1) When saying the Bracha of "S’lach Lanu", the prevalent minhag is to [lightly] pound the heart with the fist of the right hand when saying the words "Chatanu" and "Pashanu".
It is brought in the Sefarim not to pound the heart on days when Tachanun is not recited. (MeKor Chaim and Siddur Ya’avetz in the name of the Shl"a)
2) During the Bracha of "Refa’enu" it is permissible to add prayers on behalf of Cholim, ill people, that they should have a Refuah Shelaima (speedy recovery).
It is proper to say "Refah Na L’Ploni Ben/Bas Plonis- [Hashem] heal so and so the son/daughter of so and so". (Incidentally, when davening for a Choleh the consensus of most Poskim is to always say their name ben/bas their mother’s name and not their father’s name)
One may not add a Tefilah during the Bracha of Refa’enu for the future, asking Hashem to keep him/her healthy, and prevent a sickness from befalling them; such requests may be added only during the Bracha of "Shma Koleinu" (Mishna Berura 119:1)
If this Tefilah is being recited in the presence of the ill person, it isn’t necessary to mention his/her name, rather just say "Keil Na Refah Na Lo/Lah- Hashem, please heal him/her now".
Also, if the Tefilah is being said in the presence of the Choleh, it may be said in any language (as the Shechina is present above the ill person’s head), whereas when davening not in front of the Choleh it must be said in Lashon Kodesh (Hebrew) (Shach, Yoreh Deah Siman 335:3)
Reader’s Question:
Please remember that "davening [Mincha] before shkia" as your reader mentioned [above in the question about davening in a car] is not the end with all or where with all. In fact, most poskim and most of the world permit davening mincha well after shkia (which i assume your reader meant to be the "sunset" mentioned in the New York Times as opposed to the halachich shkia which may or may not be the same)?
My Answer
True, although it is best to try and daven Mincha before the actual Shkiah, if in fact it is davened a little bit afterwards (depending on which Posek you ask, anywhere from 5 minutes to 45 minutes afterwards, and according to some Chasidic Poskim, even later than that.) you are still 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) Before beginning the first Bracha of Shemona Esrei, we add the phrase "Hashem Sefasai Tiftach Ufi Yagid Tehilasecha- Hashem, open my lips so that my mouth can relay your praise[with Kavanah]"
This phrase is a "part and parcel" of Shemona Esrei, and as such is not considered a Hefsek (Halachic separation) "Bein G'Eula L'Tefilah"- between The saying of the "Go'al Yisroel " and the beginning of Shemona Esrei.
If one started the first Bracha of Shemona Esrei without first adding "Hashem Sefasai Tiftach", he/she need not repeat Shemona Esrei according to many Poskim. (Biur Halacha Siman 111. Other Poskim argue and maintain that Shemona Esrei must be repeated. See Shu"t Igros Moshe Orach Chaim Vol. 5 Siman 24:8 for a lengthy discussion about this)
2) No other Pesukim or phrases, besides for Hashem Sefasai Tiftach, may be added before Shemona Esrei of Shacharis and Maariv.
Before Mincha and Mussaf, however, other Pesukim may be added before saying Hashem Sefasai Tiftach (as is the established Minhag to indeed add "Ki Shem Hashem Ekra Havu Godel L'Elokeinu" before Maariv and Mussaf).
Even by Maariv and Mussaf, once Hashem Sefasai Tiftach is recited, no other Pesukim may be added, and Shemona Esrei must be started.
Reader's Question:
Regarding your answer [a few days ago] to the question of davening in a car [while driving, where you said that most Poskim prohibit this] , is it permissable to daven while traveling as a passenger in a car?
My Answer
Yes, if you will be unable to daven Shemona Esrei standing at home, in your office, or any other place, you may indeed daven while you are a passenger in a car [or train, or airplane, or bus etc].
If you have a choice to daven only part of davening at home and the rest in a car, it is better to daven Shemona Esrei [while standing] at home first, and only afterwards daven Brachos, Pesukei D'Zimrah etc. in the car.
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 we daven Shemona Esrei, it is considered as if we are "Omed L’fnei Hamelech- standing before the king". We are fortunate to be granted an audience with the King [of kings], 3 times daily, every single day of our lives! We must realize the awesomeness of this opportunity, and not take it for granted.
2) The Shemona Esrei Tefilah is divided into three parts; the first three Brachos are compared to a servant that is praising the master, the middle Brachos are compared to a servant asking for compensation from the master, the last three Brachos are like a servant giving gratitude to the master. (Obviously, the metaphor here is that we, members of Klal Yisroel, are servants to our master, the master of the world, Hashem)
During the first three Brachos as well as the last three Brachos of Shemona Esrei (which are praise of and thanks to Hashem) we are prohibited from asking for any personal requests.
If the requests are for the sake of the public, they are permitted at any point of Shemona Esrei, even during the first and last three Brachos. (Hence, Yaaleh V’Yavo, Al Hanisim, are interjected into the Bracha of Hoda’ah, Zachreinu L’Chaim and Mi Kamocha are interjected into the Bracha of Avos during Aseres Yemei Teshuva, etc.)
