USA, we are not to the
exact west of Eretz Yisroel, and thus should not face "Mizrach"
precisely according to halacha, yet that seems to be the prevelant Minhag. See
Aruch HaShulchan Siman 94:4.
Please consult your Rav before making
any personal changes regarding which direction you daven.
80) Q:Some
people in the shul in which I daven do something which I consider very
annoying, and I was wondering if you could tell me if what they are doing is
proper or not.
If
something special is to be inserted in Shmoneh Esrei (Such as Al HaNisim or
Yaaleh v"Yavoh ), they say the first few words out loud when they reach
that point in their silent Shmoneh Esrei.
I
suppose they're trying to make sure everyone remembers to say it.
It
disturbs me because first of all it disturbs what little kavanah I usually
muster, as I am distracted from the current bracha I am saying to be reminded
of something else. Also, it seems that shey should be directing their prayers
to Hashem, not signaling others in the middle of their tefillah. I wish they
would stop doing it. It really bothers me.
A: This is another one of those
sticky situations, which are hard to control.
Many Poskim do indeed say that if these
"shout outs" are being done in order to remind the Tzibbur to say
Yaaleh V'Yavo or "V'Sein Tal Umatar" or Al HaNisim etc.
then it is OK (See Shu"t Eretz Tzvi Siman 24)
The Chazon Ish was of the opinion that
doing so is not proper Derech Eretz, and even though the "shouter"
has good intentions it should not be done(Dinim V'Hanhagos L'Chazon Ish Perek
4:33; also broght in Orchos Rabeinu from the Steipler Vol. 3 Page 207.)
Rav Shlomo Zalmen Auerbach Zatzal also
was against this "Minhag" of every person in Shul doing this,
as it is a Bizayon (disgrace) to the King [Hashem].
However, he quotes the Magen Avraham (
Siman 114:2)that says that for one person (the Shamash or Gabai) to do so when
he reaches that place in Tefilah it's OK, but not the whole shul (Halichos
Shlomo Chapter 8, Ha'arah 20)
~~~~~~~~~~~~~~~
81) Q: if
a woman is davening with a minyan and it is almost time for zman krias shema
but she is not up to shma yet, is she obligated to say krais shema at that time
and then again when she is up to it in her regular davening?
Also,
what responses are permitted if you are in the middle of davening "Elokai
Nitzor" in shmoneh esreh?
A: Women are not obligated in Krias Shema,
as it is a Mitzvas Asei SheHazman Gerama. That being said, the Poskim maintain
that women should try to say Krias Shema anyway (at least the first Pasuk) in
order to accept upon themselves the reign of hashem. However, even those women
that do say it are not obligated to say it before Sof Zman Krias Shema (
Eishel Avraham Butchatch Siman 70:1), Therefore, she could continue
davening in the proper order and not worry about the Zman.
If one did not say the first "YihYu
L'Ratzon" before Elokai Netzor (as the Gr"a holds) then it is as
if they are in the midst of Shemona Esrei and may not interrupt at all.
If the first "YihYu L'Ratzon" was said before starting Elokai
Netzor, then one may answer Amen for Kadish, Kedusha, Barchu (and all the other
things permitted Bein HaPerakim of Shema), and according to some Poskim any
Amen for any Bracha, as Shemona Esrei is over already.
After the 2nd YihYu L'Ratzon, according
to all, any Amein may be answered, and even "Baruch Hu U'Varuch
Shemo" to any Bracha.
~~~~~~~~~~~~~~~
82) Q: When
praying for a distinguished Rav who is ill- Should the title "Rav" be
included in a Mi Shebarach said publicly?
Is it different in a private prayer? Is it different if one is praying for his "Rebbe Muvhak"?
Is it different in a private prayer? Is it different if one is praying for his "Rebbe Muvhak"?
A: The accepted Minhag is to say
the given name(s) ben the given name(s) of his mother, and not to add titles.
Shlomo Hamelech, when he davened for his father dis not say "My father my
master, King of Israel" rather he prayed for my "My father
Dovid" (See Hagahos Rav Akiva Eiger to Shulchan Aruch 119:1). There is no
difference if this is in a private prayer or in a public Mi Shebairach.
Probably Dovid Hamelech was his son Shlomo's Rebbi Muvhak, or at least would
have the same status, yet still he didn't use titles in the prayers.
