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
Reader's Question:
Is a Katan (minor) allowed to Toivel a Keli (immerse a utensil in
the Mikvah)?
If he did, is it considered a valid
Tevila?
My Answer
The consensus of the Poskim seems
to be that a Koton may indeed Toivel a Keili, and even make a Bracha on the
Tevila (if it is a keli that requires a Bracha).
The problem is, that he isn't believed to tell us he did
so! So as long as a Godol (adult) sees the Tevilah taking place, it is OK if
the Katan did it.
Therefore, if a Katan toveled a Kli that
requires a Bracha, and nobody saw him do so, another Tevilah (without a
Bracha) is required.
If the Koton toveled a Kli that does not require a bracha
(glass, china etc.) some Poskim maintain that in this case he can be
believed (the reasons behind this are too complex a sugya for this
forum). However, if possible it is best to tovel even these Kelim
again (without a Bracha of course)
Our holy sages, the Chazal tell us
תנא דבי
אליהו כל השונה הלכות בכל יום מובטח לו שהוא בן עולם הבא, שנאמר הליכות עולם
לו, אל תקרי הליכות אלא הלכות - one who
studies [at least two] Halachos daily is assured a portion in Olam Haba - the
world to come. (:מגילה כ"ח )
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)
QUESTION & ANSWER CORNER:
(Reader Submitted
Questions of interest and my Answers taken from the Q & A page on the Halacha For Today website. For
study purposes only, NOT for Psak Halacha. Questions can be sent to Halacha For Today )
Reader's Question:
Can I catch up on parts of davening once I've finished Shemona Esrei? For
example, sometimes early in the morning I don't have time for a proper davening
so I'll skip most of pesukai dezimra but later I want to catch up. Is that
allowed and what are the guidelines?
My Answer:
Not only may one say the Pesukei
D'Zimrah that he /she missed after Shemona Esrei, one in fact MUST do so
according to the Shulchan Aruch. The whole Heter to skip those parts is in order
to daven Shemona Esrei with the Tzibbur (or at home at the same time
the Tzibbur is davening), but once Shemona Esrei is finished, you are
obligated to say what was skipped. For women, who don't always daven, there may
be a leniency. But if you daven daily, then you must indeed say it.
The best thing to do if you must skip some, is to say Baruch
SheAmar, Ashrei and Yishtabach. If you can add more, add Az Yashir.
Our holy sages, the Chazal tell us
תנא דבי
אליהו כל השונה הלכות בכל יום מובטח לו שהוא בן עולם הבא, שנאמר הליכות עולם
לו, אל תקרי הליכות אלא הלכות - one who
studies [at least two] Halachos daily is assured a portion in Olam Haba - the
world to come. (:מגילה כ"ח )
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)
Reader’s Question:
Firstly, thank you so much for the wonderful work which you are
doing! May you have Siyata DiShmaya to continue... You wrote that one should be
dressed, with an outer garment when davening. 1)Does a woman also need to wear
a jacket when davening if she does not usually wear one (during the day, when
going out etc.)?
2) Also, is wearing a nice robe (like a Shabbos
robe) considered "dressed"?
3) Can one wear slippers when davening at home or does one need to
don shoes?
My Answer:
...Amen to your Bracha for continued SiYata
D’Shmaya! Nobody can do anything without Hashem’s help every step of the way,
and I pray that Hashem indeed continue to enable me to continue spreading His
holy Torah.
regarding your questions:
1) The Poskim seem to be more lenient with
women, and don’t require them to wear a jacket when davening, as long as they
are properly dressed. However, if it isn’t a big deal to put on a jacket,
sweater or any other outer garment it definitely is a Kavod for the Tefilah.
2) Many Poskim consider a nice robe which
is donned L’Kovod Shabbos as proper attire for Shabbos and Tefilah, as many
women do in fact go out in public dressed that way. A models coat, or other
bathrobe is less acceptable for davening. [Some Poskim were of the
opinion that if you would not go to a wedding dressed like that, then you
shouldn’t daven to Hashem and/or sit at a shabbos table like that. Most
contemporary Poskim seem to be lenient in this matter though and don’t require
"wedding" clothes" but rather require "street clothes".]
3) Dressy slippers are perfectly acceptable for women to daven in,
as it is very normal for women to go out into the street while wearing these
slippers. However, if the slippers are for swimming or any other type that one
wouldnt go out in public with, then they should be avoided.
The rule of thumb is: If you would wear an article of clothing while
out in the street amongst respectable people, then it is OK to wear it for
davening.
Our holy sages, the Chazal tell us
תנא דבי
אליהו כל השונה הלכות בכל יום מובטח לו שהוא בן עולם הבא, שנאמר הליכות עולם
לו, אל תקרי הליכות אלא הלכות - one who
studies [at least two] Halachos daily is assured a portion in Olam Haba - the
world to come. (:מגילה כ"ח )
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.
Reader's Question:
Is one allowed to make brachos [or daven] in a room where there are soiled diapers in a garbage bag, if the odor is no longer present?
My Answer:
If the soiled diaper is totally covered in a garbage can, and there is no odor, Brachos are permitted.
If they are just in a bag, according to many poskim the entire bag can sometimes acquire the din [halachic status] of a soiled diaper [Graf Shel Re'i], thus it would be better to make the bracha while 4 Amos [approx. 8 feet] away and also while facing a different direction, as if one can see the soiled diaper or anything that has a din like it, it may be problematic.