Reader's Question:
On Erev Shabbos Parshas Lech Lecha you wrote: " Between the parshiyos (Bein Haperakim of Shema) gesturing is permitted for the sake of a Mitzvah, according to all opinions". What about answering "Amen" Bein HaPerakim??
My Answer
Here is the long answer starting with halahos for B'Emtza Haperek (which you didnt ask me about), and then addressing your question (Bein Haperokim):
If one is in the midst of one of the Birchos Krias Shema, and even during Krias shema itself (besides for during the first Posuk and Baruch Shem), the following "Amen's" may be answered: 1) after the Bracha of Hakel HaKadosh 2) after the Bracha of Shomea Tefilah 3) Amen Yehei Shemi Rabbah (without adding the words Yisbarach etc.) 4) the Amen after " D'Amiran B'Alma V'Imru Amen" in Kadish 5) the verses "Kadosh Kadosh" and "Baruch Kevod" in Kedusha may be answered as well. 6) Borchu 7) when the congregation is saying Modim, only the first three words "Modim Anachnu Lach" may be said. 8) Amen to the Pesukim of Birchas Kohanim (but not to the Bracha that that the Kohanim make before starting Birchas Kohanim) 9) The verse "Shma Yisroel" in Kedusha of Musaf on Shabbos (according to the Aruch Hashulchan. The Mishna Berura and others argue and prohibit).
The rest of the Amen's in Kaddish (which are only a Minhag and not M'Dina D'Gmara) and Chazaras Hashatz, or any other Bracha one hears, and the rest of Kedusha may not be answered.
However, if one is holding "Bein Haprokim" (between the parshiyos of Krias Shema, or between two Brachos of before or after Krias Shema) he may indeed answer Amen to any Brachos that he hears.(even if they were recited by a Katan (a minor). However "Baruch Hu U'Varuch Shemo" should not be answered. The exception to this is Kaddish and Modim D'Rabbanan, where he may only interrupt for the Amein's that are permitted "B'Emtza HaPerek" (during Krias Shema or its Berachos) as we described above
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) During Shemona Esrei we bow four times, #1) at the beginning (Baruch Ata) and #2) at the end (Magen Avraham) of Birchas Avos and #3) at the beginning (Modim) and #4) at the end of Birchas Hoda’ah (HaTov Shimcha).
Though all the bowings are halachically important, the bowing at Modim has an extra significance, as the Gemara says that one who isn’t careful to [properly] bow at Modim, may be punished [after they die] by having their spine turned into a snake after seven years of being buried [and thus possibly forfeit their chance of getting up at Techiyas Hameisim] (See Mishna Berura Siman 121:2)
2) It is forbidden to bow at the beginning and/or end of any other Brachos [even other Brachos that aren’t part of Shemona Esrei, according to the Biur Halacha]. If one wants to bow in the middle of a different Bracha, he/she may do so, but must straighten out for the beginnings and ends of those Brachos. (This is common on Rosh Hashanah and Yom Kippur when many people daven in a bent position)
Halachos for Shabbos Kodesh
1) The proper way to bow is as follows: when saying "Baruch", bend the knees; when saying "Ata", bow forward until all the vertebrae of the spine are totally "bent", (i.e. due to the bowing, they can be seen poking out of the back. However, do not bend so much that the mouth should be parallel to the area of the belt of the pants as that is "Mechezi K’Yuhara- an inappropriate display of ultra religiosity" - Mishna Berura Siman 113:11); when saying "Hashem", straighten yourself back to a fully upright position.
When saying "Modim", bend the head and the body simultaneously, and quickly. When saying "Hashem", first straighten the head, slowly, and then the entire body, also slowly.(The reason for this is so that it shouldn’t seem like a burden to be bowing to Hashem).Some have the Minhag to bend the knees at Modim as well, while other Minhagim do not bend the knees at all by Modim, just the head and the back.
2) If, due to old age, or a medical reason, bowing is difficult, it suffices to simply bend the head a little to display the desire to bow.
Reader’s Question:
One very common situation you didn’t mention [as being prohibited during the recital of Shema] is giving tzedaka while saying Kriyas Shema. My understanding is that it is forbidden during the first parasha but allowed afterwards. Is this correct?
My Answer
True, it is prohibited to give Tzedakah during the first Parsha of Krias Shema. During the 2nd Parsha of Krias Shema the Poskim (based on the Mishna Berura Siman 63:18) say Tzedaka may be given. However, it is still best for gabaim to avoid collecting then. And, as we pointed out a few weeks ago (Click here to see archives, see Halacha for Oct 16 2008), Rav Chaim Kanievsky maintains that though it isnt Asur, you are exempt from giving at that time (Osek b’Mitzvah Patur Min HaMitzvah).
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 a Child reaches the age of Chinuch (six or seven years of age), although he is not obligated to do so, it is praiseworthy for his father to train him to recite Krias Shema with Birchos Krias Shema before Sof Z’Man Krias Shema.
Once a boy reaches age 12, the father is then obligated to train him to recite Krias Shema in its proper time.
