1 Putting on and Removing Tefillin
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A Guide to the Shabbat Morning Service at Heska Amuna Synagogue Common Terms and Phrases Adonai (Lit. Sir Or Master) – Word Th
A Guide to the Shabbat Morning Service at Heska Amuna Synagogue Common Terms and Phrases Adonai (lit. sir or master) – word that is substituted for the holiest of God’s personal names, YHVH, in Hebrew prayer. The prayer book in use at Heska Amuna translates this word as Lord. aliyah (pl. aliyot) – a Torah reading. Also, the honor of reciting the blessings for a Torah reading. The aliyot on Shabbat are: (1) Kohen (3) Shelishi (5) Hamishi (7) Shevi’i (2) Levi (4) Revi’i (6) Shishi (8) Maftir amidah – standing prayer, the central prayer of every service. Aron Kodesh (lit. holy ark) – the cabinet housing the Torah scrolls when not in use. b’racha (pl. b’rachot) – blessing. barukh hu u-varukh sh’mo (lit. praised is He and praised is His name) – the congregational response whenever the prayer leader begins a blessing with barukh attah Adonai (praised are You, Lord). At the end of the blessing, the congregation responds with amen. bimah – the raised platform at the front of the sanctuary where the Ark is located. birchot hashachar – the morning blessings, recited before the start of shacharit. chazarat hashatz (lit. repetition of the shatz) – the loud recitation of the amidah following the silent reading. chumash – the book containing the Torah and Haftarah readings. The chumash used at Heska Amuna is Etz Hayim (lit. tree of life). d’var Torah (lit. word of Torah) – a talk on topics relating to a section of the Torah. 1 gabbai (pl. gabbaim) – Two gabbaim stand at the reader’s table during the Torah reading. -
Parshat Acharei-Mot/Kedoshim 5780
Dedicated in memory of Rachel Leah bat R' Chaim Tzvi Volume 12 Number 7 Brought to you by Naaleh.com Parshat Acharei Mot-Kedoshim Productive Planting Based on a Naaleh.com shiur by Mrs. Shira Smiles Summary by Channie Koplowitz-Stein Among the mitzvot in these parshiot is the must we support Torah scholars and our children at the age of three, as they begin mitzvah of orlah. The verses state: “When you institutions when we come to the land. their spiritual awakening. come to the land and you shall plant any fruit Rabbi Y. Salant sees in this connection an tree … for three years [the fruit] shall be affirmation of the relationship between the Asufat Maarachot notes that when Hashem forbidden to you … In the fourth year all its financial support Zevulun is enjoined to give first brought Adam into Gan Eden, he started fruit shall be sanctified to laud Hashem, And Issachar who toils in Torah, the tree of life. Like with chessed. Adam was created without the in the fifth year you may eat the fruit so that it the tithes, orlah or the proceeds from its sale necessity of working for his needs. The trees will increase its crop for you – I am Hashem must be brought to and eaten in Yerushalayim. would provide all his food. Only after the sin your God.” Here the families bringing the gift would be was man forced to work for his bread. immersed in an environment of kedushah, they Altruistic chessed had to precede gevurah and Rabbi S. R. -
Articles About Shidduchim By: Rabbi Yosef Tropper Yoseftropper.Com / [email protected] / 443-535-1232
Articles about Shidduchim by: Rabbi Yosef Tropper YosefTropper.com / [email protected] / 443-535-1232 Table of Contents: The Shidduch Crisis Part 1- Dating Sensitivity The Shidduch Crisis Part 2- Building the Best Match The Shidduch Crisis Part 3- Bridging the Gender Gap A Beautiful Torah Marriage (Part 1 of 2) A Beautiful Torah Marriage (Part 2 of 2) Life Coach- A Torah View The Shidduch Crisis Part 1 – Dating Sensitivity There has been much written about the issue of Shidduchim or lack thereof over the last few years. Many have pointed their fingers at the statistical disproportion between the large number of girls and the shortage of