23

Apparently, Rabbi Shlomo Zalman Auerbach says that the three steps are an integral part of Shemoneh Esrei, and should be done whenever at all possible; to the extent that one should move his wheelchair the space of three steps, or ask someone to do it for him if he is unable. Interestingly, he says the same applies to a car! Source: Halichas Shlomo 8:31 ...


21

The "Modim anachnu lach" in davening is a quotation from Divrei Hayamim I 29:13. "L'cha" becomes "lach" because of the etnachta, which is a pause in the pasuk.


18

OC 101 (2) and MB s.k.5 and especially 6. MB: One reason not to raise the voice is not to disturb others. Other reasons are to be like the prayer of Channa; to avoid being one of those of little faith who do not believe that HaShem hears prayers uttered quietly and to avoid being like the false prophets who cry out loud to false gods. But the important ...


18

The Shulchan Aruch rules (OC 124:3) קהל שהתפללו וכולם בקיאים בתפלה, אעפ"כ ירד ש"צ וחוזר להתפלל, כדי לקיים תקנת חכמים A congregation which prayed and all of them were adept at praying, even so the leader goes back and repeats the prayer [aloud] in order to fulfill the enactment of the sages. So the Halacha is clear; the question is why? ShmuelBrin ...


14

The Mishna Berurah (OC 96 sk 7) rules that if leaving the book on the floor will disturb your kavana (concentration), then you may pick it up in between the different blessings of shmoneh esrei. The Mishna Berura is not explicit about walking, though it does sound like he would permit it. The Be'er Moshe 3:13:6 explicitly permits walking to pick it up if it ...


14

On a simplistic level, Chochmah is Wisdom. It is an ability or attribute of a person. Bina is Understanding. It is the use of Chochmah to understand something. Daas is Knowledge. It is the acquired idea that one has understood with Chochmah through Binah. But this isn't Hebrew.SE! You want a Jewish Theology answer, else you wouldn't have used the term "...


13

From the Kitzur Shulchan Aruch: ואפילו ללמוד אסור בשעה שהשליח צבור חוזר התפלה "And even learning is forbidden when the Chazzan repeats Shemoneh Esrei. From Daily Jewish Law One should not learn Torah during the repetition of the amidah. There are a few concerns: At least 10 men must pay attention to every word of the amidah; All of those ...


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 ...


13

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 ...


12

I believe it's to encourage people to actually do it. That's the simplest take-home lesson from the Davening.


11

I saw it once at my shul on a Sunday morning. After minyan there is usually some people that learn in the beit midrash afterwards. One time, someone came in and had missed minyan. He put on his tefillin and started davening to himself. When he got to Yishtabach, he klopped on the shulchan and finished it out loud and said barchu. Then he continued to himself....


11

Shu"t Shevet haLevi (V:16) divides this into 3 parts: If the singing is done together with the words of tefilla, this is considered part of tefilla and a kiyum of lezamer leshimcha elyon. Other times, music is considered separate from the tefilla. For example, the nigun is separated from the words and is "too long" or it's not for the davener's tefilla ...


11

According to Halacha you are not supposed to have a break between Geula and Tefila by Shacharis and Maariv. However by Mincha there is no problem of having a break, therefore we can say this extra Posuk. You may ask then isn't אֲדנָי שפָתַי תִּפְתָּח וּפִי יַגִּיד תְּהִלָּתֶךָ a break. The Gemara in Brachos 4b asks this question and answers אלא התם כיון ...


11

I am a Karaite Jew, born and raised in an Egyptian Karaite Jewish family. I attend Congregation B'nai Israel, the only Karaite synagogue in the United States. I co-authored a primer on Karaite Judaism (As it is Written) and I run a blog on Karaite Judaism (ABlueThread.com). I consider myself Jewish. I consider myself Jewish before considering myself a ...


11

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 ...


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, ...


10

As avi answered, (1) Lach is an acceptable form for males in Biblical Hebrew. I think that one will typically find this in more polite speech. More than that, (3). It is an alternation in Biblical Hebrew for the pausal form. Just as Lemech becomes Lamech at an etnachta or silluq (or sof pasuk), so does Lecha become Lach in these positions. Prayer is based,...


10

You shouldn't try to "out do" the loud davener since that would just disturb even more people. Re how to correct the person. This is the category of rebuke that is mentioned in Lev 19:17. The Rabbis and the sources spend considerable time examining how to properly rebuke a person. Some ideas in reference to your situation: I'd do it privately with the ...


10

Abudraham, in "Seder Shacharit shel Chol u-Ferushah", says( here, right column, lines 29-38): וכשיגיע ש"ץ ל'מודים' וכורע, כל העם שוחין ואומרין הודאה קטנה המתחלת כמו כן ב'מודים', שאין דרך העבד להודות לרבו ולומר לו 'אדוני אחה' על ידי שליח, אלא כל אדם צריך לקבל בפיו עול מלכות שמים, ואם יקבל על ידי שליח, אינה קבלה גמורה, שיוכל להכחיש ולומר לא ...


10

אגרות משה או"ח ח"ב סי' כז says that the fact that one has to go out of his way to Daven with a Minyan proves that it is a requirement.


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

The Shulchan Aruch in Orach Chaim 111:1 states that there should be no Hefsek between Geula and Tefila. Although the Rama says there is no problem answering Amen the accepted custom is that we do not answer Amen after Go'al Yisroel. Both options mentioned are options that are acceptable. Some Shuls the Chazan just says the last word quitely and in some Shuls ...


9

Piskei T'shuvos (115:2), citing Maharil, writes that whist striking the chest during s'lach lanu, one should bow his head slightly forward.


9

According to the Beit Yosef (OC 123; citing Rav Hai Gaon), the custom is based on the idea that the tefillos correspond to the tamid offerings. When the kohen would go up to the altar, he would go up on the right side, go around, and descend on the left side. We face left first, then right, because we are orienting ourselves according to the Shechina's ...


9

The Kaf HaChayim (122:11) quotes the Eliyah Rabbah and the Sidur Nehora for this custom in order not to "forget your name" on the day of judgment. He also quotes Kitzur Shlah in this subject. He also quotes Rashi Micha 6:9 that someone should read a pasuk that begins and ends with the letters of his name every day. I subsequently found a letter from the ...


9

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 ...


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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