Bais Ovi: Tefila For The Israeli Government in Shul During Davening

A Rav in Amsterdam wrote a letter to Rav Yitzchok Isaac Liebes saying he was concerned that Shuls say a Mi SheBeirach during davening for the Israeli government. Even more worrisome to him was that they use the language "Medinas Yisroel, Reishis Tzemichas Geulaseinu", the State of Israel the beginning of the sprouting of the redemption.

Rav Liebes in Shu"t Bais Ovi (5:69) addresses the issue of davening for the government and the origins of the Minhag. He says that it is a very old minhag in Germany and in all of Europe to bless the King, Queen, and the heir to the throne each Shabbos by davening, whether they are friendly or even antagonistic towards the Jews, because of Sholom Malchus. This Minhag is brought in the Abudraham and some say the even the Machzor Vitri, a Talmid of Rashi. The Mekor for this Minhag is the Mishna in Avos (3:2) where Rebbi Chanina Sgan HaKohanim says to daven for the peace of the kingdom (although Rebbi Chanina never said to daven publicly).

Even when monarchies were replaced by democracies and the tefila became less relevant, there were still communities that continued to say this tefila. Therefore in these places, if they choose to add a tefila for the state of Israel one should not start a tumult over it. As far as the language of Reishis Tzemichas Geulaseinu, he doesn't see it as a Kefira in Bi'as HaMoshiach. He says that the Imrei Emes of Ger said during the 1947 war, "Kach He Geulasam Shel Yisroel, Kim'ah Kim'ah" that is the nature of the Geula, slowly slowly.

Therefore he concludes, do not feel bad and do not make calculations and get involved in politics. He who goes innocently will rest securely.

* As seen on Revach.net

Amen!....to what exactly?

The Gemara (Sukka 51b), while discussing the magnificent architecture of the “Yipolostin” of Mitzraim, mentions that, “Anyone who had never seen [the Yipolostin] structure while it was filled to capacity had never seen the honor of Israel”. After making this unbelievable and sensational statement that acts as a testament to the splendor of this structure, the Talmud proceeds to explain the buildings layout, and the extravagant furnishings that were displayed inside.

While describing the manner in which services were handled in this “basilica”. The Gemara mentions that at times, the congregation was so large, that there were 1.2 million people in attendance! Due to the myriads of congregants in the crowd, many of them could not hear the chazzan at the front of the pulpit.

Being that in those times it was almost impossible to innovate a voice projection system (microphone); a shamesh would stand in front of the crowd and raise a huge cloth when it was appropriate for the congregation to say Amen.

Tosafos D”H V’Keivan, raises an interesting question. If the congregation was so large that they could not hear the words which the Chazzan was saying, then wouldn’t their Amen be an “Amen Yisoma” (only heard others saying Amen but did not hear the bracha itself) (Brachos 47a)? In which case, the Gemara in Brachos says that the punishment for one who says an Amen Yisoma is that he himself will have yisomim (orphans)!

Tosafos answers both in Sukka (51a) and in Brachos (47a), firstly that there is a difference between saying Amen during Torah reading than during Tefilla. Secondly he adds that one need only be afraid of saying an Amen Yisoma if he does not know which bracha he is saying, amen to. But if he knows which Bracha the Chazzan is saying then, the Amen that he says is not considered to be an Amen Yisoma.

Aiding G-d in the Creation of the World

On Friday night it is customary to say, “Vayichulu Hashamayim Vihaaretz” both in shul as well as over a cup of wine. The question is however, why is this paragraph in specific so essential to Shabbos that it has to be said so many times?

The purpose of saying these specific psukim preceding the actually bracha on the wine is because these verses are testimony that Hakadosh Baruch Hu created the world in six days and that he rested on the seventh.

The Zohar on Parshas Vayakhel even goes so far as to say that one, who says these words, has atoned for his sins. It is written in the Or Zaruah, that one says it three times because the word “asher” is written three times in the passage. This “asher” is corresponding to the passage of Parah Aduma which also has the word “asher” written three times. We therefore derive from here that anyone who says “Vayichula” three times will be atoned from all of their sins.

It is written in the Gemara (Shabbos 119b) however, that one who says, “Vayichulu…” has not necessarily atoned for his sins but he has in fact acted as a partner with Hakadosh Baruch Hu in the creation of the world.

