Chapter 28: Shemoneh Esrei Additions[1]

Mashiv Haruach Umorid Hageshem:[2] Background:

What is the request of Mashiv Haruach? The purpose of the prayer of Mashiv Haruach is not to request for rain. This request only begins in the month of Cheshvon with the request of Vesein Tal Umatar Levracha. It is rather an introductory prayer of appeasement to Hashem prior to beginning the request, as prior to asking for rain at its proper time we appease Hashem through mentioning His power of descending rain.

Where is it said in Shemoneh Esrei: The statement of Mashiv Haruach is recited in the second blessing of Shemoneh Esrei [i.e. Mechayeh Hameisim].

1. When is it said:

When does one begin to say it?[3] Mashiv Haruach Umorid Hageshem is recited beginning from Musaf of Shemini Atzeres. On Shemini Atzeres prior to the silent Musaf the Chazan announces Mashiv Haruach Umorid Hageshem and it is then recited in the Musaf prayer and every prayer thereafter. Even those who are Davening Musaf in private, are to wait until the Chazzan announces Mashiv Haruach prior to Davening Musaf in order so they can mention rain. If a person who is not praying with a different Minyan heard the announcement of Mashiv Haruach Umorid Hageshem before praying Shacharis, then he should say this phrase in Shacharis as well [as in Musaf]. [If one said Mashiv Haruach Umorid Hageshem by Maariv or Shacharis of Shemini Atzeres, one is not to repeat Shemoneh Esrei.[4]]

Until when is it to be said? Mashiv Haruach Umorid Hageshem is recited until, but not including, Musaf of the 1st day of Pesach. Those who Daven the Nussach of Arizal/Sefarad, omit Mashiv Haruach and begin reciting Morid Hatal from the silent prayer of Musaf of the 1st day of Pesach. The Chazan thus announces prior to the silent prayer of Musaf “Morid Hatal.” 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.  However, from Mincha and onwards, he is required to repeat from the beginning of Shemoneh Esrei, as explained next.] Those however who follow Nussach Ashkenaz still say Mashiv Haruch Umorid Hageshem by the silent Musaf of Pesach and only begin to omit with the repetition of the Chazan by Musaf and all prayers thereafter.

What is one to do if he has not yet Davened Shacharis and the congregation has already Davened Musaf?[5] Once one’s affiliated congregation has prayed Musaf, and thereby began omitting Mashiv Haruach, then one who is praying in private and has not yet davened Shacharis, is to omit it from his Shacharis Shemoneh Esrei.

2. The law if one forgot to say Mashiv Haruach Umorid Hageshem in the winter:[6]
3. Nussach Arizal/Sefarad-Said Morid Hatal:

One who [Davens Nussach Arizal or Sefarad, and] during the rainy season [accidently] mentioned Morid Hatal [as is normally said in the summer months] instead of Morid Hageshem, does not need to repeat [the blessing, or Shemoneh Esrei].

Remembered before concluding the blessing of Mechayeh Hameisim:[7] The above law applies even if he did not yet complete the blessing [of Mechayeh Meisim, nevertheless he is not to retract to recite Morid Hageshem, and is rather to continue with the conclusion of Mechayeh Hameisim]. [He is not even to say it in the area that he remembered and is rather to continue the prayer.]

1. Nussach Ashkenaz-Did not say Morid Hatal:

One who [Davens Nussach Ashkenaz and thus] does not recite Morid Hatal [in the summer months], if Morid Hageshem was omitted in the rain season [i.e. from Musaf of Shemini Atzeres], then he must repeat Shemoneh Esrei. This applies even if he recited the words Mashiv Haruach, but omitted the words Morid Hageshem [or Morid Hatal].[8]

Remembered right away: One is only required to return to the beginning of Shemoneh Esrei if he already concluded the blessing of Mechayeh Meisim and began saying the next blessing [even the first word of “Ata”] One must repeat from the beginning irrelevant to where in the prayer they remembered their omission. Similarly, if one remembered only after concluding the entire prayer, he must repeat the Davening. If, however, one remembered prior to saying Hashem’s name in the blessing of Mechayeh Meisim, then he is to say Morid Hageshem in the place that he remembers and continue from where he left off. [If he already said Hashem’s name, then he is to finish the blessing and say Morid Hageshem prior to beginning the words of the blessing of Ata Kadosh. The same applies] if he only remembered after concluding the blessing of Mechayeh Meisim but before beginning the next blessing [even the first word of Ata], then he is to say it there. If, however, he already began even the first word of the next blessing he must return to the beginning of the prayer, as explained above.

