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6

The rule of thumb Rabbi Moshe Feinstein applies is to not be disruptive. In communities where it is clearly the standard practice that all men wear tallitot, I would think that doing otherwise would be disruptive and/or disrespectful. (And what's the downside, really?) As for what text you yourself use, as long as you're not too loud, generally people ...


6

I have no source other than my teachers(' Mesorah?), but I was taught, and I believe, that it is proper for the חזן to wait until after the completion of the קדיש. It seems to me that, rather than waiting for praise, he is preventing distraction, and his presence and staid stance at the עמוד help to maintain the decorum through the last words of the קדיש.


4

The Lubavitcher Rabbi Zatzal Igros Kodesh 11:401 explained the purpose of Tevila in the Mikva in the morning is based on the Rashba which is mentioned in the Magen Avraham 4 that when one prays he is like the Kohain who is doing the Avoda, and the Kohain always does a Tevila prior to doing the Avoda. However since it is too difficult (אין כח בצבור לעמוד בה) ...


3

Nitei Gavriel Aveilus 56-58 discusses the different Minhagim. This is my understanding of what he says. An Aveil should not Daven for the Amud on Shabbos, Yom Tov, and the high holy days. Exceptions are as follows. If there is no one who can Daven as good as the Aveil the Aveil may Daven during these days. In addition if the Aveil is the regular Chazan on ...


3

The question is based on an anachronistic assumption about the nature of heresy, specifically that heresy makes you less likely to consider curses potent and harmful. That's probably true of a cross-section of today's heretics, who tend toward atheism. And if you exclude religion, modern rationalism allows no other means by which curses could work. In ...


3

Shulchan Aruch (OC 126:3) rules that for any mistake that would require an individual to repeat Shemonei Esrieh, if the Chazzan made such a mistake in his repetition he would have to say it over again. (There are some exceptions, but they are not relevant to our question.) The Sefer Shegiyos Mi Yavin (a book dealing with the laws of mistakes that occur ...


3

Kaf HaChaim 55:5 says that if there is no Minyan when starting Hodu (Nushach Sefardim) then when they arrive at Boruch Sheamar you can say Rabbi Chananya ben Akashya..... and say at that point the Kaddish D'Rabanan. He does not mention any other options or later locations where this kaddish may be said. In addition There may be a difference of opinion ...


2

Yes. See Shulchan Aruch Orach Chaim 126:1 - "mazkirim oso" ("we remind him"). In fact, if the shatz skips over Birchas HaMalshinim, the Michaber goes as far to say "misalkin oso" ("we remove him") due to concerns of apikorsus. The Mishneh Brurah expands that concern to other brochas. Additionally, a shatz can be replaced with another shatz if he is ...


2

Rabbi Sir Jonathan Sacks, in his Siddur commentary, addresses this question along similar lines as the Levush quoted by Alex: The Leader begins at different points on different holy days of the year. On Shabbat he begins with "He inhabits eternity," emphasizing creation; on Yom Tov, with "God - in Your absolute power," laying stress on God as He acts in ...


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

I learnt once (sorry, no sources) that the Kedushah is responsive - Shatz and Kahal, but the Shatz is himself part of the Kahal, so in order not to separate himself from the Kahal he starts with them and prolongs the first word until they have quietened down. This is particularly important with Shema in Musaf. Alternatively the Shatz can say the response ...


1

From practical experience the #1 problem is a tight circle which is not large enough for all the congregants. My Shul used to have this problem and has stopped having this problem when they expanded the circle size according to the size of the crowd. Some Shuls may not have the liberty of expanding the circle size due to the set up, and some just may have ...


1

1) Even though nusach Ashkenaz does not mention heretics explicitly, this is because of modification due to censors. At the time of the gemara, certainly the bracha had laminim as part of it. See here: ”Velamalshinim”= We should have in mind the historical significance of the prayer. Originally the word “velamalshinim” read “velaminim,” but the ...


1

Rabbi Moshe Shternbuch discusses a quandary that was asked of him several decades ago in South Africa. The synagogue had to choose between two individuals to be their cantor for high holidays. Mister A was a relatively traditional Jew, but he drove to synagogue on Shabbos. Mister B was a Kohen who kept shabbos, kosher, you name it. Only one problem -- he ...


1

It seems to be a machlokes.The sefer Ishei Yisroel pg 259 brings many shittos about this. I will mention some, the rest see inside. He brings the Biur Halacha 125 seif 1 at the end of elah,he writes that if the chazzan starts after the congregation it could be that it would be considered saying kedusha b'yichidus.He brings the Pininim v Igros Zev who brings ...


1

My father reminded me that when we used to pray the Bet HaKenset of HaRav Dawid Yosef Shalit"a people used to walk in and say the Shemona Esre aloud until Kedusha and Hacham Dawid didn't protest. Also, my Rav, HaRav Mansour Shalit"a answered that it is permitted. Of course, Contact your Orthodox Rabbi


1

This Yerushalmi (Megillah perek 4, halacha 1) that Double AA cited tells a fascinating story. In it, Rav Shmuel bar Rav Yitzchak visits a shul and witnesses keriat haTorah in which the reader is “leaning on a post.” He claims that “This posture is forbidden, just as it was delivered at Sinai in a manner which instigated fear and trembling, so must it be ...



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