DAF HAYOMI B’HALACHA MONTHLY BULLETIN Issue€¦ · this month in Daf HaYomi B’Halacha...

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DAF HAYOMI B’HALACHA MONTHLY BULLETIN

בס”ד

Issue #31

What did Rav Shmuel Salant and Rav Yitzchok Elchonon Spector rule for the Southern Hemisphere (e.g. Brazil, Argentina, and Australia) regarding asking for rain?

When should one employ the strategy of repeating “morid hageshem” ninety times?

Is reciting “vesein tal umatar” ninety times on Shabbos prohibited under the category of hachanah (forbidden preparation for weekday)?

Interesting aspects regarding the ninety-repetition strategy

Where is the secular date November 22 or December 5 mentioned in the Poskim?

What aspect regarding morid hageshem underscores the strength of prayer’s power?

In what manner should one rebuke those who speak during prayer?

Topics relevant to the material learned this month in Daf HaYomi B’Halacha

Fascinating Halachos ~ Hilchos Tefillah

ניסן תשע”ו: סימן קטז – סימן קכח סעיף ט

What did Rav Shmuel Salant and Rav Yitzchok

Elchonon Spector rule for the Southern

Hemisphere (e.g. Brazil, Argentina, and

Australia) regarding asking for rain?

Eretz Yisroel and Bavel are located in the Northern

Hemisphere, and its seasons are cold and wet from Tishrei until

Nissan, with the warm dry season from Nissan until Tishrei. The

Gemara only states the halachos regarding when to mention rain

(beginning on Shemini Atzeres) and to request vesein tal umatar

(in Eretz Yisroel beginning 7 Marcheshvan and in Bavel sixty

days after the tekufas tishrei [autumnal solstice] – December

5) in those locations, according to the seasons in the Northern

Hemisphere. All locations other than Eretz Yisroel are governed

by the halachos of Bavel.

The Jews who first settled in the areas of Brazil, Argentina,

and Australia were faced with a conundrum. In the Southern

hemisphere the warm season begins in Tishrei, and the cold

wet season is from Nissan to Tishrei. The halachos regarding

the prayers for rain seem to indicate that communities in the

Southern Hemisphere should be mentioning and requesting

rain when it is not the season for them; and when they are in

need of rain, there is apparently no mention or request for it in

their prayers.

This question was first addressed by Shu”t Toras

Chaim (vol. 3, 3), who instructed people in Brazil that despite the

fact that they seem to have different needs for rain than Eretz

Yisroel or Bavel, they are still governed by the rules that apply

in the Northern Hemisphere. Therefore they also mention rain

from Shemini Atzeres until Pesach, and start saying vesein tal

umatar on December 5, even though they have no need for rain

at that time. If they are in need of rain after Pesach, they are

governed by the Shulchan Aruch (117:2), who says that they may

not insert it during Birchas Hashanim but may insert the request

of vesein tal umatar in Shma Koleinu. Nevertheless, if rain is

damaging to them between Shemini Atzeres and Pesach, then

they should omit vesein tal umatar and recite vesein berachah.

[This is similar to the ruling of the Shulchan Aruch (ibid.) that

in an area which is in need of rain after Pesach, if an individual

mistakenly said vesein tal umatar in Birchas Hashanim, he need

not repeat shemoneh esrei. Although the Shulchan Aruch does

not permit one to request vesein tal umatar even in such an area

(and only bedieved he does not require repetition of shemoneh

esrei if it was requested), in these locations they are not required

to insert the request for rain while it is damaging for them.]

This was also the ruling of Rav Shmuel Salant (mentioned in

Shearim Hametzuyanim B’halachah 19:§3) and Rav Yitzchak

Elchonon Spector (mentioned in Bais Avrohom p. 34) for

residents of Australia, and is the ruling accepted by Shu”t Betzeil

Hachachmah (vol. 6, 85).

