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1

Beurei Hatefilah mentions two versions emanating from Siddur Rav Amram Ga'on , which includes an overall longer version than the version found in Art Scroll / Birnbaum Ashkenaz (Some siddurim include parts of Rav Amram's version esp. for Shabbat pre-Kohen aliyah.) You will notice that his version has mainly psukim and just the last, brief words of הכל הבו ...


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In most German Siddurim, one will not find Parashat haAkeidah within birchot hashachar. According to an exchange I had with Mori Doweedh Ya3aqob, it is also omitted in nusach Teiman. According to him, it is a kabbalistic insertion of relatively late origin, and should be omitted. In The Mesoras Harav machzor by Artscroll, there is a note relating that R' ...


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Just picking on one of those: first paragraph of Shema in the B'rachot section. I read (sorry don't have the source) that it is better not to recite this if you know the congregation will reach K'riyat Sh'ma by the z'man. And if they are not going to you should recite all 3 paragraphs in time, not just the first one. That is because it is preferable to ...


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The source for reciting the Hosea verses while wrapping the tefillin straps around the finger is Matzat Shmurim (מצת שמורים), written by the 17th century kabbalist Natan Shapiro hayerushalmi (d. 1667 in Italy). As a shalich derabanan (a rabbinic messenger sent from Israel to Jewish communities in the diaspora to collect funds), he was especially influential ...


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As I mentioned in a comment, the gemara in Shabbos 115b cites a Tosefta condemning those who write prayer-books (and amulets) with G-d's name: "...מכאן אמרו כותבי ברכות כשורפי תורה". While I could hear of a possible leniency with regard to writing the texts of brachot without the names of G-d explicitly written (e.g. by employing encripted spelling such as ...



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