Morid Hatal:[1]
In Nussach Sefarad and Arizal, in Musaf of the first day of Pesach one stops reciting Mashiv Haruach Umorid Hageshem and rather recites Morid Hatal. The Gabbai is to announce prior to the silent Shemoneh Esrei of Musaf that Morid Hatal is to be said.
If one accidently said Mashiv Haruach Umorid Hageshem by Musaf:[2] If one accidently said Mashiv Haruach Umorid Hageshem and then remembered prior to concluding the blessing, he is to return to the beginning of Ata Gibur. [If he already completed the blessing, then by Musaf of the first day of Pesach he is to continue as usual.[3] However, from Mincha and onwards, he is required to repeat from the beginning of Shemoneh Esrei, as explained next.]
The law if one accidently said Mashiv Haruach Umorid Hageshem:[4]
If one accidently said Mashiv Haruach Umorid Hageshem [from Musaf of the 15th of Nissan and onwards] then if he remembered prior to concluding the blessing of Michayeh Hameisim, he is required to return to the beginning of Ata Gibur.[5] If he already completed the blessing of Michayeh Hameisim, then [from Mincha of the 15th of Nissan and onwards[6]] he is required to repeat from the beginning of Shemoneh Esrei.[7] This applies even if the summer season [i.e. Tekufas Nissan] has not yet arrived, and even during times that one needs rain.[8] This applies even in countries that always require rain during the summer, and thus their prayer remains valid if they said Visein Tal Umatar Livracha in the blessing of Bareich Aleinu[9], nevertheless if they said Morid Hageshem in the blessing of Ata Gibor, they must repeat from the beginning of Shemoneh Esrei as stated above.[10]
If one is unsure if he omitted Morid Hageshem:[11] If one is in doubt as to whether he recited Morid Hageshem, then if he is within the 30 days from when it first began to be omitted [by Musaf of the 15th of Nissan, i.e it is before the 16th of Iyar] then we assume that he said it, and it is to thus follows the same law as one who said it.[12] After the passing of thirty days, we assume that he said it, and hence he is not to go back and repeat it.[13]
Visein Bracha:
On Maariv of Motzei Yom Tov, one is to remember to recite Morid Hatal, Visein Bracha, Ata Chonantanu, and Yaaleh Veyavo.
Laws of Visein Bracha:[14]
The request for rain in the blessing of Bareich Aleinu [i.e. Visein Tal Umatar Livracha] is recited until the start of Pesach. It is omitted from Pesach and onwards
If one forgot-Eretz Yisrael:[15] In Eretz Yisrael, if one said Vesein Tal Umatar after Pesach, [during the summer[16], which is any time between Chol Hamoed Pesach and the 7th of MarCheshvan[17]], one is required to go back and repeat from the beginning of Bareich Aleinu. If one already concluded Shemoneh Esrei, then he must repeat it from the beginning.
If one forgot-Diaspora:[18] In the Diaspora, if one said Vesein Tal Umatar after Pesach, [during the summer[19], which is any time between Chol Hamoed Pesach and the 5th of December], then if one is in a country that as a whole does not need rain during the summer, it follows the same ruling as Eretz Yisrael, and one must go back to Bareich Aleinu or repeat Shemoneh Esrei. If, however, one’s country as a whole requires rain even during the summer months, then one who said Vesein Tal Umatar during those months is not required to go back and repeat from the beginning of Bareich Aleinu.[20] Nevertheless, if one wills, he may repeat the Shemoneh Esrei as a Tefilas Nedava.[21]
If one is in doubt as to if he said Vesein Tal Umatar:[22] If one is in doubt as to whether he recited Veisein Tal Umatar then if he is within the 30 days from when it was begun to be omitted [within 30 days from the 16th Nissan] then we assume that he said it, and it is to thus follows the same law as one who saidit.[23] After the passing of thirty days, we assume that he omitted it, and hence he is not to go back and repeat it.[24]
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[1] Admur 114:2; 488:7
Background: In Nussach Ashkenaz, in which the custom is not to say Morid Hatal in the summer months, by the silent prayer of Musaf, Mashiv Haruach is said as usual, while in the Chazan’s repetition, Mashiv Haruach is omitted. In Mincha, everyone omits it. In Nussach Sefarad and Ari, in which the custom is to say Morid Hatal in the summer months, the Gabbai announces prior to the silent Shemoneh Esrei that Morid Hatal is to be said, and one begins saying it from that Musaf.