Rav Shlomo Zalmen Auerbach Zatzal (In
the Ma'amarim in back of Halichos Shlomo on Tefilah, page 370) writes that a
simple title of "Reb" is acceptable, as it has become the norm.
83) Q:[You wrote in the Halachos for Nov. 24 2008 :]"It is
brought in the Sefarim not to pound the heart [by Selach Lanu] on days when
Tachanun is not recited. (MeKor Chaim and Siddur Ya'avetz in the name of the
Shl"a)"
According
to the Shla Hakodesh does thet also apply to times of day when tachanun is not
said, for example maariv?
and
secondly , only on days that are brought down that you do not say
tachanun?or anytime a shul does not say it for various reasons?
A: I looked again in the Siddur of
Rav Yaakov Emden (Ya'avetz) who quotes the Shl"a. All he says is a
curt "Chutz m'Yom Sheain Omrim Bo Tachnun- except a day that Tachnun
isn't recited"
If a specific shul doesnt say Tachnun
for a certain reason, but the rest of Klal Yisroel does, I would imagine that
is still a "Yom SheOmrim Bo Tachnun", and you would hit your chest by
Slach Lanu.
As far as the Maariv before, I don't
know exactly. Al Pi Sevara, I am leaning towards saying that one
should do it by the maariv before.
If I find more sources for this, i will
be sure to let you know. Kol Tuv.
84) Q: We have a shabbes minyan. It is
common that there is no one saying a kaddish. What is the din, or the minhag,
regarding someone saying a kaddish at the conclusion of shachris, mincha and
maariv? Obviously someone who has said kaddish as a mourner in the past, but is
not presently saying.
A: There are a few different
opinions about the Kaddish after Aleinu. I will try to briefly
summarize them for you.
The Arizal was of the
opinion that it isn't necessary. Most Sefardim (Eidut Mizrach) follow this custom. (
The Rama (Siman 132:2) requires a
Kaddish after Aleinu, even if no mourner is present. The Mishna Berura explains
that a) since Aleinu has pesukim it must be followed with Kaddish and b) this
Kaddish was instituted to be said by a mourner that can't daven for the Amud to
have an easy opportunity to say Kaddish. But if no mourner is available,
someone else should say it ( even someone with parents, if the parents don't
object, according to the Rama).
Rav Shlomo Zalmen Auerbach Zatzal and
YB"L Rav Shmuel Wosner Shlita and Rav Chaim Kanievsky
Shlita all require Kaddish after Aleinu. Rav Yosef Shalom Elyashiv Shlita
maintains that it is a minhag, and can be said, but isn't mandatory.
The prevelant Minhag seems to be to have
someone without parents to say a Kaddish after Aleinu, but if everyone in the
minyan has parents ( for which they should all thank Hashem) no Kaddish is
recited.
85) Q: Per what you wrote [that
personal requests in Shemona Esrei should be added at the end of the
Bracha] a person would say what they add at the end of Shomeia Tefilah
before Baruch, not before Ki Atoh Shoimea [as is the custom]?
A: No, the place to add it in
Shomea Tefilah, is before "Ki Atah Shomeah". What the Poskim say is
to add it your personal requests after [most of] the text of the Nusach
of the Chachamim was said. In most Brachos that would be immediately before the
Chasima, while in Shema Koleinu it would be a little before.
86) Q: In[the] Halachos
[of November 25 2008] you said you can add a personal
tefiloh For example, if someone wants to request of Hashem to help him/her with
Parnassah, the place to ask for that is in the Bracha of "Bareich
Aleinu". When exactly do you say your requests ? do you actually
say it or just think it?
A: Yes, you can actually say your
personal Tefilah to Hashem, in your own words, asking Him for whatever you
need. He is our father and He listens to our Tefilos! The right place to add it
is right before the Chasimas HaBracha of " Baruch Ata Hashem Mevarech HaShanim"
87) Q: I have a question
concernig the Halacha of adding requests during Shma Koleinu: does it have to
be in Loshon Hakoidesh? I once heard that tefillos in Loshon
Hakoidesh and yiddish(!) are preferable than in any other language.. is it
true? and would it be possible to know where its brought down?
