web analytics
April 23, 2014 / 23 Nisan, 5774
At a Glance

Posts Tagged ‘Shemoneh Esreh’

Parshas Chayyei Sarah

Thursday, November 8th, 2012

Vol. LXIII No. 45 5773

New York City
CANDLE LIGHTING TIME
November 9, 2012 – 24 Cheshvan 5772
4:23 p.m. NYC E.S.T.

Sabbath Ends: 5:30 p.m. NYC E.S.T.
Weekly Reading: Chayyei Sarah
Weekly Haftara: Ve’hamelech David (I Kings 1:1-31)
Daf Yomi: Shabbos 37
Mishna Yomit: Nazir 8:1-2
Halacha Yomit: Shulchan Aruch, Orach Chayyim 152:1 – 153:2
Rambam Yomi: Hilchos Gezeilah v’Aveidah chap. 7 – 9
Earliest time for Tallis and Tefillin: 5:41 a.m. NYC E.S.T.
Latest Kerias Shema: 9:08 a.m. NYC E.S.T.

This Shabbos is Shabbos Mevorchim, we bless the new Moon. Rosh Chodesh Kislev is 1 day, this coming Thursday. The molad is Wednesday 25 minutes and 10 chalakim (a chelek is 1/18th of a minute) after 3:00 am (in Jerusalem).

Rosh Chodesh Kislev: Wednesday evening at Maariv we add Ya’aleh VeYavo. However, if one forgot to include Ya’aleh VeYavo (at Maariv only) one does not repeat (Shulchan Aruch, Orach Chayyim 422:1, based on Berachos 30b, which explains that this is due to the fact that we do not sanctify the month at night). Following the Shemoneh Esreh, Kaddish Tiskabbel, Aleinu, Kaddish Yasom.

Thursday morning: Shacharis with inclusion of Ya’aleh VeYavo in the Shemoneh Esreh, half Hallel, Kaddish Tiskabbel. We take out one Sefer Torah. We read in Parashas Pinchas (Bamidbar 28:1-15), we call four Aliyos (Kohen, Levi, Yisrael, Yisrael), the Baal Keria recites half- Kaddish. We return the Torah to the Aron, Ashrei, U’va Letziyyon – we delete La’menatze’ach – the chazzan recites half- Kaddish; all then remove their tefillin.

Musaf of Rosh Chodesh, followed by Reader’s repetition and Kaddish Tiskabbel, Aleinu, Shir Shel Yom, Borchi Nafshi and their respective Kaddish recitals (for mourners). Nusach Sefarad say Shir Shel Yom and Borchi Nafshi after half Hallel, and before Aleinu they add Ein K’Elokeinu with Kaddish DeRabbanan.

Mincha: In the Shemoneh Esreh we say Ya’aleh VeYavo, which we also add to Birkas Hamazon as well as mention of Rosh Chodesh in Beracha Acharona (Me’ein Shalosh) at all times. Kiddush Levana at first opportunity (we usually wait until Motza’ei Shabbos).

The following chapters of Tehillim are being recited by many congregations and yeshivas for our brothers and sisters in Eretz Yisrael: Chapter 83, 130, 142. – Y.K.

Daf Yomi

Wednesday, October 24th, 2012

Triple Pray?
‘If He Did Not Say He Must Repeat’
(Shabbos 24a)

Our sugya is the source for some of the most well-known laws in hilchos tefillah: those dictating what a person should do if he forgets to say ya’aleh v’yavo in Shemoneh Esreh on Rosh Chodesh or Chol Hamoed (Shulchan Aruch, O.C. 422:1).

If he notices his mistake before beginning Modim, he should recite ya’aleh v’yavo immediately. If he notices any time between the beginning of Modim and the end of Shemoneh Esreh, he must return to Retzeh and proceed from there. If he is accustomed to reciting petitions such as “Elokai netzor” at the end of Shemoneh Esreh, this is considered part of his Shemoneh Esreh and he may still return to Retzeh. If he only realizes after completing the entire Shemoneh Esreh (even if he has not yet taken three steps back), he must return to the beginning of Shemoneh Esreh.

