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2

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 ...


0

On your twist: If you realized in the middle and it is an acceptable time to daven maariv, it seems from the Shaarei Tshuva siman 422 that you can have kavana that this tfilah be for maariv and you would be yotzei maariv. The case in the shaarei tshuva is if one begins to daven mussaf on rosh chodesh, and realizes after the first three brachos that he has ...


3

The Siddur Rav Amram Gaon includes the initial verse. Abudirham (nefillas apaim, ashrei, una letzion) writes that the reason for the addition of this verse, is that this verse is the source in the Talmud (B'rachos 30b) for practice of waiting a certain amount of time before prayer for one's thoughts to settle. ומה שמוסיפין בתחילת המזמור אשרי יושבי ביתך ...


-1

If we want to add this to our prayer this is practically the best place. Before Baruch She'amar is before we start, especially in Nusach Ashkenaz, and would not be an actual part of the prayer. After Shmona Esrei is too late. We can't add it to Birchas Krias Shma and we don't want to add something to Psukei d'Zimra either, being that it is considered a ...


4

I will try to answer the first question on whether Hallel was recited on Yom Nicanor, using classical and rabbinic evidence. There are no sources that record the recitation of Hallel in the celebration of Yom Nicanor. The strongest evidence to indicate that it was said occurs in the Second Book of Maccabees (ch.15), one of the texts historically closest to ...


2

Eating before davening The first issue that can come up is the prohibition to eat before davening shacharit. In many places where groups of people gather to have an all-night learning seder, food is provided. Once the time of alot ha-shachar arrives, one should stop eating or else he has violated the prohibition of eating before davening. Next, there are a ...


1

The Anaf Yosef commentary to the Ein Yaakov Berachos 10b asks this question and answers that there is a distinction between those who are evil through their own choice without struggling against circumstance, about whom we daven for their demise, and then there are those who became evil through difficult life circumstances, as the Gemara says that poverty ...


12

Most undertand this to be a prayer for the trait of humility; specifically as expressed by ignoring the abuse of others. This is implied by the Chovos Halevavos (Shaar Hac'nia ch. 10): והששי כי מעשה הנכנע מקובל אצל האלקים...וחשוב בו תמיד והשתדל לקנותו ופקדהו עם נפשך ומדותיך תדיר והעזר באלקים עליו ושאל אותו ממנו להתקרב אליו ולהגיע לרצונו אולי יישירך ...


6

One interpretation is that given by Tosafos (B'rachos 17a, s.v. ונפשי כעפר): ונפשי כעפר לכל תהיה. מה עפר אינו מקבל כליה לעולם כן יהי רצון שזרעי לא יכלה לעולם כמו שהוא אומר והיה זרעך כעפר הארץ Translation: "And may my soul be like dirt/dust to all": Just as the dirt can never be destroyed, so may it be Your will that my progeny is never destroyed, ...


2

Rabbeinu Manoach in the beginning of the second chapter of Rambam's hilchos tefila asks why have this bracha to pray for their destruction, why not make the bracha where we pray for them to repent. He cites three places in the Talmud which would indicate this approach would be better. Brachos 10a with Rabi Meir and Beruria. Sanhedrin 105a and Avoda Zarah 4b ...


1

This question is based on the assumption that the reason a prayer wouldn't be accepted is because it isn't heard. However, Hashem hears it all. While you may not be Zoche for that request to be answered, you might be Zoche for this request to be answered. The Gemara in Sanhedrin 44b specifically says that a person should always Daven that there be no ...


3

The Maharal in Be'er HaGolah Be'er Shevi'i actually understands the account and concept of Beruria to be the basis for the prayer of V'Lamalshinim (see here in the R' Hartman edition, p. 419-421). Therefore, the Maharal explains, each clause of the beracha is directed towards the nature of the evildoer, but not towards the evildoer himself: ״ולמשומדים ...


1

Seems pshat to me: teshuva was requested in an earlier bracha; those who have not repented by then, to them "al tehi sikvah"!


1

You are probably referring to this, on the first Rashi. ז] בשביל ישראל והתורה. בב"ר (א, ד). ויראה לומר מה שנברא העולם בשביל אלו ב' דברים, דכתיב (משלי טז, ד) "כל פעל ה' למענהו", רוצה לומר כל מה שנברא בעולם בשביל הקב"ה נברא ולכבודו נבראו (יומא לח. ), "כל הנקרא בשמי לכבודי בראתיו" (ר' ישעיה מג, ז), ואין כבוד מן הנבראים אלא כאשר יקיימו את מצוותיו ועובדים ...


0

Although there is not yet a dedicated Open "orthodox" siddur, those associated with this label tend to have a problem with the beracha of "shelo asani ishah." This was the topic of volume 2 of the Yeshivat Maharat journal, Keren, and it has also been discussed repeatedly on Morethodoxy, which is apparently another name for the movement. See, e.g., here, ...


2

Yes! We learn in Brachot 10a - from King Chizkiyahu - that even if the executioner's sharp sword is already at your neck, you should pray for mercy. אפילו חרב חדה מונחת על צווארו של אדם אל ימנע עצמו מן הרחמים What are the chances of surviving an execution when you can already feel the cold metal on your neck? Yet we are taught that even then we should ...


4

This is somewhat similar to the famous Mi Sheberach for those who don't speak during prayers, compiled by the Tosafot YomTov after it was revealed to him in a dream that the ת"ח ות"ט crusader pogroms were a punishment for talking in shul. It is meant to be said after the Torah reading on Shabbat. It says: מי שברך אבותינו, אברהם יצחק ויעקב, משה ואהרן, ...


1

I found this at eranbenezra.blogspot. This story was revealed in 1975 by Yehuda Nuezan of Bnei Brak and was confirmed by Rabbi Moshe Stern. חורף 1942 בזמן השואה, בתחנת רכבת בעירה ראחוב עומדים קבוצה של יהודים – נגשת אליהם אישה מבוגרת ואומרת יהודים "יהודים! אתם יודעים למה אתם סובלים כל כך הרבה! משום שאתם משוחחים שיחת חולין באמצע התפילה ואת מסדרים את ...


0

The three steps forward are not for Kedushah. They are to end the status of Amidah, of which you are still connected to in some way while standing back three steps. The Halacha is, that instead of ending it right away we wait until Kedusha, and that if you are by yourself you should wait the time it would take to walk 4 cubits. When we step back the three ...



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