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Table of Contents
Directives from our Rabbeim for times of war
- Question:
I am livid over the news that has come out of Israel during Simchas Torah. I feel I need to do something to help and assist our brethren in Israel who are fighting for their very existence. As much as I want to do this to help for the success of the war, I want to do so for my own sanity What can I do? What did the Rebbe say?
Answer:
The following is a nonexclusive bullet point list of things that our Rabbeim spoke of during times of war:
- Show full solidarity and physically support the Army in any way you can: The Rebbe Rashab (during World War 1 and the Bolshevik revolution) wrote a fascinating letter to the Chassidim pressing on them to show solidarity with the Army of the country, express patriotism for their motherland, and that each and every Jew must do everything possible to benefit the country in the war effort “against a terrible and treacherous enemy which comes to swallow and destroy everything. An enemy whose cruelty knows no bounds. An enemy which has used every inhumane and cruel method to attack and fulfill its bloodthirsty passions. All the land should come out against this terrible enemy and we must stand up to save our land and our souls. The Army has informed us that in order to conquer the enemy they need weapons and ammunition and food to feed the soldiers of the large army; they need transportation and lots of money for the needs of the war. Every one of us must fight this battle in whichever way he can, whether militarily or monetarily. In one word, we need to place into our hearts the benefit of our land and our birthplace to go out with the help of G-d as heroes and warriors to save our land from the mouth of the carnivorous animals. I am assured that our brethren will show their loyalty and patriotism to their birthplace.”
- Pray for your country, army and leaders: In 1941, the Rebbe Rayatz authored a Nussach Tefila to be recited on Rosh Hashanah in all Shuls on behalf of then president Roosevelt, and the United States of America, that G-d help them in world war. The letter was addressed to Pres. Roosevelt and was sent to him on behalf of all Chassidei Chabad in America. The following is a free translation of the prayer: “Please merciful and compassionate G-d, please give Providence and success to our great president, Pres. Franklin Delano Roosevelt, whom You have chosen to lead the country, the United States. Strengthen him, and all of his ministers and advisors and all of the representatives of the people in Congress. Bless their actions to save this country and all those that are close to it from war and destruction heaven forbid. Send angels of success towards all those who place effort for the betterment of humanity, for the benefit of this country, and for the benefit of your nation Israel. Please write and sign Pres. Franklin Delano Roosevelt and all of his ministers and advisors and all the citizens of this country and all citizens of the countries which are near and far which are fighting and protecting justice and righteousness, for a good year and to be blessed with much success. Amen and amen.” From here it is clear that each and every Jew is responsible for praying for the success of our political leaders, irrelevant of our personal political affiliation and resentments we may hold towards them, and for the success of our soldiers and all those involved in the war effort. Certainly this is a case when we are discussing a war against the Jewish people, in which we must pray every single day on behalf of our brethren, that Hashem protect them and the citizens of Israel, redeem our captives, and send healing and cure to the injured, and comfort all of the widows and orphans and bereaved families, and take revenge against all of our enemies who have spilled the blood of our brethren, men women and children in a most vicious and barbaric manner.
- Tehillim: In the year 1991 the Rebbe stated that on occasion, during special circumstances, it is customary to say Tehillim in groupings of 10. There is special significance in saying the 10 Kapittlech from Kappitel 81 until 90 [including 90]. Accordingly, everyone should say chapters 81 through 90 every single day during the war.
- Tefillin: Starting from the Six-Day War, and with a great emphasis prior and during the Yom Kippur war, the Rebbe emphatically encouraged everyone, especially soldiers and commanders, to wear Tefillin. Hundreds of personal letters were written to soldiers commanders and generals [i.e. Ariel Sharon] to be especially careful during times of war and tension to wear Tefillin, as the wearing tefillin has a special Segula to impose fear onto the enemy. The Rebbe viewed this as critical to the war effort, and made it his main focus during and between the wars. Accordingly, it is of utmost importance that every single Jew wear Kosher Tefillin especially in these times, and to go on Mivtza Tefillin.
