Shemoneh Esrei – Yaaleh Veyavo:[1]
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.
Forgot Yaaleh Veyavo but remembered prior to finishing Shemoneh Esrei:[2] 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.[3] If, however, he remembered only after he already said Hashem’s name in the concluding blessing of Visechezenu then some Poskim[4] 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[5]]. 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.[6] 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.[7]] If, however, he remembered prior to reading the second Yehi Ratzon[8] then he is to return to Ritzei.[9] [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.[10]]
In doubt if said Ya’aleh Veyavo: If one is in doubt as to whether he recited Ya’aleh Veyavo then some Poskim[11] rule he fulfills his obligation and is not required to return to Ritzei or repeat Shemoneh Esrei. Others[12] 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.[13] Practically, one is to complete the Shemoneh Esrei and repeat Shemoneh Esrei as a Nidavah.[14]
If one remembered only after he already Davened Musaf:[15] 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.[16]
[1] Admur 490:3 regaridng Chol Hamoed
[2] Rama 422:1 regarding Rosh Chodesh; See Admur ibid that the laws of Yaleh Veyavo on Chol Hamoed follow the same laws as Rosh Chodesh
[3] Rama ibid; M”B 422:2; Admur 294:7 regarding Veata Chonantanu
[4] Kesher Gudal 21:3; Shalmei Tzibur p. 220; Beis Oved 2; Shaareiy Teshuvah 114:6; 422:4; M”B 422:5; 114:6; Biur Halacha 114:6 “Belo Chasima”; Kaf Hachaim 422:11; Likkut Dinei Rosh Chodesh 6:6 in name of Luach Kolel Chabad
Other Opinions: Some Poskim leave this matter in question, as Admur makes no mention of it and perhaps saying Lamdeini Chukecha is considered an intentional interval of speech which requires one to repeat Shemoneh Esrei. [Ketzos Hashulchan 21 footnote 12] Other Poskim rule he is to conclude the blessing regularly, and then recite Ya’aleh Veyavo prior to Modim. [Mamar Mordechai 422:4, brought in Kaf Hachaim 422:11]
[5] M”B 422:5
[6] Michaber ibid
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]
[7] M”B 422:9 in explanation of Michaber ibid
[8] Shaar Hatziyon 422:8 in name of Elya Raba
[9] Michaber ibid
[10] M”B 422:8
[11] Rama 422:1; Kol Bo 11; Darkei Moshe 422:1; Taz 422:1 rules that if he remembered to say Ya’aleh Veyavo in Shemoneh Esrei [prior to reaching Ritzei] and then later he is in doubt as to what he actually said, then he is not required to repeat Shemoneh Esrei as we assume he said it.
[12] M”A 422:4; Beis Yosef 422 argues on Kol Bo; Bach 422; Rokeiach in name of Yerushalmi [brought in M”A ibid]; Peri Chadash 422; Elya Raba 422:6; Tzemach Tzedek 3 letter 7; Mamar Mordechai 422:7; Birkeiy Yosef 422:3 in name of Mahriy Malko; Kesher Gudal 21:8; Shaareiy Teshuvah 422:4; Beis Oved 5; Chayeh Adam 24:44; Derech Hachaim 33:82; M”B 422:10 “so is the Halacha as majority, if not all, Achronim argue on the Rama and rule as above”; See Taz ibid that if he did not remember to say Ya’aleh Veyavo in Shemoneh Esrei before Ritzei then he must repeat Shemoneh Esrei. The Birkei Yosef ibid rules that even if he remembered he is required to repeat
[13] The reason: As everyone sees that the common wording of Shemoneh Esrei does not include Ya’aleh Veyavo and hence when in doubt one is to assume that he said the common wording. [M”A ibid]
[14] Kneses Hagedola 422; Nesiv Hachaim 33:15; Kaf Hachaim 422:18 rules that one is to repeat the prayer as a Tnaiy that if he must repeat it then he is repeating it as an obligation and if he is not obligated to repeat it then it is a Tefilas Nedava; The Tzemach Tzedek 3 letter 7 rules like the second opinion that one is required to repeat Shemoneh Esrei. Nonetheless, above we wrote to Daven it as a Nedava, being that one has nothing to lose by doing so, and is not considered to having said a blessing in vain even according to the first opinion.
[15] Admur 126:3 regarding Rosh Chodesh and the same applies to Yom Tov and Chol Hamoed as evident from there; Rameh 25; M”A 126:3; Kneses Hagedola 422; Birkeiy Yosef 108:5 [however in Shiyureiy Bracha he retracted]; Mor Uketzia 422 [brought in M”B 422:4] rules that one is to repeat the prayer as a Tnaiy; if he must repeat it then he is repeating it as an obligation and if he is not obligated to repeat it then it is a Tefilas Nedava. The M”B ibid brings both opinions and concludes with the ruling of the Mor Uketzia ibid.
Other Poskim: Some Poskim rule that an individual who forgot Ya’aleh Veyavo must repeat Shacharis even if he remembers after Musaf. [Peri Chadash 126:3; Chida in Shiyurei Bracha 108:2; 126; Erech Hashulchan 108:4; Shalmei Tzibur 222; Zechor Leavraham Letter Reish; Shaareiy Teshuvah 108:12; 422:3; Beis Oved 6; Kaf Hachaim 108:15; 126:16; 422:8; Opinions brought in M”B ibid] Thus, if he remembered only after the time of Shacharis has passed then he is to Daven Mincha twice, as Tashlumin. The above Poskim argue on the above conclusion of the Rameh and Kneses Hagedola. The Chida in Birkeiy Yosef ruled that Safek Brachos Lihakel however he then found a Rashba who clearly implies like the Peri Chadash and hence in Shiyurei Bracha he retracted his ruling and concluded that one must repeat Shacharis. He states that if the Rameh and Kneses Hagedola would have seen this Teshuvah of the Rashba they too would have retracted their ruling.
[16] The reason: As in Musaf one mentioned Rosh Chodesh and hence there is no need to invalidate the Shacharis due to it lacking Rosh Chodesh. Now, although this law was only applied to a Chazan who forgot Ya’aleh Veyavo in his repetition of Shacharis, nevertheless, one should not be stringent Bedieved for a Yachid by a matter that we are lenient even Lechatchila for a Chazan. [Admur ibid; Rameh ibid]
