web analytics
September 19, 2014 / 24 Elul, 5774
At a Glance
Judaism
Sponsored Post
Apartment 758x530 Africa-Israel at the Israel Real Estate Exhibition in New York

Africa Israel Residences, part of the Africa Israel Investments Group led by international businessman Lev Leviev, will present 7 leading projects on the The Israel Real Estate Exhibition in New York on Sep 14-15, 2014.



Home » Judaism » Parsha »

Do You Have To Hear Yourself Daven?

This column is dedicated to the refuah sheleimah of Shlomo Eliezer ben Chaya Sarah Elka.

After each of the makkos, Moshe Rabbeinu had to daven to Hashem to stop the makkah. After the makkah of frogs, the pasuk says “…vayitzak Moshe el Hashem al devar hatzefardi’im asher sam l’pharoh – and Moshe cried out to Hashem regarding the frogs that he inflicted on Pharaoh” (Shemos 8:8). This is the only makkah in which we find that the Torah uses the word “vayitzak [cried out]” in reference to how Moshe davened to Hashem. By the other makkos, the Torah uses the word “vayetar.” The Sifsei Chachamim asks the question that he says was bothering many people. He asks why the Torah changes its wording by the makkah of the frogs to the word “vayitzak.”

The Sifsei Chachamim answers that the frogs were croaking and making a lot of noise. The halacha (Shulchan Aruch Orach Chaim 101:2) states that one who is davening must recite the words loud enough for him to hear what he is saying. Since the frogs were making loud noises, Moshe could not hear his own words. Therefore, he had to scream his tefillah in order to hear his own words.

The Netziv, in his sefer Hemek She’eilah (143:6), points out a contradiction between the Tosefta and the Yerushalmi. The Tosefta (Berachos 3:9) says that one should not say the words loud enough to hear them himself. The Yerushalmi (Berachos 2:4) says that optimally one must recite the words of davening loud enough to hear them himself. The Netziv suggests that there is no dispute between the Tosefta and the Yerushalmi. Rather, the Tosefta agrees that one must say the words loud enough to hear them himself. The Tosefta, however, is referring to a situation of there being a lot of noise and he cannot hear himself – if he speaks at the decibel in which he would hear himself if there was no noise around him. In this situation the Tosefta says that one should not scream louder in order to hear himself over the noise; rather, it is sufficient to say the words at a decibel whereby he would hear himself if it was not noisy.

Regarding davening Krias Shema alone, one is required to say the words louder when he is in a noisy place in order to actually hear the words that he is saying. But tefillah only requires one to say the words at a decibel that, in a quiet atmosphere, he would hear himself; one does not actually have to hear his own words.

The Netziv seemingly contradicts directly what the Sifsei Chachamim said, namely that in a noisy place one must recite the words of davening louder so he can actually hear what he is saying. The Netziv believes that the halacha in which one must hear what he is saying is not to be taken literally; rather, the halacha only requires that one recite the words at a certain decibel that could generally be heard – regardless of whether he can actually hear himself.

Reb Akiva Eiger (Teshuvos 1:30) discusses whether we can apply to different situations the halacha that writing is considered as if one said the words that he wrote (kesivah kedibur), such as Sefiras Ha’omer. If one were to write what the day’s omer was, would he have fulfilled his obligation of counting the omer? Reb Akiva Eiger says that regarding mitzvos in which, optimally, one must hear what he is saying, we cannot apply the halacha of kesivah kedibur. This is because even if we consider as if he said the words that he wrote, he nevertheless did not hear them. Therefore we cannot say that he has fulfilled his obligation in an optimal manner.

Some Acharonim suggest that Reb Akiva Eiger’s issue that the application of the halacha of kesivah kedibur does not meet the requirements of hearing that which was written is dependent on the abovementioned machlokes. If the requirement to hear what is being said is to be taken literally (that one must actually always hear himself), Reb Akiva Eiger’s issue is indeed a valid one. However, if the halacha that one must hear what he is saying does not dictate that one must actually hear himself but rather it is a decibel level of speech that must always be met, perhaps we can also apply kesivah kedibur to situations requiring one to hear himself. This is because the reason for the halacha that one must hear what he is saying is that otherwise, the words are not considered spoken but is instead considered to be thoughts. Once the words are spoken at a decibel in which one could theoretically hear them, they are considered to be spoken words – even if no one actually heard them.

