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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 ...


4

The Gemara in Berachos 49a has a dispute whether or not the beracha in bentching of Hatov Vehameitiv should have malchus in it. The machlokes is expressed as a function of the beracha being Biblical or Rabbinic in nature: פליגי בה אבא יוסי בן דוסתאי ורבנן חד אמר הטוב והמטיב צריכה מלכות וחד אמר אינה צריכה מלכות מאן דאמר צריכה מלכות קסבר דרבנן ומאן דאמר ...


3

The Lubavitcher Rebbe explains that the Baal HaTanya when composing the siddur had in front of him 60 different siddurim. This version appears in the Abudraham among others (listed at the link). The plain-meaning logic behind the selection is: "For the wars" isn't understood - it should be "for winning the wars" or something similar. Another version of ...


3

This is addressed by the gemarah Yerushalmi Sotah 7:4 which learns the idea out of the pasuk in Devarim 27:26 אָרוּר, אֲשֶׁר לֹא-יָקִים אֶת-דִּבְרֵי הַתּוֹרָה-הַזֹּאת The gemarah explains that the standing (up) of the torah implies that the Chazzan should stand. ארור אשר לא יקים את דברי התורה הזאת. וכי יש תורה נופלת. שמעון בן יקים אומר זה החזן ...


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If the purpose of malchus at the start is to set the frame of reference (as you say), then, well, it's already been set! Perhaps that's why a blessing after another (s'mucha) doesn't need a "start", either. Just my own thoughts.


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What is clear to you is not so clear to me, but see Mishna Berurah siman 91 #12 Where he states the general rule to wear only clothing you would wear when talking with an important person. He adds that this is dependant on the usual behavior of the time. Another point he mentions there is not to wear the type of gloves that people would wear when traveling. ...


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I have seen the 2nd version in Chabad and a few other Nusach Sefard texts. From what I have heard from a few sources - Chabad people as well as several of my rebbei'm, there is some objection to attribute the winning of a war as a significant part of Chanukah, as people mistakenly think that it was the might of the Macabbees and their war strategies that ...


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I have often wondered about this myself. As far as I can tell, there are no rules about how long you say a mi-shebeirakh for a person or include an ill person in your private Amidah, except, of course, if the person gets well or dies, in which case the prayer no longer makes sense. I like the distinction suggested above -- that mi shebeirakh is a communal ...



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