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8

The Sefer Birchei Yosef 423:2, which is written by the Chida says that Musaf for Rosh Chodesh was instituted by Rochel Imainu. Her name is hinted in the first letters of Ro'shei Cho'doshim L'Amecha. http://hebrewbooks.org/pdfpager.aspx?req=7626&st=&pgnum=170


7

The Levush (brought by the Mishnah Berurah - Orach Chaim Siman 423) says that since the Teffilah of Mussaf is instead of the Korban Mussaf and when we give the Korban it is like a Yom Tov, therfore Just like on Yom Tov we do not wear Teffilin so to by Hallel we do not wear Teffilin. (As a side he adds when the Kriyas Hatorah of the Korban Mussaf is read the ...


6

Mishna B'rura 622:5 (in my own free translation) explains the Rama's ruling that it's not said with the following explanation: That's because on Shabas it's said to complete the discrepancy of 100 b'rachos, which is not necessary on Yom Kipur due to the plethora of praises we say. The make-up of the k'tores also needn't be said, as it's included in the ...


5

The kapparah of Rosh Chodesh is different than the regular type. On one level, the goat offered as a chatas on this day (also on the other Yamim Tovim, incidentally, except for Yom Kippur) is to atone for cases of tum'ah involving the Beis Hamikdash or sacred foods where there was "no knowledge at the beginning or the end" - in other words, the person never ...


4

The Ramat Shmuel in his commentary on Pesachim writes that Musaf was established by Avraham. Since the posuk (Bereishis 19:27) says: "And Abraham got up early in the morning to the place where he had stood before the LORD." which implies that he had stood there previously to pray and if so, necessarily we are talking about Musaf. This is why it said "to ...


4

According to this article, in Eretz Yisrael in ancient times they did recite the entire section for each Yom Tov (including the verses describing the menachos and nesachim). But because it's difficult to remember them (particularly before siddurim began to be written), in Babylonia the ומנחתם ונסכיהם paragraph was created to regularize the description of ...


4

Nitei Gavriel, in the introduction to the second volume of his Laws of Niddah, quotes the Sefer Imrei Yehudah Al Hatorah. (It starts here, but the part that's relevant to us is here). The Imrei Yehudah Al Hatorah (Tazria pg. 89) explains that we say: ‫ כי בעמך ישראל בחרת מכל האומות‬ ‫וחוקי ראשי חדשים להם קבעת‬ For you have chosen your nation ...


4

Although the Taz (S.A. O.C 55:3) only requires a minyan at the time of kadish, the Magen Avraham (69:4, 234:1) and others say that there needs to be a minyan at the time of pesukim/learning for the kadish to go on. I assume that the shuls don't want to leave the Torahs out and don't want to change the order of davening (and say ashrei after the Torahs are ...


4

The reason we take off our tefillin before mussaf is (1) because many say in the kedusha of mussaf, "Kesser Yitnu Lecha", and therefore we need not be wearing the "kesser" of tefillin. (Or I heard once that perhaps it is disrespectful to say "Kesser Yitnu Lecha" while we are wearing our own "crowns" of tefillin.) (2) Even for those who don't say "kesser ...


4

In the Kuntras Yekar Tifferes (http://beta.hebrewbooks.org/pdfpager.aspx?req=36072&st=&pgnum=204) the author brings this question in the name of HaRav Zvi Perzovicz shlitoh who provides an interesting answer. The Tur in the beginning of Hilchos Rosh Chodesh says that really the 12 Roshei Chadashim should have been Yomim Toivim, however, because of ...


3

The sefer אליהו רבה Siman 423 writes that it should be said for all the months of the leap year, but the custom is to say it only until Rosh Chodesh Nisan. The Pri Megadim explains that the Eliyahu Rabbah means that if not for our custom to stop after Adar we should really continue saying it until Tishrei. (The מהרי"ב explains that our custom of stopping ...


3

Literally stumbled upon this source last week: http://www.hebrewbooks.org/pdfpager.aspx?req=4199&st=&pgnum=454 and the following page 455 where the author [Rav Gedalia Felder, zt"l; Posek from Toronto, Ontario, Niftar in 1992] posits that the Drasha is not a Hefsek prior to Kaddish right before Musaf.


2

This is a question that I am aware of that the Levush asked and left it as "there is a need for a reason why there was no Takana of Musafim for Parshas Zachor and Parshas Parah. See link of Elya Raba 685:14 http://hebrewbooks.org/pdfpager.aspx?req=7767&hilite=171f6b96-23cf-46a0-8606-29300ae1edf4&st=%D7%96%D7%9B%D7%95%D7%A8&pgnum=434


2

I have been asking myself the same question. A neighbor in shul said that it his Machzor it refers the reader to the footnotes of Sefer Haminhagim by R’ Issac Tirnauer (14th century). See: http://www.hebrewbooks.org/pdfpager.aspx?req=49362&st=&pgnum=30&hilite= footnote לד. Of course the footnotes were written much later.


