13

Per Rabbi Aaron Gamliel in the Sefer Matei Aharon, the words Yitzchok & Rivka = Tefila (יצחק רבקה" בגימטריא "תפלה") and per the Raya Mehemna Zohar Chadash Vol 3, page 223:1 & page 253:1 the Shechina is also called Tefila since the whole purpose of Tefila is to connect to Hashem, like the name Naftali (נפתולי אלקים נפתלתי). In Bereishis 25:21 it says ...


11

Taamei Haminhagim - page 548 / קע"ז & page 549 says that since when we say Poseach Es Yadecha we are supposed to have in mind the Roshei Teivos פא"י and the Sofei Teivos חת"ך which are the Shaimos of Parnasa. Therfore we put our hands on the Tefilin at this point to show that we are only requesting Parnasa in order to be able to do Mitzvos.


11

I believe that what you are referring to is part of the daily break-down of the Torah, Sefer Tanya and the book of Psalms that Lubavitchers refer to as Chitas (which stands, of course, for "Chumash, Tanya, Tehillim"). According to Hayom Yom for Nisan 21st (see here), the daily reading from Tehillim that day is Psalms 104-105.


10

Shulchan Aruch (89:6) writes that one may not start learning Torah after Alos but limits this prohibition to someone who will also daven at home. The concern is that he may get involved in his learning and miss the time for Tefillah. However, if he regularly davens with a minyan and certainly if he in a location where the minyan will gather there (Mishne ...


10

The Beit Yosef (OC 46) writes (quoting Sefer Abudirham): השבוי מברך שלא עשאני עבד שלא תקנו ברכה זו מפני העבדות עצמה, אלא מפני שאין העבד חייב במצות כישראל ואינו ראוי לבא בקהל ופסול לכמה דברים.‏ One who is captured blesses "SheLo Asani Eved" for [our sages] did not enact this blessing because of the work itself, but rather because a slave is not ...


9

R. Yitzchak Abadi has told me that it's no problem, at any point in the prayers. There is also no need to make a shehakol if one is drinking the water for the sole purpose of lubricating one's throat. Shehakol is only recited on water when the drinking serves the purpose of quenching one's thirst (see Shulchan Aruch OC 204:7).


9

The Talmud (Brachot 60b) mentions 12 such blessings to be said as part of waking up following certain actions. It repeatedly uses the phrase "When you [Action X], say [Corresponding Blessing]". The simplest read is that these are all situational blessings. When you open your eyes, say פוקח עורים. When you gird yourself with a belt, say אוזר ישראל בגבורה. ...


9

First, the entire Pesukei Dezimra can be skipped (Start with Birchas Krias Shema). Because the purpose of Pesukei Dezimra is to make the Tefilah desirable to Hashem, and praying with a Minyan accomplishes this more. If there is time, add in Baruch Sheamar, the whole Ashrei*, and Yishtabach, because the Chachamim established the Pesukei DeZimra around ...


9

Am I the soul or the body? The answer is yes. The mashal is given of a blind man and a lame man in the king's orchard. The blind man put the lame man on his shoulders. The lame man steered the blind man to the fruit and they were able to collect a harvest. Emperor Antoninus asked Rabbi how there could be punishment in the life beyond, for, since body ...


8

Jastrow (page 375) on the word ותיק: And then from Vatikin as a description of the men who did this -> the practice. I think Mishnaic Hebrew, with a comparison to Arabic and Biblical Hebrew.


8

Rabbi Yosef Avraham Heller, the Rosh Kollel of Crown Heights, Brooklyn and former member of the Beis Din there, wrote a essay explaining the Halachic justification for davening after Chatzos, published in "Kobetz Beis Chayenu" 11 Nissan 5760 pg. 28. The crunch of the explanation is as follows: The Gemora (Brochos 26a) states that, "He may go on praying [...


8

To address your first question, the Shulchan Aruch HaRav Orach Chaim 24:4 quotes the Magen Avraham 24:1 (who is quoting the Kitvei Ha-AriZal) to the effect that when one gets to Parshat Tzitzit one should hold the Tzitzit in his hand and look at them until he gets to "נֶאֱמָנִים וְנֶחֱמָדִים לָעַד". Then he should kiss them and remove them from his hand. &...


8

First of all, it should be noted that there is a custom to say "Av Harachamim" on the four Parshios-Shabbosos as well. The custom not to say it is in the Darkei Moshe in the name of the Maharail (Siman 685), and seems to be the custom of the Magen Avraham and R. Yaakov Lorberbaum of Lissa (in his Siddur, Derech Hachayim). However, the Eliyah Rabba (685:18) ...


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

To stand for Vayevarech David is codified by the Rema, OC 51:7: ונהגו לעמוד כשאומרים ברוך שאמר ויברך דוד וישתבח: The custom is to stand when they say Baruch She’amar, Vayivarech David, and Yishtabach. Rema writes similarly in his Darchei Moshe ad. loc. §8: מהרי"ל לא היה עומד בשעה שאמר הפסוקים של לך ה' הגדולה כו' אבל המנהג עכשיו לעמוד מויברך דוד ...


