Chapter 43: The Rosh Chodesh Davening[1]

*See our corresponding Sefer “The laws & Customs of Rosh Chodesh” for the full details of this subject! Only those laws that are unique to the Rosh Chodesh Davening will be covered in this section. For all the general Davening laws applicable to Yom Tov, see Halacha 1!

 

1. Shabbos Mevarchim Hachodesh:

Blessing the new month: It is a vintage custom of previous generations that on the Shabbos prior to Rosh Chodesh we bless the new month that it should be a month filled with good tidings for the Jewish people.

The blessing takes place after the reading of the Haftorah and Yikum Purkan, prior to Ashrei. This Shabbos is cordially known as Shabbos Mevarchim. On the Shabbos before Rosh Hashanah we do not bless the coming month.  It is customary to bless the month of Av as is done prior to every other month. However, in some communities, the custom is to refrain from blessing the month of Av being it is a month of bad occurrences. When Rosh Chodesh falls on Shabbos the blessing of Mevarchim Hachodesh takes place the previous Shabbos.

Announcing the Molad: It is proper for one to know the Molad prior to reciting the blessing over the new month. It is therefore customary in all Shuls for the Chazan or Gabaiy to announce the Molad prior to reciting the Birchas Hachodesh. If one did not hear the Molad or does not know its date, he is to continue as usual with the Birchas Hachodesh.

Standing during Birchas Hachodesh: It is customary to stand [throughout Birchas Hachodesh] while the date of Rosh Chodesh is announced in Shul.

The Nussach of Birchas Hachodesh: When Rosh Chodesh falls on Shabbos-Sunday the Nussach recited by the dates of the new month is “Hashabbos Kodesh Ulimacharaso Beyom Harishon”. One however does not say Limacharaso by a two day Rosh Chodesh that falls in the same week.

Holding the Sefer Torah: The custom is for the Chazan to hold the Sefer Torah upon reciting Birchas Hachodesh. [When there are two Sifrei Torah’s, the Chazan is to take the Sefer of Maftir.] 

Av Harachamim: Av Harachamim is not recited on Shabbos Mevarchim.

On Shabbos Mivarchim Iyar, Av Harachamim is omitted just like every other Shabbos Mevarchim.

On Shabbos Mivarchim Sivan, Av Harachamim is recited.

On Shabbos Mevarchim Tishrei, being that we do not bless the new month, one recites the paragraph of Av Harachamim prior to Musaf.

2. Tehillim Shabbos Mevarchim:

The Rebbe Rayatz instituted that the entire Tehillim be recited prior to Shacharis on Shabbos Mevarchim.

Following the Seder of Shabbos Mevarchim is extremely pertinent to the public, and is a great and lofty Mitzvah which brings an abundance of blessing in physical and spiritual matters.

The saying of Tehillim daily after Davening and on Shabbos Mevarchim has future effects on one’s children and grandchildren.

With a Minyan: The institution was for the Tehillim to be recited specifically together as a congregation, and not each person individually.

For all Chassidim: The above institution applies for all Chassidim, even those that spend their time learning Chassidus and Davening in length. They are nevertheless to say the Tehillim specifically with the congregation.

For all Jews: This institution is relevant for all sects of Jewry and not just for Chabad Chassidim. The Rebbe Rayatz placed due effort to bring other groups to recite the Tehillim on Shabbos Mevarchim. The Rebbe once stated “When Moshiach comes he will not accept any excuses, and he will ask how many Jews did you influence to participate in the Tehillim of Shabbos Mevarchim.” This institution is to be publicized to all Jews, in the name of the Rebbe Rayatz.

Kaddish: If there is a Chiyuv present [an Avel within 11 months of a parents passing or one who has a Yartzite of a parent that day] then Kaddish is to be recited after each Sefer. If a Chiyuv is not present, then Kaddish is not to be recited between each Sefer, although at the conclusion of the entire Tehillim, Kaddish is to be recited by one who does not have any parents.

