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/ In many shuls they have Sefiras HaOmer charts which involve placing a new card each day with the proper sefirah. Rav Shlomo Zalmen Auerbach states that there is no problem of Borer on Friday night to select the right card from amongst all the cards. Likewise if by mistake he took out the wrong card, he is permitted to replace it in its proper sequence and also to replace the removed card in the right place in its card file. Prior to reciting the Brocho, one should know which day he will count and not rely on hearing a friend say the number after he recites the Brocho. If by mistake, one had in mind the wrong day, but upon finishing the brocho realized his error in thought and counted the proper day, he has fulfilled his obligation. One is not permitted to talk between the end of the Brocho and the counting of the Omer. If one did talk matters which did not pertain to the counting, the brocho needs to be recited again. A boy who turns Bar Mitzvah during the sefirah days cannot say the Brocho that year on behalf of another individual in order to exempt him from a brocho.
Compiled by Rabbi Eliezer Wenger
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/ In Shul the Chazan or Rabbi first says the Brocho and counts the omer and everybody pays attention. A problem arises for the people who do not intend to be Yotze from his Brocho. The Alter Rebbe discusses this situation at length and due to the problem of whether one needs to have kavannah for the mitzvah or not, it is advisable that one should specifically have in mind when the chazan says the brocho that he DOES NOT want to be yotze (fulfill his obligation) with the Brocho of the chazan. One who sat while counting the Omer has ipso facto fulfilled his obligation.The counting of the Omer needs to be done orally and one does not fulfill his obligation through thinking of the day and weeks, nor through putting the date into writing. One who counted the Omer in a language (which he understands) other than Hebrew , he has fulfilled his obligation.
Compiled by Rabbi Eliezer Wenger
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/ One must make sure to say the word HaYom when counting the Omer. If one omitted that word, one would have to recount the omer, and if he spoke out, diverted his mind from it or did other things, also to recite the Brocho. Starting with the 14th day onwards one must be careful to pronounce the word Shavuos (with a Kometz under the shin which is the plural of the hebrew word for "week") and not Shevuos (with a Sheva under the shin, which would cause it to mean the plural of the Hebrew word for "oath"). The last word in the counting should be pronounced LaOmer (with a kometz under the Lamed).If in error one said BaOmer instead of LaOmer, he has still fulfilled the Mitzvah and would not have to count again.
Compiled by Rabbi Eliezer Wenger
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/ If instead of counting by verbalizing the date in numbers, such as shloshim ushlosho, he said "lamed Gimel" or "lag," he should count over again properly, but without a brocho. Therefore one should be careful on the night of Lag B'Omer from sunset on not to say "Today is Lag baOmer." It is preferable that one should be cautious from Plag HaMincha as well. In any situation where a person is required to count over again with a brocho, he should say right after the first brocho "Boruch shem kvod Malchuso le'olom va'ed." In a situation where one is required to count again without a brocho (such as one who counted after Plag Hamincha, and is required to count again later without a Brocho) and he forgot to count again, he can continue counting the other nights with a Brocho. If one responded to another person's inquiry as to what day was to be counted, and the first one responded in a proper way at the same time having in mind specifically not to fulfill the mitzvah, that individual would be permitted to count that night with a Brocho. If Reuvain asked Shimon, "is tonight the 3rd day?" and Shimon replied in the affirmative, both Reuvain and Shimon are permitted to count that night with a Brocho, since Reuvain did not make a statement and it was a doubt by him at the moment, and Shimon did not say a statement as to what the Omer was that night. Rabbi Tzvi Cohen in his Sefer "Sefiras HaOmer" (9:16) suggests that a person should make a declaration at the start of the Omer period, or even later on, that anytime that he will mention the day of the Omer and it is not in the performance of the Mitzvos, he does not have intention nor want that to be considerded as a fulfillment of the Mitzvah.
Compiled by Rabbi Eliezer Wenger
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/ One is not permitted to play musical instruments during the Sefirah, except for Lag B'Omer. According to a number of opinions one would be permitted to play musical instruments at a Hachnosas Sefer Torah, but ACCORDING TO THE ALTER REBBE this should not be done. Regarding listening to music through tapes, CD's, etc, the consensus of Poskim is that it is not permitted. This is also the opinion of Rabbonei Lubavitch that I have spoken to through the years. {If anyone as Hora'ois contrary to this from Lubavitch, I would appreciate hearing about this.}. On Lag B'Omer, starting from after Tzeis Hakochavim the night before, and during Chol HaMoed Pesach one is permitted to listen to music. The Nitei Gavriel writes that for very young children, for whom the music is used to quiet them down and relax them [such as helping them fall asleep] it would be permitted to play music for them. Likewise, for people who are confined to bed and need the music to calm them down.If one earns his livelihood through music (such as a music teacher), he would be permitted to play music.
