Aseret Yimei Teshuva: Difference between revisions

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The period between [[Rosh Hashana]] and [[Yom Kippur]] is a unique time to improve one's character, deeds, and perform [[Teshuva]]. <ref> Chazon Ovadia Yamim Noraim pg.209 writes from Rav Chaim Vital in Shaar Hakavanot 90C that each day of the week between Rosh Hashana and Yom Kippur can atone for that day of the week for the entire year. For example, a Sunday can make up for all the sins he did on the Sundays throughout the year. Mishna Brura 603:2, Kaf Hachaim 662:14 agree. <br />
The period between [[Rosh Hashana]] and [[Yom Kippur]] is a unique time to improve one's character, deeds, and perform [[Teshuva]]. <ref>Chazon Ovadia Yamim Noraim pg.209 writes from Rav Chaim Vital in Shaar Hakavanot 90C that each day of the week between Rosh Hashana and Yom Kippur can atone for that day of the week for the entire year. For example, a Sunday can make up for all the sins he did on the Sundays throughout the year. Mishna Brura 603:2, Kaf Hachaim 662:14 agree. <br />
* The Gemara Rosh Hashana 18a writes that when the pasuk says דרשו ה' בהמצאו קראוהו בהיותו קרוב it refers to aseret yimei teshuva</ref>
 
*The Gemara Rosh Hashana 18a writes that when the pasuk says דרשו ה' בהמצאו קראוהו בהיותו קרוב it refers to aseret yimei teshuva</ref>
==Practices of Aseret Yemei Teshuva==
==Practices of Aseret Yemei Teshuva==
# During aseret yimei teshuva, one should increase his involvement in charity, in good deeds and in learning torah. <ref> Rambam Hilchot Teshuva 3:4, Chazon Ovadia Yamim Noraim pg. 204 </ref>
 
# Even one who isn't strict regarding bread baked by a non-Jew ([[Pat Akum]]) during the rest of the year should be strict about [[Pat Akum]] even bread baked by a baker during [[Aseret Yemei Teshuva]].<ref>Shulchan Aruch 603:1, Mishna Brurah 603:1, Raavyah Rosh Hashana Siman 529: pg. 208, Or Zarua 2:257. See [[Pat Akum]] page for details regarding these halachot.</ref>
#During aseret yimei teshuva, one should increase his involvement in charity, in good deeds and in learning torah. <ref>Rambam Hilchot Teshuva 3:4, Chazon Ovadia Yamim Noraim pg. 204 </ref>
# Some add that taking upon other extra stringencies is also appropriate during Aseres Yemei Teshuvah.<ref>Rabbeinu Manoach Hilchot Chametz UMatzah 1:5, Chayei Adam 143:1, Kitzur Shulchan Aruch 130:2</ref> However, many say that one should only be stringent in things which are not actually prohibited, but not to follow a more stringent opinion for just these ten days, which would indicate that he believes something that is normally done all year is actually prohibited.<ref>Beis Yosef 603 quoting the Tashbetz 117, Aruch Hashulchan 603:2 writes that therefore someone who is not usually makpid on [[Yashan]] or on "Glatt Kosher" should not take that up only for Aseres Yemei Teshuvah. See, however, B'Yitzchak Yikar (Rabbi Avigdor Nebenzahl) to Orach Chaim 603, who appears to disagree</ref>
#Even one who isn't strict regarding bread baked by a non-Jew ([[Pat Akum]]) during the rest of the year should be strict about [[Pat Akum]] even bread baked by a baker during [[Aseret Yemei Teshuva]].<ref>Shulchan Aruch 603:1, Mishna Brurah 603:1, Raavyah Rosh Hashana Siman 529: pg. 208, Or Zarua 2:257. See [[Pat Akum]] page for details regarding these halachot.</ref>
# If a Jew turns on or raises the fire so that the bread bakes, that bread may be eaten during [[Aseret Yemei Teshuva]].<ref>Mishna Brurah 603:1</ref>
#Some add that taking upon other extra stringencies is also appropriate during Aseres Yemei Teshuvah.<ref>Rabbeinu Manoach Hilchot Chametz UMatzah 1:5, Chayei Adam 143:1, Kitzur Shulchan Aruch 130:2</ref> However, many say that one should only be stringent in things which are not actually prohibited, but not to follow a more stringent opinion for just these ten days, which would indicate that he believes something that is normally done all year is actually prohibited.<ref>Beis Yosef 603 quoting the Tashbetz 117, Aruch Hashulchan 603:2 writes that therefore someone who is not usually makpid on [[Yashan]] or on "Glatt Kosher" should not take that up only for Aseres Yemei Teshuvah. See, however, B'Yitzchak Yikar (Rabbi Avigdor Nebenzahl) to Orach Chaim 603, who appears to disagree</ref>
#If a Jew turns on or raises the fire so that the bread bakes, that bread may be eaten during [[Aseret Yemei Teshuva]].<ref>Mishna Brurah 603:1</ref>


==Changes in Shemona Esreh==
==Changes in Shemona Esreh==
===Hamelech Hakadosh===
===Hamelech Hakadosh===
# During the [[Aseret Yemei Teshuva]], the conclusion of the Bracha HaEl HaKadosh is switched to HaMelech HaKadosh. <Ref>Rambam Hilchot [[Tefilla]] 10:13, S”A 582:1 based on Gemara [[Berachot]] 12b, Kitzur S”A 129:3, Chazon Ovadia Yamim Noraim pg. 190 </ref> If one forgot to say HaMelech HaKadosh and remembered within [[Toch Kedi Dibbur]] (2-3 seconds), then one should say HaMelech HaKadosh right then. <Ref>S”A 582:2, Kitzur S”A 129:3, Yalkut Yosef Moadim pg. 62, Chazon Ovadia Yamim Noraim pg. 190 </ref> If one remembered only afterwards one must start from the beginning of [[Shmoneh Esrei]]. <Ref>Rambam Hilchot [[Tefilla]] 10:13, Tur and S”A 582:1, Or Zarua 1:29, Orchot Chaim [[Tefilla]] 104, Rashba and Ritva on [[Berachot]] 12b, Kitzur S”A 129:3, Yalkut Yosef Moadim pg. 62, Chazon Ovadia Yamim Noraim pg. 190, Sh"t Rav Pealim OC 2:7. Haghot Maimoni on Rambam Tefilla 10:13 writes that this is the ruling of Rashi, the Smag, and the Maharam but adds that the Raavya Berachot Siman 40 disagrees and says that one is yotze bidieved. </ref> This is true if he began the first word of the next beracha <ref> Chazon Ovadia Yamim Noraim pg. 190-192, Mishna Brura 487:1 in the Biur Haacha, Mteh Ephraim 582:9 Kaf Hachaim 582:10 </ref> or even if he just waited for that amount of time without reciting anything.<ref> Chazon Ovadia Yamim Noraim pg. 191-192 unlike the Kaf Hachaim 582:9 </ref>
 
