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2) Even better: daven in a different minyan where you will be able to start at exactly the same time as everyone else.
To daven with the chazzan is tefilla b’tzibbur according to SOME opinions.
To start when they are still in the 1st bracha, or maybe even the 1st 3 brachas, is probably l’chatchila, though it remains preferable and ideal to start at EXACTLY the same time as everyone else with no delay whatsoever.
Personally, I do not like to daven with the chazzan because I find it distracting to have to keep up, and I like to daven when it is quiet in the room/ beis medrash.
3) Yes. Or one who is too weak to stand.
4) Some poskim hold that way. I believe the Arizal davened this way.
If you did daven this way, you would certainly be yotzi b’dieved.
6) As mentioned, it is the custom of bnei Torah to stand for the entire duration of chazaras hashatz.
8) There is no prohibition to repeat words within a blessing if you are not sure where you are holding and you want to repeat words to make sure that you said all of them. In Shema, every word must be said to be yotzi so in a case of doubt obviously you would go back because you need to be yotzi krias Shema.
9) You would answer the main parts of Kedusha (Kadosh, Baruch, and possibly Yimloch) if you are holding by Elokai Netzor.
Also, if you just finished the 2nd bracha of SE, and the chazzan reached Kedusha, then you would say Kedusha.
10) OK to look into a sefer while waiting for chazzan to finish Yishtabach (and you already finished it).
During leining – in-between the aliyos Rav Moshe zatzal would learn Mishnayos.
I do. Regarding what issue?
It is good to wear a belt (every day) so that one will be able to recite the blessing of “who girds Israel with strength” when one is reciting the morning blessings. This blessing refers to putting on a belt. Not me’akev, but a good thing to do.
Rav Elyashiv says that water doesn’t count for mishlaoch manos. Nothing to do with kiddush per se. A lightly flavored beverage would be OK, but not plain water.
In Lubavitch, they have a minyan saying the entire Sefer Tehillim on Shabbos Mevorchim, followed by Chassidus and breakfast, followed by the real davening.
Coffee, tea, water – practically speaking, one may be lenient, especially if he feels it necessary to do so.
Orange juice – Rav Belsky was lenient.
Personally, I do not eat or drink anything besides water prior to reciting the blessings on the Torah, the morning blessings, as well as Shema.
Dovor pashut.
All Chassidim are extremely makpid to wash negel vasser by their beds.
The thing after the Shabbos meal [or any bread meal, for that matter] is called mayim achronim. That is a different topic, not related to negel vasser after sleeping.
Basically, after you finish eating a bread meal, and are ready to commence the recital of Birkas Hamazon, you need to first wash your hands to get rid of the Sodomite salt, and so that you can bless G-d with clean hands [as well as for other reasons]. There are different opinions regarding how much to wash [the Gra says to wash until the wrist].
When davening with a minyan, it is common to have Mincha right before shkia, and Maariv right after shkia.
This is fine, and so is the minhag, though there are 2 things to keep in mind:
(1) Krias Shema MUST be repeated after nightfall (45-72 minutes after nightfall, depending on which opinion you go by – preferably, if at all possible, at least 72 minutes). A man who did not repeat Shema in this case has (according to most opinions) transgressed a grave sin, since reciting the Shema is an obligation from the Torah which may not be missed on any day of the year.
(2) There is a preference to daven Maariv after nightfall as opposed to davening right away after shkia [Gra].
Regarding whether one may eat prior to repeating Shema – it’s complicated. The most frum opinion is not to eat [a meal] prior to repeating it, but fruit would be OK. Other opinions would allow eating even a meal (for example, if he always says Shema before going to sleep, so we are not concerned that he will forget to say it this time, or because there are opinions that one is yotzi Shema any time after Plag Hamincha; we don’t pasken like that, but perhaps he could be lenient about eating since eating before you do a mitzvah is only a rabbinic restriction).
