http://www.torahlab.org/haberblogs/ en info@torahlab.org Copyright 2010 2010-02-04T04:05:00+02:00 http://www.torahlab.org/doitright/netilas_yadayim_v/ http://www.torahlab.org/doitright/netilas_yadayim_v/#When:04:05:00Z The final installmentWashing Before Davening There is a Halachic requirement to wash one’s hands before davening. This applies to all three prayers. There are two reasons for this cited in the Rishonim. One is that if your hands are dirty they must be washed before prayer. Additionally we suspect that one was distracted throughout the day and touched places that necessitate hand washing. For Shacharis, if one was careful not to touch anything that would necessitate handwashing after his morning Netilas Yadayim then he need not wash again. The same applies to washing for Maariv if one davens Mincha and Maariv together. If no water is available, and he definitely touched an area of the body that requires him to wash his hands, he must travel 18 (and sometimes up to 72) minutes to procure water, if by doing so he will still be able to Daven at the proper time. In other situations he may wipe his hands on a cloth or something that cleanses if there is no water. One should not wash in a bathroom, but if there is no choice he may do so, provided that he dry his hands outside the bathroom. (Igros Moshe EH 1:114) When a Cup is Needed The only times one must use a cup is in the morning and before eating bread. Rav Ben Zion Abba Shaul (Ohr litzion vol.2 1:5 in notes) infers from the Rambam that before prayer one should also use a vessel. Although for all other items a cup is not needed, the Kaf Hachaim recommends using a cup for all the various required washings. a2a_linkname="Do It Right”;a2a_linkurl="http://www.torahlab.org/doitright"; --- Rabbi Haber's blog can be found at www.torahlab.org --- 2010-02-04T04:05:00+02:00 http://www.torahlab.org/doitright/the_message_of_tu_bshvat/ http://www.torahlab.org/doitright/the_message_of_tu_bshvat/#When:06:20:00Z What follows is based on Rabbi SR Hirsch. I wrote it in my own words, and have not done him full justice. Why do we celebrate the Rosh Hashanah of the trees in the middle of the bleak, cold, lifeless winter? The Gemara explains – Since most of the rains have already fallen. (Rosh Hashanah 14). What does that mean? Rabbi SR Hirsch in Collected Writings explains the significance of Tu B’Shvat in the following manner: A rational person will say the tree bears fruit when the fruit actually appears on the tree. One who thinks a bit more deeply will postulate that the fruit really begins at the original budding. There must be a physical manifestation to show the budding of the fruit. This is true in the world of men in general. Only deeds, actions, actual physical efforts are considered noteworthy. The Torah operates differently; the origins of the actions are paramount. Rabbi Hirsch refers to the “invisible germination of righteousness and inquity”. He explains that the Torah focuses on protecting and building this inner, invisible foundation from where all the actions come. All the laws of Purity, Issur and Heter and so on protect this core, particularly where the spiritual intersects with the physical and and the integrity of one’s purity is at stake. This is also exemplified in the purity that was required in the camp of the Jewish Army, the cleanliness of speech that is Halachically necessary, the preparations needed to pray and to eat, and the entire approach to Jewish Law. What follows then, is that all the rituals and laws are done not only as a way of serving Hashem, but more importantly to strengthen and solidify man, to ensure that the origins of all his deeds are pure and whole. This is the message of Tu B’Shvat. We do not address the outer manifestations of Spring, rather the inner beginnings. The rains have begun passing, the sap is starting to rise in the trees, the inner core is strong and healthy – unaffected by what’s going on outside. This is the message to each and every one of us. --- Rabbi Haber's blog can be found at www.torahlab.org --- Tu B'Shvat 2010-01-27T06:20:00+02:00 http://www.torahlab.org/doitright/netilas_yadayim_ritualistic_hand_washing_part_iv/ http://www.torahlab.org/doitright/netilas_yadayim_ritualistic_hand_washing_part_iv/#When:23:06:00Z Other situationsfor part 1 click here for part 2 click here for part 3 click