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32

Yes, there is a history of Jewish communities in Arab countries relying on the Muslim call to prayer for their own praying times. For one such example, here is the Ben Ish Hai, (Hacham Yosef Haim) who lived from 1832-1909 in Baghdad, and who refers to the maghrab (an Islamic prayer-time called after sunset) in various places: Ben Ish Hai, Year 1, ...


17

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 ...


17

Many synagogues - mainly Orthodox, not specifically Hassidic, light two candles in front of the Chazzan's (cantor's) table. The candles are on during the duration of the prayers and extinguished afterwards. (Some places use electric "candles"; others use wax. I prefer the wax, though it is a bit more dangerous, smelly, and messy.) It has nothing to do with ...


14

The Gemara in Berachos 10a says that (at the advice of his wife Beruriah) Rebbi Meir prayed for neighbors of his to become religious, and the Gemara seems to approve of this. This is also implied by Sotah 14a, where Moshe is said to daven for the wicked to return, as well as in Taanis 23b, where Abba Chilkiyah says that his wife is more righteous because she ...


14

Moreshet.co.il reports: אך האריז"ל הנהיג להוסיף שלשה פסוקים ראשונים ממזמור צ"ה, "לכו נרננה" וכו', כדי לא לסיים בפורענות - "יצמיתם ה' אלקינו", כעין מה שאמרו חז"ל לגבי הפסקה בקריאת התורה: "ואין מפסיקין בקללות", וכן נוהגים בסיום הקריאה של מגילת איכה, שאחרי הפסוק האחרון "כי אם מאס מאתנו" וכו', חוזרים על הפסוק שלפניו: "השיבנו ה' אליך" וכוו, כדי לא ...


12

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 ...


11

The Gra writes (Shenot Eliyahu to Brachot 1:1) that you have to read Shema yourself and you cannot fulfill your obligation by listening to another. (This is not universally agreed to, but see the next point.) As for the blessings, the whole point of having a Chazzan starting from (just before) Barchu is for him to recite the blessings of Keriat Shema out ...


10

Kitzur Shulchan Aruch 20:1 (yonanewman.org) When the chazan steps (back) after (completing) the quiet (individual) prayers, he should stand still for the amount of time (it takes one) to walk four cubits. He returns to his place, and says quietly ''G-d, open my lips...'' , and starts aloud ''Blessed are You...'' Everyone should be careful to be quiet now, ...


9

I was a major sufferer of the problem you describe, and to be honest, I have not completely cured myself of this; however, there are a few things that I have done recently that have made a huge difference in my level of focus during davening. I think it is important to remember, though, that there is no quick fix to this challenge. As you mentioned in a ...


9

is it ok?!? ITS A TREMENDOUS MITZVAH! we say every day "hashiveinu avinu lesorasecha" 3x a day. Sefardi siddurim within this bracha have a place to add the name of someone who needs to repent and a small bakasha. Also, the chazon ish has a nusach for a teffilah which deals with the issue of "hakol byedei shaymayim chutz m'yiras shamayim". The Chazon Ish's ...


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 ...


9

Orach Chaim 132:5 Magen Avraham 6 says that one should not walk out of the Shul with his back to the Heichal.


8

It sounds like your minyan is misapplying the opinion of the Rambam. There are 4 opinions regarding reciting "Half Hallel". (Half Hallel is said on Rosh Chodesh (except Tishrei and Tevet) and the last 6 days of Pesach.) The disagreement is about Half Hallel; all agree to recite Whole Hallel with a bracha even with no minyan. Rambam: No Half Hallel is ...


7

Bach - Tur Orach Chaim 38 - 6 says that he saw a Maaseh Rav from a Rav Weiss Z'L who would say these 2 Parshios while he was wearing Tefilin. This would indicate to me that it is only a Minhag and not a Halacha.


7

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 ...


7

According to My Rav Say Elokai Neshama, Bircat HaTorah, and Bircat HaShachar Say Baruch She'Amar, Ashrei, and Yishtabach If you can put on tallit and tefillin, and say just the above passages, in the time that it takes the rest of the minyan to say all of Psukei D'Zimra, then it's better to do so, in order to pray with a minyan. This is assuming that ...


7

First, the entire Pesukei Dezimra can be skipped (Start with Birchas Krias Shema). Because the purpose of Pesukei Dezimra is to make the Tefilah desirable to Hashem, and praying with a Minyan accomplishes this more. If there is time, add in Baruch Sheamar, the whole Ashrei*, and Yishtabach, because the Chachamim established the Pesukei DeZimra around ...


