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Most undertand this to be a prayer for the trait of humility; specifically as expressed by ignoring the abuse of others.
This is implied by the Chovos Halevavos (Shaar Hac'nia ch. 10):
והששי כי מעשה הנכנע מקובל אצל האלקים...וחשוב בו תמיד והשתדל לקנותו ופקדהו עם נפשך ומדותיך תדיר והעזר באלקים עליו ושאל אותו ממנו להתקרב אליו ולהגיע לרצונו אולי יישירך לו ...
13
Rema ( OC 127:2):
The Rema says that the custom is to say Sim Shalom during Shacharis and any other Tefillah that is fitting to have a Birkas Cohanim i.e. Mussaf (of Shabbos Rosh Codesh or Chag), and the Minchah of a Fast Day.
Biur Halacha:
a) The Minhag according to the Arizal (Chasidim) is to say Sim Shalom
all the times. According to the ...
13
In Shulchan Aruch Harav siman 582 sief 3 the Baal HaTanya writes that even if you went home and said 90 times hamelech hakadosh and then were uncertain if you did it right in davening, you still have to recite over shemoneh esrei, and he explains that this is different than mashiv haruach because when you practice saying the brochoh you can't say Hashem's ...
11
Kitzur Shulchan Aruch 20:1 (yonanewman.org)
When the chazan steps (back) after (completing) the quiet (individual) prayers, he should stand still for the amount of time (it takes one) to walk four cubits. He returns to his place, and says quietly ''G-d, open my lips...'' , and starts aloud ''Blessed are You...'' Everyone should be careful to be quiet now, ...
11
Rav Shlomo Zalman Auerbach is quoted in Halichos Shlomo (page 98 note 20) saying that the minhag for the mispallelim to raise ones voice when saying "V'sein Tal Umatar Lebracha" and other similar additions (including Yaaleh Veyavo) in the middle of the Amidah with the intention of reminding others is incorrect, as it is disrepectful to G-d, for it is ...
10
This is a question into which I have done a little bit of research.
There are two independent issues:
Saying ה שפתי תפתח before the עמידה
Taking three steps forward or back or both, which is an issue in itself
Saying ה שפתי תפתח is attributed to R. Yohanan in Brakhot 4b
והא אמר רבי יוחנן בתחלה אומר ה' שפתי תפתח ולבסוף הוא אומר יהיו לרצון אמרי פי
and ...
10
Even if you purposefully didn't bow, you still fulfilled your obligation (Rambam Tefillah 5:1).
10
Orach Chaim 104:7 & Aruch Hahulchan 104:13 say that one who is in middle of Shemona Esrei when the Chazan reaches Kedusha should remain quiet and listen to the Chazan recite the Kedusha and it is as if he responded.
9
YU Torah online has a good summary.
The subject is disputed by the Vilna Gaon and Rabbeinu Tam. The first allows only up till sunset; the second up to when the stars appear.
Mishna Berurah 233:14, limits the leniency to recite Mincha until
tzeit hakochavim. He cites the opinion of P'ri Megadim, Eshel Avraham
233:7, who rules that one cannot ...
9
Qitzur Shulhhan Arukh - Yalqut Yosef, Siman 109:6 states:
ומי שמאריך בתפלתו באופן שהצבור מסיימים להתפלל ערבית, והוא עדיין בתפלתו, ובליל ח' לחודש שהצבור מברך ברכת הלבנה, מפסיד אמירת הברכה ברוב עם, יש לו להשתדל להתרגל לכוין מהר, כדי שיסיים את התפלה ויאמר ברכת הלבנה עם הצבור ברוב עם. אבל אם הצבור מתפלל יותר מדאי במהירות, והוא מתעכב לצורך כוונה הכרחית בביאור ...
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.
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One interpretation is that given by Tosafos (B'rachos 17a, s.v. ונפשי כעפר):
ונפשי כעפר לכל תהיה. מה עפר אינו מקבל כליה לעולם כן יהי רצון שזרעי לא יכלה לעולם כמו שהוא אומר והיה זרעך כעפר הארץ
Translation:
"And may my soul be like dirt/dust to all": Just as the dirt can never be destroyed, so may it be Your will that my progeny is never destroyed, as ...
9
Shulchan Aruch Orach Chaim סימן צד - צריך לכון נגד ארץ ישראל, ודין הרוכב או יושב בספינה
If you're facing the wrong way, then turn your head towards the correct direction.
ב אִם מִתְפַּלֵּל לְרוּחַ מִשְּׁאָר רוּחוֹת, יְצַדֵּד פָּנָיו לְצַד אֶרֶץ יִשְׂרָאֵל אִם הוּא בְּחוּץ לָאָרֶץ; וְלִירוּשָׁלַיִם, אִם הוּא בְּאֶרֶץ יִשְׂרָאֵל; וְלַמִּקְדָּשׁ, אִם הוּא ...
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 ...
9
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 ...
9
In their essay in Hebrew "The Section "Malkeinu Elokeinu" at the End of the Prayer of Shemoneh Esreh and Birkat Hamazon: Its Origin, Form and Status", Uri Ehrlich and Avi Schmidman trace the verse "עשה למען שמך וכו'" to a section that used to be said at the end of prayer called "Malkeinu Elokeinu":
מלכינו אלהינו יחד ...