If one is in doubt if he said Mashiv Haruach: If one who Davens Nussach Ashkenaz is in doubt if they mentioned Morid Hageshem, then for the first 30 days after Shemini Atzeres [until 22/23 Kisleiv] we assume it was omitted, and hence follows the same ruling as one who omitted it.

3. Saying Morid Hatal in summer:[9]

In Nussach Sepharad 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 accidentally said Mashiv Haruach Umorid Hageshem by Musaf: If one accidentally 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. However, from Mincha and onwards, he is required to repeat from the beginning of Shemoneh Esrei, as explained next.]

4. The law if one accidentally said Mashiv Haruach Umorid Hageshem in the summer:[10]

If one accidentally 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. If he already completed the blessing of Michayeh Hameisim, then [from Mincha of the 15th of Nissan and onwards] he is required to repeat from the beginning of Shemoneh Esrei. Even if he already concluded Shemoneh Esrei and only then recognized his mistake, he must nevertheless repeat Shemoneh Esrei. This applies even if the summer season [i.e. Tekufas Nissan] has not yet arrived, and even during times that one needs rain. 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, nevertheless if they said Morid Hageshem in the blessing of Ata Gibor, they must repeat from the beginning of Shemoneh Esrei, as stated above. The above only applies if one accidentally recited Mashiv Haruach Umorid Hageshem. If however one accidentally recited Mashiv Haruach Umorid Hatal, then he fulfills his obligation and is not required to repeat.

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 thus follows the same law as one who said it. After the passing of thirty days, we assume that he said it, and hence he is not to go back and repeat it.

5. Vesein Tal Umatar Levaracha:[12]
6. When does one begin saying Vesein Tal Umatar?

Eretz Yisrael: Those who live in Eretz Yisrael begin saying Vesein Tal Umatar Levracha starting from Maariv of the 7th of MarCheshvon.

Diaspora: Those living in the Diaspora begin saying Vesein Tal Umatar on the 60th day past the beginning of Tekufas Tishreiy. [Practically, it is to be said from the night before the 5th of December, and in years with 29 days in February, then the year before, it is said from the night before the 6th of December.]

1. B. Until when is it said?

Visein Tal Umatar is recited until the start of Pesach.

 

1. If one said it prior/post its allowed time:[13]

If one said Vesein Tal Umatar Levracha during the summer, outside of its allowed time, which is between Pesach and 7th Cheshvan or 5th December, there is a difference in law between Eretz Yisrael and the Diaspora.

Eretz Yisrael: In Eretz Yisrael, if one said Vesein Tal Umatar after Pesach, [during the summer, which is any time between Chol Hamoed Pesach and the 7th of Marcheshven], then if he already concluded Shemoneh Esrei, then he must repeat it.[14]

If remembered before finishing Shemoneh Esrei: If one said Vesein Tal Umatar after Pesach, he is required to go back and repeat from the beginning of Bareich Aleinu. This applies whether he has already finished the blessing and remembered sometime later in Shemoneh Esrei, or remembered right away prior to even finishing the blessing of Shema Koleinu, in either case one must return to the beginning of the blessing of Bareich Aleinu and say it properly from there. If one already concluded Shemoneh Esrei, then he must repeat it from the beginning.

Diaspora-Between Pesach and Shemini Atzeres: In the Diaspora, if one said Vesein Tal Umatar after Pesach, [during the summer, which is any time between Chol Hamoed Pesach and Shemini Atzeres], 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. Nevertheless, if one wills he may repeat the Shemoneh Esrei as a Tefilas Nedava.

Diaspora-Between Shemini Atzeres and the 7th of Cheshvan: If one asked for rain after Sukkos, prior to the 7th of MarCheshvan, according to Admur and other Poskim, Shemoneh Esrei is to be repeated.

Diaspora-Between 7th of Cheshvan and 5th of December:[15] In those countries [that in general need rain after Sukkos and that’s when their rain season begins], if one said Vesein Tal Umatar after the 7th of Cheshven, prior to the 5th of December [and already completed the blessing of Bareich Aleinu], he is not required to go back, or repeat Shemoneh Esrei. [This applies even if his country is not currently in need of rain, such as it already rained plenty, so long as it is a general time that the country needs rain.[16] If, however, the country is not yet in need of rain, then Shemoneh Esrei is to be repeated if rain was mentioned prior to the 5th of December.] Nevertheless, if one wills he may repeat the Shemoneh Esrei as a Tefilas Nedava.