here There are other situations that necessitate Halachic hand washing. Several are due to Ruach Ra’ah, which rests on ones hands in certain situations much as after sleeping, although the washing need not be with the same Halachic urgency, however one should wash as soon as possible. After: Entering a primitive bathroom and entering a bathhouse, even without using the facilities; Cutting nails and cutting hair; and touching parts of the body that are usually covered require washing until the wrist but only once on each hand (The Shelah writes that in all these cases one should wash three times). Going to a cemetery, touching a dead body and having marital relations require three times according to Shaarei Tesuva because they have a higher level of Ruach Ra’ah. There is a minority opinion that includes going to the bathroom in this category. Touching used leather shoes, touching sweaty areas or clothing, scratching your scalp, touching ear or nose waste (according to some), and changing a diaper all require hand washing due to cleanliness. This is different than Ruach Ra’ah in the respect that not the whole hand need be washed. According to some opinions marital relations and touching usually covered parts of the body are also included in this category. A little more in depth: Cutting nails – however they’re cut, and even if they are cut by someone else (a manicurist) although the person cutting does not have to wash their hands.  This applies to both finger and toe nails. Nails that are bitten as a way of cutting them also require washing.  For more on fingernails look here. Cutting hair – Both the barber and the person getting a haircut (Barbie?) must wash their hands. Rav Shlomo Zalman Auerbach has two interesting rulings here. If one takes a snip of a 3 year old boys hair at his upsherin (as is customary) he need not wash his hands, and after cutting the beard (or shaving) and payos one need not wash his hands. Bathroom - According to most opinions modern bathrooms do not necessitate hand washing if one entered them and did not relieve themselves. [a port a potty would be different]. Parts of the body that are usually covered – in all places will include above the knees, the entire torso and back, and above the elbows. Elsewhere would depend on whether they are usually covered. It is questionable if this is because of Ruach Ra’ah or cleanliness and therefore one should wash their whole hand. Funerals and cemeteries – if one was in the same building as, or came within 4 amos of, a decedent he must wash his hands. The minhag as recorded by the Rema is to wash ones hands before reentering a building. Rav Moshe Feinstein said that this only applies to a residence, not a public building. Marital Relations – Since this is required for both Ruach Ra’ah and cleanliness purposes one should wash their whole hand. The Mishna Berura quotes an opinion that requires washing three times. a2a_linkname="Do It Right”;a2a_linkurl="http://www.torahlab.org/doitright"; --- Rabbi Haber's blog can be found at www.torahlab.org --- 2010-01-21T23:06:00+02:00 http://www.torahlab.org/doitright/netilas_yadayim_the_ritual_of_or_ritualistic_hand_washing_iii/ http://www.torahlab.org/doitright/netilas_yadayim_the_ritual_of_or_ritualistic_hand_washing_iii/#When:06:12:00Z for part 1 click here for part 2 click here Before washing hands one should not touch any food, because he will impart the Ruach Ra’ah to the food. If one touched food, whenever possible (i.e. it won’t ruin the food) the food should be washed three times. The minimum amount of sleep one has to sleep in order to be obligated to wash is half an hour. If someone else washes your hands, such as a nurse, they must wash their own hands first (unless they are not Jewish). Where to wash: The halacha (based on the Zohar) is that one should not walk four Amos (6-8 feet) without washing their hands in the morning. For this reason, many have the custom to wash their hands before their feet even hit the floor. They do this by placing a cup with a bowl on the floor next to their bed. If you do so there are several things to be careful about: Don’t forget it’s there and step in the water Make sure the water doesn’t get shoved under the bed. [This goes for all food, the Ruach Ra’ah from sleeping is imparted to what’s under the bed. This is a common camp scenario]. The water used