7

Here is a great resource which goes over many details about Baruch Sheamar However, to answer your question directly, no Baruch Sheamar is not in the Gemora. However it is in one of the earliest siddurim that we have, from Rav Amram Hagaon. The bracha was added to our davening during the times of the Geonim, and likely was based on the Hecklaot literature,...


7

Kitzur Shulcah Aruch1 17:1 says of the Sh'ma: After a third of the day has passed, one should recite the Shema alone, without the blessings, because it is forbidden to recite the blessings beyond this time. The Shema itself, though, may be recited the entire day. (Other authorities also allow the recitation of the blessings throughout the day.) A ...


7

The Shulchan Aruch (OC 89:5) discusses what to do if you were eating before dawn (alot hashachar; the earliest time for Shacharit), and then dawn happened (and now you are obligated in Shacharit): must you stop eating or not. It seems from here that you are allowed to eat so long as dawn has not happened. The Mishna Berura there notes that if the eating is ...


7

The Magen Avraham in Shuchan Aruch siman 53:4 says that an individual who reaches Yishtabach should say it right away.


7

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 ...


7

From http://ravbaruch.com/AskTheRabbi.asp?QID=92#_ftn2: Reportedly, Rav S. Z. Auerbach z’’l and Rav Moshe Feinstein z’’l ruled that if one experiences two sunrises on the same day of the week, one is obligated in only one tefilloh. The time cycle for tefilloh is once a day, regardless of how many nightfall’s and sunrises there are on that day. Since they ...


7

The MaVar YaBok brings that The Arizal was particular not use anything from the Achronim (not in our sense of the word rather later authorities ,not sure the starting point),rather only use prayers from the Rishonim who understand formulation of prayer and would not make errors. He actually singles out Yigdal specifically (assuming the reason is because of ...


6

Biur Halacha 113 (hakoreah) says it is based on Divrei haYamim I 29:20: וַיֹּאמֶר דָּוִיד לְכָל-הַקָּהָל, בָּרְכוּ-נָא אֶת-יְהוָה אֱלֹהֵיכֶם; וַיְבָרְכוּ כָל-הַקָּהָל, לַיהוָה אֱלֹהֵי אֲבֹתֵיהֶם, וַיִּקְּדוּ וַיִּשְׁתַּחֲווּ לַיהוָה, וְלַמֶּלֶךְ. And David said to all the congregation: 'Now bless the LORD your God.' And all the congregation blessed the ...


6

The blessing is said immediately before putting on the Talit Katan. Code of Jewish Law Siman 9:8: Regarding all mitzvos, one recites the blessing upon the mitzvah preceding its performance. This means that the blessing should be made prior to carrying out the mitzvah and immediately after one recites the blessing, one must do the mitzvah, without any ...


6

According to the Kitzur Shulchan Aruch (21:6), you'd say it in the second prayer, not in the first. אם שכח ערבית במוצאי שבת מתפלל שחרית שתים ואומר בתפילת התשלומין אתה חוננתנו לפי שמעיקר התקנה צריך להבדיל בתפילה If one forgot to say Maariv on Motsa'ei Shabbat, he prays two Shemoneh Esreis in Shacharit and says "Atah Chonantanu" in the compensatory ...


6

Your question is an interesting one. I researched this article on The Be'urei Hatefilah site (I highly recommend it, as it's one for the best resources on the web for Tefillah-related articles and insights.) My understanding is that there is some controversy. I recommend you read the whole article, but I will excerpt Sefer Avudraham - Dinei Kri'at ...


6

The custom is not to exempt the homeless, it's for pirsumei nisa; while nobody would notice candles during the day if they're by someone's house, today the lighting of Chunnukah candles in shul is noticeable enough that, while there's certainly no obligation to do so, the custom developed to light there as well. The Pri Megadim (Eishel Avraham 670:2), ...


6

Your question is referred to in the review Beis Hillel כסלו תשס''ה under the title “Why does not a kohen make a blessing שעשני כהן". Rav Asher Anshil Schwarz asked the question and offered several answers. Relevant to your question is: From the Mogein Shaul He also cannot make the blessing “שלא עשני ישראל ” because a kohen is included in the ...


6

Rama discusses a similar situation in ShA OC 54:3 where, after reciting Yishtabach, the congregation halted the prayer service for specific Mitzva/communal needs. He recommends in that case for the Chazzan to recite "some verses from Pesukei Dizimra" and say Kaddish "on them". (It seems to me that his specification of "from Pesukei Dizimra" is lav davka and ...


6

Seems that the answer is: Yes, one may do so a priori. See the Kitzur Shulchan Aruch in סימן כו - דיני קדיש יתום: סעיף יד: מִי שֶׁיָּכוֹל וְרָאוּי לְהִתְפַּלֵּל לִפְנֵי הַתֵּבָה, יִתְפַּלֵּל, וּמוֹעִיל יוֹתֵר מִקַּדִּישׁ יָתוֹם, שֶׁלֹּא נִתְקַן אֶלָּא לַקְטַנִּים. וּמִי שֶׁאֵינוֹ יָכוֹל לְהִתְפַּלֵּל כָּל הַתְּפִלָּה, יִתְפַּלֵּל מִן אַשְׁרֵי וּבָא ...


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