2) When a child reaches the age of Chinuch, it is incumbent to train him to daven daily. (Some Poskim maintain that as part of the Mitzvah of Chinuch, it is incumbent on the father to train him to daven with a Minyan. See Shu"t Mishpatecha L’Yaakov Orach Chaim Siman 6)
It is permissible to feed a minor before he davens.
It is best to ascertain on your own that a minor did in fact daven, and not rely on his telling you that he did so (Kaf HaChaim Siman 70:8
Reader’s Question:
1) If a Yahrtzeit is on Shabbos, should the person daven from the amud on shabbos?
2) Another question I had is does a cohen have to wear bigdei kehunah while doing shechita?
My Answer:
1) The accepted custom is to daven Musaf on the Shabbos preceding the Yahrtzeit that comes out in the following week. If the Yahrtzeit is actually on Shabbos, the Minhag is to daven Musaf that Shabbos, but not Shacharis. It is also important to get an Aliyah to the Torah. Since these customs do vary from Shul to Shul and from community to community it is best to discuss with the Rav and/or Gabbai of your particular Shul.
2) Regarding your other question, yes, a Kohen not wearing the Bigdei Kehuna (Mechusar Begadim) may not do the Avodah and if he does so is chayev Misah B’Dei Shamayim (see Mishna Zevachim Perek 2 Mishna 1 and Rambam Hilchos Kli HaMikdash Perek 10:4).
However, since the Shechitah is not technically part of the Avodah (Avodah starts from Kabalas HaDam and on), as a non Cohen can do it as well, I believe that a Kohen Mechusar Begadim is not Chayev Misah for doing it. However I think it is still ideal for him to wear the Begadim when he does Shechitah too. ( If I find further sources for this, I will let you know)
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 a child reaches the age where he is able to speak (Some Poskim say this is age 3 for all children, while others maintain it is dependent on each child’s speaking ability) it is a Mitzvah for his father to teach him to say the following 2 Pesukim:
a) "Torah Tzivah Lanu Moshe Morasha Kehilas Yaakov" (Parshas Ha’azinu, Perek 23:4. This Posuk plants into a child’s heart the belief that our holy Torah was given to us [by Hashem] from heaven. See Aruch HaShulchan Yoreh De’ah Siman 245:1)
b) "Shema Yisroel Hashem Elokeinu Hashem Echad" (Parshas V’Eschanan, Perk 6:4. This Posuk plants into a child’s heart the belief that Hashem is the one and only G-d.)
2) Some Poskim maintain that the aforementioned Halacha applies to girls who reach the age of 3 as well, as they too need to be trained in saying the first Posuk of Krias Shema in order to accept upon themselves Hashem’s reign. However, the prevalent Minhag is not to require the teaching of these Pesukim to girls at this young age. (Based on opinion of Rav Chaim Kanievsky Shlita)
When training a 3 year old in the recital of Krias Shema, it isn’t necessary to have him say it before Sof Z’man Krias Shema.
Reader’s Question:
Is it preferable to cover ones eyes with his talis [rather than his hands] when saying the first pasuk of shema[ during Shachris] ?
My Answer:
I have not seen any sources to indicate that covering with the Tallis is any better than the hand. In fact the language used in the Seforim is "Yado- his hand". The reason to cover is to make sure not to look around and see other things, so as long as it’s covered it suffices. I don’t see why the Talis would be better.
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) While davening the entire Shemona Esrei [as well as while saying Kedusha until after "HaKeil HaKadosh] (and even by Borchu, according to the Aruch HaShulchan) one must stand with both his feet together in such a way that they look like one foot.
This Halacha applies equally to men and women.
2) If one davened without placing his/her feet together, the Shemona Esrei need not be repeated.
If for whatever reason one cannot place his/her feet totally together, they should still be brought as close together as possible. (Rav Moshe Feinstein, Igros Moshe Orach Chaim Vol. 5 Siman 38)
Even if one is davening Shemona Esrei sitting down (due to sickness, davening in a car or any other reason), or even laying down, the feet should ideally still be placed together
Halachos for Shabbos Kodesh
1) While davening Shemona Esrei, one’s hands should be in the same position they would be in were the person speaking to a human king, dignitary or president. (During Shemona Esrei we are standing "L’fnei HaMelech- in the presence of the King [of Kings]")
This exact position is dependent on each place and time. In the old days the right hand was placed on top of the left hand. Today it is acceptable to be placed gently at one’s side, although some people still have the custom to place the right hand on top of the left hand ( For Kabalistic reasons, the left hand should not be placed on the right hand, according the Darchei Moshe, Shulchan Aruch HaRav and others.)
2) A person’s hands may not be in their pockets, crossed over their chest, or any other disrespectful position during Shemona Esrei (and ideally not at any other part of davening either)
Reader’s Question:
Regarding the halachos of shema: Is it correct that Baruch Shem is not said when one will only be reciting the first paragraph of shema (such as in krias shema Al hamita)? Thank you so much for this wonderful service, I am truly gaining from it!?
My Answer:
Baruch Shem is always said following the first Pasuk of of Shema, regardless if the Parsha of V’Ahavta is being said as well or not.