1. Forgot to say Vesein Tal Umatar in winter:[17]

One who forgot to say Vesein Tal Umatar during the period that it is to be said [which is in Eretz Yisrael between the 7th of Marcheshven and Pesach, and in the Diaspora between the 5th/6th of December and Pesach] is required to repeat Shemoneh Esrei. The following is the ruling regarding one who remembered in middle of Shemoneh Esrei that it was not yet said:

Remembered prior to beginning Teka Beshofar: [If one remembered prior to saying Hashem’s name in Bareich Aleinu, then he is to say it in the place of remembrance.] If one remembered [after saying Hashem’s name in Bareich Aleinu, or after completing the blessing of Bareich Aleinu, but] prior to beginning [the first word of] Teka Beshofar, he is to say it there.

Remembered after beginning Teka Beshofar: If one only remembered after beginning the blessing of Teka Beshofar, prior to [finishing the blessing of] Shomeia Tefila, then he is not required to return [to Bareich Aleinu] and rather he is to say it in the blessing of Shomeia Tefila [prior to “Ki Ata Shomeia”].

Remembered after Shema Koleinu prior to beginning Ritzei: If one remembered after concluding the blessing of Shomeia Tefila, but prior to beginning Ritzei, then he is to say Vesein Tal Umatar [Livracha] and then [immediately] begin Ritzei.

Remembered after beginning Ritzei: If one only remembered after beginning Ritzei, then [if one remembered] prior to taking steps back at the conclusion of Shemoneh Esrei, then he is to return to Birchas Hashanim [i.e. Bareich Aleinu]. If he already [completed Shemoneh Esrei and] took three steps back, he must return to the beginning of Shemoneh Esrei. Furthermore, even if he did not yet take three steps back but has already recited the [second] verse of Yiyu Leratzon at the end of Shemoneh Esrei, he must return to the beginning.

Chart for one who forgot to say Vesein Tal Umatar

Area of Shemoneh Esrei	The Law
Prior to Hashem’s name in Bareich Aleinu	Go back to the words Visein Tal Umatar
Prior to Teka Beshofar	Say it there
Prior to Hashem’s name in Shema Koleinu	Say it there
After saying Ritzei	Go back to back to Bareich Aleinu
After saying 2nd Yehi Ratzon	Repeat Shemoneh Esrei.

1. If one is in doubt as to if he said Vesein Tal Umatar in winter:[18]

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 said [within 30 days after the 7th of Cheshvan in Israel, and within thirty days after the 5th of December in the Diaspora] we assume that he did not say it, and it thus follows the same law as one who omitted it. After the passing of thirty days, we assume that he said it, and hence he is not to go back and repeat it.

1. If one is in doubt as to if he said Vesein Tal Umatar in summer:[19]

If after Pesach 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 said it. After the passing of thirty days, we assume that he omitted it, and hence he is not to go back and repeat it.

6. Saying Visein Bracha in the summer:[20]

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: In Eretz Yisrael, if one said Vesein Tal Umatar after Pesach, [during the summer, which is any time between Chol Hamoed Pesach and the 7th of MarCheshvan], 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: In the Diaspora, if one said Vesein Tal Umatar after Pesach, [during the summer, 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. Nevertheless, if one wills, he may repeat the Shemoneh Esrei as a Tefilas Nedava.

If one is in doubt as to if he said Vesein Tal Umatar:[21] 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 said it. After the passing of thirty days, we assume that he omitted it, and hence he is not to go back and repeat it.

7. When to say Visein Tal Umatar Livracha if traveling to and from Eretz Yisrael:[22]
8. If an Israeli traveled to the diaspora before the 7th of MarCheshvan is he to begin reciting Vesein Tal Umatar on the 7th of MarCheshvan in the diaspora?

If an Israeli traveled to the diaspora before the 7th of MarCheshvan it is disputed amongst Poskim as to whether he is to begin reciting Visein Tal Umatar Livracha upon the arrival of the 7th of MarCheshvan. Some Poskim rule that if he plans to return to Eretz Yisrael within the year, then he is to recite Vesein Tal Umatar starting from the 7th of MarCheshvan as is done in Eretz Yisrael, his hometown. If, however, he does not plan to return to Eretz Yisrael until after the passing of a year, [and certainly if he has decided to move to the Diaspora] then he is to recite it only starting from the 5th of December. Other Poskim, however, rule a traveler is to always follow the area that he is currently in irrelevant of when he plans to return, and hence he does not begin to recite Vesein Tal Umatar until the 5th of December [or until he returns to Eretz Yisrael]. This applies once he leaves the air space of Israel, even if he will be midflight from Israel during nightfall of the 7th of Marcheshvan. Practically, he is not to recite Vesein Tal Umatar in the blessing of Bareich Aleinu, but is to recite it in Shomeia Tefila starting from the 7th of MarCheshvan until the 5th of December. If he is Chazan, then in his repetition of Shemoneh Esrei, he is to recite Vesein Bracha as is said in the Diaspora and not recite Visein Tal Umatar at all. [There is no need for him to avoid being Chazan due to this reason.] If he returns to Eretz Yisrael before the 5th of December, then he is to begin reciting it in Bareich Aleinu as soon as he returns. If one forgot to mention it between the 7th of MarCheshvan and the 5th of December while in the Diaspora, he is not required to repeat Shemoneh Esrei.

