תפילת התשלומין

שאלה: מי ששכח ולא התפלל תפילה אחת, וכבר עבר זמנה של אותה התפילה, מה דינו?

תשובה: אמרו רבותינו (מסכת ברכות דף כו.), טעה ולא התפלל שחרית, מתפלל במנחה שתים. כלומר, אדם שטעה ולא התפלל תפילה אחת, או שלא יכול היה להתפלל תפילה אחת מחמת אונס (כלומר, לא בכוונה או בפשיעה, אלא מחמת שכחה וכדומה), צריך להשלים תפילתו אחרי התפילה הבאה שמתפלל, שכך תקנו חכמים, שאדם זה חייב להשלים תפילתו. ולכן אם שכח להתפלל שחרית, מתפלל תפילת מנחה ומיד כשמסיים תפילת מנחה, לאחר שממתין כמה שניות (כדי שהתפילה השנייה תהיה בישוב הדעת), מתפלל שוב תפילת שמונה עשרה, כתשלומין על תפילת שחרית.

ותפילת התשלומין, היא דוקא תפילת שמונה עשרה, אבל שאר התפילה, כגון קריאת שמע וברכותיה ופסוקי דזמרה וכדומה, אין להם תשלומין כלל, וכל שעבר זמנם הפסיד המצוה.

לכן מי ששכח להתפלל שחרית, עליו לחזור ולהתפלל תפילת שמונה עשרה מיד כשיסיים את תפילת המנחה, שאז יעמוד ויתפלל שוב תפילת העמידה לשם תשלומין על שחרית שלא התפלל.

ולסיכום: מי ששכח להתפלל תפילה אחת, לדוגמא, תפילת שחרית, עליו להשלים את תפילתו לאחר מכן, שלאחר שיתפלל תפילת מנחה, ימתין כמה שניות, ואז יתפלל שוב תפילת העמידה כתשלומין לתפילת שחרית.

The Laws of a Compensatory Prayer

Question: If one forgets to pray a certain prayer and the time for reciting that prayer has already passed, what is the proper procedure?

Answer: Our Sages taught (Berachot 26b): “One who has erred and has not prayed Shacharit should pray Mincha twice.” This means that if one mistakenly has not prayed one prayer or if one has not prayed a certain prayer because of circumstances beyond one’s control, one must compensate this prayer after having recited the next prayer one prays, for our Sages have established that one must compensate one’s prayer. Thus, if one forgets to pray Shacharit, one should pray Mincha prayers and immediately after doing so, one must recite the Amida prayer again as compensation for the Shacharit prayer which one has missed.

The compensatory prayer applies only to the Amida prayer; however, the rest of the prayer, such as Keri’at Shema and its blessings, Pesukei De’Zimra, and the like, cannot be compensated for and once their time has passed, one has missed out on this Mitzvah.

Thus, one who forgets to pray Shacharit should repeat the Amida immediately after concluding the Mincha prayer and this will compensate for the Shacharit prayer one missed.

The Law Regarding Women
Maran zt”l writes that just as a man who missed a given prayer must compensate for it during the next prayer, so too, a woman who customarily prays a set prayer, such as Shacharit, and it happened that she had forgotten to pray, may likewise compensate for this prayer by reciting the Mincha prayer twice.

Summary: If one forgets to pray any given prayer, such as Shacharit, one must compensate for this prayer after praying Mincha, i.e. after concluding the Mincha Amida prayer, one should wait several seconds and then recite the Amida prayer again in compensation for Shacharit.

השמן והפתילות הנותרים

The Laws of the Remaining Oil and Wicks used for Lighting Chanukah Candles

Question: May one dispose of the remaining oil used for lighting Chanukah candles?

Answer: One should not use oil (or wax candles) designated for lighting Chanukah candles for any other purpose, such as for eating or lighting Shabbat candles, since this oil has already been designated for the Mitzvah of lighting Chanukah candles; thus, one must not use it for any other purpose. Rather, one must burn the remaining oil on its own, with this burning serving no alternate purpose.

