Hot answers tagged shemona-esrei
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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 ...
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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.
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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 ...
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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 ...
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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 ...
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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 ...
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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 ...
5
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 ...
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I personally feel very strongly that nothing should be done. I was once guilty of this about 12 years ago (only once, I believe, though I could be wrong). The reason I was guilty of it was that I was so wrapped up in my Tefillah, with such focused concentration, that I simply didn't realize I was being too loud. Unfortunately, the rebuke I received made me ...
5
Shulchan Aruch, Orach Chayim 104:5–6 reads:
If he paused [even silently —MB] [amid of sh'mone esre enough time] to finish the entire [sh'mone esre], he goes back to the start [of sh'mone esre]; otherwise, he goes back to the start of the b'racha he paused in. But if he stopped in [one of] the first three [b'rachos], he goes back to the start; [in one of] ...
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One who errs in this regard must start over from the beginning (Shulchan Aruch, OC 582:1). The Beit Yosef implies that this applies to a sh'liach tzibbur, as well (OC 582:2). The Sha'arei T'shuvah, quoting the Z'kan Aharon (§ 6), rules explicitly that the sh'liach tzibbur must return to the beginning, and must repeat k'dushah, as well (OC 582:1).
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Your second question is easier to answer: The MB 122:4 quotes the Maamar Mordechai that one who is finished with his tefila, but cannot step back because someone behind him is still in the middle of tefilla, "he may say then even baruch hu uvaruch shemo". It sounds to me like you may go on with other prayers as well, but I cannot say that with 100% ...
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The Shulchan Aruch (103:2) states:
בקש לצאת ממנו רוח מלמטה ונצטער הרבה ואינו יכול להעמיד עצמו הולך אחוריו ארבע אמות ומוציא הרוח וממתין עד שיכלה הריח...וחוזר למקומו וחוזר למקום שפסק
If a person has to pass gas and he is unable to hold it in, he should walk backward four amot, release the gas and wait until the smell subsides...and he should then ...
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The Sefer HaMinhagim of R' Yitzchak Tyrnau notes that all three words have the same gematria of 136; this is to remind us that all three aspects are equally important (Hagahos haMinhagim Aseres Y'mei Teshuvah). The Chasam Sofer notes that these three elements were employed by the people of Ninveh in their efforts to achieve divine pardon, and this set the ...
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The Meiri (Brachot 34a) rules that a Chazzan who makes such a mistake need only go back to Attah Kadosh (=LeDor VaDor for Ashkenazim).
Rav Ovadia Yosef has a Teshuva (Yabia Omer OC 1:8) where he goes through much of the literature on the matter and concludes in accordance with this opinion.
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Seder Avodat Yisrael by Rabbi Seligman Baer comments that the nusach with the Vav is found in many old siddurim, while the now-prevalent nusach without the Vav is found in the Tur and in the Abudarham. He adds that he considers the nusach without the Vav to be the "ikkar" as it reflects Isaiah 63:1 (as Yoel pointed out in the comments). Seder Avodat Yisrael ...
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Siddur Ezor Eliyahu claims that ורב was the nusach in מקצת סידורי פולין -- some of the siddurim in Poland, but not found at all in the western Ashkenazic rite. (He doesn't discuss Sefardim.) Berdychiv, while not in modern Poland, is certainly not a western Ashkenazic community so I guess that it is likely just the nusach they have always had and there was no ...
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Something I wrote on the topic a few years ago:
Tefillat hatzibbur b’tzibbur – There are different notions regarding the essence of davening and the role each of us plays in creating an atmosphere of kedusha. According to the rav’s interpretation of the rambam (hilchot tefilla in general, and the presence of perek 9 which details how the davening of the ...
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The Sefer "Taleley Oros" brings the following explanation from the Bnei Yissaschar: עזרה refers to help even without being requested. ישועה is only after the person asked to be saved. Therefore עזרה is the level of Tzadikim regarding whom it is written (Yishaya 65:24) "Before they call I will answer". In the first three brochos of Shmoneh Esreh we tell the ...
