Commentary page
Shulchan Arukh, Orach Chayim 107
This page gathers the commentary on one source unit: the classic commentaries as they are printed, the sources the text cites, the sages named in it and direct links back to the text.
Read the full text in the readerOrach Chayim Siman 107
Orach Chayim Siman 107 is a source-text unit from the Shulchan Arukh with 4 seifim. Its reading map separates the practical rule, its conditions and the points that need comparison with the surrounding text.
What to track
Read each seif as a separate step. Identify the action, the condition that limits it and any distinction between cases before moving to the next seif.
Study lens
Look for rabbinic statements and attributed teachings, a turn toward a more precise resolution, Shabbat law and sacred time. The source text remains the primary evidence; this note offers a structured way to enter it rather than replacing close reading.
- rabbinic statements and attributed teachings
- a turn toward a more precise resolution
- Shabbat law and sacred time
Continue the sequence
Parallel sources
Lessons and study tools
A unit-by-unit map of all 4 seifim on this page: opening words, the moves the text actually makes and a link back to that exact seif.
Original text
<b>המסופק אם התפלל ודין תפלת נדבה. ובו ד סעיפים:</b><br>אם הוא מסופק אם התפלל חוזר ומתפלל ואינו צריך לחדש שום דבר אבל אם ברי לו שהתפלל אינו חוזר ומתפלל בלא חידוש וע"י חידוש חוזר ומתפלל בנדבה כל הפעמים שירצה חוץ מתפלת מוסף שאין מתפללין אותה בנדבה ובשבת ויום טוב אינו מתפלל תפלת נדבה כלל ואם התחיל להתפלל על דעת שלא התפלל ונזכר שכבר התפלל פוסק אפי' באמצע ברכה אפילו יכול לחדש בה דבר:
One Who Is In Doubt If One Prayed, and The Law Regarding a Voluntary [Amidah] Prayer, Containing 4 Se'ifim: If one is in doubt if one prayed [the Amidah], one goes back and prays [the Amidah again], and one does not need to innovate anything new [in the prayer]. But if it clear to one that one prayed, one does not go back and pray [again] without an innovation [i.e. something new added to his prayer]. And by means of [using] an innovation [in one's prayer], one may return and pray as a voluntary [Amidah] as many times as one wants, except for the Musaf prayer [i.e. Amidah], for we do not pray it as a voluntary [Amidah]. And on Shabbat and Yom Tov, one may not pray a voluntary prayer at all. And if one began to pray [the Amidah], under the belief that one did not pray [already], and then [in the middle of one's prayer] remembered that one already prayed [it], one [immediately] stops, even in the middle of a blessing, even if one is able to innovate a new thing into it.
חדוש זה שאמרנו הוא שיחדש איזה דבר בכל ברכה מהאמצעיות מעין הברכות ואם חידש אפי' בברכה אחת דיו כדי להודיע שהיא נדבה ולא חובה: הגה וי"א דלא מקרי חידוש אלא אם נתחדש אצלו דבר שלא היה צריך אליו קודם לכן [טור בשם הרא"ש]:
This "innovation" that we mentioned [above means] that one "innovates" something in each blessing of the middle ones [i.e. the middle thirteen blessings of the Amidah] that relates to that [particular] blessing. And if one innovated [something] in even just one [of the middle blessings], that is sufficient in order to indicate that it is a voluntary [prayer] and not an obligatory one. Gloss: And there are those who say that it's not called "an innovation" unless something was added into it that one did not need beforehand. [Tur in the name of the Rosh]
הרוצה להתפלל תפלת נדבה צריך שיהא מכיר את עצמו זריז וזהיר ואמוד בדעתו שיוכל לכוין בתפלתו מראש ועד סוף אבל אם אינו יכול לכוין יפה קרינן ביה למה לי רוב זבחיכ' והלואי שיוכל לכוין בג' תפלו' הקבועות ליום:
One who wants to pray a voluntary prayer needs to know oneself to be quick and careful, and estimate in one's opinion that one will be able to concentrate in one's prayer from beginning to end. But if one is not able to concentrate well, we would consider it [like] "Why do I need all your sacrifices?" (Isaiah 1:11), and [say] would that one could concentrate on the 3 fixed prayers of a day [before trying to do something extra]!
English translation: Sefaria Community Translation · CC0