A: Though the best language to
daven is Lashon Kodesh (See Mishna Berura and Biur Halacha Siman 62 and Aruch
HaShulchan Siman 101:9), Tefilos may be said in any language that you
understand, as long as they are heartfelt Tefilos from the heart (See Mishna
Berura Siman 122:8). This is true for all Tefilos no matter if they are
B'Tzibur or B'Yechidus. The only exception is the Aramaic
language , as Tefilos may not be said in Aramaic
unless one is davening B'Minyan (Therefore B'Yechidus one doesnt say Yekum
Purkan, Brich Shemei or other Tefilos that were written in Aramaic).
Yiddish is no better than English or
French regarding these Halachos. There are 3 categories: 1) Lashon Kodesh
2) Aramaic 3) ALL other languages.
CLICK HERE to see archives of my
Halachos beginning with Halachos of Oct. 20 2008 for a more in
depth treatment of these halachos.
88) Q: A member of my family
stopped bringing negel vasser to his/her bed and goes to
a sink on the other end of the house to wash there. It
actually makes me very nervous because of the Tuma water in the sink and the
Halachas involved.What should I do?
A: Many people do in fact walk to
the sink to wash negel Vasser, and don't have it near their beds. There are
definitely Poskim to rely on for this practice, as long as the sink is under
the same roof, as the entire house is considered as one "4
Amos". (It is definitely better to wash in the closest sink possible
though, and if that is in the bathroom, it is best to re-wash in a non bathroom
sink afterwards). Also we wrote in the Halachos a while back from Rav
Shlomo Zalmen Auerbach zatzal that there is a kabalah from the Gaon of
Vilna that the Ruach Ra doesnt exist today as it once did.
That being said, one who did wash near
their bed for a long time and wants to now stop, probably needs to be
"Matir Neder" as it is definitely a "Hanhaga Tova- good
practice" to wash near the bed. A Rav should be consulted about this
point.
Now, regarding your being nervous about
the water in the sink, this is a non issue. As the water goes down the drain,
and does not sit around. It is worse to have used Negel vasser water spill on
the floor, furniture, clothing etc. than to have it down your drain.
89) Q: you mentioned not to
long ago that kissing ones tzitzis during shema may be considered a hefsek and
there are some poskim that hold like this. My question is does kissing
ones teffilin by "ukshartem.......Yadecha........bain ainecha" both
times constitute a hefsek like by tzitzis? and if not why?
A: Yes, those Poskim who refrained
from kissing their Tzitzis during Shema, would also refrain from kissing their
Tefilin during Shema, though touching the Tefilin at those junctures, without
kissing them is acceptable according to all opinions. The kissing is the Hefsek
(according to those Poskim) as even those who don't kiss their Tzitzis during
Shema, still hold them, and even place them over their eyes when saying
"U'ReIsem Osam" as the Bais Yosef writes to do.
90) Q: ...I would appreciate if you can tell me the seder of washing the hand for Netilas Yadayim....My wedding is coming up and i would like to know this before I get married.
A: Netilas
Yadayim is indeed extremely important, and doing it properly, besides
being the way a frum jew should act is also a segulah for Parnasah and
other heavenly blessings. Now that you are getting ready to build a new Jewish
homeis a great time to start doing this great mitzvah properly and thus bring abundant
blessing into your new home.
Here
are a few quick halachos to get you started, and hopefully the rest will
come when we reach those halachos. (These Halachos are for washing Netilas
yadayim for bread only,and may not necessarily apply to washing after the
bathroom, negel Vasser, etc. )
Ok,
here goes:
1)
your hands should be completely dry before washing.
2)
It is best not wash in a bathroom. If no choice, at least dry the hands
outside the bathroom
3)
You need a revi'is of water (preferably per hand), though if possible to wash
with a lot of water, it is praiseworthy.
5)
You need to wash from a complete, uncracked cup (not from a bottle
or directly from the sink)
6)
Remove rings, bandaids, and any other chatzitza from your hands.
7) Fill
up the cup while holding it in your right hand. transfer full cup toyour left
hand and wash entire right hand first, transfer cup to right hand and wash left
hand completely.
8)
preferably each hand should be washed twice, though halachicaly once per hand
suffices.
9)
after hands are washed, raise them upwards, so water trickles towards your
wrists, not downward. (Also, do not touch anyone elses hands after washing your
own. In certain cases, doing so will necessitate another washing)
10)
Rub hands together and make Bracha before drying the hands.(some make the
bracha while drying hands, but definitely not after hands are already
totally dried)
11)
hands should be completely dried before eating the bread
12)
do not talk between washing hands and drying them.