A Different Mistake Each Time

What about a doubly forgetful person – someone who repeats Shemoneh Esreh because he forgot to say ya’aleh v’yavo and then realizes after his second Shemoneh Esreh that he accidentally said “morid hagesehem” in place of “morid hatal”? Does he need to say Shemoneh Esreh yet a third time?

Did He Or Did He Not?

At the heart of this question lies another one: How do our Sages view a tefillah that lacked ya’aleh v’yavo or any of the other insertions whose omission requires one to repeat Shemoneh Esreh? Do they see it as almost “non-existent” – as if the person had not davened at all? Or perhaps they do consider it a tefillah, but nonetheless, the person must repeat Shemoneh Esreh in order to recite the omitted insertion.

If we take the view that the tefillah is essentially “non-existent” or “worthless” (as if he had not davened), then the person who forgot ya’aleh v’yavo and confused morid hagesehem with morid hatal must daven a third time. However, if we take the view that the Shemoneh Esreh without ya’aleh v’yavo, for example, is still a tefillah, then the person need not daven a third time since each tefillah completed what the other one lacked. (The person did not confuse morid hagesehem with morid hatal in the first tefillah and did say ya’aleh v’yavo in the second tefillah.)

Leading poskim throughout the generations have debated this issue. Many rule that the person in our case need not daven again (Gur Aryeh Yehudah O.C. 17; Mekor Chaim 108; Birkas Habayis 17:29) while others rule that he must (Mateh Efraim 582:21, Magen Giborim 104, Elef Hamagen s.k. 9; Resp. Likutei Tzvi 10; Resp. Maharshag O.C. 1:52; et. al.).

Will This Time Be Any Better?

The author of Yagel Yaakov (O.C. 23) presents a different argument. Even if we were to consider both tefillos invalid, he writes, we should still not instruct this person to daven a third time since if he erred twice, he will most likely err a third time. Only if he is confident that he will certainly not err this time should he daven again.

Contemporary poskim (Levushei Mordechai Tinyana, O.C. 12; Resp. Har Tzvi O.C. 1:54; Minchas Yitzchak 10:40) suggest that a person should daven a third time and make a condition that if he is required to daven again, this Shemoneh Esreh should fulfill his obligation, and if he is not required to daven again, his tefillah should be considered a voluntary tefillas nedavah. All opinions are thereby satisfied.

Meoros Hadaf Hayomi Newsletters are published by the Sochachover Kollel of Bnei Brak, led by Rabbi Chaim Dovid Kovalsky. Meoros Hadaf Hayomi Newsletters, in Hebrew and/or English, are available for simcha and memorial dedications and are distributed by e-mail, dafyomi@hadaf-yomi.com.

Parshas Bereishis

Friday, October 12th, 2012

Vol. LXIII No. 41                             5773

 

New York City
CANDLE LIGHTING TIME
October 12, 2012 – 26 Tishrei 5773
5:59 p.m. NYC E.D.T.

Sabbath Ends: 7:03 p.m. NYC E.D.T.
Weekly Reading: Bereishis
Weekly Haftara: Koh Amar Hashem (Isaiah 42:5- 43:10)
Daf Yomi: Shabbos 9
Mishna Yomit: Nedarim 11:10-11
Halacha Yomit: Shulchan Aruch, Orach Chayyim 135:6-8
Rambam Yomi: Hilchos Tum’as Ochlin chap. 1-3
Earliest time for tallis and tefillin: 6:10 a.m. NYC E.D.T.
Latest Kerias Shema: 9:53 a.m. NYC E.D.T.

 

This Shabbos is Shabbos Mevarchim, Rosh Chodesh Cheshvan is two days, Tuesday and Wednesday.

This Shabbos all tefillos as usual. There is no Hazkaras Neshamos (Av HaRachamim and Kel Malei) and at Mincha we do not say Tzidkas’cha. The molad is Monday afternoon, 41 minutes and 9 chalakim (a chelek is 1/18 of a minute) after 2:00 p.m. in Jerusalem.

Monday Eve: Rosh Chodesh,: at Maariv we add Ya’aleh VeYavo. (However, if one forgot to include Ya’aleh VeYavo (at Maariv only) one does not repeat. The Shulchan Aruch, Orach Chayyim 422:1 on Berachos 30b explains that this is due to the fact that we do not sanctify the month at night.)

