1) When entering the Shul on the eve of Rosh Hashanah (or when getting ready to daven, for women, or anyone else davening at home)
one should enter with a feeling of fear, trepidation and trembling
[before Hashem] as the time has arrived for each of us to take the
defendant’s seat to be judged by the supreme judge (Hashem).
2)
It is extremely important to daven with Kavanah (concentration;
understanding and meaning the words) on Rosh Hashanah. (Chayei Adam)
Halachos for first day of Rosh Hashanah
1)
Althogh the entire year the Shemona Esrei is recited quietly as not to
disturb the concentration of people standing near you, on Rosh Hashanah
[and Yom Kippur] many have the Minhag to recite it louder than usual,
as this brings them to be able to concentrate better.
Being
that everyone has a Machzor on these days, we arent concerned tha
reciting Shemona Esrei will cause the people near you to lose
concentration. However, even if reciting it louder than usual, it
should still not be recited too loud, and if one can concentrate fully
even when davening low, as is done the whole year, that is still ideal.( Mishna Berura, Shel"ah and others)
2) Should one cry and/or shed tears while davening on Rosh Hashanah [and Yom Kippur]?
The
Arizal says that one who does not cry on these days can be sure that
his/her Neshama isn’t worthy and/or complete, and he/she should exert
extra effort to atone for their sins, which are preventing the Neshama
from reaching its potential. (Brought in Mateh
Ephraim. The Chida maintains that even if one isn’t really crying,
he/she should still force himself to daven in a crying voice.)
The Gaon of Vilna was of the opinion
that one shouldn’t cry on Rosh Hashanah, as we must be confident that
we will come out of the judgment exonerated based on the Pesukim in
Nechemia (Perek 8, Pesukim 9-11) [which were said to the Jews on Rosh Hashanah of that year] "V’Al Tivku...Ki Kadosh HaYom...V’Al TisAtzvu- Do not cry...for today is a holy day... and do not be disheartened"
Does the Gaon of Vilna contradict the Arizal? The answer is no, and the explanation is as follows:
There
are two kinds of crying. If one forces himself to cry from fear of a
bad judgment even the Arizal would agree to the Gr"a that it is not in
the spirit of Rosh Hashanah, and shouldn’t be done. However, if one’s
soul causes them to cry involuntarily from within him/herself [during the prayers], even
according to the Gaon of Vilna, he will agree to the Arizal that there
is no problem at all, with such an "inspired" prayer and it is actually
commendable. (See Shu"t Teshuvos V’Hanhogos from Rav Moshe
Sternbuch Shlita Vol. 2 Siman 268 for a more lengthy elucidation of the
above explanation)
Halachos for Second day of Rosh Hashanah
1) After Maariv on the first night of Rosh Hashana it is customary to bless everyone you meet with a special greeting of "L’Shana Tova Techasev [V’Techasem] [L’Alter] U’Lchaim Tovim]-To a good year may you be written and signed immediately for a year of good life". (opinion of the Magen Avraham)
According to some Poskim, the word "V’Techasem-and signed" is omitted, as the final signing of the decree happens on Yom Kippur and not on Rosh Hashanah. (Opinion of the Gaon of Vilna, the Ram"a M’Panu and the Levush) (Even
though Tzadikim Gemurim and Reshaim Gemurim are signed on Rosh Hashana,
that is only for their heavenly reward, but for "life" on this world,
even Tzadikim are only signed on Yom Kippur, according to the Gaon of
Vilna’s explanation)
A third opinion is that it is OK to
say V’Techasem, as it is referring to the Chasima- the final ruling-
which will take place on Yom Kippur. However, according to this
opinion, the word "L’Alter- immediately" should be omitted. (Opinion of the Kaf HaChaim, Mateh Ephraim, Kitzur Shulchan Aruch)
2) When someone extends the above blessing to you, it is customary to respond with "Gam Atem- you too", V’Chain L’Mar- So too [should the blessing go] for you", or some other variation of such a response.
On the second night of Rosh Hashana according to the Taz and
other Poskim the same greeting as the first night is said. However
according to the Elya Rabbah, Pri Megadim, Gr"a and other Poskim, it is
not recited. The prevelant Minhag is like the latter opinion.
The blessing of "Gmar Chasima Tova- A good final judgement" is customarily said instead of "Kesiva V’Chasima Tova" when greeting people anytime from the second day of Rosh Hashana until Hoshana Rabbah.
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 customary [for men] to immerse in a kosher Mikvah on Erev Rosh Hashana, regardless if they are impure or not, in order to spiritually purify themselves in preparation for the holy day. The accepted custom is to immerse in the Mikvah three times to signify the 3 times it says the word "Tahara- purity" in the Pasuk "V’Zarakti Aleichem Mayim Tehorim. U’Tehartem MiKol Tumoseichem U’Mikol Giluleichem Ataher Eschem- [Hashem says] I will sprinkle purified water upon you, and purify you from all your impurities; and from all your filthiness I will purify you" (Yechezkael 36:25)(Sefer Chasidim, Mateh Ephraim and others). There are other Minhagim regarding how many times to immerse. Some do it once, some do it 7 times, others do it 12 times etc. If you don’t have an established personal custom regarding this, rely on the above and do it three times.
The earliest time for going to the Mikvah is an hour before Chatzos (which is around 1:00pm See http://www.myzmanim.com/ for exact Halachic times in your specific location). 2) One should constantly have "Teshuva" on his/her mind throughout the day on Erev Rosh Hashana (Chayei Adam)
Many have the Minhag to go to a grave of a Tzaddik and daven there that Hashem should have mercy on us and forgive our sins and grant us a good year in the merit of the Tzaddik. If a no Tzadik’s grave is accesible, the Poskim recommend going to any Jewish cemetery to daven. (Some even say that if no Jewish cemetery is available, one should go to the outside of a non Jewish cemetery, as just going to any cemetery reminds us that we will not live forever, and that we better start doing Teshuva before it’s too late)
One who is impure (due to nocturnal emissions) should preferably not visit a cemetery, especially on Erev Rosh Hashana, as it can be harmful to him. (The Gaon of Vilna and others were extremely stringent about this). It is also better to visit the cemetery before eating, thus many have the Minhag to go immediately after Shacharis.
It is a good custom to give Tzedakah to poor people prior to praying at the grave of the Tzadik (In fact it is best to give Tzedakah prior to praying anytime, as the Pasuk says "Ani B’Tzedek Echezeh Panecha- with the Zechus of Tzedaka will I approach Hashem [to pray]. (see Bava Basra 10b)
~~~~~~~~~~~~~~~~~~~~
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 the accepted Minhag in Klal Yisroel to say Hataras Nedarim (annulling of vows) once a year in front of another 3 individuals (who act as a Bais Din), usually on Erev Rosh Hashana.