for washing is considered impure and should not be spilled where it may be stepped on, used to feed an animal or to wash the floor or dishes. If one washed over dishes in the kitchen sink, those dishes should be rinsed off. The bowl one washes into should not be used for food according to some. There is also an opinion (somewhat rejected by the Mishna Berura) that the entire house, or at least the entire room, is considered four Amos. Therefore one may walk to a sink and wash, and this is indeed the custom in many non Chasidic communities. Modern bathrooms that have the commode in the same room as the sink are a matter of dispute among the poskim. Some poskim say that one is allowed to wash their hands in them, but the blessing should be said outside. Others, including Rav Moshe Feinstein (Igros Moshe EH 1:114) and the Chazon Ish rule that it has the same status as the Talmudic “Bais hakesai” and therefore one should not wash their hands in the bathroom unless there is absolutely no choice. In the event that the most accessible sink is in the bathroom, whereas it is always best practice to wash as soon as possible one should wash there, and then you may touch your face and so on, and then wash again outside of the bathroom, before making a blessing. If there is a closed door between the sink area and the lavatory area one may wash and make a blessing. Although generally one must begin training their children in mitzvos from when they are about 5 years old (see MB 18:123) and capable of understanding, when it comes to netilas yadayim there are those that say that since it is an issue of the metaphysical existence of Ruach Ra’ah, one should wash the hands of the very small as well. (Pri Migadim, quoted by Mishna Berura). Conversely the Shulchan Aruch HaRav (4:2) writes that the Nefesh doesn’t come to a child until he has reached maturity and is obligated in the commandments, therefore there is no Ruach Ra’ah either until that age. [Puzzlingly, in his conclusion he seems to commend washing the hands of newborns]. However the regular chinuch concerns would still apply. What to wash with We previously discussed that one should wash each hand three times, alternating hands. This must be done with a human powered action, and should be done with a cup. It is preferable not to use a disposable cup for this, although if that’s all you’ve got its ok. [In this regard we are more lenient than with Kiddush, where a disposable cup should not be used] (Igros Moshe OC 3:39). The cup should be whole, and should contain at least a revi’is (2.9 – 3.3 oz) to begin with. If one doesn’t have a cup then they may turn on and off the faucet six times. The first spurt of water that comes out of the faucet is considered to be human powered. If this is not possible one should dip their hands into water six times or at least wipe them with a dry cloth or on a cleansing surface such as wood or earth. This will help for cleanliness for prayer, but not for Ruach Ra’ah.The blessing said in this situation is Al Nekiyus Yadayim.  In this case, when one reaches a place with a cup they should wash regularly without a blessing. The water used for washing should be clear and not bitter. Next time we will discuss when the blessing is said and other occasions that necessitate hand-washing. a2a_linkname="Do It Right”;a2a_linkurl="http://www.torahlab.org/doitright"; --- Rabbi Haber's blog can be found at www.torahlab.org --- 2010-01-15T06:12:00+02:00 http://www.torahlab.org/doitright/netilas_yadayim_ritualistic_hand_washing_part_ii/ http://www.torahlab.org/doitright/netilas_yadayim_ritualistic_hand_washing_part_ii/#When:06:36:59Z Laws of washing hands ritualisticallyFor part 1 click here The concept of Ruach Ra’ah, which we discussed in Part I, seems to be the primary reason for the great rush to wash ones hands in the morning. The Gemara uses strong language, saying that the hand that touches the eye, nose, ears, mouth or any other bodily orifice deserves to be cut off. The Gemara explains that by touching an opening it imparts Ruach Ra’ah into the opening. This also applies to touching food. The Gemara concludes that the only way to remove the spirit is to wash your hands three times. The Bach, quoting the Zohar, says that one who walks four Amos without washing their hands is eligible for the death penalty! There is a fascinating tradition