13)
hold the bread with all 10 fingers, and make Hamotzei.
14)
Preferably eat a kzayis of bread before talking.
91)Q: I am enjoying your
Halachos emails very much but noticed a answer you had in your last email to a
question regarding birchas krias shema. You answered that the brochos can be
said as late as chatzos. I might be mistaken but it seems from the mechaber/mishna
berurah that when saying krias shema after the zman you can only say
birchas krias shema until the 4th hour (zman tefilah). Please let me know if
this correct.
A: Yes, you are right that
from the Mechaber and Mishna Berura it seems that one should not make the
Brachos after the 4th hour. However, see the Biur Halacha who brings
Shitos otherwise, and in fact paskens that an "Oines"- one who
missed the Zman due to a circumstance out of his control- isallowed to
make the Brachos until Chatzos. In Sefer Ketzos HaShulchan as well as in Badei HaShulchan and other contemporary Poskim
Pasken that even a non "oines" can say the Brachos until Chatzos. Obviously, as with all
Halacha l'Maaseh, your Rav should be consulted for final Psak.
92) Q:If somebody is eating bread,and gets
'tuma'- impure,when he ends the meal, and he is washing the hands, can this
washing be good for 'Mayim Achronim'?
A: Yes, as long as he is finished the meal,
and has no intention of eating more, the washing can be considered Mayim
Achronim. Incidentally, if one becomes Tamei in the middle of the meal (from
touching a usually covered part of the body, touching shoes etc.) the hands
must be washed immediately, before resuming the meal.
93)Q: I was told that if one is
making requests in a language other than Hebrew one should do so before
the last YihYu L'ratzon when taking three steps back, My Tehilim teacher
also mentioned that it is suggested to say Kapitels of tehilim there ( ex:
psalm 121 for shiduchim). is that so?
Is it ok to pace back and forth while davening?
Is it ok to pace back and forth while davening?
A: 1) See Q&A #87
above. If you are making your requests in English, there is no difference
if it is during Shema Koleinu or before the last YiHyu L'Ratzon.
2)
Yes, saying Tehillim (any Kapitel) and davening to Hashem, of course works for
finding your Shiduch! I have indeed heard that some say that Kapitel 121 is a
"Segulah" for zivugim. ( Based on a Midrash
Parshas VaYeitzei 68:2 that Yaakov Avinu said this Kapitel when searching
for a wife, and thus it's a Segulah for everyone seeking a Shidduch to say this
particular Tefilah at the end of Shemona Esrei, after YihYu L'Ratzon, before
taking three steps backwards.)
But
the main thing is to daven and believe that Hashem will answer our Tefilos the
right way in the right time.
3)
Unless during certain parts of davening that specifically are supposed to
be done sitting or standing, there is nothing intrinsically wrong with pacing.
(The Gemara even says that Reb
Akiva would end up on the other side of the room by the time he finished
davening!). However, if by pacing it will lessen your Kavannah, it should not
be done of course.
94) Q:I have been under the
impression for quite some time that it is proper to stand for Chazoras Hashatz
and Krias HaTorah. Is this incorrect?
A: 1)
It is best to stand by Chazaras HaShatz. If one is older or if it's physically
hard to stand they can be lenient and sit, as there are opinions that mainatain
that one can indeed sit, and that it's only a Chumrah to stand. On Yomim
Noraim when it is hard to stand for the entire Chazaras hashatz, Rav Yosef
Shalom Elyashiv Shlita permits even healthy and strong people to sit.
Within 4 Amos of the Shat"z according to all opinions you may not
sit.
(See Rama Siman 124:4 and Mishna
Berura there S"K 20 and Biur HaGra 124:4 and Halichos Shlomo
Chapter 9 Ha'arah 35 what he brings from the Me'iri in Sotah 40a)
2) There is no Chiyuv to stand by Krias
HaTorah M'Ikar Hadin However, it is praiseworthy to indeed stand for Krias
HaTorah (See Mishna Berura 146:19). However when the Mevarech is saying
"Borchu" and while the Tzibbur is answering "Baruch Hashem
Hamevorach" it is required to stand.
