The Meals of Shabbat and Aseret Yimei Teshuva: Difference between pages

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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 />
[[Image:Shabbat_Table.jpg|250px|right]]
There is a mitzvah to eat three meals of bread on [[Shabbat]]. At the Friday night and the first meal on [[Shabbat]] day, [[Kiddush]] is recited. The laws that relate specifically to the [[third meal of Shabbat]] are on the [[Seudat Shelishit]] page. Additionally, in order to escort out [[Shabbat]] there is a fourth meal at the conclusion of [[Shabbat]], called [[Melaveh Malka]].
==Covering the Challah==
# There are multiple reasons for covering the [[challah]]. Some say that it is in commemoration of the Maan which was covered with dew. Others say that it is so as not to "embarrass" the bread as we are reciting the [[Kiddush]] before [[HaMotzei]]. <ref> Tosafot in Pesachim 100b says that because the maan fell between layers of dew, which preserved it, we cover the [[challah]] above and below. Rosh Pesachim 10:3 as well as the Tur 271 quote the Yerushalmi saying that since wheat is written first in the pasuk of the seven species for which [[Israel]] is praised and the beracha on it should be recited first, we don't want to embarrass the [[challah]] by saying the beracha on the wine first, therefore, we cover the [[Challah]]. Mishna Brurah 271:41 cites the reason of the maan even if one recites [[Kiddush]] over the [[Challah]] one should cover the [[Challah]], but according to the Tur this isn't necessary. THe Mishna Brurah concludes that the minhag is to cover the [[Challah]] even in such a case.</ref>
# Even if one is not going to make [[Kiddish]] oneself but rather hear it from someone else one should still cover the challahs. <ref> Rav Moshe Feinstein (quoted in back of Radiance of [[Shabbos]], Siman 1,  Iggrot Moshe OC 5:18 </ref>


==Having two loaves of Challah==
*The Gemara Rosh Hashana 18a writes that when the pasuk says דרשו ה' בהמצאו קראוהו בהיותו קרוב it refers to aseret yimei teshuva</ref>
[[Image:Challah.jpeg|200px|right]]
==Practices of Aseret Yemei Teshuva==
# For the [[Shabbat]] meals one should have Lechem Mishna meaning that one needs to make [[Hamotzei]] over [[two loaves of bread]] on [[Shabbat]] and [[Yom Tov]] in commemoration of the double portion of Man that fell before [[Shabbat]] and [[Yom Tov]]. <ref> S”A 274:1, Mishna Brurah 274:1. The poskim have a debate of whether this obligation is from the torah or the rabbis. The Taz OC 678:2, Chatam Sofer OC no. 46, and Aruch Hashulchan 274:1 all say it is from the torah while the Magen Avraham 254:23 says that it is only rabbinic.  </ref>
# Women are also obligated in [[Lechem Mishneh]].<Ref>Meiri [[Shabbat]] 118a writes that women are obligated in [[Lechem Mishneh]] just as they are obligated in other mitzvot of [[Shabbat]] such as the meals of [[Shabbat]], [[Kiddish]], and [[Havdalah]]. Mishna Brurah 274:1 rules that women are obligated in [[Lechem Mishneh]] based on the reasoning that they too enjoyed from the miracle of the manna. Beiur Halacha 291 s.v. nashim, Chazon Ovadyah ([[Shabbat]] vol 2, pg 172), and Aruch Hashulchan 274:4 agree. Shemirat [[Shabbat]] kihilchita 55:3 says that although this is the accepted opinion, Rav Shlomo Kluger in Haelef licha shlomo 114 writes that women don't have the custom to eat lechem mishne because it is a mitzva on the sanctity of [[shabbat]] which is a mitzvat aseh shehazman grama, and is not included in the source for their obligation in [[Kiddush]].</ref> Some say that the women should hear the Bracha from the one making [[HaMotzei]] on the two loaves, while others defend the minhag of those who don’t hear the [[HaMotzei]] and make [[HaMotzei]] on the piece given to them. <Ref> Sh”t Kinyan Torah 1:88 and Eshel Avraham (siman 274) defend the minhag, while Sh”t Bear Moshe quotes the Chatom Sofer who was insistent on having the women hear the Bracha of [[HaMotzei]] from the one making it over two loaves. </ref>
# Kabbalistically, one should try to have 12 loaves of bread corresponding to the Lechem HaPanim for the meals of Shabbat. If one can't, one should try to have at least 4 loaves and if one has 5 or 6, one should take 4 and leave the others out. Similarly, if one only has 3 loaves, one should use 2 loaves and leave the third one out. <ref>Kaf HaChaim 262:2-3</ref>
# One should wait for everyone to sit before reciting [[Hamotzei]] in order to fulfill Lechem Mishna.<ref>Chazon Ovadyah ([[Shabbat]] vol 2, pg 172)</ref>
# Some say that one should hold both loaves even while one is breaking or cutting the first loaf. Others say that one may put one of them down and then break the other.<ref>Kaf HaChaim 274:12 writes that one should continue to hold both loaves of bread while one breaks the first loaf. Shulchan Aruch HaRav 274:2 argues that one may place one of them down after the bracha and then break the other loaf. Chazon Ovadyah (v. 2, p. 170) agrees but adds that one who follows the Kaf HaChaim should be blessed. </ref>