When we say that one may not use the leftover oil for a mundane purpose, this does not refer to the oil remaining in the bottle; rather, this refers to the oil that remains in the glass cups of the Chanukah Menorah. Only this oil should not be used for a mundane purpose or disposed of. Similarly, those candles remaining in the box have not become designated for the Mitzvah of lighting Chanukah candles; only those candles which were actually lit as Chanukah candles should not be used for any other purpose.

Some say that it is only prohibited to make use of the remaining oil when the candles were extinguished within a half-hour of being lit, for they were designated for their Mitzvah for a timespan of a half-hour. However, if the candles stayed lit for more than a half-hour and then went out, no sanctity rests on the remaining oil and one may use it for whatever he pleases. This is indeed the opinion of Maran Ha’Bet Yosef.

Nevertheless, some disagree and write that even if the candles stayed lit for more than half-an-hour, sanctity still rests on the remaining oil and wicks. Thus, one should make a “condition” before the onset of Chanukah and delineate clearly by mouth that he is not designating the oil and wicks for their Mitzvah. In this way, one may use the remaining oil and wicks for whatever he pleases according to all opinions (See Chazon Ovadia-Chanukah, page 160 and Torat Ha’Moadim- Chanukah, page 126).

Summary: It is proper to make a condition before Chanukah or even during the days of Chanukah that one does not intend to designate the oil and wicks for the sake of the Mitzvah. In this way, no sanctity will rest on the remaining oil and wicks and one will be able to use them for whatever one wishes.

אמירת ההלל בחנוכה ובראש חודש

דין הנשים באמירת ההלל

ולסיכום: חובה לומר הלל בכל יום מימי החנוכה, ויש לגמור את ההלל בברכה. ונשים פטורות מאמירת ההלל, ולכן גם אשה שרוצה לומר הלל, לא תברך על קריאתו.

Reciting Hallel on Chanukah and Rosh Chodesh

The Obligation to Recite the Hallel with a Blessing during the Holiday of Chanukah
In the Shacharit prayer during all eight days of Chanukah, the complete Hallel is recited; a blessing is recited before and after the recitation of the Hallel, as is printed in all Siddurim. Although the Sephardic custom is not to recite a blessing on the recitation of the Hallel on Rosh Chodesh, nevertheless, during the holiday of Chanukah when the recitation of Hallel is an actual obligation and not merely a custom, one must recite a blessing upon doing so like one would before performing other Mitzvot. Clearly, this also applies to both days of Rosh Chodesh Tevet which fall out during Chanukah (this year, 5786, Rosh Chodesh Tevet will fall out on Shabbat and Sunday, G-d-willing), in that one must recite a blessing on the recitation of Hallel as one would during the rest of the days of Chanukah. (See Shulchan Aruch, Chapter 683)

The Laws of Women Regarding the Recitation of the Hallel
Regarding the obligation of women to recite Hallel, it would seem that women are completely exempt from reciting the Hallel on Chanukah, for women are exempt from all positive, time-bound Mitzvot (a “positive, time-bound Mitzvah” refers to any Mitzvah which is performed actively, not passively, and is bound by a certain time limit, i.e. that it can only be performed at a certain time; an example of this would be the Mitzvah of Lulav, for this is a Mitzvah that is performed actively and is contingent on a specific time, for the Lulav is taken only during the holiday of Sukkot). It would therefore seem that women should be exempt from reciting Hallel on the holiday of Chanukah as well.

