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10

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, ...


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 ...


10

Orach Chaim 104:7 & Aruch Hahulchan 104:13 say that one who is in middle of Shemona Esrei when the Chazan reaches Kedusha should remain quiet and listen to the Chazan recite the Kedusha and it is as if he responded.


9

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 ...


8

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 ...


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.


8

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 repetition 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 ...


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

The Levushei Serad to OC 109 (bio) speculates that the custom is based on the Taz 125:1 who argues that even if there is no reason to encourage reciting along with the Chazzan it is not prohibited to do so. However, the Levushei Serad notes that this isn't satisfying as later authorities (eg. Peri Megadim) nearly universally question the Taz's proof. He ...


6

The Shulchan Aruch HaRav says (O.C. 125:1): אם כל הצבור נהגו לומר נקדישך עם הש"ץ אע"פ שאין אומרים בלחש מלה במלה עם הש"ץ אין למחות כיון שמקדישין בעשרה ואע"פ שאינו נקרא צבור אלא כשאחד אומר וט' שומעין ועונין אבל כשכל אחד אומר לעצמו כיחידים הם כמו שיתבאר בסי' תקצ"ד מכל מקום בדבר שבקדושה א"צ לכך שלא אמרו אלא אין אומרים דבר שבקדושה בפחות מעשרה אבל עשרה רשאים ...


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 ...


4

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 ...


4

The Amidah is divided up into 3 main sections. The first section, consisting of the first three berachot is called shevach (praise). The middle 13 berachot are called bakasha (request). The final 3 berachot are called hoda'ah (thanks). The beracha of ata kadosh is part of the shevach section (not the bakasha section), so if your definition of the word ...


4

You are duplicating the action of the ministering angels which are mentioned in the opening blessings before the recital of Shema. It says "The Ofanim and the Holy Chayot, with a great commotion, ascend to the place of the Seraphim..." The concept is explained in the "כגונא דאנון מתיחדין לעלא באחד" prayer that is said in Kabbalat Shabbat before Barchu. 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

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.


3

Nefesh HaChaim explains that it is to demonstrate that through our Kedusha we are elevating the spiritual spheres of existence. R' Yonasan Eibshutz says we are mimicking the angels, who go up and down, as Yechezkel 1:14 describes their motion as רצוא ושוב - if they get to a point "too close" to Hashem, they will become intimately aware of their lack of ...


3

When I asked my LOR the rules in these situations he said: The Chazzan starts the Shemoneh Esrei out loud as you mentioned. He says the Kedusha with the Congregation as usual, and he finishes לדור ודור At that point he continues silently by himself (and does not say אתה קדוש) At the end of Kedusha the Congregation takes three steps back and three steps ...


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 ...


2

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


2

The best theory is it is based on the opinion of the Arizal, as mentioned in the Biur Halacha from the Magen Avraham #2. This theory works very well as we now have the source of a worldwide practice without a halachic basis. The problem is that according to the way it is presented in the Magen Avraham, Nakdishakh Vinaaritzach and Kadosh Kadosh Kadosh is ...


2

The Mishna Berura (122 sk 4) says if you can't step back because of someone behind you but you have finished saying Shemone Esrei then you can answer even a regular Amen (not just the specific "top priority" responses permitted during, eg., Shema). He quotes some who say you can even answer "Baruch Hu uVaruch Shemo" (an even lower level requirement). It ...


2

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

In the weekday the Shliach Tzibur leads with leading phrases, לעמתם משבחים ואומרים, facing them [the other angels] praise and they say, and ובדברי קדשך כתוב לאמר, and in the words of your holy ones it is written. These phrases are preparations for the coming sentence. Since these are merely leading into the next stanza some have the Minhag that only the ...


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

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 ...



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