   Tuesday morning: Shacharis with inclusion of Ya’aleh VeYavo in the Shemoneh Esreh, half-Hallel, Kaddish Tiskabbel. We take out one Sefer Torah from the Ark. We read in Parashas Pinchas (Bamidbar 28:1-15), we call four Aliyos (Kohen, Levi, Yisrael, Yisrael), the Baal Keriah recites half-Kaddish. We return the Torah to the Aron, Ashrei, U’va LeTziyyon – we delete La’menatze’ach, the chazzan recites half-Kaddish; all then remove their tefillin.

Musaf of Rosh Chodesh, followed by Reader’s repetition and Kaddish Tiskabbel, Aleinu, Shir shel Yom, Borchi Nafshi and their respective Kaddish recitals (for mourners). Sefarad say shir Shel Yom and Borchi Nafshi after half-Hallel, and before Aleinu they add Ein KeElokeinu with Kaddish DeRabbanan.

Mincha: In the Shemoneh Esreh we say Ya’aleh VeYavo, which we also add to Birkas Hamazon, as well as mention of Rosh Chodesh in Beracha Acharona (Me’ein Shalosh) at all times.

Tuesday evening and Wednesday, 2nd day Rosh Chodesh, the order of the day is the same as yesterday. Kiddush Levana at first opportunity (from the third evening after the molad), Thursday evening, until the (entire) evening of Tuesday, the 15th of Cheshvan.

The following chapters of Tehillim are being recited by many congregations and Yeshivos for our brothers and sisters in Eretz Yisrael: Chapter 83, 130, 142 – Y.K.

Chol Hamo’ed Sukkos

Thursday, October 4th, 2012

Vol. LXIII No. 40                                                   5773

 

New York City
CANDLE LIGHTING TIME
October 5, 2012 – 19 Tishrei 5773
6:11 p.m. NYC E.D.T.

 

Sabbath Ends: 7:15 p.m. NYC E.D.T.
Weekly Reading: Chol Hamo’ed Sukkos (see below)
Weekly Haftara: Chol Hamo’ed Sukkos (see below)
Daf Yomi: Shabbos 2
Mishna Yomit: nedarim 10:4-5
Halacha Yomit: Shulchan Aruch, Orach Chayyim 129:1- 130:1
Rambam Yomi: Hilchos Metam’ei Mishkav u’Moshav chap. 13 – She’ar Avos ha’Tum’ah  chap. 2
Earliest time for Tallis and Tefillin: 6:03 a.m. NYC E.D.T.
Latest Kerias Shema: 9:50 a.m. NYC E.D.T.

 

Fri. Erev Shabbos – All Tefillos as usual but with inclusion of Ya’aleh VeYavo.

Shabbos morning: Shacharis as usual but with inclusion of Ya’aleh VeYavo – Hallel, Hoshanos (no lulav), Kaddish Tiskabbel. We then read Koheles, followed by Kaddish Yasom. We remove two Sifrei Torah from the Ark: in the first we call 7 aliyos and read from Parashas Ki Tissa (Shemos 33:12-34:26). The Maftir reads from the second Sefer in Parashas Pinchas (Numbers 29:23-31). The Haftara is Ezekiel (38:18-39:16), Ve’haya Bayom Hahu. In Birchos HaHaftara we mention both Yom Tov and Shabbos.

   Yekum Purkan, Ashrei, half Kaddish, Musaf of Shalosh Regalim with Korbenos Hayom – U’vayom Harevi’i, U’vayom Hachamishi, U’minchasam.

Mincha – Ashrei, U’va LeTziyyon, Kerias HaTorah, three aliyos in Vezos HaBeracha, Shemoneh Esreh of Shabbos with Ya’aleh VeYavo.

Maariv – with Ata Chonantanu and Yaaleh VeYavo, NO Viy’hi No’am, Ve’ata Kadosh, Havdala in the sukkah. We add the beracha Leishev Basukkah.