It can therefore be seen that saying Vayichulu on Friday night is an extra special prayer that is essential in the observance of Shabbos. It is therefore understandable as to why an emphasis is placed on saying it.

YU Room 101

Baruch Hashem, in Yeshiva Univerisity, there is a phenomenon in that a plethora of young men pile into Room 101, a room directly behind the Main Beis Medrish in Zysman Hall, for afternoon Mincha Services. Unfortunately however, because the room is so small it very quickly gets filled to capacity and forces some to daven outside in the hallway.

A question was once asked to R’ Soloveitchik as to whether or not these people davening outside in the hallway are actually accomplishing Tefilla Bitzibbur.

The question was asked based on the Gemara (Eruvin 92b) which says that a minyan cannot take place in two separate rooms. Nonetheless Tosafos D”H Tisha says that people in the second room may answer during Kadish and Kedusha even if an iron wall is there to separate the two!

Does the Din of Tefilla Bitzibbur go according to the laws of answering kedusha? Or does it go according to being mitztareif with a minyan?

After thinking for a few minutes the Rav answered that the Din is in accordance with the opinion that it is like answering kedusha. Therefore the Rav paskined that anyone who davens outside in the adjoining hallway can still participate in Tefilla Bitzibbur and does not have to trouble themselves in trying to force into the cramped room. (Also in the Aruch Hashulchan O”C S’55 S’K 23)

Parshas Bo - "BiRov Am Ceremony"

Quickie/Funfact: (Shemos 10:1) "Hashem said to Moshe, Come to Pharaoh, for I have made his heart and the heart of his servants stubborn so that I shall place these signs of mine in his midst."

Something seems rather peculiar as to the reasons for why Hashem hardened Pharaoh's heart. Granted that Pharoah was a true megalomaniac "at heart", but why was it that Hashem truly hardened Pharaoh's heart.

Rav Avigdor Nevintzahl Shlit"a, Chief Rabbi of the Old City of Jerusalem, answers by giving 2 reasons. The first can be seen in the Rambam (Hilchos Teshuva 6:3, Shmoneh Perakim Chapter 8) which says that Hashem hardened the heart of Pharoah, so that he could punish him for the evil dealings in which he inflicted on Klal Yisrael. The hardening of his heart forced Pharoah to continue in his evil ways and as a result more punishments were inflicted on him and his servants.

The Second reason as to why Hashem chose to harden the heart of Pharaoh, had nothing to do with Pharaoh or the Egyptians, but it was for Klal Yisrael. 10:2 "and so that you may relate in the ears of your son and your son's son that I have amused myself with Egypt and My signs that I placed among them – that you may know that I am Hashem." The essence of the mitzvah of, Sippur Yitzias Mitzraim, is the education of the generations that are to come.

(Shemos 10:9-11) "Moshe said, "with our youngsters and our elders shall we go…Not so, let the men go now…to serve Hashem"

The Chasam Sofer has a very interesting and captivating way of learning the discourse between Moshe and Pharaoh. He observed that the early philosophers, as a mission to try to achieve complete nirvana and closeness to G-d, would flee from their metropolises and the confusion of society and dwell in nature.

The Torah however dictates the opposite. The Torah tells us that the essence of true closeness to Hashem only comes when one is with a group! (Gemara Pesachim 91.) For this reason we see that one cannot slaughter the Korban Pesach, for a single person.

Now that we understand the ways of the philosophers and the ways of the Torah, we can better understand the discourse that happened between Moshe and Pharaoh.

Pharoah was telling Moshe, that it was ok for the men to go into the wilderness in order to offer sacrifices and to introspect, but the woman and the children had no need to go with them!

Moshe Rabbeinu however responded in 10:26 "And our livestock, as well, will go with us - not a hoof will be left…to serve Hashem." This is because through having the multitudes of men, women, children and animals (BiRov Am Hadaras Melech!) together Is the most appropriate way to serve Hakadosh Baruch Hu.

HAVE A FANTASTIC SHABBOS!

Yaaleh Viyavo

Although Rosh Chodesh was yesterday, I saw an interesting Halacha that I wanted to share:

The Jewish religion has been blessed with the opportunity to speak to G-d three times a day (Shacharis, Mincha, and Maariv). There are days however, where we have the privilege to be in prayer more than 3 times a day. These days are of course the Yomim Tovim and alike that demand that we pray the additional prayer of Mussaf (redundant).