(Incidentally, V’Ahavta should be said when saying Krias Shema Al HaMitah, even if V’Haya Im Shamoa etc. will not be said. We will iy"h get to Halachos of Krias Shema Al Hamitah in due time)
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) While davening Shemona Esrei it is important to stand straight, without leaning on a table, shtender, or anything else for support.
Even if one is leaning lightly enough, that if the object he/she is leaning on is removed, they would not fall, it is still forbidden.
The reason for this is that by Shemona Esrei one must stand in awe, as he/she is standing before the king [of kings], and leaning on something, no matter how lightly, is a lack of awe.
Simply placing the hands on a table or shtender is permitted.
2) If one davened while leaning, it is no worse than sitting, and the Shemona Esrei need not be repeated (Pri Megadim based on the Rambam)
For other things that one is Halachically required to stand (e.g. Chazaras HaShatz, Tekias Shofar, Halel, when a Sefer Torah is passing by, Vidui etc.) it is permitted to lean on something if done lightly enough that if the item was removed you would not fall, as the reason there is for Kavod and not because of awe, as it is by Shemona Esrei.
Reader's Question:
[You wrote that] The Vilna Gaon, Chazon Ish, The steipler, Rav Moshe [Feinstein].... all did not kiss the tziztis during shema, is this the halachically better way to only kiss them after Emes once shema has been completed?
My Answer:
True, many Gedolim who followed the Gr"a did not kiss their Tzitzis during Shema. Yet, many Gedolim did - and still do- kiss their Tzitzis during Shema. Both opinions have strong basis in Halacha.
It is not for me, nor for anyone alive today to determine which way is the "better" way to do it. The best thing to do is for each individual to follow what was taught them by their Rebbeim/parents. If no such minhag exists, a competent Rav should be consulted.
That being said, if someone follows all the Minhagei HaGra (not just the easy ones, like having extra time for Sof Z'man Krias Shema) they should probably follow the Gr"a in this as well.
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) One who is ill, or cannot stand due to age or any other medical reason, may daven Shemona Esrei while sitting down.
One who is davening while sitting in a wheel chair, should roll the chair backwards at the conclusion of Shemona Esrei in place of walking backwards the three steps (Psak of Rav Shlomo Zalmen Auerbach Zatzal)
2) If he/she is unable to sit, Shemona Esrei may even be recited while laying down (if possible, lay on the side, and not flat on the back).
If it is possible for them to at least stand for the four places in Shemona Esrei where we bow (First Baruch Ata, Magen Avraham, Modim, Hatov Shimcha) they should try to do so.
If the only way they can stand is by leaning on something (which is generally prohibited, as we learned yesterday, as it isnt considered standing) it is better to do that than to sit. However, if by standing in such a way it will cause him/her to have less Kavanah, it is better to sit.
As we mentioned previously, even when davening sitting or laying down, the feet should be together for the duration of Shemona Esrei, if possible.
Reader's Question:
...Thank you so much for your work in providing the "Rabim" with these "Halachos Bechol Yom". I have signed up numerous people and I now read these Halachos on the [name of city removed] Bus every day after Davening (bus of frum Jews that davens shacharis on the bus daily on the way to work)
They are read on the [ name of company] Bus by my chaver as well.
We were wondering on today's "Halacha" why the[following] 2 sentences [that you wrote] are not a "Stira"(contradiction).
The 2 sentences you wrote are as follows:
1) "If even one word or letter was omitted [ fromKrias Shema] the obligation of Krias Shema has not been fulfilled."
2) "If a word was pronounced wrongly, or in a way that changes the meaning, though it isn't proper and one should be more scrupulous in the future, the obligation for the current recital has been satisfied. (Aruch HaShulchan)"
If you said [the word "Tizkiru" in Krias Shema] and it sounds like "Tiskaru" did you not omit a letter which should invalidate Krias Shema?
My Answer
Thank you for the kind words, and thanks for spreading the word of Hashem even further on the bus. May Hashem repay you for your good deeds.
Regarding your question: Yes, it is seemingly a setira, and this was alluded to by no less a personage than the Chofetz Chaim himself in Mishna Berura! (Interestingly, the precise example he chooses is the one you inquired about)
However, he differentiates as follows: When one skips a word or letter it invalidates the Krias Shema, and it must be repeated because a word or letter is missing. However, when one does in fact say the word or letter, but inadvertently pronounces it wrong, though it should be avoided, it cannot be considered as if that word was actually skipped. It was said. Just not properly. You said the right word, but by mispronouncing it, it "seems" as if you said the wrong word. See Mishna Berura inside Siman 62 S'if Koton 1.
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) Before beginning Shemona Esrei, one should take three steps forward as a gesture of "approaching" the King [of Kings]. (The reason for three steps is because it says "VaYigash -and he approached" three times in Tanach; once by Avraham, once by Yehuda and once by Eliyahu Hanavi. Darchei Moshe Siman 95)
The prevalent Minhag is to take 3 steps backwards before taking the three steps forward. The Steipler’s Minhag was not to take the three steps backward, and simply to move up three steps and begin Shemona Esrei (Orchos Rabeinu Vol. 1 Siman 193)
2) The Poskim say that it is correct to take these three steps (both backwards and forwards) beginning with the right foot, unlike after finishing Shemona Esrei when the left foot goes first. (See Mishna Berura Siman 123:13. The reason for the left first after Shemona Esrei, doesn’t apply for before Shemona Esrei)
Reader's Question:
Thank you for sending out your wonderful e-mails...