- Trust in G-d, and encourage the Jewish people: In all times of war, the Rebbe was consistent in encouraging the Jewish people that they will be victorious and that G-d will protect them and that Israel contains a special providence from G-d, and that everyone must place their trust in Hashem and encourage others to place their trust in Hashem and strengthen them and not destroy their spirits with feelings of despair and loss of hope. Now is the time to fight and to believe in the success of the war effort driven by special divine providence. A time for mourning and accountability will come later!
Sources: See Letter of Rebbe Rashab written to Russian Jewry in 1917 while in Rostov, during the Russian revolution, printed in Chamei Yisrael Besht, p. 57-59; Igros Kodesh Rayatz 13 p. 358 for that the Rebbe Rayatz authored to be recited on Rosh Hashanah in all Shuls on behalf of then president Roosevelt, and the United States of America, that G-d help them in world war; See regarding the 10 chapters of Tehillim: Sefer Hasichos 5751 p. 214 footnote 94
Tehillim at night during war
Question:
I would like to know if it is permitted during these times to recite Tehillim at night for the sake of all of the ill injured and captured citizens and soldiers?
Answer:
Those who are accustomed to not recite Tehillim during nighttime, and so is the Chabad custom, are likewise not to recite Tehillim even during times of war and the like, until midnight. Rather, the Tehillim is to be scheduled to be recited during daytime or after midnight. However, if the matter is urgent for that moment, such as a military attack is taking place at that very moment, a sick person is entering into surgery at that moment, or a birth is taking place at that moment, which happens to be at night, then many Poskim are lenient and indeed the widespread custom is to permit saying Tehillim at night in such a case. Nonetheless, some Poskim and communities are stringent even in such a case. There is no clear Chabad directive in this matter other than the general widespread custom to be lenient.
Explanation:
The Midrash [Tanchuma Ki Sisa 36; Pirkei Derebbe Eliezer 46] states that Moshe Rabbeinu did not experience day and night during his 40 day visit in heaven, after the giving of the Torah on Har Sinai. How then did he know when it was day? This he would know through when Hashem teaching him the written Torah. When he was taught the written Torah he knew it was day and when he was taught the oral Torah he knew it was night. Based on this, many Poskim rule that one is not to read verses of Mikra [Written Torah] at night.
Now, it is debated amongst the Poskim as to the degree of the general restriction against reading the written Torah during nighttime, and as to whether it also applies to the recital of Tehillim. Amongst the reasons for being stringent is because Mikra is in the world of Assiya and the nighttime is also Assiya, which is judgment, and one is thus not to arouse judgment at night through learning Mikra and doing so is a Sakana, and hence perhaps one should not read Tehillim at night even for the sake of the sick. However, some are accustomed to be lenient regarding the recital of Tehillim, especially if it is being read at night for the sake of the sick, as David asked Hashem to consider the recital of Tehillim to be similar to the learning of Negaaim.
Practically, the Chabad custom is to be stringent both regarding the written Torah and Tehillim to not recite it at night starting from nightfall until midnight. However, even amongst those who are generally stringent against reading to Tehillim at night [i.e. Chabad] many Poskim are lenient to permit its recital for the sake of an urgent matter, and so is the custom of many to recite Tehillim during labor even if it occurs at night prior to midnight. Nonetheless, some Poskim are stringent even in such a case.
