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7

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.


5

If the Rabbi of a congregation forgot to count one day and he usually makes the bracha out loud, he may continue to count with a bracha; by not continuing to count he will cause a disgrace for Torah and is a disgrace for the members of the congregation. (Shevet Ha'Levi 3:96, 4:157 note to ch 96) The heter is for a Rabbi because of his public position, not ...


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) ...


4

Chazon Ish (Dinin vehanhagos Mai'hachazon Ish 4:33) writes that he should take the steps to the side. If that is not possible, Rav Elyashiv paskens that he should start chazaras hashatz without stepping backwards.( source: Mishna Berurah (Dirshu edition) 102:Note 26 ) Aruch Hashulchan (102:13), however, writes that in a similar circumstance where the rabbi ...


4

The last Mishna Berura in סימן נג [regarding "דין הראוי לירד לפני התבה"] (s'if katan פז) addresses your question. וקורין שליח-צבור חזן, שצריך לראות האיך יקרא, ותרגום "וירא" וחזי And we call the prayer-leader a חזן, because he has to see how to pray properly, and the [Aramaic] translation of "וירא" (to see) is "וחזי" (Translation mine) This ...


4

According to this article from the Da'at website: During the repetition of the amida, it is the Tunisian custom for the congregation to respond "livracha" (meaning "for blessing") after the words "Morid hageshem" (meaning "He brings down the rain", recited during the winter months) or "Morid hatal" (meaning "He brings down the dew", recited during the ...


3

The Sefer Ishei Yisroel perek 29:16 writes that the shaliach tzibur should go back to the side of the person in back of him,but if there are people to the side as well then he can start without taking three steps back.,because of tircha dzibutah. If you want all the sources in footnote let me know.


3

From Penei Baruch Siman 29: אבל תוך י״ב חודש על אביו ואמו ובתוך שלשים על שאר קרובים אסור לעבור לפני התיבה בראש השנה ויום הכיפורים. וכשאין אחר כמותו מותר My loose translation: A mourner within 30 days of the passing of all relatives and within 12 months of his father or mother is forbidden to be a chazzan on Rosh Hashana and Yom Kippur. However if ...


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 ...


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 ...


2

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 ...


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

See Siman 55 in Biur Halacha: http://www.hebrewbooks.org/pdfpager.aspx?req=14170&st=&pgnum=172&hilite= Summary: Taz isn't too fond of the idea of having a deaf Shaliach Tzibbur. If he is davening, however, according to Magen Avraham, Gra, Bach and others, it appears we should not remove him from the amud. Rabbi Akiva Eiger concludes that ...


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

Where is the source for not answering אמן to a ברכה until it is totally finished It's called an אמן חטופה and the Rambam (Hil. Brachot 1:14) already codifies it. The source is from Brachot 47a. As the Kitzur Shulchan Aruch (6:10) defines it: גַּם יִזָּהֵר מְאֹד שֶׁלֹּא יַעֲנֶה אָמֵן קֹדֶם שֶׁסִּיֵּם הַמְבָרֵךְ כָּל הַבְּרָכָה, כִּי זֶהוּ אָמֵן ...


2

AFAIK, the mourner is temporarily the Shaliach Tzibbur while saying Kaddish -- in a sense, he is taking over for the Chazzan -- and the t'filah is not complete until Kaddish is said. Hence, the Chazzan should stand where he was and answer Kaddish just like the rest of the tzibbur -- just as it is not ideal for any member of the tzibbur to remove his talis ...


2

The mishnah you are quoting seems to be referring to someone who specifically will not lead tefila while wearing certain colors not someone who chooses every day to have a specific style of clothing. For example if someone were to say before davening I can't lead davening I'm wearing a blue (or any other color) shirt I must change then they shouldn't be ...


2

As always, please consult your rabbi for a practical ruling. The Seridei Eish (2:8) defends the practice of women singing zemirot on Shabbat by citing the Sdei Chemed (Klalim, Maarechet Hakuf, 42) who quotes the Divrei Cheifetz who asserts that the Kol Isha prohibition does not apply to women singing Zemirot, because men do not derive pleasure from the ...


2

Despite the regular principle of "Safek brachot l'hakel", when in doubt do without a bracha, the case of sefirat ha'omer may be different. This because only the Behag understands that it is problematic to count if one lost count. Because the opinion is remote, in a case of embarrassment we could rely on the other opinions and allow the Rabbi or Chazzan in ...


2

The Shla (in mitzvat tefillin) wrote in the name of the Zohar (Emor) that "le-shem yichud Kudsha Brikh Hu..." should be said, as brought in the siddurim. This is agreed to by the Artzot Ha-chayim (25, Ha-me'ir La-aretz 29) and others (see, e.g., the introduction of the Shev Shematta). In contrast, the Noda Bi-yehuda wrote (OC vol. II, 107 and YD vol. I, ...


1

Can't bring you sources, but I've seen it happen various times over the years that the Chazzan asks somebody else to recite the Bracha in his stead. This can easily happen to a new mourner who is exempt from evening prayers and may miss a day, as he is distracted by his misfortune. (The Kitzur Shulchan Aruch in 196:18 says that he should count after the ...


1

In theory you could skip it altogether! Aryeh Frimer and others posit that it's a bad idea to have someone who can't lead the mandatory parts of prayers "lead services" for the optional parts -- those lines will get blurred quickly. They suggest the exception is chinuch (education) -- putting a ten-year-old boy up there for Anim Zemiros so that in 3 years ...


1

In Halacha we find that stopping during the recital Shma (a Torah obligation) - even long enough to finish the entire reading (according to some opinions) - is permitted. (הלכות קרית שמע פרק ב' הלכה י"ב) We also find cases where one should stop one's recital of the Amida and remain silent. E.g. when Kadish or Kedusha is being recited. So we see that ...


1

I have also asked this question, and I was told by my yeshiva-educated fiancee who grew up going to a chabad shul because it was the only Orthodox shul within walking distance of his house the following. His understanding is that Chabad men who have never been married do not wear a tallis gadol ever even when being called up or as shatz. He contrasted this ...


1

I think that it is not true that Chabad does not wear Tallit during Shacharis or Leining. The following video shows the Rebbe, as well as others, praying Shacharis with a Tallis: http://www.chabad.org/862984


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 ...



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