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The Everyday Judaism Podcast (formerly Living Jewishly Podcast) is dedicated to learning and understanding the laws and basic how-to of daily Jewish living. Presented by Rabbi Aryeh Wolbe in a simple and concise manner, easy for anyone to understand and connect.
This Podcast Series is Generously Underwritten by Marshall & Doreen Lerner.
00:01 - Intro/Outro (Announcement)
You are listening to Rabbi Aryeh Wolbe of Torch in Houston, Texas. This is the Living Jewishly podcast.
00:09 - Rabbi Aryeh Wolbe (Host)
All right, welcome back, my dear friends, to the Everyday Judaism podcast, where we discuss practical halacha. Today we are learning Simen Chaf Aleph. Simen Chaf Aleph is the 21st chapter in halacha in the Kitzesh Shulchan Orch. The Kitzesh Shulchan Orch, as we've discussed previously, is a summarized, very concise foundation for Halacha, for learning our Halacha of how to live our lives every single day. Last week we spoke about the laws of the repetition of the Amidah and the repetition of the Chazan and all of its inclusions. Today, we're going to talk about a new idea. The Halacha says that we can do something which is called a compensatory prayer. What is a compensatory prayer? So, each prayer, number one, each prayer is designated to be said within a specific time frame Shachar in the morning, mincha in the afternoon and Ma'ariv in the evening. Now, if one missed the prayer in its proper time, a prayer may be required, with the following prayer being recited twice, meaning, if one missed a prayer due to an error or involuntary situation, they may pray a compensatory prayer. If, however, a person deliberately missed a prayer, a compensatory prayer may not be recited. Okay, so what is an example? Shachar morning prayer they ran to work. They didn't get a chance. They were, you know, and we'll see soon what the okay reasons for forgetting or missing a prayer. So what happens Now? The guy's like oh, mincha, time comes, I forgot to pray my morning prayer. You pray the mincha prayer twice If a person missed which is the afternoon prayer. If a person missed the mincha afternoon prayer in the afternoon because they were stuck in traffic, they wanted to, they were trying to go to synagogue and they missed it. Now it's too late, now it's already evening. They can pray the evening prayer twice. And the same thing if someone misses the evening prayer, the Ma'ariv Arvit prayer, they can pray the morning prayer twice. The proper current prayer is prayed first and then the compensatory prayer follows it. So if a person is praying the Ma'ariv Arvit prayer, the evening prayer, twice because they missed the Mincha prayer, the Ma'ariv Arvit prayer, the evening prayer twice because they missed the Mincha prayer, the Ma'ariv prayer is the first one and the Mincha prayer is the second one that they're reciting. Okay, so, for example, if one missed Shacharit morning prayer, they would first pray the Mincha afternoon prayer and then, once they conclude it, recite Ashrei again and the Amidah again for the Shacharis they missed. It is proper to wait a few moments before beginning the compensatory prayer.
03:14
Number five in general, it isn't proper to eat before any prayer, as this may make one tired, distracted or forgetful of their prayer obligation. We see this, by the way, with the laws of the menorah, of lighting the menorah that we just did last week in the holiday of Hanukkah. A person shouldn't eat within a half hour of lighting the menorah. Why You're going to eat your dinner, you're going to get carried away, your family schmoozing, having a good time, and then you forget all about lighting the menorah. But a person doesn't forget to eat. So if you don't light the menorah until you eat, then you're not going to forget to light the menorah. Same thing with prayer. A person is not supposed to eat breakfast before Shacharis, lunch before Mincha or dinner before Marif, breakfast before Shacharis, lunch before Mincha or dinner before Mariv. So that way we don't forget and get carried away. Or sometimes the guy's like just had a heavy lunch, I'm going to take a nap. Then they wake up it's already nighttime and they forgot the afternoon prayer. The halach understands this, which is why our sages say it's best not to eat a meal prior to the obligatory prayer In general. Okay, that's number five.