Sunday is Hoshana Rabba. We treat this day with some of the gravity of Yom Kippur. Some who are scrupulous immerse themselves in a mikveh. The chazzan dons a kittel. The Mishna Berura (ad loc.) explains that donning the kittel signifies that this day is the point when the seal is affixed in our judgment. Thus some are accustomed to greet one another until Hoshana Rabbah with Gemar Chasima Tova.

The Pesukei deZimra are those of Shabbos and Yom Tov, but we do not say Nishmas – we substitute in its proper place Mizmor LeToda. Yishtabach (some congregations then say Shir Hama’alos mima’amakim while the Ark is open) is followed by half Kaddish. The chazzan then says Barechu and the congregation responds.

Birchos Kerias Shema are the weekday text, followed by the silent weekday Shacharis Shemoneh Esreh with Ya’aleh VeYavo and mention of Sukkos. Following the chazzan’s repetition we take the lulav and esrog in hand for the last time on this festival and recite the blessing Al netilas lulav. We wave the lulav to all six sides, the four cardinal points and up and down, in the order of one’s custom. We hold the Four Species in our hand as we recite the whole Hallel. At Hodu and Ana Hashem we again wave the lulav in the customary manner.

Some congregations – Nusach Sefarad and some Nusach Ashkenaz – are accustomed to recite the Hoshanos after Hallel while others (most Ashkenaz) recite them following Mussaf. For Hoshanos we remove all the Torah scrolls from the Ark. With the Four Species in our hand, we continue to recite the Hoshanos – but on this day we go around the Bimah not once as we do on each day of Sukkos but seven times – saying all the Hoshanos as found in our machzorim.

When we reach the verses Ta’aneh emunim, we set aside the Four Species and take the willow branches – the chabata, which is a bunch of 5 willows bound together). At the conclusion of the Hoshanos we bang the chabata on the ground. The chazzan then recites Kaddish Tiskabbel. Then the congregation says the Shir shel Yom and LeDavid Hashem Ori and their respective mourners Kaddish recitals.

We remove one Sefer Torah from the Ark – we add the Thirteen MiddosRibbono shel Olam. We call 4 aliyos (Kohen, Levi, Yisrael, Yisrael) we read in Parashas Pinchas (Numbers 29:26‑34). The 4th aliyah repeats verses 29:29-34.

We return the Sefer Torah to the Ark, the chazzan recites half Kaddish and we say the silent Shalosh Regalim Shemoneh Esreh of Mussaf. Following the chazzan’s repetition he recites Kaddish Tiskabbel. Some congregations say Hoshanos now (most Ashkenaz – see above for procedure).

We conclude the service with Ein K’Elokeinu, Aleinu, Shil shel Yom, LeDavid Hashem Ori and their respective mourners Kaddish recitals.

Parshas Ha’azinu

Thursday, September 27th, 2012

Vol. LXIII No. 39                                 5773

 

New York City
CANDLE LIGHTING TIME
September 28, 2012 – 12 Tishrei 5773
6:22 p.m. NYC E.D.T.
Sabbath Ends: 7:26 p.m. NYC E.D.T.
Weekly Reading: Ha’azinu
Weekly Haftara: VaYedabber David (II Samuel 22:1-51)

Daf Yomi: Berachos 58
Mishna Yomit: Nedarim 8:7-9:1
Halacha Yomit: Shulchan Aruch, Orach Chayyim 128:25-27
Rambam Yomi: Hilchos Tum’as Tzara’as, chap. 8-10
Earliest time for Tallis and Tefillin: 5:55 a.m. NYC E.D.T.
Latest Kerias Shema: 9:48 a.m. NYC E.D.T.

 Shabbos: All tefillos as customary, except we do not say Av HaRachamim nor do we make Ke-l Moleh Rachamim, nor Tzidkos’cha, and at Maariv, Motza’ei Shabbos we do not say Vi’yehi Noam v’Atah Kadosh.

Sunday, erev Sukkos: Aside from our erev Yom Tov preparations, we have to make sure that the sukka we will use is finished and ready to accommodate us for fulfilling the mitzva of eating and sleeping in the sukka. This is also the last opportunity to acquire the Four Species: esrog, lulav, hadassim and aravos. These should preferably be of exceptional quality – mehuddarim – but have to satisfy, at the very least, the minimum requirements qualifying them as kosher to fulfill the mitzva (see Orach Chayyim 645‑650, Hilchot Lulav).