95) Q: [You wrote] "If as soon as
you finished taking the 3 steps back, the Baal Tefilah reached
Kedusha, you may immediately take 3 steps forward and say Kedusha. However, if
as soon as you took 3 steps back the Baal Tefilah reaches Tachnun, you must
still wait the "4 Amos" before stepping forward and sitting down and
starting Tachnun. (Even if by doing so it will necessitate saying the Tachnun
while standing, you still must wait the "4 Amos"
Does
this mean that if you take 3 steps back and you didnt yet say Oseh shalom...
then you should skip that and take 3 steps forward and say kedushah?
A: Good question. From the Mishna Berura
Siman 123:9 it seems that you should indeed finish Oseh Shalom but not
wait the required 4 Amos, rather move up and say Kedusah as soon as possible.
However, from the Mishna Berura in Siman104:29 it seems that when one is called
up to the Torah while in middle of Elokai Netzor he may indeed forgo
Elokai Netzor and the three steps and Oseh Shalom and go. I am not sure if he
would pasken the same thing for Kedusha or other Mitzvos, or just for when
called to the Torah. I have to research this further. Please consult with your
Rav for Halacha L'maaseh.
96) Q: I realize that
you are not currently learning this brocha, however, it is said very often on a
daily basis and it puzzles me as to what the term "B'chochma" in the
Asher Yotzar refers to. Is it referring to the Rebbono SHel Olom that He
utilized wisdom in creating us or that the Rebbono SHel Olom created or
instilled wisdom in the human being. Thank you and much hatzlocha on this
harbotzas hatorah v'halacha project.
A: There are different
Pshatim in the Meforshim if the "B'Chochma" is going on Hashem's
Chochma, that He created us with wisdom, only after having prepared food
in the world, otherwise we wouldnt be able to survive. (See Gemara Brachos 60b
and Tosfos there and see Gemara Sanhedrin 38a. Also see Bach Siman 6
in Shulchan Aruch). The MaharSha, Levush and others learn that B'Chochma
is going on that He created mankind with wisdom, unlike the rest of the animal
kingdom. See also Aruch HaShulchan Siman 6
97)Q: Shalom
u'Vracha, (By the way it's very true - whenever I'm standing for Ashrei
before mincha I usually do not get into the same mindset as I would if I sit.)
These
past few halachos raised lots of questions in my mind that I haven't ever
really addressed:
1)
-- in the minyan that I daven at on Shabbos, they go VERY fast, so I almost
never end up finishing shmoneh esrei before kaddish - if they're up to
kedusha, I once heard that I'm supposed to pause wherever I
am and listen (I think because of shomea k'oneh?) to the kedusha and then
return to what I was saying? This person also said that if they get up to
kaddish but I've already said the yihiyu l'ratzon after the bracha
of sim shalom (ie during elokay nitzor), that I should respond
to kedusha? Also, is any of this the same with regular kaddish?
2
)Usually the minyan I daven at gets up to kriyas hatorah when I'm either right
before shmone esrei or in the middle of shma/brachos before shima... that being
said - if I'm up to just the brachos of kriyas shma should I pause and wait
till after torah reading to continue? and if i've already said shima should I
not be pausing because of the idea of a hefsek between geulah and geulah?
3
) -- with regard to sitting/standing - where did that all come from? why do we
sit at certain parts and stand at other parts of psukei d'zimra? i understand
that some things have more chashivus but still it's just weird why we
specifically would stand for one thing over another - is there anywhere that i
can find something that would go through each of the parts where we sit
and stand and explain its significance?
A: 1) Yes, if you are in the midst of Shemona
esrei and hear kedusha or "Amen Yehei Sheimei Rabbah" in Kaddish you
should stop, listen and continue where you stopped when you are done. Yes, it
is because of "Shomea K;Oneh" that you do this.
After
you say "Yihyu L'Ratzon" you may indeed answer Kaddish and Kedusha.
2)
Before or during the Birchos Krias Shema, you should stop and listen to
Krias HaTorah. After Shema, before Shemona Esrei, you may also stop and listen.