If the smell is emanating, one may never make a bracha no matter how far away they are, as long as they smell it.
Our holy sages, the Chazal tell us
תנא דבי אליהו כל השונה הלכות בכל יום מובטח לו שהוא בן עולם הבא, שנאמר הליכות עולם לו, אל תקרי הליכות אלא הלכות - one who studies [at least two] Halachos daily is assured a portion in Olam Haba - the world to come. (:מגילה כ"ח )
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).
Reader's Question:
If one eats a Kzayis of a mezonos food and accidentally bentches [Birchas HaMazon] instead of saying Bracha Acharona [ Al HaMichya], must one make a Bracha Acharona anyhow?
My Answer:
Birchas HaMazon works B'Dieved for Mezonos (cooked or baked grain products), wine and dates, which although ideally have their own Bracha Achrona, are considerd foods that satisfy and thus can B'dieved be covered by Birchas Hamazon and no additional Bracha Achrona is necessary.
For all other foods, Birchas HaMazon does not suffice even B'dieved, and their appropriate Bracha Acharona must be said.(See Halachos of Brachos by Rabbi Yisroel Pinchos Bodner chapter 19 for more details. I recommend having his book in every Jewish home in any case!)
Our holy sages, the Chazal tell us
תנא דבי אליהו כל השונה הלכות בכל יום מובטח לו שהוא בן עולם הבא, שנאמר הליכות עולם לו, אל תקרי הליכות אלא הלכות - one who studies [at least two] Halachos daily is assured a portion in Olam Haba - the world to come. (:מגילה כ"ח )
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).
E-MAIL CORNER:
I received the following email this past Erev
Shabbos (in response to my re-posting the Halachos of Shnayim Mikra
V’Echad Targum) from one of our fellow daily email list members, and I
felt it was a worthwhile Chizuk to share with the rest of you:
Dear Ben Olam Haba,
I hope you had a wonderful Yom Tov!
I will never forget hearing about the young man who was
late to work because he was being Maavir Sedrah and wanted to finish the final
aliyah even though he knew it would make him late to work....
...the date was September 11, 2001, and it saved his life!
Is it true? I have no way of knowing, but I also see no
reason to doubt it!
Gut Shabbos
Our holy sages, the Chazal tell us
תנא דבי
אליהו כל השונה הלכות בכל יום מובטח לו שהוא בן עולם הבא, שנאמר הליכות עולם
לו, אל תקרי הליכות אלא הלכות - one who
studies [at least two] Halachos daily is assured a portion in Olam Haba - the
world to come. (:מגילה כ"ח )
Halachos For Erev Shabbos Kodesh Parshas Bereishis
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.
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)
Wishing Everyone a Fulfilling and Restful Shabbos!
Reader’s Question:
Can one say Tehilim [or learn or daven] on a subway train where there are all kinds of people [dressed inappropriately] etc.......?
My Answer:
As long as you avert your eyes away from any non-Tzniyus dressed women and keep them in the Tehilim or Siddur (or closed if possible) you may say Tehilim or daven. Unless there is a bad and foul smell on the train, then you would not be allowed to daven as long as you were within range of the smell.
Our holy sages, the Chazal tell us תנא דבי אליהו כל השונה הלכות בכל יום מובטח לו שהוא בן עולם הבא, שנאמר הליכות עולם לו, אל תקרי הליכות אלא הלכות - one who studies [at least two] Halachos daily is assured a portion in Olam Haba - the world to come. (:מגילה כ"ח )
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.
*****
NOTE: Being that this coming Shabbos iy"H is Shabbos Parshas Bereishis, a new cycle of Shnayim Mikrah V’Echad targum began on Simchas Torah. I am adding below (from the archives of Hilchos Shabbos), the 3 days worth of Halachos (from July 2008) that discussed the importance of being Maavir Sedra, as well as their pertinent- and timely- Halachos.
HILCHOS SHABBOS: BEING MAAVIR SEDRAH
Halachos for Tuesday, July 1 2008
1) It is incumbent on every Jewish male to read the portion of the week’s Torah reading each week. This is known as "Being Maavir Sidrah" (literally, "going over the portion of the week"). The entire Parsha must be read twice and the Targum [Onkelos] must be read once. The new week begins on Sunday morning, i.e. This past Sunday morning began the obligation of reading Parshas Chukas, and it must be finished before Krias Hatorah this coming Shabbos Parshas Chukas. (The Mishna Berurah holds that one can begin already reading the new Parsha after Krias Hatorah of Mincha on Shabbos, and there is no need to wait until Sunday)
2) Some Poskim hold that the best way to be Mekayem this Mitzvah is to read the entire Parsha twice, and the Targum once on Friday afternoon after Chatzos(midday). Others disagree and hold that it is 100% Okay to start on Sunday morning and do a little each day throughout the week.
Halachos for Wednesday, July 2 2008
1)There are a few methods mentioned by Halachic authorities as to the proper way to be Maavir Sedra:
a) To read the entire Sedra (e..g. Parshas Chukas) of that week, from beginning to end twice and only then to read the entire Targum [Onkelus] from the beginning of the Sedra until the end.
b) To read a full Parsha, or section ( meaning from the beginning until you get to a "Pei" or "Samech", and according to the Vilna Gaon if you do it in this way, you stop there, even if it is middle of a Possuk) within the Sedra of the week twice and then to read the Targum on the Pesukim you just read.
c) To read from The beginning until Sheni twice then its Targum, continue from Sheni until Shlishi twice, and then its Targum and so on
d) To read the first Posuk twice and then its Targum, then the second Posuk twice and then its Targum, and so on until you finish the entire Sedra.
2) All of the above methods have acceptable sources in Halacha. There is a prevalent minhag (which the Vilna Gaon and others used to do) to read from the beginning until Sheni on Sunday, from Sheni to Shlishi on Monday, and so on until Friday. On Friday the Minhag is to do two portions (i.e. from Shishi until the end). This minhag is an easy way to be Maavir Sedra without it being a daunting task to do in one sitting.
Halachos for Thursday, July 3 2008
1)Besides for Chumash and Targum, one who fears Hashem should learn the commentary of Rashi on the entire Parsha. If one is not capable of doing this, he should try and read the English (or any other language he is familiar with) translation of the Parsha, so that he will understand what the week’s Parsha is about.
2)Since reading the words of the Targum takes some getting used to, it is worthwhile to have children (from about the age of 7) read a few Pesukim of Chumash and Targum each week, so that when they reach Bar Mitzva they will have an easy time being Maavir Sedrah. Training them in this Mitzva, like all other Mitzvos, is part of every father’s (and mother’s) obligation of Chinuch.
Reader’s Question:
If someone did not have kavana during the first bracha of Shemona Esrei he should only scan [the words, as you wrote in your Halachos a few days ago] or is he allowed to say over the first bracha starting by Elokei Avrohom ?
My Answer:
If you realized that you didn’t have Kavannah before you said Hashem’s name in the Chasimah of the Bracha, you can repeat the Bracha again from "Elokei Avraham".
Rav Shlomo Zalman Auerbach maintains that if you only didn’t have kavannah for only part of the Bracha, you should repeat only the parts that you didnt have Kavannah for, and not from the beginning of the Bracha. He also says that one may repeat any part of Shemona Esrei that was said without Kavannah, even though Brachos with Hashem’s name will be repeated.
If the Bracha of Avos was finished, it is best to scan it, and not repeat it, unless you are someone that usually has Kavannah, and in that case you should start again from the beginning.
Another thing that can be done, is to wait until Chazaras haShatz, and have in mind to be Yotzei with the Chazzan’s Birchas Avos, and then continue "Ata Gibor" on your own. However, the Poskim are hesitant to allow this particular method (for a host of reasons).
Our holy sages, the Chazal tell us תנא דבי אליהו כל השונה הלכות בכל יום מובטח לו שהוא בן עולם הבא, שנאמר הליכות עולם לו, אל תקרי הליכות אלא הלכות - one who studies [at least two] Halachos daily is assured a portion in Olam Haba - the world to come. (:מגילה כ"ח )
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.
Reader’s Question:
I work in the city and many people still don’t wear yarmulkes. furthermore
when they come to mincha they don’t put it on until they get to the minyan. Yes,
that means they walk from the offices to the place of the minyan without a
yarmulka on. So then whats the
Heter? ?
My Answer:
Unfortunately, a lot of people today in the
city and other places do as you described. There really isn’t any acceptable
Heter today’s day and age for this behaviour.
Today, especially in America, people are free to walk the streets
dressed (or undressed, unfortunately) as they please. Nobody stops them from
wearing burkas, turbans, mini skirts, body pircings or pajamas in the street!
There is no reason a frum Jew should not proudly wear his Yarmulka on his head
and his Tzitzis proudly displayed on his side!
All the Heterim that the Poskim found in the olden days really don’t
apply today.
Our holy sages, the Chazal tell us
תנא דבי
אליהו כל השונה הלכות בכל יום מובטח לו שהוא בן עולם הבא, שנאמר הליכות עולם
לו, אל תקרי הליכות אלא הלכות - one who
studies [at least two] Halachos daily is assured a portion in Olam Haba - the
world to come. (:מגילה כ"ח )
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)]
QUESTION & ANSWER CORNER:
(Reader Submitted
Questions of interest and my Answers taken from the Q & A page on the Halacha For Today website. For
study purposes only, NOT for Psak Halacha. )
Reader's Question:
With regards to a kosher Mechitza, does it neeed to reach
6 feet of opaque [not transparent] or is it allowed to be
clear, like glass, for part or even the whole mechitza?
My Answer:
Rav Mosh Feinstein
Zatzal (Igros Moshe Orach Chaim Vol 1 Siman 43 as well as in Orach
Chaim Vol. 3 Siman 23) maintains that for the halacha of Mechitza to
separate between the genders, it is acceptable to have a mechitza that is all or
part glass.
However, as far as davening with such a
Mechitza it would only be acceptable if the women are dressed 100%
appropriately, otherwise it would be assur to say a Tefilah in front of
them.
Therefore Rav Moshe concludes that such a
Mechitzah, though halachically ok, should be avoided if possible for use as the
shul's permanent Mechitzah,especially since there usually is a woman or two who
isn't dressed 100% according to the laws of Tznius.
Rav Moshe says that the ideal mechitza is a
one way glass, where the women can see well (and feel part of the
davening) while the men cannot see them at
all.