We light candles at 6:21 p.m., N.Y.C. E.D.T. that is, 20 minutes before shekiah (sunset), and recite Lehadlik ner shel Yom Tov as well as Shehecheyanu. Mincha: Usual weekday tefilla. Maariv: Usual service for Yom Tov, as found in the Machzor. The Shemoneh Esreh is that of Shalosh Regalim. At the conclusion of the Shemoneh Esreh the chazzan says Kaddish Tiskabbel, Aleinu, LeDavid Hashem Ori (Sefarad have said LeDavid Hashem Ori following Mincha) and their respective Mourner’s Kaddish recitals.

In congregations where it is the custom to recite Kiddush in the synagogue after Maariv, Kiddush can only be publicly recited in synagogues where a sukka is available.

Eating in the sukka: Upon returning home we do not tarry but go straight to the sukka (lest it rain later on). We recite the appropriate Ushpizin (lit. invitation of guests) to welcome to our sukka the seven faithful shepherds of the people of Israel – Avraham, Yitzhak, Yaakov, Yosef, Moshe, Aharon and David Hamelech. On each of the seven days one of them is the guest of honor leading the others, starting with our Patriarch Avraham on the first night. We then recite the Kiddush of Yom Tov. We say four berachos: Borei pri hagafen, Mekaddesh Yisrael ve’hazemanim, Leishev basukka, and Shehecheyanu.

On the first night one is duty‑bound to eat in the sukka even if it involves tza’ar (pain). This does not apply on the other nights and days, when one who is extremely uncomfortable (due to rain, or extreme cold, etc.) is relieved of this obligation (see Orach Chayyim 640:4 and Rema ad loc., who qualifies this halacha; see also 639:2, Rema, regarding sleeping in the sukka).

If it rains on the first evening (and the rain is such that it is not likely to stop), we make Kiddush in the sukka, we wash (for bread) and eat a kezayit (olive‑size) piece of challah in the sukka, and then return to the house to eat the rest of the meal. (Commenting on a discussion regarding how long one is required to wait for the rain to stop, the Mishna Berura (O.C. 639:5) notes that it is proper to wait no longer than until midnight.)

In Birkas Hamazon we say Ya’aleh VeYavo and HaRachaman hu yakim lanu es sukkas David hanofales during the seven days of Sukkos. Each meal (or snack) requires the blessing of Leishev basukka as well as the appropriate berachos for the various foods.

Shacharis, Monday morning: Pesukei DeZimra, and chazzan chants from HaKeil. Kerias Shema follows the weekday pattern, then the silent Shemoneh Esreh of Shalosh Regalim, followed by the chazzan’s repetition.

Lulav and Esrog: We take the lulav (to which 3 hadassim are bound on the right side and 2 aravos on the left side – see Mishna Berura, Orach Chayyim 651:1) in our right hand and the esrog (upside down, the pitom facing downside) in our left hand and recite the berachaAl netilas lulav …” in a manner oveir le’asiyasan, that is, before we have physically accomplished the taking of the lulav and esrog. We next recite Shehecheyanu with the esrog in an upright position (the pitom facing upward) and wave the lulav in six directions.

Parshas Vayelech

Thursday, September 20th, 2012

Vol. LXIII No. 38 5773

New York City
CANDLE LIGHTING TIME
September 21, 2012 – 5 Tishrei 5773
6:34 p.m. NYC E.D.T.

Sabbath Ends: 7:38 p.m. NYC E.D.T.
Weekly Reading: Vayelech
Weekly Haftara: Shuvah Yisrael (Hosea 14:2-10)
Daf Yomi: Berachos 51
Mishna Yomit: Nedarim 7:2-3
Halacha Yomit: Shulchan Aruch, Orach Chayyim 128:4-6
Rambam Yomi: Hilchos Parah Adumah, chap. 2-4
Earliest time for Tallis and Tefillin: 5:48 a.m. NYC E.D.T.
Latest Kerias Shema: 9:45 a.m. NYC E.D.T.