But, of course, one must remember to repeat Shema after nightfall and may not rely on his earlier recital, since we are dealing with a (safek) chiyuv d’oraysa.
lilmod ulelamaid # 6 – That is correct. What you wrote is l’chatchila.
If it is hard for whatever reason to remain in place for so long, then at least remain standing in place until the chazzan begins chazaras hashatz. Or, if not that, then wait the amount of time that it takes to walk four amos before stepping back. Which usually you would do anyway if you say the prayer for the rebuilding of the Beis Hamikdash after stepping back.
lakewhut – Well, if you are Chassidic [and wear a gartel], you perhaps are not so makpid on davening Mincha before shkia. In any event, putting on a gartel doesn’t take so long, does it?
Re “Head nod” – Depends where in davening you are holding. Certainly not during the first verse of Shema or during SE.
In some cases, you can technically interrupt [to greet other people out of respect or fear]. Nowadays, we don’t do this.
Joseph – don’t sit down. If you did, then obviously you would get back up for Kedusha since Kedusha is said standing.
lilmod ulelamaid – Re vesein tal umatar 2 – What you wrote is not correct according to any opinion. If you signed off “Baruch ata… shomea tefilla,” you do not c”v go back to Shema Koleinu. Rather, just say the words vsein tal umtar [l’vracha etc.] and then continue with Retzei.
Joseph – Re starting SE late: If you know for sure you can reach Elokai Netzor before the chazzan reaches Kedusha, then you can daven SE now even though you are starting late.
Otherwise, daven with the chazzan during chazaras hashatz so that you get the zechus of answering Kedusha.
In all cases [with few exceptions that we will not get into now], SE must be started immediately after uttering the words ‘Gaal yisrael.’ You cannot pause silently or say something else in between. This applies on a weekday for sure, and possibly also on Shabbos.
1) A belt is sufficient, unless you (or your father) has the minhag to wear a gartel (e.g., Chassidim).
2) Ideally, start at the exact same time. If not, it is still tefilla b’tzibbur [according to Rav Shlomo Zalman Auerbach] if they are (in order of preference)
a – still in the first bracha [Rav Chaim Kanievsky] (like if you came two seconds late)
b – still in the first 3 brachos
c – most of the SE has not yet been said [according to Rav Belsky], like if you came one minute late or something
d – ten people who started on time are still davening SE when you start
e – one person who started on time is still davening SE when you start [Chazon Ish, as confirmed by Rav Chaim Kanievsky shlita)
3) You have to stand with your feet together so that it looks like 1 foot, to resemble the malachim. B’dieved, this is not me’akev, and one who davened SE with his feet wide apart will not have to repeat SE.
4) The halacha is that your voice should not be audible to [any] other people besides yourself [when davening with a minyan]. Or at least try not to disturb other people, even if you do raise your voice somewhat. According to the Zohar, your voice should not be audible at all; you should just be forming the words with your lips.
5) Yes, say Kedusha with the chazzan and finish the third bracha (hakeil hakadosh) as well as “shomea tefilla” simultaneously with the chazzan. And bow at Modim.
6) It is preferable to stand for the entire duration of chazoras hashatz. This is not a full obligation (according to Rav Auerbach, it is a stringency), but it is the custom of bnei Torah to stand. If you don’t want to follow this, sit down after responding Amein to the bracha of hakeil hakadosh. Don’t sit before then.
7) Mashiv haruach – If you remember while you are still reciting the 2nd bracha, say it. If you remember before starting the 3rd bracha, say it. Otherwise, no good.
V’sein tal umatar – If you forgot to say it, then mention it during the bracha of Shema Koleinu before the words “Ki ata shomea…” If not, then say it after “shomea tefilla” before uttering the word “Retzei.” If you already uttered the word “Retzei,” go back to Barech aleinu. If you finished SE, repeat from the beginning.