2

It seems from the language of the Shulchan Aruch 129:1 that the omission is dependent on the mincha service, not the time. In addition to shacharis, musaf and neilah, the SA allows bircas kohanim at mincha on a fast day based on 2 factors. Firstly, the custom [was] to daven late on fast days and so the mincha service takes on a similarity to a neila ...


2

The first "באהבה" refers to G-d's love, the second one refers to our love. According to the Levush (brought here), we add the 2nd "באהבה" on Shabbos, since we willingly, lovingly accepted Shabbos at Marah, before Matan Torah. The holidays were given to us at Sinai, where the Talmud tells us we were coerced into accepting the Torah. G-d's love , on the ...


2

The source is the Bavli Rosh Hashanah 31a: במוספי דשבתא מה היו אומרים? אמר רב ענן בר רבא אמר רב: הזי"ו ל"ך. ואמר רב חנן בר רבא אמר רב: כדרך שחלוקים כאן - כך חלוקין בבית הכנסת. במנחתא דשבתא מה היו אומרים? אמר רבי יוחנן: אז ישיר ומי כמוך ואז ישיר‏ At the additional sacrifice of Sabbath what did they say? — R. Anan b. Raba said in the name of Rab: ...


2

This issues is discussed at length by the Rishonim. The interesting opinion is that of Rabbeinu Meshulam (a student and contemporary of Rabbeinu Tam) who claims the Torah purposely omitted the chatat of Rosh Chodesh, because the Talmud states that it is brought to atone for Hashem for him making the moon smaller than the sun, and we do not want to mention ...


1

Aruch Hashulchan 425:1 says that if even only the end of the b'racha was said as on every other week, one must repeat the amida. Mishna B'rura disagrees, but I suspect he'd agree to repeat the amida if no mention of rosh chodesh was made at all, especially because AHS's argument against MB's position is that the end of the b'racha is its main part.


1

Aruch Hashulchan 620:2 says that there are those that dispute that one would have to pray Mincha before Musaf once the time for Mincha arrives. It is especially reasonable that on Yom Kippur that this would be disputed because many say the reason for having to reverse the order has to do with the fact that one may not eat once the time of Mincha arrived ...


1

In Chagiga on :דף יב we learn: א"ר יהודה שני רקיעים הן שנאמר (דברים י) הֵן לה' אלקיך הַשָּׁמַיִם וּשְׁמֵי הַשָּׁמָיִם R' Yehuda says: "There are 2 heavens as it says (Dvarim 10:14) 'Behold, for Hashem has the heaven and the heaven-of-heavens'" This is then followed by Reish lakish who says there are 7 heavens, and he then names then. ר"ל אמר שבעה ואלו ...


1

From my experience of davening in a few shuls for RS and YK(i live in boro park which is predominantly hossidim) it is not done during the silent 3amidho, but only during the repetition. Also, during the repetition it is depending on the minhag of the shul. I davened at a few places where everyone falls coree3m on RS, some places have only the shalia7 9ibbur ...


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

Apologies, I should have done more research before posting the question. Here is a little contribution to answer questions 1 and 2. In the Koren Sacks siddur, he says that the prayer first appeared in siddur “Shaar Hashamayim" of R. Isaiah Horowitz but I can’t find it here. The Artscroll siddur comments, amongst other things, on the difficult order of the ...


1

I once heard a great Dvar Torah that I think is relevant to your question. I'll sum it up for you here and you can look up the sources if you wish. We see a number of special minhagim related to Rosh Chodesh and Shabbat Rosh Chodesh: Women refrain from melacha On Shabbat Rosh Chodesh we add a dish to the seuda (as opposed to Shabbat-Purim where we ...


1

This is more of an extended comment.... I don't have a source for this, but the original source for this says that we learn it from Divrei Hayamim 14:7 - G-d's response to Shlomo's prayer to build a Temple. There are a lot of things in here that are relevant to the season. One thing is that the next posuk is: עַתָּה, עֵינַי יִהְיוּ פְתֻחוֹת, ...


1

Rav Binyamin Tabory said once in a Shi'ur that he personally takes off his Tefillin "early" - during UVa LeTzion - in order to avoid the problem of leaving his Tefillin in a heap (which he said was disrespectful - I think he called it a Bizayon, but I'm not 100% sure) during Musaf. He did not cite any sources other than RJB"S, but he felt it was not ...


1

When one puts on Rabbeinu Tams before musaf on Rosh Chodesh, the custom is for the Chazan to say a pasuk quietly before Musaf because the donning of Tfillin is a Hefsek (though those not wearing Rabbeinu Tam Tfilin don't because just taking of tfillin is not). Perhaps that is what one should do (see LOR!). Though many say it is also disrespectful to speak ...



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