[Don’t forget to see the Halacha
Encounters below!]
In the beginning of this week’s Parsha, Moshe Rabeinu is told
to count the Jewish people. The instructions were that all
those twenty and above would donate a machtzis hashekel, which
is a half shekel coin. The coins were then to be counted. Rashi
quoting a Midrash Tanchuma tells us that Hashem showed Moshe
a coin of fire and told him “like this they shall give.” This
is a most perplexing midrash. What did Moshe have difficulty
with that Hashem felt it necessary to show him a coin of fire?
Even more puzzling is how did seeing the coin of fire resolve
this difficulty? I once heard a most beautiful insight into
this Midrash, which explains thus. Moshe Rabeinu was bothered
with the following difficulty. Of all the things Hashem could
have used as a vehicle to count the Jews, why was money chosen?
Money is seemingly a most mundane object, possessing no spiritual
value. Hashem replied by showing Moshe a coin of fire. Fire
is an extremely useful tool for mankind. It can be used to
cook, bake, and to heat one’s home. On the other hand, fire
can be utterly destructive, with the power to destroy property
and even lives. It all depends on how it is used. So too is
the case with money. Money, if not handled properly, can be
equally as destructive as fire. However, on the flip side,
if harnessed properly money can be elevated and used for very
lofty purposes. It can be used to build and create great things.
That is our challenge. On one hand we need to realize the destruction
that money can bring, all the while recognizing how high it
can take us.
I heard a second insight into this Midrash from my father
R’ Yonah Weinrib. Moshe was bothered with one of the laws of
the machtzis hashekel. The posuk tells us that “a
rich man shall give no more and a poor man no less than half
a shekel.” That a rich man should not give more we can understand.
No one should see himself as bigger or greater because of his
wealth. But why shouldn’t a poor man give less? If he can’t
afford the donation, why compound his difficulties? Hashem
in showing Moshe the coin of fire taught the following message.
The most amazing property of fire is that it can give and give
but the original flame is not diminished in any way. So too
when one gives and uses his money properly no loss can come
out from it. If anything, the opposite will take place. May
we merit to do much good with our money and become more G-dlike
by being givers and not takers.
Rabbi
Weinrib learns full-time in the Kollel
Halacha Encounters
Davening With the Tzibur When You’re
a Step Behind
Rabbi Ephraim Friedman
As is true in most areas of Judaism, one who enters a shul
to daven with the tzibur must be aware of certain “rules” in
order to fulfill his obligations properly and to take full
advantage of the opportunities open to him. In particular,
one who arrives late or davens slower than the tzibur, must
be familiar with some basic halachos governing these situations.
I would like to use this article to help familiarize the readers
with some of the halachas of these situations, as they are
found in Shulchan Aruch Orach Chaim 109.
GENERAL PRINCIPLE: When davening in the presence of
a minyan, one is not permitted to begin Shmoneh Esrei if by
doing so he will not be finished (i.e. he will not have reached “Elokay
N’tzor”) in time to join the tzibur in responding to devorim
shebikedusha.
EXCEPTION: This rule does not apply when one
begins Shmoneh Esrei together with the tzibur.
DETAILS:
¨ One
who is davening Shacharis with a minyan and finds himself trailing
behind so that when he is ready to begin Shmoneh Esrei the
tzibur has already begun, must take the following halachos
into consideration. If he is starting late enough that he will
not complete Shmoneh Esrei before the shaliach tzibur reaches
Kedusha in chazaras hashatz, he may not begin. The following
options are open to him.
Option #1 – To wait at the words “Shira Chadosha” and participate
in the recital of Kedusha by reciting the pasuk “Kadosh Kadosh
Kadosh…” the pasuk “Baruch Kvod Hashem Mimkomo” and the Amen
at the end of “HaKail HaKadosh”. At that point he may (theoretically)
start Shmoneh Esrei, but only if he will complete it
before the shaliach tzibur reaches the brocho “Shomea Tefillah”.
The recital of Amen at the conclusion of that brocha is also
considered amongst the devorim shebikedusha. In most cases
it will not be possible and certainly not recommended, for
the individual to daven an entire Shmoneh Esrei between “HaKail
HaKadosh” and Shomea Tefillah” of the shaliach tzibur. If he
would instead wait until after answering amen to “Shomea Tefillah” he
would still not be allowed to begin Shmoneh Esrei until after
bowing with the tzibur at Modim (as well as reciting the first
three words “Modim Anachnu Lach”), and even then he would not
be allowed to begin if this would mean being unable to respond
to Kadish or Borchu (e.g. at Krias HaTorah). In short, waiting
at Shira Chadosha would involve an awfully long wait – possibly
till the minyan finishes davening. This option is therefore
not extremely practical.
