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[in davening] 3-4 times and this is strange and very bad.”
Shuckling is minhag Yisroel.
However, repeating words, especially in Shema or even S”E, is ADHD and is disgusting.
To say that one is not fond of matzah… Is one allowed to say that he is not fond of tefillin, or not fond of a certain suyga?
What’s up, bro?
Still not allowed to say that.
“Since I am not fond of mitzvah in the first place”
It is forbidden to speak that way about a mitzvah.
both days are very auspicious days for prayer.
Some Poskim ridicule the custom to avoid eating Matzah before Erev Pesach. There he writes that one should not say that many [Rabim] are accustomed to avoid eating Matzah starting from Rosh Chodesh, but rather one should read Rakim [ignoramuses] are accustomed to avoid eating Matzah before Erev Pesach, as they are arguing on the decree of the Sages which only decreed on Erev Pesach.
Still too young to drink.
From Ohr Sameach Web site:
‘Shuckling’ – swaying back and forth during prayer and Torah study – is a legitimate custom. Several reasons are offered for this custom:
The soul is akin to a flame. Just as a flame always flickers and strives upward, so too the soul is never still, constantly moving and striving to reach upward towards Hashem.
Shaking allows you to pray with your whole body, as King David said “Let all my bones exclaim ‘Hashem, who is like You!'”
When we stand before Hashem in prayer, we tremble in awe of the King of Kings.
The book of the Kuzari gives a historical explanation for ‘shuckling.’ He explains that shuckling originated during a period when there was a book shortage, and several people needed to study from the same book at the same time. To allow as many people as possible to study from one book, they would sway alternately back and forth. This allowed each person to look into the book and read a little bit, and when he swayed back, another person could sway forward and look into the book.
A valid alternative to shuckling is to stand completely still, like a soldier standing at attention in front of the king.
Rabbi Moshe Feinstein, zatzal, one of the foremost halachic authorities of our generation, was known to stand stock still during the silent prayer. He explained that, while living in Russia, he was once arrested for teaching Torah. One form of torture he experienced during his imprisonment was being forced to stand completely still facing a wall. The threat was that if he were to move he would be shot. It was on one of these occasions that Rabbi Feinstein was struck with the realization that if he could stand with such intense concentration for the sake of his captors, then he should afford at least the same respect when standing in front of Hashem.
Deciding whether to ‘shuckle’ or stand still depends on which one helps you concentrate better. In any case, a person shouldn’t move his body or contort his face in any way that will make him look weird.
Sources:
Mishna Berurah 95:5,7
There is a story where Rav Moshe had to appear before the Communists ym”sh and they forced him to stand ram-rod straight. He thought to himself that if that is the way one has to stand in front of creatures of flesh and blood, how much more so should one stand that way in front of the Creator.
To each his own. Rav Moshe zatzal, whose yartzeit is today, did not shuckle.
There are various reasons why people do it, including “All my limbs shall declare, Who is like you, Hashem?” (Get the whole body involved in davening).
There is a beautiful sefer (in English) called “Wake up!” that talks about different ways of improving one’s davening.
Chabad.org did a whole piece on Bernie Sanders. Look it up.
In summary, a hat may be worn outdoors if one of the following conditions are met:
1) one wears a hat without a yarmulka underneath, or
2) one is extremely careful to always wear a hat outdoors, or
4) one is in a location with an eruv.
If one lives in a location where a reshus harabim does not exist, as is the case in most modern-day cities (see above), then a hat may be worn according to some Poskim, and this appears to be common custom (Harav D. Zucker).
on his head (i.e., he is not wearing a yarmulka), then we are not concerned about the possibility that he may carry his hat in his hand (M.B. ibid.).
The Magen Avrohom (s.k. 52), quoting the Maasas Binyomin, expands this halacha and writes that one who is always careful to wear a hat outdoors may wear a hat on Shabbos, for even if the hat were to blow off, he would make sure to replace it before walking further. Accordingly, one who is careful in this respect may indeed wear a hat outdoors, even over a yarmulka.
that he may walk outside while holding his hat, similar to jewelry
[Although there are numerous ways to define a reshus harabim, a lenient approach is used regarding this prohibition. Accordingly, most cities do not contain a reshus harabim, and a hat may be worn without concern.]
