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In Lma'an Yishme'u #267 (page 2) Rabbi Chaim Hillel Raskin says that it is a Halachic obligation to quiet or turn off a cell phone before starting to Daven. If he did not, and his cell phone rings, he is allowed to quiet or turn off the phone to ensure that no one will be disturbed further. Although he doesn't specifically address a situation where it ...


8

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 ...


5

When I was an aveil (for each of my parents), I changed my seat for the entire year. That is also the general minhag in my shul. This included Shabbosa as my new seat became my makom kavua for that year. After the year I returned to my normal seat. Our shul is somewhat "Yeshivish" on the East coast of the United States (Baltimore). I consider us somewhat to ...


4

The Zohar (which is the source for saying this in the first place) states that the prayer should be said "כד מפקין ס"ת בצבורא למקרא ביה", when the Torah scroll is removed in the minyan to be read. Of course, this is still relatively ambiguous. The Siddur Maharsha"s (R. Shabtai Sofer), one of the first mainstream siddurim to include this prayer, says to say ...


3

Nusach Sfard (not to be confused with Nusach Sefaradit Or Edot HaMizrach) is the nusach (that contains many Kabbalistic inyanim) used by families and communities who ancestrally were influenced by the teachings of the Ba'al Shem Tov (founder of the Chassidus movement) and his many students. Nusach Sfard is primarily used by (Ashkenazi) people who originate ...


3

A translation of Tehilim 130 shows that it is talking about Hashem forgiving our sins, making this an appropriate chapter for this time of the year.


3

See here: Siddur Admur [omitted in Shulchan Aruch]; Shaar Hakavanos 190; Peri Eitz Chaim Shaar R”H 7; Kaf Hachaim 582/15; M”E 582/1 and 22 The reason: The Gematria of Hashalom is the same as Safriel Hamalach which is the angel which writes the Jews in the book of life during Aseres Yimei Teshuvah. [Peri Eitz Chaim ibid brought in Kaf Hachaim ...


3

Rabbi Avigdor Miller was once asked a similar question, I heard the tape. 'Why do we thank Hashem for the food he gives us, when He was the one that created us with the propensity to be hungry? And the answer is because if not for being hungry you would never realize what a gracious gift you received with your wellbeing. If you never became hungry, you would ...


3

Chacham Ovadia in Yechave Daas 6:siman 19 pg 110 writes that we are not makpid on accent pronunciation even for davening whether one is sefard or ashkanaz. However, when it comes to parshas Zachar and parshas Parah he writes one should listen from his style of pronunciation since its a d'orasia.


3

In Kitzur Yalkut Yosef 271:13, Ovadya Yosef rules that when it comes to kiddush and havdallah, there is no need to be concerned (kpeida) about different accents. An Ashkenazi fulfills his obligation by listening to a sefardi's recitation, and vice versa.


3

I attend a Conservative shul. This past year, I noticed that 3 families of mourners all sat in different places in both the the Shabbat shul as well as the weekday chapel. As a matter of fact, the rabbi presented a se'udah shlishit shiur a few months ago explaining this minhag to everyone.


3

I've come across it a few times in Shulchan Aruch Harav. For example, in siman 582, it says that if during aseres y'mei teshuvah, you said "melech ohev tzedaka umishpat" instead of "hamelech hamishpat" and you waited more than the time it takes to say "sholom olecha rabi" or you stated the next berachah, then, some say, you need to go back to beginning of ...


3

In truth, it's a very old מחלקת. It's mainly about the words יתגדל ויתקדש. Some מדקדקים thought that, even though we find both pata'h and tsérei occurrences for that type of word in the Torah, the normal one is with a tsérei, but in all old nuscha'os including rishonim, it's with a patach. This argument is brought by the סידור רב שלמה סופר מפרמישלה, whose ...


2

FWIW, there are some cases, e.g., in מודים, where even if one is not saying it one must bow along with everyone else, so as not to appear to disagree with what is being said (נראה ככופר). Source is in משנה ברורה and ערוך השלחן, both in אורח חיים, סימן ק״ט: ערוך השלחן: ...שצריך לשחות עם הציבור ב"מודים", שלא יהא נראה ככופר למי שהציבור משתחוים לו ...


2

Gemara Rosh Hashana 17b עיני ה' אלהיך בה עתים לטובה עתים לרעה עתים לטובה כיצד הרי שהיו ישראל רשעים גמורין בראש השנה ופסקו להם גשמים מועטים לסוף חזרו בהן להוסיף עליהן אי אפשר שכבר נגזרה גזרה אלא הקב"ה מורידן בזמנן על הארץ הצריכה להן הכל לפי הארץ עתים לרעה כיצד הרי שהיו ישראל צדיקים גמורין בר"ה ופסקו עליהן גשמים מרובין לסוף חזרו בהן לפחות מהן אי אפשר שכבר ...


2

In Kuntres Umayon, it speaks about that on Rosh Hashana, it can be decreed, for example, that they'll be a lot of rain, and if later you're not deserving, you'll get the rain in the wrong place, or vice versa.