Our holy sages, the Chazal tell us
תנא דבי
אליהו כל השונה הלכות בכל יום מובטח לו שהוא בן עולם הבא, שנאמר הליכות עולם
לו, אל תקרי הליכות אלא הלכות - one who
studies [at least two] Halachos daily is assured a portion in Olam Haba - the
world to come. (:מגילה כ"ח )
Note: Now that Rosh Hashana, Aseres Yemei Teshuva and Yom Kippur have
past, we will resume where we left off in Hilchos Tefilah. If you have joined
the list recently, please CLICK
HERE to see the archives of Hilchos Tefilah for Halachos that you
have missed.
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 mayfinish 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)
The Halacha is that we should say Modeh Ani the firstthing after we
awake in the morning.
Some people use an alarm clock. What should we do, when alarm goes
on in a morning?
Modeh Ani, Negel Vasser and only after this turn alarm off?
My Answer:
1) if someone else is sleeping in the room, for sure turn off alarm
first! even before Modeh Ani. Waking someone who is sleeping is "Gezel Shaina-
stealing sleep". We definitely don’t want to start our day with a sin!
2) even if no one else is sleeping, the obligation to wash is from
when you get out of bed, so if you can shut alarm before getting out of the
laying position, that is probably OK.
Our holy sages, the Chazal tell us
תנא דבי
אליהו כל השונה הלכות בכל יום מובטח לו שהוא בן עולם הבא, שנאמר הליכות עולם
לו, אל תקרי הליכות אלא הלכות - one who
studies [at least two] Halachos daily is assured a portion in Olam Haba - the
world to come. (:מגילה כ"ח )
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)
QUESTION & ANSWER CORNER:
(Reader Submitted
Questions of interest and my Answers taken from the Q & A page on the Halacha For Today website. For
study purposes only, NOT for Psak Halacha. )
Reader's Question:
Q: First of all I
would like to thank you for this wonderful service of being mezaka the Rabbim
with 2 halachos a day. I would like to confirm what you wrote in todays
halacha,that no hilchos nitilas yodoyim apply until you are ready to get up for
the day.For example if one would like to take a drink in middle of the night he
is not required to wash negel vaser? if one has to use the bathroom and will
touch a part of his body he does not need to wash? What determines end of
sleep?if one sleep till noon these halochos don't apply until
then?
My Answer:
You are the second person to ask this question today!
Regarding your question: Yes, it seems that many Poskim (Eishel avraham
and others) allow a drink in the middle of the night, withouth a complete Negel
Vaser, rather a quick Netilah would work, no different than drinking during the
day after touching a Mokom Mechusah.
Likewise, one should indeed wash their hands after using the bathroom in
the middle of the night. However, that hand washing doesnt require a utensil
(Aliba D'Hilchasa) and even when being stringent and using a utensil, it doesnt
require three (or four, according to the Gra) times per hand like Negel
Vasser.
Also, there is no problem of walking 4 Amos without the Netilah, during
the night. There are poskim that are machmir,but it seems that we go with the
Mekilim.
Regarding Asher Yatzar when using the bathroom during the night, there are
poskim that say to make it during the night, and other poskim that say that the
Asher Yatzar you make in the morning will exempt this use of the bathroom too.
As far as your last question, i am not sure exactly, as all the sefarim
discuss is "waking in middle of the night, with intention of going back to bed".
I would guess, that if by going back to bed one will miss zman krias shema
and/or zman tefilah, that would constitute going to sleep B'Issur and thus not
be allowed and therefore not exempt from hilchos Negel Vasser. I will see if I
can find a clearer answer though.
Our holy sages, the Chazal tell us
תנא דבי
אליהו כל השונה הלכות בכל יום מובטח לו שהוא בן עולם הבא, שנאמר הליכות עולם
לו, אל תקרי הליכות אלא הלכות - one who
studies [at least two] Halachos daily is assured a portion in Olam Haba - the
world to come. (:מגילה כ"ח )
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)
QUESTION & ANSWER CORNER:
(Reader Submitted
Questions of interest and my Answers taken from the Q & A page on the Halacha For Today website. For
study purposes only, NOT for Psak Halacha. )
Reader's Question:
1) ...so
halachically if a kiddush after davening is in a simcha room in the shul
basement and all that is separating the women and men is a center table with the
food, what's the halacha, you should not partake in the kiddush and/or does it
go further and you should not daven at all in the shul? (please note that the
actual shul does have a proper mechitza)
2. secondly you mention simchas Torah so to clarify for myself if in
my shul the women come downstairs to the mens section separated only by a table
does that mean it is assur to daven in the shul altogethe or just for simchas
torah?
My Answer:
1) This Halacha is regarding a gathering in the
Shul itself. If the Kiddush is in the Shul basement, or other room inthe
building, besides the actual room of the Shul, then not having a Mechitza is not
grounds for prohibiting being there or davening in the Shul.
Of course, no matter where there is a
gathering that includes men and women, care must be taken that the men and women
do not mingle. But the stringent Halachos of Mechitza are only in a shul itself.
2) Although it is the minhag in many shuls for
the women to come down to the main shul for Simchas Torah, still, there
definitely must be separation between the men and the women. If a table suffices
in this case (or, as many shuls do, put a table on top of a table to get the
height of 3 Amos) is not clear, and the Rov in the Shul must be consulted.
