The Meaning of Veyiten Lecha
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The beautiful Veyiten Lecha prayer customarily recited after Havdallah assembles a wide array of Torah passages. What do they mean and why do we say it?
| Language | English |
|---|---|
| Paper Type | Research Paper |
| Pages | 6 |
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As an expression of honor and submission, bowing before an authority has always been common. In Jewish prayer, numerous segments are associated with bowing and prostration. What are some of the reasons for bowing during the recital of Modeh Ani, Barchu, the Amida, Aleinu and during the Yom Kippur service?
Familiarize yourself with the background of the various components that comprise the davening. The repetition of the Amida, the appropriate direction for prayer, who is fit to lead the service, the procedures of Krias HaTorah and much more.
Part III in a Series
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Table of Contents
אמן׳ – מלה בת שלושה אותיות בלבד הטומנת בתוכה פנינים ומרגליות גם מתורת הנסתר והקבלה. מאמר המשך זה – פרק שני – בגדולתה של עניית אמן סוקר את סוד פעולת הברכה בעולם הספירות ועד המשכתה למטה על ידי עניית אמן. גדול העונה
Joining the congregation in their recital of kedusha is important on many levels. But what should one do if he is still reciting the silent Amida? Or just about to begin? When a worshiper’s private Amida collides with the recital of Kedusha by the congregation, what is the appropriate response?
Ana Bechoach is an ancient and mystical Jewish prayer and spells the names
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role, if any, does the Chazzan play in Chabad philosophy?
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G-d’s benevolence is all around us. Every day we experience divine salvation whether we know it or not. But sometimes these events truly transcend the natural order for which we owe G-d an additional debt of gratitude.
What is the appropriate way to express thanks to G-d when experiencing deliverance from danger? Is it preferable to do so discreetly or is a public celebration in order? What is the basis for the common custom of inviting friends to participate in a Seudas Hoda’ah (feast of gratitude)?
Related: Thanking G-d for Goodness Parts I and II
If Birkat Kohanim is one of Judaism’s most cherished blessings, why outside of Israel today is it so rarely recited? Why in Jerusalem is it sung daily, but only seldom in the Diaspora? Why do we seem to disregard how Shulchan Aruch regulates Birkat Kohanim?
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Part I in a Series
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