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When there is a Zimmun, what is supposed to happen is the leader recites the entire Bentching aloud on the group's behalf and everyone else listens with the intent to fulfill their obligation and replies Amen at the relevant places. If one is unsure of his ability to pay attention to the leader the whole time (this is common), he should recite in an ...


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The only source that I could find is Likutei Maharich volume2 - page 82 where he mentions that our Minhag is that all those who hear Havdalla say Layehudim out loud. He does not give a reason for this Minhag.


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In the laws of Rosh Hashana The Mechaber mentions that even though a whole year one should not daven with a raised voice on Rosh Hashana it is permitted since people are davening from a Machzor and the noise wont disturb them. The source is PisKei Tosfos in Rosh HaShana. Not the Gemorah itself. That being said the Mishna Brura says that still one should ...


2

This a touchy issue. First there is this publication by Tzeirei Chasidea Viznitz that speaks strongly against those who want to stop the practice of saying Pesukei Dezimro loud and writes that with the exception of the Amidah, davenning is to be loud and so it sweetens judgement: וחז"ל העידו בר"ה (דף ט"ז) דצעקה הוא אחד מדברים המבטלין רוע הגזירה, והפייט ...


2

The Rama in Orach Chaim siman 132 seif 1 says that in Uvah LeTzion (kedusha de'sidra) the parts of the kedusha that are translated into Aramaic should not be said aloud. The Mishnah Berurah sk4 says that the Aramaic should be said as an individual since "everything that is in Aramaic should not be said berabim" The perush Matok MiDvash explains the reason ...


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

Among the many other miracles that occurred in that period, there were times when the entire nation was simultaneously able to hear Moses speaking. This is how we understand when the verse says that the entire congregation of Israel assembled and was addressed. These miracles are known as המועט המחזיק את המרובה - the small that contains the many. This means ...


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The Maharal in Nesiv HaAvoda says that baruch shem kevod is an expression of pure spirituality. Therefore to say it would be inappropriate because we are physical, having a body. To not say it would be painful to the spiritual side of us, the soul. Therefore, we whisper it. Yaakov, who was talking for himself and was completely holy, was able to say it. ...


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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 ...


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The Chabad minhag is to specifically say this prayer quietly. I know for sure sources mention saying it quietly during the Kabbolas Shabbos prayer, but have not seen any sources regarding conduct during other services. http://chabad-il.org/hit/hit212.htm#6 (in Hebrew) In the new print of Tehillas Hashem published by Kehos, this law is brought down.



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