Daily Halacha: Where to Insert Yaaleh Veyavo When Remembered at Any Stage Prior to Finishing Shemoneh Esrei

Remembering Yaaleh Veyavo Before Completing Shemoneh Esrei – Where to Insert Yaaleh Veyavo When Remembered at Any Stage Prior to Finishing Shemoneh Esrei:[1]

Regarding one who accidentally omitted Yaaleh Veyavo, halachah distinguishes carefully between remembering before concluding a blessing, after concluding it but before beginning the next, after beginning the next blessing, and even after finishing the entire Shemoneh Esrei. Each stage carries its own set of rules and potential remedies. The following guide presents a clear, step‑by‑step outline of where and how to insert Yaaleh Veyavo when remembered at any point prior to completing the Shemoneh Esrei. The halachos differ between Maariv of Rosh Chodesh—where no repetition is required due to the absence of sanctification of the month at night—and Shacharis, Mincha, and the prayers of Chol HaMoed, where the omission is more severe and may require returning to Ritzei or even restarting the entire prayer. Special attention is also given to the halachic debate surrounding the use of “Lamdeini Chukecha” when one realizes the omission after mentioning Hashem’s Name but before completing the blessing. Since this question significantly affects how the correction should be made, the various opinions are noted, along with practical guidance for those who follow the rulings of the Alter Rebbe.

A. Maariv of Rosh Chodesh:

Before Hashems name in Bracha of Hamachazir Shechinaso Letziyon:^[2] If prior to finishing Shemoneh Esrei of Maariv on Rosh Chodesh one remembered that he did not say Ya’aleh Veyavo, then if he is holding prior to saying the name of Hashem in the concluding blessing of Hamachazir Shechinaso Letziyon, he should say it as soon as he remembers and then continue from Visechezena.

After Hashems name in Bracha of Hamachazir Shechinaso Letziyon:^[3] If, however, the individual has already mentioned Hashem’s name in the concluding blessing of Hamachazir Shechinaso Letziyon, then [he is not to recite Lamdeini Chukecha[4] and rather] the blessing should be completed and the remainder of Shemoneh Esrei should be proceeded with as usual.

No Reciting between Hamachazir Shechinaso Letziyon and Modim:^[5] In such a case, Ya’aleh Veyavo should not be recited, even between blessings, after finishing Hamachazir Shechinaso Letziyon but before beginning Modim, unlike the ruling by Shacharis and Mincha, explained next.

B. Shacharis and Mincha of Rosh Chodesh and Chol Hamoed; Maariv of Chol Hamoed:

Before Hashems name in Bracha of Hamachazir Shechinaso Letziyon:^[6] If prior to saying the name of Hashem in the concluding blessing of Visechezena one remembered that he did not say Ya’aleh Veyavo, then he should say it as soon as he remembers and continue afterwards from Visechezena.

After Hashems name in Bracha of Hamachazir Shechinaso Letziyon – Lamdeini Chukecha: If one remembered that he did not say Ya’aleh Veyavo only after he already said Hashem’s name in the concluding blessing of Visechezenu, but has yet to recite the words Hamachazir Shechinaso Letziyon, then some Poskim^[7] rule he is to conclude the blessing with Lamdeini Chukecha and then go back and recite Ya’aleh Veyavo and then repeat from Visechezena. However, other Poskim[8] argue and rule that he is to conclude the blessing regularly, and then recite Ya’aleh Veyavo prior to Modim, as explained next. [Practically, our suggestion, especially for those who follow the rulings of Admur, is to follow this later approach and complete the berachah of Hamachazir Shechinaso Letziyon without saying Lamdeini Chukecha and then recite Yaaleh Veyavo before beginning Modim, as explained below.[9] Nonetheless, those who wish to conclude with ‘Lamdeini Chukecha’—as is the ruling of many authorities—should not be protested, as they have valid halachic support to rely upon, and so is the ruling for those who follow the Mishneh Berurah.]