Compiled by Rabbi Eliezer Wenger
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/ This year the third of the three BeHaB fasts occurs on Monday, Pesach Sheni. According to most opinions one is permitted to fast BeHaB on Pesach Sheni. The Rebbe himself would fast on such an occurrence. Tachnun is not said on Pesach Sheni. Although according to a great number of Poskim, Tachnun is also omitted from the Mincha of Sunday, this is not the opinion of the Alter Rebbe. In the Siddur it is stated that one DOES say Tachnun during Mincha of the day before (Sunday evening). It is customary to eat Matzah on the day of Pesach Sheni. There are those who also partake of Matzah on the evening following Pesach Sheni (Monday night).
Compiled by Rabbi Eliezer Wenger
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/ On Erev Lag Ba'Omer at Mincha we do not say Tachnun.On Lag Ba'Omer one is not permitted to fast. Regarding a Choson and Kallah getting married there is difference of opinions amongst Poskim whether they fast or not. However, if they get married on the night before, such as the situation this year, the Choson and Kallah do fast on the 32nd day of the Omer. Since our Minhag is to not say Tachnun Erev Lag Ba'Omer, therefore one may listen or play music from after Tzeis HaKochavim. According to the Arizal, which is also our Minhag, one should not take a haircut during all the sefirah days (which includes Lag Ba'Omer excepting Erev Shavuos when the haircut should be taken). The Nitei Gavriel mentions a custom of eating dairy on Lag Ba'Omer and states that was also the custom of the Tzemach Tzedek.
Compiled by Rabbi Eliezer Wenger
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/ Dovid HaMelech instituted the reciting of a minimum of 100 Brochos daily. Generally for a person who davens three times a day, this is easily within one's reach. Since we say Shemoneh Esrei three times a day, we have right away 57 Brochos. The morning Brochos has at least 21 brochos (depending if you count Bircas Hatorah as 2 or 3 brochos - The Alter Rebbe considers it as 3), giving a sub total of 78. The brochos of Boruch Sheomar, Yishtabach, and the two Shema Brochos in the morning brings up the sum to 82. Maariv consists of another 4 brochos, equaling 86. This does not include the minimum of 6 Brochos if one washes for a meal as well as the before and after brochos for the many foods and snacks one eats during the day. Additionally, the Asher Yotzar brochos is said after one relieves himself. Since on Shabbos and Yom Tov these numbers are drastically reduced, since the 4 Shemoneh Esrei said equals to just 28 brochos, a decrease of 29 Brochos, these brochos can be made up with eating more snacks or treats during the day as well as paying close attention to the Chazoras HaShatz and the brochos said by the Aliyos. When one pays careful attention and answers Amen after them, it is considered as if he said the Brocho. On Yom Kippur, additional Brochos are obtained through smelling spices a few times throughout the day.
Compiled by Rabbi Eliezer Wenger
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/ From the time one starts Baruch Sheamar until the end of Shemoneh Esrei one is forbidden to interrupt with idle talk or even answer to certain parts of the Tefillah. In the next few weeks we will attempt to clarify what interruptions are permitted at which points of the davening. This will be based upon the Alter Rebbe's Shulchan Aruch and letters from the Rebbe. We shall start today with the donning of Tefillin. One is not permitted to talk from when he says the Brocho over the Tefillin Shel Yad until he puts on the Tefillin on the head. If one does talk about matters that do not actually pertain to the Tefillin, one is required to say the Brocho "asher kidshonu..al Mitzvas Tefillin" before donning the Tefillin of the head. This Brocho is required even if he interrupts with answering parts of the Tefillah which he is allowed to answer. One is permitted to respond to the following if he is between the shel yad and the Shel Rosh. (The Rebbe writes that not only is he permitted, but he would be required to answer, even though he will have to say another Brocho.) a) If he hears someone saying the Bircas HaTorah he answers Amen, BUT NOT Baruch Hu uvaruch Shemo.
