Tag Info

Hot answers tagged

7

This is pretty common in old* Siddurim. You can see omitting just ועל בריתך שחתמת בבשרינו on Hebrewbooks here here here here and here and on Hebrewmanuscripts.org manuscript #747. You can see omitting that phrase plus ועל תורתך שלימדתנו on Hebrewbooks here and on Hebrewmanuscripts.org manuscript #1762. This siddur is not clear how much exactly to omit. ...


6

The Italian nusach Bnei Roma omits ועל בריתך שחסמת בבשרנו for women.


5

In Saadya Gaon's Siddur, the phrase shows up again with the desired variation at the end of the blessing and seems to have been transplanted from there to the beginning of the blessing in Siddur Sim Shalom. Here is the full text of the blessing from your linked-to pdf (emphasis added): שים שלום טובה וברכה חן וחסד ורחמים וברכנו כלנו כאחד במאור פניך כי ...


4

The Behr Siddur (Siddur Avodath Yisroel by Roedelheim, 1868) says in the footnotes: This is not found in the Siddurim of the Sefardim, nor in most handwritten Siddurim. (Rav Amrom, Rokach, Kol Bo, etc.) and therefore it appears to have been copied here from the Malchioth of the Rosh Hashana Mussaf.


4

The proper way to do it would be to sa kaddish according to the nussach of the shul. The reason for that being, that "al titosh metoras imecha" does not apply when davining in such a shul (at least for the things you need a minjan for, for everything else one is allowed to follow ones own nussach). There is also a Gemore in Pesachim 52 "al yeschaneh adam ...


4

I do not know about Teaneck, but the following is a list of shuls that I know about that say ma'arovith in the New York area. All these minyonim say the Ashkenaz (German) version printed in the Rödelheim machzor. Ma'arovith is recited on all yomim tovim with the exception of Rosh haShonoh and Yom Kippur. According to the Frankfurt, A.M. custom they are ...


3

The acrostic structure for the second day version of Hashem Melech is the name of the author: Shimon Bar Yitzchak. The last stanza starts with the traditional Chazak ( Cha-shmalei Zik-im). Regarding the "Eilu v'Eilu" refrain, it could very well be a reference to the Talmudic principle, but it as the two sets aren't contradicting each other (as they do in ...


3

Rabbi Shmuel Yitzchak Gelbard says this is mentioned some earlier Siddurim such as פראג רע"ט ורע"ו;הנאו שע"ו ועוד. He says it is unclear who established this Minhag, however Sidur R' Shabsi in the Hakdama mentions based on the Tur 56 which mentions that we say V'Ata Yigdal Na since it is similar to Yisgadal therefore we say a Pasuk that is similar to what ...


3

The reason the Talmud instructed the removal of the shat"z is because his omission was suggestive of ideological sympathies with the heretics of the time/meshumadim. That would not seem to be at all relevant to someone having a different nusach unless there was significant reason to suspect that indeed a similar ideological issue on the part of the shat"z ...


3

Excerpt from this article: To avoid fights, many places allow all the Avelim (mourners) to say Kaddish (prayer said on behalf of the deceased) together. However, they must say it together word-for-word, for two voices saying the same thing in unison are not heard, except for something heard infrequently that is very dear to the listener. Kaddish ...


3

In truth, it's a very old מחלקת. It's mainly about the words יתגדל ויתקדש. Some מדקדקים thought that, even though we find both pata'h and tsérei occurrences for that type of word in the Torah, the normal one is with a tsérei, but in all old nuscha'os including rishonim, it's with a patach. This argument is brought by the סידור רב שלמה סופר מפרמישלה, whose ...


2

In their "about me" page, the founder says that he is Shami (Damascene) Syrian. As a result, I would infer that the niggunim and te'amim are also Syrian rather than Maghrebi. http://www.sephardichazzanut.com/about.htm


2

Igros Moshe Orach Chaim 3:89 - last paragraph says that if ones Nusach is not to say Vidui & 13 Midos, and is in a Shul that does say Vidui & 13 Midos, he should definitely say the Vidui & 13 Midos. He says one has to follow the Minhag of the Shul he is Davening in, in any situation where it is noticeable. Rabbi David Lau says that one who ...


2

R Yitzchak Abadi writes (Or Yitzchak 65) that indeed one should not say כי אתה...צרה וצוקה when reciting Aneinu in the fourth to last Bracha of Shmoneh Esrei. If one did accidentally say it he writes that one should not continue with כי אתה שומע...‏ from the end of the regular text, but amend it to ואתה שומע...‏ and not say כי twice.


2

The Nussach HaGra as practiced by the Perushim (Talmidim of the Vilna Gaon in Jerusalem) as well as many Litvishe (Haredi) Yeshivot in Israel do not say this - nor almost any other Piyut (except on Rosh HaShana and Yom Kippour). Their Tefilat-Geshem consists of a few snippets of the original, and is said before the silent Mussaf on Shmini Atzeret. You can ...


1

Apparently this is one of the times that nusach sfard is correct in keeping the original minhag. The Ramma 581 siff one says to blow shofar in the erev. The Mishna Berurah when tagging on the minhag to say lidovid mentions that erev is after mincha. The Chayei Adam and Aruch Hashulchan say the same. The Igros Moshe in O'ch part 4 siman 21 ois 5 explains the ...


1

This is not a fully developed answer, so if someone could edit if they have any additional info. Shir haKavod (Anim Zemirot) is typically recited in connection with the Shir Shel Yom (henceforward: shash"y). Shash"y is relatively mobile, for example it is Minhag Anglia to recite it* before Pesukei D'zimrah (source: friends from the UK). However, in Eastern ...


1

I've heard that it is this way because Rabbi Shlomo Alkabetz composed it in his circle who was made up of the greatest Achronim. Rabbi Alkabetz was one of the members of the esteemed Safed circle of scholars and mystics, which included Rabbi Yosef Caro, Rabbi Moshe Cordovero and Rabbi Yitzchak Luria, the holy Ari. They accepted it and that caused all their ...


1

The GGBH say selichos in each tefillah on Yom Kippur.


1

For the five gifts of Terumah Gedolah/Terumat Maaser/Maaser Rishon/Maaser Sheni/Maaser Ani: Chochmat Adam (Shaarei Tzedek 10:13) writes that the relevant blessings are Lehafrish Teruma/Terumat Maaser/Maaser/Maaser Sheni/Maaser Ani. Be'er Moshe (5:107:4) writes that while he thinks the Rash held the blessings would be Lehafrish Teruma/Terumat ...


1

The word shem (name) means the essence of an item. Thus we see when Adam gave "names" to the animals he recognized their essences and integrated them into his view of the world. Thus, just as the entry into the bris was because of the essence of the mitzvah and not any external influence, so too should the other main mitzvos and critical moments of life ...


1

Assuming one was bothered by the question, one could answer based on the Rambam's text of this declaration. Rather than the more familiar formula of כשם שנכנס לברית כן יכנס לתורה לחופה ולמעשים טובים (Just as he entered the covenant so may he enter the wedding canopy and good deeds), in Hil. Milah (3:2) he writes: וְאִם הָיוּ שָׁם עוֹמְדִין אוֹמְרִים ...



Only top voted, non community-wiki answers of a minimum length are eligible