After concluding Hamachazir Shechinaso Letziyon but prior to Modim:^[10] If one only remembered that he did not say Ya’aleh Veyavo after concluding the blessing of Hamachazir Shechinaso Letziyon, but prior to starting Modim, then he is to say it there [and continue afterwards with Modim^[11]].[12]

After beginning Modim and onwards:[13] If one only remembered that he did not say Ya’aleh Veyavo after he already began saying Modim, then he must return to Ritzei and recite from there with Ya’aleh Veyavo.^[14]

After second Yihyu Leratzon: If one only remembered that he did not say Ya’aleh Veyavo after he already finished Shemoneh Esrei then he must return to the beginning of Shemoneh Esrei. [This applies even if he remembered after reciting the second Yehi Ratzon, prior to taking three steps.^[15]] If, however, he remembered prior to reading the second Yehi Ratzon^[16] then he is to return to Ritzei.^[17] [If he is accustomed to add prayers after the second Yehi Ratzon, then if he remembers prior to concluding these prayers he is to return to Ritzei.^[18]]

[1] See Michaber and Rama 422:1 “At Ma’ariv, Shacharit, and Minchah one prays the Eighteen Blessings (Shemoneh Esrei) and recites Ya’aleh VeYavo in Retzeh. If one did not say it at Ma’ariv, he is not required to repeat the prayer. (Rama: In whatever place he remembers, he does not go back). This applies whether Rosh Chodesh is one day or two days, because the new month is not sanctified at night. But if he did not say it in Shacharit or Minchah, he is required to repeat the prayer. If he remembered before beginning Modim, he recites it in the place where he remembers. If he did not remember until after he began Modim, but remembers before completing the prayer, he returns to Retzeh. If he did not remember until after finishing the prayer, he must repeat it from the beginning. And if he is accustomed to recite supplications (Tachanun) after his prayer, and he remembers after completing the prayer but before taking three steps back, he returns to Retzeh.”

[2] Rama 422:1; Admur 294:7 regarding Veata Chonantanu; M”B 422:2

[3] Rama ibid says to look at 294:4-5 regarding Ata Chonantanu and Admur 294:7 rules this way regarding Veata Chonantanu; M”B 422:2; Mamar Mordechai 422:4; Shalmei Tzibur 220; Shaareiy Teshuvah 422:1; Kaf Hachaim 422:5

[4] One never says Lamdeinu Chukecha unless the matter omitted invalidates the Shemoneh Esrei, and even then some Poskim prohibit: See Rama 565:2; Kaf Hachaim 565:11; Nitei Gavriel 9:13; Admur 294:3; Tehila Ledavid 294:7; Ketzos Hashulchan 21 footnote 12; Thus, it is obvious that this case is not comparable to Yaleh Veyavo on Rosh Chodesh day

[5] Admur 188:10 in contrast to the ruling by Birchas Hamazon “Even at night, although in the Amidah one does not repeat the prayer if Ya’aleh VeYavo was omitted from the blessing of Retzeh, even if one remembered before beginning the following blessing — in Birkat HaMazon one must say ‘Blessed are You… Who has given…’. The reason is that in the Amidah, since even if one only remembered after beginning Modim the Sages did not require returning to Retzeh to mention Rosh Chodesh in the place they instituted — because the new month is not sanctified at night — it is also not permissible to insert it between Retzeh and Modim, as this would be considered an interruption within the prayer. However, in Birkat HaMazon, after one has concluded ‘Boneh Yerushalayim,’ the Torah‑obligated part of Birkat HaMazon has ended, and there is no concern of interruption if one recites ‘Who has given…’ before beginning HaTov VeHaMeitiv. And although one is not required to repeat Birkat HaMazon for omitting Rosh Chodesh at night, nevertheless this is not considered a repetition but rather an additional blessing that the Sages instituted to be added in a place where there is no concern of interruption.”; Implication of Michaber 294:2; Elya Raba 114:7; Birkeiy Yosef 422:1; Mamar Mordechai 422:5; Shalmei Tzibur 220; Kaf Hachaim 422:4

The reason: By Shemoneh Esrei, since if he remembered only after beginning Modim the Sages did not require him to retract to the blessing of Avoda to mention Rosh Chodesh in the area that the Sages instituted, being that the month is not sanctified at night. Therefore, he is also not to mention it [i.e. Ya’aleh Veayavo] between Avoda and Modim, as doing so is an interval in the prayer. [Admur ibid; See Levush 188:7-8; Taz 114:12] 

Other opinions: Some Poskim rule one is to recite Ya’aleh Veyavo prior to Modim in such a case. [Ridbaz 561, brought in Kaf Hachaim 422:4]

[6] Rama ibid; M”B 422:2; Admur 294:7 regarding Veata Chonantanu

[7] Ritva Taanis 3b; Kesher Gudal 21:3; Shalmei Tzibur p. 220; Beis Oved 2; Shaareiy Teshuvah 114:6 in name of Ritva Chidushei Taanis; 422:4; M”B 422:5; 114:32 regarding Visein Tal Umatar; Biur Halacha 114:6 “Belo Chasima”; Kaf Hachaim 114:8; 422:11; Yechaveh Daas 5:49; Likkut Dinei Rosh Chodesh 6:6 in name of Luach Kolel Chabad; See Beir Moshe 4:18; Hiskashrus of Rav Ginzberg

[8] Mamar Mordechai 422:4, brought in Kaf Hachaim 422:11; P”M 114 M”Z 10, brought in M”B 114:6; Ketzos Hashulchan 21 footnote 12 and 47 footnote 7 concludes with Tzaruch Iyun according to Admur; Igros Moshe O.C. 4:93; Shevach Hamoadimp. 288 in name of Rav Zalman Shimon Dworkin

Ruling of Admur: See Admur 114:5 who makes no mention of this option of saying Lamdeini Chukecha. Accordingly, some Poskim leave this matter in question, as perhaps saying Lamdeini Chukecha is considered an intentional interval of speech which requires one to repeat Shemoneh Esrei. [Ketzos Hashulchan 21 footnote 12 regarding Mashiv Haruach in Birchas Michayeh Meisim]

[9] The reason: Even for those who do not necessarily follow the view of the Alter Rebbe in this matter, our recommendation is to act as described above: to complete the blessing and not to say ‘Lamdeini Chukecha.’The reason for this is that even the first opinion—which instructs concluding with ‘Lamdeini Chukecha’—agrees that if one did not do so, they may still make up Yaaleh Veyavo immediately before Modim. According to the second opinion, however, saying ‘Lamdeini Chukecha’ would constitute an interruption. Thus, it is best to take the precautionary approach and avoid relying on ‘Lamdeini Chukecha’ in the first place. However, for those who follow the rulings of the Alter Rebbe, it seems to me that there is no room for doubt in this matter, for several reasons:

