Hot answers tagged tefilla
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As Dov F has noted, the argument over praying in a mosque is now split between R. Ovadia Yosef and the Tzitz Eliezer. Please see the update below regarding the original Rambam responsa that is referred to by R. Ovadia.
The Tzitz Eliezer writes against praying in a mosque in his responsa Volume 14, #91:
ולמדנו מכאן שהקדשים של כותים וגם המשוגע של ...
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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 ...
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No, one may not pray in front of a mirror. The Radbaz in a responsum (4:107) gives both of the reasons you mention as explanations. From DailyHalacha.com
The question surrounding the permissibility of praying facing such a window arises from a discussion of the Radbaz (Rabbi David Ben Zimra, Egypt, 1480-1574) regarding praying in front of a mirror. It is ...
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The source of this ruling is the Rama to OC 187:4 (repeated again in 682:1). The Shaarei Teshuva on the spot (sk 3*) asks your question and gives two possible answers:
The request is made in plural whereas the problem of praying for miracles is (apparently) only for personal ones.
The request is for miracles which come about through the natural order of ...
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The goal is concentration and that takes awareness and work. Some people naturally read slower but for many, it isn't a matter of reading as it is of focusing. The prayer isn't a race but a chance to connect with the divine -- it shouldn't be the goal to get through it as quick as possible -- that should be the opposite of the desired experience. It isn't ...
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The oldest reference to this tradition that I am aware of is the Taz ("Turei Zahav"), by David haLevi Segal, 17th c.
הלוחש על המכה או על החולה ורוקק ואחר כך קורא פסוק מן התורה אין לו חלק
לעוה"ב
One who whispers over a wound or over a sick person and who spits, and
who then recites a verse from the Torah has no portion in the world to
come.
...
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According to this collection of notes on the siddur arranged by Rabbi Shneur Zalman of Liadi -- http://www.hebrewbooks.org/pdfpager.aspx?req=30450&st=&pgnum=122 --
the source is Pri Eitz Hayyim, Sha'ar Olam Ha-Assiyah, end of perek alef, which was then mentioned by the Magen Avraham, beginning of siman mem vav.
Pri Eitz Hayyim is a book by Rabbi ...
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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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A few ideas that help me:
Be the shaliach tzibbur. Your mind requires more focus and this spills over into kavana.
Although many say it is praiseworthy to stand during chazaras hashatz and krias hatorah, I find that sitting helps me follow along better. Do not try to do this if you took my previous advice of being the shaliach tzibbur!
I have a gemara ...
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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 Mishna Berura rules that one should not start mincha if they will not finish Shemoneh Esreh before shkia (sunset), but many rely on Rabenu Tam's time and daven considerably later.
I was told by my rav to omit tachanun if davening later than allowed by the M"B.
Shachris can technically be davened until chatzos (halachic midday) but it really ought to be ...
7
I don't know that "Why did the paytan choose this formulation" can be answered. I don't think that the Paytan himself ever explained his choice of formulation( I haven't seen any evidence of such, and I'm under the impression Paytanim rarely did), and everything else is speculation.
As to a question of "Why would the Paytan choose this formulation", I found ...
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In Tzitzit Halacha LeMa'aseh (Chapter 9, footnote 12), The Leket HaKemach HaChadash (8:16) Is quoted as saying:
The custom in Germany is that the whole congregation only covers their head (with the Tallit) while saying Shema on Yom Kippur and Yom Kippur Katan. However, many of the G-d fearing put a hat on top of their Kippah if they are not covering ...
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I haven't vetted these but they might be worth working through
http://www.kehilathadar.org/content/davening-audio-files
http://sidduraudio.com/
http://www.toraschaimdallas.org/resources/weekday-davening-2/
I just ran a google search and found a bunch. I also know that too much information can be as problematic as too little. You should ask your Rabbi to ...
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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 ...
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I read in The Making of a Gadol that (according to R' Yaakov Kaminetzky) in Kenesses Yisroel in Slabodka during the week they did a hoiche kedusha for mincha because the institution of chazaras hashatz was for a beis hakenneses where baal habatim davened because of the possible presence of the ignorant, not for a beis medrash of baalei torah. Friday mincha, ...
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Maimonides (Mishneh Torah, Laws of Prayer, Chapter 1) outlines the basic obligations of prayer. He writes that originally there was no fixed prayers, only an obligation to pray somewhat every day. Everyone would pray different amounts based on how 'inspired' they were.