1. If one traveled from Eretz Yisrael to the Diaspora between the 7th of MarCheshvon and the 5th December, is he to continue to say Vesein Tal Umatar in the Diaspora?

If one traveled from Eretz Yisrael to the Diaspora between the 7th of MarCheshvon and the 5th December, he is to continue to say Vesein Tal Umatar in the Diaspora. This applies even if he traveled on the night of the 7th of MarCheshvan and Davened Maariv beforehand. If he is Chazan, he is to recite Visein Tal Umatar in his private prayer, however, in his repetition of Shemoneh Esrei, he is to recite Vesein Bracha as is said in the Diaspora. [There is no need for him to avoid being Chazan due to this reason.]

1. If one traveled to Israel before the 7th of MarCheshvan is he to begin reciting Vesein Tal Umatar on the 7th of MarCheshvan?[23]

If one traveled from the diaspora to Israel before the 7th  of MarCheshvan it is disputed amongst Poskim as to whether he is to begin reciting Visein Tal Umatar Livracha upon the arrival of the 7th of MarCheshvan. Some Poskim rule that if he plans to return to the Diaspora within the year, then he is to recite Vesein Tal Umatar starting from the 5th of December as is done in the Diaspora, his hometown. If, however, he does not plan to return to the Diaspora until after the passing of a year, then he is to recite it starting from the 7th of MarCheshvan. Other Poskim, however, rule a traveler is to always follow the area that he is currently in irrelevant of when he plans to return, and hence he begins to recite Vesein Tal Umatar on the 7th of MarCheshvan. Practically, he is to recite Vesein Tal Umatar in the blessing of Bareich Aleinu starting from the 7th of Mar Cheshvan, just like they do in Eretz Yisrael. If, however, he returns to the Diaspora prior to the 5th of December, he is to stop reciting it. If one forgot to mention it between the 7th of MarCheshvan and the 5th of December while in Eretz Yisrael, he is not required to repeat Shemoneh Esrei.

1. Does one who traveled from the Diaspora to Eretz Yisrael between the 7th MarCheshvon and 5th December begin to say Vesein Tal Umatar in Eretz Yisrael?

This matter is subject to the same dispute mentioned in the previous Q&A. Practically, one who traveled from the Diaspora to Eretz Yisrael between the 7th MarCheshvon and the 5th December is to begin saying Vesein Tal Umatar in Bareich Aleinu as soon as he arrives to Eretz Yisrael. However, some Poskim rule that one should say it in Shomeia Tefila.

8. Tashlumin if forgot to say Mashiv Haruach or Visein Tal in winter:[24]

If one forgot to recite Visein Tal Umatar and only remembered by the time of the next prayer, then he is to Daven Shemoneh Esrei a second time as Tashlumin.

Tashlumin if omitted Visein Tal Umatar by Mincha of Erev Shabbos: If one forgot to recite Visein Tal Umatar in Mincha of Erev Shabbos and only remembered by Maariv of that night, then it is disputed as to whether he is to Daven Maariv a second time as Tashlumin. Practically, this dispute has not been arbitrated and hence on Friday night he is not to Daven Maariv a second time at all, even as a Nedava.[25]

 

9. Additions for the Ten days of repentance:

*See our corresponding Sefer “The laws & Customs of Rosh Hashanah” for the full details of this subject!

Hamelech Hakadosh: In Shemoneh Esrei of Aseres Yimei Teshuvah the third blessing concludes with the words “Hamelech Hakadosh” in place of “Hakel Hakadosh.” This begins from the first night of Rosh Hashanah until the end of the ten days of repentance. If one did not say Hamelech Hakadosh, or is in doubt if he said it, then if he already began the next blessing, he must repeat Shemoneh Esrei. If he has not yet begun the next blessing, then if he has not passed the amount of time it takes to say “Shalom Alecha Rebbe” then he may say Hamelech Hakadosh and continue. If however he remembered only after this amount of time already passed, then he must repeat from the beginning of Shemoneh Esrei. If the Chazan forgot to say Hamelech Hakadosh he is required to repeat from the beginning of Shemoneh Esrei, just as is the law for an individual. In such a case Kedusha is to be repeated.

