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19

The Shulchan Aruch in Orach Chaim Siman 199 Paragraph 7 says: שולחן ערוך אורח חיים סימן קצט:ז נשים מזמנות לעצמן - רשות. אבל כשאוכלות עם האנשים, חייבות ויוצאות בזמון שלנו. Women can do a Zimun alone. It is a רשות (optional). But if they are with three men, then the women are obligated (with the men), and a man would lead. The Beiur Halacha quoted below ...


16

The Aruch HaShulchan says that since wine and other drinks were expensive and they only drank water, they did not Bentch on a Kos. HaRav Moshe Feinstein Zatzal says that since for hundreds of years due to the lack of wine Jews relied on the Poskim that say you do not need a Kos -- therefore even today when wine is readily available we retain the Halacha ...


13

Taz (Orach Chaim 618:10) and Magen Avraham (618:10) cite variant opinions as to whether Yaaleh Veyavo needs to be recited (and also Retzeh, if Yom Kippur falls on Shabbos). According to the Taz neither one should be said, while according to Magen Avraham it is better to add them. Pri Megadim (Eshel Avraham 618:10) adds that in any case, if one did omit ...


12

It is said in name of Rav Chaim Soloveitchik that when we say Elokenu it makes the Zimun into a Davar Shebikedusha. That is the reason why some people stand when they say Elokenu, since according to some the Minhag is to stand during a Davar Shebikedusha. This Minhag is not universal. Sefardim do not stand by Kaddish in many cases.


12

A couple of possibilities, culled from midrashim and commentaries: Keli Yakar to Deut. 15:10, and Malbim on this verse (Ps. 37:25), say that it means that you will never find that both the tzaddik and his children will be poor; it may be that one or the other of them will be, though. The Midrash (Vayikra Rabbah 35:2) takes נעזב in the active sense: "even ...


11

This idea, that it's based on a mistaken expansion of 'בשב (meaning 'בשמואל ב) to mean בשבת, comes from R. Baruch Epstein's Mekor Baruch. However, it is demonstrably untrue. The custom of alternating between מגדיל on weekdays and מגדיל on Shabbos is mentioned by Avudraham, who lived in the 14th century. (He doesn't mention the custom of doing so on Yom Tov ...


11

The Mishna Berura says: בימינו נהגו הנשים לומר ג"כ על בריתך שחתמת בבשרנו ועל תורתך שלמדתנו וכו' והכוונה על ברית הזכרים שחתמת בבשרנו וכן תורתך שלמדתנו על למוד הזכרים שבזכות התורה והברית נחלו ישראל את הארץ ועוד שגם הנשים צריכות ללמוד מצות שלהן לידע היאך לעשותן. Loosely translated: "These days the Minhag is that women also say "for the covenant...", and ...


10

In his new "Koren Sacks" siddur, Chief Rabbi Jonathan Sacks renders it (not an exact quote) "I never looked on while a tzaddik was abandoned..."; that is, it is a declaration (or aspiration) of the person who recites the prayer, of his response to poverty, etc.


10

No. There are three categories of grain-based products: "Bread." Always hamotzee. "Snacky, quasi-breadlike substances." (Pas haba beKisnin.) Mezonos, but if you eat them like a meal, then hamotzee. This was the category about which you read. "Definitely not bread." Always mezonos, even if you ate ten pounds of the stuff for dinner. (Though you'd have ...


9

I thought it was read: And I never saw a righteous person who felt abandoned, even if his children were begging for bread.


9

I would think that it is better, if possible, to incorporate group participation for these things as much as possible. However, even alone, one says "ואמרו אמן" and the like. Why? I will quote R' Yaakov Emden (regarding the phrase said at the end of the Amida to conclude "Elokai N'tzor"), but do not assume that I know what he means: .ואמרו אמן - אף ביחיד ...


8

It should be clear to anyone with a Shulchan Aruch that one can certainly bentch after having sung this song. Consider these factors, all of which the Shulchan Aruch says leaving out would require you to redo your bentching, and all of which are missing in Tzur Mishelo: You must mention both Brit and Torah (OC 187:3) You must mention the Kingship of the ...


8

The Baal Hatanya, in his Shulchan Aruch (190:4), states that the cup can be passed to a child. (In footnote כז there it is noted that this is by analogy with various other cases where this may be done, such as havdalah on Motzaei Shabbos of the Nine Days, or a bris on Tisha B'Av.) The reason, he says, is: לפי שגם על המברך לא חל החיוב כלל שלא חייבוהו אלא ...


7

See the excellent article here regarding the proper nussach of zimmun. The highlights are: that the introductory bit (everything before Nevarech she'achalnu mishelo) is based on a ruling of the Zohar quoted in the Magen Avraham quoted in the Mishna Berura (OC 192 sk 2) and in the Aruch HaShulchan (OC 192:2) which says that every "davar shebikusha" needs a ...