...I was just wondering, a [few days] ago you mentioned holding the Tzitzit [during Shema] between the fourth and fifth fingers - what is the significance of that (as opposed to holding them any other way)?
The Sefer Taamei Haminhagim quotes the Sefer Eishel Avraham (Butshatsh) in the name of the Yam Shel Shlomo in Yevamos to hold the Tzitzis between these fingers. He doesnt explain the reason, he just says that there is a very deep "Sod" (mystical reason) to doing this. They also quote a Chida in Birchei Yosef who says this is based on Kaballah.
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 Tefilos of Shemona Esrei that we daven are in place of the Avodah (service) in the Bais HaMikdash.(For this reason, Tefilah is often referred to by Chazal as Avodah Sh’Belev- Service of the heart)
Just as the Kohanim had to stand while performing the Avodah, so too, we must stand while davening Shemona Esrei.
2) It is ideal to get into a standing position a few moments before beginning to recite the Shemona Esrei; by Shacharis: when the Shliach Tzibbur reaches "Tehilos L’Keil Elyon", by Mincha and Maariv: When the Shliach Tzibbur begins the Kaddish before Shemona Esrei. (Ashrei by Mincha should be said while sitting).
If davening B’Yechidus, without a Minyan, it is proper to simply stand for a moment or two before beginning Shemona Esrei.
If Shemona Esrei was recited while sitting (which is permitted in certain situations, as we will see in the coming days) it does not need to be repeated.
Reader's Question:
Thank you so much for this wonderful website enabling Klal Yisroel to become better people. I really appreciate it!
I have 2 Questions:
1) What is the Halacha regarding blistex, chapstick [and other lip balms] do you need a hechsher (kosher certification) to put things like these on your lips?
2) If one goes to the bathroom during davening at any time after Baruch Sheamar and before Shemona Esrei when should they recite birchas Asher Yaztar?
My Answer:
1) According to the Star K , Lip Balms and Chapstick, both flavored and unflavored, do not require kosher certification. (of course, they may not be used on Shabbos and Yom Tov)
2) One may not interrupt Pesukei D'Zimrah to say "Asher Yatzar", rather it should be said immediately after Shemona Esrei. It may be said anytime up until a new urge to use the bathroom arises again.
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 is in the midst of Pesukei D’Zimrah (even in the midst of the Bracha of Baruch Sh’Amar or Yishtabach), and happens upon the congregation reciting kerias Shema, he/she may only say the first Posuk of Shema along with them (Psak of the Mishna Berura) and "Baruch Shem" (addition of Rav Chaim Kanievsky Shlita in Shoneh Halachos. Presumably, the reason is that "Baruch Shem" for all practical purposes has been instituted as part and parcel of the recital of the first Posuk of Shema, thus must be said each and every time Shema is said.)
2) If one is already past "Borchu" (part of davening known as Birchos Krias Shema) , even Bein Haperokim- between paragraphs, and hears the congregation is reciting Shema, it is forbidden to interrupt his/her davening to recite Krias Shema with the congregation.
However, in order not to have anyone think you are shunning your acceptance of Hashem’s reign, you should continue saying the part of davening that you are saying, while pretending that you are saying Krias Shema (e.g. place your hand on your eyes, say it with the tune that the congregation uses for Krias Shema etc.)
Reader's Question:
I have a physical disability. I normally daven either at home or at my office, do I fulfill the Mitzvah?
My Answer:
First of all, may Hashem grant you the strength to persevere and the fortitude to overcome your challenges. Mashiach is on the way, and with his arrival, all disabilities will be cured iy"H!
Yes, of course you fulfill the Mitzvah of Tefilah, as in your particular situation it is too difficult or impossible to alwas make it to Shul. The best thing for you to do is to try and daven Shemona Esrei at the same time as your shul does, so you will also have "Tefilah B'Tzibbur" in that manner.
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 a child reaches the age where he is able to speak (Some Poskim say this is age 3 for all children, while others maintain it is dependent on each child’s speaking ability) it is a Mitzvah for his father to teach him to say the following 2 Pesukim:
a) "Torah Tzivah Lanu Moshe Morasha Kehilas Yaakov"
(Parshas Ha’azinu, Perek 23:4. This Posuk plants into a child’s heart
the belief that our holy Torah was given to us [by Hashem] from heaven.
See Aruch HaShulchan Yoreh De’ah Siman 245:1)
b) "Shema Yisroel Hashem Elokeinu Hashem Echad" (Parshas V’Eschanan, Perk 6:4. This Posuk plants into a child’s heart the belief that Hashem is the one and only G-d.)
2) Some Poskim maintain that the aforementioned
Halacha applies to girls who reach the age of 3 as well, as they too
need to be trained in saying the first Posuk of Krias Shema in order
to accept upon themselves Hashem’s reign. However, the prevalent Minhag
is not to require the teaching of these Pesukim to girls at this young
age. (Based on opinion of Rav Chaim Kanievsky Shlita)
When training a 3 year old in the recital of Krias Shema, it isn’t necessary to have him say it before Sof Z’man Krias Shema.