Yaaleh v’yavo, if not said in its proper place [during the bracha of Retzei], can be said if you have not yet uttered the word “Modim.” If the word “Modim” was uttered, stop and return to the beginning of Retzei. If SE was finished, repeat from the beginning, unless it was Maariv of Rosh Chodesh or unless you already davened Mussaf on Rosh Chodesh, in which case Shacharis should not be repeated.
Generally speaking, in some cases, you need to repeat SE from the beginning (like when you forgot mashiv haruach and already began the 3rd bracha). In that case, stop davening where-ever you are. In other cases (like vsein tal umatar), it may not be necessary to go all the way back to the beginning.
8) Machlokes between Chayei Adam and Steipler Gaon – Chayei Adam says you cannot repeat a bracha of SE that you may possibly have already said. Therefore, continue from a bracha that you certainly did not say yet.
Steipler Gaon says all 19 brachos are me’akev one another. Therefore, all 19 brachos must be said even if you are possibly repeating something that you already said.
Other parts of davening – depends. What are you talking about here?
9) Stop your SE and listen with intent to be yotzi Kedusha. Machlokes if you need to listen to the verse beginning Yimloch. After hearing Kedusha [or at least the main parts of Kedusha – which are Kadosh… and Baruch…] keep davening. It is OK to continue davening in between the verses of Kedusha if you desire to do so.
10) Do you mean during chazoras hashatz? Nope. [Rav Chaim Kanievsky and others]
Maris ayin applies even in the innermost chamber.
It would be maris ayin b/c someone might think the phone is theirs, etc.
You could daven v’sikin and then go to sleep until Mincha. But why would you want to?
The original story with Maran HaGaon HaRav HaTzaddik Chaim Kanievsky shlita is off in some of the details; it is more like Kapusta said.
The rebbetzin was extremely sick; otherwise, she wouldn’t have bothered to ask Reb Chaim to do this.
Someone asked Reb Chaim if you would play basketball on Shabbos. Reb Chaim asked: Vos is basketball? So the guy told him, “You gotta put the ball in the basket.” And the rav said, “It is much better to put the ball in the basket erev Shabbos.”
If you will spit it out, you can’t make a bracha because you are not eating.
It would be good to swallow a bit and have intent to enjoy it; then you would make a bracha.
It is indeed assur to eat before feeding animals that you are responsible for, such as your pet dog, but I am not sure if this issur would apply to a very small amount of food (a drink is definitely allowed). Perhaps you would be allowed to eat if the eating is necessary in order to feed the dog, like in your case, where you need to chew the dog’s food before feeding it to the dog.
There is no actual halachic prohibition to walk while reciting the blessing of Asher Yatzar. You are even allowed to walk while reciting the Shema (not the first verse).
I, at CUNY Law School, have had 2 assignments that were due on Shabbos day at 12 PM, with Shabbos commencing shortly after 4 PM on Friday. In both cases, I asked for and received permission to submit the assignments by 11:59 on Saturday night.
This past erev Shabbos, I had an optional review for a final that was scheduled to end at 4. When I requested that it be taped for me, the professor refused but rescheduled it to go from 1:30 to 3, and advised me that I should feel free to leave early. Nevertheless, I informed her that I didn’t want to cut it so close and did not attend, requesting instead that someone send me the notes. An email was sent to the entire class requesting that someone share his or her notes with me. Thus far, no one has done so, even though the final is tomorrow.
Yom Tov is obviously an issue when attending college, even Brooklyn College, which is 1/3 Jewish. Nu, so they will make accommodations.
There was one semester in college where, through no fault of my own, I had a class that conflicted with Shabbos and I had to leave early every week in the winter. That was extremely unpleasant. But in general one can avoid such classes. (In my case, the timing was changed after I had already registered for that class).
Another issue could be yichud. For example, if you are talking an exam by yourself due to having missed it on yom tov, and the proctor is the opposite gender, and they put a sign on the door saying, “DO NOT ENTER. TESTING IN PROGRESS” and no one would come in because they have such good manners. Or meeting with a professor in the professor’s office – in some cases, the door should be left open. Certainly if meeting with the dean and no one would enter her office without knocking.