Mieiyn Sheva: On Shabbos Teshuvah, as well as when Rosh Hashanah and Yom Kippur fall on Shabbos, the Chazan recites in the blessing of Mieiyn Sheva recited [after Shemoneh Esrei of Maariv] on Friday night, Hamelech Hakadosh in place of Hakeil Hakadosh. Likewise, when the congregation customarily recites the paragraph of Magen Avos they say the words Hamelech Hakadosh in place of Hakeil Hakadosh.

Hamelech Hamishpat: In Shemoneh Esrei of Aseres Yimei Teshuvah the tenth blessing of Hashiva Shofteinu concludes with the words “Hamelech Hamishpat” in place of “Melech Ohave Tzedaka Umishpat.” This emphasizes that Hashem is the King who is currently in judgment at this time. If one did not conclude with ‘Hamelech Hamishpat’, or is in doubt as to how he concluded, then if he already began the next blessing, he is to continue Shemoneh Esrei and is not to go back to the blessing of Hashiva. In such a case it is proper to repeat Shemoneh Esrei from the beginning as a Toras Nidava after he concludes his prayers. If he remembered prior to beginning the next blessing, then if the amount of time to say “Shalom Alecha Rebbe” has not passed since he concluded the blessing, he is to correct himself and say “Hamelech Hamishpat.” He is then to continue regularly from there. If however this amount of time has already passed, then he is not to correct himself and is rather to continue Shemoneh Esrei as usual. After he concludes his Shemoneh Esrei it is proper to repeat Shemoneh Esrei as a Toras Nidava, as stated above.

Hamelech Hakodesh and Hamelech Hamishpat versus Melech Hakadosh and Melech Hamishpat: One must recite Hamelech Hakadosh and Hamelech Hamishpat with the letter Hei. If one did not do so then some Poskim rule one does not fulfill his obligation. However, most Poskim conclude one does fulfill his obligation and so is the final ruling.

Zachreinu; Mi Chamocha; Ukesov; Ubisefer: The Geonim instituted that throughout Aseres Yimei Teshuvah one is to add the following prayers: Zachreinu Lechayim in the blessing of Avos [1st blessing], Mi Chamocha in the blessing of Gevuros [2nd blessing], Ukesov in the blessing of Hodaah [2nd to last blessing], and Ubisefer in the blessing of Sim Shalom. If one forgot to say any of the above additions, then if he already said Hashem’s name in that closing blessing, such as he said Baruch Ata Hashem in “Mechayeh Hameisim,” then he is to continue with the prayer. [In such a case, some Poskim rule that one is to say the omitted part at the conclusion of the Amidah after saying the second Yehi Ratzon.] If one remembered to say it prior to saying Hashem’s name in the concluding blessing [even if he already said Baruch Ata, but not Hashem], he is to say it in the area that he remembers and then continue from where he left off. When the Chazan repeats Shemoneh Esrei, the Chabad custom is that the congregation recites aloud the verses of Ukesov and Ubisefer but not Zachreinu or Mi Chamocha. This applies equally on Shabbos and Yom Tov.

Oseh Hashalom: At the conclusion of Shemoneh Esrei, after Elokaiy Netzor, one says “Oseh Hashalom” in place of “Oseh Shalom.” However, in Birchas Hamazon, the Nussach is Oseh Shalom and not Hashalom.

 

Yaaleh Veyavo:

10. Rosh Chodesh:

On Rosh Chodesh one adds the paragraph of Ya’aleh Viyavo within Shemoneh Esrei of Maariv, Shacharis and Mincha. It is recited after Ritzei [prior to Visechezena].

Nedava: If one is Davening a Nedava on Rosh Chodesh, he is to add Ya’aleh Veyavo in his Nedava prayer.

Forgot to say Ya’aleh Veyavo by Maariv: If one forgot to say Ya’aleh Veyavo within Maariv Shemoneh Esrei he fulfills his obligation and is hence not required to repeat the Amidah. [Nevertheless, after he finishes Shemoneh Esrei he is allowed to repeat the Shemoneh Esrei as a Nedava.] This applies for the Maariv prayer of all nights of Rosh Chodesh, whether Rosh Chodesh is one day and whether Rosh Chodesh is two days. If prior to finishing Shemoneh Esrei 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 Visechezena, he should say it as soon as he remembers and then continue from Visechezena. If however he already said Hashem’s name in the concluding blessing of Visechezenu then he is to complete the blessing and continue with the remainder of Shemoneh Esrei as usual. He is not even to recite Ya’aleh Veyavo between the blessings, after concluding Visechezena but prior to beginning Modim.