7

Many chasidim light candles on the yahrtzeits of important figures in chasidic history. One of the more widely-practiced ones (in the US) is to light a candle on the Yahrtzeit of R' Mendel of Riminov, which is the night after Lag Ba'omer. Chasidish shuls or shuls with lots of chasidim tend to leave out candles for people to light in the shul. I've even ...


7

Daf Al Hadaf brings this question from Kovetz Bais Hillel He brings a few answers, two of them are below. Rabbi Shlomo Zalman Auerbach answers that when Jews went to Jerusalem for Succos they were still wearing summer clothing and were unprepared for rain. However when they went for Pesach they wore winter clothing and were able to travel even in the rain. ...


6

Sefer Chasidim siman 800: אדם שמתפלל על אביו אם הוא חולה לא יאמר תרפא אבא מארי או לאדוני אבא רפא One who is praying for his sick father should not say "Heal my father my master" or "To my master my father heal" See continuation there, where he brings Elisha not referring to Eliyahu as his master as an example - not just father/son. Birkei Yosef ...


6

Take a look at this page. This is the summary: In conclusion, you do not recite: Kaddish. Barchu. The additional prayers recited during the chazzan's repetition of the amidah. G d's attributes of mercy. Any of the prayers that are associated with the reading of the Torah. Other than the above mentioned prayers, you can recite ...


6

Be'emunah means faithfully, like (Shabbos 31a) נשאת ונתת באמונה - Did you do business faithfully? In other words honestly, without taking undue personal benefit from the work. See also Melachim II 12:16: וְלֹא יְחַשְּׁבוּ אֶת הָאֲנָשִׁים אֲשֶׁר יִתְּנוּ אֶת הַכֶּסֶף עַל יָדָם לָתֵת לְעֹשֵֹי הַמְּלָאכָה כִּי בֶאֱמֻנָה הֵם עֹשִֹים Moreover they ...


6

The Lubavitcher Rebbe started a campaign (in 1983 - the beginning of 5744) that everyone should say the Hareini Mekabel before davening and אך צדיקים afterwards. Rabbi Palteil speaks about the history and reasons for this here (at about the 21 minute mark). This was a previous practice, as the Alter Rebbe of Lubavitch put it in his siddur to say that. The ...


6

Last night, i asked this question of someone who served in the war. He said that when they were in the field, there was no time for davening, and he didn't say that they said the extremely short version, so i assume they didn't. On the base for a break, they were able to daven, but not everyone was able to put on tefillin. He didn't say exactly why not; ...


6

The text of the Selihot appears at Da`at (Herzog College) and at Wikitext. The text is nearly the same every day. There are additions for the 10 days of repentance, and there is a small section which varies based on the day of the week. There are also sections which are said in some congregations but not in others.


6

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 ...


6

The Kaf Hachaim siman 117 siff 3 quotes a slew of achronim (yes, Ashkenazi ones like Elya Rabba) who say not to repeat shmoneh esrei. He brings a minority opinion that one may say Shmoneh esrei again as a nidava, but he suggests against this and says to rely on the majority opinion. The seffer Shmaatsa di'Moshe in the back section called Shmuos Moshe ...


6

I witnessed the Rosh Yeshiva of Ner Israel several times pick up a sefer and learn when the Chazzan would choose a slow tune for Mimkomcha of the Shabbos Shacharis Kedusha. I don't see piyutim being any different than the sections between the primary lines of Kedusha, and certainly not any more stringent. The Rosh Yeshiva never learned or did anything ...


6

Rabbi Adin Steinsalz in his Sefer Hasidur V'Hatefila - page 38 says there are three levels in Kavana. 1 - Is to understand the meaning of the words one is saying (Orach Chaim 98:1). 2 - To identify with the words being said. 3 - Understanding the hidden meaning על דרך תורת הסוד והנסתר (literally, in the way of the instruction of the secret and the ...


6

The first two are explicitly in the Talmud (Brachos 32a at the bottom), as pointed out by many commentaries on the Rambam. However, the third is often questioned, either left without a source (the Lechem Mishna) or claimed to be logical (the Maaseh Rokeah). The Or Sameach on the Rambam however finds that this is explicitly sourced in the Sifri in Zos ...



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