from the Vilna Gaon: There was a famous convert known as the Ger Tzedek, Avraham ben Avraham. He was a young nobleman from a Polish –Catholic family who converted to Judaism, and was found out and burned at the stake. The Vilna Gaon had apparently developed a relationship with the young count, even offering to save him through supernatural means – his offer was refused. After his death the Vilna Gaon declared that the Ruach Ra’ah of the morning had been lessened, and one no longer had to be as careful with Ruach Ra’ah. This tradition was quoted by Rav Shlomo Zalman Auerbach, and is said to be the reason why in Slabodka the custom was to be lenient with walking four Amos before washing hands. Although this tradition is not relied upon for Halacha, it may be the reason why the Yeshiva world tends to be more lenient than the strictest letter of the law when it comes to the laws of Netilas Yadayim. Now some Halachos: As discussed, before washing your hands you should not touch any openings on the body. You should also not walk four Amos without washing, although there are opinions that one could count the entire room, or perhaps the entire house, as four Amos. A nursing woman, who wakes up to nurse her child in the middle of the night, should be careful not to touch the baby’s mouth. When changing a diaper in the nighttime one should also be careful to not touch any orifices. There is a lenient opinion, cited by the Aishel Avraham (Butshatsh) that the Ruach Ra’ah only arrives when one wakes up for the day. It is questionable as to whether the prohibition applies to eyelids; the Aishel Avraham writes that for any necessary purpose one may be lenient. The Gemara writes that in order to remove the Ruach Ra’ah one must wash their hands three times. The Poskim explain that this should be done in an alternating manner as follows: lift the cup with your right hand, pass it to your left pour once onto your right and then switch hands and pour once onto your left. Repeat until both hands have been washed three times. (a leftie should do so as well).  There is another opinion that one should wash his right hand three times and then his left hand three times. Although the minhag is like the first method, some are machmir to employ both methods. Once you have washed your hands three times, there is a question as to whether the water remaining on your hands is impure or not, the difference being whether you should make the Berachah before drying your hands (as is preferable when washing for bread) or after the drying. Some Poskim say that one should therefore immediately dry their hands.  The Vilna Gaon recommended washing a fourth time in order to wash off any remaning impure waters, and according to him one could say the blessing before drying their hands. Although many are accustomed to say the Beracha later either way (Iy”H we will get to that later) there is another important difference, i.e. if you may wash your face before drying your hands. If the water on your hands still has the vestiges of Ruach Ra’ah, it would not be good to then touch your eyes, nose and mouth with it. If one follows the practice of the Gaon and washes a fourth time they will not have to dry their hands before washing their face. To be continued… a2a_linkname="Do It Right”;a2a_linkurl="http://www.torahlab.org/doitright"; --- Rabbi Haber's blog can be found at www.torahlab.org --- 2010-01-08T06:36:59+02:00 http://www.torahlab.org/doitright/maaser_kesafim/ http://www.torahlab.org/doitright/maaser_kesafim/#When:01:39:00Z A shiur I gave on Maaser Kesafim (tithing) in LINKPlease enjoy this shiur (source material is available as well) that I gave at LINK’s Yeshiva for a day Program: a2a_linkname="Do It Right”;a2a_linkurl="http://www.torahlab.org/doitright"; --- Rabbi Haber's blog can be found at www.torahlab.org --- Jew and Fellow Jew 2010-01-05T01:39:00+02:00 http://www.torahlab.org/doitright/netilas_yadayim_ritualistic_hand_washing_part_i/ http://www.torahlab.org/doitright/netilas_yadayim_ritualistic_hand_washing_part_i/#When:04:59:00Z Introduction to washing hands upon awakeningIt is well known that one must wash their hands before eating bread, and make a blessing. This is by Rabbinic edict. There is then another Talmudic rule that one should make the blessing of ‘Al Ntilas Yadayim’ in the morning as well. Although no reason is given, the