Rosh Hashana: Difference between revisions
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Rosh Hashana is the Jewish New Year which is both a holiday as well as a day of Judgement. Following Rosh Hashana until [[Yom Kippur]], there is a period called Aseret Yemei Teshuva, the Ten Days of Repentance. The laws and customs for Rosh Hashana and Aseret Yemei Teshuva are outlined below: | Rosh Hashana is the Jewish New Year which is both a holiday as well as a day of Judgement. Following Rosh Hashana until [[Yom Kippur]], there is a period called Aseret Yemei Teshuva, the Ten Days of Repentance. The laws and customs for Rosh Hashana and Aseret Yemei Teshuva are outlined below: | ||
==Candle lighting== | |||
# The beracha on candle lighting for Rosh Hashana is lihadlik ner shol yom tov, without mention of Yom Hazikaron. <ref> Chazon Ovadia Yamim Noraim pg. 62. see there where he writes that it wouldn't be a problem of a hefsek between the beracha and the candle lighting to mention yom hazikaron, but lechatchila one shouldn't do say it. </ref> | |||
==Shofar== | ==Shofar== | ||
# It is a mitzvah from the Torah to hear the Shofar blows on Rosh Hashana. <ref>Yalkut Yosef 583:1 (Moadim pg. 36) from the pasuk in Bamidbar 29:1 יוֹם תְּרוּעָה, יִהְיֶה לָכֶם</ref> | # It is a mitzvah from the Torah to hear the Shofar blows on Rosh Hashana. <ref>Yalkut Yosef 583:1 (Moadim pg. 36) from the pasuk in Bamidbar 29:1 יוֹם תְּרוּעָה, יִהְיֶה לָכֶם</ref> | ||
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==Simanim== | ==Simanim== | ||
# There is a minhag to eat certain fruits and vegetables as a good omen for the coming year on both nights of Rosh Hashana. Some have this minhag only the first night. <ref> The Gemara (Horiyot 12a) says that a person should see gourds, fenugreek, leek, beets, and dates (though these definitions are the subject of controversy) on Rosh Hashana as a good omen. The Gemara (Keritut 6a) records the same statement with the text that a person should eat these fruits and vegetables as a good omen. Beit Yosef 583:1 notes the different versions and rules in S”A 583:1 that a person should eat these foods as a good omen. Kaf HaChaim 583:6 writes that if one can’t eat a certain food, he may just look at it and say the Yehi Ratzon nonetheless. | # There is a minhag to eat certain fruits and vegetables as a good omen for the coming year on both nights of Rosh Hashana. Some have this minhag only the first night. <ref> The Gemara (Horiyot 12a) says that a person should see gourds, fenugreek, leek, beets, and dates (though these definitions are the subject of controversy) on Rosh Hashana as a good omen. The Gemara (Keritut 6a) records the same statement with the text that a person should eat these fruits and vegetables as a good omen. Beit Yosef 583:1 notes the different versions and rules in S”A 583:1 that a person should eat these foods as a good omen. Kaf HaChaim 583:6 writes that if one can’t eat a certain food, he may just look at it and say the Yehi Ratzon nonetheless. Nitei Gavriel 29:24 agrees. | ||
* Eliyah Rabba 583:1 writes that the minhag is to eat simanim on both nights of Rosh Hashana. Machazik Bracha 583:2, Chazon Ovadyah (p. 93), Teshuvot VeHanhagot 2:266, and Rivevot Efraim 6:308:1 agree. However, Bnei Yisaschar 2:11 and Eishel Avraham MeButchach 583 explain the minhag of eating the simanim only on the first night of Rosh Hashana. </ref> | * Eliyah Rabba 583:1 writes that the minhag is to eat simanim on both nights of Rosh Hashana. Machazik Bracha 583:2, Chazon Ovadyah (p. 93), Teshuvot VeHanhagot 2:266 Yalkut Yosef Moadim pg. 29, Halichot Olam 2:[g. 227 and Rivevot Efraim 6:308:1 agree. However, Bnei Yisaschar 2:11 and Eishel Avraham MeButchach 583 explain the minhag of eating the simanim only on the first night of Rosh Hashana. </ref> | ||