Our holy sages, the Chazal tell us
תנא דבי
אליהו כל השונה הלכות בכל יום מובטח לו שהוא בן עולם הבא, שנאמר הליכות עולם
לו, אל תקרי הליכות אלא הלכות - one who
studies [at least two] Halachos daily is assured a portion in Olam Haba - the
world to come. (:מגילה כ"ח )
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.
QUESTION & ANSWER CORNER:
(Reader Submitted
Questions of interest and my Answers taken from the Q & A page on the Halacha For Today website. For
study purposes only, NOT for Psak Halacha. Questions can be sent to Halacha For Today )
Reader’s Questions:
What are you allowed to do with regards
to writing on Chol Hamoed. what is the source. is painting/ drawing for a
homework considered writing also?
My
Answer:
The best thing is not to write anything that
isn’t absolutely necessary (e.g. will lose money if it isn’t written,
needed for Yom Tov,or writing Torah thoughts etc.), and even then, if
possible do it with a shinui-in a different manner than usual
(left hand, holding the pen differently etc.)
Regarding writing professionally, such as
calligraphy, Safrus, or painting it is much more stringent, and is best to be
avoided.
Based on Shulchan Aruch,Rama and Mishna Berura beginning of Siman
545.
Our holy sages, the Chazal tell us
תנא דבי
אליהו כל השונה הלכות בכל יום מובטח לו שהוא בן עולם הבא, שנאמר הליכות עולם
לו, אל תקרי הליכות אלא הלכות - one who
studies [at least two] Halachos daily is assured a portion in Olam Haba - the
world to come. (:מגילה כ"ח )
1) It is two days until Yom Kippur, and the order of the day, of
course, is Teshuva. We all want Hashem to forgive us for any sins we may have
transgressed against Him or against our fellow Jews. As we mentioned a few days
ago, sins against our fellow Jews cannot be forgiven by Hashem until forgiveness
is sought from the one who we offended. When forgiving someone, it is extremely
important to verbalize this fact by saying "I am Mochel you with my whole
heart". (Rabbeinu Bechaya explains that Yosef was Mochel
the Shevatim, but never verbalized this thought, thus the Asara Harugei Malchus
and many other Tzaros needed to befall Klal Yisroel over the ages. There is a
lengthy discussion about this, but this forum is not the place)
2) After receiving forgiveness from the people
that we hurt, there are still 24 things (Brought by
Rabbeinu Yonah in Sharei Teshuva, end of Shaar Rishon in the name of Chazal.
They can also be found more at length in the Rambam Perek 4 of Hilchos Teshuva.
The original source for this seems to be a Tosefta) that are
Me’Akev - that prevent- proper Teshuva from being attained. Obviously it is best
to try and make sure that we don’t have any of these impediments in our day to
day lives, so we can assure that our Teshuva is easily attained and properly
accepted by Hashem.
Most of these things are probably not
relevant to most of the people reading this, but it is still Halacha, and can be
used as a catalyst for Teshuva in the area in which we do indeed need
rectification, so I will write them.
The 24 obstacles to Teshuva are: (Loose translation. It would be too lengthy to delve into the
details of each one. If you have any questions as to the definitions, or details
of each one, please feel free to Contact me)
1) One who frequently
spreads Rechilus (slanderer) 2) One who regularly
speaks Lashon Hara (Gossiper) 3) One who gets angry
quickly 4) One whose bad (impure) thoughts control him 5) Being
connected to a rasha (evildoer) 6) Taking from food that isn’t
sufficient for its owner 7) Gazing at Arayos (members of the
opposite gender, etc.with sinful intent) 8) Partnering with a
thief 9) One who says "I will sin and repent afterwards" or " I will sin
and Yom Kippur will atone for the sin" 10) One who derives honor
[and pleasure] from his fellow man’s humiliation. 11) One who
separates him/herself from the Tzibbur (congregation). 12)
One who ridicules his forefathers and/or teachers 13) One who curses the
public 14) One who prevents a group of people from doing a Mitzvah 15)
One who causes another Jew to leave the good path and take a bad path
[of living not according to the Torah] 16) One who uses the pillow
of a poor person [i.e. causes a poor person to lose the use of any of
his meager possessions] 17) One who accepts bribes in order to skew
and distort justice from prevailing. 18) One who finds a lost object and
doesn’t [try and] return it to its proper owner. 19) One who sees their
child going off the [Torah] path, and doesn’t admonish them. 20) One who
eats [i.e. usurps] the food [i.e. livelihood]
of poor people, orphans or widows. 21) One who argues [and does an
action] against the will of the sages. 22) One who accuses good
people of doing wrong [without proper proof or reason] 23)
One who hates [and cannot accept constructive]
criticism. 24) One who ridicules all or some of the Mitzvos of the
Torah [or those instituted by the
sages]
1) It is important to recite Vidui (the itemization of our
sins) on Erev Yom Kippur within the Tefila of Mincha.
Mincha (with Vidui) should preferably be
recited before the eating of the Erev Yom Kippur afternoon meal. The reason for
this is that the sages were worried that one would Chas V’Shalom choke and pass
away without the opportunity to recite the Vidui.
