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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 ...


7

This is a question into which I have done a little bit of research. There are two independent issues: Saying ה שפתי תפתח before the עמידה Taking three steps forward or back or both, which is an issue in itself Saying ה שפתי תפתח is attributed to R. Yohanan in Brakhot 4b והא אמר רבי יוחנן בתחלה אומר ה' שפתי תפתח ולבסוף הוא אומר יהיו לרצון אמרי פי and ...


6

The Kehos 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.


5

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 ...


5

The Mishnah Berurah in Siman 682, Ois 4, does write in the name of the Elya Rabbah that one can say Al HaNissim before יהיו לרצון.


5

Luach Davar B'Ito 5771 page 283 says that you do not say Amein after V'leslichas Avon, you say Amein after V'lchaporas Pesha.


4

Gemora Avoda Zarah Daf 8a Said Rab Judah the son of Samuel b. Shilath in the name of Rab: Even though it was said that one should pray for his private needs only at ‘Who heareth prayer,’ nevertheless, if he is disposed to supplement any of the Benedictions [by personal supplications] relevant to the subject of each particular Benediction, he may ...


4

Since the first blessing of the Shemoneh Esrei relates the praises of Hashem, these three expressions עוזר ומושיע ומגן follow an ascending order of praise of the way Hashem saves us. There are several explanations what these terms mean, but I will bring just one of them from the sefer אבני אליהו as brought by the sefer רנת יצחק here to illustrate this ...


4

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 ...


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 ...


3

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 ...


3

The question is based on an anachronistic assumption about the nature of heresy, specifically that heresy makes you less likely to consider curses potent and harmful. That's probably true of a cross-section of today's heretics, who tend toward atheism. And if you exclude religion, modern rationalism allows no other means by which curses could work. In ...


3

I have a book here that lists the Hebrew-calendar dates for starting "v'sen tal umatar" for the years 5750 through 5851. Counting, I see that in 26 of those 102 years (25%) Chanuka starts before that date. (And in two of the years they start the same night: 5787 and 5833.)


3

Shulchan Aruch (OC 126:3) rules that for any mistake that would require an individual to repeat Shemonei Esrieh, if the Chazzan made such a mistake in his repetition he would have to say it over again. (There are some exceptions, but they are not relevant to our question.) The Sefer Shegiyos Mi Yavin (a book dealing with the laws of mistakes that occur ...


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 ...


3

The sefer אליהו רבה Siman 423 writes that it should be said for all the months of the leap year, but the custom is to say it only until Rosh Chodesh Nisan. The Pri Megadim explains that the Eliyahu Rabbah means that if not for our custom to stop after Adar we should really continue saying it until Tishrei. (The מהרי"ב explains that our custom of stopping ...


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

It seems that one would say the summer תן ברכה, because we have already said תפילת טל and stopped saying משיב הרוח. At least, that's what my father (a rabbi) says. In most people's versions of the ninth benediction, only a few words change in the middle depending on the season: the beginning of the benediction is constant. Not in Nusach Eidot ...


3

The Sefer Ishei Yisroel perek 29:16 writes that the shaliach tzibur should go back to the side of the person in back of him,but if there are people to the side as well then he can start without taking three steps back.,because of tircha dzibutah. If you want all the sources in footnote let me know.


3

See Mishna B'rura (108:11), who indicates that the repetition of the amida does not create a problematic interruption since the person is still involved in the first prayer. Thus, it appears that the person should wait and say tachanun and ashrei with the congregation.


3

Rabbeinu Yehuda Ben Yakar mentions that נסיך here may refer to נסיונות, that we are thanking Hashem for the challenges that He gives us every day. Etz Yosef says that these miracles are not referring to miracles that are constantly happening. It is referring to the open miracles which are always with us in our minds, meaning we always are aware of these ...


3

This is dealt with in the gemara in maseches taanis. We start the mention of mashiv haruach in the chazan's repetition of shemonah esrei for Musaf of Shmini Atzeres. Once it is started, the gemoro states that even when we have a second day of Yom Tov (Simchas Torah), we continue without a break. The question had been whether to stop after mincha until musaf ...


3

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 ...


2

I heard from R' Kelemen that he asked R' Volve this question, and his response was that davening for the needs of one's children cannot be limited to the set times of prayer. It is necessary at every moment of child-rearing.



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