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This custom is brought in various modern Chassidic sefarim. See Chayei Halevi and מנהג ישראל תורה ח''א סי' קלא R' Yaakov Yosef quotes the Minchas Yitzchak who challenges this custom, as surely every day is someone prominent's Yartzheit, and so Tachanun may never be said!


1

I have often wondered about this myself. As far as I can tell, there are no rules about how long you say a mi-shebeirakh for a person or include an ill person in your private Amidah, except, of course, if the person gets well or dies, in which case the prayer no longer makes sense. I like the distinction suggested above -- that mi shebeirakh is a communal ...


2

What is clear to you is not so clear to me, but see Mishna Berurah siman 91 #12 Where he states the general rule to wear only clothing you would wear when talking with an important person. He adds that this is dependant on the usual behavior of the time. Another point he mentions there is not to wear the type of gloves that people would wear when traveling. ...


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(או"ח צז) אם נשמט טליתו ממקומו יכול למשמש בו ולהחזירו, אבל אם נפל כולו אינו יכול לחזור ולהתעטף בו, דהוי הפסק. there are plenty sources that could be used to say it is ossur, however there are others that would denote heter. bottom line i think that one must switch it off, as i wrote above. its not all about sources, its about understanding and feeling what ...


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Read it not as כהיום הזה but as כה יום הזה -- this 25th day. It refers to the 25th day of the month, which is Chanukah.


3

The Lubavitcher Rebbe explains that the Baal HaTanya when composing the siddur had in front of him 60 different siddurim. This version appears in the Abudraham among others (listed at the link). The plain-meaning logic behind the selection is: "For the wars" isn't understood - it should be "for winning the wars" or something similar. Another version of ...


1

I have seen the 2nd version in Chabad and a few other Nusach Sefard texts. From what I have heard from a few sources - Chabad people as well as several of my rebbei'm, there is some objection to attribute the winning of a war as a significant part of Chanukah, as people mistakenly think that it was the might of the Macabbees and their war strategies that ...


4

Got this partial answer from Rabbi David Wolpe: "I have always heard that while there is no limit to personal prayers, a mi sheberach should be for four weeks unless requested longer. But I know of many that have gone longer, so there probably isn’t a prohibition." This at least answers the question about the upper bound and highlights some distinction ...


3

This is addressed by the gemarah Yerushalmi Sotah 7:4 which learns the idea out of the pasuk in Devarim 27:26 אָרוּר, אֲשֶׁר לֹא-יָקִים אֶת-דִּבְרֵי הַתּוֹרָה-הַזֹּאת The gemarah explains that the standing (up) of the torah implies that the Chazzan should stand. ארור אשר לא יקים את דברי התורה הזאת. וכי יש תורה נופלת. שמעון בן יקים אומר זה החזן ...


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No, you don't. Shulchan Aruch OC 108:10. If you say it in the first but not the second, that's optimal. If you say it in either both or neither, you're yotzei. If you say it in the second but not the first, the first didn't count, and it seems you'd have to daven a real tashlumin (the "second" counts for maariv).


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If the purpose of malchus at the start is to set the frame of reference (as you say), then, well, it's already been set! Perhaps that's why a blessing after another (s'mucha) doesn't need a "start", either. Just my own thoughts.


4

The Gemara in Berachos 49a has a dispute whether or not the beracha in bentching of Hatov Vehameitiv should have malchus in it. The machlokes is expressed as a function of the beracha being Biblical or Rabbinic in nature: פליגי בה אבא יוסי בן דוסתאי ורבנן חד אמר הטוב והמטיב צריכה מלכות וחד אמר אינה צריכה מלכות מאן דאמר צריכה מלכות קסבר דרבנן ומאן דאמר ...


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I had the opportunity today to pose this question to a certain Rov. He said the fact that Yaakov had enough, either in the number of people or possessions, to be able to split into two actual camps was what Yaakov was praising Hashem for. Irrespective of whether or not he did and for what reason. Had there only been two people that split up, this would not ...


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An Italian siddur written in 1471 includes in the dawn blessings, "she'asitani isha velo ish", 'that You made me a woman and not a man' (as well as the changes "shifha" for "eved" and "nokhrit" for "goy", as mentioned by others). So, I don't think we should be quick to say that using language applicable to women was a late change.



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