Hot answers tagged shemona-esrei
14
Apparently, Rabbi Shlomo Zalman Auerbach says that the three steps are an integral part of Shemoneh Esrei, and should be done whenever at all possible; to the extent that one should move his wheelchair the space of three steps, or ask someone to do it for him if he is unable. Interestingly, he says the same applies to a car!
Source: Halichas Shlomo 8:31 ...
12
The Mishna Berurah (OC 96 sk 7) rules that if leaving the book on the floor will disturb your kavana (concentration), then you may pick it up in between the different blessings of shmoneh esrei. The Mishna Berura is not explicit about walking, though it does sound like he would permit it.
The Be'er Moshe 3:13:6 explicitly permits walking to pick it up if it ...
10
OC 101 (2) and MB s.k.5 and especially 6. MB: One reason not to raise the voice is not to disturb others.
Other reasons are to be like the prayer of Channa;
to avoid being one of those of little faith who do not believe that HaShem hears prayers uttered quietly and to avoid being like the false prophets who cry out loud to false gods. But the important ...
10
From the Kitzur Shulchan Aruch:
ואפילו ללמוד אסור בשעה שהשליח צבור חוזר התפלה
"And even learning is forbidden when the Chazzan repeats Shemoneh Esrei.
From Daily Jewish Law
One should not learn Torah during the repetition of the amidah. There are a few concerns:
At least 10 men must pay attention to every word of the amidah;
All of ...
9
The Shulchan Aruch in Orach Chaim 111:1 states that there should be no Hefsek between Geula and Tefila. Although the Rama says there is no problem answering Amen the accepted custom is that we do not answer Amen after Go'al Yisroel. Both options mentioned are options that are acceptable. Some Shuls the Chazan just says the last word quitely and in some Shuls ...
9
Shu"t Shevet haLevi (V:16) divides this into 3 parts:
If the singing is done together with the words of tefilla, this is considered part of tefilla and a kiyum of lezamer leshimcha elyon.
Other times, music is considered separate from the tefilla. For example, the nigun is separated from the words and is "too long" or it's not for the davener's tefilla ...
9
Abudraham, in "Seder Shacharit shel Chol u-Ferushah", says( here, right column, lines 29-38):
וכשיגיע ש"ץ ל'מודים' וכורע,
כל העם שוחין ואומרין הודאה קטנה המתחלת כמו
כן ב'מודים', שאין דרך העבד להודות לרבו ולומר לו
'אדוני אחה' על ידי שליח, אלא כל אדם צריך לקבל בפיו
עול מלכות שמים, ואם יקבל על ידי שליח, אינה קבלה
גמורה, שיוכל להכחיש ולומר לא ...
8
Since geshem changing to gashem is dependent on whether the word comes at the completion of a phrase (esnachta or sof pasuk), the real question is:
Is the ability to make rain a praise in itself (ending the phrase- hagashem), or is it only a praise if it is used to sustain life and must be followed by mechalkel chaim b'chesed (hageshem)
There are many in ...
8
Yes there is a source. It is MB simon 113 sk 12. Almost the same text is used in Kitzur Shulchan Oruch 18(11). The translation says, "When a person recites Boruch, he should bend the knee, and when he says Attoh, he should bow to the extent that the vertebrae of the spine protrude. He should also bend his head. Before he recites G-d's name, he should return ...
8
Igrot Moshe (OC 3:8) discusses reciting English translations during prayers. He says:
ול"ד לניגונים בעלמא שאף שנשמע כעין הברה כיון שאין לההברה שום כוונת דבור אינו הפסק.
And it is not similar to regular tunes [niggunim] for even though they sound like phonemes, since the phoneme is in no way intended to be speech, it is not an interruption.
8
According to the Beit Yosef (OC 123; citing Rav Hai Gaon), the custom is based on the idea that the tefillos correspond to the tamid offerings. When the kohen would go up to the altar, he would go up on the right side, go around, and descend on the left side. We face left first, then right, because we are orienting ourselves according to the Shechina's ...
8
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 ...
7
I have never seen a siddur that has TOras. The correct pronunciation, as far as I know, is toRAS.
In general, the only reason a mil'ra word, such as toRAS, would become mil'ail, is if the word following it had its accent on its first syllable. For example, if the term was "toras chesed", it would be "TOras CHEsed", as the accent in "chesed" is on the first ...
7
There is no source for this in the classical Seforim, including the Kitzur Shulchan Aruch, Mishna Berura, Tur or Rambam.
I have observed many great men in my life and never seen any of them do this.
During Kedusha one does not jump, one "lifts oneself and one's heel" (Kitzur Shulchan Aruch 20:4)
וכשאומרים קדוש קדוש קדוש, וכן ברוך
וימלוך, מרים גופו ...
