1) Many Poskim (including the MaHaRal of Prague in Nesivos Olam; Nesiv HaAvodah Perek 12, Shu"t Chasam Sofer Siman 186, Rav Chaim Voloziner Zatzal in Keser Rosh quoting the Gaon of Vilna) 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 in Pirush Hamishna to Sanhedrin Perek 10) 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.
2) However, many Poskim (including Shibolei Haleket Siman 282 and Chazon Ish quoted in Orchos Rabbeinu Vol. 2 page 168 and Rav Shlomo Zalmen Auerbach Zatzal in Halichos Shlomo; Rosh Hashana Perek 1; Orchos Halacha 17) 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 bring them before the Kisei HaKavod of Hashem.
They do point out that only when beseeching the angels whose specific task it is to bring these prayers to Hashem (like by Machnisei Rachamim) is it accaptable.
It is not, however, acceptable to simply lift your eyes to the heavens and pray to any 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 Talmud Sotah 34b regarding Kaleiv, and also Chazal tell us 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, it is important to keep in mind when davening at a Tzadik's grave to 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., and not Chas V'Shalom daven "to" the Tzaddik. (See Mateh Ephraim Siman 581:50 and Chayei Adam Klal 138:5)
Halachos for Shabbos Kodesh
1) Another example of a Tefilah that may be affected by the above Machlokes Haposkim (Halachic dispute) is the "Shalom Aleichem Malachei HaShareis" prayer which is commonly said (or sung) on Friday nights before Kiddush.
Rav Shlomo Zalmen Auerbach Zatzal 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"(as it is in the 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. (This was the minhag of the Chasam Sofer Zatzal as well)
2) In The Siddur Avodas Yisroel (written by a 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 only emissaries from Hashem, and not a higher power in their own right.
QUESTION & ANSWER CORNER
Reader Submitted Questions of interest on topics related to Halachos we covered, as well as other interesting topic and Answers.
These Q&A are taken from the Q & A pages on the Halacha For Today website.
Although the answers I give to questions are taken directly from the Sifrei HaPoskim, and aren't my own, they are still for study purposes only, NOT for Psak Halacha.
Questions can be emailed to HalachaForToday@Gmail.com
QUESTION:
1) What is the halacha regarding an elderly person using hearing aids on shabbos?
2) can a caregiver help the elderly person with the hearing aid on shabbos? Is it muketzah for the caregiver?
3) if the above is allowed can the elderly person go out with it on shabbos? Is it considered carrying?
ANSWER:
If they are being worn and properly working, they are not Muktzah for the wearer, or for the one assisting him/her. In fact, the Shmiras Shabbos K'Hilchasa and other Poskim even allow to lower/raise the volume if necessary, while it's on the ear.
There is no problem of carrying, similar to glasses being worn outside on Shabbos to help one see, a hearing aid may be worn to help one hear.
Obviously. a Rav must be consulted for Halacha L'Ma'aseh, as each situation is unique.
After initially posting the above answer, I received the following email from a reader which I am posting for the benefit of anyone whom this concerns. Of course, as with everything, a Rav must be consulted for Halacha L'Ma'aseh.
"The information in your email about hearing aids is not complete and therefore misleading.
My husband is hearing impaired and therefore we are both well versed in the subject.
A few comments:
Hearing aids are muktzah if they are turned off and out of the ear. If they somehow get turned off while in the ear, they may be removed from the ear. One may also walk to find a goy to turn on the hearing aid back on. Regarding hearing aid volume - the poskim that rule that you may change the volume on Shabbos are discussing analog hearing aids. The same ruling may not apply to digital hearing aids. We were told that the hearing aids are muktzah for everyone except the person using them. I would also add that a person in this situation should be careful to consult a Rav who is a "mumchah/expert" on the topic. Many rabbanim do not know the intricacies of how the hearing aids work, and their rulings are based on poskim such as R' Shlomo Zalman who only ruled for analog hearing aids and not digital ones. Thank you for your wonderful publication!
Sincerely,
[A Reader ] "
CHIZUK CORNER
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