# If one is unsure if he said Hakel Hakadosh or Hamelech Hakadosh, one should return to the beginning of the [[Shmoneh Esrei]], because we assume that he was used to saying Hakel Hakadosh like he does normally. This is true even if he knows that he added the other additions like zochreinu lechaim and mi kamocha. <ref> Yalkut Yosef Moadim pg. 63, Chazon Ovadia Yamim Noraim page 192. Chazon Ovadia quotes some acharonim (Nitei Gavriel ROsh Hashana pg. 59 quoting the Taharat Hashulchan) who disagree and say that if you did mention zochreinu lichayim and mi kamocha then we can assume that you also said hamalech hakadosh.  </ref>  
#During the [[Aseret Yemei Teshuva]], the conclusion of the Bracha HaEl HaKadosh is switched to HaMelech HaKadosh. <ref>Rambam Hilchot [[Tefilla]] 10:13, S”A 582:1 based on Gemara [[Berachot]] 12b, Kitzur S”A 129:3, Chazon Ovadia Yamim Noraim pg. 190 </ref> If one forgot to say HaMelech HaKadosh and remembered within [[Toch Kedi Dibbur]] (2-3 seconds), then one should say HaMelech HaKadosh right then. <ref>S”A 582:2, Kitzur S”A 129:3, Yalkut Yosef Moadim pg. 62, Chazon Ovadia Yamim Noraim pg. 190 </ref> If one remembered only afterwards one must start from the beginning of [[Shmoneh Esrei]]<ref>Rambam Hilchot [[Tefilla]] 10:13, Tur and S”A 582:1, Or Zarua 1:29, Orchot Chaim [[Tefilla]] 104, Rashba and Ritva on [[Berachot]] 12b, Kitzur S”A 129:3, Yalkut Yosef Moadim pg. 62, Chazon Ovadia Yamim Noraim pg. 190, Sh"t Rav Pealim OC 2:7. Haghot Maimoni on Rambam Tefilla 10:13 writes that this is the ruling of Rashi, the Smag, and the Maharam but adds that the Raavya Berachot Siman 40 disagrees and says that one is yotze bidieved. </ref> even if one didn't yet begin the next bracha.<ref>Chazon Ovadia Yamim Noraim pg. 191-192 unlike the Kaf Hachaim 582:9 who posits that as long as one didn't start the next bracha it isn't an issue of fixing the last bracha just like there's not a problem of waiting between a bracha and eating after the fact. However, Chazon Ovadia argues that it isn't comparable. </ref> Once he began the first word of the next beracha automatically he needs to repeat Shemona Esrei.<ref>Chazon Ovadia Yamim Noraim pg. 190-192, Mishna Brura 487:1 in the Biur Halacha, Mateh Ephraim 582:9, Shaarei Teshuva 582, and Kaf Hachaim 582:10 all concur that once one started the next bracha it is too late to correct the previous one and therefore one must restart Shemona Esrei. This is in disagreement with the Pri Megadim. </ref>  
# If one recites melech hakadosh instead of hamelech hakadosh, he nevertheless fulfills his obligation. <ref> Sh"t Yabia Omer 2:29:1, Yalkut Yosef Moadim pg. 63 </ref>
#If one is unsure if he said Hakel Hakadosh or Hamelech Hakadosh, one should return to the beginning of the [[Shmoneh Esrei]], because we assume that he was used to saying Hakel Hakadosh like he does normally. This is true even if he knows that he added the other additions like zochreinu lechaim and mi kamocha. <ref>Yalkut Yosef Moadim pg. 63, Chazon Ovadia Yamim Noraim page 192. Chazon Ovadia quotes some acharonim (Nitei Gavriel ROsh Hashana pg. 59 quoting the Taharat Hashulchan) who disagree and say that if you did mention zochreinu lichayim and mi kamocha then we can assume that you also said hamalech hakadosh.  </ref>
# On Friday night, the words HaKel HaKadosh are changed to HaMelech HaKadosh in the Bracha Mein Sheva that the Sheliach Tzibbur says. <Ref> S”A 582:3 </ref>If he forgets and remembers before the end of the Bracha he goes back to HaEl HaKadosh, if he remembers after concluding the Bracha, he doesn't repeat it. <Ref> Mishna Brurah 582:11 writes that if he remembers before the end of the Bracha he goes back, however, after he finishes the Bracha, there’s a dispute in the achronim. However, the Kitzur S”A 129:4 writes that unless he remembers within [[Toch Kedi Dibbur]] he doesn’t go back. </ref>
#If one recites melech hakadosh instead of hamelech hakadosh, he nevertheless fulfills his obligation. <ref>Sh"t Yabia Omer 2:29:1, Yalkut Yosef Moadim pg. 63 </ref>
#On Friday night, the words HaKel HaKadosh are changed to HaMelech HaKadosh in the Bracha Mein Sheva that the Sheliach Tzibbur says. <ref>S”A 582:3 </ref>If he forgets and remembers before the end of the Bracha he goes back to HaEl HaKadosh, if he remembers after concluding the Bracha, he doesn't repeat it. <ref>Mishna Brurah 582:11 writes that if he remembers before the end of the Bracha he goes back, however, after he finishes the Bracha, there’s a dispute in the achronim. However, the Kitzur S”A 129:4 writes that unless he remembers within [[Toch Kedi Dibbur]] he doesn’t go back. </ref>
 