Shu”t Har Tzvi (O”Ch vol. 1, 56) seems to disagree with the

Acharonim who permit the areas where rain is damaging to

omit vesein tal umatar. He rules that they must say vesein tal

umatar like the Jews in all other places, seemingly even when

it might be damaging for them. He very firmly emphasizes that

the Shulchan Aruch only allows individuals in such an area not

to repeat shemoneh esrei if it was said incorrectly by mistake.

On the other hand, Shu”t Shevet Halevi (vol. 1, 21, see

also Kovetz Mibais Levi vol. 11, p. 123) rules that the Southern

Hemisphere should always pray for rain according to their

season. In their summer, when rain is unnecessary, they should

not request vesein tal umatar even if it will not be damaging.

In their rainy season, they need to request rain, but they should

recite vesein tal umatar during Shomea Tefillah rather than

during Birchas Hashanim.

When should one employ the strategy of

repeating “morid hageshem” ninety times?

The Shulchan Aruch and Rema (114:9, see Mishnah

Berurah §39) suggest a strategy to avoid being required to

repeat shemoneh esrei if one forgot whether he recited morid

hageshem appropriately during the first thirty days after

beginning the new nusach due to the probability that he recited

according to his old habit. If one repeats the text of the berachah

with the appropriate words ninety times (corresponding to thirty

times three daily prayers), then he may assume that he has

become accustomed to the new version and need not repeat

shemoneh esrei.

2 3

The Mishnah Berurah (§36, 42) remarks that the reasoning

for this strategy is because the period of thirty days after

which one becomes accustomed to the new habit is not time-

dependent. Since repeating one’s praying during the first thirty

days causes one to become accustomed to the new habit,

reciting those prayers consecutively in a shorter time-period

certainly accustoms him to the new habit. This reasoning has its

basis in a machlokes between Rabbeinu Peretz and the Maharam

M’Rottenberg, cited in the Tur. The Gemara contains a machlokes

between Rabbi Meir and Rabbi Yehudah whether an ox which

has gored three times in one day becomes a mu’ad (an animal

that has established a pattern for causing unusual intentional

damage, whose owner has an increased liability to pay for the

damages). The Torah states that an ox which gored on three

consecutive days is a mu’ad, and Rabbi Yehudah requires that

the three consecutive gorings must occur on separate days.

Rabbi Meir makes a kal vachomer: if he is obligated for delaying

his goring, surely he is obligated for hastening them in a single

day. The Maram M’Rottenberg is of the opinion that Rabbi

Meir’s reasoning applies also to the habit of reciting the new

text of shemoneh esrei appropriately, and if it takes thirty days

to establish the new habit then ninety times is sufficient; but

Rabbeinu Peretz disagrees, and says that even if an ox becomes

accustomed to a behavior by hastening the individual actions in

a shorter time frame, a person does not become accustomed to

substituting a new text for his habitual one in fewer than thirty

days. The opinion of the Shulchan Aruch follows that of the

Maram M’Rottenberg.

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BALTIMORE

הרה"ג ר' יוסף ברגר שליט"ארב דקהילת קול תורה

Monday, April 18 – י' ניסן7:45 PM

Kehillas Kol Torah 2929 Fallstaff Rd.

BORO PARK

הרה"ג ר' יצחק זלמן גיפס שליט"ארב דקהל ברכת אברהםראש ישיבת נהרדעא

Sunday, April 17 – ט' ניסן7:15 PM

קהל ברכת אברהם1319 50th St.

CHICAGO

הרה"ג ר' אברהם ליפשיץ שליט"אמשגיח בישיבת טעלז שיקאגו

Sunday, April 17 – ט' ניסן8:00 PMChicago Center for Torah & Chesed 3135 Devon Ave.

CLEVELAND

הרה"ג ר' ברוך הירשפעלד שליט"ארב דקהילת אהבת ישראלוראש כולל ד’כולל עטרת ברוך


Agudas Yisroel of Cleveland 1860 South Taylor Rd.