This serves to annul our vows (that are able to be annulled) so we can enter Rosh Hashana without the sin of unfulfilled vows, or the sins of not maintaining the performance of good deeds and customs that we have done 3 times or more, which would then in effect give them the status of something that was accepted as a vow. (This is why it is so important to always say "Bli Neder" when promising to do something or when doing something new which you aren’t sure if you are able to always do). 2) I heard the following fascinating insight from Rav Yissocher Frand shlita in the name of Rav Yosef Dov Solveitzik Ztz"l, to explain why we place such importance on annulling vows on Erev Rosh Hashana, and then do it again at the onset of Yom Kippur (with Kol Nidrei), when seemingly there are more important things to focus on at this most elevated time. The correct definition of the word Teshuva (which is what we are all working so hard to attain at this time) is "Return" and not "Repentance" as is commonly used. Teshuva means "returning to Hashem" and "Turning back the clock" to before we sinned, and erasing the sin from our slate. This idea of "annulling" our sins and making them disappear is similar to what takes place when we annul our vows! When one annuls his vows, the Halacha is that he has to be able to say that he never meant to make the vow in the first place, and that would he have known then what he knows now, he never would have done it. Thus, we show Hashem that we are sorry for all the vows we didn’t fulfill, and they were all made "by mistake" and therefore we annul them. This explains the connection between Nedarim and Teshuva! They work exactly the same way!
We tell Hashem that we want to "return" to Him, and that all our sins were done "by mistake" and we didn’t mean to do them, and therefore Hashem goes ahead and annuls them. This also explains the sequence of Kol Nidrei at the onset of Yom Kippur: a) We start with Kol Nidrei (We tell Hashem that we regret all the vows-and all our sins) b) We then say The Pasuk "V’Nislach L’Kol Adas Bnei Yisroel...Ki Kol Ha’Am Bishgaga" (which alludes to the fact that all our vows- and our sins- now attain the status of having been done "Bishgaga- by mistake") c) We recite the Bracha of "SheHechiyanu V’Kimanu V’HiGiyanu..." (Hashem annuls our vows- and our sins- thus we say the Blessing which is recited when one experiences a situation of extreme joy, and is there a greater joy than Hashem accepting us back, and allowing us to return to Him?) [I know that wasn’t technically Halacha, but I just had to share that with you, so you would have a deeper and clearer understanding of why the Hataras Nedarim process is so integral to the Yemei Hadin! ] Halachos for Shabbos Kodesh
1) If one doesn’t understand the meaning of the words of Hataras Nedarim (as it is printed in the Siddur or Machzor in Hebrew) it isn’t valid. Therefore it is better to say it in English or any other language that you understand, or to read it and its translation beforehand so you will know what you are saying when you say it.(Chayei Adam and Kitzur Shulchan Aruch) 2) Women do not have the custom to say Hataras Nedarim(One of the reasons for this is that doing so in front of 3 men is not Tzanua).Rather, a married woman should have her husband say to the "Bais Din" that his wife appointed him a Shliach (messenger) to annul her vows, and they in turn say " Mutarim Lah- it is annulled".
Some Poskim(Rav Moshe Sternbuch in Shu"t Teshuvos V’Hanhagos Vol 1 Siman 338 , the Steipler and others) say that women can rely on the communal Hataras Nedarim recited at Kol Nidrei at the onset of Yom Kippur, and this is indeed what many women (especially single girls and women) rely on.
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) Yesterday we learned the first 10 of the 20 Ikarim (using the list brought in Sefer Chareidim, based on the Rabbeinu Yonah) . Today we will see the final 10 Ikarim necessary for Teshuva Shelaima:
#11) Search your soul and make an accounting of your actions, so you will recall all your forgotten iniquities, so you will be able to say Vidui for them, humble yourself because of them and resolve never to repeat them.
#12) Investigate the magnitude of each of your sins. Determine which punishment you deserve for each of them [Malkos- 40 lashings, Kareis- heavenly death penalty or Misas Bais Din- capital punishment meted out by a rabbinic court of law. (Though Malkos and Misas bais Din aren't in effect today, as we are in Galus, variations of them are meted out through the heavenly court for those who deserve them) ] and do the appropriate Teshuva for each of them.
#13) Consider even the seemingly insignificant sins as grave sins in your own eyes; don't dwell on the smallness of the sin, rather dwell on the greatness of the king [Hashem] who commanded you to do His will.
#14) Explicitly enumerate each and every one of your sins (Vidui) as well as the sins of your forefathers.
#15) Pray to Hashem and beg Him to have mercy on you and forgive you and erase your sins and purify you from their harmful effects.
#16) Repair your wrongs. Return the stolen items if you stole, or beseech your friend for forgiveness if you spoke Lashon Hara (evil gossip) about them or embarrassed them or other similar sins against your fellow man, as there can be no atonement from Hashem until you secure forgiveness from your friend.
#17) Seek and do acts of kindness (e.g. Tzedaka and Gemilas Chasodim) and give support to people who advance truth such as Talmidei Chachamim and Torah scholars, and stay away and shun falsehood.
#18) The [details of your] sin should remain in your mind always until the day you die (as to remember not to repeat them)
#19) Let go of the Sin. If the opportunity arises again to do the identical sin, conquer your Yetzer Hara and run away from the [place of] sin, as you would run away from a sword that was pursuing you, because of your fear of Hashem. And even if the same opportunity of sin does not present itself again, have in mind during Krias Shma, when saying the words "B'Chol NafShecha" that you are willing and ready to give up your life in order not to transgress the 3 cardinal sins (murder, idolatry and sexual immorality), and it will be considered as if the opportunity arose, and you withstood the test and didn't transgress.
#20) Facilitate the repentance of others. Causing others to sin is one of the worst things to do, and on the other hand, causing others to do good deeds and/or repent is one of the most worthy things a Jew can do, and is also very vital to his/her own Teshuva.
2) The holy Sefarim (Rav Yonasan Eibeshitz Zt"l , The Shlah Hakadosh and others) tell us that the last week of the year (which begins today) is very unique in that it has very strong powers of Kaparah- atonement. Each "last" day of the year can atone for each matching day of the whole year. For example: Today, Tuesday, if utilized properly can atone for all the "Tuesdays" of the entire year past. Tomorrow, Wednesday, can atone for all the "Wednesdays" of the entire year, and so on.