Yehi Ratzon: In the event that Kaddish is being recited between each Sefer, the Yehi Ratzon for each Sefer is to be recited prior to each Kaddish. At the very least, it is to be recited by the person saying the Kaddish. Today, the Yehi Ratzon is customarily recited by the entire congregation, however some are accustomed not to say it, unless they are saying Kaddish or are leading the Tehillim. The Rebbe was not accustomed to recite the Yehi Ratzon after each Sefer, but rather only once after the entire Tehillim. In the event that there is no Chiyuv present and Kaddish is not being recited between each Sefer, it is implied that one does not recite the Yehi Ratzon between each Sefer.

Verses before and after the Tehillim: It is not customary to recite the verses of Lechu Neranena printed prior the start of the Tehillim, nor the verses printed after the completion of the Tehillim.

Shabbos Mevarchim Tishrei: The entire book of Tehillim is recited before Shacharis just as on any other Shabbos Mevarchim.

Does the recital of Tehillim on Shabbos Mevarchim push off Davening with a Minyan? The age-old custom of saying the entire Tehillim prior to Davening does not take priority over Davening with a Minyan. This applies likewise to the Tehillim recited prior to Davening on Shabbos Mevarchim, that it certainly does not take priority to Davening with the Minyan. One is thus to be very careful that if he arrives to Shul while they are up to Davening, that he does not make the secondary primary and primary secondary [and say Tehillim while they are Davening].

When is one to recite the Tehillim if he is unable to complete it before Shacharis? It may be said after Shacharis, after Mincha, and anytime throughout the day until nighttime. It is not to be recited on Motzei Shabbos until after midnight. If necessary, it may even be completed on Sunday, or even the next Shabbos. One may also begin saying it on Shabbos morning prior to the start of the Minyan. It is questionable whether it may be said on Friday night before midnight.

Mamar Chassidus before Davening: After the completion of the Tehillim, the congregation is to study for approximately one hour a Chassidic discourse that is understood to all.

 

3. Erev Rosh Chodesh-Yom Kippur Katan:

The name: The day of Erev Rosh Chodesh is customarily called Yom Kippur Katan. It carries with it various customs such as fasting, Selichos, Teshuvah, and other Minhagim.

Fasting: Some pious Jews have the custom to fast on Erev Rosh Chodesh. Practically, it is no longer the widespread custom even amongst the pious to fast on Erev Rosh Chodesh. It is likewise not the Chabad custom to fast on Erev Rosh Chodesh. One who nevertheless desires to fast is to redeem the fast with charity.

Selichos and Seder Yom Kippur Katan: Many have the custom to recite Selichos and Seder Yom Kippur Katan [even if they are not fasting on this day]. Practically, many today are not accustomed to reciting the Seder Yom Kippur Katan on Erev Rosh Chodesh. It is not the Chabad custom to recite Selichos or Seder Yom Kippur Katan on Erev Rosh Chodesh.

Those that recite Selichos on Erev Rosh Chodesh are to recite it before Mincha. However, the custom has become to say it after Mincha.

Tachanun: Tachanun is omitted starting from Mincha of Erev Rosh Chodesh.

Tzidkasecha: When Rosh Chodesh falls on Sunday, Tzidkasecha is not recited during the Mincha prayer on Shabbos.

4. Haftorah of Shabbos Erev Rosh Chodesh:

If Erev Rosh Chodesh falls on Shabbos, the Haftorah of “Machar Chodesh” is read in place of the weekly Haftorah. 

Parshas HaChodesh: If the Shabbos of Parshas HaChodesh is Erev Rosh Chodesh, the Haftorah of Parshas HaChodesh is read. This reading is then followed by the first and last verse of Machar Chodesh.

Parshas Re’eh: If Parshas Re’eh is read on Erev Rosh Chodesh then one reads the Haftorah beginning “Ani So’arah” and adds the first and last verse of the Haftorah of “Machar Chodesh”.

Shnayim Mikra: On a Shabbos that there are two Haftoras for that week, such as the Shabbos of Erev Rosh Chodesh, one is to read both the Haftorah of the weekly Parsha and the Haftorah which will be read in Shul.

5. Tachanun:

Tachanun is omitted on Rosh Chodesh.

Tzidkasecha: When Rosh Chodesh falls on Shabbos, Tzidkasecha is not recited during the Mincha prayer.

