Aseret Yimei Teshuva: Difference between revisions

#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.

*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>