8
Regarding part A of the question, the Beis Yosef in Orech Chaim 102 s.v. כתב cites the Mahari Abuhav as saying that one needs to wait even if the person behind them started after them.
As far as the people in front of you (the person waiting), R' Shlomo Zalman Aurbach (Halichos Shlomo Hilchos Tefillah ch. 8 os 47) writes that the shechina is still "present" ...
8
The Mishna Brura 104:10 rules that a "hefsek tfila" (a pause in prayer) is only speaking and not walking. So in case of need (he speaks of danger), it is permitted to move and pick up prayer from the new location, but one should not speak. If there is no need, then one should not change his place.
The poskim in Israel say clearly that in case of danger (e.g....
8
The original method (dating back to the Tosefta Berakhot 1:11) which was uniformly practiced in all locations (Ashkenaz, Poland, Spain, North Africa, Yemen, Italy, etc.) is simply the leader recites the entire paragraph out loud and the congregation says the verses from Tanakh along with him (eg. "Kadosh...Kevodo"). This is the version endorsed by ...
8
Rabbeinu Bahya Devarim 11:17:
לפעמים המטר יורד מן השמים כלומר ממים העליונים, ולפעמים ממי אוקיאנוס שהן מים תחתונים, ואותו שהוא ממי אוקיאנוס אינו נקרא מטר אלא גשם, מלשון גשמות ודבר גופני, ואותו שהוא ממים העליונים נקרא בשם שניהם בלשון מטר ובלשון גשם
[S]ometimes the rain waters originate in the oceans whereas on other occasions they are of celestial ...
8
This question is in fact dealt with by Rashi on the spot, who says that the first ה is redundant, and this has the same meaning as מלך המשפט, citing scriptural precedents for this phrasing. Basically - this is an unusual, anomalous usage which חז"ל chose for some reason, but the normative way of saying this would be מלך המשפט - king of justice.
Thanks to @...
7
Indeed there are sources that praying with a minyan is not strictly obligatory. Perhaps the most explicit is R. Aryeh Pomeranchik in Emek Beracha, Birchot Keriat Shema:
אמנם אשר נ"ל בזה דבאמת תפלה בצבור אינו כלל חיוב מצוה ככל מצות דרבנן וראיה לזה מהא דאיתא בברכות ד' ז' א"ל ר"י לר' נחמן מ"ט לא אתי מר לבי כנישתא לצלויי א"ל לא יכילנא א"ל לכנפי למר עשרה ...
7
The Aruch Hashulchan OC 114:1 writes that "generally speaking wind brings clouds from which rain falls and therefore we mention them together". Being that wind is not directly associated with the gathering of dew it is not mentioned together. However, Shulchan Aruch OC 114 does state that if one mentions "mashiv haruach" in the summer he does not have to ...
7
The Kehot Annotated Siddur says (p. 47):
On days when Tachnun is said, gently strike the left side of your chest (over the heart) with a closed fist at the words חטאנו and פעשנו.
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See here:
Siddur Admur [omitted in Shulchan Aruch]; Shaar Hakavanos 190; Peri
Eitz Chaim Shaar R”H 7; Kaf Hachaim 582/15; M”E 582/1 and 22
The reason: The Gematria of Hashalom is the same as Safriel Hamalach
which is the angel which writes the Jews in the book of life during
Aseres Yimei Teshuvah. [Peri Eitz Chaim ibid brought in Kaf Hachaim
...
7
The Kaf Hachaim siman 117 siff 3 quotes a slew of achronim (yes, Ashkenazi ones like Elya Rabba) who say not to repeat shmoneh esrei. He brings a minority opinion that one may say Shmoneh esrei again as a nidava, but he suggests against this and says to rely on the majority opinion.
The seffer Shmaatsa di'Moshe in the back section called Shmuos Moshe ...
7
The first two are explicitly in the Talmud (Brachos 32a at the bottom), as pointed out by many commentaries on the Rambam. However, the third is often questioned, either left without a source (the Lechem Mishna) or claimed to be logical (the Maaseh Rokeah).
The Or Sameach on the Rambam however finds that this is explicitly sourced in the Sifri in Zos ...
7
Berachos 10b
א״ר יוסי בר׳ חנינא משום ראב״י המתפלל צריך שיכוין את רגליו שנאמר ורגליהם רגל ישרה
This is brought in the Rambam Tefila 5:4 (part of תיקון הגוף for תפילה along with how to hold ones hands and where ones eyes should be, which may be understood as how to stand in front of the King) and the Smag Asei 19 (good way to remember it is that we have 19 ...
7
The כף החיים explains this as follows:
Birkat Kohanim when recited by the priests is a blessing of the priests to the the congregation; thus, the appropriate response, as it is with all blessings, is אמן.
However, when recited by the chazzan, there is a difference of opinion on how the Birkat Kohanim should be viewed.
Some still see it as a ברכה, and hence ...
7
I may have found them myself! To clarify, this is not the Yehuda HaLevi of the Kuzari; it is the other Yehuda HaLevi, a student of Eliezer HaKalir. They are brought in Sefer Tehilla L'David, a collection of Torah sources on Tu B'Shvat. Here it is: hebrewbooks.org/pdfpager.aspx?req=20613&st=&pgnum=254
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