Reader’s Question:
Is it preferable to cover ones eyes with his
talis [rather than his hands] when saying the first pasuk of shema[
during Shachris] ?
My Answer:
I have not seen any sources to indicate that covering with the
Tallis is any better than the hand. In fact the language used in the
Seforim is "Yado- his hand". The reason to cover is to make
sure not to look around and see other things, so as long as it's
covered it suffices. I don't see why the Talis would be better.
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 )
) One who already recited Krias Shema and walks into a Shul and hears the congregation saying Krias Shema, must repeat the first Posuk of "Shema Yisroel" and "Baruch Shem" along with them.
The reason for this is so that it shouldn't seem to any onlookers (who may not know that he already davened and/or recited Krias Shema) as if he doesn't want to accept Hashem's reign upon himself, as the rest of the congregation is doing.
According to some Poskim (the Gaon of Vilna, the Kitzur Shulchan Aruch and others) in the above scenario the entire Krias Shema must be said with them not just the first Posuk. If possible, it is ideal to be stringent in this matter.
2) If the individual did not yet recite Krias Shema, and happens upon the congregation saying it, although he must say along with them , he should [specifically] have in mind not to satisfy his obligation with this recital, rather it should be like "reading/learning Torah".
The reason for this is so he can satisfy his obligation later on properly (i.e. during davening, along with the Birchos Krias Shema)
One who did not yet recite Birchas HaTorah and happens upon a congregation saying Krias Shema may only say the first Posuk with them , as saying the rest would constitute learning Torah before Birchas Hatorah, which is strictly forbidden.
In fact, if one who did not say Birchas HaTorah is outside of the Shul, and he realizes that the congregation is about to say Krias Shema, it is better for him not to go inside, as to avoid saying even the first Posuk of Shema without Birchos HaTorah.(Sefer Orach Ne'eman)
Reader's Question:
I recently davened at a minyan where the shliach tzibur checked the tzitzit on his tallis, thereby delaying the start of mincha a few monemts past the scheduled time. Was this proper?
My Answer:
Although it is important for the Public Tallis to be checked as often as possible, it should not be done at the expense of the waiting Tzibbur(as we can in certain cases rely on the Chazaka that if it was kosher yesterday and the day before, it's probably still kosher today).
Rather, the Shatz should try and do it a moment or two before the scheduled time.
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) While reciting [the first Parsha of] Krias Shema, it is forbidden to interrupt the recital with talking, hand gestures, head gestures, winking or any other interruptions, even if they are being done for a Mitzvah.
The Mishna Berura and other Poskim forbid interruptions during the second Parsha of Krias Shema as well. However, for a Mitzvah they permit gesturing etc. Actually talking however is forbidden even for a Mitzvah.
There are Poskim that forbid all of the above during the third Parsha of Krias Shema as well (Pri Megadim’s interpretation of the Kesef Mishna and others)
2) Between the Parshiyos (Bein Haperakim) gesturing is permitted for the sake of a Mitzvah, according to all opinions.
One who transgresses and does gesture etc. during Krias Shema does not need to repeat the Krias Shema, however he/she must know that it is a shameful practice. (See Rambam Hilchos Krias Shema Perek 2 Halacha 8. Also see Mishna Berura and Biur Halacha Siman 191)
Halachos for Shabbos Kodesh
1) One may gesture during Krias Shema (even during the first Parsha) for the purposes of inducing Kavanah (e.g. moving the head or hands in all different directions to visualize Hashem’s presence in all places in the universe, or similar gestures).
Similarly, it is permitted to touch and kiss the Tefilin during Krias Shema. (Kissing a siddur, Sefer Torah, or pointing to a Sefer Torah during Hagbah, however, is forbidden during Krias Shema)
2) If a child is disturbing your Kavanah, you may gesture to him to be quiet.
However, you may not gesture to a child to tell him to daven, or to show him the place in the Siddur during the first Parsha of Krias Shema.
Some Poskim (Chazon Ish, Rav Chaim Kanievsky and others) permit standing up for a Talmid Chacham that enters a room, even during the first Posuk of Krias Shema. Others (Shu"tTzitz Eliezer) forbid it, during all three parshiyos. Some Poskim (Ohel Baruch, Az Nidbiru) permit it, except during the first Parsha.
Reader’s Question:
What’s the deal with davening in the car?
for example today, I was on the way back from work (highway), cutting it close to shkia (sunset), and was stuck in traffic, and it was pouring outside. can one pull over to side of street and stay seated and daven in car? if so, does this heter only apply if it were raining outside, but if it wasnt raining, would one have to get out of the car to stand up properly for the amida? what if it wasnt safe to do so (i.e. bad neighborhood, highway)?
My Answer:
Davening while driving a car is absolutely prohibited according to the Poskim, as it is impossible to concentrate on the road and on davening at the same time.(and is unlike riding on a donkey inthe olden days, where the halacha is that you may daven while "driving" the donkey)
If you pull over to the side of the road it is ok to daven. Preferably you should go outside and stand for Shemona Esrei. If that isn’t possible, as you indicated it was pouring rain or if it is a dangerous neighborhood, then you may indeed daven sitting down in your car. All of the above is provided that you are running against the clock and will not be able to daven normally when you get to your destination safely.
