Hot answers tagged shema
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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 ...
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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.
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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.
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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 ...
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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 ...
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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 ...
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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...
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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 ...
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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 ...
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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 ...
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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 ...
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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.
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Tosfot on Brachot 2a (link) say (quoting Rabbeinu Tam and the Ri) that the essential Kri'at Shma is the one in shul, even though we say Shma while it is still daytime.
Rashi, on the other hand, rules that one must repeat the first section of Shma after dark, and the bedtime Kri'at Shma suffices.
The Raavyah agrees with Rabbeinu Tam (according to the ...
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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 ...
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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 ...
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Rava says that Shema does satisfy the technical requirement to learn Torah each day (a mitzva md'oraysa for men). So that takana must have been trying to accomplish more, probably to have a public reading, perhaps also to learn something new every week. The public reading has its own birchas haTorah on it, so its clearly quite significant. (Some even say its ...
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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 ...
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Your question is a little confusing: are you asking about stress or about vowel quality? So far as stress is concerned, the phrase is pronounced vedibarTA BAM, with a stress on the final syllable of the first word and on the second word as well. (This differentiates it from vediBARta BAM, which would be a perfective: "and you spoke of these things".)
So far ...
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As the Kitzur Shulchan Aruch implies in 17:3, covering one's eyes is done to help one concentrate.
Since in "leolam yehey" one usually is not fulfulling the Mitzva of saying Shma, there's no reason to cover one's eyes.
However, if one is saying the full Shma in "leolam yehey" due to time constraints, then one should have to cover one's eyes.
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Chabad Minhag HaYom Yom Sivan 22
Kiss the tzitzit six times, at the words tzitzit, tzitzit, l'tzitzit, emet, kayemet and la'ad."
Whether or not words next to those words complete the sentence does not seem to be relevant.
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Kitzur Shulcah Aruch 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 ...
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The Sh'ma is a passage from the torah, not specifically a prayer, and in fact when we say it we are technically studying torah (citation needed, sorry). Reading, silently or aloud, passages from Tanakh isn't restricted to Jews, as evidenced by the lack of outcry from Jews when Christians quote our texts all the time. (There may be outcry about their ...
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This is a Mishnah in Berachos (Perek 1:4)
The Brachos are as follows:
Morning Shema:
The first Bracha starts with "Baruch ata...Yotzer Ohr Uvoreh Chosech..." and ends with "Baruch ata...Yotzer Hameorot" (at the end of "es shem")
The Second Bracha Starts with "Ahavas olam ahavtanu..." I believe the exact wording may vary by Nusach, and ends with "Baruch ...
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In Yiddish, and in contemporary terminology, this is called a vach nacht (night of watching). According to kabbalah, the night before a baby's bris is a time of danger. Therefore, we bring children to give added protection to the uncircumcised child.
Additionally, it is a custom for the father of the baby, the sandak, and according to some, the mohel to stay ...
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The Aruch HaShulchan OC 236:12 rules that in between each of the 18 verses of Baruch HaShem Le'Olam is considered like "between the chapters" regarding interruptions, and that during the paragraph begininning Yir'u Eineinu is considered like "in the midst of the chapters" regarding interruptions.
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Here what I learn from a Rav on the same question :
It is written that we should extend the dalet of the word e'had so we not confuse it with a reish (that would give a'her and not e'had). Strange assertion as the nekudot are differents anyway and the sounds are asunder. In fact it could be that this law is part of il'hot sofrim. So it is about writing not ...
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The Tiferes Yisroel suggests that the mikvaos were outside the town (to avoid problems of mayim sheuvim). The Kohanim went to mikvah near to sunset to avoid having to be careful about their ritual purity during the day and so after their teviloh and drying themselves they did not come into town until it was dark.
So he understands that that the kohanim ...
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You wash your hands before davenings and with a bracha only before the shacharit one (assuming you have gone to the bathroom since davening maariv which seems highly likely)
You never say Birkot Hatorah as you never really take a break. Ideally you can have someone be motzi you in them after olot hashachar.
You can say Birkot HaShachar starting from ...
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I am not commenting on Halacha,
however I recal reading that whilst there is a time in which one must sleep before requiring him to wash their hands. I do recal reading that there are poskim who say that if one changes into his pjs. during the day even if he sleeps little he still requires to wash his hands.
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Shema is said aloud in unison and you do not disturb others when you do it, however if everyone was saying their part of Shemona Esrei out loud there would be no way to concetrate. In addition at Shemona Esrei we request personal requests, which is different by everyone and would be quiet confusing (and maybe a bit uncomfortable) if said out loud.
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