Question
I was the chazan in shul and I have no idea how this happened, but I somehow absent-mindedly slipped and recited “HaMelech HaKadosh” instead of Hakeil Hakadosh by the third blessing, in the middle of my repetition. It is months past the High Holidays so I have no idea why my tongue slipped. People did correct me after several seconds, and I concluded with “HaKel HaKadosh.” The question is: since I didn’t conclude it in time, should I have repeated Shemoneh Esrei from the beginning? As we ruled during Aseres Yimei Teshuvah, if you say “HaMelech HaKadosh” instead of “HaKel HaKadosh,” you do not fulfill your obligation.
Answer
One who recited Hamelech Hakadosh or Hamelech Hamishpat during Shemoneh Esrei of after Aseres Yimei Teshuvah, fulfills his obligation and is not required to repeat Shemoneh Esrei. Thus, in this case, you fulfill your obligation and do not need to repeat Shemoneh Esrei from the beginning.
Explanation:
In the event that one recites the incorrect nusach (wording) in prayer, as in the case described above, there is a debate among the halachic authorities (poskim) regarding whether one fulfills their obligation. The basis of this debate centers on two main considerations: First, whether such an error is considered a falsehood within the prayer, in which case the prayer would be automatically invalidated; and second, whether the Sages established a precise and specific text for the prayers, such that even if the wording is not technically a lie, failure to recite the exact formulation would mean the obligation is not fulfilled.
A similar debate is found regarding one who recites “HaMelech Hamishpat” instead of “Melech Ohev Tzedakah U’Mishpat” during the Aseret Yemei Teshuvah (Ten Days of Repentance). Many poskim rule that one fulfills their obligation in this case as well, since the phrase is not a lie and the concept of “Melech” (King) is still mentioned within the blessing, even if the exact wording established by the Sages was not used.
Practically, some authorities rule leniently, reasoning that since it is not untrue to declare that God is King—an attribute that is always applicable, even if not specifically established for this time of year—the prayer remains valid. However, other authorities side with the stricter approach, maintaining that the Sages required exact wording, and therefore, one does not fulfill their obligation if the precise text is not recited.
In practice, the vast majority of later authorities (Acharonim) conclude that one does fulfill their obligation in such a case, and certainly, the principle of “safek berachot lehakel” (in cases of doubt regarding blessings, we are lenient) applies. Nonetheless, if one wishes to repeat the prayer as a voluntary offering (tefillat nedava), they may do so; however, this is relevant only for an individual praying privately, not for the prayer leader (shaliach tzibbur) leading the congregation.
Sources:
Olas Tamid 118:2; Bach 582; Kneses Hagedola 108:6; Elya Raba 108-end; Peri Chadash 582:1; Mateh Yehuda; Beir Heiytiv 108:1; Birkeiy Yosef 118:3; Machazik Bracha 582:2; P”M 118 A”A 1; Beis Oved 118:5; Shaareiy Teshuvah 108:1 [that so is the ruling of most Achronim]; Derech Hachaim 33:46 and 72; Kitzur SHU”A 129:3; Mishneh Berurah 108:1; Ketzos Hashulchan 21:4; Kaf Hachaim 118:3
Other Poskim: Some Poskim rule one is required to repeat Shemoneh Esrei. [Rame in Alfasi Zuta end of Brachos, brought in Machazik Bracha ibid] Other Poskim conclude that it is best to repeat Shemoneh Esrei as a Toras Nedava. [Mamar Mordechai 118:2; Shalmei Tzibur 122; Beir Heiytiv ibid in his understanding of Taz 582:2; Peri Chadash ibid concludes if one repeats Shemoneh Esrei as a Nedava he is blessed. See Shaareiy Teshuvah ibid]
Opinion of Taz: The Beir Heiytiv ibid learns that according to the Taz 582:2 which rules one must repeat Betoras Nedava during Aseres Yimei Teshuvah if he said the wrong Nusach in Hamelech Hamishpat, similarly if one made a mistake during the rest of the year he is to repeat the prayer as a Nedava. However, the Shaareiy Teshuvah ibid negates this suggestion saying the Taz was only stringent by Aseres Yimei Teshuvah when we want to fulfill our obligation according to all.
Opinion of Admur: Admur 582:2 rules like the Taz in 582:2 that during Aseres Yimei Teshuvah one is to repeat the prayer as a Nedava. Thus, there is room to learn in his opinion as learns the Beir Heiytiv ibid, that also during the year if the wrong Nussach was recited one is to repeat the prayer as a Toras Nedava. Practically however the Ketzos Hashulchan ibid rules it is not to be recited and that so is implied from Admur 108:18 that only when one has stated a lie must the prayer be repeated. Likewise, the Nesiv Hachaim, which wrote glosses on the Derech Hachaim according to the opinion Admur, does not record any dissenting opinion of Admur in the above. Hiskashrus Yom Kippur likewise writes one is not required to repeat Shemoneh Esrei.
