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37

Yes, there is a history of Jewish communities in Arab countries relying on the Muslim call to prayer for their own praying times. For one such example, here is the Ben Ish Hai, (Hacham Yosef Haim) who lived from 1832-1909 in Baghdad, and who refers to the maghrab (an Islamic prayer-time called after sunset) in various places: Ben Ish Hai, Year 1, Vayakhel #...


27

Many synagogues - mainly Orthodox, not specifically Hassidic, light two candles in front of the Chazzan's (cantor's) table. The candles are on during the duration of the prayers and extinguished afterwards. (Some places use electric "candles"; others use wax. I prefer the wax, though it is a bit more dangerous, smelly, and messy.) It has nothing to do with ...


20

In Lma'an Yishme'u #267 (page 2) Rabbi Chaim Hillel Raskin says that it is a Halachic obligation to quiet or turn off a cell phone before starting to Daven. If he did not, and his cell phone rings, he is allowed to quiet or turn off the phone to ensure that no one will be disturbed further. Although he doesn't specifically address a situation where it hasn'...


19

As Dov F has noted, the argument over praying in a mosque is now split between R. Ovadia Yosef and the Tzitz Eliezer. Please see the update below regarding the original Rambam responsa that is referred to by R. Ovadia. The Tzitz Eliezer writes against praying in a mosque in his responsa Volume 14, #91: ולמדנו מכאן שהקדשים של כותים וגם המשוגע של הישמעאלים אע&...


19

I'm not widely traveled, but I've been to a bunch of different synagogues of all the major flavors, often as one-offs, including C and MO, so I'm answering on the basis of that experience. First visit You can just show up. Many of the factors that affect you are the same between Conservative and Modern Orthodox synagogues. The Conservative synagogue you'...


19

The Gemara in Berachos 10a says that (at the advice of his wife Beruriah) Rebbi Meir prayed for neighbors of his to become religious, and the Gemara seems to approve of this. This is also implied by Sotah 14a, where Moshe is said to daven for the wicked to return, as well as in Taanis 23b, where Abba Chilkiyah says that his wife is more righteous because she ...


19

The beginning of each stanza spells the name of the author שלמה הלוי. I surmise that the author wanted to spell his name and therefore reversed the order.


18

Moreshet.co.il reports: אך האריז"ל הנהיג להוסיף שלשה פסוקים ראשונים ממזמור צ"ה, "לכו נרננה" וכו', כדי לא לסיים בפורענות - "יצמיתם ה' אלקינו", כעין מה שאמרו חז"ל לגבי הפסקה בקריאת התורה: "ואין מפסיקין בקללות", וכן נוהגים בסיום הקריאה של מגילת איכה, שאחרי הפסוק האחרון "כי אם מאס מאתנו" וכו', חוזרים על הפסוק שלפניו: "השיבנו ה' אליך" וכוו, כדי לא ...


17

Yes. The Jerusalem Talmud (Tractate Megillah) quotes Rav Imi telling his assistant that if a scholar should visit and need to sleep in the Synagogue, he should let him, and allow him to bring his donkey and other objects in as well. This opinion is codified in the Ran in Tractate Megillah. Rav Moshe Feinstein in his Responsa writes, ...


16

סידור אוצר התפילות writes: וכן כתב של"ה שירת הים צריך לאמרה מעומד ובשמחה רבה כאלו אותה שעה יצא ממצרים, ובכוונה ובנגון הטעמים And so writes the Shaloh, Shiras Hayam must be said standing, and with great joy as if at that moment he one was leaving mitzrayim, with kavana, and with the tune of the ta'amim. סידור שפה ברורה (a German siddur) says: שירת הים ...


16

Christianity and Islam say they worship the same god that we do, but that does not make it so. Christianity is the bigger problem. They say that a human being was part of God, which is shituf (think of it as heresy). That means it is forbidden for a Jew to participate in their prayers. On top of that, the trinity concept adds confusion. I am aware that ...


15

Mishna Berura on SA OC 104 sk 2: ‏ (ב) בתפלתו ואפילו במקום הפסד ממון אין לו להפסיק. כתב הח"א כלל כ"ה סעיף ט' העומד בתפלה ונסתפק באיזה דין איך יתפלל כגון ששכח איזה דבר בתפלה מותר לילך ממקומו למקום מיוחד ולעיין שם בספר ואם מותר לשאול הדין צ"ע ונ"ל ‏דמותר (עד כאן לשונו של החיי אדם):‏ The Chaye Adam wrote (klal 25, paragraph 9): One who ...


