Page 23 - Chayei Adam LAYOUT sivan 5782

םדא הנשה שאר תליפתו הנשה שאר ליל ןיד - ט"לק ללכ ייח

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ףֹקְּזִל ם ֵה ןי ִכי ִר ְּצ םָּנ ְּמאו ָּ ְּ 4 .הָּעי ִר ְּכ ִב רּו ּפ ִכ םֹוי ְּו הָּנ ָּ ּ ׁש ַה ׁשאר ְּב הָּּ ל ִפ ְּת ַה לָּּכ לֵּ לַ ּפ ְּת ִהְּל
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ךָּּכ ר ַח ַא ְּו ,ףֹקְּזִי ,'ה ר ַמאּי ֶ ׁש ְּכּו ע ֵרֹו ּכ ", ךּורָּּב" לי ִח ְּת ַּמ ֶ ׁש ְּכ ןֵכָּל ְּו ,תֹועי ִר ְּכ ַה םֵּי ַקְּל י ֵד ְּכ
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ר ַמאּי ֶ ׁש ְּכּו .ע ַר ְּכִי ,"ךּורָּּב" ר ַמאּי ֶ ׁש ְּכ ךָּּכ ר ַחאו ַ ְּ 1 .ףֹקְּזִי ְּו ,הָּכ ָּר ְּב םּוּי ִס ם ֶדֹק ד ַע ע ַר ְּכִי
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לַע ר ַמאּי ֶ ׁש ּונְּי ַה ְּד 'ב הָּכ ָּר ְּב ִב תֹוב ֵּת הֶזי ֵא רָּב ְּכ לי ִח ְּת ִה ֶ ׁש ד ַע ףּוקָּז ר ֵא ָּ ּ ׁשִי ְּו ,ףֹקְּזִי ,'ה
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ףֹוס ְּו הָּכ ָּר ְּב תַּ ל ִח ְּת ִב תֹוח ְּ ׁשִל רּוס ָּא ְּד .הָּפי ִקְּז ִב "'ה םָּלֹועְּל רֹו ּב ִּג ה ָּּת ַא" םיִנָּ ּפ לָּּכ
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ךי ִרָּצ הָּכ ָּר ְּב ףֹוס ְּו הָּכ ָּר ְּב תַּ ל ִח ְּת לָּּכ 7 ןכו ֵ ְּ 6 .םי ִמָּכ ֲח ּונ ְּּ ק ִת ֶ ׁש םֹוק ָּמ ְּב אָּּ ל ֶא הָּכ ָּר ְּב
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םדו רשב
tzedakah u’mishpat’ throughout the year, 4. Tosfos (Berachos 12b and 31a) deal
making no mention of Hashem as ‘melech’ in with this custom in the context of why bowing
this beracha. According to the Tur and his does not violate the prohibition of adding on
father the Rosh, this is in fact the correct to obligatory kneels and bows as mandated by
nusach. In light of this, the Talmidei Rabeinu Chazal. The Tur explains that this custom
Yonah writes that the gemara’s requirement to developed because, since our lives hang in
repeat shemoneh esrei is only if he said ‘Keil judgement on Rosh Hashana and Yom Kippur,
oheiv tzedaka u’mishpat’ without mentioning it is proper to daven in a more submissive
Hashem as king. We, however, say ‘melech manner. Although the Chayei Adam’s wording
oheiv…’ and therefore there is no need to here is ערכי which usually means to kneel, we
repeat shemoneh esrei. The Rema rules like have however translated it here to mean to
this opinion, and this is essentially the p’sak of bow, as this is clearly the custom (of those
most Ashkenazi poskim. It is worth noting who do so). ח
however that the Taz understands that there is
a fundamental difference between ‘melech 5. The proper way to bow for any
oheiv tzedaka u’mishpat’ where judgement is beracha (for which one is supposed to bow) is
secondary to tzedaka, and ‘ha’melech to bend one’s knees while saying ‘boruch’, and
ha’mishpat’ where we speak of Hashem’s then bend his body while saying ‘atah’,
judgment as all encompassing. Accordingly, straightening up when saying ‘Hashem’. See
ט
the Taz considers it a bona fide safeik and Chayei Adam K’lal 23 halachos 2-3.
recommends repeating shemoneh esrei on
condition that if he is not obligated to do so, it 6. Berachos 34a
will be considered a voluntary prayer.
Although the Shulchan Aruch HaRav rules like 7. The consensus of the poskim is that it
the Taz, other poskim do not and the is likewise forbidden to bow at the beginning
prevalent custom is to rely on the Rema. ז of each beracha, even though it does not

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