Option #2 – To leave the room in which the minyan is davening
and continue davening in a side room. By exercising this option,
he would not be required to wait, but he would of course miss
out on answering to Kedushah etc. (see Mishna Brura 109:1)
Option #3 – The most practical option which is halachically
correct is to wait at Shira Chadosha until the shaliach tzibur
is about ready to begin chazaras hashatz and at that point
to continue till “Go-al Yisroel” and then begin the silent
Shmoneh Esrei as the shaliach tzibur begins chazaras hashatz.
Upon reaching “Mechaye HaMeisim” the individual would then
recite Kedusha along with the shaliach tzibur word for word,
including “L’Dor Vador…” at a nusach Ashkenaz minyan. After
completing Kedusha, while the individual is not required to
daven word for word with the shaliach tzibur, he must continue
to daven at a similar pace in order to complete the brocha
Shomea Tefilla simultaneously and to reach Modim together.
After bowing together at Modim, the individual is free to complete
Shmoneh Esrei at his own pace, taking care to be finished in
time to answer to the first Kadish which will follow. [Note:
The Aruch Hashulchan 109:11 suggests that this individual should
recite “Elokeinu V’Ailokei Avoseinu Borchainu…” together with
the shaliach tzibur. The Mishna Berura, however, makes no mention
of this. See also Eshai Yisroel Chapter 33 Note 24. On a public
fast day, the individual should not recite the brocha “Aneinu” together
with the shaliach tzibur. M.B. 109:11]
¨ At
Mincha and Maariv as well one is not allowed to begin Shmoneh
Esrei later than the shaliach tzibur if this will result in
his missing out on answering to any devorim shebikedusha. With
regard to Mincha it would be acceptable to follow option #3
above and daven together with the shaliach tzibur. However,
the following point must be considered. According to a number
of Gedolei haPoskim, amongst them HaGaon Rav Moshe Feinstein
zt”l (Igros Moshe O.C. 3:9), one who davens along with the
shaliach tzibur is not credited with the mitzvah of tefillah
bitzibur. Therefore, although one would not be in violation
of the halacha if he were to excersize this option, an even
better choice for one who came late to Mincha would be to find
a different minyan davening later, as long as the hour permits
it.
¨ At
Maariv where there is no chazaras hashatz, one who is late
in starting Shmoneh Esrei and could not finish before the
shaliach tzibur recites Kadish would have no option (other
than leaving the room) but to wait until after answering
to Kadish following “Aleinu” and then daven Shmoneh Esrei.
It should be noted, however that one is permitted to skip “Boruch
Hashem L’Olam…” in order to catch up and begin Shmoneh Esrei
with the tzibur. After davening, he should recite Boruch
Hashem L’Olam but omit the last line (i.e. the concluding
brocha). [M.B. 236:11]. One, who is very late to Maariv and
has no other minyan available, may skip everything up to
Shmoneh Esrei in order to daven together with the tzibur.
Afterwards he must of course recite Krias Shema and the brachos
he skipped omitting, once again, the concluding bracha of Boruch
Hashem L’Olam. [O.C. 326:3 and M.B. 12]
Three final points remain to be clarified.
1. We indicated above that one who is
beginning Shmoneh Esrei together with the tzibur is
entitled to do so even if he does not anticipate finishing
in time to answer to Kedusha or Kadish etc. Sefer Avnei Yushfai
(Chapter 6 note24) quotes HaGaon Rav Elyashiv shlita as ruling
that as long as you assess that the tzibur is still holding
in the first brocha (before “Magen Avraham”) starting then
is defined as together with the tzibur and is permissible.
2. If one is holding in the paragraph “Elokay
N’tzor” when devorim shebikedusha are being recited, it is
permissible for him to respond in the same manner as one who
is waiting at Shira Chadosha (see above). However, he should
first recite the Pasuk “Yihiyu L’Rotzone…” if he did not do
so before beginning Elokay N’tzor. Even better would be to
abridge Elokay N’tzor and take three steps back before responding.
See Shulchan Aruch O.C. Siman 122:1 and the Mishna Berura’s
commentary for full details.
3. One need not be concerned about missing
Kedusha or Borchu as a result of davening Shmoneh Esrei if
he had, or will have, another opportunity that morning to respond
to Kedusha or Borchu. (see Mishna Berura 109:5 for details)
Rabbi
Friedman is a full-time member of the Kollel and is a frequent
contributor to Halacha Encounters
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