Column #92. Contents of this weekly column are (mostly) based on the sefer: EIM LAMIKRA HASHALEIM, by R' Nissan Sharoni, Ashdod, a guide to correct pronunciation of Hebrew, specifically in davening and Torah reading.

If you remember (even if you don't), last week's column (the second part of it) spoke about walking in front of someone saying the Amida. We said that it wasn't permitted and that it could not be waived by the one davening. And we asked people to take it seriously, both those who need or want to walk past the davener and that the davener should choose his place to stand care- fully and with concern for others.

We've actually asked the Vebbe Rebbe to do a column on this issue, but we will also put a few new points on the table for your consideration.

JT/HN emailed with a challenge to what we wrote last week, based on several sources that say the reason for not walking in front of a davener is not to disturb his concentration. If this were the only reason given, then a waiver would be acceptable and if the davener had his tallit over his face or if his eyes were closed, then there wouldn't be a problem in walking in front of him.

However, the Mishna B'rura, who gives the reason of distraction, says there is another reason mentioned by the Chayei Adam - namely that one should not walk between the davener and the Divine Presence (so to speak). MB does not dismiss this reason and therefore one can say that one should not walk in front of a davener (Amida), even if his eyes are closed or even if he waves you past.

On the other hand, YMP cited a responsum by Rav Moshe Feinstein zt"l that allows one to walk in front of someone saying the Amida for a "Dvar Mitzva", a halachic imperative or matter of halachic preference. The responsum mentions a specific example of a Dvar Mitzva that most people might not think of in that context, and that is to answer the call of nature (as the expression goes). Since it is forbidden to hold oneself back from relieving oneself, a person can walk in front of a davener, if that is the only way to get to the bathroom. There are many other examples of Dvar Mitzva, but it is good to see this one as such. YMP adds, that barring a Dvar Mitzva, one should not walk in front of a davener, within DALET AMOT, four cubits. [Birkat Kohanim is a more obvious example of Dvar Mitzva in shul.]

Whatever the reason for the prohibition, and the consequent limited or unlimited application of the rule, it remains the duty of the one standing in prayer to choose his spot well to avoid making problems for others.
EQ (oh, that's a hard one to figure out) added that he is aware of a T'SHUVA that allows picking up the offending davener (who is standing in such a place that blocks passage to others) bodily, and placing him down in a less problematic location.

GABBAI'IM are advised AGAINST doing this unless they are well insured or are 6'4" former linebackers, wrestlers, or night club bouncers.

By the way, T'SHUVA, answer, as in SH'EILOT & T'SHUVOT (a.k.a. SHUTIM), is what was meant above by RESPONSUM (pl. RESPONSA). That, I've known for a while. What surprised me is what the dictionary says for RESPONSUM - a written decision from a rabbinic authority in response to a submitted question or problem —or— the reply of a noted rabbi or Jewish scholar as rendered in the Responsa. I expected the dictionary to have a broader definition and was surprised to find only a Jewish context for the word.

Again, do not let the light treatment with typical TT touches of humor (or attempted humor) take away from the seriousness of this issue. It does not serve the best interests of KLAL YISRA'EL if fellow congregants are annoyed at each other. Although one might think that davening is a BEIN ADAM LAMAKOM (between man and G-d) issue, davening in shul definitely has a strong BEIN ADAM L'CHAVEIRO aspect as well.

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