===Hamelech Hamishpat===
===Hamelech Hamishpat===
# The conclusion of the Bracha Melech Ohev [[Tzedaka]] UMishpat is changed to HaMelech HaMishpat. <ref> Gemara [[Berachot]] 12b, Shulchan Aruch 582:2, Chazon Ovadia Yamim Noraim pg. 190 </ref> According to Ashkenazim, if one forgot, one doesn’t go back to the beginning of [[Shemona Esreh]]. <Ref>Rama 118:1, Mishna Brurah 582:9Darchei Moshe 582:3 based on Rabbeinu Yona that since we mention melech even in our regular text, one would not need to go back. Chacham Ovadia Yosef recommends for Ashkenazim that even though the Rama says that you do not need to go back, that one should in fact go back and stipulate: if I'm obligated to repeat [[Shmoneh Esrei]] then I'm praying for my obligation, and if the halacha is that I don't have to repeat, my [[prayer]] should be considered a voluntary [[prayer]]. This is the ruling of the Taz 118:2, Mor Uketzia 118  </ref> According to Sephardim, if one forgot and remembered within [[Toch Kedi Dibbur]] (2-3 seconds) then one should say HaMelech Hamishpat right then. If one remembered afterwards, some say that one should return to the Bracha of Hashiva, however, if one finished [[Shmoneh Esrei]] one must start from the beginning of [[Shmoneh Esrei]]. <Ref>Shulchan Aruch 582:2. Chazon Ovadyah (Yamim Noraim pg 193), Yalkut Yosef Moadim pg. 64, Sh"t Yabia Omer 2:8-10. Halichot Olam v. 2 p. 251 writes that this is the halacha and we don't say [[Safek Brachot LeHakel]]. However he adds that it is more correct to stipulate: if I'm obligated to repeat [[Shmoneh Esrei]] then I'm praying for my obligation, and if the halacha is that I don't have to repeat, my [[prayer]] should be considered a voluntary [[prayer]]. <br />  
 
* Rambam Hilchot Tefilla 10:13 rules that one must repeat the amida if he forgot to change to hamalech hamishpat. Or Zarua Hilchot Keriat Shema Siman 29 writes that this was also the ruling of the Rif. Chazon Ovadia Yamim Noraim pg. 194 cites a long list of rishonim who held this way including Rosh (Brachot 1:16), Rif (Brachot 6b), Rambam (Tefilla 10:13), Ramban (Milchamot Brachot 6b s.v. vod), Rashba (Brachot 12b s.v. amar), Ritva, and Maharam MiRutenberg (Tosfot Brachot 12b s.v. vhilchata). Meiri (Brachot 12b s.v. kol quotes the Rambam and Baal Hameor but doesn't even mention the Rabbenu Yona. The Bet Yosef 582:1 citing Rabbenu Manoach explains that the reason for this opinion is that melech ohev isn't interchangeable with hamelech hamishpat. The meaning of melech ohev is that Hashem the king uses justice and charity, however, hamelech hamispat means that Hashem is the king who is the judge of the world.
#The conclusion of the Bracha Melech Ohev [[Tzedaka]] UMishpat is changed to HaMelech HaMishpat. <ref>Gemara [[Berachot]] 12b, Shulchan Aruch 582:2, Chazon Ovadia Yamim Noraim pg. 190 </ref> According to Ashkenazim, if one forgot, one doesn’t go back to the beginning of [[Shemona Esreh]]. <ref>Rama 118:1, Mishna Brurah 582:9Darchei Moshe 582:3 based on Rabbeinu Yona that since we mention melech even in our regular text, one would not need to go back. Chacham Ovadia Yosef recommends for Ashkenazim that even though the Rama says that you do not need to go back, that one should in fact go back and stipulate: if I'm obligated to repeat [[Shmoneh Esrei]] then I'm praying for my obligation, and if the halacha is that I don't have to repeat, my [[prayer]] should be considered a voluntary [[prayer]]. This is the ruling of the Taz 118:2, Mor Uketzia 118  </ref> According to Sephardim, if one forgot and remembered within [[Toch Kedi Dibbur]] (2-3 seconds) then one should say HaMelech Hamishpat right then. If one remembered afterwards, some say that one should return to the Bracha of Hashiva, however, if one finished [[Shmoneh Esrei]] one must start from the beginning of [[Shmoneh Esrei]]. <ref>Shulchan Aruch 582:2. Chazon Ovadyah (Yamim Noraim pg 193), Yalkut Yosef Moadim pg. 64, Sh"t Yabia Omer 2:8-10. Halichot Olam v. 2 p. 251 writes that this is the halacha and we don't say [[Safek Brachot LeHakel]]. However he adds that it is more correct to stipulate: if I'm obligated to repeat [[Shmoneh Esrei]] then I'm praying for my obligation, and if the halacha is that I don't have to repeat, my [[prayer]] should be considered a voluntary [[prayer]]. <br />  
* Talmidei Rabbenu Yona (Berchot 7a s.v. u'mihu) holds that since we mention the word melech in our regular text, one does not need to go back. Darkei Moshe 582:3 cites this. This is also the opinion of Rav Yechiel the son of the Rosh (cited by Tur 118). Additionally, the Baal Hameor (Brachot 6b s.v. may) argues that hamelech hakodesh and hamelech hamishpat are both are necessary initially.</ref> If one is unsure, it’s the same as if one forgot.<ref>Tosfot (Brachot 12b s.v. vhilchata) writes that if someone isn't sure if he said the correct text we have to assume he made a mistake because one isn't accustomed to saying it yet. This is based on the Yerushalmi that it takes 30 days to be accustomed to a certain text. Rosh (Brachot 1:16) agrees. Shulchan Aruch 582:2 and Chazon Ovadyah (Yamim Noraim pg 193) codify this halacha.</ref> However, some Sephardic poskim say that if one remembered after [[Toch Kedi Dibbur]] one need not repeat anything. <ref>Rav Mordechai Eliyahu in Maamer Mordechai (Aseret Yami [[Teshuva]] #19) based on Ben Ish Chai (Nitsavim #19), Kaf Hachaim 582:8 </ref>
 