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 first Posuk of Krias Shema should be said out loud. (This is especially important for the Shliach Tzibbur who must say it loud so the congregation can say it together with him at the same time, and accept the yoke of the Hashem’s Kingdom, together. See Levush Siman 61:26)
Some Poskim maintain that the entire Krias Shema (not just the first Posuk) should be said out loud. Even if not said very loud, it definitely should not be said in an almost inaudible whisper.
2) The Posuk "Baruch Shem K’Vod Malchuso L’Olam VaEd", which is recited immediately after the first Posuk of Shema, should be said in a whisper. ( See Mishna Berura Siman 61:30 for an explanation based on Yaakov Avinu and the Shevatim)
When reciting Krias Shema without a Minyan, Rav Chaim Solveitzik Zatzal of Brisk used to say "Baruch Shem" out loud, as he was of the opinion that the problem of saying it out loud was only when it is recited with a Minyan. (He obviously maintained the other reason, that the heavenly angels will be jealous of us saying such an exalted praise, and not the reason of the Mishna Berura above. See Shu"t Teshuvos V’Hanhagos from Rav Moshe Sternbuch Shlita Vol. 2 Siman 46)
Reader's Question:
Thank you again for the wonderful halachos.
I just want to check:
you wrote: "If one started Shemona Esrei when not needing the bathroom, and during Shemona Esrei the urge arose, he/she should not interrupt the davening, rather finish then use the restroom"
If one started Shemona Esrei not needing the bathroom but suddenly urgently does need to go - should he pause, go and then resume davening where he left off?
My Answer:
What I wrote is that the Halacha allows them to finish Shemona Esrei even though the urge to use the restroom arose during their davening. However, if the urge arose so badly that he/she cannot concentrate and quickly finish the shemona Esrei, then indeed they can (and probably should) stop in middle and use the restroom.
If they resume davening in less time than it would take to daven the entire Shemona Esrei, they can resume where they left off. If more time elapsed, Shemona Esrei should be started again from the beginning.
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 saying Krias Shema [during the morning recital only ] it is proper [for men] to hold their Tzitzis in their left hand, between the pinky finger and the ring finger.
Even left handed people should grasp the Tzitzis with their left hand, as we want the Tzitzis to be near a person’s heart which is on the left side. (Psak of Rav Chaim Kanievsky Shlita) Married men should hold the Tzitzis of their Tallis, and not their Tallis Katan.
2) Some Poskim say to hold all 4 strands of Tzitzis (Kitzur Shulchan Aruch, Radvaz, and others). Other Poskim maintain that only the front 2 strands should be held, while the back two should remain where they are (Bais Yosef, Gaon of Vilna. See also Aruch HaShulchan)
The proper time to grasp the Tzitzis is during the Bracha of Ahavas Olam (for Nusach Sefard) or Ahava Rabbah (for Nusach Ashkenaz) when you reach the words " V’Havienu L’Shalom M’Arba Kanfos"
When starting to recite the third Parsha of Shema (VaYomer), which is the Parsha of Tziztis, it is proper to also grasp the Tzitzis with your right hand (without letting them go from your left hand) and gaze at them.
Reader’s Question:
On Shabbos, is one allowed to construct temporary structures with legos or Magnetic toys such as magnetic balls and sticks?
My Answer:
Legos, or similar toys, whose pieces are temporarily put together, and do not involve screws or other similar fasteners that can be permanent, may be played with on shabbos according to most contemporary poskim (including Rav Chaim Pinchas Scheinberg Shlita, The Tzitz Eliezer Zatzal, and others)
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) There are certain words in this Parsha where the Minhag is to stop and kiss the Tzitzis when saying them, as will be outlined below.
The Minhag of the Gaon of Vilna, the Chazon Ish and others was not to kiss the Tzitzis at all during Krias Shema, as they maintained that is was a Hefsek (Halachically unacceptable pause)
2) The Places to kiss the Tzitzis are as follows:
* When saying the words "U’ReIsem Oso- and you shall see them[the Tzitzis]" it is proper to briefly place the Tzitzis over the eyes, and then kiss them.
* Some also have the Minhag to place them over the eyes and kiss them when saying the words "V’Lo Sasuru Acharei Eineichem- Do not stray [and sin] after your eyes" (Sefer Chesed l’Alafim Siman 61:11). (If one wears eyeglasses, if possible, the Tzitzis should be placed over the actual eyes, and not on the eyeglasses.)
* The Minhag is to kiss the Tzitzis each time the word "Tzitzis" is said in this Parsha (3 times).
* Some have the minhag to kiss them upon finishing Kerias Shema, after the word "Emes" (Orchos Rabeinu, Steipler Gaon and others.Rav Moshe Feinstein Zatzal, who personally followed all the Minhagim of the Gaon of Vilna, did not kiss his Tzitzis at all during Krias Shema. He did however kiss them after saying the word "Emes")
* The Tzitzis should be held until after saying the words "V’Nechemadim L’Ad" in the Bracha of Emes V’Yatziv following Krias Shema (Shulchan Aruch HaRav Siman 4, Aruch HaShulchan and others. The reason for this one is based on Kaballah).
