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12

The Torah commands us regarding emotions all the time, e.g.: "Don't bear a grudge", "don't hate your fellow in your heart", "don't harbor resentment when you give [charity] to him", "because you didn't serve Hashem your Lord with happiness and a glad heart", "don't despise the Edomite, for he is your brother; don't despise the Egyptian, for you were a ...


11

The Gra writes (Shenot Eliyahu to Brachot 1:1) that you have to read Shema yourself and you cannot fulfill your obligation by listening to another. (This is not universally agreed to, but see the next point.) As for the blessings, the whole point of having a Chazzan starting from (just before) Barchu is for him to recite the blessings of Keriat Shema out ...


10

http://www.chabadyavne.com/contents.asp?fid=82&av=2327 The Piskei Teshuvos 61:5 mentions from the Arizal that the hand has to actually cover the eyes. However the Kloizenberger Rebbe Zatzal held that you may just cover the glasses with your hand. In Chabad they lift the glasses and place the hand on the eyes.


10

Yotzer Or and Yotzer Hameorot are actually part of the same long bracha. It has both an opening an closing bracha. See Rambam, Hilchot Kriat Shma 1:5-7. Halacha 5 says: הקורא קריאת שמע מברך לפניה ולאחריה ביום מברך שתים לפניה ואחת לאחריה ובלילה מברך שתים לפניה ושתים לאחריה. In the morning, there are 2 before Shma, and 1 after. For night, it's 2 and 2. ...


9

Yalkut Yosef 61:4 ואין צריך להסיר המשקפיים בעת שנותן ידיו על עיניו בקריאת שמע.‏ He holds you don't have to remove the glasses.


9

The Talmud (Berakhot 13b) is the original source for this custom. Here there is a mention of Rabbi Judah the Prince covering his eyes while he said the Shema to block out the distractions of the students around him. This behavior was codified in the Shulhan Arukh (OH 61:4-5). from ...


8

I saw it once at my shul on a Sunday morning. After minyan there is usually some people that learn in the beit midrash afterwards. One time, someone came in and had missed minyan. He put on his tefillin and started davening to himself. When he got to Yishtabach, he klopped on the shulchan and finished it out loud and said barchu. Then he continued to ...


8

Love is an emotion and cannot be controlled in that way Which is generally wrong according to R.Desler. At this site I found the citation from his book הרב דסלר זצ"ל בספרו "מכתב מאליהו" (קונטרס החסד), ניסח כך נושא זה: "יותר ממה שהנתינה באה בעקבות האהבה, האהבה באה בעקבות הנתינה". "Love is caused by Giving more than Love causes Giving" So, if ...


8

The Sefer Hachinuch interprets this verb as the source that the commandment stated here is to believe in God, and not merely to profess belief in God. His piece on Commandment 417 begins: מצות אחדות השם - שנצטוינו להאמין כי השם יתברך הוא הפועל כל המציאות, אדון הכל, אחד בלי שום שתוף, שנאמר (דברים ו ד) שמע ישראל יי אלהינו יי אחד, וזה מצות עשה הוא, אינה ...


7

Chanoch and Ariel K are correct in their answer, but one can answer at greater length and detail. The letters beged kefet, בגד כפת are distinguished from other Hebrew letters in taking a dagesh kal, a 'weak' dagesh, at the start of words or after a shva nach. The function of this dagesh kal is to distinguish between the plosive and fricative versions of the ...


7

There is no Miswa of Sisit at night (see Rabenu Behaye to Numbers 15:38-39).


6

It is possible to prolong a plosive (stop). You will hear some who are very careful with reading the prayers or the Tora pronounce a dagesh chazak (dagesh forte) as a geminate consonant; this is a longer consonant, and can be done even with a stop. (If you ever hear someone speaking Arabic or Italian (tutto), you can hear geminate stops also. Many other ...


6

Ma'ase Rav Siman 39 says that the GR"A would not kiss his Tzitzit during Keriyat Shema. The Kovetz Mepharshim (printed on the side in the Weinrab edition) supposes that he did so because he held that when saying the third paragraph of Keriyat Shema one should gaze at his tzitziyot (see biur hagra O"H on Siman 24 seif katan 8), and kissing them breaks his ...


6

We learn from Chana not to raise our voices for tefillah. (One reason given is that we imply that Hashem canot hear us otherwise.) See, for example, Aruch haShulchan 101:2. Shema is not tefillah, it is a declaration.


6

The source for Birnbaum's account is Shibbolei Haleket, citing a Geonic teshuvah (and quoted from there in Otzar Hageonim to Megillah 23b). The king is named there as יוזגרד - i.e., Yezdegerd (II) of Persia (ruled 438-457), although there's no mention of spies being there for part of davening and then leaving - on the contrary, the Gaon writes that the ...


6

The gemara there also recounts the story of an Amora who specifically stood up in order to show that he was not following the position of Beis Shammai. The Bach in hilchos krias shema (Orech Chaim 63), cited by the mishna berura (same place), rules that one should be careful not to sit down just before shema in order to not give the impression that he is ...