Google ben olam haba (Halacha for Today), ATorahminute, Daily Halacha, and similar terms.
Bump.
One side effect of drinking coffee is the obligation to recite asher yatzar many times over in the course of the next few hours.
Is your friend the Amshinover Rebbe?
It says in the Torah, ‘Six days you shall work.’ So how can you keep Shabbos for more than one day?
Regarding tefillin he certainly should daven with his tefillin, as we see in numerous places that davening with tefillin is more important than davening even with a minyan. There are opinions that he can be lenient if he will be embarrassed to daven with his tefillin.
It is brought down in halacha to learn a little bit after davening while wearing tefillin.
The phylachteries have been found.
Google it. The web site is erub dot org. The map is there. The rabbinical endorsements are there. Everything is there.
There is a kabbalistic reason for wearing a tallis gadol only after marriage.
[Drashos Maharil ibid] Some understood this statement to refer to even a Tallis Katan and thus questioned the custom. [Kneses Hagedola brought in Beir Heiytiv ibid] However, in truth its reference is only to the Tallis Gadol.
This is a good question. Anybody?
simcha: because the Torah requires us to wait patiently until Hashem will redeem us and not to rebel against the nations or try to “force the end,” which the Zionist State is doing.
People who support Zionism are implicitly saying that they don’t believe that Hashem will redeem us, because they are trying out to carry out the redemption themselves, prematurely. Not believing that Hashem will redeem us at the time that He deems fit is a violation of the Rambam’s 13 Principles of Faith.
As you mentioned, the original Zionists believed that having a State in Israel was a replacement c”v for Torah, which is avoda zora.
See Kesubos 111. See also the writings of the Satmar Rebbe.
There are no gedolim who supported Zionism l’chatchila, because Zionism is against the Torah and Talmud which tell us that we are not allowed to have a Jewish State when we are in golus.
The NK went to protest that by the Ponovitch yeshiva, there was a Zionist flag. Said Rav Kahaneman, if they wouldn’t come to protest, I would pay them to come, so that the velt will know that what I am doing [putting up the flag] is not l’chatchila, but it’s just to make the government happy.
Does that mean that Rav Kahaneman “supported” Zionism?
I know, I know. You and your “gedolim” obviously know better than the Chazon Ish, the Brisker Rav, Rav Schach, and the Chofetz Chaim (whose Mishna Berura you probably follow, as do your “gedolim”).
A. Rav Miller was one of the Gedolei Hador.
B. “my light in my room is on and i cant turn it on.” HUH?
included in Amira l’akum is not mentioning the melacha, even if it is not a direct request. so saying “I can’t turn off the light because it is shabbos” would be assur.
Correct. (However, there are opinions that are lenient with this.)
Also forbidden would be to say, “Please do me a favor. Please help me out. The light is on and I cannot sleep.” Because in this case, you are asking him to do a action. But to simply make an observation (“It is a little too bright for sleeping in this room”) is OK. B’shas hadchak, you could even tell the goy directly to turn off the light for sleeping, because shvus d’shvus b’makom tzaar (turning off a light is not a “constructive melacha,” but merely removing an annoyance). But lechatchila, it is not allowed.
Regarding the issue of lights, it is my understanding that you can ask him to skim through a book or magazine and tell you what he thinks. After he turns on the light for himself you can tell him not to turn it off.
Interesting. But once he “hops” that you’re doing a trick and he is really turning on the light for you, not allowed (to do that again next Shabbos).
One who does a mitzvah will not be harmed.
Avi K – learning this stuff l’sheim shomayim is one thing. the alter rebbe talks about it in the beginning of tanya. b/c you’re using the secular knowledge to better serve, or better appreciate, Hashem.