==Procedure==
#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 have the custom to cut a little bit of the [[challah]] before reciting the beracha. <ref> Mishna Brurah 274:5 quoting the Magen Avraham 274:1. Aruch Hashulchan 274:6. The Tzlach on [[Berachot]] 39b says that this is an incorrect practice. </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>
# Some have the custom to recite "birshus," meaning, "with your permission," before reciting the beracha. <ref> Rama 167:14, Aruch Hashulchan 167:29 and Mishna Brurah 274:2. The Vilna Gaon (Maaseh Rav 78), however, views this as a [[hefsek]] and says it should not be recited. </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>
# It is a custom among Sepharadim to sing "lemivtza al rifta" between netilat yadayim and the beracha of hamotzi for the bread. <ref> Maran HaHida (Mahaziq Berakha 166:3) writes that he saw Rabanan Qadisha (our Holy Sages) sing LeMibsa’ ‘al Rifta after washing and before hamosi. The Ben Ish Hai (VaYera, 14) quotes the above statement of Maran HaHida and adds: “In our own home we have the custom from our forefathers to recite LeMibsa’ between washing and hamosi, and it should be said at all three meals of Shabbat.” See Sh"t (p.192) by Ribi Barukh Toledano. Ribi Ya’aqob Benaim Sh”t (Maghen Abot, O”H p.426 §40) attests to this being the minhag of Tetouan. </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>
===Salt===
# Before eating the challah, one should dip it in salt. <ref> Rama 167:5, Yalkut Yosef 274:18, [http://www.hebrewbooks.org/pdfpager.aspx?req=14556&st=&pgnum=91 Taamei Haminhagim pg. 78]. Beit Yosef 167 brings from the Shibbolei Haleket that this is because one's table is compared to the mizbeach, and salt was used with every sacrifice in the beit hamikdash. see also [http://www.torahmusings.com/2011/06/salt-and-challah/ Salt and challah] by Rabbi Gil Student</ref> If one does not have salt, he should dip it in something else which has salt or in sugar. <ref> Yalkut Yosef 274:18 </ref>


