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8

There are three different minhagim (according to Kaf HaChayim) for the timing of this addition: only during Adar 2, all year long (Cheshvan to Elul), and from Cheshvan to Adar 2. Rabbi Shelomo Min-HaHar z"l (former rabbi of the Bayit VaGan community in Jerusalem) explains that this last minhag (which you're asking about) is due to the fact that from Nissan ...


8

Your question is asked word for word by the Mishnah Berurah on Orach Chayim 132, seif katan 14: וצ"ע למה אנו אומרין אותה בשבת ויו"ט אחר מוסף והלא הקטורת קודמת למוספין לכו"ע והיא שייכא לקרבן תמיד And he gives the Magen Avraham's answer as a possibility - that we want to finish our prayer with divrei Torah, before starting out with our day: ואפשר ...


8

This was birkat kohanim, the priestly blessing, which (in the diaspora, at least for Ashkenazim) is done only on the high holy days and festivals. In Israel it is done at each morning service (where a minyan is present). This is a reflection of a temple practice. I have been taught that one reason our kohanim take their shoes off is because they did in ...


8

R Akiva Eiger (responsum #9 (old series), citing the controversial Besamim Rosh #89) argues that women are exempt from Musaf because they are exempt from the half-Shekel tax. R Yitzchak Elchanan Spektor (Beit Yitzchak OC #20) rejected this argument because then not only women, but even Kohanim, Leviyim and those under 20 would also be exempt, which he ...


8

R. Baruch HaLevi Epstein in Torah Temimah to Shemot 30 footnote 22 writes that according to the opinion which you cited that would exempt women from tefilat musaf (which he attributes to Besamim Rosh and subsequently R. Akiva Eger) and according to the many opinions that a young man from thirteen to twenty years of age was exempt from the obligation to ...


7

In the Kuntras Yekar Tifferes (http://beta.hebrewbooks.org/pdfpager.aspx?req=36072&st=&pgnum=204) the author brings this question in the name of HaRav Zvi Perzovicz shlitoh who provides an interesting answer. The Tur in the beginning of Hilchos Rosh Chodesh says that really the 12 Roshei Chadashim should have been Yomim Toivim, however, because of ...


6

The קרובות for Musaph of Shemini Atzeres is known as a שבעתא and, although many consider the main part to זכור אב (in מנהג פולין) or איום זכור נא (in מנהג אשכנז), the main part was once אף-ברי. This פיוט, written by רבי אלעזר הקליר, was originally split into seven parts (hence, why it is known as a שבעתא). Each part was for a different ברכה in חזרת הש''ץ. ...


6

The red-letter days listed in your question are, indeed, the only times we say it, and for the reason you quote: because those are the days the musaf sacrificial offerings were offered to God in the Temple back in the good old days. See Numbers chapters 28–29.


5

See this article (Hebrew). The piyutim (shivatot) classically recited by nusach Ashkenaz at musaf of shekalim and hachodesh (although now omitted by many, many congregations) were composed by the Kalir. The author notes that the Kalir actually composed many shivatot for all of the arba parshiyot, but he claims that for some reason, only two (for shekalim ...


5

Rabbi Shmuel Kamenetsky in his Sefer brings as the source for a Shabbos morning Drasha prior to Musaf Brachos 28b first Rashi.


5

Perhaps you are thinking about a citation from Rabbi Eliyahu Kitov, The Book of our Heritage as shown in Reciting Musaf At The Time Of Divine compassion If an individual recites Musaf on Rosh Hashanah in his home, he should not do so during the first three hours of the day, for that is a period of Divine judgment, when God is angered by the idolaters who ...


5

What you're looking for is ruled in Shulchan Aruch Orach Chaim 591:2. The Shulchan Aruch writes: המנהג פשוט בכל בני ספרד שאין מזכירין פסוקי קרבן מוסף כלל The widespread custom in all the Sefardic countries is not to mention any verses of the Mussaf Offering This is referring to not saying both the Rosh Hashanah Mussaf offerings and the Rosh Chodesh Mussaf ...


4

I found in Siddur Kol Tefilos Hashana - Philadelphia 1905 - that it is called Shir Hakavod since it speaks about the honor of the creator - Hashem.


4

The law is in shulchan aruch orach Chaim 490 I guess that it is the same reason that we are strict to say shehechyanu (and do everything) on the second day as on the first day (since we live by the calander now lasy people might say it is not the same as the first day and we can do what we want) As the shulchan aruch harav 490.1 sais ... יבאו לזלזל בו לומר ...


4

Focusing on the question of blowing during the silent amidah of musaf, R. E. Melamed has an in-depth article available here (Hebrew). I will summarize some of his key points in my answer here. The original custom seems to have been not to blow during the silent amidah. This was certainly the case among the majority of the geonim, where the custom was that ...


3

This is discussed by the Tur in Orach Chaim 591. After quoting the opinion of Rabbeinu Tam, that the verses describing the sacrifices must be recited, he writes: ושאר המפרשים לא פירשו כן, אלא שיוצא ידי המוספין במה שאומר ככתוב בתורתך וכו' ... וכן נוהגין בספרד שאין אומרים פסוקי הקרבנות אלא בשבת ור"ח דרגילי בהו ולא אתי למטעי, אבל בשאר מועדים דלא רגילי בהו ...