Sources: See regarding the restriction against reading Mikra at night: May not do so: Rikanti Yisro; Arizal in Shaar Hamitzvos Vaeschanan, brought in Birkeiy Yosef 238:2; Chaim Sheal 25; Beir Heiytiv 238:2; Siddur Yaavetz; Ben Ish Chaiy Pekudei 7; Yesod Veshoresh Haavoda 6:2; Or Hachaim Haazinu; Likkutei Maharich Seder Kevius Itim Latorah; brought in Shaar Hatziyon 238:1 in name of Beir Heiytiv; May do so: Shaar Hatziyon 238:1 based on Peri Megadim 238 A”A 1 who states one is to learn Mikra, Mishneh, and Talmud also at night. [Shaar Hatziyon ibid] Nevertheless, he concludes that it is best to read it during the day; Maharsham 1:158 that it is permitted from the letter of the law See regarding if this applies also against reading Tehillim: Yes, don’t read Tehillim at night: Chaim Sheal 25; Likkutei Maharich; Maharsham 1:158 in name of Zechor Leavraham and Yosef Ometz; Ben Ish Chaiy Pekudei 7; Rav Poalim 2:2; Kaf Hachaim 238:9;Yitzchak Yiranein 1; Sefer Haminhagim p. 41 [English]; Igros Kodesh 18:31 [printed in Shulchan Menachem 1:374]; Toras Menachem 48:122; Toras Menachem 1985 5:3103 No, may read Tehillim at night: Kikar Laeden 5:7 [Chida], Mentioned in Igros Kodesh ibid; Ashel Avraham Butchach 238; Na’ah Lehodos on Tehillim 119 and Shemo Yitzchak; Divrei Yatziv Y.D. 136:2; Kumi Runi p. 20; Meateh Tehila see also Siddur Yaavetz; Levushei Mordechai Tinyana 186; Betzeil Hachochma 4:46; Pamei Yaakov 69:104 [Rav Ovadyah Yosef] in name of many Sefarim; Piskeiy Teshuvos 238 footnote 24 See regarding reading Tehillim after midnight: Ben Ish Chaiy Pekudei 7 in name of Chida who heard so from an Adam Gadol; Custom of many as brought in Chaim Sheol ibid; Kaf Hachaim 238:9; Sefer Haminhagim p. 20; Igros Kodesh 18:31 [printed in Shulchan Menachem 1:374]; Toras Menachem 1985 5:3103; Rebbe in Toras Menachem 48:122; Rebbe in Sichos Kodesh 5734 2 p. 435, printed in Toras Menachem 4 p. 124 See regarding reading Tehillim at night for an urgent matter: No, even when urgent don’t read: Rav Poalim 2:2; Or Letziyon 2:46; Tehillim Igara Dehilula; Adir Bamarom 387; Zechor Leavraham 62; Tiferes Banim on Kitzur SHU”A 1:5; Sefer Zichron Beis Kelm p. 28Yitzchak Yiranein 1 Yes, may read when urgent: Vayechi Yaakov O.C. 9; Os Habris on Tehillim; Likkutei Maharich 1 Tikkun Chatzos; Meiy Yehuda Altman 22; Tzitz Eliezer 8:2; Beir Moshe 4:22; Pamei Yaakov 69:104 [Rav Ovadyah Yosef] in name of many Sefarim; Yabia Omer 6:30; Yalkut Yosef Bikur Cholim p. 57 in name of Chida in Avodas Hakodesh, Yaskil Avdi, Betzeil Hachochma 4:45; This follows the ruling of the Ashel Avraham of Butchach ibid who states Tehillim may be recited at night being it is a prayer and not learning.
Marital Relations during times of war
Marital Relations during times of war:As a result of the Simchas Torah pogrom and its resultant war being fought in Israel, many are asking whether or not marital relations is permitted during this time. The Talmud and Shulchan Aruch address the restrictions against having marital relations during times of famine, as we explain below in A, and the Achronim discuss and debate whether these restrictions likewise apply during times of war, as explained in B. Practically, one may be lenient to have marital relations. If one has not yet fulfilled the Mitzvah of Peru Urevu, and likewise on Mikveh Night, one is certainly not to be stringent to practice abstinence.
A. The general law by a famine:[1]
It is forbidden[2] to have relations with one’s wife during years of famine [even if one is wealthy and personally has food[3]]. [The mystical reason for this is because during a time of suffering, the Shechina is not found in its place and thus there is no Zivug in the upper worlds. Accordingly, there should be no Zivug in the lower worlds as well.[4]]
One who does not yet have children:[5] One who does not yet have children [neither from his current wife nor a previous wife[6]] may have relations with his wife during years of famine. [Some Poskim[7] rule that this refers to one who does not have any children at all. Other Poskim,[8] however, rule that this means he has yet to fulfill the Mitzvah of Peru Urevu, which is to have one male child and one female child. Thus, if he only has two male children, he may continue to have relations for the sake of procreation. One may only have relations until his wife becomes pregnant.[9] There is no Midas Chassidus involved in abstinence if one does not yet have any children.[10]]
Night of Mikveh: Some Poskim[11] rule that it is permitted to have relations on the night of Mikveh. Other Poskim,[12] however, rule that in years of famine or tragedy, it is forbidden to have intercourse even on the night of Mikveh.