==What kind of challah should be used==
==Changes in Shemona Esreh==
# Both challahs should be complete. <ref> Shulchan Aruch 274:1. Arukh Ha-shulchan 274:5 says that if a whole one is not available then the mitzva can nevertheless be fulfilled with two broken ones.</ref> Even if part of the [[challah]] is burnt it is still considered whole. <ref> Mishna Brurah 274:2. </ref>
===Hamelech Hakadosh===
# Preferably, both loaves should be fresh but if one is frozen after the fact they may be used for making the Bracha of [[HaMotzei]]. <Ref>Sh”t Yabia Omer 7:32, Or Letzion (vol 2, chapter 21:2). Tshuvot V’hanhagot 2:170 and Shmirat [[Shabbat]] K'hilchata 55:12 say that since the bread will soon become edible it is still evident that you have two loaves. Rav Shlomo Zalman Auerbach quoted in note 39 in SSK chapter 55 says that it might only be permissible if the bread will defrost by the end of the meal.</ref>
# The challahs should not be in a bag or wrapped up during the beracha. <ref> MB 167:23, Shemirat [[Shabbat]] Kihilchita volume 2,55:11:38, and Rav Scheinberg quoted in The Radiance of [[Shabbos]] page 79 footnote 18. </ref>
# If two pieces of bread stuck together in the oven and then were separated gently each one is considered whole for the mitzvah of Lechem Mishna. <ref>Chazon Ovadyah ([[Shabbat]], vol 2, pg 176). </ref>
#The challahs used should preferably be larger than a [[Kezayit]]. <ref> Shemirat [[Shabbat]] Kihilchita vol. 2, 55:5, Rav Scheinberg quoted in The Radiance of [[Shabbos]] page 79 footnote 15. </ref>
# If one only has one loaf of bread one may use [[Pas habah BeKisnin]] for the second loaf to fulfill Lechem Mishna. <ref>Chazon Ovadyah ([[Shabbat]], vol 2, pg 185), Shemirat [[Shabbat]] Kihilchita volume 2, 55:16 and Rav Moshe Feinstein quoted in The Radiance of [[Shabbos]] page 78 footnote 13. </ref>
#Preferably pas yisrael should be used, meaning bread that was baked by a Jew, but if this isn't possible then any kosher bread can be used. <ref> Mishna Brurah 242:6. </ref>
#If one doesn't have even one whole loaf, it is still preferable to use two slices than just one. <ref> Aruch Hashulchan 274:5 and the HaNetziv in Meishiv Davar 1:21 and the reasoning being that the obligation for lechem mishne and whole bread are two separate ones. </ref>
# Bagels may be used for lechem mishne and are considered complete even though there is a hole in the middle. <ref>Sh"t Rivivot Ephraim 1:204:2 </ref>
==Passing the Challah==
# One shouldn’t give the [[Challah]] directly into the hands of someone else but rather one should place it down on a plate or the table to pass it to someone else. <Ref>Yalkut Yosef ([[Shabbat]] vol 1 pg 312), Piskei Teshuvot (Siman 274 note 7) </ref>
# One should not throw the challah across the table. <Ref>Rabbi David Yosef (Halacha Brurah Vol: pg. 49, Magen Avraham 167:38, Pri Megadim A:A 167:38, Mishnah Brurahh 167:88, Minhag Yisroel Torah 167:4, [http://halachayomit.co.il/EnglishDefault.asp?HalachaID=2821 Throwing Bread] on Halacha Yomit </ref>


==How much to eat==
#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>
# It is preferable to eat slightly more than a KeBaytzeh of bread for the meals of [[Shabbat]], however, many say that after the fact one fulfills one's obligation by eating only a [[Kezayit]]. <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>
* The Behag ([[Shabbat]] chap. 16) says that one should eat the three meals of [[Shabbat]] and it is permissible separate the two daytime meals by covering the table, making [[Birkat HaMazon]], and then [[HaMotzei]] and eating a [[KeBaytzah]] of bread. The Ran ([[Shabbat]] 43b s.v. Tanu) quotes this Behag. The Tur 291:1 writes that one should eat a [[KeBaytzah]] for [[Seudat Shelishit]]. The Bet Yosef 291:1 explains that the Tur is following the Behag. What's the reason to have a [[KeBaytzah]]?
#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>
* (1) The Bach 291:3 writes that the reason to have a [[KeBaytzah]] is that it is preferable to have a Kebaytzeh in order to be obligated to make [[Birkat HaMazon]], even though the actual standard halacha is that someone who ate only a [[Kezayit]] one is obligated to make [[Birkat HaMazon]]. The Eliyah Rabba (291:3) and Hagahot Ben Aryeh (on Behag [[Shabbat]] chap 16), however, reject the Bach because they understand that there's no preference for having a [[KeBaytzah]] in terms of [[Birkat HaMazon]].  
#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>
* (2) The Machasit HaShekel 291:1 writes that the reason a [[KeBaytzah]] is necessary is order to make it into a significant meal and not just a snack, though after the fact if one eats only one [[Kezayit]] one fulfilled ones obligation. Though, according to this explanation, the Magen Avraham 291:1 and Mishna Brurah 291:2 explain that really slightly more than a [[KeBaytzah]] is necessary because a significant meal is defined in Hilchot [[Mincha]] (Shulchan Aruch 232) to be more than a KeBeytzah.  
 