After the Bracha of Ga'al Yisroel you must start Shemona esrei right away to be
masmich Geulah to Tefilah, so you may not stop there to listen. The Chazon
Ish and Rav Shlomo Zalmen Auerbach maintained that one may not stop his/her
Shemona Esrei in the middle to listen to Krias HaTorah as it will be too
long a hefsek. If one did so, they are Yotzei Krias haTorah, but it should not
be done. Other Poskim do indeed allow one to stop in middle of Shemona
esrei and listen and resume when it's over (Shu"t Az Nidberu Vol. 14
Siman 29)
3)
Everything that is stated in Shulchan Aruch, and the later Poskim has a source
and a reason. Some of the reasons we understand (like Shemona Esrei needs to be
said standing as we are "standing" before the king, and Ashrei
sitting because we need to get our mindset ready. Karbanos we stand
because the Avodah in the Bais Hamikdash was done standing. Tachanun we
"lay" to show how we throw ourselves down on the floor in front
of Hashem and so on.) Others may have kabalistic reasons (like standing by VaYevarech
David) which most of us cannot understand or comprehend.
If
you have any specific ones you are wondering about, email them to me and I will
try to research those more thoroughly
Follow Up from same reader: Thank you so
much - those answers really helped me...I actually was wondering specifically
why we stand for mizmor L'soda and for Vayivarech David? (Also, are we supposed
to stand for the Baruch Hashem L'olam --- right after the last Halleluka? If
so, why that one too?) Meantime it's good to know it's in the shulchan aruch...
I'll try to learn it a little myself (but I don't usually fully know what I'm
reading when I read it so that's why I'm asking you as well.
A:
Mizmor L'Sodah , which was said when someone brought a "thanks"
offering in the Bais HaMikdash is one the most exalted praises of Hashem that
we have. In fact the Chazal say that when Mashiach comes, all the praises of
Hashem[ that we currently have] will become obsolete and will no longer be
used, besides Mizmor L'Sodah! The Kitzur Shulchan Aruch and the Shaarei Teshuva in
the name of the Yad Ahron say that it should be said while standing, as
the Korban Todah was offered while standing. [and it should also be
said B'Simcha]. However, the Arizal maintained that it should in
fact be said while sitting.
Many people I know, including myself,
actually sit for Mizmor L'Sodah, as from the Rama (Siman 51:7) it is mashma
that he paskens to sit.
the words from Vayevarech Dovid (not
before) until "Ata Hu Hashem H'Elokim Asher Bacharta
B'Avram" are customary to be said while standing, and you
should sit back down after that point until Yishtabach [ or Az Yashir according
to some Poskim]. (Rama ibid. and Mishna Berura). See Shulchan Aruch HaRavSiman 51:11 that the
reason we stand until those words is that the first letters of the words Ata Hu
Hashem H'Elokim are an acronym for one of Hashem's divine names.
98) Q:Thank you so much for sending the emails everyday! This
is totally off topic but i was wondering if you wash and say Hamotzee does it
cover your drinking as well? do you have to make a shehakol on a drink after
hamotzee? (also if yes why, if no why?) and do you make a bracha on cakes,
fruits, candy after hamotzee if youre eating it right after the meal before you
bentch? i know for vegetables you dont... thank you so much .
A: Yes, if you wash for Hamotzei it covers
drinks as well (except for wine, but I will not
elaborate on that now). The reason is because it is part of your meal, and the
making of HaMotzei exempts the entire meal, as all the food is
"attached" to the bread.
The
only exceptions would be things that arent part of the meal, which brings us to
your next question.
Dessert
is technically not part of the meal, so it requires its own Bracha. The only
exceptions to this is cake, which (according to most Poskim) is covered
by the Hamotzei regardless of it being not part of the actual meal. Also
Ices is considered a "drink" and not food and does not require
a new Bracha, as drinks are always considered part of the meal . Nuts, fruit,
popcorn, potato chips and candy do require a new Bracha.
Vegetables
arent usually served for dessert, so they are part of the meal and as such
usually do not need a new Bracha.
Keep
in mind that even though a Bracha is necessary,a Bracha Achrona is not
necessary as the Birchas HaMazon will exempt all that you ate.
Regarding
ice cream, reader emailed me saying that he heard from Rav Smith and Rav
Yisroel Belsky that Rav Moshe zatzal held that Ice cream, unlike ices,
requires a Bracha.
However,
I did some more research, and it seems that it is big machlokes HaPoskim
so I will elaborate a bit more about this topic..
Rav
Elyashiv shlita rules that ice cream is treated as a liquid. See Seer
V'Zos HaBracha page 44. Also see Shu"t Be'er Moshe from the Debreciner Rav
Zatzal Vol. 1Siman 11.