Rosh (Berachos 9:23) explains that when one sleeps their hands travel and they certainly touched ‘unclean’ places. (We will discuss the idea of touching impure places more at length later). They must therefore wash their hands before davening. A more Kabbalistic reason is given by the Rashba (Shut 191): When one awakens they are like a new person. This reality necessitates our immediate thanks and appreciation to Hashem, which is comparable to the Avodah of the Kohen in the Beis Hamikdash. Just as he must wash his hands from the Kiyur we too must wash our hands from a cup. The Mishnah Berurah quotes both of the above reasons, and writes that we necessitate washing for either of them, albeit not with a Bracha. Therefore if one was up all night (or slept with gloves) they would still have to wash their hands. There is a third reason described by the Gemara in Shabbos (109b) is Ruach Ra’ah, a metaphysical negative ‘spirit’ that rests on a person overnight, and one is cautioned against touching any facial orifice before washing your hands. [This is also the reason why it’s necessary to wash three times, and with a cup, which we will discuss later]. This seems to be related, in Halachic literature, to an idea presented by the Arizal: The Gemara says that sleep is 1/60th of death. The Arizal explains that when one awakens all vestiges of “death” leave him, aside from his hands which still retain some influence (and no blessings should be recited in that state). One must therefore wash his hands before being able to say any blessings. The first two reasons necessitate a blessing (according to their respective authors) the third reason does not necessitate a blessing, but does impel one to wash ones hands as soon as possible after awaking. Next we will discuss other occasions that necessitate Halachic hand washing. a2a_linkname="Do It Right”;a2a_linkurl="http://www.torahlab.org/doitright"; --- Rabbi Haber's blog can be found at www.torahlab.org --- 2009-12-25T04:59:00+02:00 http://www.torahlab.org/doitright/when_to_make_havdala_on_chanukah/ http://www.torahlab.org/doitright/when_to_make_havdala_on_chanukah/#When:06:51:00Z The proper sequence of events on Motzai Shabbos ChanukahComing into Shabbos Chanukah, one must first light the menorah, and then Shabbos candles. The logic is straightforward – once you have accepted Shabbos you can no longer light the Chanukah candles. It would seem sensible that on Motzai Shabbos the order would be reversed. First make Havdalah and close out Shabbos and then light the menorah. This is however not so simple, as we shall see. Counter intuitively; the Shulchan Aruch (OC 681:2) simply states that in shul the menorah should be lit before Havdalah is made. The Rema adds that at home one should definitely do so because he has already made Havdalah, and thus ended Shabbos, in Shul. Concurring with the Rema is the Elyah Rabbah, Magen Avrohom, Vilna Gaon, Chemed Moshe, Beis Meir (who brings a proof from the Yerushalmi), and the Yaavetz. In fact the Yaavetz quotes his father, the Chacham Tzvi, as having laughed at those who lit Chanukah candles before Havdalah. He writes that his personal conclusion was that one should indeed light the Menorah first, and in his responsa he refutes the opposing proofs. The Mishna Berura explains:  Although there is a general principle that when presented with two mitzvos one should do the more frequent one first, when it comes to leaving Shabbos we want to delay it as much as possible. The Beis Shearim (OC 396) contrasts this with the idea of ‘zrizim makdimim l’mitzvos’ that one should rush to do a mitzvah to show how beloved it is, so too one should be hesitant to end Shabbos thus showing how precious it is. The Maharal writes that one should make Havdala first, out of concern that he may forget to say Havdalah earlier (in the Amidah, or by saying Baruch Hamavdil Bein Kodesh Lchol). He will then wind up lighting the Menorah before he has personally ended Shabbos. Thus, to be safe, one should make Havdalah first. This is also the opinion of the Taz, Malbushei Yom Tov, Pri Chadash and Derech Chaim.  