During the week between Rosh Hashana and Yom Kippur we perform the kapparos (atonement) ritual by making a substitute offering to Hashem. This is customarily done with a live chicken, but a live fish may also be used, and one can even give money for charity. The text of the accompanying prayer is found in the Yom Kippur Machzor.

This coming Shabbos is commonly referred to as Shabbos Shuvah, either due to its unique position during the days of repentance between Rosh Hashana and Yom Kippur, or because of the Haftara, “Shuvah Yisrael” (Hosea 14:2‑10; Joel 2:15‑27 – some add Micah 7:18‑20) which we read on that Shabbos. Some refer to it as Shabbos Teshuva.

We recite the usual Shabbos prayers with all the textual changes and additions for Aseres Yemei Teshuva (Hamelech Hakadosh replaces HaKeil Hakadosh, Zochrenu lechayyim is added, etc.).

It is traditional for the rabbi to deliver a special Shabbos Shuva derasha consisting of Halacha and Aggada matters.

Mincha: as usual (with textual changes as above).

Maariv, Mot’za’ei Shabbos: all tefillos as usual however, no Vi’yehi Noam Ve’Ata Kadosh.

Tuesday morning Shacharis (Erev Yom Kippur): We recite the Selichos for Erev Yom Kippur, which consist of the shortest Selichos text of the year. We do not say Mizmor L’soda, Avinu Malkeinu nor Tachanun. After chatzos (midday, 12:50 p.m. E.D.T. in N.Y.C.) we immerse in the mikveh to ritually purify ourselves.

It is customary to partake of [a] festive meal[s] on Erev Yom Kippur since it is a positive precept to feast on that day (Shulchan Aruch, Orach Chayyim 604:1; see also the Taz ad loc. – quoting Berachos 8b – that one should reduce his Torah learning on that day in order to fast well on Yom Kippur, and that “one who feasts and drinks on the 9th [of Tishrei] is considered as if he fasted on both the 9th and the 10th of Tishrei.”

Mincha is the usual weekday tefilla: Ashrei, half‑Kaddish and the Shemoneh Esreh; before “Elokai, netzor leshoni me’ra” we insert the Viddui (confessional) whose text is found in the Machzor.

We are careful to complete the Seuda Mafsekes, the final meal before the fast, while it is yet day in order to add from the mundane to the holy, le’hosif michol al hakodesh (i.e., from the 9th day to the 10th day).

It is customary to light yahrzeit candles for the departed souls [of relatives] since we say Yizkor on Yom Kippur.

The beracha for lighting the candles is “Le’hadlik ner shel Yom Hakippurim,” followed by “Shehecheyanu.”

Kol Nidrei (6:29 p.m. N.Y.C., E.D.T.). We arrive at the synagogue early and don both kittel and tallis. (If one dons the tallis before sunset, he recites the blessing “le’his’atef batzitzis.”)

We remove two of the Sifrei Torah from the Ark and the chazzan, flanked by two of the congregation’s leaders, intones the Kol Nidrei prayer. The chazzan recites the Shehecheyanu, which the congregation says with him in an undertone (except for those who recited the Shehecheyanu at home when lighting the candles).

Maariv: We follow the text of the Machzor. At Kerias Shema we say “Baruch Shem Kevod Malchuso” aloud (on this day we are likened to the angels who praise Hashem with these words). The chazzan says half‑Kaddish and we recite the Shemoneh Esreh. Before “Elokai, netzor leshoni me’ra” we add the Viddui.

Following the Shemoneh Esreh the chazzan and congregation chant various Piyyutim and recite the Viddui. We conclude with Avinu Malkenu, Kaddish Tiskabbel, Aleinu, LeDavid Hashem Ori and their respective Kaddish recitals (Nusach Sefarad say LeDavid Mizmor following the Shemoneh Esreh and then continue with Piyyutim as above.)

When we wake up in the morning we perform Netilas Yadayim by washing our fingers up to the knuckles only.

Parshas Nitzavim

Wednesday, September 12th, 2012

Vol. LXIII No. 37                                           5772

 

New York City
CANDLE LIGHTING TIME
September 14, 2072 – 27 Elul 5772
6:46 p.m. NYC E.D.T.

