ק׳ ק׳ שׁערי תפילה
- Moshe said, “I am 120 years old today. I am no longer able to go out and come in…” How do we know this does not refer to physical inability?
31:2. Because verse 34:7 says “His (Moshe's) eye never dimmed, and his (youthful) moisture never departed.”
- Which of Moshe's statements to Yehoshua was later contradicted by Hashem's command?
31:7 – Moshe told Yehoshua to share his leadership with the Elders. Hashem later commanded Yehoshua to rule alone.
- Why does the Torah refer to Succot of the eighth year as though it occurred during the shemita year?
31:10 – Because the laws of the seventh year still apply to the harvest.
- Why does the Torah command that babies be brought to the Torah reading?
31:12 – To give reward to those who bring them.
- What does it mean that Hashem “hides His face?”
31:17 – He ignores their distress.
- What function does the song Ha'azinu serve?
31:21 – It warns what will befall the Jewish People if they abandon Torah.
- Which verse promises that the Torah will never be totally forgotten?
31:21 – “For (the Torah) will not be forgotten from the mouth of their offspring.”
- What is the difference of opinion regarding the placing of the Torah scroll which Moshe gave the levi'im?
31:26 – Whether it was placed outside but adjacent to the Ark, or inside next to the Tablets.
- On the day of Moshe's death, why didn't Moshe gather the people by blowing trumpets as he normally would have?
31:28 – Blowing the trumpets expressed Moshe's dominion, and “there is no dominion on the day of death.” (Kohelet 8)
- Moshe said, “For I know that after my death you will act corruptly,” but, in fact, this didn't occur until after Yehoshua's death. What does this teach us?
31:29 – That a person's student is as dear to him as himself. As long as Yehoshua was alive it was as though Moshe himself was alive.
היום הוא יום צום גדליה.
ואם חתם “האל הקדוש” ותוך כדי דיבור נזכר שטעה (דהיינו מיד בסיום הברכה תוך כדי שיעור זמן אמירת “שלום עליך רבי” שם לב לכך שטעה), ומיד תיקן ואמר “המלך הקדוש”, יצא ידי חובה, ואינו חוזר לראש התפילה.
וכן הדין לעניין אמירת “המלך המשפט”, שאם טעה וחתם כדרכו בכל השנה, ונזכר מיד ותיקן לומר “המלך המשפט” יצא ידי חובה.
אלא שלענין ברכת “המלך המשפט”, אם טעה ואמר “מלך אוהב צדקה ומשפט”, ולא תיקן מיד לומר “המלך המשפט”, מכל מקום אינו חוזר לראש התפילה, אלא לברכת “השיבה”, וממשיך משם והלאה על הסדר. ורק אם נזכר שטעה ואמר “מלך אוהב צדקה ומשפט” לאחר שסיים תפילתו, חוזר לראש התפילה. וסיום התפילה לענין זה, היינו שסיים את אמירת “יהיו לרצון” שאחר “אלוקי נצור”.
ומנהג האשכנזים שאינו חוזר כלל כשטעה בברכת המלך המשפט, בין אם נזכר באמצע תפילתו, ובין אם נזכר אחר התפילה. וגם ספרדי שטעה בברכת המלך המשפט, כשחוזר להתפלל, טוב שיתנה ויאמר: “אם אני חייב לחזור ולהתפלל, הריני חוזר ומתפלל תפילה זו לתפילת חובה, ואם אינני חייב לחזור הריני חוזר ומתפלל תפילה זו לתפילת נדבה”.
Today is the Fast of Gedaliah.
The Gemara (Berachot 12b) states: “Rabba bar Hinena said in the name of Rav: Throughout the entire year, one recites the blessings of ‘Ha’el Ha’Kadosh’ and ‘Melech Ohev Tzedakah U’Mishpat’ besides for the ten days from Rosh Hashanah until Yom Kippur when one recites ‘Ha’Melech Ha’Kadosh’ and ‘Ha’Melech Ha’Mishpat’.” This means that during the Ten Days of Repentance, the conclusion of these respective blessings are to be recited as “Ha’Melech Ha’Kadosh” and “Ha’Melech Ha’Mishpat”. Rashi explains that “Ha’Melech Ha’Kadosh” refers to the fact that Hashem shows his kingdom by judging the world, meaning that Hashem’s behaves during these days with a more tangible aura of sovereignty by sitting and passing judgment upon his creations and for this reason, we must mention “Ha’Melech Ha’Kadosh” in our prayers.
If one is reciting the Amida prayer and in the middle of the Amida, one becomes unsure whether one has recited “Ha’Melech Ha’Kadosh” or “Ha’el Ha’Kadosh”, according to Maran Rabbeinu Ovadia Yosef zt”l, one must assume that one concluded this blessing as one is accustomed to throughout the rest of the year, i.e. “Ha’el Ha’Kadosh”, and one must return to the beginning of the Amida prayer.
If one concluded the blessing by saying “Ha’el Ha’Kadosh” and realized one’s mistake within the time it takes to say the words “Shalom Alecha Rebbe” (approximately one second) immediately corrected one’s error by reciting “Ha’Melech Ha’Kadosh”, one has fulfilled his obligation and need not return to the beginning of the Amida prayer.
The same applies to reciting “Ha’Melech Ha’Mishpat” in that if one mistakenly concluded by reciting “Melech Ohev Tzedaka U’Mishpat” and has corrected this mistake immediately by reciting “Ha’Melech Ha’Mishpat”, one fulfills his obligation.
Even so, regarding “Ha’Melech Ha’Mishpat”, if one recited “Melech Ohev Tzedakah U’Mishpat” and did not correct this mistake by reciting “Ha’Melech Ha’Mishpat”, nevertheless, one does not return to the beginning of the Amida prayer; rather, one returns to the beginning of the “Hashiva” blessing and continues from there in order. Only when one realizes that one has recited “Melech Ohev Tzedakah U’Mishpat” after having finished one’s prayer must one return to the beginning of the Amida and repeat one’s prayer. Concluding the Amida prayer regarding this law refers to reciting the second “Yihyu Le’Ratzon” verse at the end of “Elokai Netzor”.
The Ashkenazi custom is that one does not return at all when one errs regarding “Ha’Melech Ha’Mishpat” whether one realizes one’s mistake in the middle of the Amida prayer or at the end. Even a Sephardic Jew who made a mistake regarding “Ha’Melech Ha’Mishpat” should preferably stipulate before beginning to pray, as follows: “If I am obligated to repeat the Amida prayer, I am reciting the following prayer as a mandatory prayer and if I am not obligated to, the following prayer is hereby voluntary.”
During the entire Ten Days of Repentance, it is customary to add the verses of “Zochrenu Le’Chaim”, “Mi Chamocha”, “U’chtov Le’Chaim Tovim”, and “Uv’Sefer Chaim” into the Amida as is printed in all Siddurim. If one forgot to insert “Zochrenu Le’Chaim” and then remembers this in the “Shema Kolenu” blessing, one may insert this verse into this blessing before reciting the words “Ki Ata Shome’a,” for one may request one’s personal needs in the “Shema Kolenu” blessing and “Zochrenu Le’Chaim” is considered a personal need. Nevertheless, one may not add the “Mi Chamocha” verse there because this is merely a praise offered to Hashem as opposed to an actual request.