 |
|
|
The Israel Koschitzky
Virtual Beit Midrash
Surf A Little Torah PARASHAT EKEV By Rav Yaakov Beasley Dressing Up for Synagogue –
Tefillah Requirements Our parsha, Parshat Ekev, concludes with the second chapter of Kriyat Shema, where it states, “And you shall serve Him (Hashem) with all your hearts” (Devarim 11:3). Rashi quotes the Derash from the Sifrei and Taanit 2a, “What is the service of the heart? Prayer.” Most commentators utilize this verse as the source for the requirement to pray, except the Rambam, who prefers the verse, “And you shall serve Hashem your G-d” (Shemot 23:25). The Kesef Mishnah suggests that the Rambam views the verse from our chapter as descriptive, not prescriptive, and preferred a verse in command tense as opposed to our section, where the verse simply describes the benefits of properly observing Hashem’s commandments. At the beginning of chapter 5, the Rambam writes: A person who prays must be careful to deal with the following eight issues. However, if he is under pressure, or confronted by circumstances that are beyond his control, or transgresses, and does not do one of them, then his prayer is still valid. The eight matters are:
In Halacha 5, the Rambam elaborates: One should adjust his clothing, and make himself neat and presentable before praying, as it is stated (Tehillim 29:2), “They bow to G-d in resplendent holiness.” One should not pray wearing only his undershirt, while bareheaded, or barefoot (if it is the custom of the people of that place to stand before their most respected people with shoes) … it is customary for all the sages and their students not to pray except when they are wrapped in a Tallit. The Tur at the beginning of Orach Chayim 91 quotes the Gemara from Shabbat 10a that lists the custom of several of the Amoraim to dress up before praying. The Tur then quotes the Gemara in Berachot 24b-25a: “One with a garment of cloth or leather or sack tied around his loins is permitted to recite the Shema, but for the purpose of Shemoneh Esreh he must cover his heart”. The Rambam brings this Beraita in Hilchot Tefilla Chapter 4:7, where he lists those items that prevent one from being allowed to pray. The Rambam writes: Although one has covered his nakedness as much as he is required for Kriyat Shema, he still cannot recite Shemoneh Esreh until he has covered his heart. If he did not cover his heart, or was unable to, as long as he covered his nakedness, he has fulfilled his obligation. However, a priori (le-chathilah), he should not do so. The final words of this halacha have caused consternation among the later commentators. After stating that someone who prays without covering the heart due to circumstances beyond his control, he seemingly reiterates that this must not be done before the fact (lechathilah). How this apparent redundancy is solved by the later commentators will be the subject of our next discussion. Dressing Up for Synagogue – Tefillah Requirements cont. We have been discussing the requirement of proper dress durng the time of Shemoneh Esreh. Today, we will examine Orach Chayim 91:2. The Mechaber (Rav Yosef Karo) writes: One must tie an eizor (belt
or sash) around his waist during the time of prayer, even if he already has a
separation that divides his heart from his ervah (naedness), due to the
requirement of “Heikone likrat Elokeicha Yisrael”(Prepare to go towards your G-d
Yisrael – Amos 4:12). However, one
is permitted to recite other blessings without a chagurah as long as he is
wearing pants. [Rama – and his heart des not see his
nakedness]. The Levush (found in the Kaf Chayim 91:6) writes that the purpose of the belt is to demonstrate readiness and alacrity. He brings two verses from Tanach to rove his point; from Elisha and Yermiyahu, who are both commanded to gird their loins and perform their duties. The Makor Chayim suggests a different reason for wearing a special belt during Tefillah, even if one is already wearing a belt. The Shulchan Aruch will write later that “it is proper that a person wear special clothing for Tefillah, just as the Kohanim wore special clothing to perform their service. (Orach Chayim 98:4)”. Since people wear head coverings and clothing regularly, their addition of the belt completes the parallel with the “Avnet” of the Kohen. Tosafot (Shabbat 10a, s.v. “Terichuta”) quotes the Machzor Vitri that the requirement to wear the belt stems from the prohibition that “the heart should not see the nakedness”, which applied only when people wore robes that did not divide between the upper and lower areas of the body. However, since our clothing (pants and belt) already make that distinction; we are not required to wear an additional belt. The Rosh brings the opinion of the Machzor Vitri and concurs, but adds that there is an additional fulfillment when one wears an additional belt because of the requirement of “Heikone likrat Elokeicha