3

This is an age old question. The verse you ask about is Numbers 10:10: וּבְיוֹם שִׂמְחַתְכֶם וּבְמוֹעֲדֵיכֶם, וּבְרָאשֵׁי חָדְשֵׁיכֶם וּתְקַעְתֶּם בַּחֲצֹצְרֹת עַל עֹלֹתֵיכֶם וְעַל זִבְחֵי שַׁלְמֵיכֶם; וְהָיוּ לָכֶם לְזִכָּרוֹן לִפְנֵי אֱלֹהֵיכֶם אֲנִי יְהוָה אֱלֹהֵיכֶם.‏ Also in the day of your gladness, and in your appointed seasons, and in your ...


3

Literally stumbled upon this source last week: http://www.hebrewbooks.org/pdfpager.aspx?req=4199&st=&pgnum=454 and the following page 455 where the author [Rav Gedalia Felder, zt"l; Posek from Toronto, Ontario, Niftar in 1992] posits that the Drasha is not a Hefsek prior to Kaddish right before Musaf.


3

The version used by the Alter Rebbe in his siddur, which is not strictly the nusach of the Ari z"l, but rather according to the nusach of the Ari z"l, is based upon a comment found in the siddur of Rabbi Shabtai of Rashkov. Rabbi Shabtai was the recognized expert in the nusach of the Ari z"l from the time of the Ba'al Shem Tov and served as his Sofer. In ...


3

The potential of rebuilding the Temple is constantly present: סנהדרין צח ע"א ר' יהושע בן לוי אשכח לאליהו ... אמר ליה אימת אתי משיח אמר ליה זיל שייליה לדידיה ... א"ל לאימת אתי מר א"ל היום אתא לגבי אליהו...א"ל הכי אמר לך (תהלים צה, ז) היום אם בקולו תשמעו Sanhedrin 98a R' Yehosuah Ben Levi found Eliahu... He told him, when the messiah will come? He ...


2

There appears to be a major question if the Kaddish before Shmoneh Esrei is a preface to Tefillah or is associated with the Ashrei or berachos that precede it. To satisfy all opinions one should not be mafsik before or after. See mishna berurah 25:59 that this is apparently a machlokes between magen Avraham who holds to remove tefillin after kaddish and ...


2

I think you're incorrect that "[m]ost nusach sefard has ashrai-uvo lzion while doing g'lila". In my experience, at least, most nusach-S'farad synagogues say it after g'lila — or at least finish it after g'lila. This is especially true on days tachanun is said. Anyway, in my experience, nusach Ashk'naz generally completes g'lila and, if applicable, "Y'...


2

Very good question! Answer is my own thinking, here... The wording in the Musaf paragraph has the word כמדובר - "as it is said". This means, that the measurements are specifically said in the same place that the sacrifice of that day is mentioned in the Torah, specifically, in parshat Pinchas Bamidbar 29:1-39. The only times the specific measurements for ...


2

The Nussach HaGra as practiced by the Perushim (Talmidim of the Vilna Gaon in Jerusalem) as well as many Litvishe (Haredi) Yeshivot in Israel do not say this - nor almost any other Piyut (except on Rosh HaShana and Yom Kippour). Their Tefilat-Geshem consists of a few snippets of the original, and is said before the silent Mussaf on Shmini Atzeret. You can ...


2

I believe this is the same reason we do not say the blessing on dwelling in the Sukkah on Shemini Atzereth, namely, to make a verbal declaration (or an action*) on Yom Tov that implies that it is chol would be considered a profanation of the sanctity of the day. *such as waving the four species; this reasoning is also used to justify the controversial ...


2

Orach Chaim 423:4 is the source. Mishna Berura 10 explains that it is like Yom Tov, where Yom Tov is an Os, the same is by Rosh Chodesh when we say the special Musaf you take it off.


2

Given that there are 3 possibilities as brought down in the Mishna Brurah 423 or the Kaf Hachaim. However, the prevalent minhag among Ashkenazim is the one that you mention. הוספת "ולכפרת פשע" בשנה מעוברת אבל המנהג הרווח הוא, לפי הספרדים כל השנה, ולפי האשכנזים מתחילת השנה עד חודש העבור. The prevalent minhag among the Sefardim is the entire year ...


2

The discussion of what one is supposed to do Rosh Chodesh: Removing Tefillin seems, based on the meforshim cited in the footnotes, that the reason is that one does not delay (after the chazan removes his tefillin) because of hefsek after kaddish and tircha detziburah. Also, that everyone should start at the same time as the tzibur. The implication would seem ...


2

There is an interesting part in The Encyclopedia of Jewish Prayer: The Ashkenazic and Sephardic Rites (p. 7) citing Mateh Moshe ל"א (p. 71 in this edition). Regarding the general recital of Adon Olam, he says that all those, who sing it with much devotion, prevent the Satan to defy their prayers, while based on Mishlei 16:7, their enemies will fall. At the ...


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