7
There is a long (20 pages) and detailed discussion of this question in the sefer Iyunei Halachos by D. Y Zvi Rabinowitz published in 2003. It includes all the sources that discuss this question and the opinions of the recent poskim. While there is no conclusive answer because there are opinions on both sides of the question, it is certainly worthwhile to ...
7
Yes, this is true. This refers to after you have said the first "yih'yu l'ratzon" and are now in middle of "elokai n'tzor". Different authorities disagree on how you may interrupt, so here's some sources.
This website says:
"one may answer Amen for Kadish, Kedusha, Barchu (and all the other things permitted Bein HaPerakim of Shema), and according to ...
7
You shouldn't try to "out do" the loud davener since that would just disturb even more people.
Re how to correct the person. This is the category of rebuke that is mentioned in Lev 19:17. The Rabbis and the sources spend considerable time examining how to properly rebuke a person.
Some ideas in reference to your situation:
I'd do it privately with the ...
7
The Kaf HaChayim (122:11) quotes the Eliyah Rabbah and the Sidur Nehora for this custom in order not to "forget your name" on the day of judgment. He also quotes Kitzur Shlah in this subject. He also quotes Rashi Micha 6:9 that someone should read a pasuk that begins and ends with the letters of his name every day.
I subsequently found a letter from the ...
6
In Kovetz Ohr Yisroel (Adar II 5763), pp. 239ff, several people suggested alternatives for names, such as Zelig, that don't appear in Tanach. These include:
Use a verse that has the letters of the name as the initial or final letters of successive words, whether in order or not. Thus, for example, the spelling זליג appears as successive ends of words in ...
6
Here are two possible texts according to Nusach Eretz Yisrael (machon shilo).
I had also seen a longer text used in the Great Synagoge in Rome, but don't have an electronic text.
I would think that one could add them in either Shema Koleinu or Modim (maybe even Bonei Yerushalayim?) without concern, as long as the standard chatima is used.
6
The opinion of the Shulchan Aruch, Orah Haim, Siman 124, S'if 4 is that 9 men answering is required, but the Mishnah Berurah (S'if Katan 19) brings down from Magen Avraham and the Maharil (Ashkenazic authorities) that the common custom is to use even those who are not listening to complete the minyan (which would mean 6 listening and 3 not listening). The ...
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
In Rambam's text of the siddur (printed after the various laws of prayer, blessings, and the like, in the back of his code), he writes:
The chazan says each one calls the other, and the congregation answers holy holy holy ... the chazan says by David, your holy anointed one, and the congregation replies G-d shall reign forever. And all the parts that ...
6
In Orach Chaim 122:1 the Bais Yosef says that you say Yehiyu Leratzon before Elokai Netzor yet the Rama says that the Yehiyu Leratzon at the end of Elokai Netzor is adequate. The Mishna Berura in note 2 says that it is best to be Machmir and say it before Elokai Netzor also.
6
The decree is that one must repeat the Amida if there is a minyan praying together. There is no decree, however,that one must look for people that don't know how to pray.
Therefore, in the time of the Gemara, one had to do a chazaras hashatz even when there were no ignoramuses in the minyan.
So nowadays one must still repeat the Amida even though there ...
6
The Shulchan Aruch rules (OC 124:3)
קהל שהתפללו וכולם בקיאים בתפלה, אעפ"כ ירד ש"צ וחוזר להתפלל, כדי לקיים תקנת חכמים
A congregation which prayed and all of them were adept at praying, even so the leader goes back and repeats the prayer [aloud] in order to fulfill the enactment of the sages.
So the Halacha is clear; the question is why?
ShmuelBrin ...
6
Yes, there is a source: Shulchan Aruch Orach Chaim 69. They are doing what is known as "Perisah al haShema" whereby individuals who didn't hear Kaddish, Kedusha and Barchu can make it up with a later quorum. The details about how to do this are complicated and there are many opinions about what can and cannot be made up as well as how many of the people ...
5
In the Aruch Hashulchan (Siman 112) there is a discussion of the word counts (see s'if 4). The following simanim, about the different b'rachot, mention the word counts of the individual b'rachot.
Note that he gives the counts from the Tur, when he has them, and from the P'ri Etz Chayyim (the Ari) when he doesn't, even though they used different nusachim.
5
אינו פוסק לא לקדיש ולא לקדשה אלא ישתק
ויכון למה שאומר שליח-צבור ויהא כעונה
א"ח קד:ז
One who is still reciting the Shemoneh Esrei (i.e. has not concluded Sim Shalom/Shalom Rav) should not respond to the shliach tzibur but should pause and listen quietly (Shulchan Aruch Orach Chaim 104:7).
If one has concluded the Shemoneh Esrei proper but is still ...
5
It most likely developed from when someone noticed a Rav or Rosh HaYeshivah coming forward for Kedusha and got back to his place that he davened in ust in time for "kadosh,kadosh,kadosh Hashem Tzivakos"in which many people have the custom to rise up from their heels for those three words. This person could have erroneously assumed that it was tied to the ...
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