The Reason to Obligate Women to Recite the Hallel
Nevertheless, there is a reason to obligate women to recite Hallel, just as they are obligated to recite Hallel on the night of the Pesach Seder. The reason why they are obligated to recite Hallel on the first night of Pesach is because “they were also included in this miracle,” meaning that since Hallel was instituted to give thanks to Hashem for the miracles He performed for our forefathers and these miracles were performed for women as well, there is therefore no reason to exempt them from reciting the Hallel just as they are obligated to drink the four cups of wine. Regarding the Mitzvah of lighting Chanukah candles as well, the Gemara (Shabbat 23a) states that women are obligated in the Mitzvah of lighting Chanukah candles, for they were also included in the miracle of Chanukah. Based on this, it would seem that women should also be obligated in the recitation of Hallel during the holiday of Chanukah.

The Distinction between the Hallel on the Night of the Pesach Seder and the Hallel During Chanukah
Nevertheless, it seems from the words of the Rambam and other great Rishonim that women are indeed exempt from reciting Hallel during Chanukah. Maran Rabbeinu Ovadia Yosef zt”l explains (in his Chazon Ovadia-Chanukah, page 214) that there is an innate difference between the Hallel recited on the night of Pesach and the Hallel recited during Chanukah, for in principle, our Sages wished to exempt women from the Mitzvah of reciting Hallel since all rabbinic edicts were enacted in a similar fashion to the commandments prescribed to us by Torah law. Thus, since the Torah exempts women from the recitation of the Hallel, our Sages wanted to do the same and exempt them from this Mitzvah. However, on the first night of Pesach, our Sages were compelled to obligate women to recite the Hallel due to the Mitzvah of drinking the four cups of wine since the fourth cup of wine of the Seder night must be drunk alongside the recitation of the Hallel. (The four cups of wine were established to be drunk alongside the four Mitzvot of the Seder night: The first cup with the Mitzvah of Kiddush, the second cup alongside the Mitzvah of reading the Hagaddah, the third cup alongside the Mitzvah of Birkat Hamazon, and the fourth cup alongside the Mitzvah of reciting the Hallel.) He continues discussing this matter at length.

Women Reciting the Blessing on the Hallel
Thus, although women are obligated to light Chanukah candles because they were included in the miracle of Chanukah, they are nevertheless exempt from reciting the Hallel. Therefore, even if a woman would like to act beyond the letter of the law and recite Hallel on Chanukah, she may not recite a blessing before (or after) reciting it since she is not commanded to recite it. The same applies to a woman who takes a Lulav in that she may not recite a blessing before doing so although she receives great reward for doing so as one who is not commanded to perform a given Mitzvah but has done so anyway.

Summary: It is obligatory to recite the entire Hallel, including reciting a blessing on it before and after, every day during the holiday of Chanukah. Women are exempt from reciting the Hallel. Thus, even if they wish to recite it, they may not recite a blessing on its recitation.

a)      Parnas Presidente: Mordechai Maman

b)      Parnas Vice Presidente: Benjamin Hassan

c)      Treasurer: Yehoshua Jacobs

d)      Gabbai: Eli Shoshana

e)      Hon. Secretary: Yehoshua Lewis

f)       Ladies Committee Chair: Mrs. Elaine Marshall

g)      Mahamad: Mrs Loretta Hodari 

                            Raphi Marshall

                            Paul Delmonte

מלאכה לפני הבדלה – אשה שעושה הבדלה

בהלכה הקודמת, ביארנו, שבמוצאי שבת אומרים בתפילת ערבית “אתה חוננתנו”. ואם אדם טעה ולא אמר אתה חוננתנו, אינו צריך לחזור ולהתפלל. אבל אם טעה שוב, וגם אכל לפני שעשה הבדלה, אז הדין הוא, שעליו לחזור ולהתפלל ערבית, ויאמר אתה חוננתנו, ויעשה הבדלה על הכוס.

ואמנם דין זה אינו מפורש בשלחן ערוך. אולם רבינו הרשב”א (במסכת ברכות לג.), כתב בפירוש, שדין זה, שעל האדם לחזור ולהתפלל אם שכח אתה חוננתנו, הוא כאשר “לא הזכיר אתה חוננתנו ואכל, או עשה מלאכה קודם שהבדיל על הכוס”. 