DETROIT

הרה"ג ר' אהרן סארשער שליט"אר״מ מתיבתא יגדיל תורהSunday, April 17 – ט' ניסן6:50 PM

Kollel Institute of Greater Detroit 15230 W. Lincoln Blvd.

FIVE TOWNS

הרה"ג ר' יעקב בנדר שליט"אראש ישיבה ד'ישיבת דרכי תורה


Agudas Yisroel of W. Lawrence 631 Lanett Ave.

FLATBUSH

הרה"ג ר' אליעזר גינזבורג שליט"א

רב דאגודת ישראל - סניף זכרון שמואלוראש הכולל דישיבת מיר


Agudas Yisroel Bais Binyomin 2913 Ave. L

LAKEWOOD

הרה"ג ר' זאב סמיט שליט"א מגיד שיעור דף היומי בהלכה ואירגון שיעורי תורה


Khal Shearis Adas Yisroel HaRav Forchheimers Shul 418 5th St.

LOS ANGELES

הרה"ג ר' נחום סוער שליט"אראש כולל ד'יולא

Details to follow.

Shaarei Torah 340 N. La Brea

MONTREAL

הרה"ג ר' יוחנן ווזנר שליט"א

ראב"ד דחסידי סקווירא ודומ"צ בית המדרש חסידיסקווירא מנטריאל


בית המדרש תולדות יעקב יוסף דסקווירא

6019 Durocher

PASSAIC

הרה"ג ר' אשר דוד מאי שליט"אראש הכולל דישיבה גדולה דפאסייעק

Monday, April 18– י' ניסן9:00 PM

Bais Torah U’Tefilah - BTU218 Aycrigg Ave.

SKVER

הרה"ג ר' אפרים גרינבוים שליט"אמגיד שיעור - דף היומי בהלכה


בית המדרש הגדול דשיכון סקווירא

- All community members welcome -

The Biur Halachah (s.v. im bayom) cites the Taz who raises

serious doubts about this opinion, and the Biur Hagra who rules

absolutely in accordance with Rabbeinu Peretz that the days are

necessary in order to establish the new habit. However, most

poskim rule in accordance with the Shulchan Aruch.

Rav Shlomo Zalman (quoted by Rabbi Nebentzal in Mishnah

Berurah Beyitzchok Yikorei) raises the issue that regarding

the machlokes in the Gemara between Rabbi Meir and Rabbi

Yehudah, we do not rule in accordance with Rabbi Meir who

says that hastening the goring causes the ox to become a mu’ad.

Since we also find dispute among the Rishonim whether Rabbi

Meir’s logic is applicable to shemoneh esrei, Rav Shlomo Zalman

recommends that in the summer when mistakenly reciting

“morid hageshem” requires one to repeat shemoneh esrei, one

should not use the ninety-repetition strategy; in order that if

he is uncertain he will definitely (according to all opinions) be

obligated to repeat shemoneh esrei. However, he recommends

(Halichos Shlomo Devar Halachah 8:§37) that in the winter one

should avail himself of this strategy. This is because the custom

in Eretz Yisroel is to follow the Mechaber and recite “morid hatal”

during the summer (which, if substituted for “morid hageshem”

in the winter, is sufficiently acceptable as a praise of Hashem’s

Might so that shemoneh esrei need not be repeated). It follows

that in this case, even if the halachah were to follow the opinion

that hastening the repetitions does not create the new habit, one

nevertheless has fulfilled his obligation of shemoneh esrei.

Is reciting “vesein tal umatar” ninety

times on Shabbos prohibited under the

category of hachanah (forbidden preparation

for weekday)?

If one repeats vesein tal umatar ninety times (corresponding

to thirty days of three daily prayers), he need not repeat shemoneh

esrei if he becomes uncertain whether he recited correctly. There

is a discussion among poskim whether it is permitted to recite

these repetitions on Shabbos or Yom Tov, when it is forbidden

to perform hachanah (preparation for weekday benefit) even in

a manner which does not involve melachah (forbidden labor).