Yisrael”. The Bach writes that wearing an extra belt is required; however, Rashi’s viewpoint can be relied upon bediavad. The Beit Yosef brings an interesting Rabbeinu Yerucham, and it is brought down by both the Shulchan Aruch haRav and the Magen Avraham as well. The Rabbeinu Yerucham writes that if a person is accustomed to wear a belt daily, if he was to remove his belt, he must refasten it before praying. A person, however, that does not wear a belt on a regular basis is not obligated to wear a belt for Tefillah. Practically, both the Mishneh Berurah and the Aruch haShulchan write that even if one does not wear a belt for the rest of the day, it is considered commendable to wear one during Tefillah. Dressing Up for Synagogue – Tefillah Requirements cont. We have been discussing the requirement to wear a belt during Tefillah, based on the ruling of the Shulchan Aruch in Orach Chayim 91:2. Many of the later poskim deal with a suggestion of the Rabbeinu Yerucham that suggests that the requirement to wear a belt is dependant on one’s regular dress. If a person is accustomed to wear a belt daily, if he was to remove his belt, he must refasten it before praying. A person, however, that does not wear a belt on a regular basis is not obligated to wear a belt for Tefillah. The Pri Megadim (A.A. 91:1) explains the Rabbeinu Yerucham as follows. Since this ruling is based on the verse from Amos 4:12, “Heikone likrat Elokeicha Yisrael” (Prepare to go towards your G-d, Yisrael), it is dependent on one’s general custom of wearing clothing. Rav Moshe Sternbuch elaborates on this (Teshuvot veHanhagot 1:69). He understands the verse from Amos is being dependent upon how people would dress if given the opportunity to sit in a business meeting with the king. He contends that the requirement to wear a belt is dependant on whether or not the belt enhances the presentability of the clothing. He feels that if one wears a simple suit jacket, then a belt does not provide any additional elegance and is totally unnecessary for Tefillah. To prove his point, he notes that unlke the Gemara in Shabbat (9b-10a),which explicitly mentions the requirement to wear a belt, the Rambam (Hilchot Tefillah 5:2) simply brings the rule of “Heikone likrat Elokeicha Yisrael”, that a person should adorn themselves in beautiful clothing prior to prayer. Therefore, the Rambam clearly understands the rule as being a general one that is governed by the norms of the society one lives in. [On a similar note, Rav Sternbuch notes his displeasure with people that wear their jackets over their shoulders, or completely under the sleeve of their hand on which they are wearing Tefillin, since this is definitely not the normal manner in which jackets are worn.] The Beit Baruch on the Chayei Adam (by R. Baruch Zilber – pg. 395-6) suggests that the idea of “Heikone likrat Elokeicha Yisrael” can be understood in two manners – as requiring appropriate dress (as described above by the Pri Megadim, R. Sternbuch), or as an additional form of preparation towards prayer, as one were going towards war (based on the verses from Yermiyahu and Elisha, see the Levush quoted yesterday). The practical difference between the two approaches would be our question, where it is not the common custom to wear a belt (especially over one’s clothing). According to the first approach, wearing a belt would not be obligatory, while according to the second approach, it would. The Beit Baruch concludes that while the halacha is clearly towards the first interpretation as brought by R. Sternbuch above, those who wear their belt over their clothing (in accordance with the second approach), “the secrets of Hashem are with those who fear him”, and there is no questioning their behavior even though there is no support for it in halacha. Dressing for Tefillah – covering the head. After discussing the halacha that a person should wear a belt during Tefilla, the Mechaber (Rav Yosef Karo) turns to the requirement of covering one’s head for prayer (Orach Chayim 91:3). He writes: There are authorities who
say it is forbidden to utter a Name of Hashem with an uncovered head. There are some authorities that state
that one should protest against entering a synagogue with an uncovered
head. Rabbi Akiva Eiger here brings the Terumat haDeshen who comments that there is no real halachic basis for this halacha. However, both the Magein Avraham and the Be’er haGolah cite Rabbeinu Yerucham as the source for this ruling, since he states that one may not recite a blessing with an uncovered head. The Be’ur haGra states that the source for this is Messechet Sofrim (14:15), where it says that one may not recite Kriyat Shema without covering one’s head, since it contains the name of Hashem. The source of the second section of the halacha is the Levush (91:3), who writes: One should cover his head,
as this is the way of humility. One