Hitting the chest during Selach Lanu: One does not hit his chest during the blessing of Selach Lanu said during Shemoneh Esrei of Rosh Chodesh, and the same applies on any day in which Tachanun is omitted.

Kerias Shema Sheal Hamita: On the night of Rosh Chodesh the Viduiy prayer is omitted from the bedtime Shema, although one does recite the Ribono Shel Olam. On Motzei Rosh Chodesh one recites the regular bedtime Shema including the Viduiy prayer.

6. A mourner/Avel Davening for the Amud:

A mourner [during the first eleven months of mourning] does not lead the prayers on Rosh Chodesh, or on any day which has a Mussaf service. This restriction applies even to Maariv and Minchah of Rosh Chodesh.

If one has a Yartzite on Rosh Chodesh he is to Daven as Chazan. This applies even if he is a mourner, within 12 months of mourning a parent.

7. Ya’aleh Veyavo in Shemoneh Esrei:

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.

Announcing Ya’aleh Veyavo before Shemoneh Esrei: One may not announce prior to Shemoneh Esrei of Maariv [and certainly of Shacharis] that the paragraph of Ya’aleh Veyavo is to be said in Shemoneh Esrei. [Nevertheless, upon the Chazan reaching Ya’aleh Veyavo he is to recite these words aloud. One may likewise bang on the table and the like, prior to Shemoneh Esrei to remind the congregation, and so is the widespread custom.]

Saying the phrases aloud and answering Amen: When the Chazan says Ya’aleh Veyavo, the congregation is to answer Amen after the following three phrases: 1) Zachreinu Bo Letova; 2) Ufakdeinu Vo Levracha; 3) Vehoshieinu Vo Lechaim Tovim. If one is Davening Maariv after Plag Hamincha on Erev Rosh Chodesh, he is to recite Ya’aleh Veyavo in his Shemoneh Esrei.

 

8. Hallel:

See Chapter 36 for the full details of this matter!

On Rosh Chodesh one recites the abridged Hallel [i.e. half Hallel]. This applies for both a congregation and a person who is praying in private. The paragraphs of Lo Lanu and Ahavti are skipped.

The blessing over Hallel: The custom of Sephardim in Eretz Yisrael and the surrounding cities is not to recite a blessing even in a Minyan. However, the Ashkenazi custom is that every person recites a blessing even if he is Davening in private, without a Minyan. Nevertheless, one is to beware to try to recite Hallel with the Minyan. If one is saying Hallel with the Minyan one is to be Yotzei with the blessing of the Chazan, although many are accustomed to say the blessing to themselves even in such a case.

From when during the day, and until when in the day: Hallel may be recited throughout the entire day, from dawn [Alos Hashachar] until nightfall [Tzeis Hakochavim]. Thus, if one did not recite Hallel immediately after Davening [Shemoneh Esrei of] Shacharis, he may recite it throughout the day, until Tzeis Hakochavim. Lechatchilah one should not recite Hallel prior to sunrise. Nevertheless, if one transgressed and recited Hallel prior to sunrise, after daybreak he has fulfilled his obligation. Although Hallel may be recited throughout the day, it is best to recite it immediately after the Shacharis Shemoneh Esrei. It is permitted to recite Hallel prior to Davening Shacharis. Nevertheless, according to the Arizal, Hallel is not to be said prior to Davening. Hallel may be recited without a blessing after sunset, prior to nightfall. One is to avoid eating prior to reciting Hallel, unless he is sick or weak in which case he is not to be stringent even as an act of piety.

Reading Hallel with the congregation: One is to be particular to read Hallel together with the congregation immediately after Shemoneh Esrei. If one is holding prior to Davening, some Poskim rule he is to stop and recite Hallel together with the congregation. This applies for Hallel of all days. If one is holding within Pesukei Dezimra, then some Poskim rule by half Hallel [of Rosh Chodesh and Chol Hamoed Pesach] he is to stop and recite Hallel together with the congregation.  Nevertheless, the Arizal was not comfortable with such an arrangement of reciting Hallel out of its proper order, and hence according to the Arizal one is never to read Hallel prior to Davening.

