19
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 ...
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 ...
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 "...
14
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
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
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 ...
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 ...
12
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
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
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.
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
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
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
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
Your second question is easier to answer: The MB 122:4 quotes the Maamar Mordechai that one who is finished with his tefila, but cannot step back because someone behind him is still in the middle of tefilla, "he may say then even baruch hu uvaruch shemo". It sounds to me like you may go on with other prayers as well, but I cannot say that with 100% ...
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
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.
9
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 ...
8
Igrot Moshe (OC 3:8) discusses reciting English translations during prayers. He says:
ול"ד לניגונים בעלמא שאף שנשמע כעין הברה כיון שאין לההברה שום כוונת דבור אינו הפסק.
And it is not similar to regular tunes [niggunim] for even though they sound like phonemes, since the phoneme is in no way intended to be speech, it is not an interruption.
Only top voted, non community-wiki answers of a minimum length are eligible