מצאנו אם כן, שהרשב”א משווה לגמרי את דינו של מי שטעה ואכל בלי הבדלה, ודינו של מי שעשה מלאכה בלי הבדלה. וכך אמנם פסק הגאון רבי עקיבא איגר, לאור דברי הרשב”א.

ולכן הדין הוא, שאדם ששכח לומר “אתה חוננתנו” בערבית של מוצאי שבת, וגם שכח ועשה מלאכה לפני הבדלה, עליו לחזור שוב ולהתפלל, ונכון שיאמר שהוא מתפלל על תנאי, “שאם עלי לחזור ולהתפלל, תהיה תפילה זו לשם חובה, ואם אני פטור מלהתפלל, תהיה זו תפילת נדבה”. וכן פסק בספר ילקוט יוסף סימן רסח.

ולאחר ההבדלה, יש נוהגים שבני הבית שותים מן היין שנותר מן ההבדלה. אמנם, יש אומרים שטוב לנשים שלא לשתות מן היין של ההבדלה. ויש קצת מקור למנהג זה, שכן כתב השל”ה ועוד פוסקים, ומכל מקום אין זה מנהג ממש, ואדרבה, בספר מאורי אור כתב שהוא מנהג שאין לו כל כך טעם. ואיך שיהיה, לכל הדעות, אשה שעושה הבדלה בעצמה, צריכה לשתות מהיין כפי שהאיש חייב לשתות, ואין לה לחוש לשום חשש בזה. וכן פסק מרן זצ”ל בחזון עובדיה ח”ב (עמוד תח).

Work Before Havdala- A Woman Reciting Havdala

In the previous Halacha, we have discussed that one must recite “Ata Chonantanu”  during the Amida prayer of Arvit of Motza’ei Shabbat. If one omitted “Ata Chonantanu,” one need not repeat the Amida prayer. However, if one omitted “Ata Chonantanu”  and then eats before reciting Havdala on a cup of wine, one must then repeat the Amida while reciting “Ata Chonantanu”  and only then recite Havdala on a cup of wine.

Erring and then Performing Work
The next issue we must discuss is another kind of mistake. What is the Halacha regarding someone who omitted “Ata Chonantanu”  from the Arvit prayer and then did work, such as driving a car, before having recited the words “Baruch Hamavdil Ben Kodesh Le’Chol”? Must one repeat the Amida similar to the law of one who forgot “Ata Chonantanu”  and then ate before Havdala or is this case different?

Although this Halacha is not delineated in Shulchan Aruch, the Rashba (in his commentary on Berachot 33a) writes that the law regarding one who omits “Ata Chonantanu”  and then eats or works before reciting Havdala is the same and one must repeat the Amida prayer in both cases.

Hagaon Rabbi Akiva Eiger rules in accordance with this Rashba. This is indeed the Halacha, however, in order to avoid all doubt, if one forgets “Ata Chonantanu”  and then performs work before reciting Havdala, before repeating the Amida prayer, one should stipulated voluntary prayer, as follows: “If I am obligated to repeat the Amida, this should be considered an obligatory prayer and if not, this is a voluntary prayer.” Yalkut Yosef (Ch. 268) rules likewise.

A Woman Reciting Havdala
Women are just as obligated to recite Havdala as men are. If a woman needs to recite Havdala herself, she should do so without any concern.

After Havdala, some have the custom that the other members of the family drink from the Havdala wine. Some, however, have the custom that women do not drink from this wine and while there is some basis for this (see Shelah and others), it is not considered a firmly-based custom. On the contrary, the Sefer Me’orei Ohr writes that this is a nearly baseless custom. In any event, if a woman is reciting Havdala on her own, she must drink the wine as a man would and she should not be concerned in the least about this. Maran zt”l rules likewise (Chazon Ovadia- Shabbat, Vol. 2, p. 408)