04:30
Number six examples of error or involuntary situations that would allow a compensatory prayer are if one thought that they had time to still pray and they missed it. They thought, yeah, I still have. What time is sunset? For example, today, the 5th of July? The 5th of July, sunset today is at 5.37 pm. The earliest time for prayer today is 12.58 pm. The latest time is 5.37 pm. The guy says 5.30. He's like I still have time. It looks like it's very light outside. I probably have till six o'clock. I don't know. He doesn't have a clock, he doesn't know what time. It looks like I still have time. Suddenly 6.15,. He looks at his watch. He's like, oh, I missed the proper time for mincha prayer. Oh, I missed the proper time for Menchal prayer. But now they would pray.
05:25
That's considered a mistake, an involuntary situation or an error and in such a case they can pray the Ma'ariv, the evening prayer, twice. If one thought that they still had time to pray and they missed it. Or if one got carried away trying to do a business deal right. So business is a legitimate distraction. That if one got carried away dealing with business which, by the way, is a mitzvah Providing for your family, is a mitzvah. God tells you, go earn a living. So if someone got carried away by that? Or if one drunk, which shouldn't happen anyway, so someone got drunk by the time he sobers up. Now again, the halach even says and someone shouldn't get drunk, but if someone did, or if, god forbid, someone went for a procedure sometimes these procedures, they give you a lidocaine or something like that that puts you to sleep. By the time you wake up, or by the time you get out of your wooziness, the time has passed and now you realize you missed the afternoon prayer or the morning prayer. These are legitimate reasons that a compensatory prayer would be allowed.
06:52
Now, compensatory prayers are only okay with the adjacent prayer. The adjacent prayer. What does that mean? Meaning mincha for shachris but not mariv for shachris? Meaning, if you forgot the morning prayer, you can't at night say, oh, I'm going to do a prayer for the shachris. No, no, no, only mincha can cover for the shachris and mariv can cover for the mincha, except on a day when musaf is added, since musaf can be recited all day. So shachris, musaf, mincha and marif that's the order in which it should be. But since musaf is okay all day, mincha can cover for a mis-shachris even though there's a musaf in between, because musaf is more of like a I don't want to say a floating prayer, but you have a bigger time span for Mincha that even though it's properly recited Shacharis, the morning prayer, musaf, the additional offering prayer and then the Mincha prayer. If one forgot to recite the morning prayer and then they recited Musaf, they can recite the Mincha twice for the Shachras. Okay, because the Musaf is not locked into a specific time frame.
08:13
Number eight the compensatory prayer should be recited similar to the prayer he is attaching it with. So, for example, if one missed a weekday Mincha on Erev Shabbos so right before Shabbos we pray a regular mincha of the weekday, but the person forgot to pray that mincha prayer for whatever reason. He was delayed, had an emergency, whatever it is. So now the compensatory prayer is going to be a second mariv of the Shabbos prayer, because now it's Shabbos already. So what prayer does he recite? The weekday prayer that he missed or the Shabbos prayer? It's totally the prayer, so it always goes by the prayer you're attaching it to. So since mariv is already Shabbos, the compensatory prayer is going to be a Shabbos mariv prayer. That's going to cover for a weekday Mincha prayer. Got that Clear Again. So you have Friday morning Shachar. The guy goes to synagogue. Everything is perfect. Mincha got an emergency. Something happened. He missed the Mincha prayer. Now comes in Shabbos light candles, and Now comes in Shabbos Light candles, and now it's Shabbos. So now what is he going to cover for this?
09:32
The compensatory prayer for the mincha is going to be a second mariv evening prayer which is already a Shabbos prayer. So it turns out you'll be praying a prayer of Shabbos to cover and to compensate for a mincha weekday prayer. And that's correct. That's what you're supposed to do. You always follow the prayer which it is attached to. So the first one is going to be the marif and the second one is going to be the compensatory marif for the mincha.
10:04
The compensatory prayer would be two of the Shabbos mariv, and the same is with Rosh Chodesh, whether it's going into Rosh Chodesh or out of Rosh Chodesh. So imagine Rosh Chodesh goes as follows it starts at night, right, it starts by the evening prayer. So now what's if the person forgot the mincha right before Rosh Chodesh? He's going to say now two mariv, rosh Chodesh prayers, and the same is if he was going out of Rosh Chodesh, meaning if it was mincha, that was on Rosh Chodesh, but mariv is already no longer Rosh Chodesh. The repetition or the compensatory prayer will be a non-Rosh Chodesh Ma'ariv.