boys. Many have talked about the difference between a “good” boy and a “good” girl. Others have blamed the age differential of when each gender begins dating. Others have claimed that not enough people are getting involved in actually suggesting matches. The list goes on, as we all painfully know. Whichever reason you see as the crux of the matter, there is one issue which I feel compelled to point out here because of its great importance and yet its virtual neglect from public discussion. Perhaps it is this issue which is truly preventing people from coming together. That is: Are the daters doing their part to act with proper care, consideration, and sensitivity towards others? Are they being taught and are they putting into practice how to be the “mentsh” that both girls and boys always state that they are looking for? Disclaimer I hope that we will find ways to enhance the lives of our dear fellow people. -
Shabbat Program Shabbat Program
SHABBAT PROGRAM SHABBAT PROGRAM March 1 and 2, 2019 / 25 Adar I 5779 Parashat Vayakhel - Shabbat Shekalim ו�יּ�בֹאוּ כָּל־אִישׁ אֲשׁ�ר־נְשׂ�אוֹ לִבּוֹ ו�כֹל אֲשׁ�ר נָדְבָה רוּחוֹ אֹתוֹ הֵבִיאוּ אֶת־תְּרוּמַת ה' לִמְלֶאכֶת אֹהֶל מוֹעֵד וּלְכָל־עֲבֹדָתוֹ וּלְבִגְדֵי הַקֹּדֶשׁ: "And everyone who excelled in ability and everyone whose spirit was moved came, bringing to the Eternal an offering for the work of the Tent of Meeting and for all its service and for the sacral vestments." (Exodus 35:21) 1 Welcome to CBST! ברוכים וברוכות הבאים לקהילת בית שמחת תורה! קהילת בית שמחת תורה מקיימת קשר רב שנים ועמוק עם ישראל, עם הבית הפתוח בירושלים לגאווה ולסובלנות ועם הקהילה הגאה בישראל. אנחנו מזמינים אתכם\ן לגלוּת יהדוּת ליבראלית גם בישראל! מצאו את המידע על קהילות רפורמיות המזמינות אתכם\ן לחגוג את סיפור החיים שלכן\ם בפלאיירים בכניסה. לפרטים נוספים ניתן לפנות לרב נועה סתת: [email protected] 2 MARCH 1, 2019 / 25 ADAR I 5779 PARASHAT VAYAKHEL - SHABBAT SHEKALIM הֲכָנַת הַלֵּב OPENING PRAYERS AND MEDITATIONS *Shabbes Zol Zayn Folk Song שבת זאל זיין 36 Abraham Wolf Binder (1895- 38 Candle Blessings *(1967 הַדְלָקַת נֵרוֹת שׁ�ל שׁ�בָּת *(Shalom Aleichem Israel Goldfarb (1879-1956 שׁ�לוֹם עֲלֵיכֶם 40 קַבָּלַת שׁ�בָּת KABBALAT SHABBAT / WELCOMING SHABBAT *(L’chu N’ran’nah (Psalm 95) Debbie Friedman (1951-2011 לְכוּ נְ�נְּנָה (תהלים צה) 52 *(Shiru Ladonai (Psalm 96) Shlomo Carlebach (1926-1994 שׁ�ֽירוּ לַה' (תהלים צו) 54 *Mizmor L’David (Psalm 29) Western Sephardic Melody מִזְמוֹר לְדָו�ד (תהלים כט) 62 *(L'chah Dodi (Shlomo Alkabetz) Kehillat Tsiyon (Jerusalem לְכָה -
Yuhara When There Is a Halachic Imperative 1. If One Is Doing A
Yuhara when there is a Halachic Imperative 1. If one is doing a certain practice because one got a certain pesak from one’s rav or because it is to fulfill the basic halacha, it isn’t considered yuhara even if it isn’t the minhag. 1 Nonetheless one can only do so with the intent for the mitzvah and not to be arrogant.2 For example, according to Rav Schachter, it isn’t yuhara to wear techelet in a place that the minhag is not to because the primary halacha requires it. 3 2. If it is accepted in your place that some people do this midat chasidut, then it isn’t considered yuhara. 4 3. If someone is known for his chasidut, then it isn’t yuhara to do so for the sake of heaven. 5 1. The Mordechai (Brachot n. 1) writes that since points out that today there's no yuhara to do this Rabbenu Tam held that if one said Shema after since some people have the minhag to do it. Plag Hamincha one fulfilled his obligation if one Chida (Chaim Shaal 1) and Shulchan Aruch does repeat it later it appears as yuhara. Bet Hamidot v. 1 p. 128 agree. However, Shvut Yakov Yosef 235:1 argues that it isn’t yuhara to repeat 2:44 argues that there is yuhara to wear Rabbenu Shema since according to many rishonim one Tam tefillin even if some people do it unless most didn't fulfill one's mitzvah. This is also his opinion do it. -
History of Jewish Liturgy Schiffman