However, the Mishnah Brurah (301:154) brings the opinion of the Taz that this prohibition applies even in a karmelis. Furthermore, the Biur Halacha (303:18 d.h. ki) writes that ideally one should not rely on this lenient opinion. In a location with an eruv, a hat may be worn without concern.
The following is being copied from the Chicago Community Kollel (the information was compiled by Rabbi Akiva Niehaus and is available online):
In the sefer Halachically Speaking Volume II, they bring from the Gaon Rav Belsky zatzal the custom to omit TAM has no real source and one who davens in a place where it is omitted should say it in a corner by himself after davening.
They also bring from Rav Moshe that you can say TAM until 8 minutes after shkia (in America).
Look in Rabbi Ribiat’s sefer. I am quoting from the words of the poskim.
There are many restrictions that Chazal made out of a concern that a person might absentmindedly do a melacha on Shabbos (e.g., muktzah, or not wearing jewelry because one might take it off and carry it).
If the kippah will fly off, he will return it to his head and not carry it in his hand, since if he did the latter he would c”v be walking with an uncovered head, which certainly no G-d fearing Jew would do.
Picking up the hat is not any melacha; however, there is a concern that he might come to carry it four amos upon picking it up if his head is already covered with a kippah.
Good question.
If you do NOT wear a kippah underneath the hat, there is no problem at all since even if the hat would be blown off your head on Shabbos, you would not come to carry it four amos since you would not walk with an uncovered head.
If there IS a kippah underneath the hat, then it would be problematic to wear a hat unless it sits tightly on your head and won’t be blown off by a regular wind. The reason is that if the hat flies off, you might come to carry it in your hand (since your head is anyway properly covered with the yarmulke, you might forget that it’s Shabbos and carry the hat, in which case you would have to bring a korban chatas). See Rabbi Ribiat’s sefer 39 Melachos.
The Queen – That story is brought in the Gemara in Yoma.
After washing mayim achronim, people have the custom to clean their face (in the mouth area) of food residue.
Tzurich iyun on the Gemara, as according to some opinions, one should NOT clean his mouth area with this water as it is tamei.
dovrosenbaum – He fulfills the mitzvah of mayim achronim by washing his hands under the faucet, although the Gaon of Vilna was particular to wash from a kli with a full revi’is of water. He held that mayim achronim has the same laws as mayim rishonim (i.e., that both require a kli and a full revi’is of water).
secretagentyid – Ideally, only cold water, but b’dieved or b’shas hadchak, any beverage besides for wine or hot water.
Those who are accustomed to not wash mayim achronim is b/c nowadays we don’t have Sodomite salt, plus we eat with utensils (knives, etc.) so we don’t really dirty our hands. But, in practice, one should not be lenient with this mitzvah.
It’s because of the yetzer hara.:)
Some people make a shehakol of potatoes.
According to some, davening after shkia, even until 58.5 minutes after shkia, is l’chatchila.
According to others, it is not l’chatchila.
Some explain that women tend to be more careful about maintaining personal cleanliness while eating; meticulously using cutlery, etc., and therefore need not wash their hands for mayim achronim. Others add that nowadays, with the absence of Sodomite salt, Mayim Achronim is merely a custom, and not required by law. Thus this custom is only binding on those who accepted it, which the women did not (Mor U’kitzia; Responsa Shevet Halevi).