Forgot to say Ya’aleh Veyavo by Shacharis or Mincha: If one forgot to say Ya’aleh Veyavo by the day of Rosh Chodesh, either by Shacharis or by Mincha, then he must repeat Shemoneh Esrei. He is not to rely on fulfilling his obligation with the Chazan’s repetition. [This applies for all days of Rosh Chodesh, whether Rosh Chodesh is one day and whether Rosh Chodesh is two days. When repeating Shemoneh Esrei one is to also repeat the introductory phrase of Ado-noy Sefasaiy Tiftach.] If prior to finishing Shemoneh Esrei 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 Visechezena then he should say it as soon as he remembers and continue afterwards from Visechezena. If however he remembered only after he already said Hashem’s name in the concluding blessing of Visechezenu then some Poskim rule he is to conclude the blessing with Lamdeini Chukecha and then go back and recite Ya’aleh Veyavo and then repeat from Visechezena.] If he remembered after concluding the blessing of Visechezena, but prior to Modim, then he is to say it there [and continue afterwards with Modim]. If, however, he only remembered after he already began saying Modim, then he must return to Ritzei and recite from there with Ya’aleh Veyavo. If he only remembered 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 back.] If however he remembered prior to reading the second Yehi Ratzon then he is to return to Ritzei. [If he is accustomed to adding prayers after the second Yehi Ratzon, then if he remembers prior to concluding these prayers he is to return to Ritzei.]

In doubt if said Ya’aleh Veyavo by Shacharis or Mincha: If one is in doubt as to whether he recited Ya’aleh Veyavo in Shacharis or Mincha then some Poskim rule he fulfills his obligation and is not required to return to Ritzei or repeat Shemoneh Esrei. Others however rule that it has the same law as one who did not say Ya’aleh Veyavo and he must hence return to Ritzei or repeat Shemoneh Esrei. Practically, one is to complete the Shemoneh Esrei and repeat Shemoneh Esrei as a Nidavah. [One is to repeat the Shemoneh Esrei in such a case even on Shabbos Rosh Chodesh, however not as a Tefilas Nidavah.]

If one remembered only after he already Davened Musaf: If one had already Davened Musaf and only then realized he had forgotten to say Ya’aleh Viyavo in Shemoneh Esrei of Shacharis, then he does not need to repeat Shemoneh Esrei.

Chazan forgot Ya’aleh Veyavo: If the Chazan forgot to say Ya’aleh Veyavo in his personal Amidah he is not to repeat Shemoneh Esrei but is rather to rely on his repetition of the Amidah in which Ya’aleh Veyavo will be recited. [This applies even if he has not yet finished Shemoneh Esrei, nevertheless he is not to return to that part of Davening. However, there are Poskim who are stringent to require him to return to Ritzei if he has not yet concluded Shemoneh Esrei. In a case that the Chazan did not fulfill his obligation, he is not obligated to recite Elokaiy Nitzor quietly at the end of his repetition, although he should take three steps back.] If the Chazan forgot to say Ya’aleh Viyavo in his repetition of Shemoneh Esrei, then by Shacharis, if he already finished the repetition, he may rely on his prayer of Musaf and is not required to repeat Shemoneh Esrei. If however the Chazan has not yet completed the repetition, then he must return to Ritzei. If the Chazan forgot to say Ya’aleh Veyavo by the repetition of Shemoneh Esrei of Mincha then he follows the same law as everyone else.

 

1. Chol Hamoed:

On Chol Hamoed, one Davens a regular weekday Shemoneh Esrei for Maariv, Shacharis and Mincha, although adding Yaaleh Veyavo to the prayer. If one forgot to recite Yaaleh Veyavo in Shemoneh Esrei he must repeat the prayer. This applies even by Maariv.

Nedava: If one is Davening a Nedava on Chol Hamoed, he is to add Ya’aleh Veyavo in his Nedava prayer.

Forgot Yaaleh Veyavo but remembered prior to finishing Shemoneh Esrei:  This follows the same law as Rosh Chodesh Shacharis, as stated in A.

If one remembered only after he already Davened Musaf: If one had already Davened Musaf and only then realized he had forgotten to say Ya’aleh Viyavo in Shemoneh Esrei of Shacharis, he does not need to repeat Shemoneh Esrei. 