 

Sabbath Ends: 7:50 p.m. NYC E.D.T.
Weekly Reading: Nitzavim
Weekly Haftara: Sos Assis (Isaiah 61:10-63:9)
Daf Yomi: Berachos 44
Mishna Yomit: Nedarim 5:4-5
Halacha Yomit: Shulchan Aruch, Orach Chayyim 124:3-5
Rambam Yomi: Hilchos Tum’as Mes chap. 6-8
Earliest time for Tallis and Tefillin: 5:40 a.m. NYC E.D.T.
Latest Kerias Shema: 9:43 a.m. NYC E.D.T.
Pirkei Avos: 5-6

Shabbos: All tefillos as customary, including Av HaRachamim, Tzidkos’cha, however at Maariv, Motza’ei Shabbos we do not say Vi’yehi Noam v’Atah Kadosh.

Sunday, Erev Rosh Hashana, we arise early to say the special additional Selichos found in the printed Selichos. Shacharis as usual – except that we omit Tachanun. We do not blow the shofar this morning in order to create a separation between the customary tekios of Elul and the tekios of Rosh Hashana, which are a command. We also annul any vows that we might have made lest we enter Yom Tov with these unfulfilled vows. This Hataras Nedarim must be done before a court of three who release one of one’s vows. We note from the text of Hataras Nedarim that only those vows that may be annulled are included in this hatara. Some are accustomed to fast half a day, until chatzos hayom (N.Y.C.12:52 p.m. E.D.T.)

We take haircuts, shower and immerse ourselves in the mikveh after chatzos hayom, in order to purify ourselves for this very holy day of Rosh Hashana, when all of mankind are judged.

Sunday evening, when we light the candles (6:46 p.m. N.Y.C. E.D.T.) we recite the blessings “… Lehadlik Ner Shel Yom Tov” and Shehecheyanu …” Mincha (as usual, no textual alterations as we find in the subsequent prayers due to Aseres Yemei Teshuva). For the entire Aseres Yemei Teshuva we add the following in the Shemoneh Esreh: Zochrenu LeChayyim, Mi chamocha. We substitute HaMelech Hakadosh for Hak-el Hakadosh during these ten days. If one forgot and said Hak‑el Hakadosh in place of Hamelech Hakadosh and did not quickly correct himself, he repeats from the start of the Shemoneh Esreh. (In the weekday Shemoneh Esreh we substitute Hamelech hamishpat for Melech ohev tzedaka umishpat). Before Vechol hachayyim we add U’che’sov lechayyim. In Sim shalom, right before the beracha Besefer chayyim . . . Ashkenaz generally conclude the beracha with Oseh hashalom while Sefarad conclude with Hamevarech es amo Yisrael bashalom as usual.

Maariv: Birkas Kerias Shema (concluding Hashkivenu with U’feros . . . Ve’al Yerushalayim, as usual), we add Tik’u bachodesh shofar bakeseh le’yom chagenu. The chazzan then recites Kaddish and adds Le’eila [u]le’eila mikol birchasa in substitution of Le’eila min kol birchasa (some congregations do not make this alteration).

The Shemoneh Esreh is the Rosh Hashana text as found in the Machzor. Following the Shemoneh Esreh, Sefarad add LeDavid Mizmor L’Hashem and the chazzan concludes with Kaddish Tiskabbel – we conclude all Kaddish recitals with Oseh hashalom. Some congregations recite kiddush in the synagogue . We conclude with Mekaddesh Yisrael veyom hazikaron, Shehecheyanu, then Aleinu, LeDavid Hashem Ori (Sefarad have said it at Mincha), the respective Kaddish recitals by mourners and Adon Olam [some add or only say Yigdal}.

As we leave the synagogue all greet each other with Le’shana Tova Tikasevu . . .

At home, Kiddush (the text for Rosh Hashana). We wash for the meal. We recite Hamotzi and instead of dipping the challah in salt we dip it in honey (until Shemini Atzeres). We prepare an apple which we dip in honey as well , and recite Borei Pri Ha’etz. We eat from the apple and then recite Yehi Ratzon . . . Shetechaddesh Aleinu Shana Tova U’mesuka. We also have various Simanei Milsa at the seuda – special foods that symbolize good omens – each with its own beracha. These are found in the Machzor.