* (3) The Beiur HaGra 291:2 writes that the amount of a [[KeBaytzah]] is learned out from Hilchot [[Sukkah]]. The Hagahot Ben Aryeh (on Behag [[Shabbat]] chap 16) asks that this explanation can not explain the position of Shulchan Aruch who holds that in Hilchot [[Sukkah]] (Shulchan Aruch 639:2) a significant meal is more than a KeBeytzah. [http://hebrewbooks.org/pdfpager.aspx?req=22238&st=&pgnum=197 Birkat Eliyahu] (commentary to Bieur HaGra 291:2) answers that the Gra thought that really everyone agrees that a significant meal is a [[KeBaytzah]], but for [[Sukkot]] the reason a significant meal is defined as more than a KeBaytzeh is because by [[Sukkot]] we're supposed to dwell in the [[Sukkah]] just as we dwell indoors.  
===Hamelech Hamishpat===
* (4) Hagahot Ben Aryeh (on Behag [[Shabbat]] chap 16, authored by Rav Zev Wolf Ben Aryeh, father of Rav Yisrael Salanter) explains that the Behag is only discussing a case where one wants to have [[Seudat Shelishit]] immediately following the [[Shabbat]] day meal and in order to show that [[Seudat Shelishit]] is a significant meal, one needs to eat a [[KeBaytzah]], but in general if [[Seudat Shelishit]] was eaten as a separate meal, one only needs to eat a [[Kezayit]] for the meals of [[Shabbat]].
 
* What's the halacha? Shulchan Aruch 291:1 codifies the Tur's statement that one should eat a Kebaytzeh for [[Seudat Shelishit]]. The [http://www.hebrewbooks.org/pdfpager.aspx?req=9150&st=&pgnum=142&hilite= Malbushei [[Yom Tov]] 291:1] in fact argues that he sees no reason that one be obligated to eat more than a [[Kezayit]] as the Gemara [[Shabbat]] 119b says that a [[Kezayit]] is sufficient for the [[Friday night meal]]. [The Sh"t Maharil (end of Siman 94) and Radvaz 1:489 seem to only require a [[Kezayit]].] Eliyah Rabba 291:3 quotes this. See the Machasit HaShekel who answers the Malbushei [[Yom Tov]]'s question from the Gemara [[Shabbat]]. The Mishna Brurah 291:2 quotes the Magen Avraham who says that one should eat more than a [[KeBaytzah]], however, some say one only needs a [[Kezayit]] and he concludes that preferably if one is able, one should be strict to have a Kebaytzeh. Shemirat [[Shabbat]] KeHilchata 54:20 agrees. Yalkut Yosef ([[Shabbat]] vol 1, p. 313) writes that for the [[Friday night meal]] and [[Shabbat]] day meal one needs to have a [[KeBaytzah]] of bread and if that’s difficult one may have a [[Kezayit]] of bread (and in such a case one should wash without a Bracha). </ref>However, if one only eats a [[Kezayit]], according to many opinions one shouldn't say the Bracha of [[Al Netilat Yadayim]] when washing for the bread. <Ref>See [[Netilat_Yadayim_for_a_meal#Minimum_amount_of_bread_to_obligate_Netilat_Yadayim]].</ref>
#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>
# One should make sure to eat a [[Kezayit]] of the bread for the meals of [[Shabbat]] within Shiur [[Kedi Achilat Pras]].<ref>Yalkut Yosef ([[Shabbat]] vol 1, p. 313) writes that one should eat a [[Kezayit]] of bread for the meals of [[Shabbat]] within the time of [[Kedi Achilat Pras]]. </ref>
# According to Ashkenazim, if one accidentally recited the regular ending, one doesn’t go back to the beginning of [[Shemona Esreh]].<ref>Rama 118:1, Mishna Brurah 582:9, Darchei 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>
# For the Bracha on honey [[challah]], see [[Pas_Haba_Bikisnin#Honey_Challah]].
#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 Beracha of Hashiva, but, if one already finished [[Shmoneh Esrei]] one must start from the beginning of [[Shmoneh Esrei]].<ref>Shulchan Aruch 582:2, Sh"t Yabia Omer 2:8-10. Halichot Olam v. 2 p. 251, Chazon Ovadyah (Yamim Noraim pg 193), Yalkut Yosef Moadim pg. 64. Rav Ovadia 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 />  
==Which Challah to break==
 