There
are poskim who disagree and consider it a food. This was the Steiplers opinion
(brought in Sefer Mekor HaBracha page 110.) as well as the BeTzel haChachma
(brother of the Debreciner Rav) Vol. 3 Siman 114:4.
Although
their machlokes is regarding the chiyuv of Bracha Achrona on ice Cream, it
would follow that if it is a liquid it doesnt need a new Bracha at dessert
time.
I
do remember hearing many times B'Shem Rav Moshe zatzal that it is considered a
liquid B'Nogea to not needing a new Bracha.
After posting the answer above, a daily reader, emailed me:
"
After posting the answer above, a daily reader, emailed me:
"
Pudding is questionable."
99) Q: You state that one should not talk during davening.
Which
ever minyan I daven in, chazaras Hashatz seems to be the time when
mispallelim run to the seforim to start learning! Is this in fact proper
or should they be paying attention to the shliach tzibur reciting the Shemona
Esrei?
A: Chazaras HaShatz is NOT
the time for learning, and indeed it is prohibited to learnthen, as we are
supposed to be listening to (and following along with ) the Chazzan.
HaRav Chaim Kanievsky Shlita tells people who ask this question
that if they learn during Chazaras HaShatz it is a "Mitzvah Haba
B'Aveira- a Mitzva acquired through the performance of a sin". Rav
Moshe Feinstein Zatzal used to follow along in the siddur with his finger
every word of Chazaras HaShatz, as did many other Gedolim who definitely
used to learn a lot more than most average yidden.
If
the choice is to talk or to learn, obviously talking is much worse! but
halachically learning is Asur at that time. .(We will discuss this more at
length in the coming days Halachos)
100)Q: I am confused with the
halacha you cited today (Dec. 7) about how many people must answer to each
brocha [of Chazaras HaShatz].
I daven at an early minyan each morning where due to the rush of the people to get to work, the minyan moves at a very fast pace. Part of this speed is due to the fact that the shliach tzibur was told that only 6 people, yes only 6 people need to have finished their silent shemona esrei before the shliach tzibur starts chazaras hashatz. Yet you are saying that 9 or more people must be ready to answer amen. What is the bottom line? 9,8,7,6 ?
I daven at an early minyan each morning where due to the rush of the people to get to work, the minyan moves at a very fast pace. Part of this speed is due to the fact that the shliach tzibur was told that only 6 people, yes only 6 people need to have finished their silent shemona esrei before the shliach tzibur starts chazaras hashatz. Yet you are saying that 9 or more people must be ready to answer amen. What is the bottom line? 9,8,7,6 ?
A: Yes, although this is
something that many people do, it is questionable if this
practice is according to Halacha. Allow me to elaborate a little bit:
The
Shulchan Aruch Siman 55 says that if one of the Minyan is
in middle of Shemona Esrei, he is still counted as part of the ten. The Mishna
Berura says that as long as 6 are not in middle of Shemona esrei, the other 4
are Mitztaref (counted as being part of the minyan)
BUT...
The
problem is, that this Halacha is said regarding saying Kadish or a different
Davar Sh'Bekedusha, that only requires ten people to be together, but not
necessarily 10 people "answering"
The
question is if this Halacha applies to Chazaras HaShatz as well?
The Shulchan
Aruch HaRav (Siman 55:7) says explicitly that this only works for Kadish
and Barchu etc. but for Chazaras HaShatz, anything less than 9 answering
is a Bracha L'Vatalah. The Kaf HaChaim Paskens like this as well as do
many other Poskim.
Some
Poskim maintain that the opinion of the Maharil was to indeed allow
even Chazaras HaShatz with only 6 people of the 10 answering. (The Maharil
does not say this clearly, rather they deduce that this is what he would have
held. The reasoning and proofs that apply to and against this opinion is
too lengthy a discussion for this email)
Rav
Shlomo Zalmen Auerbach Zatzal maintained that even if the Maharil was
lenient, the Shulchan Aruch wasn't and he paskened that for Kadish and
Barchu 6 is enough, while for Chazaras HaShatz nine people answering is
required.
Some
Poskim allow the starting of Chazaras HaShatz with only 6 people answering,
B'Sha'as HaDchak- in extreme situations, but not as a rule to be relied on
daily.
For
Halacha L'Maaseh please consult your Rav, and do not rely on what any Shliach
Tzibbur "was told" to do by someone who may not know the real
Halacha.