NOTE: Today, 7 Cheshvan, is the 12th Yahrtzeit of Mr. Joseph Rosenberger Z"L, founder of all shatnez laboratories, who died without children. In his last will he wrote:
"Due to the fact that I spent all my years educating the Jewish public about the Mitzvah of Shatnez, I therefore couln't learn enough Torah. I am requesting the public to at least learn Torah for my Neshama, which I will consider a repayment for my years of devotion.
If you are unable to learn Mishnayos or Gemara kindly say Tehilim for my Neshama, Yosef Ben Moshe Haleivi"
Please learn today's Halachos in memory of this exalted soul who was Mezakeh Es Harabim in an unbelievable way. Generations of Jews are properly observing the Mitzvah of Shatnez due to him. It's amazing what one human being can accomplish!
Yehi Zichro Baruch.
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 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 Kavanah, 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) One who recites the first Posuk of "Shema Yisroel" as well as the subsequent "Baruch Shem" without understanding what he/she is saying, has not satisfied their obligation and must repeat them.
When one is repeating the Krias Shema due to lack of Kavanah and is in a place where people can hear him/her, the second recital is said in a low voice.
2) When reciting the Krias Shema, it is very important to say each word slowly and clearly, as to avoid any words being "swallowed" by any adjoining words or letters (e.g. "B’Chal L’Vovecha" if said too fast can sound like "B’Chalivavcha", "Tizkiru" if said too fast can sound like "Tiskiru" etc. which changes the meaning of the words. Tizkiru means "To Remember". Tiskiru means "To get reward". Besides being the wrong word, it also sounds as if we are serving Hashem in order to get reward).
If even one word or letter was omitted the obligation of Krias Shema has not been fulfilled.
If a word was pronounced wrongly, or in a way that changes the meaning, though it isn’t proper and one should be more scrupulous in the future, the obligation for the current recital has been satisfied. (Aruch HaShulchan)
Some people have the Minhag to recite Krias Shema with the tune (Trop) used to read the Torah.
Reader’s Question:
Somehow I’ve never understood how rubbing one’s hands in dirt makes them undirty , could you explain that to me?
Also, is one allowed to forego washing with water in order to catch a minyan when there will be later opportunities to daven with other minyanim, and does it matter if those later minyanim are less convenient than the present one?
My Answer:
That is a good point, and I never really thought about it. I will look around in the Sefarim and see what I can find. If I had to guess though, I would say that besides for cleaning the hands, we are also looking to "purify" them for Tefilah, thus rubbing them in the dirt may be satisfactory to release the "impurities".
The Poskim seem to say that if the Minyan you are about to daven in is your minyan Kovua (the minyan you always daven with), or a better minyan (where you will daven better, less rushed etc.) then you may forgo the water to catch the minyan, even if there are other minyanim later on. But if the later minyan is just as good, it seems that they say to wait for it and wash the hands properly.
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 custom is to cover the eyes with the right hand while saying the first Posuk of "Shema Yisroel, Hashem Elokeinu, Hashem Echad".
The reason for this is to make certain that the person reciting it doesn’t gaze at anything else while saying this important Posuk, and thus may prevent his/her Kavanah (which is mandatory for this Posuk).
Some maintain that the eyes should remain covered until after "Baruch Shem K’vod Malchuso L’Olam VaEd" which according to some Poskim must also be said with Kavanah in order to satisfy your obligation (See Orach Chaim HaKadosh Parshas VaYeira. See Chayei Adam Klal 21:10. See Biur Halacha Siman 61:13). However, if by looking in the Siddur you will have better Kavanah it is best to do so.
2) A left handed person should also use his right hand to cover his eyes. (Orchos Rabeinu from the Steipler Gaon, Vol. 1 page 53. Also see Shu"t Be’er Moshe (Debrecin) Vol.2 Siman 1)
One who wears eyeglasses may place his/her hands over their glasses, and need not remove them. (Shu"t Az NidBiru Vol. 12 Siman 53).
Reader’s Question:
B’ezrat Hashem, this coming week, "V’Tein Tal U’matar" will begin in Eretz Ha’Muvtachat/Israel.(Editor’s note:In Chutz L’Aretz we begin saying it at Maariv of December 4th) What about a person VISITING Israel? Should he say it... and what should he do when he returns to the Galut?
My Answer:
A Ben Chutz l’Aretz, while visiting Eetz Yisrael is a Machlokes HaPoskim. Some say, as long as he plans to return to his home in Chutz L’Aretz within the year (or before the end of 60 days of the season of rain, according to some Poskim) he says what he would say at home. (Pri Chadash, Rav Shlomo Zalmen Auerbach Zatzal and others).
Others say that he says as the people in Eretz Yisroel are saying (Mishna Berura seems to pasken like this, Bais Baruch and others). A Rav should be consulted as to which opinion to follow.
When he returns home to Chutz L’Aretz he resumes saying what everyone else in Chutz L’Aretz is saying, according to all opinions.
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
