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9

The source is Rabbeinu Yona Brachos 32a, in the name of the Geoinim. This is brought in Shulchan Aruch Orach Chaim 51:7 The Mishna Brurah there (:16) says it means to say from that posuk until the end of the chapter. Shulchan Aruch HaRav (51:8) implies that saying the single verse is enough. Kitzur Shulchan Aruch (14:2) implies that the single verse is ...


5

The Rivevos Ephraim 6:410:1 brings the psak of Rav Eliyashiv that one may hold a child during bentching. In Chelek 8:572:1 he was asked to explain the psak of Rav Elyashiv how its ok since there are achronim who hold by pisukei dizimrah one cannot hold anything so certainly by a doraisa one would have to avoid such a thing. Rav Ephraim Greenblatt(Rivevos ...


4

The earlier answer gives Rambam's list of what's required, but I'll address what's customarily recited, as requested. All of it. The entire p'suke d'zimra as printed in the sidur is recited by someone praying even without a minyan in my experience (though sidurim and nuschaos vary).


4

I can't necessarily say what is customary, but I will say that if you are only going to say a portion, then you should say Barukh She'Amar, skip to Ashrei and say Psalms 145-50 and Yishtabach. This is all that is required, according to the Rambam: Hilkhot Tefila 7:12 יב. ושבחו חכמים למי שקורא זמירות מספר תהלים בכל יום ויום מתהלה לדוד עד סוף ...


4

I recently read an interview with a daughter of Rav Ovadia Yosef ZT"L and during the interview she mentioned that her father Rav Ovadia always held a grandchild on his lap during bentching.


4

While I am not aware that there is any authoritative list, It seems that among several that are coomonly said is Tehillim 121. I believe this was chosen as a general Tehillim to be said for people who are ill as well as people in danger, such as soldiers. The reason is because it starts with the phrase "I lift my eyes to the mountains, from where will ...


4

The last Mishna Berura in סימן נג [regarding "דין הראוי לירד לפני התבה"] (s'if katan פז) addresses your question. וקורין שליח-צבור חזן, שצריך לראות האיך יקרא, ותרגום "וירא" וחזי And we call the prayer-leader a חזן, because he has to see how to pray properly, and the [Aramaic] translation of "וירא" (to see) is "וחזי" (Translation mine) This ...


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 ...


2

The opinion of the Minchat Shai (and most commentators, from what I can tell), is that a meteg on a short vowel in a closed syllable is almost always a euphonic meteg (there for stress or to stop you from swallowing a syllable, but not for the vowel quality), and thus does not affect the following shva. See also Geoffrey Khan's The Tiberian Pronunciation of ...


2

In the Metsudah Tehillem and http://www.tehilimhotline.org/prayer_categories.asp it says which chapters should be said at which occaison, the one's pertaining to this matter would be(I think): For the Jewish People 43, 79, 80, 83 For help in troublesome times 20, 38, 85, 86, 102, 130, 142 For peace 46 For success 112


2

Based on what I've seen, Psalm 130 is also commonly recited with 121. Additionally, it would appear to me that Psalm 20 is appropriate based on its references to HaShem fighting for us.


2

this was supposedly asked to Rav Shlomo Aviner What should a person do if he is in the middle of the Shemoneh Esrei and hears a warning siren for an incoming missile? A: He should run to the bomb shelter and continue to Daven the Shemoneh Esrei there. This is based on two factors: 1. It is a case of a life-threatening situation. 2. Walking in the middle ...


1

From torah.org: Rambam rules (as is the ruling of the Gemara; see below) that both "audible" and "careful" reading of K'riat Sh'ma are desiderata L'khat'hilah but are not indispensable. The Mishnah in Berakhot (2:3) cites the following two disputes: "If someone read K'riat Sh'ma and did not hear his own reading, (R. Yehuda says:*) Yatza, R. ...


1

Shulchan Aruch O.C. 90:23 הבגדים המצויירים אף על פי שאינם בולטות אין נכון להתפלל כנגדם It is not proper to pray facing colorful garments, even if they do not protrude. Beis Yosef, citing Rambam, explains that the reason it is preferable to pray close to the wall is in order to not see distracting things. If these kippot have drawings or writing ...


1

1 Aish says The Talmud says that the purpose of wearing a kippah is to remind us of God, who is the Higher Authority "above us" (Kiddushin 31a). 2 Halachipedia quotes the Gemoro (Shabbat 156b) to say “A Kippah or Yarmulke is a religious head covering worn to inspire fear of heaven in the mind of the one wearing it as it reminds the wearer ...


1

The source for this entire question is the Remo (based on the Mordechai and the Maharil) in Shulcahn Aruch Orach Chaim 263:5 who says: הגה: יֵשׁ מִי שֶׁאוֹמֵר שֶׁמְּבָרְכִין קֹדֶם הַהַדְלָקָה, וְיֵשׁ מִי שֶׁאוֹמֵר שֶׁמְּבָרֵךְ אַחַר הַהַדְלָקָה (מָרְדְּכַי סוֹף ב''מ), וּכְדֵי שֶׁיְּהֵא עוֹבֵר לַעֲשִׂיָּתוֹ לֹא יֵהָנֶה מִמֶּנָּה עַד לְאַחַר הַבְּרָכָה, ...


1

O Ch 191 (3) MB [8] says that one may not do a melacha while saying birkas hamozon. The MB says that even a תשמיש קל (a light activity) is prohibited. If holding a child is a light activity (or more) then it would be forbidden. In O Ch 183 (12) MB [37], it says that one may not make a brocho while doing work and the MB and Shaar Hatziyun say that this ...


1

Danno's answer pretty much covers it. I would also recommend:http://www.ramaz.org/nusach/index.html, especially for good Ashkenazi davening. If you want resources for leining (reading Torah), this is a good website: http://learntrope.com/


1

Also try "Virtual Cantor": http://www.virtualcantor.com. It has .mp3 files that can be downloaded.


1

Because it changes your perspective! Praying helps you reset your internal GPS and re-think where your priorities should lie. That's why praying works - the person who finishes praying is different than the person who began praying. This new person may now deserve things which he did not deserve several moments prior. Secondly G-d wants the best for us, ...


1

you could make your question stronger by applying the same question to every mitzvah and not just davening. consider what is a need? what is a weakness? why should I care? consider, what is a need? What does it mean what the Torah talks in terms of G-d's right arm, G-d's eye, etc. We are told that we are created in G-d's image in this way human beings were ...


1

I once heard the following explanation: The word to pray is להתפלל, which is the passive reflexive of פלל, judge. So להתפלל means to cause one's self to be judged. The purpose of prayer is to put yourself before Hashem and test how sincerely you see Him as the source of your needs. So, indeed, the prayer is not "for" Hashem, nor is it to make sure He ...


1

There are, in fact, a wide variety of variant forms of this passage in Shoshanas Yaakov (which is itself something of a synthesis of earlier sources). The general assumption appears to be that this passage was modified, and even removed, due to "censorship" (which can mean actual censorship by non-Jewish authorities or self-censorship to avoid provoking the ...


1

The source of immersing before prayer or studying Torah was an enactment by Ezra for the purpose of limiting conjugal relations between a husband and wife by requiring immersion if they had a seminal emission during / after relations. The original enactment also applied to women and to involuntary emissions. It had nothing to do with ritual purity, but was ...



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