One of these days is the holiday of Rosh Chodesh. Rosh Chodesh was the first commandment that was officially given to Klal Yisrael. Moreover 2,000 years later, in Eretz Yisrael, during the Syrian-Greek persecution, Rosh Chodesh was one of three commandments that the persecutors deemed to be prohibited in practice. The other two being the Sabbath and Circumcision.

Due to the holiday’s uniqueness at its core, in praise and thanks to G-d, we add Yaaleh viyavo during the Shmoneh Esrei and an extra prayer after Shacharis known as Mussaf.

Halacha dictates that if one forgot to say Yaaleh Viyavo during the Morning Prayer he must return and repeat the Shmoneh Esrei.

What would be the case however, if one remembered that he did not say Yaale Viyavo for the Morning Prayer after already reciting Mussaf?

The Chofetz Chaim says in his work the Mishna Brura (422:4), that one should repeat the Shacharis Shmoneh Esrei while stipulating (before hand) that in case the Shmoneh Esrei is not obligatory that it be considered a Tefillas Nidavah, a voluntary blessing.

Barukh Hashem

The Mechaber says in the context of Hilchos Chazaras HaShas that after the name of Hashem is said in a bracha the congregation should say out loud the words, “Baruch Hu U’mivorach Shmo”.

On this the (Gr”A) Vilna Gaon, comments and says that one should not say “Baruch Hu U’mivorach Shmo”, rather he should remain quiet until the end of the bracha, and then say Amen.

R’ Soloveitchik quoted the Sefer Nefesh HaChaim as a possible reason for why “Baruch Hu U’mivorach Shemo” should not be said.

The Rav said that every time that we mention the name of Hashem in prayers, the reference is entirely made on the characteristics of Hashem, not Hashem “himself” (biatzmuso). This is why we say in kedusha, “Nikadesh es Shimcha…” in Birchos Krias Shma, “Es shem…” and in Kadish, “Yihei Shmei Rabba…” The reason for this is that it is impossible to give praise and to "someone" that we don’t have the slightest recognition of.

By praising the name (shem) of Hashem however, we are recognizing individual characteristics and happenings that we are aware of.

There is one time in the Torah however, when Hashem himself is said to be kadosh. This is in the words, “Vikidashti bisoch Bnei Yisroel”?! The obvious answer to this concern is that in this Pasuk HaKadosh Baruch Hu is talking about himself. Of course HaKadosh Baruch Hu could say this about himself.

This idea can be evoked even more so from the first psalm of the Hallel Prayer. We start the prayer by saying, “Haliluka Halilu es shem Hashem, Yihi shem Hashem Mivorach” We see from this verse that the only time when Hashem can be praised is if it is in the context of his name, NOT “biatzmuso”!

Therefore it is improper to say, “Baruch Hu Umivorach Shemo” because one is not only praising Hashem’s name but Hashem “biatzmuso”.

Tefilla L'ani Ki Yatof

The term Atifa refers to covering of ones head during davening. The Rabbi’s deduced this requirement from verse, “Tefilla L’ani Ki Yatof”, although the term Tefilla is general for Shmona Esrei we nevertheless extend this obligation to everything that has the status of Dvarim Shebikdusha.

The Achronim quote a dispute from the Teshuvas Hageonim on whether or not the 13 middos of Selichos are considered to be Dvarim Shebikdusha or not. Nafka mina’s in this case would include whether or not people would have to stand as well as doing Atifa while reciting the 13 middos.

The only exception to this rule of Atifa is during the recital of Krias Shema. Although this is most definitely considered to be a davar shebikdusha, the Gemara (Brachos 10b) derives from the verse “Uvelechticha Baderech” that Shma may be said in an informal manner, thus eliminating the need to stand while reciting it, and according to R’ Chaim Soloveitchik this includes Atifa!

R’ Yosef Dov Soloveitchik held that the saying of Shema in an informal manner is not only permissible but is a complete fulfillment of “Koreh Kidarko”.

Therefore practically one should cover their head for Kadish before Barchu, remove the covering for Shema, and then cover their head again for Shmone Esrei.

* Nothing that is said in this post should be done LaMaisa without first discussing it w/ an official Rabbinic Authority.

Is Tefilla Deoraisa or Dirabanan?

I hope that everyone had a restful Shabbos.

This is a Chaburah that I heard this past week from Rabbi Josh Blass:

There is a famous Machlokes, Rambam vs. Ramban on whether or not Tefilla is DiRabanan or Deoraisa.