# If one is eating dates and other fruits, one should make a HaEitz on the dates because they’re from the seven species with which Eretz Yisrael is praised. Some say that one doesn’t make a HaAdama on vegetables during the meal. <ref> Chazon Ovadyah (p. 98) writes that one shouldn’t make a Bracha upon the cooked vegetables because they’re considered as part of the meal. Halichot Shlomo (1:18), however, writes that one should make a HaAdama upon the gourd and exempt the other vegetables. To avoid all doubt, Nitai Gavriel 29:18 writes that one should make a HaAdama on a banana. Chut Shani (Rosh Hashana p. 48) agrees. It is noteworthy to mention that S”A 211:2 rules that when eating a food which is HaEitz and a food which is HaAdama one should make the bracha on the food which one prefers first. | # If one is eating dates and other fruits, one should make a HaEitz on the dates because they’re from the seven species with which Eretz Yisrael is praised. Some say that one doesn’t make a HaAdama on vegetables during the meal. <ref> Chazon Ovadyah (p. 98) writes that one shouldn’t make a Bracha upon the cooked vegetables because they’re considered as part of the meal. Halichot Shlomo (1:18), however, writes that one should make a HaAdama upon the gourd and exempt the other vegetables. To avoid all doubt, Nitai Gavriel 29:18 writes that one should make a HaAdama on a banana. Chut Shani (Rosh Hashana p. 48) agrees. It is noteworthy to mention that S”A 211:2 rules that when eating a food which is HaEitz and a food which is HaAdama one should make the bracha on the food which one prefers first. | ||
* Halichot Shlomo (1:17) writes that one should make the HaEitz upon the dates because they’re from the seven species with which Eretz Yisrael was praised and they come before pomegranates on that list (see S”A 211:4). Ben Ish Chai (Nitzavim #4) and | * Halichot Shlomo (1:17) writes that one should make the HaEitz upon the dates because they’re from the seven species with which Eretz Yisrael was praised and they come before pomegranates on that list (see S”A 211:4). Ben Ish Chai (Nitzavim #4) and Nitei Gavriel 29:4 agree. Kaf HaChaim 583:13 records the practice of some people to make a HaEitz on the apple to exempt the dates. He explains that perhaps they brought out the apple first, and in such a case, one need not wait for the dates to come out to make the bracha upon them. Rivevot Efraim 8:558:3 writes that after making HaEitz on the dates, one may eat the apples prior to the pomegranates because the rules of precedence apply only regarding the Bracha, not regarding when each food should be eaten. </ref> | ||
# Some say that one should say the Bracha of HaEitz, eat a little of the fruit, then make the Yehi Ratzon before continuing to eat, while others hold that one should say the Yehi Ratzon prior to the Bracha. <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. | # Some say that one should say the Bracha of HaEitz, eat a little of the fruit, then make the Yehi Ratzon before continuing to eat, while others hold that one should say the Yehi Ratzon prior to the Bracha. <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. | ||
* 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 (ibid.) 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> | * 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 (ibid.) 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> | ||
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# Many poskim suggest that men and women should avoid being there at the same time so that it doesn't become an inappropriate, mixed social scene on our day of Judgment. <ref> Aruch Hashulchan 583:4 and Elef Hamagen 583:7. [http://www.dailyhalacha.com/displayRead.asp?readID=367&txtSearch=tashlich'' Rabbi Eli Mansour], Ketzeh Hamateh 598:7 and Yalkut Yosef Moadim 35 say that women aren't obligated to do tashlich and therefore shouldn't in order to prevent inappropriate mingling between genders. </ref> | # Many poskim suggest that men and women should avoid being there at the same time so that it doesn't become an inappropriate, mixed social scene on our day of Judgment. <ref> Aruch Hashulchan 583:4 and Elef Hamagen 583:7. [http://www.dailyhalacha.com/displayRead.asp?readID=367&txtSearch=tashlich'' Rabbi Eli Mansour], Ketzeh Hamateh 598:7 and Yalkut Yosef Moadim 35 say that women aren't obligated to do tashlich and therefore shouldn't in order to prevent inappropriate mingling between genders. </ref> | ||
# If one didn't get a chance to do it on the first day, one should still do it on the second day after mussaf. <ref> Yalkut Yosef Moadim page 35 </ref> | # If one didn't get a chance to do it on the first day, one should still do it on the second day after mussaf. <ref> Yalkut Yosef Moadim page 35 </ref> | ||
===Shabbat=== | ===Shabbat=== | ||
# When the first day of rosh hashana falls out on Shabbat, some poskim say to postpone it, while others say just to say tashlich then. <ref> Ben Ish Chai Parashat HaNetzavim: 12 says to say it even on shabbat. Kaf Hachayim 583:31 says that is the custom in Yerushalayim. Shvut Yaakov 3:42 quotes the Shnei Luchot Habrit that it should be postponed, but disagrees and says to say it on shabbat, and quotes the Maharil (Teshuva 136) as saying the same. This is also the ruling of the Mateh Ephraim 598:4, Shaare Teshuva 583:6. The Elef Hamagen 598:11 says to postpone it. [http://www.dailyhalacha.com/displayRead.asp?readID=368&txtSearch=tashlich'' Rabbi Eli Mansour] says this is the custom of the Brooklyn Syrian Community based on the psak of Chacham Baruch ben Chaim. See Yabia Omer 4:47 and Yalkut Yosef Moadim page 34 for a summary of the opinions on this matter. </ref> | # When the first day of rosh hashana falls out on Shabbat, some poskim say to postpone it, while others say just to say tashlich then. <ref> Ben Ish Chai Parashat HaNetzavim: 12 says to say it even on shabbat. Kaf Hachayim 583:31 says that is the custom in Yerushalayim. Shvut Yaakov 3:42 quotes the Shnei Luchot Habrit that it should be postponed, but disagrees and says to say it on shabbat, and quotes the Maharil (Teshuva 136) as saying the same. This is also the ruling of the Mateh Ephraim 598:4, Shaare Teshuva 583:6. The Elef Hamagen 598:11 says to postpone it. [http://www.dailyhalacha.com/displayRead.asp?readID=368&txtSearch=tashlich'' Rabbi Eli Mansour] says this is the custom of the Brooklyn Syrian Community based on the psak of Chacham Baruch ben Chaim. See Yabia Omer 4:47 and Yalkut Yosef Moadim page 34 for a summary of the opinions on this matter. </ref> | ||
==Fasting on Rosh Hashana== | ==Fasting on Rosh Hashana== | ||
# It's forbidden to fast on Rosh Hashana. <ref>S"A 597:1, Chazon Ovadyah (Yamim Noraim, pg 180) </ref> Nonetheless, it's permissible to allow prayers to extend past chatzot (halachic midday) and fast until the afternoon. <ref>Mishna Brurah 597:2 writes that even though usually on [[Shabbat]] and [[Yom Tov]] one shouldn't fast until after chatzot on rosh hashana it's permissible to allow the davening to extend past chatzot. [http://www.yutorah.org/lectures/lecture.cfm/764351/Rabbi_Hershel_Schachter/Inyanei_Rosh_Hashanah Rav Hershel Schachter on yutorah.org (min 40-42)] explains that this leniency is based on the fact that there are opinions in the Geonim who even permit fasting completely on Rosh Hashana. </ref> | # It's forbidden to fast on Rosh Hashana. <ref>S"A 597:1, Chazon Ovadyah (Yamim Noraim, pg 180) </ref> Nonetheless, it's permissible to allow prayers to extend past chatzot (halachic midday) and fast until the afternoon. <ref>Mishna Brurah 597:2 writes that even though usually on [[Shabbat]] and [[Yom Tov]] one shouldn't fast until after chatzot on rosh hashana it's permissible to allow the davening to extend past chatzot. [http://www.yutorah.org/lectures/lecture.cfm/764351/Rabbi_Hershel_Schachter/Inyanei_Rosh_Hashanah Rav Hershel Schachter on yutorah.org (min 40-42)] explains that this leniency is based on the fact that there are opinions in the Geonim who even permit fasting completely on Rosh Hashana. </ref> | ||
==Prayers of Rosh Hashanah== | ==Prayers of Rosh Hashanah== | ||
# If one forgot to switch from Atta Kadosh to HaMelech HaKadosh the first night of Rosh Hashana one doesn't have to repeat [[Shemoneh Esrei]] as long as one said the [[Yom Tov]] [[Shemoneh Esrei]], however, if one said the weekday [[Shemoneh Esrei]] or on the day of Rosh Hashana or the second night of Rosh Hashana one should repeat [[Shemoneh Esrei]]. <ref>Chaye Adam 24:10, Sh"t Igrot Moshe 1:170, [http://www.yutorah.org/lectures/lecture.cfm/764351/Rabbi_Hershel_Schachter/Inyanei_Rosh_Hashanah Rabbi Hershel Schachter in a shuir] (min 43-45:30) </ref> | # If one forgot to switch from Atta Kadosh to HaMelech HaKadosh the first night of Rosh Hashana one doesn't have to repeat [[Shemoneh Esrei]] as long as one said the [[Yom Tov]] [[Shemoneh Esrei]], however, if one said the weekday [[Shemoneh Esrei]] or on the day of Rosh Hashana or the second night of Rosh Hashana one should repeat [[Shemoneh Esrei]]. <ref>Chaye Adam 24:10, Sh"t Igrot Moshe 1:170, [http://www.yutorah.org/lectures/lecture.cfm/764351/Rabbi_Hershel_Schachter/Inyanei_Rosh_Hashanah Rabbi Hershel Schachter in a shuir] (min 43-45:30) </ref> | ||
# Some poskim encourage crying during the prayers of Rosh Hashana while some forbid it. <ref> Rav Moshe Shternbuch in Teshuvot Vihanhagot 2:268 quotes the the Vilna Gaon in his Sefer Maaseh Rav 207 that it is forbidden to cry, but also quotes the Arizal (brought down in Baer Heitev 584) that any person with a good soul would cry on Rosh Hashana. He claims that they aren't disagreeing, but rather that the Vilna Gaon is talking about crying from fear of the day of judgement and viewing the day as one of sadness and gloom. But if the tears come spontaneously from a longing for Hashem during the prayers, that it praiseworthy. </ref> | # Some poskim encourage crying during the prayers of Rosh Hashana while some forbid it. <ref> Rav Moshe Shternbuch in Teshuvot Vihanhagot 2:268 quotes the the Vilna Gaon in his Sefer Maaseh Rav 207 that it is forbidden to cry, but also quotes the Arizal (brought down in Baer Heitev 584) that any person with a good soul would cry on Rosh Hashana. He claims that they aren't disagreeing, but rather that the Vilna Gaon is talking about crying from fear of the day of judgement and viewing the day as one of sadness and gloom. But if the tears come spontaneously from a longing for Hashem during the prayers, that it praiseworthy. </ref> | ||
==Yaaleh Veyavo== | ==Yaaleh Veyavo== | ||
# If one forgot [[Yaaleh VeYavo]] in Benching on Rosh Hashana during the day one does not have to repeat benching, but during the nighttime one must repeat benching. <ref>Mishna Brurah 188:19 quotes the Magan Avraham 188:7 who says one doesn't repeat [[Birkat HaMazon]] and the Eliyah Rabba who argues and the Mishna Brurah leaves it unresolved. Shemirat [[Shabbat]] Kehilchata 57:7(4) quotes both opinions and in note 25 he concludes that one doesn't have to repeat benching because it's a [[Safek Brachot LeHakel]]. Similarly, [http://www.yutorah.org/lectures/lecture.cfm/764351/Rabbi_Hershel_Schachter/Inyanei_Rosh_Hashanah Rabbi Hershel Schachter in a shuir] (min 41-43) mentions that some achronim hold that one doesn't have to repeat benching because there is an opinion that one is allowed to fast on Rosh Hashana. When asked whether this would be considered Safek Deoritta Lechumra he explained that even if one forgot [[Yaaleh VeYavo]] one fulfills the Deoritta obligation of benching it just that one didn't fulfill the din derabbanan to have a meal for [[Yom Tov]]. </ref> | # If one forgot [[Yaaleh VeYavo]] in Benching on Rosh Hashana during the day one does not have to repeat benching, but during the nighttime one must repeat benching. <ref>Mishna Brurah 188:19 quotes the Magan Avraham 188:7 who says one doesn't repeat [[Birkat HaMazon]] and the Eliyah Rabba who argues and the Mishna Brurah leaves it unresolved. Shemirat [[Shabbat]] Kehilchata 57:7(4) quotes both opinions and in note 25 he concludes that one doesn't have to repeat benching because it's a [[Safek Brachot LeHakel]]. Similarly, [http://www.yutorah.org/lectures/lecture.cfm/764351/Rabbi_Hershel_Schachter/Inyanei_Rosh_Hashanah Rabbi Hershel Schachter in a shuir] (min 41-43) mentions that some achronim hold that one doesn't have to repeat benching because there is an opinion that one is allowed to fast on Rosh Hashana. When asked whether this would be considered Safek Deoritta Lechumra he explained that even if one forgot [[Yaaleh VeYavo]] one fulfills the Deoritta obligation of benching it just that one didn't fulfill the din derabbanan to have a meal for [[Yom Tov]]. </ref> | ||
==Customs of Erev Rosh Hashana== | ==Customs of Erev Rosh Hashana== | ||
# There are five main customs observed on Erev Rosh Hashana: 1) Laundering one's clothing. 2) Cutting one's hair. 3) Dipping in the mikveh. 4) Visiting the cemetery. 5) Giving tzedaka. <ref> Shulchan Aruch, Siman 581:4 </ref> | # There are five main customs observed on Erev Rosh Hashana: 1) Laundering one's clothing. 2) Cutting one's hair. 3) Dipping in the mikveh. 4) Visiting the cemetery. 5) Giving tzedaka. <ref> Shulchan Aruch, Siman 581:4 </ref> | ||
===Visiting the Cemetery=== | ===Visiting the Cemetery=== | ||
# Some have the custom to visit the grave-sites of righteous people on Erev Rosh Hashana. <ref> Shulchan Aruch 581:4. Kitzur S"A 128:13 points out that we are obviously not praying to the dead person themselves as that would be avoda zara, but rather that Hashem perform kindness and listen to our prayers thanks to the merit of these great tzaddikim. Mishna Berura 581:27 as well as the Sefer Ikarim 4:35 write likewise. </ref> | # Some have the custom to visit the grave-sites of righteous people on Erev Rosh Hashana. <ref> Shulchan Aruch 581:4. Kitzur S"A 128:13 points out that we are obviously not praying to the dead person themselves as that would be avoda zara, but rather that Hashem perform kindness and listen to our prayers thanks to the merit of these great tzaddikim. Mishna Berura 581:27 as well as the Sefer Ikarim 4:35 write likewise. </ref> | ||
===Fasting on Erev Rosh Hashana=== | ===Fasting on Erev Rosh Hashana=== | ||