If one davened Mincha and forgot to add the Vidui, and already
went home and ate the meal, he/she should repeat the Vidui close to sunset, and
not right when he/she remembers. When repeating the Vidui, it is not necessary
to repeat the entire Shemona Esrei, as Vidui is an independent Tefilah that may
be recited on its own, even though ideally it was inserted into the Shemona
Esrei. (Rav Shlomo Zalmen Auerbach Zatzal.)
If one forgot "Hamelech HaKadosh" in Shemona
Esrei, and only realized this after completing the entire Shemona Esrei and
Vidui, there is no need to repeat the Vidui again when repeating the Shemona
Esrei (as it must be repeated due to his/her forgetting those important
words). However, if one wants to repeat the Vidui,
he/she may do so. (Rav Shlomo Zalmen Auerbach. See also
Shulchan Aruch Siman 582:1)
The ideal way to perform Vidui is to itemize each
and every sin that one can remember doing. One should try and stretch out their
Vidui for as long as possible, and try and do it in a heartfelt
way.(See Shulchan Aruch siman 607:2.The Vidui of Rabbeinu
Nissim, Chayei Adam and others include vast lists of possible sins, which may be
helpful in helping to "jar our memory" and recollect the sins we may have done
in the previous year. These lists can usually be bought in Sefarim
stores) If one transgressed a certain sin (or a
variation of it) many times, it isn’t necessary to itemize each one,
rather he/she can say "Sin X which I have fallen and transgressed countless
times" or a similar verbalization.
2) It is a Biblical Mitzva to increase the amount we eat and drink on Erev
Yom Kippur. Chazal say that whoever eats on Erev Yom Kippur is considered as if
he fasted on both Erev Yom Kippur and on Yom Kippur. It is the minhag to have a
Yom Tov Seuda on Erev Yom Kippur, as it is considered a Yom Tov because we are
confident that Hashem will atone all our sins.
Women and children who have reached the age of Chinuch are also obligated
in this Mitzvah of eating more on Erev Yom Kippur.
Halachos For Yom Kippur
1)The following things are prohibited from sunset of Yom Kippur (
Tonight,Wednesday evening) until nightfall after Yom Kippur : 1)
Melacha (any "work" that is prohibited on Shabbos) 2) Eating 3)
Drinking 4) Bathing /washing 5) Smearing lotion, soap
etc. 6) Wearing leather shoes 7) Marital relations
There
is a dispute amongst the Rishonim if all the aforementioned are prohibited Min
HaTorah (biblically) or just eating and drinking and Melacha, while the rest are
only prohibited MiDirabanan (prohibited by the sages).
Most Poskim (Bach,
Magen Avraham, Baal HaTanya, Mateh Ephraim,Mishna Berura and
others) rule that it is best to be stringent and consider them
all as Min HaTorah. However, the punishment of "Kares- heavenly death penalty"
is only given for eating, drinking and Melacha, according to everybody
2) Upon rising on Yom Kippur morning, Negel Vasser must be washed.
However, one must be careful to only wash until the end of the joints of the
hand (knuckles) and not the entire hand. As you wash, have in mind that you are
doing so to remove the "impure spirit" from your body, and not doing it for the
pleasure of "washing" which is prohibited on Yom Kippur.
The face may
not be washed on Yom Kippur morning. It is best to be stringent and not even
place a little water on the eyes, unless there is some crust near the eyes, then
it may be removed with a drop of water that was placed on your finger. When
doing so, care must be taken to only place the water on the immediate spot of
the crust, and not on any other part of the face.
One may not wash their
hands before Musaf, Mincha or Ne'ilah (as it is usually necessary to
wash the hands before any Tefilah) since he/she was in Shul all day, we
rely on the fact that the hands were kept clean, and thus no further washing is
necessary.
After using the restroom, the hands should be washed, but
only until the knuckles.
The Kohanim may wash their entire hands before
going up to "duchen- bless the congregation" as that washing isn't one of
pleasure.
Most contemporary Poskim allow the use of aerosol spray
deodorant on Yom Kippur if necessary to prevent sweating. If however it isn't a
humid day and it isn't really necessary, it is best to avoid it. (NOTE:
Stick Deodorant, which one rubs into the underarm, is prohibited on Yom Kippur.
It is also prohibited to use on any Shabbos. Roll on may be used on Shabbos)
IMPORTANT
CORRECTION:
IN TODAY’S HALACHOS IT SAID:
"Most contemporary Poskim allow the use of aerosol spray deodorant on Yom
Kippur if necessary to prevent sweating. If however it isn’t a humid day and it
isn’t really necessary, it is best to avoid it."
AFTER FURTHER RESEARCH, I REALIZE I MADE A MISTAKE. THE ABOVE IS TRUE
REGARDING TISHA B’AV ONLY, WHERE IF DONE TO AVOID ODORS AND NOT FOR PLEASURE
IT IS OK. HOWEVER ON YOM KIPPUR IT SEEMS THAT EVEN TO PREVENT ODOR IT IS STILL
PROHIBITED TO USE SPRAY DEODORANT ACCORDING TO MOST POSKIM. SEE SHULCHAN ARUCH
SIMAN 614 , SEFER KITZUR HILCHOS MOADIM PAGE 110 AND PISKEI TESHUVOS PAGE 272
FOR MORE ON THIS.
