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19

http://www.ou.org/torah/tt/5766/miketz66/specialfeatures.htm Rambam (Sh'vuos 12:9) rules that one who uses Hashem's Name in a meaningless oath or a an unwarranted blessing violates the Torah prohibition to use His Name in vain. One who utters His Name without a purpose transgresses the lower level, Torah commandment to fear His Name (ibid.:11).In ...


16

It's amazing what you can find on Hebrewbooks!... In Sifsei Chachamim, by R' Avraham Abba Hertzel (Bratislava, 1899), he says that this is based on the Gemara's statement (Megillah 15b, top) that "that wicked man had all of his treasures engraved on his chest" (evidently meaning that he wore a medallion, or something similar, that had all of his possessions ...


15

There is an old minhag Frankfurt to sing the first part of Lekha Dodi, which refers to exile, to a slow tune, and then switching to a happier nigun when switching to nechamah (consolation) about the future redemption at Lo Seivoshi. However, in that minhag, they switched back to the original tune for the last verse, Bo'i Beshalom, which -- like the opening ...


15

Likely based on "לעולם יקדים אדם דבר הקל ומאחר הכבד" (from רמב״ם הלכות דעות פרק ד‎, q.v.).


13

This is a piyut (liturgical poem) that was composed a few hundred years ago in Tzfat. The chorus does not contain the name of God, nor is this a davar shbikedusha (a prayer that can only be recited in the presence of a minyan - 10 men). There is no problem with repeating the chorus.


13

Per Rabbi Aaron Gamliel in the Sefer Matei Aharon, the words Yitzchok & Rivka = Tefila (יצחק רבקה" בגימטריא "תפלה") and per the Raya Mehemna Zohar Chadash Vol 3, page 223:1 & page 253:1 the Shechina is also called Tefila since the whole purpose of Tefila is to connect to Hashem, like the name Naftali (נפתולי אלקים נפתלתי). In Bereishis 25:21 it says ...


12

I'm not sure this completly answers your question but it is mentioned in Talmud, Soferim 20:6. http://www.virtualjerusalem.com/holidays/chanukah/maozhan.htm


12

I was a little boy at home when my father Yigal Calek ny"v composed Mareh Cohen - there's a very interesting 'composer's inspiration' story to go with it too... Anyway, so yes, pretty much "at the source" ;)


12

Gemara Berachos 24a : Shmuel says that kol of a women is ervah because of the passuk in shir hashirim 2:14. יד. יוֹנָתִי בְּחַגְוֵי הַסֶּלַע בְּסֵתֶר הַמַּדְרֵגָה הַרְאִינִי אֶת מַרְאַיִךְ הַשְׁמִיעִנִי אֶת קוֹלֵךְ כִּי קוֹלֵךְ עָרֵב וּמַרְאֵיךְ נָאוֶה:‏ My dove, in the clefts of the rock, in the coverture of the steps, show me your appearance, ...


11

The source for the statement that it's disrespectful is Taz, Orach Chaim 621:2 (and from there in Kitzur Shulchan Aruch 6:3). He writes: ועוד יש ללמוד מדברים הנזכרים כאן דבמקום שאין אנו רוצים להזכיר שם של אדנות י"ל השם, ולא כמ"ש המון עם אדושם, כי אין זה דרך כבוד של מעלה, אלא י"ל כלשון התנא השם So it sounds like he's saying that the only ...


11

Here's something I wrote about to answer this question a couple of years ago: If one reads only the text of the Megillah without any awareness of the talmudic materials on it or the history surrounding it, Achashveirosh seems like a pretty neutral king. However, having been the one personally responsible for the halting of the building of the Beis ...


11

The source is Psalms 119:92 - לוּלֵי תוֹרָתְךָ שַׁעֲשֻׁעָי אָז אָבַדְתִּי בְעָנְיִי Or, in the JPS translation - Unless Thy law had been my delight, I should then have perished in mine affliction.


10

According to R' Ari Enkin, writing on Hirhurim: Although there is a widespread custom to change the tune during Lecha Dodi when reaching the stanza of "Lo Tevoshi", it is actually quite unclear where this custom derives from. Some sources even suggest that it is baseless and evolved without reason. I recommend that you read the whole piece and see what ...


