[Avodah] Moshe's name in the haggadah

[rabbirichwolpoe at gmail.com]

RAF (iirc):
: I would like to suggest another distinction, based on the experience
: of reading the Haggadah and derashot: we don't recite partial verses
: *in a liturgical context*, i.e., qeriat haTorah, and according
: to some / many, tefillah, too. And perhaps an etna'hta or equivalent is
: kosher for tefillah (such as in Vayvarekh David, when we segue from
: Divrei haYamim to Ne'hemiah), but not qeriat haTorah, which is even
: stricter. Eitehr way, I suggest that in an exegetical context (such as
: the haggadah), or in a literary context (i.e., when using Scriptural
: expressions out of context), there is no problem.

I guess the issue is defining CONTEXT namely of
"Kol pasuq d'lo pasaq Moshe Rabbeinu, anan lo pasqinan"

EG we often quote simply "v'ahvta l'rei'acha kamocha"
Which may be problematic - Unless the above rule is limited to certain
specific contexts.

Currently, I'm not sure what those contexts are.

[Email #2, replying to my cut-n-paste from Kollel Iyun haDaf. -micha]

> 4. During Shacharis, when we return the Torah after Keri'as ha'Torah,
>    the Chazan says, "Yehalelu Es Shem Hashem Ki Nisgav Shemo Levado,"
>    the first half of Tehilim 148:13, and then we recite after him,
>    "Hodo Al Eretz v'Shamayim," the second half of that verse. How can
>    we recite an incomplete verse?»

We discussed this in that earlier go around

In Ashkenaz, many piyyutim etc. Are said "co-operatively" between hazzan
and tzibbur. I would assume that shomei'a k'oneh could/would solve any
issue of incompleteness - so long as the passuq gets completed among
the participants

GM
RRW
Sent via BlackBerry from T-Mobile