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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

 Hilchos Kriyas Shema 65 (page 197)
 מסימן סה סעיף ב עד תחילת סימן סו

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

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)

 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)

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).

  • 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.

  • People who may be greeted during K'riyas Shema

  • Responding to people in today's times

  • Writing during Birchos K'riyas Shema



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.