2

R Yitzchak Abadi writes (Or Yitzchak 65) that indeed one should not say כי אתה...צרה וצוקה when reciting Aneinu in the fourth to last Bracha of Shmoneh Esrei. If one did accidentally say it he writes that one should not continue with כי אתה שומע...‏ from the end of the regular text, but amend it to ואתה שומע...‏ and not say כי twice.


2

The Rebbe Rashab in Kuntres Hatefila says clearly not to walk around during davening, and says that even if someone claims it helps them concentrate, they're wrong, it distracts them. I don't have an answer to part 1 of your question. ( http://meta.judaism.stackexchange.com/a/2155/6886)


2

in shulchan aruch siman reish samach beis seif beis it says ישתדל שיהיו לו בגדים נאים לשבת... you should have nice clothing for shabbos its brought in other places how yom tov is the same as shabbos however for davening there is a whole other set of halachos of how you need to be dressed (namely that you have to be "presentable") that is brought in shulchan ...


2

in shulchan aruch siman tzadik daled seif ches יש ליזהר שלא לסמוך עצמו לעמוד... בשעת תפלה you shouldn't lean yourself during davening (shmonah esrei) in mishnah berurah (on this seif) ולכן יזהר שלא יסמוך עצמו ע"ג "שטענדער" therefore you should not lean yourself on a shtender the next week seif in shulchan aruch says מי שהוכרח להתפלל מיושב צריך לחזור ולהתפלל ...


2

Nefesh HaChaim Shaar Beis Ch. 2: ומה שמושג אצלינו קצת ואנו מכנים ומתארים כמה תארים ושמות וכנויים ומדות. כמו שמצינום בתורה ובכל מטבע התפלה. כולם הם רק מצד התחברותו יתברך אל העולמות והכחות מעת הבריאה. להעמידים ולהחיותם ולהנהיגם כרצונו ית"ש. (והם אשר קראום בשם השתלשלות הספירות). ולפי כל שנויי פרטי סדרי ההנהגה שמשתלשל ונמשך לזה העולם אם לדין. אם לחסד. אם ...


2

The Koren siddur does include it, and possibly others as well. The Halacha is like Rabbi Akiva in Mishna Brachot 4:3. There, he says that one whose davening is not "שגורה בפיו" should say Havineinu. However, in the modern day where everyone can read the entire text from a siddur, we are generally considered as people who are proficient. This is what i ...


2

Siddur Hagaonim Vhamikubalim - page 55 gives the following reasons regarding the end of the Amida. A: Mateh Moshe 795 - Since this is a time of judgement, and there is no judgement in charity and no charity in judgement the regular Nusach is inappropriate. However by saying Oseh HaShalom we are saying that the place of judgement is peaceful as the verse in ...


2

I recall seeing that this is impractical as the entire phrase must be said, and here that phrase is a bracha, which cannot be said multiple times. And saying it by replacing the actual sheim Hashem with the word Hashem would not count as having said the phrase in its proper form that many times.


1

Rabbeinu Yona in Berachos writes that rain is in the blessing of גבורות because it brings life to the world, like the other things mentioned in the blessing (healing, etc.). However, rain in the wrong time is a curse and causes rotting. Thus it was used as a punishment in Sefer Shmuel for asking for a King. So rain in the wrong time would not be relevant ...


1

Rav Chaim of Volozhin (#23, quoting the Shel"ah) says that the only reason to purposefully 'shuckle' while praying is to avoid sleeping. I cannot find this in the Shel"ah, but I did find where he says: המתנועע בתפילתו גורם ביטול כוונתו, והעמידה בלא התנועעות כלל עוזר על הכוונה, ומה שאמר: 'כל עצמותי תאמרנה', היינו בשירות ותשבחות וברכות קר"ש ותלמוד תורה ...


1

I've done the following (though now I cannot recall who advised me to do so): Daven the regular Tefillah (silent Shemoneh 'Esreh) with the Minyan, and then do Tashlumin during the repetition.(Point 1) This follows from the idea that there are two requirements of Tefillah/Tzibbur - one is Tefillah BETZIBUR (praying WITH the congregation), which is fulfilled ...


1

On the one hand, davening with a Minyan is always a good thing. It is a fairly recent innovation that you can get a Minyan at all hours. In earlier times (and in some places even today) you can't really do that (even if there are enough people living there to support it). On the other hand, Tashlumin has to be specifically connected to a time of obligatory ...


1

After the Amida on Kol Nidrei night, there are a few paragraphs of Selichot that are said. The 3rd or 4th starts with the words Omnon Ken - and the Aaron HaKodesh is opened while saying it - hence "pesicha of Omnon Ken". It's on page 175 of the Interlinear ArtScroll Yom Kippour Machzor, Ashkenaz edition.


1

In siman 142 siff 1 the Ramma explaining the Michaber concerning someone who made a mistake while reading the torah says that if the mistake he made doesn't change the meaning of the word we do not make him re-read the right way. The Mishna Berurah in siff kattan 4 gives an example, such as someone who adds or leaves out a letter where the word stays the ...



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