Machzor Vitri - page 114 says we say the verse Orech Yamim twice in order to complete the name of Hashem that is produced by doing so. וכופלין אורך ימים כדי להשלים השם היוצא ממנו
Tashbatz 258, Maharam says we say it twice this way it has the numerical value of Kohanim, since the Chashmonoim when they went to war said 7 times Vyehi Noam and twice Orech Yamim ...
There is a book called שער הכולל that aims to explain the choices made in that version of the siddur. The author notes the following in regard to the phrase ובין איש לאשתו (chapter 1, paragraph 19):
במשנה שלפנינו לא נמצאו התיבת הללו אבל בסדר היום ובשער השמים משל״ה
מביאים הלשון הזה גם בתד״א פי״ג לענין אהרן הכהן מביא זה הלשון בין אדם
לחבירו ובין איש ...
The First Chabad Rebbe, known as the Alter Rebbe (and also known as "The Rav (Ba'al HaTanya)", the author of Shulchan Aruch Harav) writes in his Siddur:
יחיד המתפלל לעצמו יחזור תיבות אני ה' אלהיכם
An individual praying alone should repeat the words Ani Hashem Eloheichem
This is to exclude minhag ashkenaz (and what he writes in his Shulchan Aruch) ...
As is common with most older siddurim, in Torah Or, things aren't duplicated, just printed once, e.g., the weekday Amidah. There's no separate Minhah provided, you would use the Amidah printed in Shaharit, and Ashrei, etc., printed in Shaharit. And for Ma'ariv, you would use the same Amidah.
The 4-letter name of God is printed in Torah Or, rather than the ...
The Israeli Chabad site explains the difference in the following way:
בסידור אדמו"ר הזקן מופיע בחול "המרחם" ובשבת "והמרחם". וביאר בס' שער הכולל (סי' ט ס"ק לב), שדקדקו שיהיו במודים י"ב ואו"ין כנגד י"ב ברכות אמצעיות, כדי שגם בשבת וחג וכו' שאין אומרים ברכות אלו, יהיו [מלבד "ועזרתנו סלה" המכוונת כנגד ברכת ...
In Sefer HaMinhagim for Chabad, it states:
The words, avi mori baal habayis hazeh v'es imi morasi ba'alas habayis hazeh, are said by everyone, even by a guest or by one whose parents are no longer alive.
Found in Sichos in English site Grace after meals
The only specific detail in nusach that I can think of for which the Rebbe made a particular point, was to say "melech yachid chei ha'olamim" in Yishtabach in order to mirror the text of "Baruch Sheamar." I suppose there are some other points in davening with a very strong attribution to the Baal Shem Tov (in whose house the Rebbe grew up) for which many ...
The following is a condensation of the explanation in the book שער הכולל (page 25, paragraph 19): The brakhah Emet ve-Yatziv is known to have the nature of being a blessing of hoda'ah (thankful acknowledgment), not baqashah (petition), so that that line of poetry, which is petitionary, seems like an insertion that doesn't fit.
The Koren Sacks Siddur is Nusach Sepharad, that is to say, the "Spanish-Portuguese" rite. Nusach Sefard is a variant similar to Ari which bears more similarity to Edot HaMizrach and Ashkenaz to Sepharad. The main differentiating point between Sepharad and Sefard is in Kabbalat Shabbat; in Sepharad, Bameh Madlikin is said, whereas in Sefard, and by extension ...
AFAIK there's no free recordings out there, but here's what I have found:
Davening with the Rebbe - a recording of the Lubavitcher Rebbe davening shacharis on a weekday. Generally speaking, Chabad chassidim will use the same tune.
Yossi Rutman has put out a CD with the Chabad nusach for the Yamim Nora'im, available on his website and on Kehot Online.
the siddur TH you refer to (Rostov 1918) is not the same TH used by Chabad today, the TH used today was first published in 1945, it was a copy of an older siddur called Seder Hoavoda (סדר העבודה) printed in Vilna 1911.
I'm not certain the Lubavitcher Rebbe specifically encouraged the use of TH, but it was printed by Merkoz Leinyonei Chinuc (מרכז לעניני חינוך)...
A late answer, I know, but a different one (and, I must say that I still don't understand some of the claims made in the other answer so this one is as reasonable, but I can't find a source for it).
The Birnbaum siddur Hasiddur Hashalem writes (page 310):
ארך ימים is repeated so that the number of verses of this psalm reach a total of seventeen, the ...