(Rambam Hilchos Tefilla 1:1) Is of the opinion that because of the words “…BiChol Livavchem…” it must be deoraisa. Its practicalities however remain dirabanan.

(Ramban) Holds that the entire category of Tefilla is a rabbinic decree. Although he agrees to the textual source for Tefilla within Shma he says that these words are strictly an Esmachta Bialma and nothing more. To strengthen his point, the Ramban adds the source of a Baal Keri who is not allowed to say Shema but still may say Tefilla. This therefore must connote that the obligation to pray is strictly on a rabbinic level.

The Shulchan Aruch sides with Rambam and says that there is a Biblical obligation for woman to pray. Most commentaries say that the obligation for woman is still purely dirabanan.

In a famous (teshuva) responsum from the Shaagas Aryeh, he concludes that although tefilla is rabbinic in origin (like the Ramban) there are still certain times in which the Ramban would admit to the Rambam that Tefilla would be deoraisa. An example of this would be if it was an Eis Tzara (Time of Sorrow) .

Rabbi Soloveitchik says on this that the Rambam would say that it is always an Eis Tzara therefore the obligation is biblical in nature.

Another example of an exception in which the Ramban would agree that there is an obligation to daven would be in the mitzvah of HaKel.

Interestingly the Ramban would also agree in the following case. The Gemara in Brachos/Gittin says that if there are only 9 there preparing for a Minyan and the 10^th is an Eved (slave), you may free the slave in order to make the Minyan. Many of the Rishonim go up in arms on this topic. How can we do this?! Freeing an eved is an issur dioraisa?! We answer that the Aseih of davening in a minyan (DiRabanan) is stronger than the Lo Sasei of freeing slaves (DeOraisa). We see from here that being mikadeish shem shamayim trumps a Biblical Obligation.

Q: What is a difference between the Rambam and the Ramban (Deoraisa or Dirabanan)?

The Gemara in (Brachos Daf Chuf.) says that women, slaves and children are patur from Kriat Shma but nevertheless are chayiv in Tefilla! The Gemara meantions that the reason for this is because “Dirachmei Ninhu” – “They also need mercy”.

Q: Why does the Gemara say that this is so pashut that women are chayiv in Tefilla?! It certainly is not!

Tosafos answers that I would have thought that it is a “Mitzvas Aseih Shehazman Grama” nevertheless woman are still chayiv because of “Rachmei Ninhu”.

Rashi however, disagrees and says that the only reason why she is patur is by deoraisa but if it is dirabanan then even if it is a mitzvas aseih shehazman grama she is still chayiv!

The Maharal explains the Chiluk between Rashi and Tosafos by saying that only Hashem has the ability to release people from the shiibud (servitude) of mitzvos not the Chachamim.

The Rambam however has a girsa of Pshita because he holds that it is a dioraisa not because it is “dirachmei ninhu”. Therefore of course she is chayiv it is not timebound!

Now that we have established that woman are chayiv to daven, the question is what are they chayiv to daven?

If it is deoraisa then they have a chiyuv once a day. If it is dirabanan then the chiyiv is 3 times a day.

Halacha Limaasah à(Shulchan Aruch S’ Kuf Vav) waman are obligated in Tefilla because it is not time bound. The( Mishna Brurah) woman are chayiv in shacharis and mincha but not maariv because it is a reshus (“optional”- woman were never mikabel).

- Maariv is Reshus: What does this mean?!

Rashi – optional

Tosafos- mandatory but another mitzvah trumps it

If the Rambam is right then the Magen Avraham says based on him that woman only have to daven one time a day. This service must include Shevach, Bakasham and Hodaa (Praise, Requests, and Thanks).

Q: What about Maariv and Musaf?

Rav Ovadia Yosef says that if you go like Rashi and the Ramban that Tefilla is Dirabanan then Maariv is mandatory for woman as well.

Q: What about Musaf?

The Ramban and the Bisamim Rosh say that a woman was never obligated to bring a korban tzibbur therefore woman are exempt from this.

Nevertheless, most people rely on the Magen Avraham for their psak when it comes to woman and Tefilla. People should teach their daughters that Tefilla is not a zero but it is in fact a chiyuv deoraisa for them and that it should be taken seriously from day one.

When the Gemara in Taanis answers that the true avoda is one from the heart, people must realize that this is not something that is unique to men but it is in fact equally as important to woman aswell……Drachmei Ninhu