One who is overcome with desire: Some Poskim[13] rule that one who is overcome with desire may have intercourse, in order to relieve himself and not come to sin. Practically, one who is young, and abstinence can lead to Zera Levatala, is to have relations with his wife even during years of famine and even if he has already fulfilled the Mitzvah of Peru Urevu, if he is otherwise overcome with desire to sin.[14]
B. The law by a war:[15]
Ideally, the laws of abstinence apply during times of all calamities and suffering and is not limited to only times of famine. [Some Poskim[16] rule that this includes all types of suffering, such as war, hurricanes, earthquakes, and other man-made or natural disasters. Other Poskim,[17] however, rule that it only applies in times of famine, or calamities that cause drought or loss of food, and not in times of war or plague, during which intimacy remains permitted. Practically, it is permitted to be lenient in a time of suffering that does not relate to famine.[18] There is no need to avoid marital relations during times of either chicken pox or measles epidemics.[19]]
Summary: It is debated as to whether marital relations is permitted during times of war, or is restricted similar to the restrictions followed during times of famine. Practically, the custom is to be lenient and permit marital relations. In all the following cases, one should not be stringent at all even if he wishes to generally follow the stringent approach: 1. Has not yet fulfilled the mitzvah of having children. 2. It is the night of Mikveh. 3. One has a strong desire. Q&A May one have marital relations in times that sections of Israel are under missile attack by terrorist organizations? Yes, as stated above, one may be lenient at a time of suffering that does not relate to famine. May one have marital relations in times of economic depression, inflation, and high food prices?[20] Yes, so long as food is still available for purchase and people are not starving, relations remain permitted. |
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[1] Michaber 240:12; 574:4; E.H. 25:6; Tur 240:12 and E.H. 25:6; Ta’anis 11a based on Scripture regarding Yosef; Menoras Hama’or Ner Gimel K’lal Vav 5:3; Sh’lah Hakadosh Sha’ar Ha’osyos Erech Kedusha 425; See Siddur Ya’avetz Mosach Hashabbos Mitos Kesef 7 Chulya 3:10; Kitzur SHU”A 150:12; Taharas Yisrael 240:76-77
The reason that Levi had Yocheved during the years of famine: Several answers are offered in the Mefarshim, including: 1) Levi did not yet have a daughter and thus was intimate to perform the Mitzvah of Peru Urevu [Reim, brought in Taz 574:2]; 2) It was the night of Mikveh [Suggested and negated in M”A 574:5]; 3) It is a mere Midas Chassidus to avoid relations during years of famine [See Tosafos Ta’anis ibid and explanation of Taz ibid] Bach 574; Beis Yosef 574; Kaf Hachaim 574:13
[2] Michaber ibid and so is final ruling; However, see Tosafos Ta’anis ibid and Sha’areiy Teshuvah 574 which learns that according to Tosafos it is mere Midas Chassidus; See Taz ibid for his explanation
[3] Beis Yehuda 40; Kaf Hachaim 240:81
[4] Sh’lah Hakadosh Sha’ar Ha’osyos Erech Kedusha 426
[5] Michaber 240:12; 574:4; E.H. 25:6; Tur O.C. 240:12 and E.H. 25:3; Ta’anis 11a; Sh’lah ibid
During pregnancy: Some Poskim question whether or not one who does not have children yet may have intercourse during the last trimester of pregnancy. [Iyey Hayam Ta’anis 11, brought in Pischeiy Teshuvah E.H. 25:3]
[6] Birkeiy Yosef 574:4, in name of his father, that if he had both boy and girl children with a previous wife, then he may not have relations with the current wife, even if they have not yet had children; Sha’areiy Teshuvah 574; Kaf Hachaim 240:84
[7] Taz 574:2 in implication of wording of Michaber ibid and Talmud ibid, unlike his commentary Divrei David on Parshas Mikeitz, brought in Sha’areiy Teshuvah 574
[8] Reim Parshas Mikeitz, brought in Taz ibid; Poskim in Sha’areiy Teshuvah 574; M”B 240:47; Taharas Yisrael 240:76; Kaf Hachaim 240:83
[9] Beis Yosef 574; Levush 574; P”M 574 A”A 5; M”B 574:12; Kaf Hachaim 240:83; 574:15; See M”A 574:5 for Poskim who rule that one may only have relations on the night of Mikveh, when there is a chance that his wife will conceive. The M”A ibid concludes unlike this opinion.
