Frequently Asked Questions and Answers found in Halacha

Rabbi Akiva Moshe Silver

Those who are looking after babies at home and during the next two hours cannot pray in the minin, is it permissible to pray now in private or is it required to wait until the time comes when they can pray in the minin

The simplicity of the Shu'a's opinion that regarding the matter of the gift, the lesson of D. Milin was not stated, that is, only the lesson to advance in one's way was said, the lesson that one should advance in one's path four words and stay away from one's path, but for the matter of the gift one should wait even more than that, but those who make it easy on it, instead of necessity Great, he seemingly has something to rely on.

Sources:
Yaoi' in Gm' Chulin Kakab and Sho'a C.C.C.Z that one should wait for D. Milin on his way until prayer in the Menin, but he did not mention Lehdia in Gam' and Sho'a regarding the matter of one who sits in his house, what is the ruling, but B. Dinim mentioned that it belongs to this.

The Lord mentions in the Shoah Shem 36 in the name of Aguda Chulin PT C. Kemet that if he is sitting in his house and wants to go on his way, he should wait until they pray in the city and then leave (and he is on the condition that he will later find a fear and be able to come to the district of his desire while the day is long as explained there), And it is not mentioned there if there is a fence in this if the rate that they have to wait for is a time rate of a D. Milin gear or more than that.

And apparently there was room to learn that the definition is D. Milin in this as well, that is, if he has to wait longer than the shift D. Milin is not obligated to wait for them, after all the association learned this from the law mentioned in the GM, and if so it is sufficient for the law to be condemned.

But it is possible to reject a person who sits at home and waits since he does not need to move anything away. All of this is still learned from the law mentioned in Gm. since there one has to wait for a distance that is getting farther and farther D. Milin and in our case there is no need to wait at a distance at all.

And still, Dahari shouted that it was not enough for him to be judged, Dahari is walking on his way to advance on his way and the question is whether he will pray and then advance or advance and then pray, and for that they tell him to pray and then advance on his way, but here when he is at his home he has to wait, And if he waits until the prayer, Efi' is less than D. Milin, such as if he is told to wait one hour (sixty minutes) until the prayer, we find that we impose a new obligation on him that does not follow the rest just walking on the road.

But if it is said that there is no real light and substance here, but a new interpretation of the clothes of the charges, then, let me say, that is enough, etc.

And M.M. this difficulty must be settled in a different way, a model for walking along the path, the association believed that the obligation imposed on him is Efi' if he does not have the mind to move forward right now, M.M. since he has in his mind over time to move forward in his own way, therefore they charge him to move forward, and so it turns out that the sitting In his house he is not bound by a new obligation, but rather the kind of obligation of a person walking on the road, and it is a renewal of the law, because from the Gm' there is no rai' except for the one who now has in his mind to move forward and pray and is condemned only if he precedes his way or his prayer, and it should be noted that this still does not completely resolve the difficulty, After all, it must be rejected that the move is on the way, his time is not wasted at all, even if he is tasked with making progress in the peace talks here.

And maybe it really should be renewed because it seems that the person's time is being wasted in this, they did not consider the matter of the waiting at all, but all that was condemned was how much trouble should be taken in moving, and after that the movement on his way was troubling him to go, D. Milin 55, who is sitting in his house, troubling him to wait for all that is necessary because he does not care Rule that time is wasted and this was not a consideration in this regulation at all.
And that's it.

And it should be noted that the words of the association are really the same as the last part I wrote, since the association did not limit the words by a time limit, but only wrote that if he finds that he is afraid and can come to the district of his desire while the day is large, he is obliged to wait in the meantime for the public to pray, and so it means that if he now has to wait more than a D. Milin, and in any case it seems that we have come up with two new laws, A. Demi who is sitting in his house has to wait for the public even more than a lesson in order to move D. Milin (as long as they are within a mile of his home and on the day as explained in the 2012), and the second law is that whoever is walking on the road If he did not immediately intend to continue on his way, but to rest now, Mm. Since his purpose is to continue on his way, we charge him to continue on his way until the lesson of D. Milin in order to find a congregation to pray.

And the Shu'a that yes in the name there are those who say that the one who decided like him except that he did not find a member of the association, p. Machsash here, and also in the Sh'nav above in Hal'h Tefillin in the name of the latter, however in the Sh. The denominator that is not agreed upon, Ish.

