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10

Shu"t Shevet haLevi (V:16) divides this into 3 parts: If the singing is done together with the words of tefilla, this is considered part of tefilla and a kiyum of lezamer leshimcha elyon. Other times, music is considered separate from the tefilla. For example, the nigun is separated from the words and is "too long" or it's not for the davener's tefilla ...


9

I read in The Making of a Gadol that (according to R' Yaakov Kaminetzky) in Kenesses Yisroel in Slabodka during the week they did a hoiche kedusha for mincha because the institution of chazaras hashatz was for a beis hakenneses where baal habatim davened because of the possible presence of the ignorant, not for a beis medrash of baalei torah. Friday mincha, ...


8

Igrot Moshe (OC 3:8) discusses reciting English translations during prayers. He says: ול"ד לניגונים בעלמא שאף שנשמע כעין הברה כיון שאין לההברה שום כוונת דבור אינו הפסק.‏ And it is not similar to regular tunes [niggunim] for even though they sound like phonemes, since the phoneme is in no way intended to be speech, it is not an interruption.


7

Yes, this is true. This refers to after you have said the first "yih'yu l'ratzon" and are now in middle of "elokai n'tzor". Different authorities disagree on how you may interrupt, so here's some sources. This website says: "one may answer Amen for Kadish, Kedusha, Barchu (and all the other things permitted Bein HaPerakim of Shema), and according to ...


7

Per Aruch Hashulchan Siman 95:5 in the name of the Elya Rabbah it is proper that the feet should remain together after Kedusha until Hakel Hakodesh. http://hebrewbooks.org/pdfpager.aspx?req=7705&st=&pgnum=172&hilite= Rav Shlomo Zalmen Auerbach Zatzal (Halichos Shlomo, Tefilah, Perek 8: Ha'arah 60) maintains that on Rosh Hashana and Yom Kippur ...


7

The Shulchan Aruch (OC 232:1) recommends doing this when השעה דחוקה=the time is pressing, which the Rama (OC 124:2) defines as when the congregation is afraid that if they do the full repition they won't finish by the end of the allotted time for that prayer. (See Biur Halacha OC 124 sv SheYa'avor who debates if this is Chatzot or Sof Zman Tefillah in ...


6

The source for Birnbaum's account is Shibbolei Haleket, citing a Geonic teshuvah (and quoted from there in Otzar Hageonim to Megillah 23b). The king is named there as יוזגרד - i.e., Yezdegerd (II) of Persia (ruled 438-457), although there's no mention of spies being there for part of davening and then leaving - on the contrary, the Gaon writes that the ...


6

אינו פוסק לא לקדיש ולא לקדשה אלא ישתק ויכון למה שאומר שליח-צבור ויהא כעונה א"ח קד:ז One who is still reciting the Shemoneh Esrei (i.e. has not concluded Sim Shalom/Shalom Rav) should not respond to the shliach tzibur but should pause and listen quietly (Shulchan Aruch Orach Chaim 104:7). If one has concluded the Shemoneh Esrei proper but is still ...


5

Divrei Chaim blogspot bases his words on Rabbi Wahrman. He says, there is a well known machlokes between Rashi and Tosfos (Brachos 21) regarding what to do if one is in the middle of shmoneh esrei and the tzibur is saying kedusha. Rashi writes that one should remain silent and simply attend to the recitation of the tzibur -- based on the principle of ...


4

Yalkut Yosef vol.1 Hilchot Tefila pg. 176 he says that one should answer "Kadosh" and "Baruch" in the middle of Elokai Nesor as well as the first 5 Amenim of Kadish (the Ben Ish Hai holds that one may even answer Amen DeBerachot. However, Hacham Ovadia I believe writes in Yabia Omer 6:48:4 that one may not do so). However, if one didn't say the first "Yehi ...


4

Tefillo Kehilchoso says that the sense of the majority of authorities is that one can move after Yimloch. He quotes (in 117) MB 95 [8]. The reason given there not to move the feet in kedusho is because we say “keshaim shemakdishim” (as the angels sanctify). We are to learn that the angels only say up to yimloch. We stand with feet together imitating the ...