After the destruction of the Jewish Kingdom by the Babylonians (586 BCE), the Sages of ...
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Sources that support Shukeling: Mishna Berura (95:7), Magen Giborim, Zohar (Pinhas), Baal HaTurim, Kuzari, Rama (see downstairs), Keneset HaGedola (Siman 95), Menorat HaMaor (3:3:12), Sefer Hasidim (Siman 57), Peri Hadash (Siman 95).
Sources that don't support/against Shukeling: Teshuvot HaRama' (Siman 113), Hida, Rabbi Yisrael Seruk, Derech Haim (115b), ...
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I asked this question just this week to HaRav Zundel Kroizer. I asked if I could fly to EY knowing I would miss minyanim and kadeshim during the flight, but improve my learning here. He said the zchus of learning was far greater.
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The Shulchan Aruch records this Halacha unopposed in OC 110:8. The Mishna Berura there notes that the Ari would say this prayer every morning. He also notes the Rambam's opinion (commentary to Mishna Brachot 4:2) that these prayers are obligatory and says the the Elya Rabba and others all seem to rule like the Rambam.
The Aruch HaShulchan (OC 110:16) notes ...
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Levush Orach Chaim 133 says that this is done to help us have the proper intention by Tefila.
Rivivos Efraim Volume 3:395 says that the reason we open the Aron Kodesh has to do with the Posuk "Vataal Shaavosom El HoElokim ותעל שועתם אל האלקים" which is said regarding the place the Sefer Torah rests upon, and the proof is that we open it up for Shema Kolainu ...
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This Mi Shebeirach was authored in 1948 in Morocco for those that were making Aliya.
מי שבירך אבותינו הקדושים והטהורים אברהם יצחק ויעקב משה ואהרן דוד ושלמה
הוא יברך וישמור וינצור כל אחינו בני ישראל אנשים ונשים וטף זקנים
וצעירים ההולכים בים וביבשה ובאוירון לעלות לארץ אבותינו. מלך מלכי
המלכים ברחמיו ישמרם ויחיים, ומכל צרה וניזק(!) יצילם. מלך מלכי ...
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Based on the ArtScroll Machzor's introduction to Kol Nidrei:
When Rabbah bar bar Chanah arrived at the site of Har Sinai, he heard a Divine voice proclaim: "Woe is me that I have sworn! But now that I have sworn, who will annul my oath?" (Bava Basra 74a) The Rashbam comments that HaShem looks for grounds to annul his oath not to end the exile (ibid.).
The ...
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Aruch HaShulchan 268:14 explains that Shabbos is called in the Torah both masculine and feminine.
כי קדש היא לכם
מחלליה מות יומת is feminine.
זכור את יום השבת לקדשו is masculine.
In the Torah there is a feminine way of referring to evening (ליל) therefore we say "בה" then. Day (יום) is only masculine in the Torah therefore we say "בו". Mincha time which ...
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Rabbi Re'uven Brauner wrote a pamphlet indexing verses used in prayer called "Shimush Pesukim" (in halakhah.com): http://halakhah.com/rst/pesukim.pdf
However, the specific verse you quoted is not found in that index (nor do I remember it), except for a haftarah.
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Most solutions to this question involve either a compromise on drunkenness, or on prayer. Either you can follow one of the opinions which allow you to fulfil the obligation of drinking without actually getting drunk (Rema, M"B) or an opinion that allows you to pray while drunk (see @Gershon Gold's citation from Nitei Gavriel. I didn't know there was a ...
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It is not permitted to daven in front of any picture or mirror, much less a picture of Avodah Zarah.
Article on this.
A quote from this article:
Bowing to any picture can raise the specter of avoda zara. Many poskim forbid images of animals in a shul (see above) particularly on the wall toward which people bow. It is also forbidden to daven facing a ...
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Clearly, one of them would have to lead. The choice minhag not to have a mourner lead the tefillah on Shabbat or Yom tov is a matter of who is preferred to take the post (because of the honor of the tzibbur), not an absolute disqualification.
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I only know of covering ones feet being important while praying during the amidah (whether in private in public),
"One should not pray wearing [only] his undershirt, bareheaded, or barefoot - if it is the custom of the people of that place to stand before their most respected people with shoes." M"T Hilkhoth Tephilah 5:5
But this is in the context that if ...
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