15

The Mishnah Berurah there (s.k. 28) explicitly addresses your question. ואפילו לאותן המניחין תפילין בחוה"מ בלי ברכה או המניחין תפלין דר"ת אחר שחלץ תפלין דרש"י או שחלץ תפלין ע"מ להחזירן דהרמ"א בסי"ב פסק דא"צ לחזור ולברך כשמניחן אח"כ אפ"ה עבירה היא להסיח ביניהן דלכתחילה בעינן שיהיו סמוכין ותכופין זה לזה דכתיב והיה לך לאות על ידך ולזכרון בין עיניך שיהא הוייה ...


14

It is definitely allowed. The custom not to speak between washing and hamotzi is nowhere near as strict as the requirement not to speak between hamotzi and eating the bread. The Gemara in Brachot (40a) that you remember permits you to speak between hamotzi and eating for essential purposes ("take some bread," "bring salt/seasoning," "feed the animals"). ...


14

May I call you user1208? There are 2 questions there: Am I allowed to interrupt in such a circumstance? (Yes) If I do interrupt (legally or illegally), does that require me to wash again? (No) Even when we have strict standards for interrupting between related brachos, like birchos krias shema, we pasken like Rabbi Yehuda in Brachos 2:1- ובפרקים שואל ...


14

The Mishna Berurah (OC 96 sk 7) rules that if leaving the book on the floor will disturb your kavana (concentration), then you may pick it up in between the different blessings of shmoneh esrei. The Mishna Berura is not explicit about walking, though it does sound like he would permit it. The Be'er Moshe 3:13:6 explicitly permits walking to pick it up if it ...


13

The Tur (OC 61) says, in his guidance on careful pronunciation of Hebrew, to be careful to pause between a word ending in a ם and a word starting with an א, and one of the examples of that that he mentions is here וממליכים את. There's no need for a big pause or a paragraph break anymore than at the other places he mentions (such as שבחי ירושלים את or וראיתם ...


11

Shu"t Shevet haLevi (V:16) divides this into 3 parts: If the singing is done together with the words of tefilla, this is considered part of tefilla and a kiyum of lezamer leshimcha elyon. Other times, music is considered separate from the tefilla. For example, the nigun is separated from the words and is "too long" or it's not for the davener's tefilla ...


11

Even according to the custom of avoiding interrupting between washing and the blessing of HaMotzi, one need not wash again if one spoke or otherwise interrupted as long as the person remained mindful to keep their hands clean during the interim (Mishna B'rura 166:6, English translation): דע דעיקר דין תכיפה המוזכר בסימן זה הוא רק מצוה לכתחלה אבל בדיעבד ...


10

Point 1: See Mishnah Brurah 104:25 that says it is forbidden to speak unless one is an Oines. Point 2: See Mechabar 104:5 that says if the hefsek took as long as it takes to finish the Tefilla then one must start over, otherwise one starts again from the Bracha that he was in the middle of. For more complicated details look at the Mishnah Brurah there. ...


9

this was supposedly asked to Rav Shlomo Aviner What should a person do if he is in the middle of the Shemoneh Esrei and hears a warning siren for an incoming missile? A: He should run to the bomb shelter and continue to Daven the Shemoneh Esrei there. This is based on two factors: 1. It is a case of a life-threatening situation. 2. Walking in the middle ...


9

The Kitzur Shulchan Aruch in סימן טו - דיני קדיש וברכו וצרוף עשרה says that as long as there are at least 6 people actually answering, you may say Kaddish, as long as there are 10 adult males above Bar Mitzva awake in the room - even if 1, 2, 3 or 4 of them are forbidden from answering kaddish at that moment. סעיף ז': אִם אֵין ט' שׁוֹמְעִין לְהַשְּׁלִיחַ ...


8

Igrot Moshe (OC 3:8) discusses reciting English translations during prayers. He says: ול"ד לניגונים בעלמא שאף שנשמע כעין הברה כיון שאין לההברה שום כוונת דבור אינו הפסק.‏ And it is not similar to regular tunes [niggunim] for even though they sound like phonemes, since the phoneme is in no way intended to be speech, it is not an interruption.


8

After the fact: Unless the interruption was halachically mandated (eg: he needs to use the facilities), no time or speech interruption affects the validity of your megilla reading (SA OC 690:5). An interruption between the bracha and the beginning of reading does affect the validity of the bracha-mitzva connection. (MB 692:9, also see footnote 12 in ...


8

The Magen Avraham (OC 474:1 and similarly in Taz there) explains that each of the four cups is a separate mitzva, and it is therefore considered as if he had in mind specifically not to exempt the other cups with his Brocha. The Pri Megadim adds that it is preferable to actually have this in explicitly in mind. The Minchas Shlomo (vol. 1 18:6) questions ...


8

The Mishna Brura 104:10 rules that a "hefsek tfila" (a pause in prayer) is only speaking and not walking. So in case of need (he speaks of danger), it is permitted to move and pick up prayer from the new location, but one should not speak. If there is no need, then one should not change his place. The poskim in Israel say clearly that in case of danger (e.g....