# On Friday night, one should cut the lower of the two loaves. On [[Shabbat]] morning and [[Yom Tov]] night and morning one should cut the upper of the two loaves. <Ref>S”A and Rama 274:1 </ref>
*Rambam Hilchot Tefilla 10:13 rules that one must repeat the amida if he forgot to change to HaMelech 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 (Hilchot Tefilla 10:13), Ramban (Milchamot Brachot 6b s.v. vod), Rashba (Brachot 12b s.v. amar), [[Ritva]], and [[Maharam MiRutenberg]] (Tosfot Berachot 12b s.v. vhilchata). Meiri (Berachot 12b s.v. kol quotes the [[Rambam]] and [[Baal HaMaor]] but doesn't even mention the [[Rabbenu Yona]]. The Bet Yosef Orach Chaim 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 HaMishpat means that Hashem is the king who is the judge of the world.
==If started a meal Friday afternoon==
*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 HaMaor (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 argue that the Minhag is like the [[Rama]] that if one remembered after [[Toch Kedi Dibbur]] one need not repeat anything.<ref>Ben Ish Chai (I Nitsavim 19), Kaf Hachaim 582:8, Rav Mordechai Eliyahu in Maamar Mordechai (Aseret Yami [[Teshuva]] 19). Rav Mordechai Lebhar (Magen Avot, Orach Chaim 118:1, 582:1) writes how this is the [[Moroccan]] Minhag, as well, and he deals with the Safek Berachot LeHakel issue raised by Rav Ovadia from a number of angles.</ref>
# If one started a meal during Friday afternoon (before 9 hours) and now [[Shekiah]] comes, one should cover the bread, make [[Kiddish]], and then finish the meal. <ref> S”A 271:4 based on Shmuel’s opinion on Pesachim 100a </ref>
 
# If one had wine during the meal of Friday afternoon, when one makes [[Kiddish]] one doesn’t say Borei Pri HaGafen nor [[HaMotzei]]. <ref> S”A 271:4 writes that one doesn’t make a Borei Pri HaGafen as the wine is already covered from the wine earlier in the meal. Mishna Brurah 271:18 says because of Safek [[Brachot]] one doesn’t make another [[HaMotzei]]. </ref>
===Other additions===
# If one doesn’t have wine and so, one makes [[Kiddish]] on bread one shouldn’t make [[HaMotzei]]. <ref> S”A 271:4 </ref>
 
==Retzeh in Birkat HaMazon==
#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>
# On [[Shabbat]] one should add Retzeh in the middle of the third Bracha of [[Birkat HaMazon]]. <Ref>S”A 188:4,5 </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>
# If one forgot Retzeh and one realized:
#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>
## before saying Hashem’s name at the end of the third Bracha one should return to Retzeh and then continue from there. <ref>Kitzur Shulchan Aruch 44:12, Mishna Brurah 188:22 </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>
## after saying Hashem’s name but before saying Boneh Yerushalayim one should immediately say למדני חוקיך which is the conclusion of a פסוק in Tehillim and then return to Retzeh and continue from there. <ref> Chaye Adam 47:16 writes that if one realizes after having said Baruch Atta Hashem one should conclude with למדני חוקיך so that Hashem’s name isn’t in vain and then one may return to Retzeh. Mishna Brurah 188:22 and Rav Mordechai Eliyahu (comments to Kitzur Shulchan Aruch 44:16) agree. [See Igrot Moshe 4:93 who disagrees with the Mishna Brurah regarding inserting למדני חוקיך in [[Shmoneh Esrei]].] </ref>
 
## after finishing the third Bracha before starting the fourth Bracha one should insert a special Bracha ברוך אתה ה' אלקינו מלך העולם שנתן שבתות למנוחה לעמו ישראל באהבה לאות ולברית ברוך אתה ה' מקדש השבת. <Ref>S”A 188:6, Kitzur Shulchan Aruch 44:12. The S”A HaRav 188:9 writes that the logic behind this is that as long as one didn’t begin the fourth Bracha it’s as though one is still in middle of the third Bracha. The reasoning here is based on the discussion in S”A 114 (see [[Yaaleh VeYavo]] in [[Shmoneh Esrei]] section). </ref>
==Changes in Kaddish==
## within the first six words of the fourth Bracha (ברוך אתה ה' אלקינו מלך העולם) one should continue with the special Bracha (שנתן...) mentioned in the last option. <Ref> Chazon Ovadia ([[Berachot]] pages 101-102), Or Litzion (vol 2 p. 113), and Shemirat [[Shabbat]] Kihilchita (vol 2 p. 212 n 6) write that as long as one still within the first six words of the fourth bracha one should continue with the special Bracha for [[Shabbat]] and then say say the fourth bracha from the beginning. Mishna Brurah 188:23 quotes the Chaye Adam 47:18 who says that if one is still within the first six words of the fourth Bracha one may continue with the special Bracha insertion and then start the fourth Bracha again. Even though the Beiur Halacha s.v. Ad questions this Chaye Adam, the Halachos of [[Brachos]] (pg 515-6) rules like the Chaye Adam. However, the Birkei Yosef 188:7 says that once you say the word baruch for the fourth beracha you can no longer say the beracha of "asher natan" and you have to go back to the beginning of [[birkat hamazon]]. Kitzur Shulchan Aruch 44:13, Ben Ish Chai chukat 20, and Shulchan Aruch Harav 188:4 agree with the Birkei Yosef.</ref>
 