6

Nefesh HaChaim Shaar Gimmel Perek Beis(1): אבל אדון כל ית"ש הוא מלא את כל העולמות והנבראי' ואינם חוצצים חלילה נגדו יתב' כלל באמת. ואין עוד מלבדו ית' ממש שום דבר כלל בכל העולמות. מהעליון שבעליונים עד התהום התחתון שבתהומות הארץ. עד שתוכל לומר שאין כאן שום נברא ועולם כלל רק הכל מלא עצמות אחדותו הפשוט ית"ש. Perek Gimmel(2): שאם ח"ו יקחנו לבנו לקבוע לנו ...


6

The correct order to perform the Mitzvos would be: 1 - Krias Shema(which is most frequent) 2 - Birchas Hamazon 3 - Sefiras Haomer Many people are accustomed to recite Krias Shema after Birchas Hamazon, even though Krias Shema is the more frequent Mitzvah. The reason why many permit this is that one is not obligated to interrupt ...


6

The Lubavitcher Rebbe started a campaign (in 1983 - the beginning of 5744) that everyone should say the Hareini Mekabel before davening and אך צדיקים afterwards. Rabbi Palteil speaks about the history and reasons for this here (at about the 21 minute mark). This was a previous practice, as the Alter Rebbe of Lubavitch put it in his siddur to say that. The ...


6

He should say Shema absolutely immediately as the printed time may not be completely exact. (See ShA OC 46:9 with commentaries. The assumption there is that one who can't say the blessings of Shema then (because he needs to say them just prior to his Amida which must be said with a Minyan) should still say Shema at its proper time without its blessings even ...


5

I don't believe it says anywhere that you have to put your hand over your eyes. "(They) are accustomed to pace their hands over their face when reading the 1st pasuk so that one won't stare at anything else that will deter him from concentrating." (SA OC 61:5) It isn't clear from the Shulchan Aruch whether it is 1 hand or both. Although the source for ...


5

I have not the exact halachic sources but read that some poskim considered those kissings during the shema as hefsek, for example : The Vilna Gaon, Chazon Ish, The Steipler, Rav Moshe Feinstein (read there : http://halachafortoday.com/questionsandanswers.aspx) Also I read once that some don't even grasp their tzitzios during shema like for example Rav Chaim ...


5

The minhag to say Hamapil at the end is so the beracha is semucha to (just before) sleep. That is that there should be no hefsek (break) between the beracha and falling asleep. The minhag held by the Gra and other achronim is to day Hamapil first. They reason that the psukim said afterwards are not considered a hefsek. I am basing what I wrote on Siddur ...


5

According to Yalkut Yosef 58:2 ובתוך זמן קריאת שמע צריך לקרוא את כל הג' פרשיות, ולא רק את הפרק הראשון One must read all three Parashiot. Yalkut Yosef 61:17 ויחיד שקורא קריאת שמע, בשחרית או בערבית, או בקריאת שמע שעל המטה, יסיים בשלש תיבות אלו:''ה' אלהיכם אמת'', כדי להשלים רמ''ח תיבות בקריאת שמע שהן כנגד רמ''ח איבריו של אדם. One should say Emet at ...


5

According to Ben Ish Hai I Miqes (S"Q 7) כשיגיע לק"ש קודם פרשת התמיד יזהר לומר פסוקים שמע ישראל ובשכמל"ו בכונה גדולה כמו ק"ש דיוצר, הן בסגירות עיניו When one reaches the Qeriat Shema prior to Parashat HaTamid he should be scrupulous to say Shema and Baruch Shem with great intention like the Keriat Shema of Yoser (Ohr). Including closing the eyes...


5

Kitzur Shulcah Aruch1 17:1 says of the Sh'ma: After a third of the day has passed, one should recite the Shema alone, without the blessings, because it is forbidden to recite the blessings beyond this time. The Shema itself, though, may be recited the entire day. (Other authorities also allow the recitation of the blessings throughout the day.) A ...


5

No source on this, but my thought is that the gemara is trying to say that since vayehi erev, vayehi boker, we should start all things with night first.


5

Rabbi Avraham Berliner finds a few sources for this: Radak quotes it as a midrash, and we find an allusion to it in Derech Eretz Zuta 1 and in Tshuvos HaGe'onim (Lik) 45.


5

NOTE: both of these are only partial answers; the 1st may be against the Rashba and the 2nd is disputed First Answer The simplest answer might be that the times of getting up and going to sleep are based on when non-Jews, who are exempt from Shema, wake up (after all, non-Jews do make up the vast majority of the human population). Rishonim (see Tos. 2b) ...


5

The words Shema Yisrael are usually translated as "Hear, Israel" or "Listen, Israel." However, the word appears with a different meaning elsewhere in Tanach: Shmuel 1 15:4: וַיְשַׁמַּע שָׁאוּל אֶת הָעָם, And Shaul gathered the nation Metzudas Tzion there: וישמע" - ענין אסיפה הבאה בשמיעת קול המאסף" Vayishama - gathering that happens ...



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