It is very worthwhile to try and use this last week and infuse it with Torah, Tefilah, Teshuva, Tzedaka and as many good deeds as possible. This sentiment is echoed by our holy sages, the Chazal, who taught us "Hakol Holech Achar HaG'mar- everything is [judged] based on the end[ing]"
May Hashem bless us all to realize the gift of Teshuva and to utilize it to the best of our ability.
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 )
Please visit my website http://www.HalachaForToday.com for archives, links, Questions and Answers,and other features. Halachos are for study purposes only, and should not be relied upon for final Psak. I welcome all questions on any topic, anytime! Help spread the word of Hashem!
1) In the davening of Rosh Hashanah [and Yom Kippur] we say many lofty piyutim (liturgies) which were composed by extremely holy individuals (Tanaim, Gaonim and even Rishonim the likes of Rashi and the Baalei Tosafos).
Just to give you an idea of the holiness we are talking about here, the Magen Avraham (Siman 68) quotes the Ariza"l who says that when Rav Elazar HaKalir (who was either a Tana or a Rishon, and one of the preeminent writers of our Kinus, Selichos and Piyutim) was composing a certain piyut for the Musaf of Rosh Hashanah (that begins "V’Chayos Asher Heina M’Rubaos Kisei etc.") a ring of [heavenly] fire encircled his entire body.
Many of these piyutim are written in very complex language (done so purposely, according to the Sh"ut Shaar Ephraim, so the non Jews wouldnt "Steal" them and use them in their prayes in their Bais Avoda Zara), and comprised with references to many sources throughout the revealed and hidden Torah. (In fact in over 50 places, the Baalei Tosafos bring proofs to their opinions from stanzas in these piyutim!)
Therefore, the average person will have a very hard time understanding the piyutim and Tefilos of the Yamim Noraim unless they spend some time beforehand studying and analyzing them, which is exactly what the Poskim say each Jew should do a few days before Rosh Hashanah. (Today many Machzorim make it a lot easier to do this, as they have translations and/or explanations on the page. However, it is best to read them before Rosh Hashana if possible, and not during the actual davening. See also Mishna Berura Siman 100 in the name of the Ta"z)
2) It is also important to learn the Halachos of and meaning behind Tekias Shofar prior to Rosh Hashanah, as well as to learn Sifrei Mussar which will cause a person’s heart to "wake up" and fear Hashem, as well as bring a person to grasp the reality of Hashem’s greatness as He is about to judge all of mankind (Kitzur Shulchan Aruch) ~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~
1) Some people have the Minhag to fast on Erev Rosh Hashana. The primary reason for this fast is to bring a person to Teshuva.
Erev Rosh Hashana is the last day of the year, and Chazal tell us that one who does Teshuva on any one day throughout the year is considered as if he/she has done Teshuva for the entire year, therefore the Minhag is to rise early and fast on Erev Rosh Hashana and increase the amount of Selichos and Vidui etc., as this is the last chance to have a day of Teshuva in this year! (Chayei Adam)
It isn’t necessary to accept this fast upon yourself on the previous day (as is usually the case when one wants to fast on a day that isn’t a mandatory fast day) but one who is stringent and does in fact accept it upon him/herself is praiseworthy (Bach and Elya Rabbah)
2) Those who fast, should not do so for the entire day, as it isn’t good to enter Yom Tov hungry, rather this fasting is only necessary until after davening Mincha (and saying the prayer of Aneinu) or until Chatzos.
Today’s days, when the general public is a lot weaker [for sure spiritually] than they used to be, fasting on Erev Rosh Hashana is not prevalent. Many have a Minhag to instead partake in a Seudas Mitzvah such as a bris, Pidyon Haben, Siyum Mesecta and the like instead of fasting.
If one decides to indeed fast, it is best to stipulate [verbally or in their mind] that they are doing this "Bli Neder" (without a vow). If one didn’t make this stipulation, and had in mind to do this from now on every year, or if one in fact did this for three consecutive years, Hataras Nedarim (unbinding of pledges) would be necessary to be able to stop fasting on this day. ~~~~~~~~~~~~~~~~~~~~~~~~~~
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 )
אני לדודי ודודי לי I am to my Beloved [Hashem] and my beloved [Hashem]
is to me.
(Shir Hashirim 6:3).
דרשו ד’ בהמצאו קראהו בהיותו
קרוב Seek out Hashem when he is nearby, call out to him when he is
near
.(YeShaya 55:6)
1) In most congregations, the Ba’al Tefilah for Selichos wears a Tallis,
even if the Selichos is being said before daybreak (or at night after
Chatzos, Halachic midnight) which is before the proper time for Tzitzis
and Tallis. It is best for the Ba’al Tefilah to use the Shul’s Tallis or a
friend’s, but not his own, as to not get into the problem of perhaps needing to
make a Bracha (as some Poskim maintain that a Bracha is made even at
night on your own Tallis.) The reason it is so important for a
Tallis to be worn by Selichos, is as follows: The Gemara relates
( Rosh Hashana 17b) that Hashem Himself in all His glory wrapped Himself
in a Tallis like a Ba’al Tefilah and appeared to Moshe Rabeinu and showed him
the appropriate way for Klal Yisroel to pray (and earn the forgiveness
of Hashem). It was then that Hashem revealed to Moshe the "Yud Gimel
Middos Shel Rachamim" (Tefilah containing the 13 attributes of mercy
of Hashem), which we will say countless times between now and Yom
Kippur, and is perhaps the most exalted and powerful prayer known to mankind.
Hashem told Moshe that whenever Klal Yisroel sins, they should pray for
forgiveness using the expressions included in the 13 Middos Shel Rachamim, and
He will forgive them! (see the above Gemara and Rashi at
length for further details)
2) The following is a (loose)
translation of the 13 Middos Shel Rachamim taken from the Sefer HaToda’ah by
HaRav Eliyahu Ki Tov Zt"L based on the Gemara above. (There are many other interpretations by Rishonim , Acronim, and
Mekubalim,on many different levels, but the following is the simplest and most
concise way of understanding them.)
Hashem: "I am Hashem the merciful one before
man sins, even though I know he will eventually sin" Hashem: "I am the merciful one even after man sins
[and repents] " Kail: Kail is another
expression of Hashem's Midas HaRachamim (attribute of
mercy) Rachum: "I have mercy on poor
people" V'Chanun: "and I have compassion for
affluent people as well" Erech Apayim: Hashem
delays his anger and punishment and patiently awaits our Teshuva
(repentance) V'Rav Chesed: Hashem acts
with compassion even to those without much of their own merits V'Emes: Hashem rewards those who do His will Notzer Chesed L'Alafim: Hashem remembers the Chesed that
man does, for thousands of generations Nosei
Avon: Hashem carries mankind's sins (that were done intentionally) and
holds on to them. (Doesn't punish right away) V'Pesha: Hashem also carries mankind's defiant sins (that
were done in rebellion) V'ChaTa'ah: Hashem also
carries mankind's unintentional sins (that were done inadvertently) V'Nakeh Lo Yenakeh: Hashem wipes the slate (of
sins) clean for those who repent, but not for those who remain
unrepentant.