b) When hearing the Kaddish, he may answer only the words "Amen Yehei shmei rabah mvorach le'olam ule'olmei almayah yisboraich" and the Amen that follows the words "Daamiran be'alma v'imru." (He may not answer any other Amens in the Kaddish)
(to be continued)
Compiled by Rabbi Eliezer Wenger
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/ (c) If one has just finished putting on his Tefillin Shel Yad and did not yet put on his Tefillin Shel Rosh and the Minyan is up Kedusha, he is permitted to say the sections of "Kodosh. Kodosh," "Boruch" and "Yimloch" (As mentioned in the previous installment, he would be required afterwards to say the Brocho "Al Mitzvas Tefillin" before donning the Shel Rosh.)
(d) If the Chazan is repeating the Shemoneh Esrei and reaches Modim and the congregation is saying Modim Derabanan, he can only say the first three words "Modim Anachnu Lach"
(e) He can answer Borchu
(f) The only two Amens in Chazoras HaShatz which he can answer is the Amen after the Brocho of HaKeil HaKodosh (4th Brocho) and after the Brocho of Shomeiah Tefillah (16th Brocho). |
/ (g) If the Minyan is up to Shema, he says the first Pasuk of Shema together with the Minyan.
(h) If he was called up to the Torah, he should make every effort, if it will not cause a delay, to Don'the Shel Rosh before saying the Brocho on the Torah. Otherwise, he can say the Brocho without putting on the Shel Yad, but he should not read along with the Baal Koreh.
(i) He can as well say the Brocho if he hears thunder / lightning at that time.Regarding Rabbeinu Tam Tefillin it would seem from the wording of the Alter Rebbe that in addition to all the above mentioned interruptions, one would be permitted to answer all Amens, but not Baruch Hu uvaruch Shemo. No Brocho is said before donning the Shel Rosh of Rabbeinu Tam if there was these interruptions.
Compiled by Rabbi Eliezer Wenger
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/ Regarding Baruch She'amar, it would seem that in the first part of Baruch She'amar (before the actual Brocho of Boruch Ata...Melech HaOlom) one would be permitted to answer any "daver shebekedusha" since it is just praises of Hashem. However, it is very clearly stated that idle talk even in the Hebrew language is TOTALLY FORBIDDEN from when he starts the words Baruch She'amar. The following interruptions are permitted in Baruch She'amar from the words Baruch Atah until Mehulal batishbachos.
(a) Amens of Bircas HaTorah. (He must be careful not to say Baruch Hu uvaruch Shemo).
(b) In Kaddish only the phrase Amen Yehei Shmei Rabah mevorach le'olam uleolmei olmaya Yisboreich and the Amen following the words Da'amiran be'alma ve'imru AMEN.
(c) When hearing Borchu, he can respond with "Baruch Hashem Hamevorach Le'olom va'ed"
(d) When hearing Kedusha, he can only say the sentences of "Kodosh" "Baruch" and "Yimloch"
(e) If the congregation s ready to ay Modim Derabbanan, he can only say the first three words "Modim Anachnu Lach"(to be continued)
Compiled by Rabbi Eliezer Wenger
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/ We are presently discussing the interruption which one is permitted to make if he is anywhere bin Baruch She'amar between the words Baruch Ata ....Melech haolom and Mehulal Batishbachos. (f) The only Brochos in Chazoras HaShatz for which he is permitted to answer with Amen is the brocho of Ata Kodosh (3rd Brocho) and Shomei'ah Tefillah (16th bracha)
(g) If he was called up to the Torah (and there is no time to finish Baruch She'amar without keeping the people waiting), he may say the Brochos but he cannot read along with the Baal Korei*.
(h) If the Minyan was saying Shema, he can say along with them the first Pasuk of Shema.
(i) If he hears thunder or sees lightning, he may say the appropriate Brocho. [*It should be pointed out that normally - unless he is at a place in davening where he is not permitted to interrupt - when a person receives an aliyah, it is necessary for the person to follow along in the sefer Torah and read the words in an undertone. It is not sufficient to just listen to the Baal Korei.]