BOTTOM LINE: IT IS BEST NOT TO USE SPRAY DEODORANT ON YOM KIPPUR. I
APOLOGIZE FOR THIS MISTAKE, AND THANK THE KIND READER WHO BROUGHT IT TO MY
ATTENTION AND HAD ME DO FURTHER RESEARCH INTO THIS AT WHICH TIME I REALIZED THAT
YOM KIPPUR IS DIFFERENT THAN TISHA B’AV IN THIS ASPECT.
WISHING YOU ALL A
FULFILLING
YOM KIPPUR. MAY HASHEM ANSWER ALL OF OUR TEFILOS L’TOVAH AND CLEANSE US ALL
OF ALL OUR SINS.
Ben Olam Haba
Our holy sages, the Chazal tell us
תנא דבי
אליהו כל השונה הלכות בכל יום מובטח לו שהוא בן עולם הבא, שנאמר הליכות עולם
לו, אל תקרי הליכות אלא הלכות - one who
studies [at least two] Halachos daily is assured a portion in Olam Haba - the
world to come. (:מגילה כ"ח )
1) Although it may usually be better (in order to concentrate better ) to daven Shemona Esrei with closed eyes, in Aseres Yemei Teshuva it is advisable to daven from a siddur, as this way it is less likely to forget the additions that must be added to the Shemona Esrei (Zachreinu L’Chaim, Mi Komocha, Hamelech HaKadosh, Hamelech Hamishpat, U’Ksov and B’Sefer Chaim). (This is practical advice and not a Halacha).
2) If Zachreinu L’Chaim, Mi Komocha, Hamelech Hamishpat, U’Ksov and/or B’Sefer Chaim were mistakenly skipped, and the next Bracha was already started, there is no need to repeat the Shemona Esrei.
However, if "Hamelech HaKadosh" was forgotten and you signed off the Bracha of Ata Kadosh with "HaKeil HaKadosh" like it is said the rest of the year, one must indeed repeat the Shemona Esrei, as the main point of these Yomim Noraim is to realize that Hashem is our King and to accept His Kingdom (and all the Mitzvos that come along with it) upon ourselves.
Thus forgetting "Hamelech HaKadosh" is forgetting the essence and "missing the point" of these significant days, and therefore must be repeated.
~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~
Our holy sages, the Chazal tell us
תנא דבי אליהו כל השונה הלכות בכל יום מובטח לו שהוא בן עולם הבא, שנאמר הליכות עולם לו, אל תקרי הליכות אלא הלכות - one who studies [at least two] Halachos daily is assured a portion in Olam Haba - the world to come. (:מגילה כ"ח )
1) The Shabbos between Rosh Hashanah and Yom Kippur (This Shabbos) is referred to as "Shabbos Shuva", as the Haftarah that is always read on this Shabbos begins with the words "Shuva Yisroel Ad Hashem Elokecha- Return, Klal Yisroel, to your G-d Hashem". This alludes to the fact that this time period between Rosh Hashanah and Yom Kippur (a.k.a. The Aseres Yemei Teshuva (10 days of repentance)) are a most opportune time for Teshuva.
It is extremely important on this Shabbos to be extremely diligent in adhering to all the Halachos of Shabbos, especially in the Halachos of "V"Dabro Davar"-not speaking things forbidden to talk about on Shabbos (business related talk, idle talk, etc.). Being stringent in these matters on this Shabbos will serve to strengthen us all in these areas on all the Shabbosim of the coming year. (Kaf HaChaim and Birchei Yosef)
2) It is a Minhag in Klal Yisroel that the Rav gives a special Drasha (speech) this week, commonly known as "The Shabbos Shuva Drasha".
The purpose of this speech is twofold: a) to awaken the congregation to Teshuva and b ) to educate the congregation as to the pertinent Halachos of Aseres Yemei Teshuva, Yom Kippur and Sukkos.
The Drasha should preferably have a mix of Mussar and Halacha. (Maharil in his Hakdama ,Mateh Ephraim and Mishna Berura)
In many congregations, the minhag was for the Rav to wear a Tallis while giving his Shabbos Shuva Drasha,out of respect for the congregation. Others gave the reason that the Tallis was worn to protect him from the evil eye.
Most congregations today do not follow this Minhag, as they rely on the Tzitzis that the Rav is wearing to protect him (Elef Hamagen 604:22 and Shu"t Lev Chaim Vol. 3 Siman 99)
Halachos for Shabbos Kodesh
1) The Gaon of Vilna,The Levush, Bais Meir and others were of the opinion that one should try and say Kiddush Levana this Motzei Shabbos, as we need as many Zechusim (merits) as possible before Yom Kippur (other reasons for this Minhag apply as well).
The prevalent Minhag is not to say Kiddush Levana on this Motzei Shabbos, and rather wait until Motzei Yom Kippur, as it must be said B’Simcha (with joy) and we are not as joyous in Aseres Yemei Teshuva (due to the trepidation of Hashem’s upcoming judgment) as we will be on Motzei Yom Kippur.(MaHaril , Rama, Mateh Efraim and Leket Yosher)
All agree that if he suspects that for whatever reason he won’t be able to do it on Motzei Yom Kippur, he should do it this Motzei Shabbos. Women do not perform Kiddush Levana (a fascinationg topic for another time)
2) Even one who isn’t stringent to wash and eat a K’zayis of bread for Melava Malka every Motzei Shabbos, should try and do so this Motzei Shabbos. This applies to both men and women. (Melava Malka every week is extremely important, and we will B’Ezras Hashem delve into those imperative Halachos when we get there) ~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~
Our holy sages, the Chazal tell us
תנא דבי אליהו כל השונה הלכות בכל יום מובטח לו שהוא בן עולם הבא, שנאמר הליכות עולם לו, אל תקרי הליכות אלא הלכות - one who studies [at least two] Halachos daily is assured a portion in Olam Haba - the world to come. (:מגילה כ"ח )
1) The Aseres Yemei Teshuva, and particularly Erev Yom Kippur, is the ideal time to apologize, beg forgiveness and ask for Mechila from anyone that we may have slighted in any way throughout the previous year (or longer).