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 )
Please visit my website http://www.HalachaForToday.com for archives, links, Questions
and Answers,and other features. Halachos are for study purposes only, and
should not be relied upon for final Psak. I welcome all questions on any topic,
anytime! Help spread the word of Hashem!
אני לדודי ודודי לי I am to my Beloved [Hashem] and my beloved [Hashem]
is to me.
(Shir Hashirim 6:3).
דרשו ד’ בהמצאו קראהו בהיותו
קרוב Seek out Hashem when he is nearby, call out to him when he is
near
.(YeShaya 55:6)
Halachos
for Erev Shabbos
1) As we discussed yesterday, if a Ba’al Tefilah (one who
leads prayers in the congregation) for Yomim Noraim cannot be found with
all (or most) of the positive attributes we listed, any adult
Jew is acceptable to be the Ba’al Tefilah as all Jews have a Chezkas
Kashrus (Status of a [Jewish]law abiding citizen).
However, if someone does something to forfeit his Chezkas
Kashrus, he is indeed disqualified from serving as the Ba’al Tefilah during the
Yomim Noraim [and possibly even the whole year round]
The Rambam (Chapter 4 Halacha 4 of
Hilchos Taanis) and the Shulchan Aruch (Siman 579) seem to take a very stringent view and
disqualify anyone that has done any Aveiros (sins).
Rashi (Taanis 16b) disqualifies
anyone that has the Aveiros of Gezel and Chamas (various levels of
being unscrupulous in money matters and theft).
According to these Rishonim, it would be almost impossible to find
Baalei Tefilah.
2) The Achronim and contemporary Poskim (Rav Shlomo Zalmen
Auerbach and others) work very hard to find a more lenient and
manageable approach to this, and have ruled as follows: Only a transgressing
an Aveira that is an embarrassment to transgress and is considered harsh by most
other Frum Jews is grounds for disqualification,even if it is not known to the
public that he has transgressed,
Some of these Aveiros are desecrating the
Shabbos and Yom Tov, not being scrupulous in matters of Arayos (The Leket Hakemach brings Poskim who include shaking a man who shakes
women’s hands in this), someone who uses foul language regularly,
one who sells non Kosher food unknowingly to other Jews, one who reports another
Jew to the government, one who goes to civil court when Halacha demands of him
to go to Bais Din, etc.
Halachos For Shabbos Kodesh
1) Some Poskim maintain that if the one who transgressed any
of the aforementioned Aveiros did a complete Teshuva than he is once again
acceptable for a Baal Tefilah for the Yomim Noraim. However, many
Poskim (Mishna Berura, Shu"t Yachin U’Boaz, Yeshuas Moshe
and others) maintain that even if Teshuva was done, he still is
not qualified to be a Baal Tefilah for the Yomim Noraim. He may however be a
Baal Tefilah the rest of the year according to all Poskim.
If one was raised as a non frum Jew and became a full fledged Baal
Teshuva, he may be a Baal Tefilah for the Yomim Noraim according to everyone, as
when he accepts the kingdom of heaven upon himself and becomes a new person,
none of his past life is relevant to his status as a frum Jew today
(Rav Moshe Sternbuch in Teshuvos V’Hanhagos Vol. 1 Siman 99 and others)
2) It goes without saying that an Apikores (one who
doesn’t believe in Hashem or that the Torah comes from Heaven, or even if he
denies one item in the Torah like Techiyas HaMeisim, the coming of Mashiach
(may it be soon), reward and punishment etc.),non orthodox Jews, Jews
who walk the streets without a head covering and the like are disqualified from
being Baalei Tefilah during the Yomim Noraim, as these Jews, though we must try
and bring them closer to Hashem, are disqualified the entire year from ever
leading the congregation in prayer.
Thus if one of these individuals asks to
lead the prayers (e.g. for a Yahrtzeit) it is best to politely
figure out a way to turn them away, and just have them say kaddish. Rav Ephraim
Greenblatt shlita (in Shu"t Rivevos Ephraim Vol 4 Siman 44)
says that he heard from Rav Moshe Feinstein Zt"l that in cases of great
necessity, to prevent animosity etc., it is permitted to allow them to lead the
prayers from Ashrei, Uva L’Tzion etc., but never for Shemona
Esrei.
To spread the word of Hashem even more, print out a
few extra copies to take with you to Shul!
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 )
Please visit my website http://www.HalachaForToday.com for archives, links, Questions
and Answers,and other features. Halachos are for study purposes only, and
should not be relied upon for final Psak. I welcome all questions on any topic,
anytime! Help spread the word of Hashem!
1) For the next few days we will focus on some
relevant areas of the Halachos of Teshuva (laws of
repentance).
There are 3 main Yesodos
(foundations) necessary to accomplish true Teshuva, and the 3 are broken
down (by Rabeinu Yonah in Sefer Shaarei Teshuva) into 20
Ikarim (more detailed), different aspects to achieve a proper
and everlasting Teshuva.
The 3 main Yesodos are 1)Charata (regret),
2)Vidui (verbally enumerating one’s sins), and
3) Azivas HaChet (Letting go of the sin and resolving to never
repeat it).
2) The first 10 of the 20 Ikarim (I am
using the list brought in Sefer Chareidim, based on the Rabbeinu Yonah)
are as follows (the next 10 will be in tomorrow’s email iy"H):
#1) Regret your bad
deeds and say to yourself "what have I done? How could I have not feared
Hashem’s anger and fury?"
#2) Let go of the sin. Let the evildoer resolve truthfully with
his/her whole heart to never repeat the sin until his/her dying day. The resolve
should be so strong that the One who knows our deepest and darkest thoughts
[Hashem] will be able to testify that we will never transgress that particular
sin again.
#3) Your entire being (body and soul) should tremble and
feel pained and bitter for having angered your Creator who is the Creator of the
sun, moon, sky, earth and everything else!
#4) Do something tangible to express your pain, such as fasting,
crying and lamenting for your sins.
#5) Worry and fear about the punishment that you will get
for your sins; how bad things will come over you because of them. Figure out how
to do proper Teshuva to rescue yourself from the
punishment.