## after one said the seventh word in the fourth Bracha, one should repeat Birkat Hamazon. <Ref>S”A 188:6 </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.</ref> Sephardim do not for the most part, as there is Kabbalistic significance to the number of letters in the Kaddish.<ref>Kaf Hachaim 582:39. 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]]. Rav Mordechai Lebhar (Magen Avot, Orach Chaim 582:1 notes how some did add it.</ref>
# If the meal extended until after sunset on [[Shabbat]], [[Yom Tov]], etc. and one has to insert the special Bracha between the third and fourth Bracha this special Bracha should be said without [[Shem UMalchut]] meaning one should just say ברוך שנתן…<ref>Halachos of [[Brachos]] (pg 511) based on Beiur Halacha 188:10 s.v. mazkir, Kesot HaShulchan 47:3 </ref>
 
==Setting the table==
==Other Changes in Tefillah==
# One should set one's table nicely, make [[Kiddish]], wash, make [[HaMotzei]], and have a nice meal for [[Shabbat]] day. <Ref>Shulchan Aruch 289:1 </ref>
===Hashem Hu HaElokim===
==Kiddish during the day==
 
# The text of [[Kiddish]] during the day is just Borei Pri Hagefen. <ref> Pesachim 106a writes that the primary [[Kiddish]] is at night but there's also a [[Kiddish]] of the day. Even though it seems to be Deorittah as the gemara learns it from a pasuk, the Rishonim agree that the pasuk is only an asmachta (Ravad and Magid Mishna (Hilchot [[Shabbat]] 29:10), quoted by Bear Heitiv 289:2) and the obligation of [[Kiddish]] during the day is only Rabbinic. The gemara concludes that the text of such a [[Kiddish]] is just Borei Pri [[HaGefen]]. Rambam (Hilchot [[Shabbat]] 29:10) and Shulchan Aruch 289:1 rule this as halacha. </ref> However, many have the minhag to say Pesukim before saying the Bracha. Some say two paragraphs "Veshamaroo" and "Zachor". Some skip to the last sentence of "Zachor" starting with "Al cen berach" before saying the bracha on the wine, however, some authorities discourage this practice. <ref>Mishna Brurah 289:2 </ref>
#Sephardim recite "Hashem Hu HaElokim" twice right before "Hashem Melech" before [[Pesukei DeZimra]] during Aseret Yimei Teshuva.<ref>Kaf Hachaim 582:13, Yalkut Yosef Moadim pg. 69, Chazon Ovadia Yamim Noraim pg. 189</ref>
==Eating before Kiddish==
 
# It's forbidden to taste anything before [[Kiddish]]. <ref> Rambam (Hilchot [[Shabbat]] 29:10) and Shulchan Aruch 289:1 rule that since there's an obligation to make [[Kiddish]] it's forbidden to eat anything before [[Kiddish]] just like the [[Kiddish]] of Friday night. </ref> This law also applies to women. <ref>Mishna Brurah 289:6 </ref>
===Shir Hamaalot===
# It's permissible to drink water before [[Shacharit]] on [[Shabbat]] day since the obligation of [[Kiddish]] doesn't apply until one prayed. <ref> Tur writes in the name of his father, the Rosh, and Shulchan Aruch 289:1 </ref>
 
==Kiddish in the place of a meal==
#Many 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> but some Ashkenazim don't have this practice.<ref>Magen Avraham 54:2 questions this practice to say Shir Hamaalot between Yishtabach and [[Kaddish]] as it's clearly an interruption. Mishna Brurah 54:4 agrees. The Maharshal is quoted (Dagul Mervava Orach Chaim 54:3) as arguing that the issue of interrupting is only regarding pointless matters, not praises of Hashem like Tehillim, which may be recited even in middle of Birkot Keriat Shema. Emek Bracha pg 7 (Birkat Pesukei deZimra) notes how the Rambam (Hilchot Tefillah 7:13) records the custom of some communities to recite Az Yashir ''after'' Yishtabach and doesn't protest. Az Yashir, writes Rav Pameranchik, isn't a hefsek, because it's just a praise of Hashem. Shir HaMaalot Mimaamakim is not, however, so he leaves the issue unresolved. [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. See Nefesh HaRav page 203.</ref>
# [[Kiddush]] of the day must also be made in the place of a meal. <Ref>Shulchan Aruch 289:1 </ref>
 
