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Here are Tefilos from Yad V'Shem for holocaust victims.


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My Kinos Hameforash notes that indeed this one belongs after the following one. Since Az Bahaloch has the phrase שואג היה ירמיהו הנביא. על מכפלה נוהם כלביא. תנו קול בבכי אבות הצבי. תעו בניכם והרי הם בשבי. Yirmiyahu Hanavi yelled/ Like a lion he roared/ Raise your voices and cry, fathers of the Jews/ Your children veered and are now in ...


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Incorporating some ideas that were mentioned in @IsaacMoses's and @DoubleAA's good answers, this question was asked of R' Ephraim Greenblatt and he printed the answer, YES, in a collection of short piskei halacha (legal decisions) called Riv'vos V'yovalos. Paragraph 73 there says that although the P'ri M'gadim in Mishb'tzos Zahav (108:5) doesn't give a ...


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You may need to get a better sense of the evolvement of what we currently call "Tachanun" and what Nefilat Apai'im refers to, as they are not the same thing. I'm excerpting various ideas from several articles that were compiled into a single Beurei Hatefilah newsletter. Since this is in PDF. I may have trouble copying and pasting some sections, so I'll ...


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The ArtScroll RCA siddur (Kol Yaakov) is more clear about it (page 132), specifically saying to keep your head down until יבשו רגע (the end of that paragraph). The ArtScroll Chinuch siddur (Chaim Shlomo) also has the "text on this page" instruction, but there, only the ויאמר דוד paragraph is there. [Yes, i know it's actually a sentence and a paragraph. I ...


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Regarding יישר כוח, i will be basing information off of the Hebrew Wikipedia article on the phrase. What is the origin of these expressions? יישר כוח comes from a line in Shabbos 87a: שנאמר (שמות לד, א) אשר שברת ואמר ר"ל יישר כחך ששיברת חזק וברוך (some also say חזק ואמץ) seems to be based on the Gemara in Brachos 32b that says that four people ...


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Let's sidestep the issue of praying in a mosque per se. Suppose a building is built as a church and years later is sold and converted into a municipal office building. Can I pray there? If a building was built to protect an idol, then Jews are prohibited from deriving benefit from the building. Thus there was a responsum that allowed converting a Methodist ...


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The Mishna Berura (132:10) makes little distinction in the importance of a mourner not only saying kaddish, but Barchu as well. It could very well be that just as many mourners can say kaddish in unison, so too can individuals say Barchu together: י) קדיש יתום אחר עלינו - שהרי לעולם צריכין לומר קדיש אחר שאמרו פסוקים ובעלינו יש ג"כ פסוקים וצריכים קדיש ...


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You are correct. Tefillah with a minyan refers specifically to the Amidah. Of course, there are many other benefits of praying everything with a minyan, being able to answer Amen and respond to Kaddish.


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maybe he was referring to this Sukkah 42a ... A MINOR WHO KNOWS HOW TO SHAKE THE [LULAB]. Our Rabbis taught, A minor who knows how to shake [the lulab] is subject to the obligation of the lulab; [if he knows how] to wrap himself [with the tallith] he is subject to the obligation of zizith; [if he knows how] to look after tefillin, his father must ...


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Aruch Hashulchan Orach Chaim 90:15 says that it is better to Daven in a small Minyan where there is no talking over a large Minyan (Losing out on B'rov Am) where there is talking. Granted that he does not say here that the Minyan should be closed down, however he does clearly say that the non talking small Shul is superior.


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Your questions address both the idea of omitting as well as including Kaddish. I am providing a partial answer that addresses why Kaddish should be said and how this is related to the concept of Geulah Arichta, as you mentioned. From this Beurei Hatefilah article - bottom of p. 4 citing Raav"n (Rav Eliezer ben Natan, aka Tzafnat Pane'ach) on Brachot siman ...


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What HASHEM wants is his children to be good. Prayer, true heartfelt prayer, from someone that gives their all in the "right" path is pleasing to the Almighty as a child or pet's behavior will bring a smile to parent/owner. I believe this to be the case, I could be wrong though.


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I am unaware that there is any prescribed order to this. Most places I have attended do the following order: 1 - Announce the names of those who are ill and that Tehillim will be recited for them. I am assuming that you are talking about a small (1-3 people, avg.) group of people, though, there is no strict protocol. Also, I have usually seen this ...


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The Maharal in Nesivas Olam (Nesiv Hoavoda 12) discusses the issue of Machnisei Rachamim. He is completely in line with the Rambam that it is absolutely Assur to pray to angels. However, he writes that it would be ok to say it as a command rather than a prayer. In our case, this 'prayer' is actually telling them to wait rather than begging or praying to ...


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Never did the Rambam understand this declaration as a "prayer" nor at any time did he deem requests or favors be permissible to ask of mal'akhim ("angels"). In an article written for the monthly newsletter of Makhon Mosheh and Halikhoth `Am Yisra'el - Or HeHalikhoth - by Rabbi Dr. Hhananel Sari (Shevat, 5773), the position of the Rambam from his own ...


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Rabbi J.B. Soloveitchik (Reshimot Shiurim, Berakhot p. 202) suggests that whether one requires a vessel for hand washing prior to bread depends on a dispute between Rambam and Ra'avad in Hilchot She'ar Avot Ha-Tum'ot 8:8. Ra'avad there extends the law of washing hands for ritual purity to all hand washing, but Rambam implies that this reason extends only to ...


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The Arukh Hashulhan discusses this issue in detail in Orah Haim 4. Your assumption is indeed correct; when clean hands are the only goal, such as when you scratch your head or the like, using a faucet or other flowing water would be fine, if not preferable to using a vessel. However, the netilah prior to eating bread and before shacharith involve other ...


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The Mishna Brura is basically paraphrasing the Magein Avraham there (s.v. אין לש"ץ להמתין). This seems to be within the Magein Avraham's general approach of working to justify established customs that don't follow the Psak in Shulchan Aruch. Note that the Rama's source is quoted as Binyamin Zev #168. In that Teshuva he is specifically responding to a custom ...



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