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12

In Shulchan Aruch Harav siman 582 sief 3 the Baal HaTanya writes that even if you went home and said 90 times hamelech hakadosh and then were uncertain if you did it right in davening, you still have to recite over shemoneh esrei, and he explains that this is different than mashiv haruach because when you practice saying the brochoh you can't say Hashem's ...


10

Kitzur Shulchan Aruch 20:1 (yonanewman.org) When the chazan steps (back) after (completing) the quiet (individual) prayers, he should stand still for the amount of time (it takes one) to walk four cubits. He returns to his place, and says quietly ''G-d, open my lips...'' , and starts aloud ''Blessed are You...'' Everyone should be careful to be quiet now, ...


8

Qitzur Shulhhan Arukh - Yalqut Yosef, Siman 109:6 states: ומי שמאריך בתפלתו באופן שהצבור מסיימים להתפלל ערבית, והוא עדיין בתפלתו, ובליל ח' לחודש שהצבור מברך ברכת הלבנה, מפסיד אמירת הברכה ברוב עם, יש לו להשתדל להתרגל לכוין מהר, כדי שיסיים את התפלה ויאמר ברכת הלבנה עם הצבור ברוב עם. אבל אם הצבור מתפלל יותר מדאי במהירות, והוא מתעכב לצורך כוונה הכרחית בביאור ...


8

Rema ( OC 127:2): The Rema says that the custom is to say Sim Shalom during Shacharis and any other Tefillah that is fitting to have a Birkas Cohanim i.e. Mussaf (of Shabbos Rosh Codesh or Chag), and the Minchah of a Fast Day. Biur Halacha: a) The Minhag according to the Arizal (Chasidim) is to say Sim Shalom all the times. According to the ...


7

The Kehot Annotated Siddur says (p. 47): On days when Tachnun is said, gently strike the left side of your chest (over the heart) with a closed fist at the words חטאנו and פעשנו.


7

The Rambam (Tefilah 9:9) and Rashba (Responsum 1:183) write that Maariv's status as reshut is the reason there is no enactment for the leader to repeat the Amida aloud for those who don't know how to pray.


6

A medrash Tehillim on perek 118 cites the explanation of Beruria that the verse says "yitamu chataim min ha'aretz" - not that the sinners should be destroyed, but sin should be destroyed - we do not pray for the destruction of the evildoers. The wording of this blessing echoes that sentiment - kol harisha means the evil, not the evildoers. We never pray ...


6

The Kaf Hachaim siman 117 siff 3 quotes a slew of achronim (yes, Ashkenazi ones like Elya Rabba) who say not to repeat shmoneh esrei. He brings a minority opinion that one may say Shmoneh esrei again as a nidava, but he suggests against this and says to rely on the majority opinion. The seffer Shmaatsa di'Moshe in the back section called Shmuos Moshe ...


6

I witnessed the Rosh Yeshiva of Ner Israel several times pick up a sefer and learn when the Chazzan would choose a slow tune for Mimkomcha of the Shabbos Shacharis Kedusha. I don't see piyutim being any different than the sections between the primary lines of Kedusha, and certainly not any more stringent. The Rosh Yeshiva never learned or did anything ...


5

According to the Kitzur Shulchan Aruch (21:6), you'd say it in the second prayer, not in the first. אם שכח ערבית במוצאי שבת מתפלל שחרית שתים ואומר בתפילת התשלומין אתה חוננתנו לפי שמעיקר התקנה צריך להבדיל בתפילה If one forgot to say Maariv on Motsa'ei Shabbat, he prays two Shemoneh Esreis in Shacharit and says "Atah Chonantanu" in the compensatory ...


5

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 ...


5

Even if you didn't bow on purpose, you still fulfilled your obligation (Rambam Tefillah 5:1).


4

Concerning the three steps at the end of Shmoneh Esrei, there are three opinions mentioned in the Shaarei Aharon on shulchan Aruch. 1) The Orchos Chaim (#24) says to move the right foot back first a small step. Then with the left, a large step. Afterwards, with the right a small step to make it parallel to the left. 2) The Shulchan Aruch says to start with ...


4

The commandment of Ahavas Yisroel has its limits: Deuteronomy 13:7-12 discusses a 'enticer' who tries to lead you away from belief in Gd and Judaism. Rashi explains the many different phrases as circumventing the generally applicable altruistic mannerisms that are decreed in the Torah. The first phrase, thou shalt not consent unto him, circumvents loving a ...


4

As you yourself sourced, the problem is defined in the Gemara: SA OC 90:5: "One should not daven in an open place like a field, because when you're in a private place you have fear of the King and your heart is broken". (Source Brachot 34) From what I recall learning, it's easier to feel one is in the presence of The King when one is indoors; ...