Since these words are not recited during shemoneh esrei on

Shabbos or Yom Tov, does the repetition in order to develop the

new habit constitute forbidden hachanah for benefit of weekday

shemoneh esrei?

Shu”t Tzitz Eliezer (vol. 19, 14) discusses reasoning to

permit this on Shabbos because it is not considered preparing

for weekday benefit. He explains that the activity which one

is engaged in while reciting the repetitions does not cause a

benefit on weekdays. The person is merely acquiring the habit of

reciting the words of shemoneh esrei in the new manner, which

occurs on Shabbos at the time when the person is repeating

the words. Even though there is no real benefit on Shabbos

from this habit, it is not considered hachanah. The weekday

benefit derived if he forgets whether he recited shemoneh esrei

appropriately is merely the result of his Shabbos-acquired habit.

Another reasoning to permit it is because there is no definite

benefit on a weekday. If the person always pays attention to the

way he recites shemoneh esrei, there will never be any benefit

on a weekday from this Shabbos activity. He suggests that

if there is no certain weekday benefit, the activity is not

considered hachanah.

Rav Yitzchok Zilbershtein (Borchi Nafshi, p. 701) permits it

because this practice only involves speech and not action. [He

discusses at length apparent inconsistencies with this reasoning

from Shulchan Aruch 416:2 and 290:4.] Another reason to

permit it is because it is for the purpose of a mitzvah, which is

permitted by many authorities (see Mishnah Berurah 307:§1).

On the other hand, Rav Shlomo Zalman (Meor Hashabbos

vol. 2, letter 28:2) seems to indicate that there is a problem

with repeating vesein tal umatar ninety times on Shabbos. He

permits reciting it on the first day of Pesach (which is Yom Tov

and has similar restrictions to Shabbbos regarding hachanah)

based upon the reasoning that the Yom Tov causes the need

for this preparation; since it is the day we begin to pray for tal,

and the person is preparing himself to pray for tal properly; it is

therefore considered a Yom Tov benefit. Seemingly, without this

reasoning, it would have been forbidden on Pesach or Shabbos.

5

דף היומי בהלכה עלון חדשי בס”ד

Interesting aspects regarding the ninety-

repetition strategy

Rav Chaim Kanievsky (quoted in Ishei Yisroel 23:§136) is

of the opinion that even if not recited consecutively, so long

as in total the sum of ninety repetitions is attained, the person

is assumed to have developed the new habit of appropriately

praying. However, if one is uncertain whether he actually

reached the sum of ninety repetitions, (ibid. §131) one should

repeat shemoneh esrei as a tefilas nedavah (a voluntary prayer).

The Chasam Sofer cited in Mishnah Berurah (114:§41)

disagrees with the Shulchan Aruch, and requires 101 repetitions

in order to be certain of having established the new habit

appropriately. The Mishnah Berurah concludes that once ninety

repetitions have been made, we are unable to oppose the

Shulchan Aruch and require shemoneh esrei to be repeated in

case of uncertainty.

If one notices that he has not established the new habit

even after 101 repetitions, Rav Shlomo Zalman (quoted by Rabbi

Nebentzal in Mishnah Berurah Beyitzchok Yikorei) rules that

he must increase his repetitions until he is certain that he has

established the habit.

Where is the secular date November 22 or

December 5 mentioned in the Poskim?

The Shulchan Aruch (117:1) writes that we begin saying

vesein tal umatar outside of Eretz Yisroel at maariv of the sixtieth

day after tekufas tishrei (autumnal solstice). The Mishnah

Berurah (§4) remarks that there are always two days between

the tekufah (tekufas tishrei) and starting to request vesein tal

umatar. This means that eight weeks later, two days after the day

of the week upon which the tekufah occurred, vesein tal umatar

will be recited at maariv. If the tekufah occurred on a Sunday,

then vesein tal umatar will be recited at maariv on Tuesday night.