Relations during last trimester of pregnancy: Some Poskim question whether or not one who does not have children yet may have intercourse during the last trimester of pregnancy. [Iyey Hayam Ta’anis 11, brought in Pischeiy Teshuvah E.H. 25:3]
[10] Taz ibid regarding one who has no children at all; See Levushei Serud 574 and Taharas Yisrael 240:76-77 for approach that Midas Chassidus applies even if one has yet to fulfill the Mitzvah of Peru Urevu
[11] Michaber 574:4; Chelkas Mechokeik 25:5 and 76:4; Beis Shmuel 25:6; 76:6; Sha’areiy Teshuvah 574 and Pischeiy Teshuvah E.H. 25:2 “One who rules leniently is not to be protested”; Sh’lah Hakadosh Sha’ar Ha’osyos Erech Kedusha 425; M”B 240:48; Taharas Yisrael 240:76
[12] M”A 574:5 at length strongly negates and disproves any allowance to have relations on Mikveh night; Elya Raba 574; See Pischeiy Teshuvah 25:2
[13] Beis Meir, brought in Pischeiy Teshuvah E.H. 25:2; Elya Raba 240:8 in name of Divrei David Parshas Mikeitz 574, brought in Kaf Hachaim 240:82-83; M”B 240:46; Taharas Yisrael 240:76
[14] Kaf Hachaim 240:83
[15] Rama 240:12; Taz E.H. 25:2; Chelkas Mechokeik 25:5; Beis Shmuel 25:6; Siddur Ya’avetz ibid; See Taharas Yisrael 240:77
[16] Olas Tamid 240:6 who refers to tragedies listed in Michaber 576:1; Beis David 95; Elya Zuta 240:11 in name of Sh’lah
[17] K’neses Hagedola 240:5; Tzitz Eliezer 13:21; See 2nd opinion in Elya Zuta 240:11
[18] Conclusion of K’neses Hagedola ibid that so is custom; Beis David ibid; Kaf Hachaim 240:85; Tzitz Eliezer ibid; Sheyikadesh Atzmo [Nachmonson] 50 footnote 6
[19] Taharas Yisrael 240:77
[20] Birkeiy Yosef 574:20 in name of his father and Rabbanei Yerushalayim; Kaf Hachaim 240:81
May one leave the news playing on a radio, phone, or computer, into Shabbos during times of war?
May one leave the news playing on a radio, phone, or computer, into Shabbos during times of war?[1]
The general rule: Some Poskim[2] rule that there involves no prohibition in leaving the radio on into Shabbos, or having a timer activate it on Shabbos. However the majority of Poskim[3] have prohibited it for various reasons. These include: 1) Listening to business related items which is forbidden; 2) playing music through the radio 3) Benefiting from hearing a Jewish talk show, of which the Jew is desecrating Shabbos; 4) It falls under the category of Melachas which make noise, similar to a flour mill, of which it is initially forbidden to arrange before Shabbos to continue into Shabbos. 5) It is belittling to Shabbos. Practically, the widespread custom is to forbid doing so, as regardless of the Halachic discussion, doing so breaks the Shabbos spirit.
During wartime:[4] In a time of great need, such as in times of natural disasters or war in which case one must hear news directives, one may certainly be lenient to do so, leaving the radio on a low volume. [Accordingly, all those currently living in Israel may leave a radio on a low-volume throughout Shabbos for the sake of being updated with any news that may be relevant for their safety. A number of Shabbos observant radio stations will have a silent broadcast playing throughout Shabbos in which important news events will only feature when necessary. The stations include: Moreshet, Kol Chaiy 102.5 FM, 93 FM , 92.8 FM, and Kol Berama 107.6 FM, 105.7 FM, 104.3 FM, 92.1 FM.]
