17

The nine places where a different letter (style and layout differences aside) appears in modern scrolls are: מנש(ו)א Genesis 4:13 Ashkenazi/Sephardi vs. Temoni מעינ(ו)ת Genesis 7:11 Ashkenazi/Sephardi vs. Temoni ויהי(ו)‏ Genesis 9:29 Ashkenazi/Sephardi vs. Temoni ת(י)עשה Exodus 25:31 Ashkenazi/Sephardi vs. Temoni האפ(ו)ד Exodus 28:26 Ashkenazi/Sephardi ...


9

In Saadya Gaon's Siddur, the phrase shows up again with the desired variation at the end of the blessing and seems to have been transplanted from there to the beginning of the blessing in Siddur Sim Shalom. Here is the full text of the blessing from your linked-to pdf (emphasis added): שים שלום טובה וברכה חן וחסד ורחמים וברכנו כלנו כאחד במאור פניך כי ...


9

The general rule is that letters "בגד כפת" do have a dagesh when they appear in the beginning of a word, unless the word follows a word that ends with one of the vowels (אהוי), and there's a contextual connection between the two words (for example, "אחרי כן"). So here, by saying "כרעותיה" without a dagesh, you are actually saying that the two words "ברא ...


9

I obviously can't comment about what is "original" or not, because we don't know what the "original" wording was, if there ever was such a thing. Chazal left us nothing of the sort. What we do know is למשומדים is found in just about every surviving manuscript, from Yemen, to Ashkenaz, to Spain. The major article on the subject which you'll want to read is ...


8

Justifications for Minhag Sfard: The Tur (OC 292) brings both customs, and writes that the Nusach Sefard is the correct one, as the verses follow the same order which they appear in Tehillim. According to the Zohar (Parshas Terumah 156a), the three verses correspond to three Tzadikim who passed away on Shabbos afternoon - Yosef Hatzadik, Moshe Rabeiynu and ...


7

I have just compared the weekday ma'ariv services in the following two books: Siddur Sim Shalom for Weekdays, September 2003 (2nd printing) Expanded Artscroll Siddur, Wasserman Edition, 2010 I found the following differences: Sim Shalom has two versions of the beginning of the t'filah, the usual text (page 142a) and the same text with the imahot inserted ...


7

Excerpt from this article: To avoid fights, many places allow all the Avelim (mourners) to say Kaddish (prayer said on behalf of the deceased) together. However, they must say it together word-for-word, for two voices saying the same thing in unison are not heard, except for something heard infrequently that is very dear to the listener. Kaddish (...


7

This is pretty common in old* Siddurim. You can see omitting just ועל בריתך שחתמת בבשרינו on Hebrewbooks here here here here and here and on Hebrewmanuscripts.org manuscript #747. You can see omitting that phrase plus ועל תורתך שלימדתנו on Hebrewbooks here and on Hebrewmanuscripts.org manuscript #1762. This siddur is not clear how much exactly to omit. *...


7

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 ...


7

You won't find too many differences other than some changes in the Nusach and the siddur. Most MO shuls tend to be Nusach Ashkenaz from what I've seen, but you should inquire. That's not a given rule. I don't recommend bringing a siddur with you unless you are personally comfortable with the Koren siddur and can't readily transfer to another one. My ...


7

This is a controversial issue. If you look at older siddurim, like the one of R' Yaakov Emden, who, besides his other talents, was an exceptional authority on grammar, you can find the על גבי version in plural. This was criticised by Isaac Satanow, who suggested to write it in the singular על גב form. He argued that in Yechezkeil 43:13 it is written in the ...


6

I heard this from the rabbi of my shul in the name of a Chassidic rebbe (I don't remember which one). The pasuk in Tehillim before vehu rachum (78:37) says וְלִבָּם, לֹא-נָכוֹן עִמּוֹ; וְלֹא נֶאֶמְנוּ, בִּבְרִיתוֹ For their heart was not stedfast with Him, neither were they faithful in His covenant. So the reason that we say vehu rachum is to ask Hashem ...


6

The Italian nusach Bnei Roma omits ועל בריתך שחסמת בבשרנו for women.


6

The Shami nusach is accepting concepts brought from the Ari z"l. The Baladi nusach follows the older Yemenite tradition. For many Jews from Yemen, they do not want any innovations from their older tradition. Their tradition is that their community originated from soldiers sent to Yemen by Shlomo HaMelech. When the Rambam moved to Egypt from Spain he had ...


