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In Shulchan Aruch siman 123 siff 5 the Mechaber tells us the Sha'tz does not need to take 3 steps back after his repetition aloud of the Shmoneh Esrei. The Mishna Berurah 18 explains this is because he relies on the three steps he takes back after Uvah Litzion, and even though there might be Krias Hatorah and Hallel and Avinu Malkeinu, it is not a hefsek ...


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In shluchan aruch harav siman 582 sief 3 the alter rebbe writes that even if you went home and said 90 times hamelech hakadosh and then you're uncertain if you did it right in davening you still have to recite over shmoneh esrei and he explains this is different then mashiv haruach because when you practice saying the brochoh you can't say hashems name ...


2

FWIW, there are some cases, e.g., in מודים, where even if one is not saying it one must bow along with everyone else, so as not to appear to disagree with what is being said (נראה ככופר). Source is in משנה ברורה and ערוך השלחן, both in אורח חיים, סימן ק״ט: ערוך השלחן: ...שצריך לשחות עם הציבור ב"מודים", שלא יהא נראה ככופר למי שהציבור משתחוים לו ...


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R Yitzchak Abadi writes (Or Yitzchak 65) that indeed one should not say כי אתה...צרה וצוקה when reciting Aneinu in the fourth to last Bracha of Shmoneh Esrei. If one did accidentally say it he writes that one should not continue with כי אתה שומע...‏ from the end of the regular text, but amend it to ואתה שומע...‏ and not say כי twice.


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These quote are all from Rambam's Mishne Torah, so it might be different according to other authorities. The first thing to determine is when Shabbat ends: הלכות שבת פרק ה,ד משתשקע החמה עד שייראו שלושה כוכבים בינוניים, הוא הזמן הנקרא בין השמשות בכל מקום; והוא ספק מן היום, ספק מן הלילה, ודנין בו להחמיר, בכל מקום. ולפיכך אין מדליקין בו; והעושה ...


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I recall seeing that this is impractical as the entire phrase must be said, and here that phrase is a bracha, which cannot be said multiple times. And saying it by replacing the actual sheim Hashem with the word Hashem would not count as having said the phrase in its proper form that many times.


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Rabbeinu Yona in Berachos writes that rain is in the blessing of גבורות because it brings life to the world, like the other things mentioned in the blessing (healing, etc.). However, rain in the wrong time is a curse and causes rotting. Thus it was used as a punishment in Sefer Shmuel for asking for a King. So rain in the wrong time would not be relevant ...


1

Rav Chaim of Volozhin (#23, quoting the Shel"ah) says that the only reason to purposefully 'shuckle' while praying is to avoid sleeping. I cannot find this in the Shel"ah, but I did find where he says: המתנועע בתפילתו גורם ביטול כוונתו, והעמידה בלא התנועעות כלל עוזר על הכוונה, ומה שאמר: 'כל עצמותי תאמרנה', היינו בשירות ותשבחות וברכות קר"ש ותלמוד תורה ...



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