#6) Be tremendously embarrassed and immensely shamed before
the king of kings, Hashem, and be afraid to lift your eyes to appear before
Him.
#7) Humble your heart and be self-effacing in the knowledge
that one who rebels against the great king [Hashem], surely will lose some of
his status and will be ridiculed in his own eyes and in the eyes of others and
unless you repent you will be relegated to being treated like a leper, despised
and detested by society.
#8) Act humbly by always keeping your eyes focused downwards, speaking in
low tones, and not speaking harsh words.
#9) Break your
material Ta’vos (lusts and material desires). Lessen your enjoyments of
pleasures and don’t stuff yourself with food more than is necessary for
satiation and to sustain your life, and avoid marital relations with your spouse
(besides what is necessary to fulfill the
Mitzvah of Pru U’Revu)
#10) Rectify the particular areas in
which you have sinned with their good alternatives. Some examples: If you gazed
at immodest images, train your eyes to always avoid inappropriate sights, and
let your eyes gaze at the light of the Torah (by reading Torah texts or
gazing into the Sefer Torah by Hagbah etc.). If you used your feet to
run to sin, train them now to always run to do Mitzvos. If your tongue was
accustomed to uttering falsehoods and/or foul language, train your mouth to only
speak good and wise things. If you used your hands to spill blood, or for
stealing which is tantamount to spilling blood, train your hands to provide for poor people, orphans
and widows, as well as saving people from being taken advantage of financially
by unscrupulous people. If your heart was always filled with heretical thoughts,
train and purify your heart to understand the greatness of our Creator
[Hashem]. If you were involved in spreading Machlokes
(disputes) between friends, train yourself to seek peaceful
resolutions and pursue peace always.
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 )
Please visit my website http://www.halachafortoday.com for archives, links, Questions
and Answers,and other features. Halachos are for study purposes only, and
should not be relied upon for final Psak. I welcome all questions on any topic,
anytime! Help spread the word of Hashem!
1) One who cannot make it to Shul (or one who came late, and missed the minyan) may say Selichos on his own. However, the "Sh’losh Esrei Middos- the Tefilah enumerating the 13 attributes of Hashem’s mercy" as well as any Selichos that mention them (e.g. U’Zchor Lanu HaYom Bris Sh’losh Esrei...") may not be said without a Minyan.
However, if they are read with the tune (Trup) used to read the Torah, then they may be said.
Women who say Selichos at home, should never say the Sh’losh Esrei Middos, as they aren’t usually familiar with the tune used to read the Torah (Psak of Rav Yosef Shalom Elyashiv Shlita)
Likewise, any parts of the Selichos that are written in Aramaic (e.g. Machei U’Masei..., Maran Di B’Shmaya...) should not be said without a Minyan. Saying these with the tune used for Torah reading wouldn’t help, as they aren’t Pesukim in the Torah.
One who is an Avel (a mourner during the first week after the passing of a close relative) may not leave his home to go to Shul for Selichos, and should recite it alone, or with a Minyan that comes to his home.( except for Erev Rosh Hashana, when he may go to Shul, if he cannot get a Minyan to come to his home).
2) Certain women have the custom , following the opinion of the Rama, not to enter a Shul when they are in a state of Niddah. According to the Gaon of Vilna a Niddah is never prohibited from davening and/or entering a Shul.
Even those whose custom is to follow the Rama in this matter, may enter a Shul during the Yomim Noraim (which begin from the first day of Selichos) as it would be a great embarrassment and very discouraging for them to have to stand outside while everyone else (even those who usually don’t come to Shul the rest of the year) is entering the Shul during this holy period of time.(Magen Avraham and other Poskim)
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 )
Please visit my website http://www.HalachaForToday.com for archives, links, Questions and Answers,and other features. Halachos are for study purposes only, and should not be relied upon for final Psak. I welcome all questions on any topic, anytime! Help spread the word of Hashem! Tell your friends about this list and have them sign up too!
1) Many Poskim (based on the writings of the MahaRal of Prague and others) are of the opinion that Tefilos such as "Machnisei Rachamim" at the end of Selichos, which is basically a Tefilah directed at the Malachim (angels) beseeching them to take our prayers, tears and shouts and bring them to Hashem, should not be said, as it isn’t proper to direct our prayers to angels, rather our prayers should be directed directly to Hashem.
As a proof to this opinion, these Poskim cite the 5th Ani Ma’amin of the Rambam (13 principles of faith written by Maimonides) which explicitly says "I believe...that only to Hashem is it proper to daven and not to anyone else".
Accordingly, these Poskim frown upon those who frequent graves of Tzadikim and daven there, as it may seem as if they are davening "to" the Tzadik, as opposed to asking the Tzadik to be a "Meilitz Yosher- a good advocate" for them in Shamayim.
However, many Poskim (Rav Shlomo Zalmen Auerbach and others) are of the opinion that it is OK to beseech the "Machnisei Rachamim- the angels whose specific task it is to bring the requests for mercy before Hashem" to do their task and take our prayers to Hashem. We aren’t praying to the angels, rather we are asking them to be our messengers to properly place our prayers in the right sequence and at the right time to Hashem.
They do point out that only when beseeching the angels whose task it is to bring these prayers to Hashem (like by Machnisei Rachamim) is it OK.
It is not OK to simply lift your eyes to the heavens and pray to an angel, or even ask "the angels" to bring your Tefilos to Hashem, as it may not be their task to do so.
The prevalent Minhag is to say these Tefilos and to visit the graves of Tzadikim (see Gemara Sotah 34b regarding Kaleiv, and it is also well known that Rochel Imeinu was buried on the road to Bais Lechem so her children, Am Yisroel can pray at her graveside. There are many more proofs for this being Ok, as well as proofs for the other side, but this isn’t the place for this lengthy discussion now)
However, when davening at a Tzadik’s grave one must be extremely careful to only pray to Hashem in the zechus of the Tzadik, or as we mentioned above to ask the Tzadik to be a Meilitz Yosher for us and our families etc.
2) Another example of Tefilah that may be affected by the above Machlokes (dispute) is the Shalom Aleichem Malachei HaShareis" which many say Friday night before Kiddush.
Rav Shlomo Zalmen Auerbach maintains that for the last 3 stanzas (i.e. BoAchem L’Shalom, Barchuni L’Shalom and Tzeischem L’Shalom) we say "Malachei HaShalom" as opposed to "Malachei HaShareis"(like we say int he first stanza) to show that we are only asking them to do their task of bringing Shalom-peace into our homes, in their capacity as Malachei HaShalom, and not praying to them in their capacity as "Malachei HaShareis".