And Rabbi Daita in Mishnab C. Ch. Skanb according to the 111a (and he is against a NTI for a meal in general M. Cia) Demi who is sitting in his house should go as far as a mile to go to pray in Menin in Bahkanas, but not We will explain if we have to wait, the main points were said such as now there is a menin that needs to be removed up to a mile to the Knesset, but we will not clarify the matter if there is no manin but only in a time of a mile's difference or in a difference of four miles, then there will be a menin within a mile to his house, what is the law plunder.

And the 3rd must be discussed. Here are some of the latter who have adopted (ie. in Shu'at Benin Olam and in this book the Shulchan and other latter, and also in the books of our times around the Mishnab what they brought about) that the lesson of D. Milin is only outside the city, but inside the city it is required to go further , and the simplicity of the Mishnab's opinion is not so, but despite the latter who made it worse, if he is sitting in his house, he is judged as walking within the city, the rate is more than D. Milin.
And perhaps also to disagree with Makilin in that the lesson is tyraha deharhaka and the HH inside the city but mm when you don't have to bother with the removal at all but by waiting lest so far there is no fligit on this matter and Modo Dabeza is obliged to wait even more than D. Milin.

And D. it should be discussed according to what the latter discussed (ie. commentary on the halakhic Rish C. Kasag and more) in the matter of those who ride or travel by train or in a car if the distance is estimated D. Milin by the rate of distance of place or the rate of the passage of time.

And the ruling of the Mishnav in this regard regarding the Neti for prayer (C. Zev Skiz 7) seemingly to make it easier for the traveler and regarding the laying on of hands to make it worse, and I. in the tribe of Levi [89 C. 16] and in the people of Israel [P. H. Note 8] in the name of The Gerhak M.S.H.C. settle on this, and without their words, the words of the Mishnab in S. Tsev should be discussed if he meant the issue of the distance rate.
(And the Mishnav indicated to the R. and the R. indicated to Sefer Beit Ya'akov 35 and 35 there in the source of the words to clarify the matter).

However, if the lesson is based on distance from a place, it is apparently found that if one is sitting at home, one should wait a good time, since it is impossible to say to the speaker of the B.O. Milin.

And the Lord has Don Danhazi Annan, since he wrote the Ritba and was cited in the interpretation of the halachic Rish C. Kasag regarding D. Milin's laying on of hands that he is only hungry and regretful, and in any case, since the permission is due to the sorrow of hunger, it turns out that there is no difference in this whether the water comes to him on his way While D. Milin and if the water comes to his house in another lesson for D. Milin's walk and the matter of walking away for the sake of shaking hands after him, it is more lenient because in addition to waiting there is also Tirha but without Tirha, this lesson is D. Milin.

And what we found was that with the laying on of hands, they limited the matter to the afflicted, and in prayer they did not limit it - it is possible that even in prayer they limited it to this and Tani Hada and the same is true for you.
However, Damiri urges a little prayer, unfortunately, because there is no such sorrow in being late for prayer as in being late for eating, and if because of the prohibition of feasting, he sets up a watcher and urges to set up everything that is condemned in the Gm and Shu'a, and they rule only at dawn or in a way that one should eat and he does not have a watcher, and perhaps since he is walking on the road, it is not urgent To put it in such a way that he does not have a guardian angel when he wants to sleep for a few hours and for that he wants to pray first (and yet in the matter of Dina there is a place to say that the 23rd has already considered after him that if he wants to sleep for a few hours he may not have to turn away D. Milin and the plunder).

And it is possible that the most Nami in the prayer are lighter because the fence of retrospectively in the prayer is singularly lighter than the hindsight of eating without the washing of hands (and it will also be said in the above-mentioned Shavat of the tribe of Levi for a different matter).

As for Didan, we will apparently learn that if he has a great need to pray now and cannot pray now in public, he can pray in private.
But it is necessary to postpone Da'a to learn from the NTI for the prayer dha tyracha and the tyracha, and in the NTI when there is grief delaying a meal, they kilu it for the sake of the sorrow, but in the prayer since the condemned is only on the part of the tircha anyway they are not kilo when there is no tircha, and the gift does not consider a tircha.

And to sum things up, there is some strong evidence that the obligation to wait is more than D. Milin and M.M. There is room to discuss from the HL NTI to ease it instead of a great need, and so on when there is sorrow for delaying a meal, etc.

The answer code is: 5753

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