11

Shu"t Shevet haLevi (V:16) divides this into 3 parts: If the singing is done together with the words of tefilla, this is considered part of tefilla and a kiyum of lezamer leshimcha elyon. Other times, music is considered separate from the tefilla. For example, the nigun is separated from the words and is "too long" or it's not for the davener's tefilla ...


10

I read in The Making of a Gadol that (according to R' Yaakov Kaminetzky) in Kenesses Yisroel in Slabodka during the week they did a hoiche kedusha for mincha because the institution of chazaras hashatz was for a beis hakenneses where baal habatim davened because of the possible presence of the ignorant, not for a beis medrash of baalei torah. Friday mincha, ...


10

Orach Chaim 104:7 & Aruch Hahulchan 104:13 say that one who is in middle of Shemona Esrei when the Chazan reaches Kedusha should remain quiet and listen to the Chazan recite the Kedusha and it is as if he responded.


9

The Shulchan Aruch (OC 232:1) recommends doing this when השעה דחוקה=the time is pressing, which the Rama (OC 124:2) defines as when the congregation is afraid that if they do the full repetition they won't finish by the end of the allotted time for that prayer. (See Biur Halacha OC 124 sv SheYa'avor who debates if this is Chatzot or Sof Zman Tefillah in ...


9

The source for Birnbaum's account is Shibbolei Haleket, citing a Geonic teshuvah (and quoted from there in Otzar Hageonim to Megillah 23b). The king is named there as יוזגרד - i.e., Yezdegerd (II) of Persia (ruled 438-457), although there's no mention of spies being there for part of davening and then leaving - on the contrary, the Gaon writes that the ...


8

Igrot Moshe (OC 3:8) discusses reciting English translations during prayers. He says: ול"ד לניגונים בעלמא שאף שנשמע כעין הברה כיון שאין לההברה שום כוונת דבור אינו הפסק.‏ And it is not similar to regular tunes [niggunim] for even though they sound like phonemes, since the phoneme is in no way intended to be speech, it is not an interruption.


8

The original method (dating back to the Tosefta Berakhot 1:11) which was uniformly practiced in all locations (Ashkenaz, Poland, Spain, North Africa, Yemen, Italy, etc.) is simply the leader recites the entire paragraph out loud and the congregation says the verses from Tanakh along with him (eg. "Kadosh...Kevodo"). This is the version endorsed by ...


7

The Levushei Serad to OC 109 (bio) speculates that the custom is based on the Taz 125:1 who argues that even if there is no reason to encourage reciting along with the Chazzan it is not prohibited to do so. However, the Levushei Serad notes that this isn't satisfying as later authorities (eg. Peri Megadim) nearly universally question the Taz's proof. He ...


7

Yes, this is true. This refers to after you have said the first "yih'yu l'ratzon" and are now in middle of "elokai n'tzor". Different authorities disagree on how you may interrupt, so here's some sources. This website says: "one may answer Amen for Kadish, Kedusha, Barchu (and all the other things permitted Bein HaPerakim of Shema), and according to some ...


7

R Eli Mansour brings the Shulchan Aruch (OC 109:2) that if a person comes late to the synagogue and misses the congregation's silent Amidah, he can still earn the merit of praying with the congregation by reciting the Amidah word for word with the Chazan. When he and the Chazan complete the Beracha of "Mechayei Ha'meitim," he recites Kedusha ...


6

The Shulchan Aruch HaRav says (O.C. 125:1): אם כל הצבור נהגו לומר נקדישך עם הש"ץ אע"פ שאין אומרים בלחש מלה במלה עם הש"ץ אין למחות כיון שמקדישין בעשרה ואע"פ שאינו נקרא צבור אלא כשאחד אומר וט' שומעין ועונין אבל כשכל אחד אומר לעצמו כיחידים הם כמו שיתבאר בסי' תקצ"ד מכל מקום בדבר שבקדושה א"צ לכך שלא אמרו אלא אין אומרים דבר שבקדושה בפחות מעשרה אבל עשרה רשאים ...


6

tl;dr - it's kabbalah (likely), or it's to reject karaites (highly unlikely), it's coincidental because the evening prayer is optional (very likely). To me, the most likely option is that this is based on Kabbalah, although for the opposite reason of what you suggest (not because angels only say it during the day, but because they only say it at night). ...


5

Tosfos to Chagiga 13b explains as follows (translation my own): מזיעתן של חיות. ויוצאים ממנו מלאכים ואומרים שירה ומיד נטרדים והכי מצינו במדרש (איכה ג) חדשים לבקרים שבורא מלאכים בכל יום ואומרים שירה ונטרדין להן כדאמר בסמוך משום שיש אות במלאכים הקבועים שממתינים זה לזה לומר שירה ואלו החדשים שאינם יודעים הדת ממהרין לשורר ונתחייבו כליה והיינו אשר תקנו ...


5

Divrei Chaim blogspot bases his words on Rabbi Wahrman. He says, there is a well known machlokes between Rashi and Tosfos (Brachos 21) regarding what to do if one is in the middle of shmoneh esrei and the tzibur is saying kedusha. Rashi writes that one should remain silent and simply attend to the recitation of the tzibur -- based on the principle of shome'...