Some have the minhag not to say "Shalom Aleichem" at all on Friday night.
In The siddur Avodas Yisroel (disciple of the Gaon of Vilna) it states that one needs to be extremely careful when saying "Shalom Aleichem...Malachei Elyon MiMelech Malachei HaMelochim..." not to pause between the words "Elyon" and "MiMelech" as to ensure that it is clear that the Malachei Elyon are emissaries from Hashem, and not a higher power on their own.
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 )
Please visit my website http://www.HalachaForToday.com for archives, links, Questions and Answers,and other features. Halachos are for study purposes only, and should not be relied upon for final Psak. I welcome all questions on any topic, anytime! Help spread the word of Hashem
1)Even though one must wash "Negel Vasser" before Selichos (as we learned this past Monday’s email), the hands must be washed again after Alos HaShachar. (As one of the reasons we wash Negel Vasser is because it’s a new day, and we are a new creation [see archives of HilchosTefilah , Halchos for Aug 15] and the new day happens regardless if we are up or sleeping, and regardless if we washed our hands already or not.)
This Halacha applies any time one is up before Alos HaShachar, not just during Selichos.
If Alos HaShachar arrives during Selichos, it isn’t necessary to stop reciting the Selichos to go wash your hands, rather Selichos may be finished, and then the hands should be washed.
It also isn’t prohibited to walk 4 Amos before the second washing nor is it prohibited to touch the eyes, clothing and the rest of the prohibitions that are usually forbidden before Negel Vasser. 2) The Baal Tefilah (one who leads the prayers in Shul) for Selichos, and for all the Tefilos during Yomim Noraim, should have as many of the following qualifications as possible:
a) Be a pious Jew who fears Heaven and who pours his heart out to Hashem from the depths of his heart.
b) Be a father of young children.
c) Be a bearded person.
d) Be at least 30 years of age.
e) Should be married
f) Be a person who is learned in Torah and does good deeds.
g) Be a humble person.
If a person with all (or most) of these qualifications cannot be found, any observant Jew who doesn’t have anything to disqualify him (which we will elaborate on tomorrow) is acceptable, as long as the Tzibbur accepts him as the Baal Tefilah. (However, If someone takes the job without consent from the congregation, it is forbidden to answer Amen to any of his Brachos or Tefilos) ~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~
The following was emailed to me by a new member of the daily email list regarding yesterday’s Halachos, and I felt it worthwhile to share with you:
In Wednesday’s halachas, you could note that the Mishna Brura talking about erev Rosh Hashannah recommends going to kivrei tzaddikim because their graves have the power of making our prayers heard better in Heaven. I’m very impressed with your site, please subscribe me. Kesiva v’chasima tova.
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 )
Please visit my website http://www.HalachaForToday.com for archives, links, Questions and Answers,and other features. Halachos are for study purposes only, and should not be relied upon for final Psak. I welcome all questions on any topic, anytime! Help spread the word of Hashem!
1) It is best not to daven while barefoot. If nothing is available with which to cover your feet, or if they must be uncovered for medical or other valid reasons, one may then daven barefoot.
2) A Jewish male may not recite Devorim SheBikedusha, holy utterances (e.g. Brachos, davening, learning Torah etc.)or even enter a Shul, with his head uncovered.
One who davens with a bare head must daven again, as he hasn’t satisfied his obligation. Placing your own hand on your head does not suffice to be considered a head covering. (See Igros Moshe Orach Chaim Vol. 4 Siman 40 for more on this topic)
In today’s day and age when it is acceptable to wear a Yarmulka ( Kippah) everywhere, the Poskim prohibit a Jewish male from even walking 4 Amos (approximately 8 feet) without a head covering. The Mishna Berura maintains that even while sitting in one place, a head covering is required.(However, while sitting and not saying any Devorim SheBikedusha, it will suffice to cover your head with your hand)
Halachos for Shabbos Kodesh:
1) When davening Shemona Esrei, Jewish males should wear a hat on top of their Yarmulka. During Shacharis, married men should cover their heads with their Tallis. This extra covering of the head during davening humbles a person and increases his fear of Hashem.
The Mishna Berura maintains that one’s head should be covered with his Tallis [during shachris] for the entire length of davening.
Single men who have the minhag to wear a Tallis (prevalent minhag in Sephardic and German communities) should nevertheless not cover their heads with their Tallis, and should wear a hat instead.
2) People whose custom it is not to wear hats ever (even when visiting dignitaries, weddings etc.) may be exempt from this extra hat requirement during Tefilah. Your rabbi should be consulted to determine your personal obligations in this matter.
~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~
WISHING YOU A WONDERFUL AND FULFILLING SHABBOS.
PLEASE TRY AND PRINT OUT THE HALACHOS FROM THE PAST WEEK AND REVIEW WITH YOUR FAMILY AT THE SHABBOS TABLE.
ALSO, IF YOU CAN PRINT OUT A COPY OR TWO OF THE HALACHOS OF PAST WEEK, AND PLACE IN YOUR SHUL, IT WOULD HELP SPREAD THE WORD OF HASHEM TO MANY MORE PEOPLE! TIZ
1) The Pasuk(Amos 4:12) states "HeKon LiKra’as Elokecha Yisroel- Prepare yourself [when you go to] greet Hashem".
Chazal(Shabbos 10b) learn from this Pasuk that when one davens [to Hashem] he/she must act as if they are standing in front of a king and talking to him with trepidation and awe.
Therefore, it is extremely important when davening [or making any Brachos] to be dressed appropriately and respectfully. During davening one should be clothed in garments that cover his/her body properly. One should preferably not daven while wearing short pants or other articles of clothing with which he would never stand before a king or other dignitary.
in extreme situations(Sh’as HaDchak) when covering up adequately is impossible, as long as the Makom HaErvah (areas of nakedness) is covered one may say Krias Shma, Brachos and all of davening except Shemona Esrei which may not be said in any state of undress, even if by doing so you will miss the Z’man Tefilah (the proper time to say Shemona Esrei).
However, if one said Shemona Esrei while in a state of undress, as long as the Makom HaErvah was covered he/she has satisfied their obligation, and needs not daven again.
2) One should preferably wear an outer garment (Jacket or robe) while davening Shemona Esrei. Rav Chaim Kanievsky Shlita is of the opinion that a Jacket should be worn even for the other parts of davening, not just Shemona Esrei.
Even by Shacharis when one is wearing a Tallis, a Jacket should still be worn.
