Tag Info

New answers tagged

2

Rav Schwab on Prayer (compiled from taped lectures under the editorship of his eldest son Rav Moses L. Schwab) Iyun Tefilla, Hebrew version of "Rav Schwab on Prayer" Rabbi Shimon Schwab was officially "retired," but his mind and conscience never rested. Always a great thinker and teacher, he turned his attention to the Siddur.


2

As for me, My Prayer by Rabbi Dr. Nissan Mindel is such a book. It doesn't have quite the academic bent that your question implies, but it does give the history of the prayers and why they are placed where they are. It does not much touch on the variety of customs in different communities.


2

First of all, the berachos upon pesukei dezimra (Yishtabach and Baruch Sheamar) cannot be made after one has said the Amidah (Shulchan Aruch 52). The question, then, is about the pesukim/mizmorim. The Shulchan Aruch there writes that one may, after finishing davening, go back to say the parts of pesukei dezimra that he skipped, and it sounds a bit like he ...


3

I think the paytan was working the other way. He had a list of holy 'shepherds' in who's zchus we beseach water, he filled in the stanzas with something about water concerning them all. This is very apparent from some of the forced associations. The one about Avraham is all poetic and nothing literal. Mentioning Moshe being thrown in the water seems strange. ...


0

Perhaps one reason Miriam is absent is because her primary association with water is just TOO important. Tefilat Geshem is a prayer for rain for the fields to prevent drought and famine in the land. For those without fields it is a Tefila for prosperity. And the author of this poem is using the merits of the usual pillars of Bnei Yisroel to beseech for ...


0

See the back of the famous "Kadish" Sefer where he discusses all the deos. Reb Moshe Feinstein once related that when he was called before one of the Russian rulers he didn't budge- therefore he didn't shukle when he prayed.


0

In shulchan aruch siman nun beis it says "afterwards you should say the psukei dizimra without the brocho before and brochoh after (meaning boruch sheomar and yishtabach) - (see shulchan aruch harav there where he explains why you don't say the brochos -) there are two opinions whether you should say it after davening or not therefore the halachah is to say ...


1

I read from an old book by Rabbi Louis Isaac Rabinowitz that it parallels a person's trip to the temple in Jerusalem. there's more but from from what I remember: Yaale - he goes up the steps. veyavo -he comes towards the kohen veyagia - he gets there veyerae - he appears before G-d veyeratze - his sacrifice is accepted favorably he goes on there, if ...


1

FWIW, I can give you an idea that I developed with a friend of mine. I don't have an actual source, though this idea is based (however loosely) on the Ramban. In short: Ya'aleh Veyavo is a prayer asking for God to judge us favorably, which is appropriate for the holidays and Rosh Chodesh because they are all mini-judgement days. By referring to Rosh ...


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, ...


0

I typically try to focus on the level of humility described in the Gemara (Masekhet Hullin 89A): I bestowed greatness upon Abraham, yet he said to Me, "I am but dust and ashes"; upon Moses and Aaron, yet they said: "And we are nothing"; upon David, yet he said: "But I am a worm and no man". If these giants of Jewish history were "dust and ashes", ...


0

From the Sefer Ishei Yisreol perek 23:13,14 on pg 228 it seems the proper action is to take three steps back(if thats your minhag(The Steipler did not) then take three steps forward and then say this phrase before saying shmoneh esrei. The phrase is considered a part of shmoneh esrei and not just an introduction( see Levush siman 111:1, and Igros Moshe ...


0

It would help if you could cite a few examples. My own surmising based on what I see as a general pattern: "Kakatuv" usually is a "support" or "proof" to the previous statement, as in Kedusha, "Nekadesh et shimcha .... k'shem shemakdishim bishmei marom". How do we know that this is done this way? "Kakatuv ... " Also, it seems that "kakatuv" is often ...


