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11

The Rambam (Tefilah 9:9) and Rashba (Responsum 1:183) write that Maariv's status as reshut is the reason there is no enactment for the leader to repeat the Amida aloud for those who don't know how to pray.


9

The Rambam (Tefilah 9:9) and Rashba (Responsum 1:183) write that Maariv's status as reshut is the reason there is no enactment for the leader to repeat the Amida aloud for those who don't know how to pray.


8

Shulchan Aruch 127:2 The Rema says that we say Sim Shalom any time we have a tefilah that is fitting for the blessing of the Kohanim to be included. This is based on the end of the discussion of the Shemoneh Esrey in Talmud Megillah 18. The Amidah should end with a longer and more specific blessing of Shalom to end the tefilah. Mishnah Berurah to 127:2 (...


8

The same people that went to shul at night on Shabbos went at night on Yom Tov. There are various reasons why there was no takana to say birchas me'ein sheva on Yom Tov. According to the Tur/Shulchan Orach in O'Ch 487, we don't say me'ein sheva on Pesach because it is Leil Shimurim, a protected night, so we don't need to worry about the dangers in siman 268....


8

תפלת ערבית is mentioned in the Tosefta Berakhot (3:6), and several places in the Talmud, e.g. Berakhot 4b, 6b, 26b, etc. תפלת מעריב does not appear in Hazal (at least none of the works included in the Bar-Ilan database). However, it is a common term among Ashkenazim, and indeed, the term is found in quite early Ashkenazi works. These include the Mahzor ...


8

As I wrote here, the Talmud states that Hashkiveinu is not an interruption between geulah and tefillah because since it was ordained by the Sages as part of the blessings for Keriat Shema it is as if it is an extended geulah. Berachot 4b דאי לא תימא הכי שחרית היכי מצי סמיך והא אמר רבי יוחנן בתחלה אומר ה׳ שפתי תפתח ולבסוף הוא אומר יהיו לרצון אמרי פי אלא ...


7

The same rule applies both nights (ShA OC 422:1). (Indeed while this seems to be explicit in the Gemara (Brachot 30b), the Beit Yosef (ibid.) notes with amazement that the Orchot Chayim quotes two rabbis who disagreed and required going back on the second night.) Mishna Berura (ibid. sk 3) explains that each day of Rosh Chodesh doesn't affect the other as ...


7

Mishchas Shemen volume 2:123 asks this exact question. He concludes that he has to Daven Maariv again.


7

One can pray until dawn (alot hashahar), ideally (lechathila) one should do so before midnight (halachic midnight i.e., hatzot) (Kitzur Shulchan Aruch 70:2). Chabad.org explains The time for reciting maariv (the evening prayers) extends throughout the night. Nevertheless, the sages were concerned that people would delay the recitation of the ...


6

Besides what's already been mentioned, there are a few leniencies because of this, though I've never heard of your specific one. There's a much larger discussion in halakhic literature about how careful (or not) we are about davening maariv at the proper time, and the Rambam (3:7) believes that this is because Maariv is a reshut. The Beis Yosef (268:13) ...


6

If you really need to, you can say Maariv and Havdalah (omitting the blessing on the candle) from Plag HaMincha (1.25 hours before sunset) (ShA OC 293:3) just as much as you can say Maariv and Kiddush after that time on Friday. The blessing on the candle can be recited separately after nightfall. All labor remains forbidden until after nightfall (even after ...


6

The Shulchan Arukh (OC 487:1) rules this way, and the Magen Avraham there notes the reason is that the first night of Pesach is a Leil Shimmurim (cf. Exodus 12:42) ("a guarded night") and Mei'ein Sheva was only enacted because of dangers at night (so that no one would take too long praying and leave by himself and be harmed), but there is no need to worry ...


6

The idea that according to the technical law it is a reshut but that it has now been accepted as a chovah goes back at least to R. Isaac Alfasi: Rif Berachot 27b: והאידנא נהוג עלמא לשוייה חובה A century later Rambam already says that this was the custom among all Jews everywhere: Hilchot Tefilah 1:6 ואין תפלת ערבית חובה כתפלת שחרית ומנחה ואף ע"פ כן ...


5

The Rosh in Berachos ch. 4 siman 2 writes .וי"ל דנהי שהיא רשות אין לבטלה אם לא מפני צורך שעה כגון מפני מצוה עוברת ושרי המייניה דלא מטרחינן ליה בפ"ק דשבת דף ט: וכן עלה על מטתו בירושלמי דאין מטריחין אותו לירד Granted that [maariv] is optional, [nonetheless] one may not omit it without a timely reason, such as a time-sensitive mitzvah, or [the case of] ...


5

Rabbi Shnuer Zalman of Liadi (the "Alter Rebbe" of Lubavitch) asks this question (Mamarey Admur Hazaken 5565 vol. 1 pg. 238) and explains as follows: "Moshe" here refers not to the individual by that name, but rather the level called "Moshe" that is present in every Jew. The discourse explains that on a superficial level, the Jewish people were considered ...