About the Author: For questions or comments, e-mail RabbiRFuchs@gmail.com.


If you don't see your comment after publishing it, refresh the page.

Our comments section is intended for meaningful responses and debates in a civilized manner. We ask that you respect the fact that we are a religious Jewish website and avoid inappropriate language at all cost.

If you promote any foreign religions, gods or messiahs, lies about Israel, anti-Semitism, or advocate violence (except against terrorists), your permission to comment may be revoked.

No Responses to “Do You Have To Hear Yourself Daven?”

Comments are closed.

SocialTwist Tell-a-Friend

Current Top Story
Gidon Saar (L) and Gilad Erdan (R) walking together in the Knesset.
Gilad Erdan May Replace Gidon Saar
Latest Judaism Stories
Teller-Rabbi-Hanoch-NEW

“he’s my rabbi” the Black painter said with pride, pulling out a photo of the Rebbe from his wallet

Rabbi Avi Weiss, head of theYeshivat Chovevei Torah. Rabbi Asher Lopatin will be replacing him as head of the school.

The Torah notes that even when we are dispersed God will return us to Him.

Rabbi Sacks

Simply, for Rambam the number 14 (2×7) was his favored organizing principle.

Rebbetzin Esther Jungreis

One of the cornerstones of our Jewish life is chesed, kindness. Chesed can only be taught by example

Our understanding of what is and what is not possible creates imagined ceilings of opportunity for us.

This young, innocent child gave me a powerful, warm surge of energy and strength.

The Chafetz Chaim answered that there are two forms of teshuvah; teshuvah m’ahava and teshuvah m’yirah.

Question: I recently loaned money to a friend who has been able to repay only part of it. This was an interest-free loan. We exchanged a signed IOU, not a proper shtar with witnesses, since I have always trusted her integrity and only wanted a document that confirms what was loaned and what was repaid. Now that shemittah is approaching, what should I do? Should I forgive the loan? And if my friend is not able to repay it, may I deduct the unpaid money from my ma’aser requirement?

Name Withheld

A Role Reversal
‘Return, O Wayward Sons…’
(Chagigah 15a)

When the Kleins returned, however, they were dismayed to see that the renters did a poor job cleaning up after themselves.

In Parshas Re’eh the Torah tells us about the bechira to adhere to the commandments of Hashem and refrain from sin. In Parshas Nitzavim, the Torah tells us that we have the choice to repent after we have sinned.

As Moshe is about to die, why does God tell him about how the Israelites will ruin everything?

Jonah objected to God accepting repentance based on ulterior motives and likely for short duration.

This week’s parsha offers a new covenant; a covenant that speaks to national life unlike any other

All Jews are inherently righteous and that is why we all have a portion in the World to Come.

More Articles from Rabbi Raphael Fuchs
Taste-of-Lomdus-logo

The Chafetz Chaim answered that there are two forms of teshuvah; teshuvah m’ahava and teshuvah m’yirah.

Taste-of-Lomdus-logo

Since it is a Rabbinic prohibition we may follow the more lenient opinion.

They ask, how can Rabbeinu Gershom forbid marrying more than one wife, when the Torah explicitly permits it in this parshah?

First, how could a beis din of 23 judges present a guilty verdict in a capital punishment case? After all, only a majority of the 23 judges ruled in favor of his verdict.

According to Rabbi Yishmael one was not permitted to eat such an animal prior to entering Eretz Yisrael, while according to Rabbi Akiva one was permitted to eat animals if he would perform nechirah.

Tosafos there takes issue with Rashi’s view that the letters that are formed in the knots of the tefillin are considered part of the name of Hashem.

The Rambam says that in order to honor Shabbos, one must wash his hands, face, and feet with warm water on Friday.

Printed from: http://www.jewishpress.com/judaism/parsha/do-you-have-to-hear-yourself-daven/2013/01/10/

Scan this QR code to visit this page online: