Rosh Hashana: Difference between revisions
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===When to Recite the Yehi Ratzon=== | ===When to Recite the Yehi Ratzon=== | ||
#Some have the custom to recite the Beracha on the Siman, then the Yehi Ratzon, and then eat.<ref>Magen Avot (Orach Chaim 583:1) notes how this is the [[Morrocan]] Minhag and not an issue of Hefsek, since the Yehi Ratzon is for the purpose of eating.<ref> Others argue that doing so is an unwarranted interruption, so one should instead recite the Bracha of HaEitz, eat a little of the fruit, then make the Yehi Ratzon before continuing to eat,<ref>Magen Avraham 583:2 quotes the Magalei Tzedek as saying that one should say the Yehi Ratzon in between the Bracha and eating. He explains that the Yehi Ratzon is a prerequisite for eating and thus does not constitute an interruption. The Magen Avraham, however, argues that it’s not such a requirement to say the Yehi Ratzon, and as such it is preferable to say the Yehi Ratzon after taking a bite. Mishna Brurah 583:4 and Chazon Ovadyah (p. 93) agree with the Magen Avraham.</ref> while others hold that one should say the Yehi Ratzon prior to the Bracha.<ref>Rav Hershel Schachter (quoted in Halachipedia Article 5773 #3) said that it makes sense to say the Yehi Ratzon before the Bracha so that the Yehi Ratzon can function as a [[Tefilla]] and the eating as an action enhancing the [[Tefilla]]. Teshuvot VeHanhagot 2:266 agrees. See Chazon Ovadyah (pg. 93) who quotes the Chemdat Yamim who argues that one shouldn’t say the Yehi Ratzon prior to the Bracha because that is a violation of asking for one’s personal needs before praising Hashem (See Gemara [[Brachot]] 32a).</ref> | #Some have the custom to recite the Beracha on the Siman, then the Yehi Ratzon, and then eat.<ref>Magen Avot (Orach Chaim 583:1) notes how this is the [[Morrocan]] Minhag and not an issue of Hefsek, since the Yehi Ratzon is for the purpose of eating.</ref> Others argue that doing so is an unwarranted interruption, so one should instead recite the Bracha of HaEitz, eat a little of the fruit, then make the Yehi Ratzon before continuing to eat,<ref>Magen Avraham 583:2 quotes the Magalei Tzedek as saying that one should say the Yehi Ratzon in between the Bracha and eating. He explains that the Yehi Ratzon is a prerequisite for eating and thus does not constitute an interruption. The Magen Avraham, however, argues that it’s not such a requirement to say the Yehi Ratzon, and as such it is preferable to say the Yehi Ratzon after taking a bite. Mishna Brurah 583:4 and Chazon Ovadyah (p. 93) agree with the Magen Avraham.</ref> while others hold that one should say the Yehi Ratzon prior to the Bracha.<ref>Rav Hershel Schachter (quoted in Halachipedia Article 5773 #3) said that it makes sense to say the Yehi Ratzon before the Bracha so that the Yehi Ratzon can function as a [[Tefilla]] and the eating as an action enhancing the [[Tefilla]]. Teshuvot VeHanhagot 2:266 agrees. See Chazon Ovadyah (pg. 93) who quotes the Chemdat Yamim who argues that one shouldn’t say the Yehi Ratzon prior to the Bracha because that is a violation of asking for one’s personal needs before praising Hashem (See Gemara [[Brachot]] 32a).</ref> | ||
#One may say the Yehi Ratzon’s with Hashem’s name.<ref>Mishna Brurah 583:2 writes that the text of the Yehi Ratzon begin with Yehi Ratzon Milfanecha Hashem Elokeinu VeiyLokei Avoteinu with Hashem’s actual name. Teshuvot VeHanhagot 2:266 and Chazon Ovadyah (p. 93) agree. Nitei Gavriel 29:22, however, writes that from some poskim it seems that there was a text without Hashem’s name. Rav Shlomo Zalman’s minhag (Halichot Shlomo p. 12 note 70) was to say the first Yehi Ratzon with Hashem’s name and the others with Avinu SheBaShamayim. He explained that he did so because it’s difficult to have the proper kavana when saying Hashem’s name. Similarly, the Stiepler’s minhag (Orchot Rabbenu vol 2, p. 175) was to say them without Hashem’s name. </ref> | #One may say the Yehi Ratzon’s with Hashem’s name.<ref>Mishna Brurah 583:2 writes that the text of the Yehi Ratzon begin with Yehi Ratzon Milfanecha Hashem Elokeinu VeiyLokei Avoteinu with Hashem’s actual name. Teshuvot VeHanhagot 2:266 and Chazon Ovadyah (p. 93) agree. Nitei Gavriel 29:22, however, writes that from some poskim it seems that there was a text without Hashem’s name. Rav Shlomo Zalman’s minhag (Halichot Shlomo p. 12 note 70) was to say the first Yehi Ratzon with Hashem’s name and the others with Avinu SheBaShamayim. He explained that he did so because it’s difficult to have the proper kavana when saying Hashem’s name. Similarly, the Stiepler’s minhag (Orchot Rabbenu vol 2, p. 175) was to say them without Hashem’s name. </ref> | ||