10:45
Okay, the exception to this rule is if one missed Mincha of Shabbos, then the compensatory Ma'ariv of Motze Shabbos, saturday night Ma'ariv, is going to be a little bit different. Why? Because the Ma'ariv that we recite right after Shabbos has an addition in the fourth blessing of Atachon Antonu, of Atachon, and where we say Atachon Antonu, where we make an official prayer, havdalah in the prayer, but you only say Havdalah once. So in the first one you'll say Atachon Antonu, in the second one you won't. That's an exception to the rule.
11:27
If one forgot Yalav Yavo by Mincha this is an example we gave just before by Mincha on Rosh Chodesh the compensatory prayer by Mariv would be without Yalav Yavo, since it is no longer Rosh Chodesh. Therefore, no compensatory prayer is said for the Yalav Yavo. But oh, sorry. So if someone forgot to pray the Yalav Yavo by Mincha, so this is a very interesting scenario. Not that they forgot to pray, they forgot to say the Yalav Yavo in the prayer of Mincha. Now, when did they remember? They remembered later on by Ma'aref Uh-oh, when it was Rosh Chodesh, I forgot to say the Yalav Yavo. So we're obligated a compensatory prayer for that. But you're only obligated a compensatory prayer for a mistake during the time that you're obligated to say the Yalav Yavo. But now, since the time for Yalav Yavo has already passed, you're no longer obligated in that compensatory prayer. Therefore, if someone again it was mincha on Rosh Chodesh and someone prayed the mincha but forgot to say Yalav Yav, you have to repeat it. However, if someone only remembered that at night, when it's no longer Rosh Chodesh, they do not repeat the Amidah for that forgotten Yalav Yavam. Okay, mosaf, although it's proper, time is all day to recite the prayer of Mosaf and Mariv is also closest to it. So, meaning, if someone forgot Mosaf, so Mincha can be compensatory for it, but you can still pray the Mosaf prayer because it's still daytime. But, ma'ariv, since we do not bring the offerings at night, once the time has passed it is no longer said. So, once daytime has passed, you do not compensate for the forgotten Musaf prayer at night because you don't bring those offerings at night, as the halacha tells us. Once the time has passed, you've lost the opportunity to bring that offering, which we recite in the musaf as the prayer representing the offerings that were brought in the temple.
13:47
And finally, halacha, number 12. If one needed to recite a compensatory prayer with shachris or mincha, and he is the chazan. So imagine, someone forgot to pray the evening prayer the next morning in shul he is the chazan, he's the leader. So now he's going to recite the Amidah twice, once in silent and once out. He is the chazan, he's the leader. So now he's going to recite the Amidah twice, once in silent and once out loud, as the chazan for the repetition. So then the second one qualifies as the compensatory prayer and he does not need to do another Amidah, since he just recited it a second time.
14:21
So, my dear friends, this concludes Semen 21. It's a very interesting area of Aloha. I love these laws because it makes so much sense, it's so much common sense. And now we're going to open the floor to your beautiful questions. Question If someone is not praying in a synagogue, someone is praying at home.
14:40
So, for example, the morning prayer, the chakras prayer, which is the longest prayer of our daily prayers, what is the proper amount of prayers so that it can suffice to be the morning prayer? So let's start from the least and we'll go to the most the least. Okay, sorry, let's start with the most. The most is if a person could recite everything. If a person could recite everything, that is the ideal Meaning, starting from Modani, going all the way through the morning blessings, the Karbonot, the offerings, the Psuket Dezimra, the verses of song, the Shema blessings, the Shema, and then the Amidah, and then post-Amidah, the Tachnun, which is the supplications, the Asherah of Alitzion, and then Aleinu and the hayom yom. That would be the ideal appropriate and, by the way, it does not take that long. It does not take that long. Again, a person, a man, should put on tefillin at the very, very, very least to recite the Shema. At the very least, put on your tefillin, recite the Shema. That takes no longer than three and a half minutes Every day. Put on your tefillin, recite the Shema At the very, very minimum. If someone can add to it, great.