*Rambam Hilchot Tefilla 10:13 rules that one must repeat the amida if he forgot to change to hamalech hamishpat. Or Zarua Hilchot Keriat Shema Siman 29 writes that this was also the ruling of the Rif. Chazon Ovadia Yamim Noraim pg. 194 cites a long list of rishonim who held this way including Rosh (Brachot 1:16), Rif (Brachot 6b), Rambam (Tefilla 10:13), Ramban (Milchamot Brachot 6b s.v. vod), Rashba (Brachot 12b s.v. amar), Ritva, and Maharam MiRutenberg (Tosfot Brachot 12b s.v. vhilchata). Meiri (Brachot 12b s.v. kol quotes the Rambam and Baal Hameor but doesn't even mention the Rabbenu Yona. The Bet Yosef 582:1 citing Rabbenu Manoach explains that the reason for this opinion is that melech ohev isn't interchangeable with hamelech hamishpat. The meaning of melech ohev is that Hashem the king uses justice and charity, however, hamelech hamispat means that Hashem is the king who is the judge of the world.
*Talmidei Rabbenu Yona (Berchot 7a s.v. u'mihu) holds that since we mention the word melech in our regular text, one does not need to go back. Darkei Moshe 582:3 cites this. This is also the opinion of Rav Yechiel the son of the Rosh (cited by Tur 118). Additionally, the Baal Hameor (Brachot 6b s.v. may) argues that hamelech hakodesh and hamelech hamishpat are both are necessary initially.</ref> If one is unsure, it’s the same as if one forgot.<ref>Tosfot (Brachot 12b s.v. vhilchata) writes that if someone isn't sure if he said the correct text we have to assume he made a mistake because one isn't accustomed to saying it yet. This is based on the Yerushalmi that it takes 30 days to be accustomed to a certain text. Rosh (Brachot 1:16) agrees. Shulchan Aruch 582:2 and Chazon Ovadyah (Yamim Noraim pg 193) codify this halacha.</ref> However, some Sephardic poskim say that if one remembered after [[Toch Kedi Dibbur]] one need not repeat anything. <ref>Rav Mordechai Eliyahu in Maamer Mordechai (Aseret Yami [[Teshuva]] #19) based on Ben Ish Chai (Nitsavim #19), Kaf Hachaim 582:8 </ref>


===Other additions===
===Other additions===
# Four other additions to [[Shmoneh Esrei]] are the lines of Zochrenu LeChaim, Mi Kamocha, U'chetov lichaim, and UveSefer Chaim. <ref>Rambam (Tefillah 2:19), Shulchan Aruch OC 582:5, Chazon Ovadyah (Yamim Noraim pg 205) </ref>  
 
# If one forgot to say these additions and didn't say Hashem's name of the conclusion of the bracha one should go back to that addition even though there are Shemot of Hashem between that addition and the conclusion of the bracha.<ref>Mishna Brurah 582:16</ref>
#Four other additions to [[Shmoneh Esrei]] are the lines of Zochrenu LeChaim, Mi Kamocha, U'chetov lichaim, and UveSefer Chaim. <ref>Rambam (Tefillah 2:19), Shulchan Aruch OC 582:5, Chazon Ovadyah (Yamim Noraim pg 205) </ref>
# If one forgot to say these additions one doesn't need to repeat one's Shemona Esrei.<ref>Tosfot (Brachot 12b s.v. vehilchata) quotes the Ri who says that if one forgot these additions one should repeat Shemona Esrei since one changed from the text of the bracha. However, the Maharam argues since these are Geonic additions and not from the gemara. Rosh (Brachot 1:16) and Trumat Hadeshen 144 agree. Shulchan Aruch OC 582:5 codifies the opinion of the Maharam.</ref>
#If one forgot to say these additions and didn't say Hashem's name of the conclusion of the bracha one should go back to that addition even though there are Shemot of Hashem between that addition and the conclusion of the bracha.<ref>Mishna Brurah 582:16</ref>
# One may not skip UveSefer Chaim in order to catch [[Kedusha]] with the congregation since according to some opinions it is integral to the Shemona Esrei and also one is involved in a mitzvah and shouldn't rush for another mitzvah. <ref>Chazon Ovadyah (Yamim Noraim pg 205), Rav Shlomo Zalman Auerbach in Shalmei Moed pg. 55, Yabia Omer 6:99 citing Rav Chaim Pinchas Sheinberg (Moriah Elul 5759 22:10-12 p. 100) </ref>
#If one forgot to say these additions one doesn't need to repeat one's Shemona Esrei.<ref>Tosfot (Brachot 12b s.v. vehilchata) quotes the Ri who says that if one forgot these additions one should repeat Shemona Esrei since one changed from the text of the bracha. However, the Maharam argues since these are Geonic additions and not from the gemara. Rosh (Brachot 1:16) and Trumat Hadeshen 144 agree. Shulchan Aruch OC 582:5 codifies the opinion of the Maharam.</ref>
#One may not skip UveSefer Chaim in order to catch [[Kedusha]] with the congregation since according to some opinions it is integral to the Shemona Esrei and also one is involved in a mitzvah and shouldn't rush for another mitzvah. <ref>Chazon Ovadyah (Yamim Noraim pg 205), Rav Shlomo Zalman Auerbach in Shalmei Moed pg. 55, Yabia Omer 6:99 citing Rav Chaim Pinchas Sheinberg (Moriah Elul 5759 22:10-12 p. 100) </ref>


==Changes in Kaddish==
==Changes in Kaddish==
# The Ashkenazic minhag during the ten days between [[Rosh Hashana]] and [[Yom Kippur]] ([[Aseret Yemei Teshuva]]) is to say LeElah UleElah MeKol Birchata (in [[Kaddish]]) instead of LeElah Min Kol Birchata. <Ref>Kitzur S”A 129:1 writes to say LeElah LeElah MeKol Birchata. Mishna Brurah 56:2, 582:16 agrees but adds a vav as follows LeElah ULeElah. Rav Mordechai Eliyahu’s footnote on Kitzur S”A 129:1 writes that the Sephardic minhag is not to change this for [[Aseret Yemei Teshuva]]. </ref>  
 