In certain communities it is customary for women to also wash Mayim Achronim, while in other communities it is less prevalent for women to do so. Both Minhagim are acceptable. (See Aruch HaShulchan 181:5, Shu”t Teshuvos V’hanhagos Vol. 1 Siman 174, Shu”t Shevet Haleivi Vol. 4Siman 23 and Shu”t V’Yevarech Dovid Siman 30)
If one did not wash Mayim Achronim and recited Birchas HaMazon, he should wash after completing Birchas HaMazon, or even in the middle of Birchas Hamazon if he remembers, as it’s not a Hefsek as it is necessary for the Bracha.(Mishna Berura 181:2, Sefer Otzar haMayim Chapter 4:52 quoting Rav Chaim Kanievsky Shlita)
[from the wonderful Ben Olam Haba Web site]
It is obligatory to wash the hands after eating, before reciting Birchas HaMazon, even if the hands are clean. This washing is known as “Mayim Achronim” (Shulchan Aruch Siman 181:1. See Mishna Berura ibid. S”K 1 regarding where Chazal derived this Halacha and some of its reasons)
Although the Shulchan Aruch quotes a more lenient opinion about this (in Siman 181:10), the Poskim are extremely stringent with this and dismiss the leniencies even nowadays, based on many deep kabalistic reasons, and implore everyone to be careful in the observance of Mayim Achronim (See Mishna Berura 181:21, Shl”a Sha’ar HaOsiyos, Kuf, Aruch HaShulchan 181:3 and 4, Kitzur Shulchan Aruch Siman 44:1. The Kaf HaChaim 181:27 writes that one that is lenient with Mayim Achronim, risks having his life shortened.)
Even those that are not careful with Mayim Achronim when eating with others, should be extra careful when eating alone, as the impure spirits can cause much more harm when one eats alone. (Kaf HaChaim 181:1. See also the piercing words of the Pele Yoetz in “Netilas Yadayim”)
Even those who are not so careful with Mayim Achronim during the weekdays, should be extra stringent with this on Shabbos and Yom Tov. (Leket Yosher in Hilchos Seudah, quoting the Terumas HaDeshen. See also Mateh Efraim Siman 583:4 and Siman 619:1 and in the Elef L’mateh ibid.)
Better obviously to finish before the zman. But there are those that are lenient [Rav Ovadia, Aruch Hashulchan] that it is enough to start before the zman.
In a case of need, one can daven Mincha until 58.5 minutes after shkia, according to Rabbeinu Tam and those who hold like him. [According to them, this would be allowed l’chatchila.]
NOTE: One who came late may NOT start S”E unless he knows that he will be able to reach Elokai Netzor by the time that the chazzan reaches Kedusha. The only exception to this is where he will miss zman tefilla.
See Mishnah Berurah 109:2 and Beiur Halachah, s.v. ha-nichnas.
Mishnah Berurah 109:14; Aruch ha-Shulchan 109:11-12.
Under no circumstances may one interrupt his S”E to say Kedusha, UNLESS he is holding in the place where Kedusha should actually be said [i.e., he just finished the second bracha of the Amidah], or he is holding in Elokai Netzor (in the latter case, he should interrupt to answer “Kadosh” and “Baruch” and, according to SOME opinions, also “Yimloch”).
See here regarding skipping: http://www.theyeshivaworld.com/news/headlines-breaking-stories/257544/halachically-speaking-tefilla-btzibur.html
Others say since people do not daven at the same speed, one may start even later than the shatz.[Igros Moshe O.C. 3:4. See Halichos Shlomo Tefilla 8:footnote 8.] Some say one may even start davening if the tzibur is up to magen avraham and others say most of the shemonei esrei should be undavened by the tzibur before starting shemonei esrei.[Horav Yisroel Belsky zt”l, see Oz Nedberu 8:41:4, Yugel Yaakov page 246.] One who did not start shemonei esrei together with the tzibur but finished with the tzibur is considered to have davened that tefilla with a minyan.[Pri Megadim Eishel Avraham 109:2, Mishnah Berurah 66:35, Vayivorech Dovid 1:22:4.] [Eishel Avraham Butchatch ibid. Oz Nedberu 4:16, Yalkut Yosef 1:page 145:9.] [Elya Rabbah 66:13, Eretz Tzvi 2:6, Mishnah Berurah 66:35, Orchos Rabbeinu 1:159:page 51.]
Persia = Iran
Think about it, folks.
I learn halacha (esp. hilchos Shabbos, but also other areas of practical halacha). I also learn Tanya on a daily basis.
You have the luxury of choosing. 🙂
Mir Yerushalayim or Brooklyn?
A former bachur? But now they are both grown men?