Hot answers tagged musaf
I was a little boy at home when my father Yigal Calek ny"v composed Mareh Cohen - there's a very interesting 'composer's inspiration' story to go with it too... Anyway, so yes, pretty much "at the source" ;)
I believe it's to encourage people to actually do it. That's the simplest take-home lesson from the Davening.
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 too, by Hallel we do not wear Teffilin. (As an aside he adds when the Kriyas Hatorah of the Korban Mussaf is ...
After a bit more searching, it looks like Yigal Calek of the London School of Jewish Song may be the original composer as late as 1971.
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
Simple answer -- there are twelve terms of request in a normal year (chaim, shalom, sason, simcha ...), one for each month. Leap year has a thirteenth month, so a thirteenth term. Now why we say "indemnity of iniquity" [try saying that five times fast!] per se (other than it follows nicely from the previous pair about forgiveness and pardon), and whether ...
This was birkat kohanim, the priestly blessing, which (in the diaspora, at least for Ashkenazim) is done only on the high holy days and festivals. In Israel it is done at each morning service (where a minyan is present). This is a reflection of a temple practice. I have been taught that one reason our kohanim take their shoes off is because they did in ...
Yerushalmi Taanis Perek 2 Halacha 1 אמר רבי לעזר: שלשה דברים מבטלין את הגזירה קשה ואילו הן: תפילה וצדקה ותשובה.
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 ...
Your question is asked word for word by the Mishnah Berurah on Orach Chayim 132, seif katan 14: וצ"ע למה אנו אומרין אותה בשבת ויו"ט אחר מוסף והלא הקטורת קודמת למוספין לכו"ע והיא שייכא לקרבן תמיד And he gives the Magen Avraham's answer as a possibility - that we want to finish our prayer with divrei Torah, before starting out with our day: ואפשר ...
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 ...
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 ...
I just found a Kunteros Achron #448 published on the bottom of the Taamei Haminhagim #448. He writes that the reason we say Ulichaporas Pasha is in case the year was made into a leap year in error and through that we are eating Chomeitz on Pesach.
Rabbi Shmuel Kamenetsky in his Sefer brings as the source for a Shabbos morning Drasha prior to Musaf Brachos 28b first Rashi.
The red-letter days listed in your question are, indeed, the only times we say it, and for the reason you quote: because those are the days the musaf sacrificial offerings were offered to God in the Temple back in the good old days. See Numbers chapters 28–29.
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 ...
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 ...
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 ...
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 ...
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 ...
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: ...
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 ...
The laws of Kiddush HaChodesh, when to make 2 days or 1 day Rosh Chodesh, and when to make a leap year.
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.
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 ...
A thought that I had today. The main purpose of Rosh Chodesh according to what we say in Mussaf is "Roshei Chadosim L'Amcha Nosato, Zman Kaporo Lchol Toldosom" and this is reaffirmed when we have an additional 13th month by saying Ulichaporas Pesha. There are those that say Slichos Yom Kippur Kotton Erev Rosh Chodesh to have a Kaporo for the entire previous ...
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
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 ...
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 ...
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