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6

The Mishna Brura 104:10 rules that a "hefsek tfila" (a pause in prayer) is only speaking and not walking. So in case of need (he speaks of danger), it is permitted to move and pick up prayer from the new location, but one should not speak. If there is no need, then one should not change his place. The poskim in Israel say clearly that in case of danger (e.g....


4

Okay, so I'm going to take a shot at answering this. I originally didn't want to as there is actually a lot to say on this topic. But on second thought, I could start with just answering the actual question, and allowing for potential follow-up if additional clarity is needed. So please comment if something isn't clear: Unlike a Bracha Achrona, which has ...


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Given that you wash your hands in the kitchen, I have found that bringing a piece of bread in a sandwich bag is a useful method. That way, you can wash, make the bracha, make hamotzi and take a bite immediately before going to your desk. Some kitchen areas have a place to sit and have a bite (eat a kazayis) as well. There is a video on The Laws Of Changing ...


3

The Rambam (Tefillah 14:8) says explicitly it's the Chazzan who calls. Tosfot (Berachot 34a) quote Rabbeinu Tam who says that the Chazzan cannot call out "Kohanim" as it is a Hefsek. He proves this from the Sifri (Naso 39) which says Kohanim is said by the "Chazzan" (in context "Chazzan" there is like what we call "Gabbai"), and from the Talmud in Sotah (...


2

Halachipedia says: If you notice that someone made a mistake in Davening that would require him to go back to the beginning, for example, you heard someone miss Mashiv HaRuach (and Morid HaTal), one may signal with one’s hands in order to get his attention, if that’s unsuccessful, one should tell him after Davening. However, this leniency isn’t ...


2

See the Kitzur Shulchan Aruch in סימן ע - דיני תפלת מעריב, where he teaches us: סעיף ג': מִי שֶׁבָּא לְבֵית הַכְּנֶסֶת לִתְפִלַּת עַרְבִית וּמָצָא שֶׁהַצִּבּוּר עוֹמְדִין לְהִתְפַּלֵּל שְׁמֹנֶה עֶשְׂרֵה, אֲפִלּוּ עֲדַיִן אֵינוֹ לַיְלָה, אֶלָּא מִפְּלַג הַמִּנְחָה וּלְמַעְלָה, מִתְפַּלֵּל עִמָּהֶם שְׁמֹנֶה עֶשְׂרֵה, וְאַחַר כָּךְ כְּשֶׁיִּהְיֶה לַיְלָה ...


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First, some background information: This question is explicit in the halakhah and only due to a personal minhagh of the Rosh brought down by the Tur (OH 166 - where he re-interprets the gemara to fit this personal custom of the Rosh - see Rabbenu Yoel there) has there been any confusion on the issue. Rambam, Rashi, and the Ba`alei Tosafoth all agree that ...


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Your questions address both the idea of omitting as well as including Kaddish. I am providing a partial answer that addresses why Kaddish should be said and how this is related to the concept of Geulah Arichta, as you mentioned. From this Beurei Hatefilah article - bottom of p. 4 citing Raav"n (Rav Eliezer ben Natan, aka Tzafnat Pane'ach) on Brachot siman ...


1

I think the answer is in your words, and that your assumption that "the smichut is not geulah based in mincha" is not accurate. It is true that the main and important smichut is in the morning prayers, but as the Shulchan Aruch says (92, 2): לא יעמוד להתפלל אלא באימה והכנעה לא מתוך שחוק וקלות ראש ודברים בטלים ולא מתוך כעס אלא מתוך שמחה כגון דברי תנחומין ...


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The principle at work here is shome'a ka'one (listening is like speaking), Sukkah 38b. The people should have the intention to fulfill their obligation through the leader and the leader should have the intention to fulfill their obligation as well. The listeners must hear the entire blessing and after the blessings respond with Amen and they are yotze. ...



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