15

The Mishnah Berurah there explicitly addresses your question. In s.k. 28 he writes: ואפילו לאותן המניחין תפילין בחוה"מ בלי ברכה או המניחין תפלין דר"ת אחר שחלץ תפלין דרש"י או שחלץ תפלין ע"מ להחזירן דהרמ"א בסי"ב פסק דא"צ לחזור ולברך כשמניחן אח"כ אפ"ה עבירה היא להסיח ביניהן דלכתחילה בעינן שיהיו סמוכין ותכופין זה לזה ...


14

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 ...


14

Saadia Gaon didn't innovate it. It is based on Berachot 60a: ת"ר הנכנס לבית המרחץ אומר יהי רצון מלפניך יי' אלהי שתצילני מזה ומכיוצא בו ואל יארע בי דבר קלקלה ועון ואם יארע בי דבר קלקלה ועון תהא מיתתי כפרה לכל עונותי אמר אביי לא לימא אינש הכי דלא לפתח פומיה לשטן Our Rabbis taught: On entering a bath-house one should say: 'May it be Thy will O Lord, my ...


14

The Gra writes (Shenot Eliyahu to Brachot 1:1) that you have to read Shema yourself and you cannot fulfill your obligation by listening to another. (This is not universally agreed to, but see the next point.) As for the blessings, the whole point of having a Chazzan starting from (just before) Barchu is for him to recite the blessings of Keriat Shema out ...


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

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

This looks like an English translation of the Yiddish prayer גאט פון אברהם: גאט פון אברהם און פון יצחק און פון יעקב! באהיט דיין פאלק ישראל פון אלע בייזן אין דיינעם לויב, אז דער ליבער שבת קודש גייט אוועק. און די וואך זאל אונדז קומען צו אמונה שלימה, צו אמונת חכמים צו אהבת ודיבוק חברים טובים צו דביקות הבורא ברוך הוא מאמין צו זיין בשלושה עשר עיקרים שלך ...


13

I would recomment R' Aryeh Kaplan's book, Jewish Meditation: A Practical Guide. It is halachically kosher and quite comprehensive If you are interested in more theoretical sources, same author has Meditation and the Bible Meditation and Kabbalah


13

The Tur (OC 61) says, in his guidance on careful pronunciation of Hebrew, to be careful to pause between a word ending in a ם and a word starting with an א, and one of the examples of that that he mentions is here וממליכים את. There's no need for a big pause or a paragraph break anymore than at the other places he mentions (such as שבחי ירושלים את or וראיתם ...


12

I was a major sufferer of the problem you describe, and to be honest, I have not completely cured myself of this; however, there are a few things that I have done recently that have made a huge difference in my level of focus during davening. I think it is important to remember, though, that there is no quick fix to this challenge. As you mentioned in a ...


12

At an Orthodox Jewish service, pretty much everything liturgical will be in Hebrew, with bits of Aramaic thrown in. There's a cantor AKA "Chazzan" up front who leads and recites certain communal parts aloud and helps to set the pace. A rabbi is not strictly necessary in order to have a service. The central part of a Jewish prayer service is the Shemoneh ...


12

I suppose it's a fascinating question, but for me the answer seems to be a bit easier. It's quite the same, when someone doesn't know where is mizrach. In this case you should focus your concentration on Hashem without turning to a specific direction (Orach Chayim 94:3 based on Berakhot 30a): ת"ר סומא ומי שאינו יכול לכוין את הרוחות יכוין לבו כנגד אביו ...


12

In the Prayer which the Cohen Gadol (high priest) said on Yom kippur after he exited the קודש הקדשים (Holy of Holies), (Found in the Machzor of Yom-kippur toward the end of the Avodah prayers], we find the words ""תהא השנה הזאת שנת אסם" May this year be a year of Osem - abundant produce.


11

The source of this ruling is the Rama to OC 187:4 (repeated again in 682:1). The Shaarei Teshuva on the spot (sk 3*) asks your question and gives two possible answers: The request is made in plural whereas the problem of praying for miracles is (apparently) only for personal ones. The request is for miracles which come about through the natural order of the ...


11

This blessing was instituted in the days of Raban Gamliel when the Jewish heretics (saducees, etc.) of the time posed a direct threat to the nation, the blessing was instituted as an anti-missionary move. http://www.ou.org/torah/taryag/shemoneh_esrei_12


11

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.


11

It sounds like your minyan is misapplying the opinion of the Rambam. There are 4 opinions regarding reciting "Half Hallel". (Half Hallel is said on Rosh Chodesh (except Tishrei and Tevet) and the last 6 days of Pesach.) The disagreement is about Half Hallel; all agree to recite Whole Hallel with a bracha even with no minyan. Rambam: No Half Hallel is ...


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