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14

The Mahara"l of Prauge, in his commentary to Megilas Esther called Ohr Chadash, (after offering the more basic suggestion that this denotes something Mordechai would do on a constant basis), explains that even when Mordechai had an option to use an alternate route, he would make a point of going in front of Haman and not bowing down. The Ohr Hachayim ...


10

Ohr Chadash - Maharal M'Prag asks this question and answers that Mordechai intentionally made sure to be in the areas where Haman was going to show he was not going to bow down. לא יכרע, זהו אף שהיה יכול מרדכי ללכת בדרך אחרת שלא יהיה פוגע בו ולא יכעס המן


6

According to the Art Scroll Siddur bend the knees at kor'im (bend the knee), bend at the waist at mishtachavim (bow) and straighten up after modim (acknowledge) before lifnei melelech. I do not know where Rabbi Nosson Scherman got the original psak that this is the method. It is also the way that I was taught to daven in cheder (lo those many years ago) but ...


6

The Babylonian Talmud (Yoma 53b) states that one should bow to one's left first: המתפלל צריך שיפסיע שלש פסיעות לאחוריו ואחר כך יתן שלום ואם לא עשה כן ראוי לו שלא התפלל ומשום שמעיה אמרו שנותן שלום לימין ואחר כך לשמאל שנאמר מימינו אש דת למו ואומר יפול מצדך אלף ורבבה מימינך מאי ואומר וכי תימא אורחא דמילתא היא למיתב בימין ת"ש יפול מצדך אלף ורבבה מימינך רבא ...


5

While I've yet to see a source that says that one shouldn't bow, sources that say that one should include the following (in rough chronological order): • Emek Berakha (§40, here), by R' Avraham ben Shabbetai Horowitz, with notes by his son, the Shnei Luchot haBrit. No reason is provided for the bowing, save that the whole host of heaven is listening. • ...


3

The answer is that it isn't supposed to mean "And Mordechai will not bow and will not kneel," but it is supposed to mean, "And Mordechai would not bow and would not kneel." If it was in past tense, it would be "And Mordechai did not bow and did not kneel."


3

We bend the knees during the words "ואנחנו כורעים" and bow during the word "ומשתחוים" (Shulchan Shlomo: Siman 132, Sif 2 - as cited in sefer "Ishei Yisrael"). Furthermore, it is important to note that the Rema (in Siman 132, Sif 2) teaches that after reciting the phrase "שהם משתחוים להבל וריק ומתפללים אל אל לא יושיע" (which notes how others pray to their ...


3

One is allowed to bow before a king, even a secular king. Halacha does not forbid bowing to a king or, by extension, an important official in the king's court. In Tanach, we find a number of instances when prominent Jews bowed to kings, such as the prophet Natan bowing to David (Melachim 1:1:23) and Yosef's brothers bowing to Yosef (Bereishit 42:6). ...


3

In North Korea the ruling class is (strangely) treated like a deity according to this Wikipedia article similar to Nevuchadzezzar and the idol he built. As such, bowing is assur (even without prostration - pishut yadaim veraglayim). Even removing one's hat in deference is assur (cf Yoreh Deah 150:3 Rema) If one is bowing down to a person who is not treated ...


2

FWIW, there are some cases, e.g., in מודים, where even if one is not saying it one must bow along with everyone else, so as not to appear to disagree with what is being said (נראה ככופר). Source is in משנה ברורה and ערוך השלחן, both in אורח חיים, סימן ק״ט: ערוך השלחן: ...שצריך לשחות עם הציבור ב"מודים", שלא יהא נראה ככופר למי שהציבור משתחוים לו ...


2

I found explanations in Rite and Reason: 1050 Jewish Customs and Their Sources By Shemuʼel Pinḥas Gelbard (p. 129). I am summarizing: The 1st answer mentions that the Torah should be raised slightly at the name of Hashem (God) in each of the 3 verses, Shema, Echad Elokeinu and Gadlu. This is because we want to elevate God's name. (My opinion - this answer ...


2

The Maharal in Nesiv HaAvoda ch. 10 writes (copying bits and pieces because it is lengthy): אבל הפירוש כמו שאמרנו כי בכח הברכה הזאת הוא כל התפלה כי ברכה זאת נזכר שהוא יתברך אלהי אברהם אלהי יצחק ואלהי יעקב, והאבות הם השתלשלות העולם כי הם התחלה לעולם ובכח ההתהלה הוא הכל ובפרט ישראל אשר הם זרע האבות, ולפיכך בברכה זאת האדם קרוב אל השם יתברך ...


1

You turn left first. Then right, then middle.


1

Is there a source? Likely not. The meaning of Kadosh, Kadosh, Kadosh, following the Targum (as we say in Uva LeZion) is, "HOLY in the Heavens Above, the Abode of His Countenance, HOLY upon the earth, the place where Man serves Him, HOLY forever and ever!" That's up, down, and forever - not right, left & center. (We do tend to bounce upwards with each ...


1

According to the Art Scroll Siddur bend the knees at kor'im (bend the knee), bend at the waist at mishtachavim (bow) and straighten up after modim (acknowledge) before lifnei melelech. Of course this is just the instruction posted in the siddur. I do not know where Rabbi Nosson Scherman obtained the particular psak that this is the correct methodology. I do ...


1

In the shuls that I have gone to on Rosh Hashana (Ashkenaz US) it appears that people bow in the same way as they do during the aleinu at the end of services. This is from what I was taught many years ago and observation in shul.


1

Remember this is Aramaic - not Hebrew. תטעי in Aramaic means to go on the wrong path. To stray, if you will. I understand the Aramaic סגד to mean worship, whereas to bow, or להשתחוות is the main action of worshiping.



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