Although the Maharal extends his line of reasoning to the Shul lighting as well, the others who concur with him limit it to lighting at home (thereby only arguing with the Rema and not with the Shulchan Aruch). In response to the Mishna Berura’s explanation that we want to delay leaving the Shabbos the Pri Chadash writes: As soon as one does Melocha such as lighting candles he has de facto ushered out Shabbos and therefore may as well have made Havdala. The Elyah Rabba responds, that until one makes Havdala over wine, even if they have recited ‘Boruch Hamavdil’ and done Melocha, there are still remnants of the holiness of Shabbos. There is an additional rationale to lighting the Menorah first. In theory one can make Havdala all night, but the Menorah ideally must be lit right when it gets dark. Once the hour is such that people are no longer found in the street, one may very possibly have forfeited the mitzvah to light the Menorah. Therefore, say the Avnei Nezer and the Yaavetz, one should immediately light the menorah before Havdala. The Mishna Berura concludes that in Shul one should follow the Shulchon Aruch and light the Menorah first, at home there is Halachic legitimacy to both sides of the argument and either way is alright. a2a_linkname="Do It Right”;a2a_linkurl="http://www.torahlab.org/doitright"; --- Rabbi Haber's blog can be found at www.torahlab.org --- Chanuka 2009-12-11T06:51:00+02:00 http://www.torahlab.org/doitright/kosev_writing_on_shabbos/ http://www.torahlab.org/doitright/kosev_writing_on_shabbos/#When:06:04:00Z some of the practical applications of the prohibition to write on ShabbosSource Every Shabbos prohibition is derived from an action that took place in the Mishkan: Writing was performed in the Mishkan when they labeled the kerashim (posts in the Mishkan) so that they would be able to be reassembled in the proper formation. Some add that a written record of donations was kept as well. Any method of forming a letter, drawing or symbol is considered kosev; this includes writing, cutting out shaping and so on. The inverse of writing is erasing. Although we won’t be dealing with that directly, the two are intertwined, and erasing will come up throughout this article. In order to be obligated on a Biblical level one must have written meaningful writing. This includes: a) Any foreign languages, stenography, Braille, Morse code or anything else that may be considered unintelligible but has significant meaning is forbidden. b) Fingerprinting (with intention to record fingerprint) or taking an impression of a baby’s foot is forbidden. c) Any writing surface (including skin) is forbidden. Library Books Many library books have words on side of book that are broken upon opening the book. The Rema writes that it is permitted; since the book is made to open and close its not considered writing and erasing. The Levush argues. The consensus of the poskim is to be lenient and permit it, but if another copy of the book is available one should use that one. The same would apply to a ripped page in a book that is straightened to read but will inevitably separate. Scrabble, Magnets and Blocks Placing existing letters together in a non permanent fashion is not considered writing. Therefore one may play scrabble or play with blocks that don’t adhere to a surface or to each other. Where there is a “chibur” or connection of the letter to a surface or to the other letters, such as with scrabble deluxe (where they click into the frame), other adhesives, or puzzles that fit together, magnets, and so on there is no apparent prohibition. However the Magen Avraham (OC 340:6) hypothesizes that just as attaching silver letters to a cloth is considered writing for a ‘get’, it is also considered writing to be liable on Shabbos. Many others disagree, in fact the Nishmas Adam 37:2 writes that there is no posek that holds like this. However Rav Moshe Feinstein (Igros Moshe OC 1:135) writes that the one should be stringent and that is how the Chayei Adam and the Mishnah Berurah pasken as well. One may not cut fruit into specific shapes on Shabbos. You may however use an ice cream scooper or a similar instrument as long as you are not particular that it be a perfect circle.  