From Baruch She'amar until after the end of Shemone Esrei one may not interrupt. There are cases when one can interrupt for a mitzva.

The blessings of Shema beginning with Yotzer Ohr have more stringencies. One may not interrupt for Amen and certain parts of Kedusha. One may interrupt in order to answer Amen yehei shemei rabbah in Kaddish and Amen to Hakel Hakadosh and Shomeiya Tefilah. One can answer to Barchu, and to Kedusha with Kadosh and Baruch kvod Hashem. One can't answer Amen to any other bracha. Neither can one say the introductory sentence of kedusha, nekadesh.

In Pesukei D'zimra, one can interrupt to answer Amen to any blessing and one can answer to the entire Kedusha. One may also say Shema with the congregation. Although the Kitzur is lenient about answering Amen, if possible one should only do so at the end of a phrase or section. The Mishne Berura is more stringent. He writes that any Amen except the two exceptions mentioned and Amen yehe shme rabbah should only be recited at the end or in between verses.

One should not answer Baruch hu u'varuch shemo in the middle of Pesukei D'zimra, as it is a custom, not an obligation. If a person needs to relieve himself he should wash his hands but he shouldn't say Asher Yatzar until after Shemone Esrei. The Mishne Berura disagrees and says to recite it immediately because it is likely that one will forget. Similarly, it would seem that one can interrupt to recite the blessings on thunder and lightning because they also must be said right away. During Pesukei D'zimra, a person may accept an aliyah. If he is the only person who can read the Torah, some poskim permit him to interrupt. Getting a tenth person for a minyan is considered a permitted interruption for the sake of prayer, but it is better to do it before Yishtabach.

There's a custom to kiss the tzizit at the end of Baruch She'amar. With this blessing we begin Pesukei D'zimra, praising Hashem, and our ultimate praise is abiding by His commandments.

The most important verse in Ashrei is "Poteach et yadecha," where we ascribe our sustenance to the Creator. Therefore, this verse must be recited with extra concentration, otherwise one must repeat it.

Many siddurim have a line separating between 'elilim' and 'V'Hashem shamayim asah,' to remind us not to associate Hashem with idol worship.

One should not touch any parts of the body that are normally kept covered during prayer. If one does, one should wash ones hand. If there is no water available, one should wipe ones hands on a hard surface.

After Baruch She'amar, we recite Mizmor l'todah, the song thanking Hashem. The Torah requires a person to bring a korban todah, a thanksgiving offering, when he emerges safely from four dangerous situations. It is derived from the acronym chaim in "V'chol hachaim yoducha sela." Chet is choleh, a person who was healed. Yud is yotzei beis assurim, one who emerges from jail. The second yud is yordei yam, people who have gone to sea and have returned. Mem is holchei midbariot, people who have traveled through the desert. Today, instead of bringing a thanksgiving sacrifice, one says the Hagomel blessing instead.

The Maharal quotes the verse in Mishlei, "Do not detest Hashem's mussar." Mussar comes from the root word yissurim (suffering). Shlomo Hamelech tells us that if suffering comes upon a person he shouldn't resent it, rather he should accept it with love. In today's society, it's popular for someone diagnosed with a serious illness to say, "I'll fight it." Of course one must do everything physically possible to hold onto life, but suffering is not an enemy. It is Hashem's way of communicating with us. Love by definition means feeling identified with someone and caring about them. Because Hashem is close to us and loves us, he will sometimes bring suffering upon us.

Unfortunately for most people, suffering is the button that turns us on. Ease is the button that puts us on hold. Suffering causes us to tap into newly discovered places within ourselves. Therefore, we should view suffering as an expression of loving motivation. Accordingly, we too should respond with love.

Suffering can also be a consequence of sin. Sometimes people will look at mistakes that they made and hate themselves for it. Don't take that path. Suffering caused by sin can be the road to self-redemption. Responding to suffering by distancing yourself from G-d is counter-intuitive.

Imagine a diabetic child of four who doesn't understand that he'll get sick if he eats ice cream. Although the child will scream and protest, his parents will grab it away because they care. Hashem is committed to us. He does what he must. If we respond by kicking, it is tragic.

Rav Shteinman gives an example of someone who made a bad deal on the stock market. The person can choose to be bitter, or he can think that it was Hashem's way of arousing him to rethink his direction in life. He could have been punished much more severely, not just with his money. If we view suffering as a means to an end, it takes on meaning.

It is written, "Learn Torah, develop wisdom and then yissurim will not come." This doesn't mean Torah scholars never suffer. It is referring to the Jewish nation as a collective. Learning Torah doesn't change what happens to us, but it certainly changes our perspective. There are many stories in the Gemara about people who would say gam zu l'tova and kol mah d'avid l'tav hu (Everything is for the good). They viewed their reality as good and the world as a place for self-development.

Parshat Vayigash begins, "Vayigash elav Yehuda." Yehuda approached Yosef. Chazal say, "Ein hagasha eleh lashon tefilah." By using the word approach, the Torah implies prayer. Yehudah whispered a silent prayer to G-d begging for assistance as he approached Yosef.

Yehuda started his speech with the words "Bi adoni." Please, my master. The Netivot Shalom explains that the word bi can be translated as 'with me.' Yehuda meant to say, "Adoni, the master of the universe, is right beside me." Sin creates barriers between us and Hashem. When Yehuda began to pray, he felt blocked. He knew that he and the brothers faced eternal slavery in Egypt as a direct punishment for selling Yosef. Therefore, he endeavored to strengthen himself by affirming, "Bi adoni," no matter how much I've sinned, Hashem is still with me."

The Torah describes G-d as, "Hashochen itam b'toch tumotam." Hashem rests among the Jewish people within their defilement. Rav Soloveitchik explains that in the thirteen attributes we mention the name of Hashemtwice. He is with us before we sin and after we sin. Every person at his core has a holysoul, which G-d gave to him. This remains forever no matter how low a Jew may fall.

A verse in Tehilim says, "Gam ki eilech b'gei tzalmavet lo ira ra ki ata imadi." Though I walk in the valley of death (and sin) I will not fear evil, for you are with me. This is hinted to in the first commandment,"Anochi Hashem, I am Hashem your G-d who took you out of Egypt." In Egypt, the Jews were at the 49^th level of impurity, yet Hashem redeemed them. He listened to their prayers though they had sinned. He had faith that the Jews would repent and, indeed, they ultimately reached the 49^th level of holiness.

This is what Yehuda meant when he said, "Bi Adoni." He could pray with confidence because Hashem was still there with him.

Question:

What is the balance between being a safe place for your children to confide in and not condoning wrong behavior?

Answer:

Your chinuch is more likely to succeed if you know what your children are doing, than if you don't. If you're going to make it impossible for them to tell you the truth, then you won't be able to guide them.

If your child misbehaved in school, don't fly off the handle or make him feel small. This will shut him down. Listen, identify with him, and then help him visualize what it would be like to be the victim through a strong image, picture, or story.

You can say, "Imagine what it's like for your Rebbe. He probably stayed up late preparing for class and woke up early the next day to catch morning minyan. He wants to make something of you guys. That's why he's teaching and not in business where he could be earning a lot more money. If you were trying to help people become greater and they rejected you, how would you feel?"

Point out something real and painful that once happened to him. Project it onto the incident that just occurred and say, "Don't you be the one to cause others anguish. It's ok to have a good time, but never at the expense of others."