#The Ashkenazic minhag during the ten days between [[Rosh Hashana]] and [[Yom Kippur]] ([[Aseret Yemei Teshuva]]) is to say LeElah UleElah MeKol Birchata (in [[Kaddish]]) instead of LeElah Min Kol Birchata. <ref>Kitzur S”A 129:1 writes to say LeElah LeElah MeKol Birchata. Mishna Brurah 56:2, 582:16 agrees but adds a vav as follows LeElah ULeElah. Rav Mordechai Eliyahu’s footnote on Kitzur S”A 129:1 writes that the Sephardic minhag is not to change this for [[Aseret Yemei Teshuva]]. </ref>
 
==Other Changes in Tefillah==
==Other Changes in Tefillah==
===Hashem Hu HaElokim===
===Hashem Hu HaElokim===
# Sephardim recite Hashem Hu Haelokim right before Hashem melech before pesukei dezimra during aseret Yimei [[teshuva]]. <ref> Yalkut Yosef Moadim pg. 69 , Chazon Ovadia Yamim Noraim pg. 189, Kaf Hachaim 582:13  </ref>
 
#Sephardim recite Hashem Hu Haelokim right before Hashem melech before pesukei dezimra during aseret Yimei [[teshuva]]. <ref>Yalkut Yosef Moadim pg. 69 , Chazon Ovadia Yamim Noraim pg. 189, Kaf Hachaim 582:13  </ref>
 
===Shir Hamaalot===
===Shir Hamaalot===
# Some have the custom to recite Shir Hamaalot Mimaamakim (Tehillim 130) during Shacharit after Yishtabach before the [[Kaddish]]. <ref> Yalkut Yosef Moadim pg. 69, Chazon Ovadia Yamim Noraim pg. 189</ref> However, some Ashkenazim don't have this practice.<ref> Magen Avraham 54:2 questions this practice to say Shir Hamaalot between Pesukei Dzimra and Yishtabach. Mishna Brurah 54:4 agrees. [http://www.yutorah.org/sidebar/lecture.cfm/885574/rabbi-hershel-schachter/inyonei-yom-kippur-5778-1-tosefes-vidui-letaher-atzmo-baregel-kol-nidrei-seder-haavodah-aleinu-birkas-kohanim-neilah-hadlakas-neiros/ Rav Schachter (Hilchot Yom Kippur 5778, min 47)] holds that the Ashkenazi practice is clearly not to say Shir Hamaalot.</ref>
 
#Some have the custom to recite Shir Hamaalot Mimaamakim (Tehillim 130) during Shacharit after Yishtabach before the [[Kaddish]]. <ref>Yalkut Yosef Moadim pg. 69, Chazon Ovadia Yamim Noraim pg. 189</ref> However, some Ashkenazim don't have this practice.<ref>Magen Avraham 54:2 questions this practice to say Shir Hamaalot between Pesukei Dzimra and Yishtabach. Mishna Brurah 54:4 agrees. [http://www.yutorah.org/sidebar/lecture.cfm/885574/rabbi-hershel-schachter/inyonei-yom-kippur-5778-1-tosefes-vidui-letaher-atzmo-baregel-kol-nidrei-seder-haavodah-aleinu-birkas-kohanim-neilah-hadlakas-neiros/ Rav Schachter (Hilchot Yom Kippur 5778, min 47)] holds that the Ashkenazi practice is clearly not to say Shir Hamaalot.</ref>


===Avinu Malkenu===
===Avinu Malkenu===
# After the chazarat hashatz during shacharit and mincha, we add the prayer of avinu malkenu. <ref> Rama 602:1, Chazon Ovadia Yamim Noraim pg. 205, Sh"t Shvut Yaakov 3:42, Rivash 512 </ref> Even a person who prays privately should add this. <ref> Chazon Ovadia Yamim Noraim pg. 205, Sh"t Shvut Yaakov 3:42, Rivash 512, [http://www.dailyhalacha.com/displayRead.asp?readID=1712 DailyHalacha] by Rabbi Eli Mansour </ref>
 
#After the chazarat hashatz during shacharit and mincha, we add the prayer of avinu malkenu. <ref>Rama 602:1, Chazon Ovadia Yamim Noraim pg. 205, Sh"t Shvut Yaakov 3:42, Rivash 512 </ref> Even a person who prays privately should add this. <ref>Chazon Ovadia Yamim Noraim pg. 205, Sh"t Shvut Yaakov 3:42, Rivash 512, [http://www.dailyhalacha.com/displayRead.asp?readID=1712 DailyHalacha] by Rabbi Eli Mansour </ref>


==Other Practices==
==Other Practices==
===Weddings===
===Weddings===
# Although some poskim mention not to get married during the aseret yimei teshuva because it is a time for teshuva and a time of judgment<ref> Mateh Ephraim 602:5, Kitzur Shulchan Aruch 130:4 </ref>, most poskim do not accept that. Thus, if one wants to get married he should be encouraged to do so, especially if he is past the age of 20 years old. <ref> Sh"t Yechave Daat 1:48, Sh"t Melamed Lihoil EH 1, Sh"t Rav Azriel Hildesheimer OC 157b. see also [http://www.yutorah.org/lectures/lecture.cfm/754143/Rabbi_Aryeh_Lebowitz/Ten_Minute_Halacha_-_Scheduling_a_Wedding_Date Ten Minute Halacha Scheduling a Wedding Date] toward the end by Rabbi Aryeh Lebowitz where he agrees </ref>
 
#Although some poskim mention not to get married during the aseret yimei teshuva because it is a time for teshuva and a time of judgment<ref>Mateh Ephraim 602:5, Kitzur Shulchan Aruch 130:4 </ref>, most poskim do not accept that. Thus, if one wants to get married he should be encouraged to do so, especially if he is past the age of 20 years old. <ref>Sh"t Yechave Daat 1:48, Sh"t Melamed Lihoil EH 1, Sh"t Rav Azriel Hildesheimer OC 157b. see also [http://www.yutorah.org/lectures/lecture.cfm/754143/Rabbi_Aryeh_Lebowitz/Ten_Minute_Halacha_-_Scheduling_a_Wedding_Date Ten Minute Halacha Scheduling a Wedding Date] toward the end by Rabbi Aryeh Lebowitz where he agrees </ref>


==[[Shabbat]] Shuva==
==[[Shabbat]] Shuva==
# The Shabbat during Aseret Yimei Teshuva is referred to as Shabbat Shuva, based on the opening words of the Haftara (Hoshea 14:2), Shuva Yisrael... One should not call up a child under Bar Mitzva to read the Maftir and Haftara for this week.<ref> Kitzur Shulchan Aruch 79:9 and 130:5</ref>
 