Sins that require Mechila from another human being will not be wiped away with Teshuva alone, until forgiveness is sought. If one asks you for Mechila, you should find it in your heart to forgive them.
The Poskim say that if the one who wronged you does not come to you to ask for Mechila, then you (the victim) should go to him/her and present yourself to him/her in such a way to encourage them to ask you for forgiveness (Mateh Ephraim, Kitzur Shulchan Aruch and others based on Gemara in Yoma 87a). The Seforim compare this to us and Hashem. In the Yemei HaTeshuva Hashem comes down from Shamayim and makes it easy for us to ask - and receive- His divine forgiveness, as it says in the Posuk "Dirshu Hashem B’HiMatzo- Seek out Hashem when He is near".
2) Asking Mechila in a general way (e.g. "Are you Mochel way for anything and everything I may have done etc.) is sufficient for minor infractions only. However if you wronged someone in a significantly harmful way (spoke scandalous Lashon Hara about them, caused them significant monetary damage etc.) you must beg their forgiveness specifically for that infraction, and must verbalize the details upon asking.
However, if you spoke Lashon Hara about somebody and they don’t know about it, and by revealing it to them (in order to ask forgiveness) you will cause them additional pain and anguish , it is better not to detail what was spoken, but rather to simply ask Mechila for speaking badly about them (Rav Shlomo Zalmen Auerbach Zatzal)
Of course, when asking for forgiveness it must be sincere and you must genuinely regret what you did and resolve not to do it again. Simply mouthing the words "Are you Mochel me?" isn’t sufficient. Likewise, the one who says "I am Mochel you" but doesn’t really mean it, and continues to bear a grudge, is doing a disservice for all parties involved.
תנא דבי אליהו כל השונה הלכות בכל יום מובטח לו שהוא בן עולם הבא, שנאמר הליכות עולם לו, אל תקרי הליכות אלא הלכות - one who studies [at least two] Halachos daily is assured a portion in Olam Haba - the world to come. (:מגילה כ"ח )
1) The day after Rosh Hashanah, 3 Tishrei (Today) is known as "Tzom Gedaliah- The Fast of Gedaliah".
It is a fast day that was instituted by the Nevi’im (prophets) to commemorate the death of the prophet Gedalia the son of Achikam, who was the leader of the Jewish people in the period after the destruction of the first Bais HaMikdash. After his assassination at the hands of rival Jewish factions, thousands of Jews who still remained in Eretz Yisroel after the destruction of the Bais HaMikdash, were then driven out by Nebuchadnezzar HaRasha into Galus(exile), and thousands more were killed.
Eretz Yisroel remained desolate and barren, and thus this fast day was established for all of Klal Yisroel throughout the ages.
Some Meforshim (commentators) ( Radak Yirmiyah 45, Rabbeinu Yerucham brought in the Bais Yosef 549, and others)s ay that Gedaliah was actually killed on Rosh Hashanah, but as not to institute a fast on Rosh Hashanah, it was pushed off to the next day. Many Poskim (Elya Rabbah, Mateh Ephraim, and others), therefore, are more lenient on this fast day regarding nursing and pregnant women, mildly ill people, fathers making a Bris etc., as they maintain that this fast day always has the status of a "fast that was pushed off".
Others (Taz, Be’er Halacha) argue, and maintain that since it was originally instituted on this day (as well as the fact that many Meforshim ,based on the Gemara Rosh Hashanah 19a, and the Rambam Perek 2 of Hilchos Taanis, maintain that he was indeed killed on 3 Tishrei, and not on Rosh Hashanah), it has all the Halachos of the other fast days.
A competent orthodox rabbi should be consulted to determine if any individual with any special situation may in fact be lenient on this fast.
2) The main point of this fast [and all fast days] is to bring our hearts to Teshuva. (See Rambam Hilchos Teshuva 5:1 and Mishna Berura 549:1). It is good to increase on a fast day the amount of Tzedaka one gives. Many have the custom to calculate the amount that their meal(s) (that they aren’t eating today) would have cost, and give that amount to poor people instead.
It is worthwhile to minimize working on Tom Gedaliah, as well as the entire Aseres Yemei Teshuva, to the best of one’s ability, and to try and spend more time learning and davening in Shul and/or the Bais Hamedrash (Chayei Adam) ~~~~~~~~~~~~~~~~
Our holy sages, the Chazal tell us
תנא דבי אליהו כל השונה הלכות בכל יום מובטח לו שהוא בן עולם הבא, שנאמר הליכות עולם לו, אל תקרי הליכות אלא הלכות - one who studies [at least two] Halachos daily is assured a portion in Olam Haba - the world to come. (:מגילה כ"ח )
Important Numbers