Preferably, one should not daven while wearing pajamas and should put on a robe on top of his pajamas for davening. (this is very common when one is sick at home, and isnt planning to get dressed that day.)
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 )
Please visit my website http://www.HalachaForToday.com for archives, links,and other features. Halachos are for study purposes only, and should not be relied upon for final Psak. I welcome all questions on any topic, anytime! Help spread the word of Hashem! Tell your friends about this list and have them
1) In anticipation of Rosh Hashana and Yom Kippur, special prayers, known as Selichos, are said in the early hours of the morning (Preferably at the end of the night, before Alos HaShachar,daybreak, although most Shuls say it a half hour or so before the regular time for Shacharis) to beg Hashem for forgiveness for our sins of the past year, and to beseech Him to inscribe us all in the book of the Tzaddikim Gemurim, for life. Some communities (including the Sephardim) have the custom to begin to say Selichos from Rosh Chodesh Elul until Yom Kippur.
Others begin saying Selichos from the 15th of Elul (today) until Yom Kippur.
The prevalent Minhag, however, is to begin saying Selichos from the Sunday morning before Rosh Hashana. However, if Rosh Hashana falls out on Monday or Tuesday (as it does this year) then Selichos begins a week earlier. Thus, this coming Sunday morning (or Motzei Shabbos, as is the custom in many Shuls) Selichos will be said.
The reason for this is that we require at least 4 days of Selichos before Rosh Hashana. A Korban (sacrifice) in the Bais HaMikdash required 4 days of examinations to ensure it was blemish free and acceptable for the Mizbeach (altar). So too each Jew should consider themselves as a Korban Olah on Rosh Hashana and be ready to sacrifice themselves in atonement before Hashem, and thus utilize these 4 days (or more) to examine their deeds and do Teshuva for their sins (blemishes) and thus be pure when approaching Hashem on Rosh Hashana.
2) When one rises early for Selichos, even though it is still before daybreak, he must still wash his hands and recite the blessing of "Al Netilas Yadayim" as well as the rest of Birchas HaShachar. (Rav Shlomo Zalmen Auerbach Zt"l and others mantain that if one knows that he will need the bathroom after Selichos, before Shacharis, he may wait until then to recite "Al Netilas Yadayim")
Birchos HaTorah should also preferably be said before Selichos, as many of the Selichos contain references to Pesukim.(Some Poskim maintain that even though we are saying Pesukim, it isn’t considered Torah learning, rather prayers, and thus no Birchos HaTorah is required. It is best to be stringent)
After Selichos (which was started before Alos HaShachar) one must re-wash their hands like Negel vasser again, without a Bracha.
(For exact times of Alos HaShachar, Netz Hachama etc. in your area, visit this great website http://www.myzmanim.com which gives you exact Halachic times for anything imaginable)
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 )
Please visit my website www.HalachaForToday.com for archives, links, Questions and Answers,and other features. Halachos are for study purposes only, and should not be relied upon for final Psak. I welcome all questions on any topic, anytime! Help spread the word of Hashem! Tell your friends about this list and have them sign up too!
1)A woman that accepted upon herself to daven (one, two or all the Tefilos), every day and did not stipulate that the acceptance was "bli neder- without the stringency of a vow" is obligated to always daven (those Tefilos that she accepted). If she wants to renege on this obligation, Hataras Nedarim (nullification of her vow) is required.
However, if a woman didn't accept upon herself to daven daily, and rather started davening with the intention that she would do so whenever she had the opportunity to do so, isn't obligated to daven on days that she is otherwise occupied etc. (even if she davened every day for weeks or months already, and once in a while a day comes along when she can't)
2) A woman who accepted upon herself to daven daily is subject to all the laws of Tefilah that apply to men. If she forgot something in Tefilah that requires the repeating the Tefilah for men (Mashiv HaRuach, Ya'aleh V'yavo etc.), it will require her to repeat as well. Similarly, if she forgot or was unable to daven one of the Tefilos, she is required to daven two Shemona Esreis at the next Tefilah.
A woman who usually davens Shacharis and Mincha, but not Maariv (as is the custom of many women), may still daven Maariv twice, if she forgot or was unable to daven Mincha. She may not, however, skip Maariv (as is her custom) and then daven twice at Shacharis, as the "make-up Tefilah" must be the Tefilah immediately subsequent to the Tefilah that was missed.(Rav Shlomo Zalmen Auerbach).
(Regarding a woman who always Davens Maariv, and forgets, there is a dispute in the Poskim if she may, must, or can't daven twice at Shacharis.)
A woman who doesn't usually daven, or only davens when she is able, does not repeat anything that she inadvertently forgot in davening and does not daven a "make-up" Tefilah ever.
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 )
Please visit my website http://www.HalachaForToday.com for archives, links,and other features. Halachos are for study purposes only, and should not be relied upon for final Psak. I welcome all questions on any topic, anytime! Help spread the word of Hashem! Tell your friends about this list and have them sign up too!
1)Even if one is unable to daven in a Shul (due to being ill, or any other halachically acceptable reason), and he cannot easily arrange a minyan to daven in his home, he should at least daven [Shemona Esrei] at the same time that the Shul in his city is davening.
If there are many Shuls in his city, he should daven at the time that the Shul that he usually davens in is davening. Rav Shlomo Zalmen Auerbach Zt"l maintained that one may choose any Shul [in his city] that is davening at that time, and have in mind while davening at the same time that they are davening, to daven along with them and thus be a part of the "Tzibbur".
2)If one is davening Shacharis at home at the same time that the Minyan is davening Musaf (or any other Tefilah, other than the one he is davening) it isn’t considered "davening at the same time as the Tzibbur". (However, if one davens Shacharis with a Minyan in Shul that is davening Musaf it suffices for his obligation to daven at the same time as the Tzibbur, and may even be considered "Tefilah B’Tzibur" according to some Poskim).
If the minyan one usually davens in has the custom to daven Ma’ariv before sunset, and he is davening at home, he should rather wait until after sunset and not daven at the same time as them.
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 )
Please visit my website http://www.HalachaForToday.com for archives, links,and other features. Halachos are for study purposes only, and should not be relied upon for final Psak. I welcome all questions on any topic, anytime! Help spread the word of Hashem! Tell your friends about this list and have them sign up too!
1) Every Jew (male and female, regardless if they plan on learning any Torah that day or not) is obligated to say "Birchos HaTorah" (blessings before learning ,reciting, hearing or even writing any Torah) evey day. This is an extremely important obligation, and every effort should be made to be meticulous in these blessings.