One needs to tread very carefully, lest he teach Torah to a goy, which is forbidden. [E.g., at work – if asked about something Jewish]
Another example is when hinting to a goy to do something on Shabbos, you have to know how to do it the right way, without teaching Torah to the goy and without transgressing the issur of amira l’akum.
Lights are on in bedroom.
Me to goy on Shabbos: “Excuse me, sir. It is hard for me to sleep when the light is on.”
Goy: Why don’t you turn it off?
Me: Today is the Sabbath.
Goy: Would you like me to turn it off for you, then?
Me: I am not permitted to ask you to do that.
Goy: So what do you want from me?
opposition to Israel as a Jewish state means that one does not want the Geula
What pure garbage! And contrary to daas Torah and the views of many gedolei Yisroel and the Talmud.
The matter becomes complicated when we have a situation where I consider Rav A more qualified than Rav B whereas someone else considers the opposite to be true. It’s often nearly impossible to reconcile such disputes (“my rabbi is bigger than your rabbi”) and we just have to let people act according to their understanding.
Obviously, it is possible to tell who is a bigger gadol! Do you know who is bigger: Rav Moshe Feinstein z”l, or your next-door neighbor? The Chazon Ish, or a local Orthodox rabbi? If a newspaper proclaims someone to be a gadol, and Rav Schach said he was an apikores (for example), hmmm… I don’t know. Maybe the newspaper is right and Rav Schach is wrong? What do you think?
My law school also gives off the first day of RH and YK and erev YK after 3.
The only info that you need to have is that it is 100% illegal to discriminate against you because of the Jewish holidays.
However, on a side note, someone who takes off (for example) Isru Chag Pesach when the company is in the middle of an important project is being a jerk and deserves to be fired (according to an article I read on erev Shabbos in the 5 Towns Jewish Times).
Ditto for a person who says he can’t work on Chanukah.
The sefer Seuda Secrets by Rabbi D. Meisels has some interesting stuff about this. (It is a chassidishe sefer).
E.g., Belz does not eat apple dipped in honey, because apparently there are opinions that the honey is not tofel and perhaps would require a bracha, and to avoid the shaila, they refrain from eating it altogether.
To quote a few sentences in a book review.
Well, a goy is not permitted to learn Torah and a goy who does learn Torah deserves death.
However, there are parts of Torah that a goy may learn.
Last week, I was on the subway and a man (don’t know if he was a Yid or a goy) asked me about my tzitzis and if they confer on me, or are indicative of, “rabbi status” (his words). To which I replied that they have nothing to do with “rabbi status” but are intended to remind us about G-d.
I said this because I know that the gadol hador, Moreinu Harav Avigdor Miller, zatzal, was once walking on Ocean Parkway and an Italian worker asked him about his tzitzis. And the Rav zatzal replied that it was to remind us about – and he pointed at the sky. And the goy understood that it was to remind us about G-d.
Yes, Rabbi Zevin was a talmid chacham. But he was not on the level of the Chazon Ish, the Chofetz Chaim, Brisker Rav, or Rav Schach.
When we have different rabbis with different opinions, we should follow the ones who are bigger gedolim.
By the way, saying that someone is a talmid chacham doesn’t mean anything. A talmid chacham can be an apikores, too.
You have the legal right to take off for all yomim tovim on which melacha is assur (you don’t have a legal right to take off for Channukah).
I am assuming that you will get off for R”H and Y”K; most public schools are off on those days.
So you need to take off four days, maybe five for erev Yom Kippur. You don’t have 5 sick days?
Do you follow the other things that Rav Kook said, like women not being allowed to vote?
Rav Kook died more than a decade before the State of Israel was even founded. By the way, it is well known how the Chofetz Chaim referred to Rav Kook, and there are witnesses to this fact. Refer to Rabbi Shapiro’s Web site. It is most enlightening.
Included in the list of gedolim who were against Zionism are the Brisker Rav and the Chazon Ish. And Rav Miller. And the Satmar Rebbe, of course.
The Zionists know better than these gedolim? I don’t think so.