# The minhag is for the Rabbi of the community to give a Drasha on [[Shabbat]] Shuva about Hilchot [[Yom Kippur]] and [[Sukkot]] as well as inspiration for [[Teshuva]]. <Ref> Mishna Brurah 429:2 </ref>
#The Shabbat during Aseret Yimei Teshuva is referred to as Shabbat Shuva, based on the opening words of the Haftara (Hoshea 14:2), Shuva Yisrael... One should not call up a child under Bar Mitzva to read the Maftir and Haftara for this week.<ref>Kitzur Shulchan Aruch 79:9 and 130:5</ref>
#The minhag is for the Rabbi of the community to give a Drasha on [[Shabbat]] Shuva about Hilchot [[Yom Kippur]] and [[Sukkot]] as well as inspiration for [[Teshuva]]. <ref>Mishna Brurah 429:2 </ref>


==Links==
==Links==
* [http://www.hebrewbooks.org/55401 Yalkut Yosef Hilchot Rosh HaShanah and Yom HaKippurim (Hebrew, 5775)]
 
* [http://www.yutorah.org/lectures/lecture.cfm/727962/Rabbi_Zvi_Sobolofsky/Pas_Akum_During_Aseres_Yimei_Teshuva Pas Akum During Aseres Yimei Teshuva] by Rabbi Zvi Sobolofsky
*[http://www.hebrewbooks.org/55401 Yalkut Yosef Hilchot Rosh HaShanah and Yom HaKippurim (Hebrew, 5775)]
* [http://www.torahanytime.com/video/lecture-44-sephardi-laws-of-aseret-yemei-teshuva-and-yom-kippur/ Sephardi Laws of aseret yemei teshuva and yom-kippur] by Rabbi Avraham Kohan
*[http://www.yutorah.org/lectures/lecture.cfm/727962/Rabbi_Zvi_Sobolofsky/Pas_Akum_During_Aseres_Yimei_Teshuva Pas Akum During Aseres Yimei Teshuva] by Rabbi Zvi Sobolofsky
* Article on [http://www.yutorah.org/lectures/lecture.cfm/737421/Rabbi_Josh_Flug/Special_Observances_during_the_Aseret_Yemei_Teshuva Special Observances during the Aseret Yemei Teshuva] by Rabbi Josh Flug
*[http://www.torahanytime.com/video/lecture-44-sephardi-laws-of-aseret-yemei-teshuva-and-yom-kippur/ Sephardi Laws of aseret yemei teshuva and yom-kippur] by Rabbi Avraham Kohan
*Article on [http://www.yutorah.org/lectures/lecture.cfm/737421/Rabbi_Josh_Flug/Special_Observances_during_the_Aseret_Yemei_Teshuva Special Observances during the Aseret Yemei Teshuva] by Rabbi Josh Flug


==Sources==
==Sources==
<References/>
<references />
[[Category:Holidays]]
[[Category:Holidays]]
[[Category:Prayer]]
[[Category:Prayer]]
[[Category:Yamim Noraim]]
[[Category:Yamim Noraim]]

Revision as of 02:49, 9 September 2018

The period between Rosh Hashana and Yom Kippur is a unique time to improve one's character, deeds, and perform Teshuva. [1]

Practices of Aseret Yemei Teshuva

  1. During aseret yimei teshuva, one should increase his involvement in charity, in good deeds and in learning torah. [2]
  2. Even one who isn't strict regarding bread baked by a non-Jew (Pat Akum) during the rest of the year should be strict about Pat Akum even bread baked by a baker during Aseret Yemei Teshuva.[3]
  3. Some add that taking upon other extra stringencies is also appropriate during Aseres Yemei Teshuvah.[4] However, many say that one should only be stringent in things which are not actually prohibited, but not to follow a more stringent opinion for just these ten days, which would indicate that he believes something that is normally done all year is actually prohibited.[5]
  4. If a Jew turns on or raises the fire so that the bread bakes, that bread may be eaten during Aseret Yemei Teshuva.[6]

Changes in Shemona Esreh

Hamelech Hakadosh

  1. During the Aseret Yemei Teshuva, the conclusion of the Bracha HaEl HaKadosh is switched to HaMelech HaKadosh. [7] If one forgot to say HaMelech HaKadosh and remembered within Toch Kedi Dibbur (2-3 seconds), then one should say HaMelech HaKadosh right then. [8] If one remembered only afterwards one must start from the beginning of Shmoneh Esrei[9] even if one didn't yet begin the next bracha.[10] Once he began the first word of the next beracha automatically he needs to repeat Shemona Esrei.[11]
  2. If one is unsure if he said Hakel Hakadosh or Hamelech Hakadosh, one should return to the beginning of the Shmoneh Esrei, because we assume that he was used to saying Hakel Hakadosh like he does normally. This is true even if he knows that he added the other additions like zochreinu lechaim and mi kamocha. [12]
  3. If one recites melech hakadosh instead of hamelech hakadosh, he nevertheless fulfills his obligation. [13]
  4. On Friday night, the words HaKel HaKadosh are changed to HaMelech HaKadosh in the Bracha Mein Sheva that the Sheliach Tzibbur says. [14]If he forgets and remembers before the end of the Bracha he goes back to HaEl HaKadosh, if he remembers after concluding the Bracha, he doesn't repeat it. [15]

Hamelech Hamishpat

  1. The conclusion of the Bracha Melech Ohev Tzedaka UMishpat is changed to HaMelech HaMishpat. [16] According to Ashkenazim, if one forgot, one doesn’t go back to the beginning of Shemona Esreh. [17] According to Sephardim, if one forgot and remembered within Toch Kedi Dibbur (2-3 seconds) then one should say HaMelech Hamishpat right then. If one remembered afterwards, some say that one should return to the Bracha of Hashiva, however, if one finished Shmoneh Esrei one must start from the beginning of Shmoneh Esrei. [18] If one is unsure, it’s the same as if one forgot.[19] However, some Sephardic poskim say that if one remembered after Toch Kedi Dibbur one need not repeat anything. [20]