Compiled by Rabbi Eliezer Wenger
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/ This coming Shabbos is Shabbos Mevorchim Chodesh Sivan. Rosh Chodesh will take place on Wednesday. The Molad for the month is on Tuesday night, 7:09 p.m. and 12 chalokim (Yerusholayim time).Unlike every other Shabbos Mevorchim, on Shabbos Mevorchim Sivan, Av Horachamim IS recited before Musaf. In this weeks Parsha, Behar Bechukosai, the tochacha (rebuke) is read at Chamishi. The Baal Korei receives this aliyah without being called up for it, but he nevertheless says the brochos before and after.At the conclusion of the reading, the congregation stands up for the last pasuk of Bechukosai and as the Baal Korei concludes the last word, the congregation says Chazak Chazak Venischazeik. The one who received this final aliyah also says Chazak with the congregation.
Compiled by Rabbi Eliezer Wenger
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/ In this segment we will discuss the interruptions which are permitted if one finds himself in midst of Psukei Dezimrah, i.e. from Mizmor LeSodah until the end of Az Yashir. Although one is permitted to make these interruptions even in middle of a sentence, the Alter Rebbe writes that after making the interruption, it is necessary to start from the beginning of the sentence which he interrupted. Additionally, the Ktzos Hashulchan points out that one is not permitted to make an interruption in the middle of the sentence "Hashem Melech" which is found in Yehi Chevod. (a) One is permitted to answer Amen to every Brocho that he hears which includes all the Brochos in Chazoras HaShatz, Bircas HaTorah, etc. It is however PROHIBITED to answer Baruch Hu uVaruch Shemo to any of the Brochos.
(b) If one had to relieve himself, he is permitted to say the Brocho of Asher Yotzar after washing his hands.
(c) He is permitted to answer all the Amen's in the half Kaddish, but not from Tiskabel onwards.(To be continued)
Compiled by Rabbi Eliezer Wenger
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/ (d) If one is in the midst of Pesukei Dezimra, and the Chazan is saying Borchu (the same applies to the Borchu when someone receives an aliyah), he may answer Baruch Hashem Hamevorach Le'olom vaed. He may not however answer Amen when the chazan repeats Baruch Hashem... (e) Regarding responding to Kedusha while in middle of Pesukei Dezimrah, The Ketzos Hashulchan in Badei HaShulchan (18:8) understands from the Alter Rebbe's S.A. that one may only answer the sentences of "Kodosh" "Boruch" and "Yimloch," but not Nakdishach and the additional sentences added in the Shabbos Kedusha. [In the chart from Rabbi Y.Y. Edelman in the Kuntras Dinei Hefsek BeTefilah, it seems that one would be permitted to say even Nakdishach, however, based on his source, I do not see that in the A.R.S.A. It would also appear from the chart that the Shabbos additions would also be permitted, since no reservations are mentioned, vetzarich iyun]. (f) Regarding saying Modim Derabbanan while in the middle of Pesukei Dezimrah, the Badei Hashulchan (ibid) concludes that one may say the complete Modim Derabbanan.
Compiled by Rabbi Eliezer Wenger
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>Questions or Comments ADDENDUM TO DAILY HALACHA
After posting the section about Kedusha, I decided to peruse the Shaarei Halacha uMinhag and in Vol. 1 page 144, the Rebbe writes that he asked the Rebbe Rayatz concerning answering Kedusha during Pesukei Dezimra and the Rebbe Rayatz replied that all of Kedusha should be answered, which I presume includes not only Nakdishoch, Keser, but also the Shabbos and Yom Tov additions, and this must be the basis for what was stated in the aforementioned chart. |
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/ (g) If the Gabbai notices that an individual is somewhere in Pesukei Dezimra (i.e. from Mizmor LeSodah until "umei'olom ad olom atah keil," which is in middle of Yishtabach), that individual should not be called up for an aliyah (unless he is a Kohen or Levi and there is none other). If however, the individual was called up to the Torah, he should go up and say the Brochos. If he is in middle of a paragraph and he has time to complete the paragraph without causing a delay, then he should do so. Otherwise, he should say the Brochos even if he is in middle of the paragraph. He may not interrupt however to tell the Gabbai to make a Mi shebeirach.Regarding reading along with the Baal Korei the section which he said the Brocho on, it is the opinion of the Ktzos Hashulchan (18:2) that he should read along quietly. This is as well the opinion of the Shaarei Ephraim (1:1). However, the Derech HaChaim is of the opinion that one should not read along with the Baal Korei. (h) If one sees lightning or hears thunder during Pesukei DesZimrah, he is permitted to recite the proper Brochos. (to be continued)