0

Apparently this is one of the times that nusach sfard is correct in keeping the original minhag. The Ramma 581 siff one says to blow shofar in the erev. The Mishna Berurah when tagging on the minhag to say lidovid mentions that erev is after mincha. The Chayei Adam and Aruch Hashulchan say the same. The Igros Moshe in O'ch part 4 siman 21 ois 5 explains the ...


4

Qitzur Shulhhan Arukh, Yalqut Yosef (Orahh Hayim 624:2) states (my translation): מי שטעה בתפלת ערבית של מוצאי יום הכפורים, ואמר המלך הקדוש או המלך המשפט, לדעת רוב האחרונים, יצא ידי חובת תפלה, והנכון שיחזור ויתפלל בתנאי של נדבה One who erred during the 'Arvit prayer of Motza'ei Yom HaKippurim, and said "HaMelekh HaQadosh" or "HaMelekh HaMishpat", ...


3

This OU site quotes halacha that says one need not go back and repeat.


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 ...


3

I read the following piece of advice in a pamphlet somewhere, and I tried it and it worked for me. Concentrate on the meaning of Hashem's name whenever it comes up. You can pick whichever meaning you want for it to work, although Halacha has an opinion about which one is the main one. There are two reasons why I think it works. One is that Hashem's name ...


2

I recently tried enunciating the letter ע more while davening. This makes you go slower, at least until you get so used to it. Then, once you're going slower and paying more attention to the words, you end up having better kavanah.


5

The Shulchan Arukh rules (OC 48) that one should include the verses related to the Shabbat offerings in the morning because they, unlike the verses for Rosh Chodesh and Yom Tov, are not going to be read later as Maftir. The Rama notes the Ashkenazi custom of adding the verses related to Rosh Chodesh as well in order to publicize that it is Rosh Chodesh. ...


0

I have no evidence to support this theory, but I believe that it is in order to ensure that the prayers are articulated carefully and correctly. Muttering ("watermelon, watermelon, watermelon,...") is discouraged.


2

I once heard, but I don't recall where, that there is another possible reason to say it even if you didn't have a bad dream - part of the Ribbono Shel Olam mentions dreams that others have had about you, which you will most likely not be aware of.


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 ...


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

Every qamatz at the last syllable with maqaf and another word must be qamats qatan, otherwise the baale hamassora would place a taam miqra in the word "kol".


2

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 ...


5

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 ...


0

many chassidim use nusach sephard but are certainly not the only ones who have or do. there are also many variations of nusach sephard. all have at least some influences from the arizal. there is also nusach arizal using today by chabad (more more information on that version look at the introduction in a tehillas hashem siddur). the arizal didn't write down ...


4

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.


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 ...


3

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

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 ...


-1

Never. According to the older customs found in German and Spanish/Portuguese schuls, Berich Sh'meih should not be said. I have also heard that it was not said in Lithuania prior to recent centuries. In a more practical approach for most schuls where it is said, I have seen it both ways, although before removal of the sefer Torah is by far more common.


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 ...


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 ...


0

The Birnbaum Siddur Ashkenaz has it right after the weekday Shacharit. (I don't know about Nusach Sefarad siddurim). The siddur is out of print, but you may be able to obtain a copy via Amazon, eBay and some Judaica stores. It seems that many Conservative / traditional shuls like Birnbaum. I have seen this in some other Siddurim (offhand, I don't think Art ...


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 ...


1

(נתיב הצניעות פרק א (מהר"ל:‏ ..ועוד ראוי שיהיו בניו זכרים, כי הזכר מעלת מדרגתו נסתר וצנוע ביותר, ומפני כך כאשר צנוע בדרכיו, ואז הוא מגיע עד המדרגה הנסתרת אשר בא משם הזכר, כי הזכר בא ממדרגה נסתרת עליונה, אבל האשה לפי שפלתה אינה באה ממקום נסתר עליון, ולכך זכר בגמטריא ברכה, וכל ברכה הוא בסמוי ובנסתר מן העין, אבל הנקבה הפך זה, שלשון נקבה כמו ויקב ...



Top 50 recent answers are included