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[1] See Shearim Hametzuyanim Behalacha 80:39; Piskeiy Teshuvos 252:6
[2] Mahrshag 2:118; Shulchan Melachim 6:72
[3] Beis Yitzchak 2:31; Mishpitei Uziel 2:52; Har Tzevi 1:183; Rav SZ”A brought in Shearim Hametzuyanim Behalacha 80:39; Minchas Yitzchak 1:107; Az Nidbaru 3:7; 11:15; Igros Moshe 4:60 regarding the prohibition of having a timer do any Melacha on Shabbos
[4] Piskeiy Teshuvos 252:6; Regarding leaving the radio on for a sick person in order to calm him down, Chelkas Yaakov 1:61 rules that it is allowed while in 3:98 he retracts that ruling and forbids it.
Informing a relative in the Diaspora of your well-being during times of war if it is still Shabbos by them
Informing a relative in the Diaspora of your well-being during times of war if it is still Shabbos by them
- Question: [Sunday, 24th Tishreiy, 5784]
Due to the major terrorist attacks and barrage of missiles that have occurred throughout in Israel over Shabbos I am receiving WhatsApp messages from relatives in the USA who are worried sick and asking as to my well-being and as to that of my family. It is no longer Shabbos here in Israel although I have yet to answer them as it is still Shabbos by them. What should I do? If I don’t answer them they will continue sending messages and be worried sick.
Answer:
Although in general one should not send a WhatsApp message to a non-observant Jew when it is still Shabbos in their area; in this scenario, you may do so for the sake of calming down the relative and prevent them from continuing to desecrate Shabbos in attempts to contact you.
Explanation: While it is forbidden to call a Jew in the United States while it is still Shabbos for him, even though Shabbos is already over for you in Israel, this is because it is forbidden for one to cause another Jew to transgress Shabbos and not because it is consider that you are doing work in a Shabbos prohibited time zone and location. Accordingly, sending an email and message to a nonobservance Jew on Shabbos may be more lenient than a phone call, being that one is not imposing on the individual to open the email and message on Shabbos and he can open it after Shabbos if he wishes, hence it not being a clear prohibition of Lifnei Iver. Nonetheless, in general, one should be stringent even in this. This certainly applies if one knows for certain that the individual will open the message right away and hence desecrate Shabbos due to one’s sending it at a time that it is Shabbos for them, in which case it most certainly that one would enter the prohibition of Lifnei Iver or Misayeiah.
Nonetheless, in the above case in which we are dealing with a time of war in which relatives are worried sick, there is room to be lenient. This is due to three joint reasons: 1) the health of the inquiring relative may be affected due to his fear and panic of the unknown, and hence it may be permitted on this ground alone for him to do a rabbinical prohibition with an irregularity [as we rule by a Choleh Sheiyn Bo Sakana], such as viewing the message of an already turned on phone for the sake of finding out of the well-being of his relative and calming himself down. 2) being that it is possible that the relative can try to help the individual if he is in a situation of danger, it therefore may not be considered a desecration of Shabbos for him at all to inquire as to your well-being. 3) by informing the relative he will stop inquiring and you’ll hence save him from future desecration of Shabbos. A similar allowance is recorded in the Poskim regarding informing a Hatzalah member that he is no longer needed for an emergency call that he will otherwise travel to, if you can inform him without biblically desecrating Shabbos. In such a case some Poskim allow one to rabbinically desecrate Shabbos in order to inform the paramedic that he is no longer needed in order to save him from desecrating Shabbos unnecessarily. Now, in this scenario in which it is not Shabbos for the person who is informing the nonobservance relative, perhaps even the dissenting Poskim would agree that one may do so in order to stop them from further desecrating Shabbos.
Sources: See Nishmas Avraham 338:1; SSH”K 40:85; Shevet Halevi 8:193; Kinyan Torah 3:41; Minchas Asher 1:22; Vayaan David 3:22; Piskeiy Teshuvos 328:33
What to do if you hear an air raid siren in the middle of Shemoneh Esrei
What to do if you hear an air raid siren in the middle of Shemoneh Esrei
Question:
I live in Israel and was in middle of Davening Shemoneh Esrei when an air raid siren went off. I immediately ran to the closest bomb shelter but was unsure what to do regarding my Shemoneh Esrei. Should I start it again? Should I continue from where I left off, and if yes then from where shall I continue, from the bomb shelter or only after I return to my original place?