Compiled by Rabbi Eliezer Wenger
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/ Starting from today, Rosh Chodesh Sivan until and including Sunday, the 12th of Sivan, Tachanun is omitted from the davening. Likewise, we do not say Keil Erech Apa'im on Monday and Thursday, nor Lamnatzeiach (between Ashrei and uvo Letziyon), Av HoRachamim nor Tzidkoscho on Shabbos. Haircuts may be taken on Sunday, Erev Shavous. The Nitei Gavriel states that those who follow the Minhag of the AriZal not to take a haircut until Erev Shavuos may already take a haircut starting from the night of Erev Shavuos, once he has davened Maariv. Although normally one is permitted to "take in" the shabbos or Yom Tov while it is still light outdoors, on the first night of Shavuos, one must wait until after Tzeis Hakochavim before davening Maariv, so that one will have the seven COMPLETE weeks of counting. Likewise, Kiddush may also not be recited. (A.R.S.A. 494:2) When the Aseres HaDibros are read on the first day of Shavuos, it is read using the cantillations known as "Taam HaElyon." (This version is generally found in the back of the Chumash). (A.R.S.A. 494:11) When the Aseres Hadibros are read, one should be standing and facing toward the Sefer Torah. (Sefer HaMinhagim - Chabad)The Rebbe instituted that each and every one of us, young and old and even infants, relive the Giving of the Torah and be present in shul at the time that the Torah is read on the first day of Shavuos.
Compiled by Rabbi Eliezer Wenger
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/ During this period (1-8 Sivan inclusive) one does not fast, even for a Yahrzeit. (A.R.S.A. 494:20) However a Choson and Kallah who are getting married during this period do fast on the day of the Chuppah (Nitei Gavriel, Shavuos, 3:6). On Motzoei Shabbos, Vehi Noam and Veatah kodosh are omitted from the Maariv service. On Sunday night, the first day of Shavuos, it is customary to stay awake until Alos HaShachar and say Tikun Leil Shavuos.It is not our custom to say the Kaddeishim at the conclusion of Torah, Neviim, Ksuvim, Mishnayos. (Otzar Minhagei Chabad) The Nitei Gavriel (Shavuos 15:footnote 21) writes that according to Minhag Chabad, the tefilos which are printed at the beginning and end of the Tikun are not recited. It is customary to immerse in the Mikvah after completing the Tikun, right before Alos HaShachar.If one was not able to complete the Tikkun at night, then they can finish it during the day. (Instructions of the Rebbe Rayatz. Otzar Minhagei Chabad pg. 296) In a letter published in Igros Kodesh Vol. 3 page 434, regarding a person who was up all night as to whether he should daven early in the morning, or sleep and then daven, the Rebbe leans towards the second suggestion, i.e. it is recommended one should first sleep somewhat and then daven when he awakens and in this way he will be able to concentrate better on his davening.
Compiled by Rabbi Eliezer Wenger
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/ Regarding the Brochos one says in the morning if one is up all night and did not sleep at all, the Rebbe writes in a letter dated 9 Tishrei 5709, that the public directive is as the Alter Rebbe writes in the Siddur that all the morning brochos are said, excluding Al Netilas Yadaim and Elokei Netzor and they could hear it from someone who is saying the brochos. However, the Rebbe writes that he heard from the Rebbe Rayatz, that privately, one can be instructed to say these Brochos as well (Shaarei Halacha uMinhag Vol.1 pag. 25) In the Musaf, when saying the section for the Shavuos sacrifices, one should be alert to make the correct change. One says "ushenei se'irim lechapeir" instead of "vesa'ir lechapeir."Yizkor is said on the second day of Shavuos. In Eretz Yisroel it is said on the first (and only) day. Av HaRachamim that is said after Yizkor is not limited only to those that say Yizkor. On the first day it is customary to eat a dairy "meal" to complement and supplement the regular meat Seudah that is eaten in honor of Yom Tov. (A.R.S.A. 494:16). Ideally, one makes Kiddush after davening, eats some dairy Mezonos and foods (avoiding six-hour cheeses), says the Brocho Achrono, cleans and rinses out his mouth and waits one hour and then washes and eats his regular Yom Tov Seudah.
Compiled by Rabbi Eliezer Wenger
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