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| A. Sefer Shaarei Efrayim (7:39) writes that if a minyan missed kriyas Hatorah one Shabbos, due to a situation that was beyond their control, they should make up the missed kriyas Hatorah the following Shabbos. However, if several weeks were missed, they need only make up the reading for the previous week. Nonetheless, if the congregation wants to read all the missed parshiyos, they may do so. These rules apply if there was a minyan, but if there was no minyan at all, most poskim hold there is no requirement to make up any missed parshiyos. The Vilna Gaon has a different view and he requires making up parshiyos even if there was no minyan. Rav Schachter said that the Halacha follows the first opinion and shuls are not required to make up the missed parshiyos, but he thought it would be proper for a minyan of medakdikim to be strict. |
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| A. Rav Schachter responded that the parents should not wait. Although there is a minhag to name a baby after receiving an aliya, it is not mandatory to do so, and it is clear that this is a more recent custom. The parents should choose a name and immediately start using it. They should also let others know her name. In this manner, the name is established. When should the name be given? The Minchas Yitzchak (4:107) writes that different communities have varied minhagim as to when to name a daughter. The Bnei Yisaschar maintains that a daughter should be named at the first opportunity, because a Jewish name infuses kedusha into the child. For a boy, one must wait to give the name at the bris, but a girl should be named as soon as the father receives an aliya. When no minyan is available, the baby should be named as soon as possible. However, many communities have the minhag to wait until Shabbos. This is because it is appropriate for the family to make a special seuda/Kiddush in honor of the naming of their daughter and most people do not have the ability to do this during the week. Additionally, the kedusha of Shabbos adds to the sanctity of the name. In our current situation where the father cannot be called to the Torah, he should follow the minhag of his community and either give a name as soon as possible or on Shabbos day. |
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| A. Shulchan Aruch (OC 263:12) writes that if most of the congregation accepted Shabbos, it it is binding on the minority as well, even if the minority does not yet wish to start Shabbos. However, Mishna Berura (263:51) points out that if there is more than one shul in the community, or if there are multiple minyanim in a shul, those who plan on davening at the later minyan are not compelled to make early Shabbos. What about a situation where there are no minyanim at all, but most of the community is making early Shabbos on their own? Rav Shlomo Zalman Auerbach, zt”l (Shmiras Shabbos K’Hilchasa ch. 46, n. 31) ruled that if most of the community accepted Shabbos early on their own and not together as a tzibur, it is not binding on others. Therefore, in our situation, each family can choose to make Shabbos at whatever time they prefer. In addition to the above, Rav Moshe Feinstein ruled (Igros Moshe OC 3:38) that the acceptance of Shabbos by the majority of the community is binding on everyone only if done to enhance the sanctity of Shabbos, but if is a matter of convenience, as is generally the case, the acceptance of the majority is not binding on others. |
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| A. Shulchan Aruch (OC 263:12) writes that if most of the congregation accepted Shabbos, it it is binding on the minority as well, even if the minority does not yet wish to start Shabbos. However, Mishna Berura (263:51) points out that if there is more than one shul in the community, or if there are multiple minyanim in a shul, those who plan on davening at the later minyan are not compelled to make early Shabbos. What about a situation where there are no minyanim at all, but most of the community is making early Shabbos on their own? Rav Shlomo Zalman Auerbach, zt”l (Shmiras Shabbos K’Hilchasa ch. 46, n. 31) ruled that if most of the community accepted Shabbos early on their own and not together as a tzibur, it is not binding on others. Therefore, in our situation, each family can choose to make Shabbos at whatever time they prefer. In addition to the above, Rav Moshe Feinstein ruled (Igros Moshe OC 3:38) that the acceptance of Shabbos by the majority of the community is binding on everyone only if done to enhance the sanctity of Shabbos, but if is a matter of convenience, as is generally the case, the acceptance of the majority is not binding on others. |
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| A. Ordinarily, one is not permitted to walk around during Shemoneh Esrei, but it is permitted if there is a pressing need to avoid a distraction. For example, Shulchan Aruch (OC 96:2) writes that if one began Shemoneh Esrei and realizes he does not have a siddur, he can retrieve the siddur if he knows where the siddurim are kept and will not have to search. Rav Chaim Kanievsky (Ishei Yisroel 32, n.19) writes that if one becomes confused during Shemoneh Esrei and cannot continue without a siddur, he may even search for a siddur since there is no other choice. Similarly, Mishnah Berurah (104:1) writes that one may distance himself during Shemoneh Esrei from disturbances that affect his concentration, and this would seemingly include rain. |