 

1. Is the Chazan to announce Yaaleh Veyavo prior to beginning Shemoneh Esrei?

Maariv: Some Poskim rule Yaaleh Veyavo may be announced prior to Shemoneh Esrei, after Kaddish. Others rule it may not be announced. Practically the custom is not to announce it, and rather upon the Chazan reaching Yaleh Veyavo he recites those words aloud.

Shacharis: Yaaleh Veyavo may not be announced prior to Shemoneh Esrei of Shacharis.

Mincha: There is no prohibition involved in announcing Yaaleh Veyavo prior to Mincha.

 

11. Al Hanissim:

*See our corresponding Sefer “The laws & Customs of Purim” for the full details of this subject!

When is it recited? Al Hanissim is recited all eight days of Chanukah and on Purim by both night and day throughout all of the Shemoneh Esrei prayers, including Maariv, Shacharis, and Mincha. It is recited within Shemoneh Esrei by Birchas Modim. Al Hanissim is not recited on the 15th which is Shushan Purim [in areas that celebrated on the 14th]. Nevertheless, if one accidently recited it on the 15th, he is not required to repeat the prayer. The inhabitants of Jerusalem which celebrate Purim on the 15th are to recite Al Hanissim only on the 15th and not on the 14th. The inhabitants of a city which celebrates Purim on both the 14th and 15th due to doubt, some Poskim rule they are to say Al Hanissim on both days.

Forgot to recite in Shemoneh Esrei: If one did not recite Al Hanissim in Shemoneh Esrei he has nevertheless fulfilled his obligation and is not required to repeat the prayer. If he remembered before reciting Hashem’s name in the blessing of “Hatov Shimcha” then he is to return and recite Al Hanissim. This applies even if he already said Baruch Ata but did not yet say Hashem’s name. If, however, one has already recited Hashem’s name then he may not go back. In such a case there are opinions who say that if one has not yet concluded his prayer, he is to recite it prior to the last Yihyu Leratzon said prior to taking three steps back.

Is the Chazan to announce Al Hanissim prior to beginning Shemoneh Esrei? Maariv: Some Poskim rule Al Hanissim may be announced prior to Shemoneh Esrei, after Kaddish. Others rule it may not be announced. Practically the custom is not to announce it, and rather upon the Chazan reaching Al Hanissim he recites those words aloud. Shacharis: Al Hanissim may not be announced prior to Shemoneh Esrei of Shacharis. Mincha: There is no prohibition involved in announcing Al Hanissim prior to Mincha.

12. Aneinu:

*See our corresponding Sefer “The laws & Customs of the Three Weeks” for the full details of this subject!

The prayer of Aneinu is added during Mincha Shemoneh Esrei of a fast day. It is recited within the blessing of Shomeia Tefila, prior to the words “Ki Ata Shomeia.” It is not recited during the silent Shemoneh Esrei of Shacharis or Maariv. It is however recited within the Chazan’s repetition of the Shacharis and Mincha Shemoneh Esrei. The Chazan recites Aneinu as a separate blessing between the blessings of Goal Yisrael and Rifaeinu. This applies during the Chazan’s repetition of both Shacharis and Mincha Shemoneh Esrei. However, during the Chazan’s silent prayer of Shemoneh Esrei of Shacharis he does not say Aneinu, while during his silent prayer of Mincha he recites Aneinu within Shomeia Tefila just like the individuals who are praying.

One who forgot Aneinu: If one forgot to say Aneinu in Shomeia Tefila he has nevertheless fulfilled his obligation. If he remembered prior to finishing Shemoneh Esrei he is to recite it at the end of Davening, in Elokaiy Netzor prior to the [second] Yihyu Leratzon. Even if he remembered prior to Ritzei, he is nevertheless to continue and recite it in Elokaiy Netzor. [If he only remembered after finishing Davening then it is proper to concentrate on each word of the Chazan’s repetition and thus fulfill his obligation.]

Chazan forgot Aneinu:[26] If the Chazan forgot to say Aneinu in his repetition he has nevertheless fulfilled his obligation. If he remembered prior to reciting Hashem’s name in the blessing of Rifaeinu then he is to go back and recite it and then repeat from Rifaeinu. If he already recited Hashem’s name in the end blessing of Rifaeinu then he may not go back and say it and is rather to recite Aneinu in Shomeia Tefila just like one does by his private Shemoneh Esrei. In such a case he is to recite the end blessing of Aneinu and conclude the blessing of Shomeia Tefila as “Haoneh Bieis Tzarah Veshomeia Tefila.” If one did not recite the end blessing of Aneinu and concluded the blessing of Shomeia Tefila as usual he has nevertheless fulfilled his obligation of Aneinu. If he forgot to say it within Shomeia Tefila and already recited Hashem’s name in the blessing then he is to say the entire blessing of Aneinu on its own [immediately] after concluding the blessing of Sim Shalom [prior to saying the first Yehiyu Leratzon].