Other additions

  1. Four other additions to Shmoneh Esrei are the lines of Zochrenu LeChaim, Mi Kamocha, U'chetov lichaim, and UveSefer Chaim. [21]
  2. If one forgot to say these additions and didn't say Hashem's name of the conclusion of the bracha one should go back to that addition even though there are Shemot of Hashem between that addition and the conclusion of the bracha.[22]
  3. If one forgot to say these additions one doesn't need to repeat one's Shemona Esrei.[23]
  4. One may not skip UveSefer Chaim in order to catch Kedusha with the congregation since according to some opinions it is integral to the Shemona Esrei and also one is involved in a mitzvah and shouldn't rush for another mitzvah. [24]

Changes in Kaddish

  1. The Ashkenazic minhag during the ten days between Rosh Hashana and Yom Kippur (Aseret Yemei Teshuva) is to say LeElah UleElah MeKol Birchata (in Kaddish) instead of LeElah Min Kol Birchata. [25]

Other Changes in Tefillah

Hashem Hu HaElokim

  1. Sephardim recite Hashem Hu Haelokim right before Hashem melech before pesukei dezimra during aseret Yimei teshuva. [26]

Shir Hamaalot

  1. Some have the custom to recite Shir Hamaalot Mimaamakim (Tehillim 130) during Shacharit after Yishtabach before the Kaddish. [27] However, some Ashkenazim don't have this practice.[28]

Avinu Malkenu

  1. After the chazarat hashatz during shacharit and mincha, we add the prayer of avinu malkenu. [29] Even a person who prays privately should add this. [30]

Other Practices

Weddings

  1. Although some poskim mention not to get married during the aseret yimei teshuva because it is a time for teshuva and a time of judgment[31], most poskim do not accept that. Thus, if one wants to get married he should be encouraged to do so, especially if he is past the age of 20 years old. [32]

Shabbat Shuva

  1. The Shabbat during Aseret Yimei Teshuva is referred to as Shabbat Shuva, based on the opening words of the Haftara (Hoshea 14:2), Shuva Yisrael... One should not call up a child under Bar Mitzva to read the Maftir and Haftara for this week.[33]
  2. The minhag is for the Rabbi of the community to give a Drasha on Shabbat Shuva about Hilchot Yom Kippur and Sukkot as well as inspiration for Teshuva. [34]

