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8

The general rule is that letters "בגד כפת" do have a dagesh when they appear in the beginning of a word, unless the word follows a word that ends with one of the vowels (אהוי), and there's a contextual connection between the two words (for example, "אחרי כן"). So here, by saying "כרעותיה" without a dagesh, you are actually saying that the two words "ברא ...


6

The Shami nusach is accepting concepts brought from the Ari z"l. The Baladi nusach follows the older Yemenite tradition. For many Jews from Yemen, they do not want any innovations from their older tradition. Their tradition is that their community originated from soldiers sent to Yemen by Shlomo HaMelech. When Rambam moved to Egypt from Spain he had contact ...


5

There are three different minhagim (according to Kaf HaChayim) for the timing of this addition: only during Adar 2, all year long (Cheshvan to Elul), and from Cheshvan to Adar 2. Rabbi Shelomo Min-HaHar z"l (former rabbi of the Bayit VaGan community in Jerusalem) explains that this last minhag (which you're asking about) is due to the fact that from Nissan ...


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

When I learned Menachos by R Dovid Soloveitchick Shlita he would learn both Rashi's - the upper one he referred to as Rashi-in-der-hoich, and the other as Rashi csav-yad. I don't remember the specific order in which he learned them. If he learned both versions, you can be sure his father did too. In fact, the Gri"z stencil on Menachos does 'handel' with both ...


3

They're two different sets of psalms, sad psalms in Tikkun Rachel, hopeful ones in Tikkun Leah. On regular days both are recited. On days when mourning is inappropriate, only Tikkun Leah is said. The names Rachel and Leah are used in their Kabbalistic sense, in which they refer to partzufim (faces or manifestations of God).(*) In the Kabbalists' ...


3

Kipa.co.il links שים שָׁלום to the priestly blessing according to Orach Chayim 127 (2), so whenever there is a possibility for the priestly blessing, שים שלום is said. The trouble there is that there is no priestly blessing to Shabbos mincha and there is a minhag to say שים שלום (and another to say שָׁלום רָב). Kipa.co.il links the שים שלום minhag on ...


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

In general one should not change once nusach, especially if you follow a strong family tradition (mesorah). Various poskim discuss the possibility to change once (incl. the need for Hatarat nedarim [annulation of vows] in some cases) but nowhere do you find people praying according to different nusachim during the day. If you pray in a synagogue using a ...


2

On a tour in the old city i was informed that the mishna states that mourners would enter the Temple for a separate entrance and walk around the temple in a counterclockwise direction and all others in a clockwise direction. So each oleh who would cross paths with the mourner's line would greet him/her with the plural phrase- referring to the entire line of ...


2

The main difference is that the Shami use the almost the same "nusach" like the sepharadic Jews. While Baladi have a very different Nusach mainly they have a shorter "nusach". In any case both are pretty different from all the rest especially due to the accent and the special ways to read the Torah. Sorry is the answer is not elaborated due to the hour. ...


2

The earliest source I could find is the באר היטב in Shulchan Aruch סימן נד - דינים השיכים לישתבח where he says in the name of the Magen Avraham: ב) ליוצר. בכתבים כתוב לומר ביו''ד ימי תשובה מזמור ממעמקים קראתיך ה' בין ישתבח ליוצר וצ''ע. מ''א ‏ "The custom brought in the בכתבים is to say the Tehillim of ממעמקים between Yishtabach and Yotzer - and ...


2

Here is an audio file of Rosh HaShanah kiddush, in a melody specific to Rosh HaShanah (which is based on the Yamim Nora'im Torah leynen melody): http://www.ramaz.org/nusach/MP3s/RoshHashanah1/02_Kiddush.mp3 It is part of a collection of audio files demonstrating nusach, sung by Rabbi Haskel Lookstein. This is the index page: ...


2

In your quote of the Mishnah Berurah, he says that one should pause after "כרעותיה", since everything up to then constitutes one request, starting from "יתגדל". Then, we begin a new request, starting with "וימליך מלכותיה", etc. The issue with the dagesh discussed in your former question mentions the Gaon's opinion that one should pause slightly before ...


2

Given that there are 3 possibilities as brought down in the Mishna Brurah 423 or the Kaf Hachaim. However, the prevalent minhag among Ashkenazim is the one that you mention. הוספת "ולכפרת פשע" בשנה מעוברת אבל המנהג הרווח הוא, לפי הספרדים כל השנה, ולפי האשכנזים מתחילת השנה עד חודש העבור. The prevalent minhag among the Sefardim is the entire year ...


2

Source for the Sephardi Version The Siddur Rav Amram Gaon (Harpenes ed.) writes the following regarding the text of the Minchah of Shabbat: ומתפללין תפלת מנחה. אומר אבות וגבורות וקדושת השם. ואומר הנח לנו ה' אלהינו כי אתה אבינו. ותמלוך עלינו מהרה כי אתה מלכנו. ובעבור שמך הגדול הגבור והנורא שנקרא על ישראל עמך ועל יום השביעי, ונשבות בו כמצות רצונך. ואל ...


1

The accepted practice in chabad is not to add tefilos during davening that were not included in the siddur by the Alter Rebbe. That being said without knowing more about the specific prayer there wouldn't be a reason necessary that one could not recite it after davening.


1

The point that is being made is that one is allowed to add a personal prayer to any of the middle brachos in shmona esrai as long as it is appropriate to the theme of the bracha. Thus, the theme of rafa-ainu is healing a sick person and it would not be allowed to say a different type of bracha (such as for parnasa) at that point. However, the theme for shma ...


1

According to http://www.aishdas.org/asp/shalom-rav it is partly based on Nusach Bavel vs Nusach Eretz Yisrael Two variants of Shalom Rav were found in the Cairo Geniza. Given the similarities between Cairo and Israeli nusachos, it is assumed to have been the Nusach Eretz Yisrael in the days of the tannaim and Israeli amora’im. Another indication ...


1

I have seen some that explain that "בהם" relates to "מדע תורתך", even though "מדע" is singular, it is treated as plural (all the details of "ידיעות תורתך"). I have also seen an explanation that "בהם" is connected to the former "דעת" and "בינה" that are mentioned in the beginning of this beracha. Unfortunately, I do not remember the sources for the above ...


1

This is historically the most everchanging b'racha. The wording has been changed to either suit the moods or ideas of the times, or even censored because it sparked outrage from their gentile neighbors. We find versions of this b'racha in the Cairo Genizah with the following phrasing: Let there be no hope for apostates ["meshumaddim"], and speedily ...


1

Half an answer. I'm guessing the question arises since both Nusach'es are of Ashkanaz origin. A quick look at what is Nusach Sepharad [source] Nusach Sefard, or Nusach Sepharad, or Nusach Sfard is the name for various forms of the Jewish siddurim, designed to reconcile Ashkenazi customs (Hebrew: מנהג "Custom", pl. minhagim) with the kabbalistic customs ...


1

I spoke to a number of people regarding the different placements of Anim Zemiros. The reasoning I was told had to do with people not being there on time if done early on in Davening thus missing out on it, to not opening the Aron Kodesh special for it therefore saying it when the Aron Kodesh is opened for the reading of the Torah, to not saying it after ...


1

The GGBH say selichos in each tefillah on Yom Kippur.


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 ...



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