Avraham Zakein: Some are accustomed to reciting on Rosh Chodesh after Hallel the verse beginning Veavraham Zakein and Zevadya Yishmereini. All this [including Avraham Zakein] is recited a total of three times. This is the Chabad custom. One is to say Avraham Zakein and Zevadaya Yishmereini together three times, and not first Avraham Zakein three times and then Zevadya three times.

Hallel in the house of a mourner: The custom is to omit the saying of Hallel on Rosh Chodesh when praying in the house of a mourner. Nevertheless, after each member of the congregation returns home, they are obligated to recite Hallel.

8. The order of the prayer from after Hallel until Musaf:

After Hallel the Chazan recites the complete Kaddish with Tiskabel.  Shir Shel Yom is recited immediately after Kaddish Tiskabel. [One does not recite Beis Yaakov or Shir Hamaalos prior to Shir Shel Yom and it is hence completely omitted on Rosh Chodesh.] Hoshieinu is recited immediately after Shir Shel Yom. The Psalm of Barchi Nafshi is recited on Rosh Chodesh. It is recited during Shacharis immediately after Shir Shel Yom [and Hoshieinu]. This is then followed by Kaddish Yasom. Kaddish is not recited prior to Barchi Nafshi, following Shir Shel Yom. [On Rosh Chodesh Elul the custom is to recite Ledavid after Shir Shel Yom and Barchi Nafshi.]

The Torah reading: On Rosh Chodesh the Torah is read during the Shacharis prayer immediately after Hallel, Kaddish Tiskabel [and Shir Shel Yom]. There is a total of four Aliyos read from the Torah on Rosh Chodesh. One may not add or subtract to these Aliyos. The Torah portion is read from the Rosh Chodesh sacrificial offerings written in Parshas Pinchas. The Kohen [i.e. the Aliyah of Kohen] reads three verses; Vayidaber, Tzav and Vehamarta. The Levi [i.e. the Aliyah of Levi] repeats the verse of Vehamarta and then reads a further two verses; Es Hakeves Haechad and Veasiris Haeifa. The Yisrael [i.e. the Aliyah of Yisrael] then reads the portion of “Olas Tamid” until the words “Uberoshei Chodsheichem”. The fourth Aliyah then reads the paragraph of “Uberoshei Chodsheichem.” The Sefer Torah is returned to the Ark only after Uva Letziyon, prior to the half Kaddish recited before Musaf. [This is also the Chabad custom, however some Shul’s of Anash return the Sefer Torah to the ark immediately after Gelila is completed.]

It is a Mitzvah to try to receive an Aliya on Rosh Chodesh. The greatest Aliya is the fourth Aliya which completes the reading. One is to try to get an Aliyah on both days of Rosh Chodesh, although the Aliya of the second day is of greater significance than the Aliya of the first day.

Ashrei & Uva Letziyon: After the Torah reading is complete Ashrei and Uva Letziyon is recited. Lamnatzeiach Yeancha is not recited. After Uva Letziyon the Sefer Torah is returned to the ark, as written above. The Chazan does not conclude Uva Letzion aloud. Yehalelu is thus recited by the Chazan after he finishes Uva Letzion quietly to himself. In the event that the Chazan recited aloud the conclusion of Uva Letziyon, Half Kaddish is to be recited immediately afterwards.

Removing the Tefillin before Musaf: The custom is to remove the Tefillin prior to the silent prayer of Musaf. This applies even in those communities that recite Nakadishach in Musaf. [This applies even for one who is Davening in private. According to Kabala, there is a grave prohibition against Davening Musaf with Tefillin.] The Tefillin are to be removed after Uva Letziyon, prior to the Kaddish recited before Musaf.

If one is wearing Tefillin by Kedusha of Musaf, such as he suddenly realized that the Chazan reached Keser, he is to move his Shel Rosh to the side of his head and place his Tallis, or a cloth, under his Shel Yad, thus making an interval between it and his arm. Alternatively, if one does not want to answer Kedusha, he is to leave to another room. Some Poskim rule that if one is prior to Shacharis, or prior to completing the prayer of Shacharis, one need not be particular against reciting Keser with the Tefillin. Many are accustomed to simply cover their Tefillin [and remain wearing them] upon the recital of Keser if they are not Davening with this Minyan of Musaf.