16:00
I remember there was a young man who was in my class and we were talking about tefillin. He says Rabbi, I can't do the prayers, I can't do it, I can't do it, I can't do it. What do you mean? I said Wendy. He says I run a gym. He says I'm there at four in the morning, before it's sunrise. He says I leave at eight o'clock at night, I can't do it. I said you don't take five minutes to pray the morning prayer. I said I didn't always say morning prayer. I said put on tefillin. Put on tefillin, recite the Shema and that's it. And then go back into your gym, go back onto you know that's it. I said that's it. For beginners. That's, I would say, the bare minimum.
16:44
Put on your tefillin, recite the Shema, you can add to it. So then the halacha says exactly what needs to be added. The more time you have, the more then you can add. So the next would be the Amidah and then would be the other blessings of the Shema, and then so there's. You start expanding from that prayer. Again, the number one part of our prayer is the Shema.
17:12
Yes, sir, before putting on tefillin you do not need to take a shower, but you do need to be with a clean body. So a person needs to wash their hands. A person needs to make sure that they don't have. If a person doesn't smell good, if a person doesn't have a good body odor, then it's not honorable to wear tefillin when our body's not clean. So a person should make sure that they're fresh, they're clean, but again, it's not an obligation, not a requirement for someone to take a shower prior to putting on tefillin. That's a good question. Did I answer your question? Okay, great, stephen. What do you have?
17:49
Does meat being cooked on an open fire need to be bled? The answer is kosher meat is already salted and there isn't really any more blood in that meat. So that's really part of the process. That's why, by the way, kosher meat costs a little bit more than non-kosher meat, because there's much more that goes into it. There's a whole soaking process which softens the meat and then they salt it so it extracts all of it and then it gets washed. It's a much more tedious process. When you see kosher meat in the market here, whether it be Randall's or Kroger or what used to be we used to have a Belden's here or HEV, which has a very good selection or by the kosher butcher here or by Ophir we have many, many options.
18:35
Thank God in Houston for kosher meat, those meats have gone through an entire process of cleansing, of washing, of salting, so that you can just throw that on the grill and it's ready to go. So if it's not coming in a package, meaning that it was slaughtered by a shalchet, by a slaughterer. So then the slaughterer needs to know how to do that and there's laws. We will get to it. Eventually We'll get to the exact laws of how we prepare meat. Now, my mother, when she was in school, they taught the girls how to kashar meat. They taught the girls how to kashar chicken. You go to a, you know you can go to a chicken farm, go with a shokhet and the shokhet can slaughter your chicken and you can take that chicken home and eat it, but you can't eat the blood. There's a process of how you cleanse that chicken. Even though it's slaughtered properly, if it's not washed, soaked, salted appropriately, you can't eat it because you're eating the blood. So there's a process to that. We will get to it. But even though it is slaughtered properly, it doesn't mean that it is kosher yet, because it has to go through the other steps to make it kosher. All right, Next question yes, mark, is donating blood against the law of the Torah?
19:56
No, it's a big mitzvah. It's a very, very big mitzvah to donate blood. Donating blood can and does save lives. Plus, it's also very healthy. In the times of the Talmud people would do bloodletting can and does save lives. Plus, it's also very healthy. In the times of the Talmud, people would do bloodletting because your body producing new blood gives it strength, it invigorates a person. But, as we learned in chapter two in Simeon two of our Everyday Judaism podcast, you need to wash your hands after donating blood, one of the many things that are done that a person needs to wash hands after doing so. But yes, donating blood is a very big mitzvah and if one is able to, they should.
20:42
Now, if someone is not able to like, I'll give you an example my pulse. I remember when I went to the doctor when I was about 15 or 16 years old. I went to the doctor and he feels my pulse, just a regular checkup and then he stops, he's like one second and he's feeling my heart rate and he's like your heart rate is 37. I said does that mean that I'm good or not? I'm like? I said does that mean I'm closer to living or closer to dying? Like what does that mean? He says no, no, that's very healthy. It's called an athletic heart rate. Very healthy, he says, because your heart needs to work less hard. It's less to distribute blood and oxygen to the rest of your body.
21:25
I learned that later when I was becoming an EMT about the health of the heart. So, because my heart rate is so low, if I donate blood I'll faint, and so I've been recommended not to do it. But I still try to every once in a while because it's a huge mitzvah and I want to be part of that mitzvah of saving even one life. It's such an incredible mitzvah and I want to be part of that mitzvah of saving even one life. It's such an incredible mitzvah and if someone who can should Excellent question, mark. Thank you, yes, mincha.