Answer:
If you hear an air raid siren in middle of Shemoneh Esrei then you are to immediately stop praying and move to seek shelter. If necessary, you may even talk for this purpose such as to ask where to go or in order to assist someone to seek coverage. You, however, should not talk for no reason.
Once you are sheltered in place you should immediately resume your Shemoneh Esrei assuming that the amount of time that has passed between you stopping your prayer and seeking shelter is not more than the amount of time it takes you to recite the entire Shemoneh Esrei. If more than this amount of time has passed, then you must return to the beginning of Shemoneh Esrei. [In this regard the amount of time is measured individually by each person, so if it takes a person three minutes to pray the entire Shemoneh Esrei, then he will only resume his Shemoneh Esrei from where he left off if not more than three minutes have passed from the time that he stopped his prayer until he entered into a safe shelter. If more than three minutes have passed, then he must return to the beginning.]
Now, regarding where within Shemoneh Esrei one should resume from if the amount of time that it takes him to recite the entire Shemoneh Esrei has yet to pass, then if he did not speak at all in between, then he should continue from exactly where he left off, starting with the next word that he was about to say before the interval. If, however, he spoke during his interval, then he must return to the beginning of that blessing and if he did not do so and already finished Shemoneh Esrei, then he does not fulfill his obligation and must repeat Shemoneh Esrei. If the interval occurred in between blessings, then even if he spoke during the interval, he is to continue with the next blessing. In this regard, the first three and last three blessings are considered one blessing, and hence if he spoke in between them, he must return to the first blessing of that set of three blessings.
Explanation:
This question, which is unfortunately not uncommon in Israel during times of warfare, and by the border settlements is an almost daily question, is complex and must be broken down into a few parts.
- Making interval middle of Shemoneh Esrei: The first subject that we must tackle is whether or not it is permitted for one to seek shelter during an air raid siren. The answer to this question is that although it states in the Mishneh that one may not stop in middle of Shemoneh Esrei even if a snake is wrapped around his leg, nonetheless, this refers to a snake that is known not to bite in majority of instances and hence the danger level is not yet high. However, if one sees that the snake is angry and ready to bite, then one may stop and make an interval in middle of Shemoneh Esrei, as nothing stands in the way of danger of life. In such a case, one may move and speak in middle of Shemoneh Esrei for the sake of saving himself from the danger. Now, even in the event that the snake is not angry and not considered dangerous, it is only forbidden to speak for the sake of getting rid of the snake, however it is always permitted for one to move his body away in middle of Shemoneh Esrei for the sake of removing oneself from the danger, as the Mishneh above only prohibits the doing of a “Hefsek” for the sake of a snake that does not bite majority of times, however to move away is not considered a Hefsek at all, and may be done in middle of Shemoneh Esrei in any time of need, even if one is in the middle of a blessing. Accordingly, it is understood that even if one were to argue that missile fire is considered similar to a snake that does not bite majority of times, being that the risk of a missile actually hitting near the person is very low, nonetheless, it would still remain permitted to run away and seek shelter in middle of Shemoneh Esrei. Furthermore, in truth we can view the missile similar to an angry snake which is for certain coming to bite, and it is similar to one who sees this type of angry snake from a distance coming in his direction, in which case we most certainly can consider it Pikuach Nefeseh, and hence even speaking is permitted for this purpose.