7

Shulchan Aruch, Orach Chayim 104:5–6 reads: If he paused [even silently —MB] [amid of sh'mone esre enough time] to finish the entire [sh'mone esre], he goes back to the start [of sh'mone esre]; otherwise, he goes back to the start of the b'racha he paused in. But if he stopped in [one of] the first three [b'rachos], he goes back to the start; [in one of] ...


7

Yes, this is true. This refers to after you have said the first "yih'yu l'ratzon" and are now in middle of "elokai n'tzor". Different authorities disagree on how you may interrupt, so here's some sources. This website says: "one may answer Amen for Kadish, Kedusha, Barchu (and all the other things permitted Bein HaPerakim of Shema), and according to some ...


7

As the Baal HaTanya writes in Shulchan Aruch Harav (166:1): "But if one is sitting and not doing any action that would distract him from hamotzei, even though he is waiting for a long time, and even if he converses a little, there is no concern since the table is set in front of him and his intention is to eat; that he can converse is on the condition that ...


6

To build upon JXG's answer, the Halachah is clearly that you are not allowed to speak unnecessarily in between Berachoth and that for which the Berachah was recited. On the other hand, one may speak in between two separate actions that each have their Berachoth, even if one action is related to the other and speaking is to be limited. Case #1: Like most ...


6

The Mechaber rules (OC 65:1) that if someone pauses in the middle of a mitzva an amount of time in which he could have performed the entire mitzva (henceforth: a long pause) he does not have to start over with the exception of Tefillah (ie Shmoneh Esrei) where one would have to go back. The Rama rules that for deoraita requirements, one would have to go back ...


6

This is discussed in Chakirey Minhagim (Rabbi Eliyahu Yochonan Gurary, vol. 2 pg. 90): Eshel Avraham (OC 219:3) debated this and although he begins by saying that it would seem to be a interruption to say Hagomel between the brochos and kadish, he concludes that where there is no existing custom it is perhaps preferable to say Hagomel first. His explanation ...


6

L'chatchilah one should swallow before one speaks see Mishna Brurah 206:12.


6

The Shulchan Aruch (103:2) states: בקש לצאת ממנו רוח מלמטה ונצטער הרבה ואינו יכול להעמיד עצמו הולך אחוריו ארבע אמות ומוציא הרוח וממתין עד שיכלה הריח...וחוזר למקומו וחוזר למקום שפסק If a person has to pass gas and he is unable to hold it in, he should walk backward four amot, release the gas and wait until the smell subsides...and he should then ...


6

The Rambam (Tefillah 14:8) says explicitly it's the Chazzan who calls. Tosfot (Berachot 34a) quote Rabbeinu Tam who says that the Chazzan cannot call out "Kohanim" as it is a Hefsek. He proves this from the Sifri (Naso 39) which says Kohanim is said by the "Chazzan" (in context "Chazzan" there is like what we call "Gabbai"), and from the Talmud in Sotah (...


6

The problem is not making a hefsek between המוציא and eating korech, because there isn't a problem to speak after the beracha rishona once you have already eaten. The Shulchan Aruch says not to make a hefsek between על אכילת מצה and על אכילת מרור and eating korech because they are blessings on the commandment of eating matsa and maror, and according to Hilel'...


6

The commentaries to Shulchan Aruch Orach Hayim 167:6 discuss your question. In the words of the halachafortoday site (under July 24, 2009), one needs to swallow a bit After a Bracha is recited it is best not to speak while chewing the first bite, until after a bit was swallowed. There is no need for a Kzayis to be swallowed before talking. [...] ...


5

(I happened to find this answer yesterday.) The source for this halachah is the mishnah, Brachos 2:1.The language of the mishnah is this (omitting the opinion of Rabbi Meir which is not accepted by halachah): Rabbi Yehudah says: In the middle, he greets out of fear and returns out of honor; and [between] the chapters, he greets out of honor and ...


5

Divrei Chaim blogspot bases his words on Rabbi Wahrman. He says, there is a well known machlokes between Rashi and Tosfos (Brachos 21) regarding what to do if one is in the middle of shmoneh esrei and the tzibur is saying kedusha. Rashi writes that one should remain silent and simply attend to the recitation of the tzibur -- based on the principle of shome'...


5

There is precedent to interrupt mid-davening for a mitzva or for needs of the community. These announcements were actually made right after Yishtabach. Examples in the Shulchan Aruch and Rema (54:3) include: Community needs Tzedaka allocations Blessing an ill person Demanding a fellow congregant show up in court (I think the idea was to pressure him ...


5

From Torah.org Rambam series The concept of "Osek BMitzvah" has three general rules. (According to the Rambam) If you are engaged in a mitzvah (meaning your mind and actions are completely engrossed in it) Then you are exempt from doing any other mitzvot. This means that wearing tzizit does not patur you from other mitzvot because wearing them does not ...


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