4

Chazon Ish (Dinin vehanhagos Mai'hachazon Ish 4:33) writes that he should take the steps to the side. If that is not possible, Rav Elyashiv paskens that he should start chazaras hashatz without stepping backwards.( source: Mishna Berurah (Dirshu edition) 102:Note 26 ) Aruch Hashulchan (102:13), however, writes that in a similar circumstance where the rabbi ...


4

The Rambam, Hilchos Tefillah 1:3 אם היה רגיל, מרבה בתחינה ובקשה; ואם היה ערל שפתיים, מדבר כפי יוכלו ובכל עת שירצה. וכן מניין התפילות, כל אחד ואחד כפי יכולתו--יש שמתפלל פעם אחת ביום, ויש שמתפלל פעמים הרבה. והכול היו מתפללים נוכח המקדש, בכל מקום שיהיה. וכן היה הדבר תמיד ממשה רבנו, עד עזרא. If someone was accustomed, they would increase in supplication ...


4

A good source for how Kriat Shema developed over time is "Why We Pray What We Pray" by Rabbi Dr. Barry Freundel. I was quite surprised to learn of some of its earlier content (including the ten commandments, possibly Parshat Balak, why the section on tzitzit was added relatively late in its development). A good source for how the Shemona Esrai developed ...


4

There are two variants of this paragraph that have come down through tradition, a longer one that begins שים שלום and a shorter one that begins שלום רב. Ashkenazi tradition utilizes both by assigning one to Shaharit and the other to Minhah and Ma'ariv (or just to Ma'ariv in some Hasidic versions). (This is similar to the way that Ashkenazi tradition ...


4

It seems clear from Shulchan Aruch (119:1) that you can use any text you like. I use the form found in the ArtScroll sidurim: ‫יהי רצון… שתשלח מהרה רפואה… ל[name] בתוך שאר חולי ישראל.‬ For multiple names, I make it: ‫יהי רצון… שתשלח מהרה רפואה… ל[name] ול[name]… בתוך שאר חולי ישראל.‬ ...


4

According to this article from the Da'at website: During the repetition of the amida, it is the Tunisian custom for the congregation to respond "livracha" (meaning "for blessing") after the words "Morid hageshem" (meaning "He brings down the rain", recited during the winter months) or "Morid hatal" (meaning "He brings down the dew", recited during the ...


4

In the Siddur Shai LaMora he explains that Bina is earned through toil (as your rav explained) and then goes on to say that in the second half we are asking that despite the fact that it requires this work and effort, we are still asking for it to be given for free (as in Rashi's explination of VesChanan). So we introduce it - you give Da'at and give us the ...


4

Qitzur Shulhhan Arukh, Yalqut Yosef (Orahh Hayim 624:2) states (my translation): מי שטעה בתפלת ערבית של מוצאי יום הכפורים, ואמר המלך הקדוש או המלך המשפט, לדעת רוב האחרונים, יצא ידי חובת תפלה, והנכון שיחזור ויתפלל בתנאי של נדבה One who erred during the 'Arvit prayer of Motza'ei Yom HaKippurim, and said "HaMelekh HaQadosh" or "HaMelekh HaMishpat", ...


4

Shulchan Aruch Harav Orach Chaim 68:1 (basically paraphrasing the Ramo, with a reference to the Maharil): ומכל מקום לא יעסוק בשום דבר ואפילו בדברי תורה אסור להפסיק לעסוק כל זמן שהצבור אומרים פיוטים כ"ש לדבר שום שיחה בטילה ומכל מקום מי שלומד על ידי הרהור שרואה בספר ומהרהר אין בזה איסור כלל שהרהור אינו כדבור ואינו חשוב הפסק אלא שיש לחוש להמון עם שאל יראו ...


4

The Radvaz says (in relation to a different question) that the first silent one is the one for his personal obligation, under the principle of תדיר, and the second is to fulfill the obligation of those who couldn't daven to themselves. It doesn't seem plausible that he would say that in only the case he was dealing with (where the Shatz missed the previous ...


4

Got this partial answer from Rabbi David Wolpe: "I have always heard that while there is no limit to personal prayers, a mi sheberach should be for four weeks unless requested longer. But I know of many that have gone longer, so there probably isn’t a prohibition." This at least answers the question about the upper bound and highlights some distinction ...


3

According to Balashon, the oldest usage is Mishnaic for "remission of debt" and says that according to Jastrow and Steinberg, it originates from a presumed root, "to wipe, wipe out". On the other hand, Klein states that the etymology is unknown (see above).


3

This seems to parallel לא יאונה לצדיק כל און - No wrong shall be caused for the righteous, certainly according to Rashi (there on the verse and other places) that this applies to all sin, but even according to Tosfos that this only applies to food or things which are degrading for the Tzaddik, it is certainly appropriate to ask for that protection. Note in ...



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