21:56
So, mincha, the proper time to recite mincha is 30 minutes after midday. So today, midday, on January 5th 2025, midday is at 1227. 30 minutes later is 1257. 1257, you begin reciting the mincha Till sunset, right, but the proper time again, general is afternoon is from a half hour after midday, not 12 o'clock pm, because 12 o'clock, although we call it noon or high noon in the world, but in halacha you give a half hour after. That is when we actually consider that changes.
22:36
We have something which is called variable hours. Sha'ot z'maniyot, what is a variable hour? So let me explain this and try to keep it simple. Okay, hour. So let me explain this and try to keep it simple. Okay, imagine that sunrise is at 6 am and sunset is at 6 pm. So then you have a 12-hour day. Every hour is 60 minutes. You have 12 hours of day, 12 hours of night, but that's almost never the case you always have. For example, today or tomorrow morning sunrise will be at 7.18. Sunset will be at 5.38. So every hour is considerably less than 60 minutes. You don't have a full 12 hours of day. So every hour, when it says that you should pray the Shacharit for the first four hours of the day, it's not four 60-minute hours. Every hour is about 54 minutes.
23:38
Okay, because you divide daytime into 12. It's a variable hour, and evening, the hours of evening, from sunset till the next morning's sunrise, is more like 14 hours. So every hour is now becoming an hour and 15 in the evening. Okay, in the summertime it's different, because the summertime sunrise could be 7 o'clock, sunset could be 8.30. Do I understand? So the hours expand and contract based on how much daylight there is and the hours are divided by the 12 from sunrise to sunset. Okay, it's an excellent, excellent question.
24:28
So mincha time. Sometimes you'll have more time for mincha, sometimes you'll have less time for milcha, but because you always take the exact time of sunrise, sorry, the exact time of midday is the exact time of midnight and it's always at the middle between sunrise and sunset. Okay, the sunrise, sunset, right in the middle is chatzot, is the half mark, and that exact same time is Chatzot of the evening. Yes, so you start from sunrise. Sunrise is the Amidah.
25:05
Now you could already start putting on your tefillin at dawn, but dawn on a day like tomorrow morning is at 6.02. The earliest time to put on your talis and tefillin is 6.32. The earliest time to put on your talisman to fill in is 6.32. The earliest time to recite the Amidah is at 7.18, because sun rises until 7.18. That's from the time the sun peaks out. The top of the sun peaks out. Dawn is when it starts getting light and you're able to differentiate between night and dark. Night and day is when you're able to start seeing, as the Talmud says, the difference between blue and green. Right, typically outside without lights. Today we have electricity, so it's different, but it would be different. It looks. They both look blue, but as soon as you have a little bit more light you're able to distinguish between those two colors. Ah, now it's day, now it's dawn and that's a specific time. We'll get into this a little bit more when we get to those halachas.
26:06
Okay, and we had another question here when does a messianic Bible fit into the laws concerning idolatry? It's an excellent question. I ask because my grandfather's Messianic Bible is in my house. Since I believe it is false, should I bury it, burn it or return it to my brother? Okay, that is an excellent, excellent question. Yeah, so I don't know what a Messianic Bible is, to be honest with you. I know, but I don't know what it says in there. That is different from the Torah. If any single word is changed of the Torah, it is considered to be a false Torah and as such, it should be removed, definitely from your house, definitely be removed. But I would love to look at it. If you can bring it here, you can send it with Steve or you can bring it over to the Torch Center I would love to just take a look at it to see if there is a difference. And if there is, maybe we can do a book burning, okay, so Steve says it's very not okay. So we got to, we got to okay. So let me just give a little bit of a thing.
27:10
People could be confused about Messianic Judaism. Messianic Judaism is not Judaism, it is Christianity. It's another form of missionary. Okay, that is, it's funded by the church. I know people have told me that they've seen a beautiful synagogue called Beth Messiah on Airport Road. No, that is a church, that is not a synagogue. Okay, they are not Jews. Even if their name is Goldstein or Greenblatt, they're not practicing Judaism, they are practicing Christianity. They're referring to a Christian God. Now, they can do what they want with that, but that's fraudulent for them to call it Judaism. It is fraud and it is not Judaism.
27:55
If you don't have Hashem alakenokenu, hashem Echad, referring to the God who created the heaven and earth, as we've discussed very clearly in our Yigdal prayer, in our prayer podcast, I always have to link one right when we talk about Hashem Elokenu, hashem Echad, creator of heaven and earth, who was, is and will be, who is not limited to time, who is infinite, who is not the son of anybody and not the father of anyone, not the Holy Ghost of anyone, not the anything of anyone, the creator of heaven and earth. Anything that's not Hashem Elokeinu, hashem Echad is idolatry. That's it. It's that simple. So, again, my only issue with it is that they call themselves Judaism and that's they should be sued, because that's like, imagine I say, well, we're the new Christians and we start preaching our Judaism. That would be a marketing violation, right, and you know what? He was a pretty good marketer. This guy, this last Jewish boy, was a pretty good marketer.
29:07
I would open up a marketing company called JC Marketing Spreading idolatry. Yeah, I would probably find a way to dispose of it. Again, it doesn't have to be burned per se. Maybe it does, I don't know. I have to look it up in Allah and see what the proper thing to do with idolatry. Should you burn it? On Friday, we learned about the Asherah tree. If someone bowed down to the tree, you burn the tree, uproot it, get rid of it. So, too, probably should be done with this. So I'll get back to you about that, okay, excellent question.
29:39
When is the right time to pray? Could it be any time in those four hours? For example, shacharis, the four hours of the first four hours of the day? Mincha, okay, so every prayer is allotted a specific time. The morning prayer of Shacharis is supposed to be in the morning. When is morning, the first four hours of the day. Afternoon, mincha prayer should be, like we said, from a half hour after midday till sunset. Evening prayer should be from sunset till the midnight, not 12 am, but rather till the middle of the night, which is exactly the time of midday, not a half hour after, but till midday. Now, we can get into those. Any time within those time frames is the appropriate time to pray? Okay, any time within that time frame. However, what do our sages tell us? Okay, any time within that time frame. However, what do our sages tell us?
30:37
Those who love don't wait for the last moment. For example, right, valentine's Day, oh, everyone wants to buy flowers, and everyone's. Do you wait for Valentine's night? No, you go early in the morning and you pick up beautiful flowers for your wife, your significant other, and you bring them flowers at the earliest possible moment. When they wake up, they have a beautiful bouquet of roses with a note. Right, you don't wait till later. Our relationship with Hashem is even greater than that. Therefore, we don't wait till later in the day. I'll get around to it. I still have some time to pray. When we have such passionate love for our Creator, the earliest possible moment that we can pray. We should Now.
31:23
Again, halacha understands that people have responsibilities. You've got to take your children to school and you have responsibilities of other things. Okay, so the earliest possible time that you can. Now, many people make it a priority that the first thing you do in the day is you go pray and that's the appropriate thing to do. Before you go to work, before you have your coffee, before you do anything, you pray. That way, that's done, and it's not check off the box. That's not the idea. The idea is that my number one responsibility is conveying my love to the Almighty and thanking him for the life he's given me. Okay, that's a very good question. Thank you, eliana. Yes, you have a follow-up there, so it's a very good question.
32:07
You said that, okay, a man is obligated to three prayers a day. A woman is not. We'll get to this at a later point. We'll discuss the exact details of it, since a woman is busier than a man, with household chores, with dealing with children, preparing food, etc. Etc. Therefore, the halacha understands that and the halacha says that a woman is generally only obligated to one prayer a day. Now, if a woman is righteous and holy and she wants to figure out a way to recite a second prayer a day, that's fine as well. If she wants to say a third prayer, that's fine, but there's no obligation to that. A woman is obligated to pray every day. A woman is obligated to pray every day, definitely starting with the Shema. But if she can add to that, that is kol hamar ba'arei zemeshubach. The more you add to your prayer, the more praiseworthy you become.
33:03
Now, should there be a set time for prayer? For example, you said that at 10 o'clock am is when you pray your morning prayer. So I think it's very important for a person to have a set time for their prayer. I would just encourage you that sometimes 10 o'clock is already after four hours of the morning prayer, like in the summer, so we'll have an earlier sunrise and then 10 o'clock you're ready. Really, the time has passed. So I would say if you could do 9 o'clock you're safe that every day at 9 o'clock in Houston Texas again, we're talking about Houston Texas times 9 o'clock would be even better. But you know what, if you can't, then you can't, and 10 o'clock is fine. Okay, that's a very, very good question.