must protest those who enter a synagogue without first covering their heads, as
surely it is forbidden to utter Hashem’s name with an uncovered
head. The Levush’s ruling suggests that the rulings are sequential – since a person is forbidden to utter Hashem’s name without a head covering, therefore there is an obligation to protest against those people who enter synagogues bareheaded. The Levush’s ruling that wearing a head covering demonstrates humility complements the ruling in Orach Chayim 2 that one may not walk four Amot (cubits) without a head covering. The Magen Avraham continues and asks: why does the Mechaber rule in the earlier ruling that there is a prohibition against walking four Amot bareheaded, while here the prohibition is limited to reciting Hashem’s name of entering a synagogue. The Magen Avraham answers that the halacha in Simon 2 is only a midat chassidut (a pious act, but not required). A person who walks around without a head covering may do so. However, if a person wants to recite a blessing or mention Hashem’s name, or enter a synagogue, then the wearing of a head covering is an obligation. According to this interpretation, covering one’s head is a noble act but not required. The Magen Avraham writes (Orach Chayim 2:6) that young children should be trained to wear yarmulkes so that they develop a sense of the fear of G-d [as it says in Talmud Shabbat 156b, cover your head so that the fear of G-d will be upon you”]. Not everyone agrees with the Magen Avraham’s interpretation. The Chafetz Chayim (Be’ur Halacha s.v. Yeish Omrim) quotes the Pri Megadim who suggests that while Simon 2 discusses the prohibition of not walking four Amot without a head covering, the halacha in Simon 91 here applies even if one is standing in one place, if one is bareheaded he may not say Hashem’s name or enter a synagogue. The Pri Megadim also notes that one should be careful, when putting on the Tefillin shel Rosh, he should be careful not to uncover his head. Head coverings – during Tefillah and at other times. We have been discussing the requirement to have a head covering while praying. We brought the opinion of the Magen Avraham who holds that outside of prayer, wearing a head covering is not a requirement, but only a midat chassidut (a pious act). According to the Taz (Orach Chayim 8:3), however, nowadays it is forbidden to even sit in one place bareheaded, since this is the custom of the non-Jews in their places of worship. [It would appear that according to the Taz, covering one’s head with one’s hand would suffice to demonstrate that he is not following the custom of the Gentiles, but would not be enough to allow him to recite any words of kedusha. Rav Moshe Feinstein (Orach Chayim 4:2) discusses the issue of a person who may lose a job opportunity if he wears a yarmulke. He brings all of the issues that we have discusses in the past two classes, including the Taz’s strict ruling, as well as the fact that all Jews have accepted upon themselves the custom to wear head coverings. He also brings the following argument – it is not the custom today for Gentiles to go about with their heads covered (note – John F. Kennedy was the first president to be worn in at his inauguration bareheaded). Even when the non-Jews wear head coverings, it is mostly as protection from the elements, as is seen from the fact that they remove their hats upon entering the indoors. In addition, there is a set limit as to how much money a person is obligated to give up in order to perform a positive commandment, and kal vachomer (how much more so), a person would not be required to give up his livelihood in order to perform a custom. [Note – one should see the response inside to see the exact guidelines of his ruling]. In a previous ruling (Orach Chayim 1:1), Rav Feinstein deliberates as to the size of a yarmulke. After a lengthy discussion, he concludes that as long as any size is worn upon the head, a person is considered as having his head covered and is allowed to recite Gd’s name. The Mishneh Berurah rules that a person must wear a hat during Shemoneh Esreh (O.C. 91:12), since this is the manner in which people appear before meeting important officials. As Rav Feinstein has already pointed out, this would not apply in most countries today. However, the Birkei Yosef points out that this is not entirely accurate. The halacha states that a person may not pray barefooted, unless if it is the custom of the country not to wear shoes, at which point a person is permitted to pray without shoes. However, if a person would only appear before an important official wearing shoes, even if this is not the custom of is countrymen, than he should only wear shoes for Tefillah. Similiarly, suggests the Birkei Yosef, if one is accustomed to wear a hat, and this is his personal standard of dress, irrespective of the custom of others, he should do the same for Tefillah. |