Monday morning: The chazzan dons a kittel – in some congregations all congregants don a kittel as well. We then recite the usual tefillos in the Machzor, Korbanos, Kaddish D’Rabbanan. Pesukei DeZimra are said slower and with much concentration. At Nishmas, if there are separate chazzanim for Shacharis and Pesukei DeZimra, the second chazzan begins with Hamelech, then Yishtabach, Shir Hama’alos and half Kaddish.

Daf Yomi

Wednesday, August 29th, 2012

A Two Way Street?
‘Joining Geulah To Tefillah Is Preferable’
(Berachos 30a)

The halacha tells us to begin Shemoneh Esreh immediately after the berachah of ga’al yisrael, without interrupting to answer even Kaddish or Kedushah (Shulchan Aruch, Orach Chayim 66:8,9).

An Early Maariv

The Steipler Gaon, Rav Yaakov Yisrael Kanievski, zt”l, writes that the Rishonim disagree as to whether one must adjoin Geulah (i.e., ga’al yisrael) to Tefillah (i.e., Shemoneh Esreh) for Tefillah’s sake or for the sake of Geulah (Kehilos Yaakov 2). Rabbeinu Yonah (2b s.v. “umi sheyirtzeh”) rules that if a person finds himself in a community where the minyan davens Maariv before nightfall, he should daven Shemoneh Esreh with the community without saying Kerias Shema or its berachos. He should say them instead on his own after tzeis hakochavim. At that time he should also preferably daven Shemoneh Esreh again.

Rav Ashi Repeated It At Home

Normally, a person who already davened Shemoneh Esreh may not say it again unless he has a particular request to add. But saying Shemoneh Esreh together with the berachos of Kerias Shema adds to the quality of the Tefillah, and therefore one may say it again, according to Rabbeinu Yonah. We thus see that Rabbeinu Yonah believes that adjoining Geulah to Tefillah is considered an enhancement of Tefillah.

From the Rosh we see the opposite – that adjoining Geulah to Tefillah is an enhancement of Shema and its berachos (but not necessarily Tefillah). Our Gemara states that Rav Ashi would lecture the entire morning, starting before dawn. He was thus unable to daven Shachris during its proper time. Nonetheless, when the time for Kerias Shema came, he would recite Shema with its berachos and daven Shemoneh Esreh sitting down while the meturgeman was explaining his lecture to the students. (If he stood, it would inconvenience all the talmidim to stand in his honor.) When he returned home after his lecture, he would daven Shemoneh Esreh again while standing since one who prays Shemoneh Esreh while seated does not fulfill his obligation (see Divrei Chamudos, os 70).

Why The First Prayer?

If Rav Ashi did not fulfill his obligation to daven Shemoneh Esreh while seated, why did he daven then? Why didn’t he just wait until he returned home?

One can suggest that he davened while seated in order to fulfill the injunction to adjoin Geulah to Tefillah, but if this injunction is in order to enhance Tefillah, Rav Ashi accomplished nothing since reciting Shemoneh Esreh while seated is improper (and does not even absolve one of one’s obligation to daven Shemoneh Esreh)!

Clearly then, Rav Ashi davened Shemoneh Esreh while seated to adjoin Geulah to Tefillah and thereby enhance the berachah of Geulah (not Tefillah). So although Rav Ashi did not fulfill his obligation to daven Shemoneh Esreh with this Tefillah, he was able to thereby enhance his berachah of Geulah.

It is worth noting that the Rosh does not necessarily argue with Rabbeinu Yonah’s presumption that Geulah enhances Tefillah. Perhaps both are true. The Rosh certainly maintains that Tefillah enhances Geulah, but perhaps he believes that Geulah enhances Tefillah as well.

Meoros Hadaf Hayomi Newsletters are published by the Sochachover Kollel of Bnei Brak, led by Rabbi Chaim Dovid Kovalsky. Meoros Hadaf Hayomi Newsletters in Hebrew and/or English are available for simcha and memorial dedications and are distributed by e-mail, dafyomi@hadaf-yomi.com.

Printed from: http://www.jewishpress.com/judaism/halacha-hashkafa/daf-yomi-40/2012/08/29/

Scan this QR code to visit this page online: