See here for a transcription of Rav Heinemann's shiur yesterday on the relevant topics.
Laining - One is not יוצא when he lains from a חומש. However, there is
an ענין to have a זכר of laining and read from a חומש. This applies to
the הפטרה as well. It does not hurt to read פרשת החדש as well. We find
that they lained הפטרה when they could not lain ...
There are numerous factors that need consideration for a full answer, and every scenario needs a case-by-case analysis. See here and here for a partial treatment.
To answer the specific question of distance - there is no minimum distance that makes or breaks a minyan. However, the Minchas Yitzchok adds two conditions which must be met:
תלוי בשמיעת הש"ץ ...
The answer draws extensively on Hakhel Email Community Awareness Bulletin, FOCUS ON TEFILLAH ARCHIVE .
In the blessing in the Amidah of “Velamalshinim” the original purpose was to remove from our midst any and all heretical teachings and thoughts. The author starts with the approach that:
We do not daven necessarily that the evildoers be eradicated.
R. H. Schachter rules, in a responsum found here, that this Hallel is only to be recited in a synagogue setting, as a way of publicizing the miracle of the Exodus.
As such, even if ten men pray together at home and will then all be participating in the same Seder, they should not recite Hallel after Arvit.
It’s important to note, that despite the Lubavitcher Rebbe’s indisputably vast command of Jewish sources, the rebbe himself acknowledged that had no explicit proof for his thesis. This makes it almost futile to look for alleged “sources”, when the rebbe himself admitted that he had no parallel source that he could point to.
Note, that he prefaces his thesis ...
Yes, it is permitted to skip in Pesukei deZimrah, just like in tzibbur, since davening with Netz is compared to davening with tzibbur (according to some opinions even better). Source: Ishei Yisroel 13:7 (currently available for free here), quoting Zeh HaSulchan 1:52 (currently available for free here).
G-d has provided the world with more than enough food to feed the world’s population. What leads to widespread hunger and poverty, is man’s uneven distribution of G-d’s bounty, and human selfishness which prevents that problem from being solved.
I have heard (where?) that the verse in Ashrei should be understood to mean spiritual, not physical, nourishment, as the prophet Amos said:
הִנֵּ֣ה ׀ יָמִ֣ים בָּאִ֗ים נְאֻם֙ אֲדֹנָ֣י יְהוִ֔ה וְהִשְׁלַחְתִּ֥י רָעָ֖ב בָּאָ֑רֶץ לֹֽא־רָעָ֤ב לַלֶּ֙חֶם֙ וְלֹֽא־צָמָ֣א לַמַּ֔יִם כִּ֣י אִם־לִשְׁמֹ֔עַ אֵ֖ת דִּבְרֵ֥י יְהוָֽה׃
I, God, will bring a famine, not ...
I refer to an interesting episode, which was recorded by Rabbi Shmuel Baruch Shulman of Yerushalayim, who was present at a meeting between Rabbi Avraham Yitzchok Hakohen Kook, the chief rabbi of Israel, and Rabbi Yitzchok Yosef Schneerson (the 6th Lubavitcher rebbe).
The meeting occurred in the summer of 1929, when the latter visited Israel. The story was ...