May one wear Tefillin after Musaf? Some Poskim rule one may wear Tefillin after Musaf without limitation. Other Poskim rule one may not wear the Tefillin until Mincha. Others rule one may not wear Tefillin anymore that day. Practically, if one has not yet worn Tefillin that day he may wear the Tefillin immediately after Musaf.

When is one to wear Tefillin Rabbeinu Tam? The Tefillin of Rabbeinu Tam are to be worn prior to the Kaddish recited before Musaf. One is to recite the three Parshiyos of Shema [and the Parsha of Kadesh and Vehaya] while wearing them, although the remaining Shiurim [of Tehillim and Chumash] are studied after the prayer. [The Tefillin are to be removed before Musaf.]

If one did not put on his Rabbeinu Tam before Musaf he may wear the Tefillin immediately after Musaf.

Tehillim/Chitas: The passages for daily study [such as Chitas] are deferred until after the conclusion of all the morning prayers. This includes the recital of the daily Tehillim. [One is to study one verse from the chapter of Tehillim that corresponds to his age, together with the commentary of Rashi, as explained in chapter 2 Halacha 5 in miscellaneous customs!]

9. Musaf:

See Chapter 39 for the full details of this matter!

Saying a psalm before Musaf: The Chazan is to recite a Psalm prior to reciting the half Kaddish before Musaf. This Psalm is to be concluded aloud for the congregation to hear. One is to recite at least three verses for this purpose; it is not necessary to recite an entire psalm. At least some of these verses are to be recited aloud.

Vehameracheim: During Modim of Musaf one says “Vehameracheim” with a Vav.

Kaddish: After the Chazan’s repetition he recites the [full] Kaddish [with Tiskabel]. This is then followed by Ein Kelokeinu, Kaddish Derabanan and Aleinu.

Lamnatzeiach and daily Tehillim: After Aleinu one recites the psalm of “Lamnatzeiach Yeancha” [prior to saying the daily Tehillim with the congregation].

 

10. Shabbos Rosh Chodesh:

When Rosh Chodesh falls on Shabbos one Davens the regular Shabbos Shemoneh Esrei, which contains seven blessings, for Maariv, Shacharis and Mincha, adding Ya’aleh Veyavo in the blessing of Avoda. The regular Nussach of Ya’aleh Veyavo is recited without adding the day of Shabbos to its wording. When Rosh Chodesh falls on Shabbos one adds in the fourth/middle blessing of Shemoneh Esrei the paragraph of Ata Yatzarta which discusses both [the sacrifices of] Shabbos and Rosh Chodesh. One concludes the blessing “Mikadeish Hashabbos Yisrael Veroshei Chodashim”.

Kerias Hatorah-The Torah reading: When Rosh Chodesh coincides with Shabbos two Sifrei Torah are removed from the Ark. Seven Aliyos from the weekly Torah portion is read from the first Torah scroll. The second scroll is then placed on the Bima which is followed by half Kaddish. Hagba is then done to the first scroll. One may not open the second scroll until the first scroll is rolled up and placed in its Meil. [The Mi Shebeirach for the ill is recited after Hagba.] The Maftir, which is the Rosh Chodesh reading, is read from the second Torah scroll. One reads the portions of “Uviyom Hashabas” and “Uviroshei Chodsheichem” until the end of that portion. One does not recite a second half Kaddish after this reading.

Haftorah: When Rosh Chodesh falls on Shabbos the Haftorah of “Hashamayim Kisi” is read. If Shabbos is Erev Rosh Chodesh then the Haftorah of “Machar Chodesh” is read in place of the weekly Haftorah. When Rosh Chodesh is two days and falls on Shabbos and Sunday then the Haftorah of “Hashamayim Kisi” is read and after the Haftorah one reads the first and last verse of the Haftorah of “Machar Chodesh”.

Av Harachamim: Av Harachamim is not recited on Shabbos Rosh Chodesh. This applies even on Shabbos Rosh Chodesh Iyar.

Tzidkasecha: When Rosh Chodesh falls on Shabbos, Tzidkasecha is not recited during the Mincha prayer.

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[1] See Michaber 422; Ishei Yisrael 39; Tefila Kehlchasa 22