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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

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 ...


4

There is such a siddur, first published in 2006 and arranged by Gil Kobrin/Amminadav, who operates a printing press called Derushah Publications. It's called Siddur Mesorath Moshe, and was, as the arranger noted, "drawn from the liturgical arrangement found in the legal code of our teacher and master Moses b. Maimon (Maimonides), in the appendix entitled ...


3

The nine places where a different letter appears are: מנש(ו)א Genesis 4:13 Ashkenazi/Sephardi vs. Temoni מעינ(ו)ת Genesis 7:11 Ashkenazi/Sephardi vs. Temoni ויהי(ו)‏ Genesis 9:29 Ashkenazi/Sephardi vs. Temoni ת(י)עשה Exodus 25:31 Ashkenazi/Sephardi vs. Temoni האפ(ו)ד Exodus 28:26 Ashkenazi/Sephardi vs. Temoni בשמ(ו)ת Numbers 1:17 Ashkenazi/Sephardi vs. ...


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

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

Satmar in Montreal (R' Zalman Leib's) use Siddur Yetev Lev which indeed has a strange format, as mentioned by Shmuly.


2

The Rebbe Reb Yoilish ztz"l himself used to daven from the Siddur Tefillo Yeshoro we-Kesser Nehoiro.


2

Its first appearance in the siddur is as part of the malchiot blessing for Rosh Hashana mussaf. It later made its way into daily usage, and I think they tie that in to Jews facing daily religious persecution from Christians. I don't know exactly when off-hand. But it's most incredibly likely that in Rambam's time, it only appeared in the siddur for Rosh ...


2

The following is admittedly a weak and Aggadic answer. I've got a hammer, and if you squint right at this question, it looks kinda like a nail. I strongly suspect that a better answer could be found in actual Halachic sources. An essential difference between a community and an individual is that the community is "eternal," while individuals' lives are ...


2

As far as I'm aware, there is no well-accepted posek who would permit this. Even R. Abadi, who has many unusual opinions and allows recitation of a shorter version of Birkas Hamazon, implies in that teshuvah that one cannot arbitrarily shorten the Shemoneh Esre. While additions to anyone's personal prayers are allowed (see Shulchan Aruch O.C. 119), this is ...


2

The 17th blessing reads as follows: רצה השם אלקינו בעמך ישראל ובתפילתם והשב את העבודה לדביר ביתך ואישי ישראל ותפילתם באהבה תקבל ברצון ותהי לרצון תמיד עבודת ישראל עמך... ותחזינה עינינו בשובך לציון ברחמים ברוך אתה השם המחזיר שכינתו לציון:‏ Favor, God our Lord your nation Israel and their prayers, and return the service to the sanctum of your ...


2

The Tur in the laws of Biract Hamazon (OC 188) writes that they would pray that Jerusalem and the Temple should remain standing. The same can probably be said about Shmona esrei.


2

Note: Not all Sefardim have the same Nussach, and not all Ashkenazim have the same Nussach. And this answer ignores the Chasidish [a.k.a. Sefard] Nussach which is a mix of the 2, at some level. And then there's the Nusacch from Teiman. To answer your broad Ashkenazi vs. Sefardi Nussach: The general structure of the Tefilot are the same - Shacharit, Mincha, ...


1

Nusach Sefard leaves out those words when saying Kiddush. Regarding Shalom Aleichem I know that Bobov leaves out that stanza.


1

There are those who do not say "tzaischem" because of the idea that you do not want to sent the malachim away. One does not say to a guest as soon as they arrive "When are you leaving". SImilarly, when royalty arrives, it is an insult to ask when they plan to leave. One wants the "Queen" to stay as long as she likes. Those who say tzaischem learn in a way ...


1

While the following source is not a modern Posek, it still may be of interest. R' Yehuda Hachasid writes in Sefer Chasidim (ch.158) "When you pray, add your own needs to the formula of each Bracha according to its topic, because this increases your concentration. And if you can't add on to every Bracha because the congregation finishes earlier, add on to one ...


1

Nishmas is part of the haggadah according to Machzor Vitri, who was a talmid of Rashi. The notes on bottom write that the shir mentioned in the gemara is nishmas kol chai.


1

Menachos is considered one of the hardest masechtos and in my opinion the hardest. Artscroll uses both editions continuously. Tosfos seems to have had only the MS edition which would mean it is more authentic. There aren't any other rishonim (except perhaps the rashbo) but there is a wealth of achronim at least fifty on the otsar hachochma. I would suggest ...


1

There are, in fact, a wide variety of variant forms of this passage in Shoshanas Yaakov (which is itself something of a synthesis of earlier sources). The general assumption appears to be that this passage was modified, and even removed, due to "censorship" (which can mean actual censorship by non-Jewish authorities or self-censorship to avoid provoking the ...


1

The Siddur אוצר התפלות quotes the commentary “Iyun Tefillo” who first quotes the reading , אַתָּה הוּא לְדוֹר וָדוֹר and then says there are those who say לְדוֹר וָדוֹר נְסַפֵּר תְּהִלָּתֶֽךָ (I have the Ashkenaz version) based on Tehillim 79 (13). From the Iyun Tefillo, both versions seem to be good. (This is similar to the question of how to read ...


1

RaSaG omits Modim d'rabbanan because the talmud is inconclusive about it. Here is the gemara on Sota 40a. בזמן ששליח צבור אומר מודים העם מה הם אומרים אמר רב מודים אנחנו לך ה' אלהינו על שאנו מודים לך ושמואל אמר אלהי כל בשר על שאנו מודים לך רבי סימאי אומר יוצרנו יוצר בראשית על שאנו מודים לך נהרדעי אמרי משמיה דרבי סימאי ברכות והודאות לשמך הגדול על שהחייתנו ...


1

As noted by others, Hebrew grammar calls for a noun (zeman) modified by a definite adjective (hazze) to itself be definite (although there are exceptions in Tanakh). Thus, "lazzeman hazze". (le + ha- + zeman = lazzeman) Note that the zayin has a daghesh and the shewa is na` (mobile). That is not to say, however, that "lizman hazzeh" is ungrammatical. ...



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