Kol Hamevaser Halakhah and Minhag History and Liturgy: The Evolution of Multiple Prayer Rites BY: Dr. Lawrence H. Schiffman (or nineteen) benedictions of the Amidah , and pire, Greece and European Turkey until the 16 th in the newly-emerging Sephardic and Ashke - the closing of the last Amidah blessing with century or perhaps later, when it was pushed nazic communities. For reasons that are not he family tree of Jewish liturgy – the “oseh ha-shalom ” (He Who makes peace) in out by the Sephardic rite as a result of immi - totally clear, the version of Rav Sa’adyah typ - siddur and the mahazor (as it is cor - place of “ ha-mevarekh et ammo Yisrael ba- gration of expelled Sephardim and of the later ifies the Babylonian liturgy as it was exported Trectly vocalized) – is a long and com - shalom ” (He Who blesses His nation Israel Kabbalistic and halakhic influences of the with other Babylonian halakhic traditions to plex one. It spans the entire history of the with peace). A further important feature was Shulhan Arukh . This rite, like the Sephardic, the emerging Jewish communities of the Iber - Jewish experience, from the earliest origins of the role of Byzantine period piyyut . Poetry places the Hodu section before Barukh she- ian Peninsula. the Jewish people to the present day. The story was a prominent part of the liturgy of the Sec - Amar , inserts “ ve-yatsmah purkaneih vi- The so-called Babylonian rite is reflected of the many Jewish prayer rites ( nusha’ot ) is ond Temple period, as is evidenced in sectarian yekarev meshiheih u-parek ammeih in the Sephardic prayer book, originally of the in fact the story of the diffusion of the Jewish texts and fragments preserved in Tannaitic lit - be-rahmateih le-dor va-dor ” (may He cause Iberian Peninsula, which, after the expulsion people and their tradition throughout the world erature. -
Halachic Minyan”
Guide for the “Halachic Minyan” Elitzur A. and Michal Bar-Asher Siegal Shvat 5768 Intoduction 3 Minyan 8 Weekdays 8 Rosh Chodesh 9 Shabbat 10 The Three Major Festivals Pesach 12 Shavuot 14 Sukkot 15 Shemini Atzeret/Simchat Torah 16 Elul and the High Holy Days Selichot 17 High Holy Days 17 Rosh Hashanah 18 Yom Kippur 20 Days of Thanksgiving Hannukah 23 Arba Parshiot 23 Purim 23 Yom Ha’atzmaut 24 Yom Yerushalayim 24 Tisha B’Av and Other Fast Days 25 © Elitzur A. and Michal Bar-Asher Siegal [email protected] [email protected] Guide for the “Halachic Minyan” 2 Elitzur A. and Michal Bar-Asher Siegal Shevat 5768 “It is a positive commandment to pray every day, as it is said, You shall serve the Lord your God (Ex. 23:25). Tradition teaches that this “service” is prayer. It is written, serving Him with all you heart and soul (Deut. 2:13), about which the Sages said, “What is service of the heart? Prayer.” The number of prayers is not fixed in the Torah, nor is their format, and neither the Torah prescribes a fixed time for prayer. Women and slaves are therefore obligated to pray, since it is a positive commandment without a fixed time. Rather, this commandment obligates each person to pray, supplicate, and praise the Holy One, blessed be He, to the best of his ability every day; to then request and plead for what he needs; and after that praise and thank God for all the He has showered on him.1” According to Maimonides, both men and women are obligated in the Mitsva of prayer. -
KMS Sefer Minhagim
KMS Sefer Minhagim Kemp Mill Synagogue Silver Spring, Maryland Version 1.60 February 2017 KMS Sefer Minhagim Version 1.60 Table of Contents 1. NOSACH ........................................................................................................................................................ 1 1.1 RITE FOR SERVICES ............................................................................................................................................ 1 1.2 RITE FOR SELICHOT ............................................................................................................................................ 