You can always retie the knots but the result won't be the same as Nusach Ashkenaz tefilin.
Many years ago I purchased Nusach Ari tefilin, after being told that ktav Ari was accepted by both Ashkenazim (Litaim) and Hassidim. Once I learned hilchot tfilin in more depth I discovered that there were other important differences between Ari and Ashkenazi tefilin....
The extant manuscripts do not have that addition (see here footnote 8) however, there are many variations on this saying. It is apparently very common to have that addition in Edut HaMizrachi Nusachos, in addition to Nusach Sfard and Nusach Ari.
The Arizal ascribes a specific Kabbalistic meaning to the two parts.
I do believe that those followers of Rabbi Chaim Avraham Dov Ber Levine HaCohen (the Malachim) also daven the Chabad nusach. This is anecdotal, as I went to yeshiva with someone whose family identified with this group and he used a Tehillat haShem siddur.
The publisher is Miller Publishing. Here is a link to their website.
Here is their contact information
Rehov HaOman 26
To call from the USA
Tel: 011 972 2 678 3806
Fax: 011 972 2 678 1696
Only on the technical basis that it is according to the nusach of the Ari z'l.
The actual expert sofer of the Ba'al Shem Tov was Rabbi Shabbtai of Rashkov. The siddur which the Ba'al Shem Tov used was written by him. Rabbi Shabbtai was an expert on the nusach of the Ari and all his kavanot. There are still manuscript copies of that siddur in Rabbi Shabbtai'...
Mohorosh z"l (the Tzadik of yavnial) printed a siddur called "Sidur eis rotzon", and in a letter in his popular sefer (response) "Asher banachal" he states that this is exactly the nusach that Reb Nachmen of breslev used.
In the book Noam Elimelech, three letters address the nusach sfard usef by chasidim.
I assume that the letter you are remembering is a letter in which the NE explains that when he did become older he realized the goodness of nusach sfard, here is an extract:
גיה"ק הגיעני ומה שכתב מעלתו אם לשנות הנוסחא ולהתפלל בנוסח ספרד מיום עמדי על דעתי בידיעת ספר ראיתי ...
This is a recording of the nusach for Rosh hashanna and yom kipur from someone who was a chazan (cantor) during the Lubavotcher Rebbe's lifetime. Here is an article about it.... https://www.collive.com/show_news.rtx?id=31850&alias=the-nusach-sung-before-the-rebbe and here it can be purchased...
not everyone in a chabad house is or was always a Lubavitcher and some customs are done in a way to accommodate the congregation as apposed to for example 770 in crown heights or other smaller minyanim that are in chabad communities rather than outreach centers. For example in a chabad house near me adon olam is sung after the conclusion of musaf because ...
My understanding is that Nusach Sfard is the nusach that was created by those who wished to incorporate the customs of the Ari.
Many different versions of Nusach Sfard have existed and because of this there has been many attempts by various Chassidishe groups to reconcile the differences amongst versions into one standard version for their group.
The most ...
Nusach Sefard, Nusach Sepharad, or Nusach Sfard is the name for various forms of the Jewish siddurim, designed to reconcile Ashkenazi customs (Hebrew: מנהג "Custom", pl. minhagim) with the kabbalistic customs of Isaac Luria.
Technically speaking, the Alter Rebbe's siddur is a form of nuschach sefard.
Some in Chabad wear tefilin in Alter Rebbe ktav, others wear Ktav Ari. But there are multiple issues in tefilin beyond the ktav (script). For instance, as I documented here, the spacing between paragraphs is a difference some find significant.
Also Chabad has a chumra/hiddur to use larger batim (40mm x 40mm at the top, e.g., see bottom of here, instead of ...
The accepted practice in chabad is not to add tefilos during davening that were not included in the siddur by the Alter Rebbe. That being said without knowing more about the specific prayer there wouldn't be a reason necessary that one could not recite it after davening.
According to a more detailed chart found on the back of a Chabad siddur, one does not answer the "birkat kohanim" of the chazan during Pesukei Dezimra, but as you can see below, one does answer a real birkat kohanim:
By using both the Nusaj Sepharadic (Edot Hamizrach) and the Yair Emmanuel version from Koren, I can tell that the second (Y.E.) is a Sfard (Ashkenaz) and not an E''H)
There are plenty of other differences in the Nusaj, for example the way Bircat Hamazon is said and the order of the Harajaman
There are others such as the ending of the Shabbat service when ...