One may not make jello in a mold on Shabbos. Rav Wosner rules that making jello is generally prohibited due to the issur of ‘Losh’. Rabbinic Prohibitions Any non permanent writing is Rabbinically prohibited. This is true both if the writing is temporary or if the writing surface is of a temporary nature. This includes: Writing with frosting (which will melt) on a cake [or erasing frosting on a cake] Writing on a misty window Using an “etch a sketch” Making pictures with ketchup or juice. Asking a non-Jew to take your picture is considered Amirah L’Akum and prohibited. Making a mark (even with a fingernail) for a significant purpose is considered kosev midrabanan. Shinui – writing in an unusual manner such as your left hand (for a righty) or holding the pen in your mouth is forbidden on a Rabbinic level. It is permitted to draw in the air or on a dry paper with your finger where there is no impression at all, or to make foot marks in the snow or mud inadvertently even if there are words on the bottom of your shoes. One can obtain a mug (from Snapfish) that upon filling the mug with a hot liquid causes a picture to appear on the side of the mug. It is debatable whether this considered writing; all you’re doing is effecting a chemical reaction. Additionally it is only a temporary writing and would be Rabbinic. However one should be stringent. When there is no new picture being formed (such as the blue mountains on the Coors bottle) it is permitted. Birthday Cake As we mentioned, writing or erasing frosting on a cake is problematic. The Mordechai writes that one should not break a cookie that has letters written upon it. This is quoted as halacha by the Rema. Rav Ovadia Yosef writes that one may be lenient, Ashkenazim however must be stringent. There are several exceptions: One may give it to a child. One may be lenient with breaking it in their mouth. The prohibition does not apply when the letters are made of the same material as the cookie or cake, such as when made in a mold. Prohibitions Derived from Kosev All business transactions are forbidden on Shabbos because they are usually accompanied with writing. This extends to gift giving as well. Therefore if one brings a gift for their host on Shabbos they should either bring it before Shabbos or not present it as a gift. Similarly some shuls present a Bar Mitzvah with a set of Chumashim or the like, the Bar Mitzvah boy should be instructed to not acquire the gift on Shabbos. With certain conditions it is permissible to buy Shabbos food on credit from a store on Shabbos itself: a) The food is for Shabbos b) The words buy or sell are not used c)One may not say “I’ll pay you after Shabbos”, rather he must say “we will make arrangements after Shabbos” d) One may not order by weight or price Measuring is also prohibited because it is usually accompanied with writing. If the measuring is done for a mitzvah it is permitted. --- Rabbi Haber's blog can be found at www.torahlab.org --- Sabbath 2009-11-27T06:04:00+02:00 http://www.torahlab.org/doitright/bowing_and_bouncing_in_jewish_law_and_practice/ http://www.torahlab.org/doitright/bowing_and_bouncing_in_jewish_law_and_practice/#When:07:12:00Z the motions we go through in the daily prayersA lot of confusion surrounds the motions of the daily prayers, particularly the bowing. I have attempted to elucidate things a bit. Before we discuss the actual bowings, several introductions are necessary. Biblical Bowing In the times of the Bais Hamikdash, bowing came in several forms: Kida – total prostration. This is very difficult to do; it basically involves falling flat on your face and then moving yourself forward with your thumbs. Kriah – falling to your knees, often as a preparation for Hishatachvaeh Hishatachvaeh- knees, palms and forehead on the floor We do none of these; our bowing is referred to a ‘sicha’ or bending. Extra Bowing The Gemara says (Berachos 34) that one who bows in any other blessing in Shemonah Esrei should be stopped. Furthermore, the Gemara tells us that making extra bows in Hallel or in the thanksgiving portion of Grace after meals is considered distasteful. All the Rishonim ask: The Gemara previously recorded that Rabbi Akiva would begin praying in one corner of the room and due to his excessive prostrations would end up in a different corner of the room. They resolve this in several different ways: • He bowed in the middle of the blessings, not the beginning or end. (Tosfos, Rosh, Mordechai) • It refers to his own added blessings after he finished the formal Shemonah Esrei (Re’ah , Ritva, Raavad) • The prohibition is specifically in blessings of thanksgiving. Hodaah has a dual inflection – thanksgiving and submission. When intended primarily as submission Chazal legislate