1 1.3 NOSACH FOR KADDISH ....................................................................................................................................... 1 1.4 PRONUNCIATION ............................................................................................................................................... 1 1.5 LUACH ............................................................................................................................................................ 1 2. WHO MAY SERVE AS SH’LIACH TZIBUR .......................................................................................................... 2 2.1 SH’LIACH TZIBUR MUST BE APPOINTED .................................................................................................................. 2 2.2 QUALIFICATIONS TO SERVE AS SH’LIACH TZIBUR ..................................................................................................... -
Shorshei Minhag Ashkenaz Minhag Ashkenaz: Sources and Roots
Shorshei Minhag Ashkenaz Minhag Ashkenaz: Sources and Roots By Rabbi Binyomin Shlomo Hamburger Synopsis ofvolulnes I-IV Machan Moreshcs Ashkenaz The Institute for German-Jewish Heritage Bnei Brak 2010 Cutting A Boy's Hair Without Doing a Chalaka (Ups herin) The German custom to bring a young boy to the synagogue with a wirnpel (wrapping for the Torah scroll) has no connection whatsoever to the practice of the chalaka (the Arabic term 0h for Upsherin) observed by Sepharadirn and later adopted by many Chasidirn. The custom of holding a special celebration marking the boy's first haircut developed among these groups. The celebration takes place at a specific age, usually three. The festivity is customarily held near the gravesite of a tzadik or in a synagogue. This custom was unknown in ancient Sephardic and Ashkenazic communities. The earliest reports of the chalaka celebration are found in accounts written by Sepharadim early in the period of the Acharonim. Some three centuries later, we find the first indications that the custom had made its way into Chasidic circles. The most important source concerning the chalaka is the account of the celebration in which the Ari-zal is involved. The details of this story are somewhat vague, and it is unclear whether the Ari-zal made a chalaka for his son, or whether the account refers to his disciple, Rabbi Yonatan Sagish. There is also some question as to whether the Ari-zal patrticipated in Lag Ba 'orner events in Meron after his kabalistic insights because the custom to conduct a chalaka on Lag Ba 'orner runs in opposition to the Ari-zal's final ruling that forbade hair cutting during the orner period. -
Halachos of Tefillin One Should Be .ברוך שם
Nissan 5771 Volume I Issue I The point of this publication is to help create an Produced by: Rabbi Avrohom Adler awareness regarding the sanctity of tefillin. של After finishing tightening and positioning the Halachos of Tefillin One should be .ברוך שם... ועד one should say ,ראש by: Rabbi Boruch Hirschfeld Shlit”a is של ראש till the ברוך שם very careful not to say When one puts on tefillin he should have the fully positioned. following things in mind: 1. To fulfill the mitzvah of tefillin shel yad. It is very praiseworthy to learn something while 2. To fulfill the mitzvah of tefillin shel rosh. wearing tefillin, before they are taken off. 3. To subdue my heart, mind and body for Hashem. The Glory of Tefillin 4. To remember the miracle of yetzias by: R’ Zev Busel mitzrayim (shows Hashem’s power over the Yidden - ליהודים היתה אורה ושמחה וששן ויקר .(heaven and earth 5. To minimize the physical pleasures of this experienced light and joy, delight and honor. The world. Gemora in Meseches Megillah tells us that that ,ששון זו מילה ,שמחה זה יום טוב and that ,אורה זו תורה To believe in the Oneness of Hashem .6 Rashi explains that Haman .ויקר אלו תפילין written in the tefillin. and 7. To fulfill everything else written in the decreed against the observance of the tefillin (love Hashem, learn Torah, aforementioned mitzvos and now we are able to mezuzah, tefillah, mitzvos of Pesach and observe them. prohibitions regarding chametz, pidyon haben). The Sfas Emes pondered: If so, why didn't ליהודים היתה תורה יום טוב the passuk just say that The Sfas Emes answers that through ?ומילה ותפילין is while he כוונות The ideal time for thinking these puts on the tefillin. -