5

You are duplicating the action of the ministering angels which are mentioned in the opening blessings before the recital of Shema. It says "The Ofanim and the Holy Chayot, with a great commotion, ascend to the place of the Seraphim..." The concept is explained in the "כגונא דאנון מתיחדין לעלא באחד" prayer that is said in Kabbalat Shabbat before Barchu. The ...


5

As noted by @magicker72 in a comment, there are a number of examples of communities that always recited לדור ודור, even in the silent amidah. For example, see the siddur of R. Amram Gaon here (page15). I believe that this was also the ancient custom in Provence. However, as noted in the question, there is a common custom for the individual to say אתה קדוש, ...


4

Yalkut Yosef vol.1 Hilchot Tefila pg. 176 he says that one should answer "Kadosh" and "Baruch" in the middle of Elokai Nesor as well as the first 5 Amenim of Kadish (the Ben Ish Hai holds that one may even answer Amen DeBerachot. However, Hacham Ovadia I believe writes in Yabia Omer 6:48:4 that one may not do so). However, if one didn't say the first "Yehi ...


4

Tefillo Kehilchoso says that the sense of the majority of authorities is that one can move after Yimloch. He quotes (in 117) MB 95 [8]. The reason given there not to move the feet in kedusho is because we say “keshaim shemakdishim” (as the angels sanctify). We are to learn that the angels only say up to yimloch. We stand with feet together imitating the ...


4

The Amidah is divided up into 3 main sections. The first section, consisting of the first three berachot is called shevach (praise). The middle 13 berachot are called bakasha (request). The final 3 berachot are called hoda'ah (thanks). The beracha of ata kadosh is part of the shevach section (not the bakasha section), so if your definition of the word "...


4

Nefesh HaChaim explains that it is to demonstrate that through our Kedusha we are elevating the spiritual spheres of existence. R' Yonasan Eibshutz says we are mimicking the angels, who go up and down, as Yechezkel 1:14 describes their motion as רצוא ושוב - if they get to a point "too close" to Hashem, they will become intimately aware of their lack of ...


4

The Hebrew Wikipedia entry for Kedushah (and as cited by @DoubleAA in the comments) seems to reference the Tosefta Berachos, 1:11 as the earliest source for Kedushah: רבי יהודה היה עונה עם המברך (ישעיהו ו) קדוש קדוש קדוש ה' צבאות מלא כל [הארץ כבודו] (יחזקאל ג) וברוך כבוד ה' ממקומו כל אלו היה ר' יהודה אומר עם המברך Rebbi Yehudah would say together ...


3

When I asked my LOR the rules in these situations he said: The Chazzan starts the Shemoneh Esrei out loud as you mentioned. He says the Kedusha with the Congregation as usual, and he finishes לדור ודור At that point he continues silently by himself (and does not say אתה קדוש) At the end of Kedusha the Congregation takes three steps back and three steps ...


3

The Misha Berura may your question (SA 125:1:1). "ש"ע- אין הציבור אומרים עם הש"ץ "נקדש מ"ב- הטעם דניתקן שש"ץ יאמרנו בשביל הקהל ויהיה שלוחם וכשגם הצבור אומרים אותו איך יקרא הש"ץ שלוחם... כי על כ"א שבבהכ"נ החיוב לשתוק Shulchan Aruch- The congregation should not say "nekadesh" with the chazzan. Mishna Berura - The reason is that the chazzan ...


3

According to the notes in the Artscroll machzor Chayim Yechezkel,(p. 406) The reason lies in the special nature of this Kedushah which is based on Pirkei D'Rabbi Eliezer's narrative of the angelic praises...During Mussaf of the Sabbath and of Festivals, when we recall the additional Temple offering that symbolized the higher level of holiness that we were ...


3

The source is from the tannaitic work Pirkei Hechalot Rabbati (11:1), cited in MB (125:5) where Rema simply says one should lift his eyes during the kedushah.


2

If you reach the end of Mechaye Meisim at the same time that the shaliach tzibbur begins kedusha, you answer kedusha (Shulchan aruch O.C. 109:2)


2

After searching around, I found something that somewhat contradicts what I said in my earlier comment where I suggested that r'shut simply means "making space," that is, non-interference. It seems that there is an understanding that r'shut actually does mean giving permission, but the permission seems to have been ordained from a source higher than regular ...


2

During the regular year, the Chabad custom is to stand at attention until after the sheliach tzibbur has said ha'E-l hakadosh According to the footnote: "The source for the above is Eliyah Rabbah, end of sec. 95 (and regarding speaking at this time see also the view of Maharil, cited in Darchei Moshe and Eliyah Rabbah at the end of sec. 125)." I don't ...


2

My father reminded me that when we used to pray the Bet HaKenset of HaRav Dawid Yosef Shalit"a people used to walk in and say the Shemona Esre aloud until Kedusha and Hacham Dawid didn't protest. Also, my Rav, HaRav Mansour Shalit"a answered that it is permitted. Of course, Contact your Orthodox Rabbi


2

The commentaries on Kedusha of shemoneh esrei (Avudarham among others) say that the angels are requesting permission from each other in order to start together. It therefore seems that they do not need the permission because they can't praise Hashem were it not for another angel allowing them to, rather the permission is a way of expressing that they make ...


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