==Wine for Kiddish==
===Avinu Malkenu===
# If there's no wine available one may use Chamar Medina which is beer or another drink which is common in that place but not water. If one doesn't even have Chamar Medina, one should say hamotzi and eat the bread and if one doesn't even have bread, one may eat without [[Kiddish]]. <ref>Shulchan Aruch 289:2, Mishna Brurah 289:10 </ref>
 
==[[Shabbat]] Zemirot==
#After the [[Chazarat Hashatz]] during [[Shacharit]] and [[Mincha]], we add the prayer of Avinu Malkenu.<ref>Rivash 512, Sh"t Shvut Yaakov 3:42, Rama 602:1, Chazon Ovadia Yamim Noraim pg. 205</ref>
# After having eaten one's fill it's proper to sing Zemirot (songs) of praise to Hashem. <ref>Mishna Brurah 289:5 </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>
# On Shabbat, Ashkenazim do not recite Avinu Malkenu at all,<ref>Rama, Orach Chaim 584:1</ref> but there are different Minhagim among Sepharadim. Most Sepharadim recite them on Shabbat and omit the lines that are explicitly about sinning.<Ref>Magen Avot 584:1. See Rav Pe'alim 2:OC:46 and Yechaveh Daat 1:54</ref>
 
==Other Practices==
===Weddings===
{{Getting Married during Elul}}
 
==[[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>


==Links==
==Links==
* [http://www.yutorah.org/lectures/lecture.cfm/771671/Rabbi_Baruch_Simon/Halachos_of_the_Shabbos_Meals Halachos of the Shabbos Meals] by Rabbi Baruch Simon
 
* [http://www.yutorah.org/lectures/lecture.cfm/782301/Rabbi_Michael_Taubes/The_Shabbos_Meals The Shabbos Meals] by Rabbi Michael Taubes
*[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.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:Shabbat]]
{{Holidays}}
[[Category:Holidays]]
[[Category:Prayer]]
[[Category:Yamim Noraim]]

Revision as of 17:26, 13 September 2020

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]
  2. According to Ashkenazim, if one accidentally recited the regular ending, one doesn’t go back to the beginning of Shemona Esreh.[17]
  3. 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 Beracha of Hashiva, but, if one already 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 argue that the Minhag is like the Rama 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] Sephardim do not for the most part, as there is Kabbalistic significance to the number of letters in the Kaddish.[26]

Other Changes in Tefillah

Hashem Hu HaElokim

  1. Sephardim recite "Hashem Hu HaElokim" twice right before "Hashem Melech" before Pesukei DeZimra during Aseret Yimei Teshuva.[27]

Shir Hamaalot

  1. Many have the custom to recite Shir Hamaalot Mimaamakim (Tehillim 130) during Shacharit after Yishtabach before the Kaddish,[28] but some Ashkenazim don't have this practice.[29]

Avinu Malkenu

  1. After the Chazarat Hashatz during Shacharit and Mincha, we add the prayer of Avinu Malkenu.[30]
  2. Even a person who prays privately should add this.[31]
  3. On Shabbat, Ashkenazim do not recite Avinu Malkenu at all,[32] but there are different Minhagim among Sepharadim. Most Sepharadim recite them on Shabbat and omit the lines that are explicitly about sinning.[33]

Other Practices

Weddings

  1. It is permissible to get married during Elul[34] or during the Aseret Yimei Teshuva.[35]

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.[36]
  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.[37]