• The Alter Rebbe never once mentions the option of concluding with ‘Lamdeini Chukecha’ anywhere in his entire Shulchan Aruch as a method for avoiding a mistaken conclusion of a blessing in Shemoneh Esrei. This strongly implies that he does not accept the Ritva’s opinion that recommends doing so.
• Even if one were to argue that the Alter Rebbe simply omits opinions not found in the classical Poskim without necessarily rejecting them, the underlying reasoning of the Poskim who instruct one to say ‘Lamdeini Chukecha’ does not apply according to the Alter Rebbe. Their logic—explained by the Mishnah Berurah in the Biur Halachah ibid—is that according to many Rishonim, once one has concluded a blessing, one can no longer make up the omitted insertion. Therefore, they advise saying ‘Lamdeini Chukecha’ to avoid the risk of saying a blessing in vain and to preserve the ability to insert the required text afterward. In their view, it is better to insert a single pasuk during the Shemoneh Esrei than to risk invalidating the prayer. However, it is evident from the Alter Rebbe’s own rulings that he is not concerned with this issue at all. In 114:5 and 114:7 he explicitly rules that one may still make up Mashiv HaRuach even after finishing Mechaye HaMeitim, as long as one has not yet begun Atah Kadosh. Similarly, in 188:10 he states explicitly that one may still make up Yaaleh VeYavo for Rosh Chodesh as long as they have not begun Modim. Thus, the very concern that motivates the Mishnah Berurah’s stringency simply does not exist according to the Alter Rebbe’s halachic framework. All this stands in contrast to the conclusion of the Rav Ginzberg, who, following the Mishnah Berurah, writes that one should conclude with ‘Lamdeini Chukecha’. However, he brings none of the above analyses from the Alter Rebbe that directly undermine the basis of that ruling. Accordingly, what is treated as a doubt by the Mishnah Berurah is, based on the Alter Rebbe’s rulings, not a doubt at all. The Alter Rebbe clearly holds that an omission can still be corrected even after concluding the blessing. Therefore, there is no halachic justification to conclude with ‘Lamdeini Chukecha’. One should simply complete the blessing and correct the omission afterward, exactly as the Alter Rebbe rules.

[10] Michaber ibid; Brachos 29b; Ravayah 846; Rosh Taanis 1; Mordechi Taanis 613; Bach 114; M”A 114:8; Admur 114:5 and 7; M”B 114:32

Other opinions: Some Poskim disagree with the above and maintain that once one has concluded a blessing, it is considered as though one has already begun the next blessing. Consequently, one would need to return to the beginning of that blessing. This principle applies in any similar case during the Shemoneh Esrei. For example, if one concluded Mechaye HaMeitim and then realized that they forgot to say Mashiv HaRuach U’Morid HaGeshem [for Nussach Ashkenaz], they would need to return to the start of that blessing. [Rabbeinu Yona Brachos 20a; Riaz in Shiltei Giborim Brachos 19b; Tosofos Rebbe Yehuda Hachassid 29b; Hagahos Semak Mitzvah 11:26; Bach 114:9 in name of Rashal; Kitzur SHU”A 19:2 in Lechem Hapanim; Implication of Rambam Tefila 10:8 as brought in Beis Yosef 114; Implication of Mordechi Brachos 98; Elya Raba 114:8 concludes with Tzaruch Iyun; Implication of Gr”a 114; Opinion in M”B 114:32; Biur Halacha 114 “Belo Chasima” in great length brings many Rishonim and Achronim] According to this view, some Poskim conclude that it is preferable to recite ‘Lamdeini Chukecha’ upon realizing the omission, in order to avoid this halachic uncertainty, as explained next. [M”B 114:32; Biur Halacha 114 “Belo Chasima”]

[11] M”B 422:5

[12] The reason: As by saying it in this area it is considered as if he is saying it in that blessing, as so long as one has not yet begun the next blessing the previous blessing is not considered to have been concluded regarding these additions that must be recited, and invalidate the prayer if omitted. However, regarding those additions that do not invalidate the prayer when omitted, the conclusion of the previous blessing ends that blessing even prior to beginning the next blessing, and hence one may no longer recite the non-invalidating additions once one has completed the blessing. [Admur 114:5 and 7]  

[13] Michaber ibid; Brachos 29b; M”B 114:32

[14] The reason he must return to Ritzei: As the blessing of Ritzei was invalidated by the omission of Ya’aleh Veyavo and hence must be repeated from the beginning. [See M”B 422:5; Kaf Hachaim 422:13]

[15] M”B 422:9 in explanation of Michaber ibid; See Admur 117:5

[16] Shaar Hatziyon 422:8 in name of Elya Raba

[17] Michaber ibid; See Admur 117:5

[18] M”B 422:8