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14

As with most issues of nusach, the proper one for you is whichever one your parents or teachers taught you. Shulchan Aruch (Orach Chaim 676:1) has it without של, but Mishnah Berurah there comments that the Gemara and Poskim include this word, and Maharshal argues that the correct version is שלחנוכה (as one word). There is a good summary of the various ...


10

The Mishna Berura says: בימינו נהגו הנשים לומר ג"כ על בריתך שחתמת בבשרנו ועל תורתך שלמדתנו וכו' והכוונה על ברית הזכרים שחתמת בבשרנו וכן תורתך שלמדתנו על למוד הזכרים שבזכות התורה והברית נחלו ישראל את הארץ ועוד שגם הנשים צריכות ללמוד מצות שלהן לידע היאך לעשותן. Loosely translated: "These days the Minhag is that women also say "for the covenant...", and ...


9

Ramban mentions it in his letter to the French Sages in defense of Rambam (in 1232). He writes (last line of the page, and continuing from there): והנני מעיד עלי לפני רבותי שמים וארץ, כי שמענו ממגידי אמת שבכל ארצות מלכות תימן, קהלות רבות עוסקים בתורה ובמצות לשמן, והיו מזכירים שם הרב בכל קדיש וקדיש: "בחייכון וביומיכון ובחיי דרבנא משה בן מיימון", ...


9

I would think that it is better, if possible, to incorporate group participation for these things as much as possible. However, even alone, one says "ואמרו אמן" and the like. Why? I will quote R' Yaakov Emden (regarding the phrase said at the end of the Amida to conclude "Elokai N'tzor"), but do not assume that I know what he means: .ואמרו אמן - אף ביחיד ...


8

Avudraham cites the following verses for a couple of the lines: "ki vanu vacharta" from D'varim 7:7 "v'osanu kidashta mikol ha'amim" from D'varim 26:19 He also gives these non-citation explanations of the sources of the ideas: "t'chila l'mikra'ei kodesh" due to the fact that shabas is listed first among the holidays (in Vayikra 23) "zecher liy'tzi'as ...


8

According to Halacha you are not supposed to have a break between Geula and Tefila by Shacharis and Maariv. However by Mincha there is no problem of having a break, therefore we can say this extra Posuk. You may ask then isn't אֲדנָי שפָתַי תִּפְתָּח וּפִי יַגִּיד תְּהִלָּתֶךָ a break. The Gemara in Brachos 4b asks this question and answers אלא התם כיון ...


8

Justifications for Minhag Sfard: The Tur (OC 292) brings both customs, and writes that the Nusach Sefard is the correct one, as the verses follow the same order which they appear in Tehillim. According to the Zohar (Parshas Terumah 156a), the three verses correspond to three Tzadikim who passed away on Shabbos afternoon - Yosef Hatzadik, Moshe Rabeiynu and ...


7

From an article on aish.com by Rabbi Yisrael Rutman: ...a person who has lost a loved one often feels that he has been abandoned by God; that there is no God where he is. We say to the mourner, therefore, that HaMakom should comfort him: We pray that he be blessed by a renewed awareness of God's presence, even in the grief-stricken place in which he now ...


7

In the terminology used in the Mishnah, the Biblical shekel is called a sela, and the former half-shekel is called a shekel. (Examples are legion - see, for example, Shekalim 1:6: הנותן סלע ונוטל שקל - one who gives a sela and asks for a shekel as change.) So it's quite correct to say that we will give a shekel.


7

I know this isn't as in-depth an answer as you were hoping for, but I found something in the ArtScroll Mesorah Series book, Kaddish, which may point you in a useful search direction. (Kaddish, Mesorah Publications, LTD, Brooklyn, NY, 1980, Scherman & Zlotowitz, eds.) 1.Regarding the use of the word ואראע a comment on page 55 says the Rambam did not ...


7

I don't know that "Why did the paytan choose this formulation" can be answered. I don't think that the Paytan himself ever explained his choice of formulation( I haven't seen any evidence of such, and I'm under the impression Paytanim rarely did), and everything else is speculation. As to a question of "Why would the Paytan choose this formulation", I found ...


7

Kolbo (quoted by Beis Yosef 387) says not to say פותח את ידך for how could we bring a verse Dovid Hamelech said with the words of Moshe Rabeynu. However the Beis Yosef himself rebuts his reasoning (without explanation). The Ram"a in Darchei Moshe there says the custom is not to say it. According to the Mabi"t (Sha'ar Hayesodos Perek 61) these words actually ...


6

"Al Hanissim" seems to be the older version (as found, for example, in Machzor Vitry and in various siddurim printed in the 16th and 17th centuries). R' Zalman Hanau (Shaarei Tefillah, sec. 110) cites and agrees with an opinion that it should correctly be with a vav, though, since it's a continuation of the preceding list of things we thank Hashem for. ...


6

In Orach Chaim 122:1 the Bais Yosef says that you say Yehiyu Leratzon before Elokai Netzor yet the Rama says that the Yehiyu Leratzon at the end of Elokai Netzor is adequate. The Mishna Berura in note 2 says that it is best to be Machmir and say it before Elokai Netzor also.


