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The Oil Left Over After Chanukah
The amount of oil needed for the menorah to burn for half an hour is considered
muktza for the
mitzva and is
assur b'hana'a. If the menorah went out early and some of that oil was left, that oil and cannot be used for anything other than the
ner Chanuka of the coming nights.If more oil than necessary was added to the menorah, the remainder is not considered
muktza and may be used as desired. There are some
poskim who assume that any oil added to the cups was put there for the
mitzva and any leftovers cannot be used. Accordingly, when adding the oil it is proper to stipulate that whatever is not necessary for the half hour is not designated for the
mitzva. The Mishna Berura cites the opinion of the Tur that leftover oil should not be stored for use on the following Chanuka because it might inadvertently get used over the course of the year. Instead, the oil should be burned or otherwise destroyed as soon as possible. Based on the Arizal, some have the custom to recite the 67
th
kapitel of Tehillim,
Lamnatzeiach b'niginos, when burning the residual oil. The custom described in Minhagei Frankfurt [and also of Chasidei Stolin] was to wait until the final morning of Chanuka to burn the leftover oil at a public gathering. The public burning was an honor for the
mitzva, and waiting for morning was to mimic the burning of leftover
kodshim which was done during the day. Some have the custom to burn the oil with the
chometz on
erev Pesach. However, according to the Mishna Berura cited above, there is a preference to burn it as soon as possible
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Hilchos Kriyas Shema 65 (page 197)
מסימן סה סעיף ב עד תחילת סימן סו
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Kabbolas Ol Malchus Shamayim (Accepting The Yoke Of Heaven) With The Congregation
Responding "Shema" Not Of K'riyas Shema With The Congregation
Saying Aleinu With The Congregation
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Kabbolas ol malchus shamayim (accepting the yoke of Heaven) with the congregation
If one finds himself among a congregation reciting
K'riyas Shema, he is obligated to join with them in
kabbolas ol malchus shamayim (accepting the yoke of Heaven) and to recite the first verse and
Boruch Sheim together with them. It is preferable that he recite the entire
K'riyas Shema with them, and some even hold that this is required. If he has not yet prayed, he should have intention not to fulfill his obligation of
K'riyas Shema, in order to be able to recite it together with
Birchos K'riyas Shema when he later prays. If he has not yet recited
Birchos Hatorah, he should only say the first verse and
Boruch Sheim. If he is in middle of
p'sukei d'zimrah, according to the Mechaber he should not interrupt it with
Shema; rather he should recite the words that he is up to in the tune with which the congregation is reciting
Shema. Most
poskim maintain that he should interrupt with the first verse and
Boruch Sheim.
(
סעיף ב-ג וס"ק ח, י ו-יא; ביאורים ומוספים דרשו, 15 ו-20)
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Responding "Shema" not of K'riyas Shema with the congregation
If one finds himself among a congregation that is not reciting
K'riyas Shema, but is reciting the verse of
Shema Yisroel, such as upon removing the
Sefer Torah, during
kedusha of
Musaf, or
Yom Kippur Koton, there is an opinion that he must respond along with them, but not during
p'sukei d'zimrah. Others say that one need not respond at all. There is an opinion that even
K'riyas Shema, if it is being recited by the congregation after the
zman (required time), is not considered accepting the yoke of Heaven, and does not require one to join with the congregation.
(
ביאורים ומוספים דרשו, 18 ו-22)
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Saying Aleinu with the congregation
When the congregation recites
Aleinu, one should join them even if he is not holding in the same place. However, he should not interrupt
p'sukei d'zimra, nor between
Shemoneh Esrei and
Tachanun. He also does not need to interrupt while reciting
Ashrei and
Uva L'tziyon (the prayers immediately before
Aleinu). One whose
nussach is
Ashkenaz (which recites
Aleinu after
Uva L'tziyon) and is praying in a
S'fard congregation (which recites
Aleinu at the very end of
Shacharis, after
Ein Keilokeinu) should not recite
Aleinu until the end when the congregation recites it. There are those who say that one whose
nussach is
S'fard and is praying in an
Ashkenaz congregation should recite
Aleinu along with the congregation (after
Uva L'tziyon) and repeat it at the end (in accordance with
nussach S'fard).
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- While reciting a blessing, K'riyas Shema, Shemoneh Esrei, Hallel or Megilas Ester, one should not pause for longer than kdei ligmor es kulah (the amount of time it takes to complete that section from beginning to end).
- If one interrupted K'riyas Shema with a pause longer than kdei ligmor es kulah, according to the Mechaber he may continue; according to the Rama, if the pause was halachically necessary, he must repeat from the beginning.
- If one interrupted Shemoneh Esrei with a pause longer than kdei ligmor es kulah, according to the Mechaber he must begin anew; according to the Rama this is only required if the pause was involuntary.
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- People who may be greeted during K'riyas Shema
- Responding to people in today's times
- Writing during Birchos K'riyas Shema
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PLEASE NOTE: The information in this email is for learning purposes only. Please review the Mishna Berura and Biurim U'Musafim before making a halachic decision. Hebrew words are occasionally transliterated to enable a smoother reading of the text. Common Ashkenazi pronunciation is generally used in these cases.
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