10

If there are three people who recite the Hallel together, the two responsive readings (the four verses ending "Ki LeOlam Chasdo" at the beginning of Psalm 118 and the four "Ana Hashem" verses toward the end of that psalm) are recited as in the Shul: the leader recites each of the "Ki LeOlam Chasdo" verses and the others answer "Hodu" [and the next verse ...


10

As I understand it, Charvonah is the linchpin of the Megilah, the meeting of two separate plots. Without Charvonah, Mordechai's rescue of King Achashverosh ends with his pony ride around Shushan. And without Charvonah, Esther's plea for her nation might have fallen on deaf ears; Achashverosh might well have decided to side with his chief advisor, who had ...


10

There is a Kabbalistic idea that fish (which live in the water, representing עלמא דאתכסיא, the hidden realm) is on a higher spiritual level than meat (which represent עלמא דאתגליא, the visible world). We thus start with eating fish, thereby giving us the power to afterwards extract the "sparks of holiness" from the meat. (Likkutei Torah of R' Shneur Zalman ...


10

The g'mara in B'rachos (4B) explains that 'נ' represents downfall [of the nation] and is therefore encompassed in the positive context of the putative next pasuk, which states that "God supports all of the fallen".


10

I once heard an answer as follows: The Torah was given on Shabbos, so the first extension of Shabbos was the מאחרים לצאת they did that evening. It was only the following week that they fulfilled ממהרים לבא. A similar answer is that at the time the song is being sung, it is already Shabbos, so the next event that will occur is מאחרים לצאת, not ממהרים לבא. ...


10

The custom to recite Haneirois Halalu is kept by all but a few Yemenite communities and those following the custom of the Italian Jews (Siddur Rema). The first Source for its recitation is Maseches Sofrim (see article about its own author) Ch.20 Pr.36 in the Hager Edition. (This is apparently the version that was available to the earlier Poskim.) I quote the ...


10

Per Rabbi Shimon Eider's Sefer Hilchos Nidah a lady who is a Nidah should not sing in front of her husband.


9

I've heard various versions of the larger-than-life tale you're referencing (including one in which the antagonist dies simultaneously of stoning, burning, decapitation, and strangulation). Gershon referenced one such version in print, which is translated below. As to the Shavuot connection, Akdamut is about the greatness of G-d and the heavenly spheres; it ...


9

This article has a writeup on the subject, speculating that it was written no later than about 500 CE (i.e., during the Talmudic era), based on its style. Machzor Vitry in fact places it earlier, tracing it to the Anshei Knesses Hagedolah. Still other sources attribute it to R. Asher Halevi of Worms (late 11th-early 12th century). As for why it's said: ...


9

Rav Ovadia Yosef (Torat HaTahara 12:54, Taharat HaBayit vol 2 pp. 167-170) permits it.


9

After a bit more searching, it looks like Yigal Calek of the London School of Jewish Song may be the original composer as late as 1971.


9

Here is a link to Shiras Moshe which contains the poems of the Chasam Sofer.


8

Machatzit Hashekel Siman 262: We don't know when they are going to leave. So we ask them to bless us whenever they decide to leave. Similar to "Blessed are you when coming and blessed when leaving". Avnei Nezer: Shalom Aleichem we say to the Malhachei Hashabat that "came" with us from Shul and Tsetchem Leshalom we say to the Malhacei Hachol (Mundane? ...


8

From here: Although it seems strange to bid farewell to the angels so quickly -- why not invite them to join the Shabbat meal? -- Rabbi Yosef Yitzchak of Lubavitch explained that it is in bad taste to eat while others who are not eating (or in this case, cannot eat) are watching I also once heard that the Lubavitcher Rebbe said that every second of an ...


8

I agree with Yaakov Ellis's answer, and indeed deliberately repeat where the song calls for it. All of kabbalos Shabbos is a "recent" kabbalistic innovation. And there was a great outcry when they instituted it, adding on to the tefillah constructed by Chazal. As a result, to assuage those concerns, there are various kulos associated with it. For instance, ...


8

It should be clear to anyone with a Shulchan Aruch that one can certainly bentch after having sung this song. Consider these factors, all of which the Shulchan Aruch says leaving out would require you to redo your bentching, and all of which are missing in Tzur Mishelo: You must mention both Brit and Torah (OC 187:3) You must mention the Kingship of the ...


8

The source for this recitation is Tractate Soferim (20:4). Aramaic was a major lingustic influence on halachic literature in Babylonia during the Geonic period when that tractate was composed, and in Aramaic the plural form ends with a nun rather than a mem.



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