6

See Mateh Moshe (2:338), who brings from the Mordechai that one should say "ואמרו אמן" at the end of the Harachaman section as an exhortation (אזהרה) to the others there to answer "amen" as a form of necessary respect to the host, similar to the end of the "Magdil" section, where we do the same as a form of necessary respect toward Hashem (the object of our ...


6

In my Sefer Ish Emunot (Orah Haim 1:25) I wrote a pretty lengthy discussion about this. First of all, we have to know the Mishna Berura (Orah Haim 1:11) brings the Shela (Shaar HaOtiot 85a) that brings down to say Al Naharot on days when Tahanun is said. However, on days where it is omitted, he says to say Beshuv Hashem etc (sources to support the M"B - Kaf ...


6

The first paragraph of kiddush is Biblical verses. The second paragraph is part of the core text of prayers, which were presumably finalized by Anshei Knesset HaGedolah, "The Men of the Great Assembly", i.e. the rabbinic leaders during the early Second Temple period, about 2300 years ago. (See Rambam Berachot 1:5) The same goes for something like the Amida ...


6

In discussing laws associated with consoling mourners, Rabbi Moshe Feinstein (Igrot Moshe OC 5:20:21) uses the phrase in its singular masculine form: המקום ינחם אותך Rabbi Menashe Klein (Mishneh Halachot 4:144) offers condolences to the recipient of the responsa on the recent loss of his mother, also using the singular masculine form.


6

See here where the answer to your question appears to be "both". Regarding adding a special request for a safe return trip, a great number of the sidurim that the author has perused have no such insertion. In sidurim following Nusach Chabad there is a parenthetical statement that if one is planning on returning right away he should insert the ...


6

Shaalos U'Teshuvos Atzei Broshim Siman 57 brings in the name of the Avudram and also in the Bais Yosef Yoreh Deah 265 that a parent has a Chiyuv to teach a child Torah and to make their Chuppa, and then it is the childs responsibility to do Maasim Tovim.


6

I have just compared the weekday ma'ariv services in the following two books: Siddur Sim Shalom for Weekdays, September 2003 (2nd printing) Expanded Artscroll Siddur, Wasserman Edition, 2010 I found the following differences: Sim Shalom has two versions of the beginning of the t'filah, the usual text (page 142a) and the same text with the imahot ...


5

Kila means "he/it ended" (transitive), here "he/it cut off my strength"; kala means "he/it ended" (intransitive), here "my strength cut out". Yar'du k'even bimtzula means "sank like a stone in the [depths?]"; yar'du k'even m'tzula means "sank like a stone to the [depths?]". (Hebrew frequently drops the prefixed l- or suffixed -a that indicates a ...


5

I can't answer for the minhag of Ashkenazim Hutz L'Aretz. However, the reason that it is brought at the end of Davening "again" has deep Kabbalistic significance. According the Arizal and the RaShaSh, when we say pitum Ketoret and Korbanot at the beginning of davening, it is to draw down spiritual light in order to be able to lift our selves(and the world ...


5

To tie up everything that's been said (and more): Nusach Ashkenaz generally say BaOmer at the end Nusach Sefard generally say LaOmer at the end Nusach of Sefardim (i.e. Edut Mizrach) say LaOmer before the weeks Nusach of Teiman say the count like the Nusach of Sefardim, except they say it in Aramaic [and say baomer(?)] I have seen (and not confirmed) that ...


5

I suspect another influence on this is that according to Midrash, in Temple times, mourners would enter the Temple and be told: השוכן בבית הזה ינחמך May the One whose Presence is felt here grant you consolation If so it would make a lot of sense that in post-Temple times, the greeting became: May the One beyond space grant you consolation.


5

Congregation Etz Chayim in Toledo, Ohio says them.


5

"She waits passively. All the while until the end of shabbos." (Meaning -- she doesn't do stuff on shabbos to prepare for non-shabbos.)


5

The Sefer "Taleley Oros" brings the following explanation from the Bnei Yissaschar: עזרה refers to help even without being requested. ישועה is only after the person asked to be saved. Therefore עזרה is the level of Tzadikim regarding whom it is written (Yishaya 65:24) "Before they call I will answer". In the first three brochos of Shmoneh Esreh we tell the ...


5

I heard this from the rabbi of my shul in the name of a Chassidic rebbe (I don't remember which one). The pasuk in Tehillim before vehu rachum (78:37) says וְלִבָּם, לֹא-נָכוֹן עִמּוֹ; וְלֹא נֶאֶמְנוּ, בִּבְרִיתוֹ For their heart was not stedfast with Him, neither were they faithful in His covenant. So the reason that we say vehu rachum is to ...


5

The sefer צלותא דאברהם here writes that the siddur of רב עמרם and the סדר תפילה of the Rambam and the ספר המנהיג and the אבודרהם do not mention the reciting of the Aleinu prayer every day. But it is mentioned in the Tur in Siman 133, and the Rema brings it in the name of the כל בו. The Bach there writes that it was introduced at the end of davening in ...



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