# There is a custom to fast on Erev Rosh Hashana. <ref> The Shulchan Aruch 581:2 writes that the custom is to fast on Erev Rosh Hashana. The Rama ibid. writes that there is no need to finish the fast. [http://www.dailyhalacha.com/Display.asp?ClipDate=9/15/2009 Rabbi Eli Mansour] says that one shouldn't eat until [[Kiddush]] that night. </ref> | # There is a custom to fast on Erev Rosh Hashana. <ref> The Shulchan Aruch 581:2 writes that the custom is to fast on Erev Rosh Hashana. The Rama ibid. writes that there is no need to finish the fast. [http://www.dailyhalacha.com/Display.asp?ClipDate=9/15/2009 Rabbi Eli Mansour] says that one shouldn't eat until [[Kiddush]] that night. </ref> | ||
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# One who is still fasting at mincha, should recite aneinu during mincha, <ref> Mishna Berura 562:7 says this is true even if you do not plan on finishing the fast. For sephardim, the Kaf Hachayim 562:8 says if you do not plan on finishing the fast to recite aneinu during elokay nitzor. </ref> For the chazzan, if he doesn't plan on finishing the fast, he shouldn't recite aneinu in the chazarat hashatz at all. <ref> Beiur Halachah 562:1 "aval." </ref> | # One who is still fasting at mincha, should recite aneinu during mincha, <ref> Mishna Berura 562:7 says this is true even if you do not plan on finishing the fast. For sephardim, the Kaf Hachayim 562:8 says if you do not plan on finishing the fast to recite aneinu during elokay nitzor. </ref> For the chazzan, if he doesn't plan on finishing the fast, he shouldn't recite aneinu in the chazarat hashatz at all. <ref> Beiur Halachah 562:1 "aval." </ref> | ||
# One doesn't need to have to accept this fast upon himself during mincha the day before. <ref> Mishna Berura 581:16, [http://www.theyeshivaworld.com/article.php?p=69877 Rabbi Yissachar Dov Krakowski]. This is also the ruling of [http://www.dailyhalacha.com/Display.asp?ClipDate=9/15/2009 Rabbi Eli Mansour] However, [http://revach.net/halacha/tshuvos/Rav-Elyashiv-On-Fasting-Erev-Rosh-Hashana/1020 Revach.net] quotes Rav Elyashiv as saying that if you don't fast every year, you should accept it during mincha the day before. </ref> | # One doesn't need to have to accept this fast upon himself during mincha the day before. <ref> Mishna Berura 581:16, [http://www.theyeshivaworld.com/article.php?p=69877 Rabbi Yissachar Dov Krakowski]. This is also the ruling of [http://www.dailyhalacha.com/Display.asp?ClipDate=9/15/2009 Rabbi Eli Mansour] However, [http://revach.net/halacha/tshuvos/Rav-Elyashiv-On-Fasting-Erev-Rosh-Hashana/1020 Revach.net] quotes Rav Elyashiv as saying that if you don't fast every year, you should accept it during mincha the day before. </ref> | ||
==Aseret Yemei Teshuva== | ==Aseret Yemei Teshuva== | ||
# Even one who isn't strict regarding Pat Akum during the rest of the year should be strict about Pat Akum, even Pat Palter, during Aseret Yemei Teshuva.<ref>S"A 603:1, Mishna Brurah 603:1</ref> | # Even one who isn't strict regarding Pat Akum during the rest of the year should be strict about Pat Akum, even Pat Palter, during Aseret Yemei Teshuva.<ref>S"A 603:1, Mishna Brurah 603:1</ref> | ||
'''Changes in Shemona Esreh''' | '''Changes in Shemona Esreh''' | ||
# During the Aseret Yemei Teshuva, the conclusion of the Bracha HaEl HaKadosh is switched to HaMelech HaKadosh. <Ref>S”A 582:1, Kitzur S”A 129:3 </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 </ref> If one remembered only afterwards one must start from the beginning of [[Shemoneh Esrei]]. If one is unsure, it is assumed that one forgot. <Ref>S”A 582:1, Kitzur S”A 129:3 </ref> | # During the Aseret Yemei Teshuva, the conclusion of the Bracha HaEl HaKadosh is switched to HaMelech HaKadosh. <Ref>S”A 582:1, Kitzur S”A 129:3 </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 </ref> If one remembered only afterwards one must start from the beginning of [[Shemoneh Esrei]]. If one is unsure, it is assumed that one forgot. <Ref>S”A 582:1, Kitzur S”A 129:3 </ref> | ||