13. Nacheim:[27]

The blessing of Nacheim is recited during Mincha, in the blessing of Boneh Yerushalayim. One does not recite Nacheim during Shemoneh Esrei of Shacharis.

Forgot to recite: If one forgot to say Nacheim he has nevertheless fulfilled his obligation. [If one remembered to say Nacheim after finishing the blessing of Boneh Yerushalayim, then he is to say it in the blessing of Shema Koleinu, after Aneinu; or in the blessing of Avoda after Ritzei prior to the words Visechezena [in same area we say Yaaleh Veyavo]; or in the blessing of Hodah prior to the words Veal Kulam, or in Elokaiy Netzor prior to the second Yihyu Leratzon. In such a case he is not to conclude with the blessing of “Menachem Tziyon” but is rather to continue with Visechezena until the end of the blessing.]

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[1] Shulchan Aruch 114; 117; 582; Ketzos Hashulchan 21; Tefila Kehilchasa 12; Ishei Yisrael 23; Shulchan Menachem 77

[2] See Admur 114:1; Michaber 114:1; Tur 114; Mishneh Brachos 33a; Ketzos Hashulchan 21:5

[3] Ketzos Hashulchan 21:7

[4] Ketzos Hashulchan 21:5 in name of Derech Chaim

[5] Shevach Hamoadim based on an edited portion of Kolel Chabad; See Sefer Haminhagim p. 69

[6] Admur 114:6-7; Michaber 114:6; Ketzos Hashulchan 21:7

[7] Admur ibid in parentheses; Implication of Beis Yosef 114 as brought in P”M 114 A”A 7

[8] If one skipped Mashiv Haruach in the winter on Friday night, some Poskim rule that there is no need to repeat Shemoneh Esrei. However, others rule that one is to repeat Shemoneh Esrei as usual. [See Ketzos Hashulchan 21 footnote 28]

[9] Admur 114:2-4; 488:7; Ketzos Hashulchan 21:5

[10] Admur 114:4; Michaber 114:4; Taanis 3b; Ketzos Hashulchan 21:11

[11] Admur 114:10; Ketzos Hashulchan 21:12

[12] Admur 117:1-5; Ketzos Hashulchan 21:8

[13] Ketzos Hashulchan 21:11 footnote 27

[14] If said Vesein Tal Umatar in Bareich Aleinu on Friday night if accidentally recited: See Admur 117:2;  Ketzos Hashulchan 21:8, 11

Should one say Vesein Tal Umatar in Bareich Aleinu on Pesach night if accidentally recited: See Ketzos Hashulchan 21:11

[15] Ketzos Hashulchan 21:8

[16] Ketzos Hashulchan 21:8 footnote 21 in implication of Admur ibid who does not make any such differentiation; Implication of Rosh, brought in M”A 117:4 and Machatzis Hashekel ibid; Biur Halacha 117:1 “Hatzerichin”; Piskeiy Teshuvos 117:4

[17] Admur 117:5; Ketzos Hashulchan 21:9

Said Bareich Aleinu on Shabbos by mistake and did not say Vesein Tal Umatar in winter: No need to repeat Shemoneh Esrei. [Ketzos Hashulchan 21 footnote 28]

[18] Admur 114:10 regarding Mashiv Haruach and the same applies for Visein Tal Umatar Levracha [Kaf Hachaim 117:32]

[19] Admur 114:10 regarding Mashiv Haruach and the same applies for Visein Tal Umatar Levracha [Kaf Hachaim 117:32] Ketzos Hashulchan 21:11

[20] Admur 117:1-3

[21] Admur 114:10 regarding Mashiv Haruach and the same applies for Visein Tal Umatar Levracha [Kaf Hachaim 117:32]

[22] See Beir Heiytiv 117:4; Kaf Hachaim 117:11; M”B 117:5; Ketzos Hashulchan 21:10; Piskeiy Teshuvos 117:3

[23] See M”B 117:5

[24] Admur 108:17; Michaber 108:11; Ketzos Hashulchan 28:7

[25] Ketzos Hashulchan 28:7

[26] Admur 119:5

[27] Michaber 557:1; Rama ibid only by Mincha