The Gemara (Nedarim 81a) relates that the reason that Eretz Yisrael was destroyed, even though they were great scholars and learned Torah all day, was because they weren’t careful to recite Birchos HaTorah before learning (according to Rashi and Ran’s interpretation), and thus showed that they didn’t revere the holiness of the Torah and rather regarded it as any other subject matter to be learned (i.e. science, astronomy, astrology, etc.)
Having this attitude towards the Torah is extremely harmful to the Jewish people. Our holy Torah is the vehicle through which each and every Jew merits Olam Haba as well as Olam Hazeh, and isn’t simply another subject matter!
The Mishna Berura says that one who isn’t careful to say Birchos HaTorah will G-d forbid not merit to have sons who are Talmidei Chachamim. It is also important to recite the Birchos HaTorah with extreme Simcha (joy) and concentration, and with great thanks to Hashem for choosing us as his people and giving us his most prized possession [The Torah)] (Chayei Adam Klal 9:2). It is also the accepted custom to recite the Birchos HaTorah while standing.
2) According to many Poskim (including Ramban, Rashba, Sefer HaChinuch, Rambam [according to the interpretation of the Aruch HaShulchan], and others) Birchos HaTorah are a biblical obligation.
Others (including Rambam [according to the interpretation of the Sha’agas Aryeh], Levush, and Ma’amar Mordechai) maintain that it is a rabbinic obligation. We are stringent and worry for the latter opinion, and thus if one isn’t sure if he recited them or if one was awake all night, he/she should not say them him/herself and should rather hear them from someone else or have in mind by the blessing of "Ahava Rabba" (or "Ahavas Olam" according to Nusach sefard) to satisfy the obligation.
The following 3 Brachos form "Birchos HaTorah", and each serves a unique purpose:
a) ...Asher Kideshanu...La’asok B’Divrei Torah(Birchas HaMitzvos. Necessary as learning Torah is a Mitzvah like many other Mitzvos that require a Bracha before doing them)
b) V’Haarev Na...V’Nih’yeh Anachnu V’Tzetza’enu... (Birchas HaNehenin. Necessary as learning Torah and doing Mitzvos is full of sweetness and enjoyment like other pleasurable things in life that require a Bracha before we may partake of the pleasures)
c) ...Asher Bachar Banu MiKal HaAmim...(Birchas HaShevach. Necessary as we must praise and thank Hashem for giving us his holy Torah,which is the most valuable present in the entire universe, as it transforms us from lowly creatures into spiritual, lofty vehicles of kedusha etc.)
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Our holy sages, the Chazal tell us (:מגילה כ"ח ) 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.
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1) Every morning, before Shacharis, we say the Tefilah of “Adon Olam Asher Malach…” [Master of the world, who reigned before anything was ever created…] The Tefilah of Shacharis was instituted by our patriarch Avraham Avinu, who was the first person to refer to Hashem as “Adon” [Master of the world], thus it is appropriate to praise Hashem in the morning with the title “Adon”.
The Eliyah Rabbah [quotes earlier Poskim who say] that one who concentrates on the[meaning of the] words of Adon Olam while saying it, will merit having his prayers answered, and the Satan will not get in the way of having his prayers go up directly to heaven.
2) It is praiseworthy to recite the Parsha of the Akeidas Yitzchak daily [before reciting the Parsha of Karbanos], as to invoke the merit of our forefathers each day before we begin to pray.
It is also advisable to say the Parsha of the Man [that fell in the desert], to strengthen our belief that each person’s daily sustenance comes directly from Hashem with Hashgacha Pratis (divine providence). In fact, Chazal say that one who reads this Parsha [of the Man] daily, is guaranteed that his daily bread (i.e. sustenance) will not be lacking. (The Seforim bring in the name of Rabeinu Tam to say the Pesukim of the Parsha of the Man Twice followed by the Targum once, as doing so is extremely Mesugal (beneficial) for Parnassah.) The prevalent Minhag for those who say the Parshas Haman is to do so after the completion of Shacharis, and not before davening. (Most Siddurim today have it printed at the end of davening as well)
Visit my website http://www.HalachaForToday.com for archives, links,and other features. Halachos are for study purposes, and should not be relied upon for final Psak. I welcome all questions on any topic, anytime! Spread the word of Hashem! Tell your friends about this list and have them sign up too! Bracha V’Hatzlacha!
1) Amongst the Tefilos that are said in the morning before davening is "Shma Yisrael..." Baruch Sheim Kevod Malchuso...", "Atah Hu Ad Shelo Nivra HaOlam...Baruch Mekadesh Es Shimcha B’Rabim (or "HaMekadesh Sh’mo B’Rabim", according to the Nusach of the Gaon of Vilna)".
When saying the above "Shema Yisrael..." it is important to specifically have in mind that you do not want to satisfy your obligation of Krias Shema with this recital, as it is better to satisfy the obligation of Krias Shema during Shacharis, along with Birchas Krias Shema (Yotzer Ohr and Ahavas Olam (or Ahava Rabba, for Nusach Ashkenaz) as Chazal instituted.
However, if by waiting until during davening to say Shema, one will miss the proper time of reciting Krias Shema, then one should indeed have in mind to satisfy his obligation with the earlier recital, even though it is being said without the Birchas Krias Shma.
2) Chazal tell us that any person that delves into [the learning about] Karbanos (ritual sacrifices in the Bais HaMikdash) is considered as if that person actually brought that sacrifice. Therefore it is a good custom to recite [and understand the meaning of] the Parsha of Karbanos each morning before praying. It is also a good custom to recite the Parshiyos of the Kiyor (ritual water basin), Ketores (ritual incense) and Terumas HaDeshen(ritual Mizbayach ash shoveling) each day along with the Parsha of Karbanos. (The Sefarim bring in the name of the RiKanti (one of the Rishonim) that saying the above Parshiyos is a Segulah for a good memory.)
There is a dispute amongst the Poskim if one is required to stand when reciting the Karbanos. It is best to stand if possible. If one can’t stand for all of it, at least when saying the Parshas HaTamid he should stand (Rav Chaim Kanievsky in his Sefer Orchos Yosher page 102)
The Shulchan Aruch Harav quotes a Rabbeinu Yonah that women are obligated in saying Parshas HaTamid. Though most women today do not have the custom to say Karbanos or Parshas HaTamid, still a woman that knows that she is obligated in bringing a korban (if the Bais Hamikdash was standing, for instance a Korban Yoledes 41 days after giving birth to a son or 81 days after giving birth to a daughter, or if she did a sin by mistake, and thus would be obligated in bringing a Korban Chatas) she should read that Parsha in the Chumash to satisfy her obligation
Important Numbers