The Bais Yosef makes use of secular dates which are fixed

according to the solar calendar (as are the solstices, in contrast

to the Jewish calendar which is lunar based). He cites from

Rabbeinu Dovid Abudraham that the sixtieth day from the

tekufah is November 22 if the following February will contain

twenty eight days; if February will contain twenty nine days,

then it is November 23. The Pirush Metzudas Dovid on the Kitzur

Shulchan Aruch (19) writes that since the year 5660 (1900)

these dates are December 5 and 6 respectively. [For explanation

of this change, see Ittim Lebinah (maamar 20, p. 206b),

Taamei Haminhagim (footnote on §827), and Shu”t Teshuvos

Vehanhagos (vol. 2, 54).]

What aspect regarding morid hageshem

underscores the strength of prayer’s power?

The Shulchan Aruch (114:4) rules that one who mistakenly

recited morid hageshem during the summer must repeat

from the beginning of the berachah. The Mishnah Berurah

(§18) explains this simply because rain is detrimental during

the summertime.

The Taz (§10) elaborates upon this, “since there is a period

during the summertime when rain is detrimental to the world,

namely at the time of harvest, and this person [who mistakenly

recited morid hageshem] might pray for and bring rain, which

are difficult for the world, we require him to repeat during the

entire summertime.”

This brings to light a fascinating aspect of the

extent of prayer’s power. Even though rains (in Eretz Yisroel,

upon where the halachos are based) are an unnatural harmful

occurrence during the summer, and against the community’s

wishes, an individual’s mistaken three-word request for rain

6

בבליתאריך יום

ניסן

אבגדהוש

מוסרדף היומי בהלכה (משנה ברורה)

ב‘ ניסןג‘ ניסןד‘ ניסןה‘ ניסןו‘ ניסןז‘ ניסןח‘ ניסןט‘ ניסןי‘ ניסןי”א ניסןי”ב ניסןי”ג ניסןי”ד ניסןט”ו ניסן

4/10/16

4/11/16

4/12/16

4/13/16

4/14/16

4/15/16

4/16/16

4/17/16

4/18/16

4/19/16

4/20/16

4/21/16

4/22/16

4/23/16

אבגדהוש

פרק ט' 'וכשיתבונן' עד סוף פרק טמסימן קי"ד אמצע סעיף ב' 'וי"א' עד סעיף ה'

פרק ב' עד 'הג"ה'

פרק א' 'ובפרט' עד סוף פרק א

פרק י' 'ובזה פרשתי' עד 'וזה לשון'

פרק ג' עד 'ואף אני'

פרק י' 'ובפרט' עד סוף פרק י'

פרק ג' 'וראה אחי' עד 'ובאמת'

פרק ד' עד 'ובפרט'

פרק י' עד 'ובזה פרשתי'

פרק ב' 'הג"ה' עד סוף פרק ב

פרק י' 'וזה לשון' עד 'ובפרט'

פרק ג' 'ואף אני' עד 'וראה אחי'

חתימת הספר פרק א' עד 'ובפרט'

פרק ג' 'ובאמת' עד סוף פרק ג

מסימן קי"ז סעיף ב' עד סעיף ד'

מסעיף ז' עד סעיף ט'

מתחילת סימן קי"ט עד סעיף ג'

מתחילת סימן קט"ז עד סימן קי"ז סעיף ב'

מתחילת סימן קכ"א עד סימן קכ"ב אמצע סעיף א' 'ומיהו'

מסעיף ה' עד סעיף ז'

מסעיף ד' עד סימן קי"ט

מסעיף ט' עד סימן קט"ז

מסעיף ג' עד סימן קכ"א

חזרה מסימן קי"ד אמצע סעיף ב' עד סימן קי"ז סעיף ב'