The Post Shidduch- Crisis
The Jewish Star Independent and original reporting from the Orthodox communities of Long Island VOL. 8, NO. 44 OCTOBER 30, 2009 | 12 CHESHVAN 5770 www.thejewishstar.com CHALLAH FOR SALE ENDORSEMENTS REVIVING KASZTNER Some say the best in the Five Towns Election Day is Tuesday. Vote! A Holocaust hero finally gets his due? Page 2 Page 11 Page 7 IN MY VIEW Fingerprints, not fingerpaints Elder Rabbi The Post Kamenetzky Shidduch- injured in fall Crisis Suffered concussion; some effects linger BY MAYER FERTIG Rabbi Binyamin Kamenetzky, founder of BY RABBI AVI BILLET Yeshiva of South Shore and many other Five Towns institutions, ur community has a lot to is hospitalized in say about the "shidduch cri- stable condition sis." First, we blame the sin- and described as O gles themselves. Why can't "recovering" after young people date like we did? Why a fall and a blow can't they meet people in normal to the head at the ways? Why can't they have social Sephardic shul on functions like we had? Why can't Peninsula Boule- they get over their hang-ups of dat- vard in ing one person at a time? Why do Cedarhurst. they have to be so picky? Maybe He was there they don't really want to get mar- to borrow a Sefer Photo by Andrew Vardakis ried, because if they did, they Torah for the would. minyan for Sefardi Then we blame their teachers. Meir Heller helps daughter Dina get her fingerprint digitally recorded at the Fingerprinting for Kids fair, held in Cedarhurst’s Maple Plaza on Sunday. -
When Philadelphia Was the Capital of Jewish America
When Philadelphia Was the Capital 9 of Jewish America The Making of an American Jewish Culture JONATHAN D. SARNA Culture, Vytautas Kavolis reminds us, is not randomly and evenly distributed. Historically, "in each nation or international civilization, periods of increasing or declining creativity ... may be identified." There have been golden ages in the history of culture, and there have been dark ages, eras of cultural renewal and eras of cultural stag nation. 1 Edited by Jewish cultural life in Philadelphia in the late nineteenth and early Murray Friedman twentieth centuries falls somewhere between these two extremes. It does not compare to Viennese culture during the same period, but one can, nevertheless, identify a period of extraordinary cultural fer ment and institutional reorganization within the community that had considerable implications for Jewish cultural life throughout the United States. To borrow a phrase from Frederic Morton, the Jewish cultural leaders of Philadelphia, members of the Philadelphia Group, were men who created "not industries, but climates; men who brewed the very weather of our minds today."2 Working in their home city or in neighboring cities (New York, Baltimore, Washington, D.C.), sometimes laboring alone and sometimes in conjunction with non Philadelphians, they created the basic institutions, characteristics, and standards of twentieth-century American Jewish cultural life reaching almost to contemporary times. Philadelphia's role in American Jewish cultural life dates far back into the nineteenth century. Individuals like Isaac Leeser and Rebecca Gratz, along with institutions like the Hebrew Sunday School Society, Philadelphia the first Jewish Publication Society, and the Hebrew Education Society, The Balch Institute Press amply illustrate the community's early commitment to Jewish educa London and Toronto: Associated University Presses tion, at least of a rudimentary sort.