6

1) הַטֵּה אֱלֹהַי אָזְנְךָ וּשְׁמָע is just a quote from Daniyel 9:18 and there is no Patach there. If you're seeing a Chataf-Patach in some editions, realize that's just an old fashioned way of indicating a Shva Na. So everyone really agrees this is a Shva Na. 2) ריבה ריב[]‏ exists multiple times in Tehillim (35:1, 43:1, 74:22, 119:154) and is always ...


6

The "add" option is certainly not immediately intuitive, since there's a clear duplication of the phrase "you have graced אתה חונן". It seems reasonable to expect that אתה חוננתנו was composed as a replacement for אתה חונן which includes the Havdalah parts. It's quite common in fact to see Piyutim composed as replacements for certain blessings over time ...


6

See page 30 of this pdf: http://www.daat.ac.il/daat/kitveyet/pardes/pardes19-s2.pdf Basically, he brings many different versions, and posits that at the time of the Alter Rebbe there was not yet a set minhag for the verses recited at the end of birchat hamazon , and the alter rebbe followed the nusach of 2 of the talmidim of the Arizal.


6

The only custom I've previously come across from that community (cited by Siddur Otzar Hatefillot, Volume 2, page 46) is that they had the custom to read Megillat Antiochus on Chanukah. A quick search on through Otzar Hatefillot (using Otzar Hachochma) comes up with various other strange or interesting minhagim. Here are some: They added various adjectives ...


5

The Rebbe R' Yoel Teitelbaum himself davened from סדור תפילה ישרה וכתר נהורא.


5

The Behr Siddur (Siddur Avodath Yisroel by Roedelheim, 1868) says in the footnotes: This is not found in the Siddurim of the Sefardim, nor in most handwritten Siddurim. (Rav Amrom, Rokach, Kol Bo, etc.) and therefore it appears to have been copied here from the Malchioth of the Rosh Hashana Mussaf.


5

The proper way to do it would be to sa kaddish according to the nussach of the shul. The reason for that being, that "al titosh metoras imecha" does not apply when davining in such a shul (at least for the things you need a minjan for, for everything else one is allowed to follow ones own nussach). There is also a Gemore in Pesachim 52 "al yeschaneh adam ...


5

Kipa.co.il links שים שָׁלום to the priestly blessing according to Orach Chayim 127 (2), so whenever there is a possibility for the priestly blessing, שים שלום is said. The trouble there is that there is no priestly blessing to Shabbos mincha and there is a minhag to say שים שלום (and another to say שָׁלום רָב). Kipa.co.il links the שים שלום minhag on ...


5

According to http://www.aishdas.org/asp/shalom-rav it is partly based on Nusach Bavel vs Nusach Eretz Yisrael Two variants of Shalom Rav were found in the Cairo Geniza. Given the similarities between Cairo and Israeli nusachos, it is assumed to have been the Nusach Eretz Yisrael in the days of the tannaim and Israeli amora’im. Another indication is ...


5

Tosfot is disapproving of the practice of including extra verses beginning with Ashrei before Psalm 145. In the roughly contemporary Machzor Vitri (89), we find Psalm 145 introduced with Psalms 119:1, 119:2, 84:6, 112:1, 89:16, 84:5 (and possibly 144:15): אשרי תמימי דרך ההלכים בתרת יי: אשרי נוצרי עדותיו בכל לב ידרושוהו: אשרי אדם עוז לו מסילות בלבבם: אשרי ...


5

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.


5

Nusach Sefaradi is an overarching name (much like the term "Sefaradi") of the Nusach used by Jews who follow Minhagei Sefarad (Spain) and Edot haMizrach. This is an oversimplification, but the intricacies of the differences between different Sefaradi/Mizrachi customs could fill volumes. Nusach Sfard/Sefarad is the Nusach used by many/most(?) Chassidim, with ...


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

There is such a siddur, first published in 2006 and arranged by Gil Kobrin/Amminadav, who operates a printing press called Derushah Publications. It's called Siddur Mesorath Moshe, and was, as the arranger noted, "drawn from the liturgical arrangement found in the legal code of our teacher and master Moses b. Maimon (Maimonides), in the appendix entitled "...


4

Its first appearance in the siddur is as part of the malchiot blessing for Rosh Hashana mussaf. It later made its way into daily usage, and I think they tie that in to Jews facing daily religious persecution from Christians. I don't know exactly when off-hand. But it's most incredibly likely that in Rambam's time, it only appeared in the siddur for Rosh ...


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