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Here's nusach Sefard (or maybe Sephardi?): http://atase-bilbao.blogspot.com/2009/05/amida.html
And here's a harder-to-read version with both nusach sephard and Sephardi nusach: http://shalomhaverim.org/conversion10.html
For Kabalat Shabbat prayers, check out a this Spanish siddur with translation and transliteration: ...
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From Kitzur Shulchan Aruch 18:12
לאחר השמונה-עשרה אומרים אלהי נצר וכו׳. וקודם עושה שלום וכו׳ כורע ופוסע כך שלש פסיעות, כעבד הנפטר מרבו. הפסיעות יהיו בינוניות, ולכל הפחות כדי שיתן אגודל בצד עקב. ולא יפסע פסיעות גסות ולא יפסע יותר מג׳ פסיעות. פוסע תחלה ברגל שמאל ואחר־כך ברגל ימין, ושוב פוסע ברגל שמאל
Quick translation:
After Shemoneh Esrei say ...
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The method of stepping is outlined in Orach Chayim 123 (and to a lesser extent 95). As to your specific question — whether one should take three steps with each foot or two with one foot and one with the other — the Mishna B'rura 123:13 (speaking of the steps at the end of sh'mone esre) says clearly that it's the latter:
…first he ...
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Tefillo Kehilchoso says that the sense of the majority of authorities is that one can move after Yimloch. He quotes (in 117) MB 95 [8]. The reason given there not to move the feet in kedusho is because we say “keshaim shemakdishim” (as the angels sanctify). We are to learn that the angels only say up to yimloch. We stand with feet together imitating the ...
3
The Rav Soloveitchik machzorim, as well as Spanish-Portuguese siddurim, note that the second amidah, as a collective amidah, are uniquely for all of klal israel. Both Rav Soloveitchik and those congregations stand during the entire repetition as a consequence. Thus, it would seem, that chazarat hashatz has specifically another, ahistorical dimension that ...
3
Building on Shmuel's answer the Alter Rebbe actually explains why this is so (Shulchan Aruch Orach Chaim 124:4), which I think is what underlies your question.
וכן כל דבר הניתקן בשביל דבר אחר אין ענינו שלא נעשית התקנה ההיא עד שיהיה שם אותו הדבר שנתקנה בשבילו רק ענינו שנעשית התקנה ההיא עכ"פ גזירה שמא יהיה שם אותו הדבר שנתקנה בשבילו (ואפילו אם בטלה הגזירה ...
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The Ritva (Taanit 3b) rules that whenever one has to restart Shmoneh Esrei in the middle he does not have to repeat the introductory verse "Hashem Sefatai...". It would seem a fortiori that the same would apply to the 3 steps.
This Ritva is quoted as Halacha by the Shaarei Teshuva (OC 114:4).
It would seem the logic here is that you are not restarting ...
3
Disclaimer: this answer does not deal with the latest time for mincha. It assumes that the question refers to a time when one for sure cannot pray mincha.
If it's really not the time for mincha at all then don't say Amen as the blessings are levatala.
I can't prove this for late mincha specifically, but by a late shacharit, the Biur Halacha (OC 89 sv ...
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I assume you use nusach Ashk'naz prayer books? "בקיץ באר״י" means not "when it's summer in Israel" but "in summer, in Israel [say...]". In nusach Ashk'naz, "morid hatal" is said only in Israel. (Open a nusach S'farad prayer book, and you'll see just "בקיץ" as the qualifier, since nusach S'farad says "morid hatal" even outside of Israel.)
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I am a Karaite Jew, born and raised in an Egyptian Karaite Jewish family. I attend Congregation B'nai Israel, the only Karaite synagogue in the United States. I co-authored a primer on Karaite Judaism (As it is Written) and I run a blog on Karaite Judaism (ABlueThread.com). I consider myself Jewish. I consider myself Jewish before considering myself a ...
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There is a long discussion of the various versions of r'fa-einu compiled by Abe Katz at the following link: http://beureihatefila.com/files/2006_08_04_TefilaNewsletter.pdf
The two main issues seem to be:
If, how, and when may the words of a posuk be changed? This prayer is based on a posuk from Yermiyahu 17:14 but diverges from the wording there to ...
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