bowing. It is therefore ‘distasteful’ to bow in other blessings of thanks, for that implies a different understanding in the prayers than intended by Chazal. (Taz, Meiri, Chidushei Anshei Shem). The practical ramifications of this dispute will come into play shortly. Shemonah Esrei The only bowings legislated by the Gemara are the ones in the Amidah. The Gemara (Berachos 34) tells us there are four times one should bow; the beginning and end of Avos and the beginning and end of Hodaah. Additionally the Yerushalmi writes that one should bow together with the Shaliach Tzibur at Modim. (We’ll get back to that soon). The bowing the Gemara refers to is just bowing ‘like a reed’ and doesn’t involve the bending of the knees. The source of bowing at the knees when saying Boruch is the Zohar in Parshas Eikev, first quoted as a Halachic obligation by the Magen Avrohom (113:4). According to all opinions, one should revert back to an upright position before uttering the name of Hashem, both in Modim, and in the other Berachos. All other bowings were added to the prayer service. We will attempt to go through them. Zokef Kefufim The morning blessings were originally intended to be said as the actions to which they refer were performed. The blessing of “He who straightens the bent” was initially instituted to be recited as one straightens up first thing in the morning.  Now we say them all at once before beginning davening, and this is no longer applicable. Kaddish The Shulchan Aruch (OC 56:4) counts five bows that are to be made during Kaddish. The Vilna Gaon strongly objects to this practice, and writes than there should be no bowing during the Kaddish as this violates the precept to not add bowing. Borchu The universal custom is to bow when reciting Borchu, both during the davening and when receiving an Aliyah. The Mogen Giborim questions the source of this minhag (which has been around for a while, it’s recorded by the Kol Bo). The Biur Halacha (113) suggests the verse in Divrei Hayamim (1:29:2) which indicates that all bowed when reciting Borchu. He concludes that Minhag Yisroel Torah, and it should definitely be done.  The Magen Avraham brings a dispute as to whether one should bow when reciting Borchu specifically upon receiving an Aliyah. The Aruch Hashulchan writes that the custom was to not bow. Even the Aruch Hashulchan agrees that one should definitely bow at Borchu during davening. The Shaarei Teshuva writes (57:1) that one should face east until after one completes “Boruch Hashem Hamevorach Leolam Va’ed” The Aruch Hashulchan is dubious about this, and writes that is not Halachically imperative. Modim DeRabannan The Yerushalmi writes that when the Chazzan reaches Modim the congregation should bow with him. There are several approaches: The Shulchon Aruch says you should bow at the beginning, and adds that some say to bow at the end of Modim DeRabannan as well, and he recommends doing so. The Rema writes the minhag is to say the whole Modim DeRabannan in a bowed state. The Bach says not to bow, rather to just bow the head slightly, the Mishna Berura comments that this is not the Minhag. Oseh Shalom – The End of the Amidah The Shulchan Aruch writes that one should bow and take three steps back at the end of Shemonah Esrei. He should remain bowed and then, after completing the three steps, while still in a bowed position, turn to the left and say Oseh Shalom Bimromav, turn to the right and say Hu Yaaseh Shalom, Aleinu, and then bow forward and say V’al kol Yisrael Veimru Amen. Kedusha Some have a custom to bow when saying “zeh el zeh”. The Minhag Yisrael Torah struggles to find a source for this, ultimately attributing it the Lelover Siddur. The custom to rise up to one’s toes when reciting “Kadosh Kadosh Kadosh” is brought by the Rema (127). The Shelah adds Boruch and Yimloch as well. Birkas Kohanim The Magen Avraham (127:3) quotes the Zohar who writes that the Chazzan should face in specific directions when reciting the Priestly Blessing in the repetition. At Yevarechacha he faces toward the Aron Kodesh, at Yishmerecha his right. At Yaer Hashem he faces the Ark, at Eilecha Veyichunecha he faces his right. (Cf. Siddur Yaavetz). The Minhag Yisrael Torah records a dispute as to whether one should bow slightly as well. --- Rabbi Haber's blog can be found at www.torahlab.org --- Prayer 2009-11-13T07:12:00+02:00