Hot answers tagged nuschaot
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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 ...
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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 ...
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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 ...
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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.
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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
...
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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 ...
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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.
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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 ...
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Seder Avodat Yisrael by Rabbi Seligman Baer comments that the nusach with the Vav is found in many old siddurim, while the now-prevalent nusach without the Vav is found in the Tur and in the Abudarham. He adds that he considers the nusach without the Vav to be the "ikkar" as it reflects Isaiah 63:1 (as Yoel pointed out in the comments). Seder Avodat Yisrael ...
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Siddur Ezor Eliyahu claims that ורב was the nusach in מקצת סידורי פולין -- some of the siddurim in Poland, but not found at all in the western Ashkenazic rite. (He doesn't discuss Sefardim.) Berdychiv, while not in modern Poland, is certainly not a western Ashkenazic community so I guess that it is likely just the nusach they have always had and there was no ...
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Rabbi Shnuer Zalman of Liadi (the "Alter Rebbe" of Lubavitch) asks this question (Mamarey Admur Hazaken 5565 vol. 1 pg. 238) and explains as follows: "Moshe" here refers not to the individual by that name, but rather the level called "Moshe" that is present in every Jew. The discourse explains that on a superficial level, the Jewish people were considered ...
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There is a long discussion of the various versions of r'fa-einu compiled by Abe Katz at the following link: http://beureihatefila.com/files/2006_08_04_TefilaNewsletter.pdf
The two main issues seem to be:
If, how, and when may the words of a posuk be changed? This prayer is based on a posuk from Yermiyahu 17:14 but diverges from the wording there to ...
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I assume you use nusach Ashk'naz prayer books? "בקיץ באר״י" means not "when it's summer in Israel" but "in summer, in Israel [say...]". In nusach Ashk'naz, "morid hatal" is said only in Israel. (Open a nusach S'farad prayer book, and you'll see just "בקיץ" as the qualifier, since nusach S'farad says "morid hatal" even outside of Israel.)
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I don't remember where I heard this, but someone suggested that just as it is preferred to sit shiva in the house of the niftar (sorry, don't have sources on me), you are giving consolation to both the person/people sitting shiva and the niftar. Thus, even if only one person is siting shiva, there are two people being addressed.
In a case of a woman ...
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Davening in a Satmer shul in Boro Park, I noticed the siddurim used there were not the typical dimensions I was used to seeing. On the first page the publisher explained that it was made that way in order to fit the (pretty narrow) shtenders (pews).
I don't remember seeing anything unusual about the siddur itself.
On Yomim Tovim many of them use the ...
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According to this page at Chadrei Charedim, the correct pronunciation (as demanded by the strictures of Hebrew grammar) is with a patach. Indeed, this is true: consider the form of similar phrases that appear throughout Tanakh:
Genesis 7:1 - בַדור הַזה (bador hazeh);
Exodus 5:23 - לָעם הַזה (la'am hazeh);
Leviticus 23:27 - לַחדש הַשביעי הַזה (lachodesh ...
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Baruch SheAmar was not instituted by the Anshei Knesset HaGedolah, but rather by the Geonim. And it was composed by human beings, rather than falling from the sky.
The source for it falling from the sky and being instituted by the Anshei Knesset HaGedolah is the Or Zaruah, Rabbi Yitzchak ben Moshe of Vienna, in 1260.
Saadia Gaon instituted that Baruch ...
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Here is a link to a discussion about the various versions of Baruch Sh'amar.
In brief, this link discusses why and how some versions use the word בפי ('in the mouth of...') and some (most, actually) use the word בפה ('in the mouth,' with no grammatical connection to whose mouth it is) even though this represents a later change and is ungrammatical. It seems ...
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All prayers were composed by someone, at some point, yet for many of them we have multiple versions. Generally it's because the original version is not known and people have different traditions as to what it was; sometimes it's because the original version is not known and people make different emendations in favor of what they think it must have been. I ...
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Avudraham explains that Deah and Haskel are based on the Posuk in Jeremiah 3:15. The earliest source I can find is Tana Davai Eliyahu.
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The Lubavitcher Rebbe explained the following (Toras Menachem Chelek Daled pg. 212, see also Iggros Kodesh Chelek Hey pg. 99):
It is known (Zohar Chelek Gimmel 257b, see Tur Orach Chaim end of Siman 417) that the three Avos correspond to the three festivals: Avraham, who characterized kindness, corresponds to the festival of Pesach when Hashem "passed over" ...
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Likkuti Basar Likkuti (Agodas Hashas to Shabbos 137b) brings the following explanation from the author of "Iyun Menachem":
The Gemora (Kiddushin 29b) brings R' Yehuda in the name of Shmuel that one should marry first and then learn Torah, to which R' Yehuda responds that one is not able to learn Torah with the yoke of supporting his family. From this it is ...
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I once read in an Artscroll Birchat HaMazon (the one from the 70s with tons of commentary on the bottom) a discussion that went something like this:
Moshe Rabbeinu composed the first paragraph of Birchat HaMazon (Berachot 48B). As such, his version obviously did not have the line "As it is stated, You Open your hands...." (since David HaMelech hadn't ...
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I have found the following sources that speak about this minhag.
1) Shiltei Hagiborim (ShHag), Brochos, [4] suggests that the minhag came about because of the phrase in the gemoroh, “someone who comes in from the field in the evening, should go into the shul or the beis hamedrash and if he is used to read (pesukim from Tenach), he should read” because one ...
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When talking about Hagbah, Shulchan Aruch Orach Chaim 134:2 only mentions that one should say the verses V'Zot HaTorah (Devarim 4:44) and Torat Hashem Temimah (Tehillim 19:8) while one is looking at the writing in the Torah being lifted.
In his Siddur, Dayan Raskin (page 172, footnote 396) points out that none of the other verses are brought in Poskim, or ...
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