33:51
Yes, sir, when you recite the Shema, is it the first paragraph, or is it all three? That is a great question. So the first part, again it's at the level a person is at. The first biblical obligation is to just recite the six words of Shema Yisrael, adonai Eloheinu, adonai Echad. A person can add to it in the first paragraph, a person can add to it the second paragraph, and if a person can add to it in the first paragraph, a person can add to it the second paragraph, and if a person can add to that the third paragraph. But at least to recite those six words and to thank Hashem, to say with your own words you know what, if a person can't pray, a person can't read, whether it be the Hebrew, or if a person is not feeling well enough to just open up your heart and to thank Hashem. Thank you, hashem for giving me life, thank you, hashem for giving me my health. Thank you, hashem, talk out your own words.
34:47
So I think that that's a very, very good question and it's important for us to do whatever we can do so right. So when we're talking about the times of prayer, does it mean the time to begin or the time to complete? So that is a very, very good question. Typically, when we talk about prayer. We're talking about the Amidah being recited at the time and, yes, the beginning of the Amidah would be fine, meaning if someone begins their Amidah before the four hours, so then the fact that they finished it later is okay. Generally, when we talk about the time of prayer, we're referring to the Amidah.
35:27
Yes, you think Hashem doesn't understand what you're saying. You're asking is it okay if someone talks to God the way he talks to his buddies at the gym and he just thrown whatever words that you know the way people talk? Yeah, right. Or like saying, hashem, what the heck? Right? Like? What are you doing to me, right?
35:48
So a person needs to talk with passion to Hashem, but also with respect. Creator of heaven and earth Gives us our life, right. It would be appropriate for one to speak with respect, but also a person can convey their emotions. If a person can only convey their emotions by using certain words, I'm sure Hashem will understand. But it is probably better for a person to find better choice words than using foul words. I think that that would probably be the best thing.
36:21
But again, every person, for the level that they're at, the most important part is to talk to Hashem. A person is able to understand that Hashem is such a. We talk about Hashem, like you know, creator of heaven and earth, who's listening to your prayers because he loves your prayers. It should be with a dignity. Again, it's first, most important, that we pray, that we talk to Hashem, and then again I've seen people pray and talk to Hashem. It's like what are you thinking? Like, why are you doing this to me? Like, talk with their own words. You know that's very important. Hashem wants us to talk to Him Like a person talks to his friend. You talk to Hashem, hashem is listening to you. But I think, in general, it's not a good thing for people to use foul language. That's a side thing, nothing to do with prayer, nothing to do with anything else. Oh, very good, very good question.
37:19
You were talking about prayer, that you need to repeat the prayer if you forgot it. What's about if you forgot to recite the grace after meals? Do you repeat that? That you have up to 72 minutes window If it's past it, you missed it, right. If it's past it, you missed it right. If you passed it.
37:37
If you, if a person forgot to recite the prayer after meals, you have up to 72 minutes, uh, and that it's important. I, I try by the way, I've also forgotten, it's not uncommon I try not to get up from my seat till I say my thank. You don't get up, not even for a second, don't even clear up the dishes, because sometimes you do that and then you get a phone call before you know it you totally forgot and you're like oh my, I missed it. So try not even to get up from your seat. So that way it's a good rule. Yes, good question.
38:11
If you do forget and you remember, do you have to go back to where you were eating? Yes, you go back to the place where you ate. You ate someplace. You thank at that place. You don't like oh, I'm in my car, I'm just going to Now. If a person is already too far away and by the time they get back it's going to be more than 72 minutes, then it's proper for them to pray where they are than having to go back and then miss the amount of time. But 72 minutes is the allotment of time. It's an hour 15, almost an hour, 12, right, but that's the amount of time. That window is closed. Excellent, excellent question. All right, my dear friends have a magnificent, amazing, beautiful week ahead. It should be filled with blessing, filled with holiness, filled with closeness to Hashem and, god willing, we will have our hostages back today, amen. Thank you so much. Have a magnificent day.
39:12 - Intro/Outro (Announcement)
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