3

I've always heard it as "heicha kedusha"; not sure what the etymology is. Need sources, but off the top of my head here: 1.) Heicha kedusha: The standard practice is listed as: A. Ideally, listen to the chazan complete Kedusha, and then start your own Shmoneh Esrei from the beginning. B. If you're really in a rush, daven along silently with the chazan ...


3

Tosfos to Chagiga 13b explains as follows (translation my own): מזיעתן של חיות. ויוצאים ממנו מלאכים ואומרים שירה ומיד נטרדים והכי מצינו במדרש (איכה ג) חדשים לבקרים שבורא מלאכים בכל יום ואומרים שירה ונטרדין להן כדאמר בסמוך משום שיש אות במלאכים הקבועים שממתינים זה לזה לומר שירה ואלו החדשים שאינם יודעים הדת ממהרין לשורר ונתחייבו כליה והיינו אשר תקנו ...


3

If you have not concluded the bracha of Sim Shalom, i.e., said, "בָּרוּךְ אַתָּה ה'. הַמְבָרֵךְ אֶת עַמּו יִשרָאֵל בַּשָּׁלום. יִהְיוּ לְרָצון אִמְרֵי פִי וְהֶגְיון לִבִּי לְפָנֶיךָ. ה' צוּרִי וְגואֲלִי:" just stand there quietly and listen to the chazzan.


2

I have heard that some say it depends what text of the siddur you're using. In Nusach Ashkenaz, the chazzan concludes Kedusha with L'dor vador nagid gadlecha, "and we shall continue to sanctify You from generation to generation ..."; this is a direct flow from the responsive kedusha, which wouldn't finish until the chazzan completes his blessing of hakeil ...


1

After searching around, I found something that somewhat contradicts what I said in my earlier comment where I suggested that r'shut simply means "making space," that is, non-interference. It seems that there is an understanding that r'shut actually does mean giving permission, but the permission seems to have been ordained from a source higher than regular ...


1

The Or Zarua (2:50) writes: ויש מקומות שאומרים להיות לכם לאלקים אני ה' אלהיכם ואינם מפסיקין אבל בספר המקצועות כתב התקינו רבנן למימר בהבלעה בכל צלותא וצלותא רישא וסיפא רישא פעמים באהבה שמע אומרים וענו צבורא שמע ישראל ה' אלהינו ה' אחד וסיפא להיות לכם לאלקים וענו צבורא אני ה' אלהיכם דהיינו כמנהגנו.‏ He says some places say the entire phrase without ...


1

The Gemara in Chulin 91b: ואין מה"ש אומרים שירה למעלה עד שיאמרו ישראל למטה Meaning: The ministering angels do not sing to Hashem above until Israel does so below. The Avudarham in his commentary to Kedusha and the Nefesh HaChaim in Sha'ar Aleph Ch. 6 in a gloss both understand this to be referring to our saying Kedusha. The Avudarham says that we say ...


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 spoke to my Rav about this and he said that one starts over (as stated in the Aruch Hashulchan) for Mincha, but for Shacharit there is Smichat geulah l'tefilah, that is to say that one should continue straight from barchu through the end of the Amidah without a break. Therefore for shacharit you should say all aloud with the chazzan and not say amens, ...


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

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

The Rishonim (Rabbeinu Yehuda Ben Yakar, Rabbeinu Yonah, among others) describe these Kedushos as סיפור דברים, relating what is happening (as opposed to Kedusha D'Amida, in repetition of Shemoneh Esrei, which is our own Kedusha - where we say נקדש, let us be mekadesh). The lines between serve as explaining what is happening - they give the context to who ...


1

During the regular year, the Chabad custom is to stand at attention until after the sheliach tzibbur has said ha'E-l hakadosh According to the footnote: "The source for the above is Eliyah Rabbah, end of sec. 95 (and regarding speaking at this time see also the view of Maharil, cited in Darchei Moshe and Eliyah Rabbah at the end of sec. 125)." I don't ...


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

The commentaries on Kedusha of shemoneh esrei (Avudarham among others) say that the angels are requesting permission from each other in order to start together. It therefore seems that they do not need the permission because they can't praise Hashem were it not for another angel allowing them to, rather the permission is a way of expressing that they make ...



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