חזרה מסימן קי"ז סעיף ב' עד סימן קכ"ב אמצע סעיף א 'ומיהו'

קידושין ל

קידושין לח

קידושין לד

קידושין מב

קידושין לב

קידושין מ

קידושין לו

קידושין לא

קידושין לט

קידושין לה

קידושין מג

קידושין לג

קידושין מא

קידושין לז

7 6

בבליתאריך יוםניסן†≠†אייר

אבגדהושאבגדהוש

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מוסר

†ניסן כ¢גכ¢ד†ניסןכ¢ה†ניסן†ניסן כ¢ו†ניסן כ¢זכ¢ח†ניסןכ¢ט††ניסן†ניסן ßל†אייר ßא†אייר ßב†אייר ßג†אייר ßד†אייר ßה†אייר † ßו

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YERUCHEM OLSHIN SHLITA Rosh Yeshiva, Bais Medrash Govoha

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בס”ד

(vesein tal umatar) might elicit from Heaven to bestow them;

therefore he is obligated to repeat (for having merely mistakenly

praised Hashem regarding rain out of season) to prevent this

possibility.

There is a different explanation for the reason to

repeat the berachah if one mistakenly recited morid hageshem

in the summer. Despite the seriousness of mistakenly

requesting vesein tal umatar in the summer, if one caught

himself within toch kedei dibur (the time span of a student’s

greeting to his teacher) the Biur Halachah (117 s.v. im shaal)

writes that if he corrected himself by repeating the words

vesein berachah (instead of repeating from the beginning of

the berachah as he was supposed to) it is bedieved valid. On

the other hand, mistakenly reciting morid hageshem during the

summer, even if caught toch kedei dibbur, might not be rectified

by reciting morid hatal (instead of repeating from the beginning

of the berachah). Rav Shlomo Zalman (Ishei Yisroel 23:§108, and

Halichos Shlomo Tefillah 8:13) and Shevet Halevi (vol. 6, 16) are of

the opinion that one must always return to the beginning of the

berachah, even though he recited morid hatal toch kedei dibbur.

The reasoning for this distinction is that a mistaken request

for something detrimental can be rectified by substituting the

appropriate request. However, the problem of praising Hashem

for something detrimental is a kelalah (an insult) and cannot be

rectified by substituting a praise; the berachah must be repeated.

[The Mishnah Berurah 114:§24 states a very similar idea.] Rav

Elyashiv (quoted in Ishei Yisroel ibid.) differs and rules that even

morid hagashem can be corrected bedieved toch kedei dibur.

In what manner should one rebuke those who

speak during prayer?

The Shulchan Aruch (124:7) writes, “One must not speak

idle speech during the shaliach tzibbur’s repetition of shemoneh

esrei; if one speaks, he is a sinner, the iniquity is too great to bear,

and he should be shouted at.” The Mishnah Berurah (§27, from

the Eliyah Rabbah in the name of the Kol Bo) adds, “Woe to the

people who speak during prayers for we have seen numerous

shuls that have been destroyed due to this sin.” He concludes

that people should be appointed to oversee this.

The Shu”t Shevet Halevi (vol. 10, 13) writes that rebuke

for someone who speaks during davening should follow the

protocol that the Rambam (Deos 6:7) establishes for all aveiros.

One should beginn with private gentle rebuke in a calm manner,

following up a number of times. The Rambam continues that

with regards to sins between man and Heaven, if the sinner

refuses to repent, he is publicly shamed and humiliated. The

same theoretically applies to speaking during prayers; the one

speaking should be pleasantly approached, and if he persists

he should be scolded. However, there are circumstances in

which we are unable to maintain the strict letter of the law, and

if behaving this way will negatively impact Torah observance,

and one is unable to rebuke effectively, he will receive reward

for abstaining.

ניסן תשע”ו: סימן קטז – סימן קכח סעיף ט

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