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 582:9, Darchei 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, Sh"t Yabia Omer 2:8-10. Halichot Olam v. 2 p. 251, Chazon Ovadyah (Yamim Noraim pg 193), Yalkut Yosef Moadim pg. 64. Rav Ovadia 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 HaMelech 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 (Hilchot Tefilla 10:13), Ramban (Milchamot Brachot 6b s.v. vod), Rashba (Brachot 12b s.v. amar), Ritva, and Maharam MiRutenberg (Tosfot Berachot 12b s.v. vhilchata). Meiri (Berachot 12b s.v. kol quotes the Rambam and Baal HaMaor but doesn't even mention the Rabbenu Yona. The Bet Yosef Orach Chaim 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 HaMishpat 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 HaMaor (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. ↑ Ben Ish Chai (I Nitsavim 19), Kaf Hachaim 582:8, Rav Mordechai Eliyahu in Maamar Mordechai (Aseret Yami Teshuva 19). Rav Mordechai Lebhar (Magen Avot, Orach Chaim 118:1, 582:1) writes how this is the Moroccan Minhag, as well, and he deals with the Safek Berachot LeHakel issue raised by Rav Ovadia from a number of angles.
  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.
  26. ↑ Kaf Hachaim 582:39. 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. Rav Mordechai Lebhar (Magen Avot, Orach Chaim 582:1 notes how some did add it.
  27. ↑ Kaf Hachaim 582:13, Yalkut Yosef Moadim pg. 69, Chazon Ovadia Yamim Noraim pg. 189
  28. ↑ Yalkut Yosef Moadim pg. 69, Chazon Ovadia Yamim Noraim pg. 189
  29. ↑ Magen Avraham 54:2 questions this practice to say Shir Hamaalot between Yishtabach and Kaddish as it's clearly an interruption. Mishna Brurah 54:4 agrees. The Maharshal is quoted (Dagul Mervava Orach Chaim 54:3) as arguing that the issue of interrupting is only regarding pointless matters, not praises of Hashem like Tehillim, which may be recited even in middle of Birkot Keriat Shema. Emek Bracha pg 7 (Birkat Pesukei deZimra) notes how the Rambam (Hilchot Tefillah 7:13) records the custom of some communities to recite Az Yashir after Yishtabach and doesn't protest. Az Yashir, writes Rav Pameranchik, isn't a hefsek, because it's just a praise of Hashem. Shir HaMaalot Mimaamakim is not, however, so he leaves the issue unresolved. Rav Schachter (Hilchot Yom Kippur 5778, min 47) holds that the Ashkenazi practice is clearly not to say Shir Hamaalot. See Nefesh HaRav page 203.
  30. ↑ Rivash 512, Sh"t Shvut Yaakov 3:42, Rama 602:1, Chazon Ovadia Yamim Noraim pg. 205
  31. ↑ Chazon Ovadia Yamim Noraim pg. 205, Sh"t Shvut Yaakov 3:42, Rivash 512, DailyHalacha by Rabbi Eli Mansour
  32. ↑ Rama, Orach Chaim 584:1
  33. ↑ Magen Avot 584:1. See Rav Pe'alim 2:OC:46 and Yechaveh Daat 1:54
  34. ↑ Chacham Yitzchak Yosef (Yalkut Yosef Sova Semachot 1:2:1) and Chacham Ovadia Yosef (Shu”t Yechave Daat 1:48) write that there is no reason to prohibit this. Sdei Chemed Maarechet Chatan Vikallah Siman 23 writes that he got married during Elul and many of the gedolim were present.
  35. ↑ Although Mateh Ephraim 602:5 and Kitzur Shulchan Aruch 130:4 write that since they are days of judgment one should avoid getting married then, Rav Dovid Tzvi Hoffman (Melamed Lehoil EH Siman 1) argues that the merit of getting married could help gain a favorable judgment. He writes that common practice was to allow weddings during this time, and that he himself got married on the 6th of Tishrei. Shu”t Yechave Daat 1:48 agrees. see also Ten Minute Halacha Scheduling a Wedding Date toward the end by Rabbi Aryeh Lebowitz where he agrees
    Interestingly, Yalkut Yosef (Sova Semachot 1:2:1) does add that, if possible, you should try to get married during Bein Hazmanim so as not to disrupt the learning.
  36. ↑ Kitzur Shulchan Aruch 79:9 and 130:5
  37. ↑ Mishna Brurah 429:2
( V | T ) The Jewish Holidays Matzah.jpg
Elul/Tishrei
Chodesh Elul - Rosh Hashana - Aseret Yimei Teshuva - Yom Kippur - Sukkot - Shemini Aseret - Simchat Torah
Kislev/Shvat/Adar
Chanukah - Tu BiShevat - Purim - Purim Katan
Nissan/Iyar/Sivan
Pesach - Yom HaAtzmaut - Lag BaOmer - Sefirat HaOmer - Shavuot
Tammuz/Av
Three Weeks - Nine Days - Tisha BeAv - Tu BeAv
Misc.
Yom Tov - Chol HaMoed - Rosh Chodesh - Fast Days
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