Links

Sources

  1. ↑ Chazon Ovadia Yamim Noraim pg.209 writes from Rav Chaim Vital in Shaar Hakavanot 90C that each day of the week between Rosh Hashana and Yom Kippur can atone for that day of the week for the entire year. For example, a Sunday can make up for all the sins he did on the Sundays throughout the year. Mishna Brura 603:2, Kaf Hachaim 662:14 agree.
    • The Gemara Rosh Hashana 18a writes that when the pasuk says דרשו ה' בהמצאו קראוהו בהיותו קרוב it refers to aseret yimei teshuva
  2. ↑ Rambam Hilchot Teshuva 3:4, Chazon Ovadia Yamim Noraim pg. 204
  3. ↑ Shulchan Aruch 603:1, Mishna Brurah 603:1, Raavyah Rosh Hashana Siman 529: pg. 208, Or Zarua 2:257. See Pat Akum page for details regarding these halachot.
  4. ↑ Rabbeinu Manoach Hilchot Chametz UMatzah 1:5, Chayei Adam 143:1, Kitzur Shulchan Aruch 130:2
  5. ↑ Beis Yosef 603 quoting the Tashbetz 117, Aruch Hashulchan 603:2 writes that therefore someone who is not usually makpid on Yashan or on "Glatt Kosher" should not take that up only for Aseres Yemei Teshuvah. See, however, B'Yitzchak Yikar (Rabbi Avigdor Nebenzahl) to Orach Chaim 603, who appears to disagree
  6. ↑ Mishna Brurah 603:1
  7. ↑ Rambam Hilchot Tefilla 10:13, S”A 582:1 based on Gemara Berachot 12b, Kitzur S”A 129:3, Chazon Ovadia Yamim Noraim pg. 190
  8. ↑ S”A 582:2, Kitzur S”A 129:3, Yalkut Yosef Moadim pg. 62, Chazon Ovadia Yamim Noraim pg. 190
  9. ↑ Rambam Hilchot Tefilla 10:13, Tur and S”A 582:1, Or Zarua 1:29, Orchot Chaim Tefilla 104, Rashba and Ritva on Berachot 12b, Kitzur S”A 129:3, Yalkut Yosef Moadim pg. 62, Chazon Ovadia Yamim Noraim pg. 190, Sh"t Rav Pealim OC 2:7. Haghot Maimoni on Rambam Tefilla 10:13 writes that this is the ruling of Rashi, the Smag, and the Maharam but adds that the Raavya Berachot Siman 40 disagrees and says that one is yotze bidieved.
  10. ↑ Chazon Ovadia Yamim Noraim pg. 191-192 unlike the Kaf Hachaim 582:9 who posits that as long as one didn't start the next bracha it isn't an issue of fixing the last bracha just like there's not a problem of waiting between a bracha and eating after the fact. However, Chazon Ovadia argues that it isn't comparable.
  11. ↑ Chazon Ovadia Yamim Noraim pg. 190-192, Mishna Brura 487:1 in the Biur Halacha, Mateh Ephraim 582:9, Shaarei Teshuva 582, and Kaf Hachaim 582:10 all concur that once one started the next bracha it is too late to correct the previous one and therefore one must restart Shemona Esrei. This is in disagreement with the Pri Megadim.
  12. ↑ Yalkut Yosef Moadim pg. 63, Chazon Ovadia Yamim Noraim page 192. Chazon Ovadia quotes some acharonim (Nitei Gavriel ROsh Hashana pg. 59 quoting the Taharat Hashulchan) who disagree and say that if you did mention zochreinu lichayim and mi kamocha then we can assume that you also said hamalech hakadosh.
  13. ↑ Sh"t Yabia Omer 2:29:1, Yalkut Yosef Moadim pg. 63
  14. ↑ S”A 582:3
  15. ↑ Mishna Brurah 582:11 writes that if he remembers before the end of the Bracha he goes back, however, after he finishes the Bracha, there’s a dispute in the achronim. However, the Kitzur S”A 129:4 writes that unless he remembers within Toch Kedi Dibbur he doesn’t go back.
  16. ↑ Gemara Berachot 12b, Shulchan Aruch 582:2, Chazon Ovadia Yamim Noraim pg. 190
  17. ↑ Rama 118:1, Mishna Brurah 582:9Darchei Moshe 582:3 based on Rabbeinu Yona that since we mention melech even in our regular text, one would not need to go back. Chacham Ovadia Yosef recommends for Ashkenazim that even though the Rama says that you do not need to go back, that one should in fact go back and stipulate: if I'm obligated to repeat Shmoneh Esrei then I'm praying for my obligation, and if the halacha is that I don't have to repeat, my prayer should be considered a voluntary prayer. This is the ruling of the Taz 118:2, Mor Uketzia 118
  18. ↑ Shulchan Aruch 582:2. Chazon Ovadyah (Yamim Noraim pg 193), Yalkut Yosef Moadim pg. 64, Sh"t Yabia Omer 2:8-10. Halichot Olam v. 2 p. 251 writes that this is the halacha and we don't say Safek Brachot LeHakel. However he adds that it is more correct to stipulate: if I'm obligated to repeat Shmoneh Esrei then I'm praying for my obligation, and if the halacha is that I don't have to repeat, my prayer should be considered a voluntary prayer.
    • Rambam Hilchot Tefilla 10:13 rules that one must repeat the amida if he forgot to change to hamalech hamishpat. Or Zarua Hilchot Keriat Shema Siman 29 writes that this was also the ruling of the Rif. Chazon Ovadia Yamim Noraim pg. 194 cites a long list of rishonim who held this way including Rosh (Brachot 1:16), Rif (Brachot 6b), Rambam (Tefilla 10:13), Ramban (Milchamot Brachot 6b s.v. vod), Rashba (Brachot 12b s.v. amar), Ritva, and Maharam MiRutenberg (Tosfot Brachot 12b s.v. vhilchata). Meiri (Brachot 12b s.v. kol quotes the Rambam and Baal Hameor but doesn't even mention the Rabbenu Yona. The Bet Yosef 582:1 citing Rabbenu Manoach explains that the reason for this opinion is that melech ohev isn't interchangeable with hamelech hamishpat. The meaning of melech ohev is that Hashem the king uses justice and charity, however, hamelech hamispat means that Hashem is the king who is the judge of the world.
    • Talmidei Rabbenu Yona (Berchot 7a s.v. u'mihu) holds that since we mention the word melech in our regular text, one does not need to go back. Darkei Moshe 582:3 cites this. This is also the opinion of Rav Yechiel the son of the Rosh (cited by Tur 118). Additionally, the Baal Hameor (Brachot 6b s.v. may) argues that hamelech hakodesh and hamelech hamishpat are both are necessary initially.
  19. ↑ Tosfot (Brachot 12b s.v. vhilchata) writes that if someone isn't sure if he said the correct text we have to assume he made a mistake because one isn't accustomed to saying it yet. This is based on the Yerushalmi that it takes 30 days to be accustomed to a certain text. Rosh (Brachot 1:16) agrees. Shulchan Aruch 582:2 and Chazon Ovadyah (Yamim Noraim pg 193) codify this halacha.
  20. ↑ Rav Mordechai Eliyahu in Maamer Mordechai (Aseret Yami Teshuva #19) based on Ben Ish Chai (Nitsavim #19), Kaf Hachaim 582:8
  21. ↑ Rambam (Tefillah 2:19), Shulchan Aruch OC 582:5, Chazon Ovadyah (Yamim Noraim pg 205)
  22. ↑ Mishna Brurah 582:16
  23. ↑ Tosfot (Brachot 12b s.v. vehilchata) quotes the Ri who says that if one forgot these additions one should repeat Shemona Esrei since one changed from the text of the bracha. However, the Maharam argues since these are Geonic additions and not from the gemara. Rosh (Brachot 1:16) and Trumat Hadeshen 144 agree. Shulchan Aruch OC 582:5 codifies the opinion of the Maharam.
  24. ↑ Chazon Ovadyah (Yamim Noraim pg 205), Rav Shlomo Zalman Auerbach in Shalmei Moed pg. 55, Yabia Omer 6:99 citing Rav Chaim Pinchas Sheinberg (Moriah Elul 5759 22:10-12 p. 100)
  25. ↑ Kitzur S”A 129:1 writes to say LeElah LeElah MeKol Birchata. Mishna Brurah 56:2, 582:16 agrees but adds a vav as follows LeElah ULeElah. Rav Mordechai Eliyahu’s footnote on Kitzur S”A 129:1 writes that the Sephardic minhag is not to change this for Aseret Yemei Teshuva.
  26. ↑ Yalkut Yosef Moadim pg. 69 , Chazon Ovadia Yamim Noraim pg. 189, Kaf Hachaim 582:13
  27. ↑ Yalkut Yosef Moadim pg. 69, Chazon Ovadia Yamim Noraim pg. 189
  28. ↑ Magen Avraham 54:2 questions this practice to say Shir Hamaalot between Pesukei Dzimra and Yishtabach. Mishna Brurah 54:4 agrees. Rav Schachter (Hilchot Yom Kippur 5778, min 47) holds that the Ashkenazi practice is clearly not to say Shir Hamaalot.
  29. ↑ Rama 602:1, Chazon Ovadia Yamim Noraim pg. 205, Sh"t Shvut Yaakov 3:42, Rivash 512
  30. ↑ Chazon Ovadia Yamim Noraim pg. 205, Sh"t Shvut Yaakov 3:42, Rivash 512, DailyHalacha by Rabbi Eli Mansour
  31. ↑ Mateh Ephraim 602:5, Kitzur Shulchan Aruch 130:4
  32. ↑ Sh"t Yechave Daat 1:48, Sh"t Melamed Lihoil EH 1, Sh"t Rav Azriel Hildesheimer OC 157b. see also Ten Minute Halacha Scheduling a Wedding Date toward the end by Rabbi Aryeh Lebowitz where he agrees
  33. ↑ Kitzur Shulchan Aruch 79:9 and 130:5
  34. ↑ Mishna Brurah 429:2
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