[2] Admur 114:4
[3] See Kaf Hachaim 114:24
[4] Admur 114:4; Michaber 114:4; Taanis 3b
[5] Admur ibid; Michaber ibid; Rosh Taanis; Ravaya Taanis 846; Rashi Taanis ibid
The reason: As rain during the summer months is an omen of curse. Therefore, the Sages required one who mentioned a curse in his prayer to repeat without a curse the blessing in which the curse was mentioned. Therefore, he must repeat from the beginning of the blessing of Ata Gibor, as if he repeats from the words of Michalkel Chaim, he has not nullified or fixed that which he did not mention properly, as even during the rain season the law is that Michalkel Chaim is said after Morid Hageshem [and thus only when he repeats from Ata Gibor, and does not recite Morid Hageshem is his fixing of the blessing recognizable]. [Admur ibid]
[6] See Kaf Hachaim 114:24
[7] Admur ibid; Michaber ibid; Rosh ibid
The reason: As rain during the summer months is an omen of curse. Therefore, the Sages required one who mentioned a curse in his prayer to repeat without a curse the blessing in which the curse was mentioned. For this reason, he must repeat from the beginning of Shemoneh Esrei, as anyone who makes an invalidating mistake in his prayer which he is required to return and fix, and he did not fix it until he completed the blessing, then it does not suffice for him to return to the area of prayer in which the mistake was made [i.e. Ata Gibor], and rather he must repeat from the beginning of that blessing, and the first three blesisngs are all considered like one blessing [in this regard]. [Admur ibid]
[8] Admur 114:5; Ran Taanis ibid; Talmidei Rabbeinu Yona in Brachos Tefilas Hashachar 20a
The reason: The above law that saying Morid Hageshem invalidates the prayer said past Miincha of the 15th of Nissan applies even if rain is not a sign of curse in one’s area, such as that the rain season has not yet ended, or that one’s country needs rain. The reason for this is because since majority of the time in which rain is not mentioned, the rain is an omen of curse, therefore, the Sages did not differentiate in their decree, and stated that from the time one stops mentioning rain and onwards he must repeat Shemoneh Esrei if he mentioned rain. [Admur ibid; Ran ibid]
[9] See Admur 117:1
[10] Admur 114:5; Michaber ibid; Ketzos Hashulchan 21:11
The reason: As the fact that these lands need rain has nothing to do with the mentioining of rain in Ata Gibor, but only with the request for rain in Bareish Aleinu. [Admur ibid; M”A 114:6] (As in the request of Bareish Al;einu he asks for rain in his land, while in the mentioning in Ata Gibor he praises Hashem for bringing rain out of season, when it is an omen of curse in Eretz Yisrael and other lands. Therefore, one needs to repeat and say the blessing without a curse.) [Admur ibid in parentheses]
[11] Admur 114:10; Rama 114:8; Rosh Taanis; Yerushalmi Taanis 1:1
[12] The reason: As until the pass of 30 days [90 prayers] of the omission we assume one said the usual wording that he was accustomed to say until that point, unless he knows for certain that he recited the correct dialect. Thus, after Pesach, for the first thirty days we assume he recited Morid Hageshem as he was accustomed in the winter, and he thus must repeat the prayer. [Admur ibid]
Reciting it 90x: Prior to the conclusion of the 30 days one is not to repeat the beginning of the blessing of Michayeh Meism until … Morid Hageshem for a total of 90x in order to make for oneself a status quo that he has now regulated himself to omit it and hence no longer needs to go back in case of doubt, as there are opinions who argue on this ruling and hence one ends up entering himself into a dispute if he does not remember if he said it prior to the 30 days concluding. [Admur 114:11]
[13] If he did not Daven some of the days within the 30 days: The above law applies even if there were a few days in-between in which he did not say it, such as he did not Daven at all, his Chazaka is not weakened, being that he said it for majority of the days. [Admur ibid]
[14] Admur 117:2
[15] Admur 117:3; Michaber 117:3; Rambam 10:8 and Taanis 3a regarding Morid Hageshem
[16] Michaber ibid
[17] See Q&A that according to Admur and other Poskim this applies even after Sukkos, before the 7th of Cheshvan, although other Poskim argue.
[18] Admur 117:1; Michaber 117:2; Rama 117:2; Rosh 4:10
[19] Michaber ibid
[20] The reason: As some Poskim rule that such lands may ask for rain in Bareich Aleinu, even in the summer. [2nd opinion in Admur ibid; Rashi Taanis 10a; Machzor Vitri 24; Ravaya Taanis 848]
[21] Admur ibid; Michaber ibid
[22] Admur 114:10 regarding Mashiv Haruach and the same applies for Visein Tal Umatar Levracha [Kaf Hachaim 117:32]
[23] The reason: As until the pass of 30 days [90 prayers] of the recital of the new addition we assume one said the usual wording that he was accustomed to say until that point, unless he knows for certain that he recited the correct dialect. [ibid]
Reciting it 90x: Prior to the conclusion of the 30 days one is not to repeat the beginning of the blessing of Michayeh Meism until … Morid Hageshem for a total of 90x in order to make for oneself a status quo that he has now regulated himself to say it and hence no longer needs to go back in case of doubt, as there are opinions which argue on this ruling and hence one ends up entering himself into a dispute if he does not remember if he said it prior to the 30 days concluding. [Admur 114:11]
[24] If he did not Daven some of the days within the 30 days: The above law applies even if there were a few days in-between in which he did not say it, such as he did not Daven at all, his Chazaka is not weakened, being that he said it for majority of the days. [Admur ibid]
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