5

R' Sh'lomo Zalman Auerbach indicated that it would be acceptable to rely upon an alarm for eating if the alarm is functional, although it should not be relied upon to wake oneself from sleep (Halichos Sh'lomo, T'filla 2:12). R' Bentzion Abba Sha'ul also indicated it would be acceptable to rely upon an alarm clock for eating, provided that the person ...


5

Vehu Rachum is recited as some sort of Kaparas Haavonos/forgiveness). See Tur and B"Y OC 237 which bring earlier sources and reasons for this, based on the above (forgiveness). I did not see anyone who tied this in to Barchu. The reason for the error you observe may be due to the Poskim who say that it should be said before Barchu, and people misread it as ...


4

Harav Dovid Zvi Hoffmann in his She'eilos u'Teshuvos Melamed Leho'il (108) permits even Kiddush bein hashemoshos in countries where Nacht is very late.


4

I do not know about Teaneck, but the following is a list of shuls that I know about that say ma'arovith in the New York area. All these minyonim say the Ashkenaz (German) version printed in the Rödelheim machzor. Ma'arovith is recited on all yomim tovim with the exception of Rosh haShonoh and Yom Kippur. According to the Frankfurt, A.M. custom they are ...


4

From: Is it Time for Maariv? By Rabbi Yirmiyohu Kaganoff Rabbi Kaganoff points out that Rav Yosi ben Chanina in the Gemor makes the statement that each of the Avos instituted one daily prayer with Yaakov in Vayeitzei being shown to have instituted Ma'ariv. The question that arises is how Ma'ariv can be a reshus when Yaakov Avinu caused it to become requires (...


4

I've heard that the half-kaddish between Birchos Kriyas Shema and the Amidah is to have a pause, to indicate that the remainder of Maariv is optional.


4

This question is discussed by R. Henkin in Bnei Banim vol 3 #2. In his teshuva he provides more sources. The biggest potential pitfall is cooking/preparing food that will only be used on the next halachic day. Consumption of all cooked dishes would need to begin before bein hashmashos according to the Pri Megadim M"Z 503:1 (cited in the Biur Halacha ad loc)....


4

It is a long beracha, called the Birchat Me'ein Sheva. It starts with Baruch and ends with Baruch. The Mechaber Orach Chaim 268:8 writes that one praying alone should not say the blessing. The Ramah adds that one who wants to may do so, by skipping the beginning and conclusion of the blessing. The Be'er Heitev explains that this means the one praying ...


4

Maariv is originally a tefillat reshut (optional prayer), so if one couldn't, one didn't. Mincha and Shacharit were already obligatory which is why the chazzan's repetition was enacted for those who couldn't on their own. Presumably even if your argument were otherwise a justification of instituting a chazarat hashatz for optional services, the tircha d'...


4

Pesach Hadvir 268:7 - line 10 says that since Vayechulu is a Eidus that is well known, even ladies can be witnesses for this. On line 15 he says that a man and lady can say it together. Kaf Hachaim 268:36 mentions this source.


4

The “saying” is part of Braishis 15(1) אַחַר הַדְּבָרִים הָאֵלֶּה הָיָה דְבַר ה' אֶל אַבְרָם בַּמַּחֲזֶה לֵאמֹר אַל תִּירָא אַבְרָם אָנֹכִי מָגֵן לָךְ שְׂכָרְךָ הַרְבֵּה מְאֹד. After these incidents, the word of the Lord came to Abram in a vision, saying, "Fear not, Abram; I am your Shield; your reward is exceedingly great." as pointed out ...


4

I found this article at www.daat.ac.il . He gives several reasons: Based on a gemoro in Brochos 4b [paraphrased]: a person comes in to the synagogue from his work in the field and he learns what he can learn and afterwards he says Shema and Amidah. So Chazal arranged that we should say Shir Hamaalos before Maariv in order to pray after saying Tehillim. (...


4

As noted in a number of comments to the question, T'rumat HaDeshen in Responsum #1 struggles with the common (in his day) practice to pray arvit three or four hours before tzeit hakochavim (long before how he calculated p'lag hamincha). His conclusion is that if one is in a place where the community cannot be persuaded to pray arvit later, one can more or ...


4

From Halachipedia: The congregation should light Chanukah Candles between Mincha and Mariv even if it means lighting at sunset (Shekiyah) because the congregation would leave right after Mariv and there wouldn’t be Pirsume Nisa for the candles. If a Shul has a few minyanim for Maariv, the Menorah should remain lit from before the first minyan until after ...


4

It is not for Tsitsit but , but it is a part of the Shema, the set of the 3 paragraphs. I See Berachot 21a Rab Judah said: If a man is in doubt whether he has recited the Shema', he need not recite it again. If he I in doubt whether he has said 'true and firm', or not, he should say it again. What is the reason? - the recital of the Shema' is ordained ...


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