- Resuming Shemoneh Esrei: The second subject that we must discuss is regarding the resuming of Shemoneh Esrei, and it’s laws and guidelines. So, the law is that if one stopped in middle of Shemoneh Esrei due to reasons beyond his control [i.e. Annus], due to finding urine or feces in his four cubit vicinity, then at times he may resume from exactly where he left off, and at times he must return to the beginning of that blessing that he stopped in the middle of, and at times he must return to the beginning of Shemoneh Esrei. [Regarding if making a silent interval due to danger is considered like Oness, we find a dispute amongst the Poskim and practically we rule regarding Shemoneh Esrei that it is considered like Oness, although Bedieved he is only to repeat Shemoneh Esrei as a Nedava if he did not return to the beginning of Shemoneh Esrei, in those cases that doing so is initially required, as will be explained.] The law regarding where one is to return to is dependent on two factors, 1) the amount of time that passed between him stopping his prayer and his now readiness to resume after getting out of danger; 2)whether he spoke in between or whether it was a silent interval. In all cases that the amount of time that passed between him stopping his prayer and getting into a safe zone is enough time for him personally to say his entire Shemoneh Esrei, then he must always return to the beginning of Shemoneh Esrei, even if he was silent the entire time. If this amount of time has not passed, then if he did not speak he is to return to where he left off and if he did speak then he is to return to the beginning of that blessing, or to the beginning of that group of blessings by the first and last three blessings.
- In which location to resume? The last subject that needs to be tackled is regarding where to resume his Shemoneh Esrei in the event that he is not required to return to the beginning. Practically, although we find stated that one should always try to resume his Shemoneh Esrei in the location that he was originally in being that that is the location that the divine presence has been drawn to, practically, one should resume the prayer in his shelter. The reason for this is because the Homefront command gives instructions for one to remain 10 minutes in the shelter after hearing a siren of a missile, and if a person waits this long before returning to his place, then enough time will pass to recite his entire Shemoneh Esrei which will cause him to need to repeat it from the beginning, and one should not cause himself to need to repeat blessings when not necessary, and hence he should resume the prayer in his shelter.
Sources: See regarding the allowance to walk and even talk in middle of Shemoneh Esrei to avoid danger of life: Admur 104:1-3; Tur 104:3; Michaber 104:3; Mishneh Brachos 5:1 (30b); Rav Sheishes Brachos 33a; Rambam in Pirush hamishnayos ibid and Tefila 6:9; Levush 104:3; Bach 104; Ateres Zekeinim 104:3; Rabbeinu Yonah on Brachos ibid; Ketzos Hashulchan 20:22; See regarding the allowance to walk in middle of Shemoneh Esrei to avoid any matter of disturbance even if it is not danger of life: Admur 95:1; 104:1-2; Michaber 95:1; Brachos 10b; Ketzos Hashulchan 20:20 and 22; Igros Moshe 5:38; Piskeiy Teshuvos 95:1; See regarding the law that if you waited enough time to be able to recite the entire Shemoneh Esrei prior to resuming, that you must return to the beginning and regarding if your should return back to your original area where you started Shemoneh Esrei if you did not wait that long: Admur 104:4; 65:1 [brings dispute regarding Shema, and a dispute regarding if Sakana is considered Oness, although concludes with Yeish Mi Sheomer that by Shemoneh Esrei we consider Sakana also as Oness]; 185:5; Michaber and Rama 65:1; 104:5-6; Brachos 23a; M”A 65:1; M”B 65:16; Ketzos Hashulchan 20:21; Ben ish Chaiy Mishpatim 1:8; Kaf Hachaim 10428, 90:48; Ish Matziliach 1:11; Yabia Omer 3:10; Piskeiy Teshuvos 104:11; See regarding returning to your original location: Admur 90:25; Rama 95:27; Piskeiy Teshuvos 104:1
What to do if you hear an air raid siren in the middle of the Torah reading
What to do if you hear an air raid siren in the middle of the Torah reading
Question:
We were in the midst of reading the Torah on Shabbos when a siren went off. We all ran to the bomb shelter. What is the proper procedure from there and onward when we return.
Answer:
After the threat has passed, the congregation is to return to the Shul and continue with the Torah reading from the area where one left off. This applies even if the Olah, or Baal Korei, spoke in the interim, and applies irrelevant of how much time has passed. No before blessing needs to be repeated unless the interval occurred after the Olah completed his first blessing prior to the Baal Korei beginning his reading, in which case the Olah must repeat both the Barchu and the first blessing, upon his return.
Sources: See Michaber 140:2; Ledavid Emes 6:61; Birchas Habayis 44:26; M”B 140:6; Ketzos Hashulchan 25:8; Kaf Hachaim 140:11; Yabia Omer 1:9; Piskeiy Teshuvos 140:2
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