7

According to Rabbi Ari Enkin (link) "The origin for reciting these verses is unclear." He says that the Kaf Hachaim O.C. 157:22 notes this minhag. However, the Kaf Hachaim there (link) lists a number of pesukim to say, two of which are part of the four one is likely to hear nowadays: ואלו הפסוקים שצריך לאומרם אחר מים אחרונים קורם בהמ״ז מזמור אלהים ...


7

Rav David Yosef (the son of Rav Ovadia Yosef) rules (Otzerot Yossef 14:19) that one should add Ya'aleh v'Yavo, and identify the holiday as ביום הכיפורים הזה, ביום סליחת העון הזה.


7

The standard grammatical rule is that a word whose first vowel is a segol gets converted to a komotz when that word ends a sentence (or at an etnachta, which functions like a semicolon). This is a verse that ends with "lechem", so it becomes "lachem." Similarly, Vayeitzei begins that Yaakov left from Be'er Shava. (Would have been Sheva, but it's at the end ...


7

See Mateh Moshe (2:338), who brings from the Mordechai that one should say "ואמרו אמן" at the end of the Harachaman section as an exhortation (אזהרה) to the others there to answer "amen" as a form of necessary respect to the host, similar to the end of the "Magdil" section, where we do the same as a form of necessary respect toward Hashem (the object of our ...


7

See Har Tz'vi (OC 1:163) where he discusses this issue. He first quotes the Panim M'iros (2:27), Chasam Sofer (OC 127), and the Minchas Chinuch (313), who hold that hana'as mei'av is a necessary criterion for birkas hamazon. Therefore, these opinions hold, if someone ate half of a k'zayis, then vomited it up, then ate another half k'zayis, he would be exempt ...


7

Kolbo (quoted by Beis Yosef 387) says not to say פותח את ידך for how could we bring a verse Dovid Hamelech said with the words of Moshe Rabeynu. However the Beis Yosef himself rebuts his reasoning (without explanation). The Ram"a in Darchei Moshe there says the custom is not to say it. According to the Mabi"t (Sha'ar Hayesodos Perek 61) these words actually ...


7

The correct order to perform the Mitzvos would be: 1 - Krias Shema(which is most frequent) 2 - Birchas Hamazon 3 - Sefiras Haomer Many people are accustomed to recite Krias Shema after Birchas Hamazon, even though Krias Shema is the more frequent Mitzvah. The reason why many permit this is that one is not obligated to interrupt ...


7

This is pretty common in old* Siddurim. You can see omitting just ועל בריתך שחתמת בבשרינו on Hebrewbooks here here here here and here and on Hebrewmanuscripts.org manuscript #747. You can see omitting that phrase plus ועל תורתך שלימדתנו on Hebrewbooks here and on Hebrewmanuscripts.org manuscript #1762. This siddur is not clear how much exactly to omit. ...


6

In my Sefer Ish Emunot (Orah Haim 1:25) I wrote a pretty lengthy discussion about this. First of all, we have to know the Mishna Berura (Orah Haim 1:11) brings the Shela (Shaar HaOtiot 85a) that brings down to say Al Naharot on days when Tahanun is said. However, on days where it is omitted, he says to say Beshuv Hashem etc (sources to support the M"B - Kaf ...


6

The words of Rav Abadi's version can be found as a PDF here (although the vowels are somewhat corrupted) in the text of the Teshuva (Or Yitzchak I OC 59) where he discusses the permissibility of using a shortened version.


6

Yes, the brachas don't always go hand-in-hand. For instance, let's assume (but check with your rabbi) that one piece of pizza is a "snack", and two makes a meal. Kitzur Shulchan Aruch rules (about pseudo-bread items, let's assume pizza is such an item) that if you decide you only want one piece of pizza, you make a mezonot then eat it. If you then change ...


6

The Italian nusach Bnei Roma omits ועל בריתך שחסמת בבשרנו for women.


6

This is discussed in the Sefer ליקוטי שושנים on page 13. Essentially he answers: Since we bless Hashem during the Birkat Hamazon (Grace After Meals), there's no need to first bless Him before doing the Mitzva. There's no need to make a Bracha on a Bracha, since the point of making the Bracha is taken care of as we say the actual Bracha. Similarly we ...


5

The mechaber brings "harahaman"s as an optional addition to Bircas HaMazone. Today the general Ashkenazic Minhag is to say it all unless you have one of the following two minhagim: The GRA holds that on Shabbos one should stop before the personal requests (yifarnisanu bchavod). In Slobodka Yeshivah (hence in Chaim Berlin) the custom was to stop at Al ...


5

I asked a rabbi this question once. (related to a slightly different part of bentching, where we say "al hashulchan hazeh, val h bayit hazeh" about benching on a Tiyul outdoors as well as other places like shuls and school. He told me not to change the nusach. And then told me in addition, that the 'Baal habayit' in each place still exists, even if the ...


5

See this OU article on Mayim Achronim: According to the kabbalistic interpretation of the Kaf HaChayim Soffer, mayim achronim is an “offering” to the sitra achra—the “other side”[20] —and therefore, must be removed. (This notion of the sitra achra is also mentioned by Rav Palache in the name of the Yalkut Reuvani, who states that Iyov (Job) suffered ...



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