“You will repent and listen to the voice of Hashem and perform all of his commands. The Torah and Mitzvos are not distanced from you. It is not in the Heavens or across the sea that you need to ask someone to reach there to bring it to you.”
- The Mitzvah of Teshuvah-Confessing one’s sins:[1]
The Rambam writes in his Sefer Hamitzvos[2] that the 73rd Mitzvah in the Torah is “Hashem commanded us to confess before G-d our sins and inequities. This confession is to be said alongside one’s repentance. It is learned from the verse in Naso “And they shall confess the sin that they committed and return the money or item plus an additional fifth.”
Now, although the Torah commands confession as part of Teshuvah, but whether Teshuvah itself is a commanded mitzvah is debated. Confession requires admission of sin and is linked to atonement, while Teshuvah’s status as a command is analyzed through three approaches.
- First approach – Teshuvah not commanded: Some explain Teshuvah is not a mitzvah but a personal choice. Confession is commanded only if one chooses to repent, paralleling discretionary actions like divorce or business dealings. Genuine Teshuvah must arise from personal initiative, not external command.
- Second approach – Teshuvah as a general command: Teshuvah is a mitzvah but not listed among the 613 specific commandments because it encompasses all sins and requires a general character change. Confession is specific to individual sins and thus counted separately.
- Third approach – Teshuvah as a positive command with components: Teshuvah is a commanded mitzvah including regret, resolve, and confession. Confession expresses full repentance, and Teshuvah must lead to enhanced Torah observance and mitzvah performance. This approach aligns with the Alter Rebbe’s ruling.
- In the daily prayer:[3]
In Shema Koleinu: It is proper [based on Kabala] for one to confess [his personal sins[4]] in Shomeia Tefila using a singular wording [i.e. Chatasi, Avisi, Pashati[5]] and then request [money for] his sustenance. This applies even if one is wealthy [and does not need money, nevertheless he is to request it from Hashem].
In Tachanun:[6] Based on the Zohar (Parshat Pekudei, page 262) and the writings of the Ari of blessed memory, one should confess and recite the Thirteen Attributes of Mercy (Yud-Gimel Middot HaRachamim) before the Nefilas Apayim.
- On Rosh Hashanah:
- Introduction:[7]
We do not say the confession prayer on Rosh Hashanah. Furthermore, some[8] have the custom to omit the stanza of “Avinu Malkeinu Chatanu Lefanecha” from the Avinu Malkeinu prayer. This is done in order to avoid reciting confessions on Rosh Hashanah in order not to arouse the prosecutor.[9] [Practically, we omit on Rosh Hashanah all stanzas that mention sin such as Chet or Avon and the like.[10]] Similarly, we do not mention Tzidkascha when Rosh Hashanah falls on Shabbos in order not to arouse Divine judgment on a day of judgment.[11]
The Chassidic explanation for why confession is omitted:[12] On Rosh Hashanah we avoid mentioning the confession prayer. This is because the main focus of Rosh Hashanah is the coronation of G-d as our King, as it is on Rosh Hashanah that we accept the yoke of Heaven for the entire coming year. It is for this reason that no confession is made, as confession brings one to a state of remorse and broken heartedness which is a most unwanted atmosphere for the day of the Kings coronation. Rather we must rejoice over the acceptance of G-d to be our King. Now, although certainly one must also repent and have remorse on Rosh Hashanah, as how can there be a coronation if the nation is still in the midst of rebellion, nevertheless this is only a general remorse of one’s lack of discipline in following the Kings commands throughout the past year and a general re-acceptance of the Kings commands. It however is not remorse on each particular sin. A particular confession relates to Yom Kippur which is designated as the day of Teshuvah.
- Confessing between Tekios:[13]
In between the sets of the Shofar blowing[14] [of Meyushav[15]] one is to confess his sins quietly.[16] [Some[17] however write that this ruling applies only to the Baal Tokea. Others[18] conclude that practically it is not the Chabad custom to confess between the Tekios. According to all one must stop confessing as soon as the Tekios resume.[19]]
The Chassidic perspective:[20] The confession made between Tekios is not for the sake of fulfilling the Mitzvah of Teshuvah, as otherwise we would have a set order of confession said even not during the Tekios, as is done on Yom Kippur[21]; rather it is an expression of the longing of one’s soul to attach to Hashem.[22] This is the loftiest of moments within Rosh Hashanah in general and the blowing of Shofar in particular.[23] One is able to change his entire essence at this time.[24] It is said in the name of Rav Shlomo Chaim Kesselman that one fulfills the “silent confession” by picturing the face of the Rebbe.[25]
Q&A Is one to verbalize his confession or is it to be said only in his mind? One is to verbalize the confession and not say it merely in his mind.[26] However some[27] rule that it is not to be verbalized at all due to an interval. [See footnote for opinion of the Rebbe.[28]] Rav Eli Landa Shlita related to us that it should not be verbalized.
|
It is an obligation to say the confession prayer on Yom Kippur being that it is a day of atonement and forgiveness[31] [and whenever we receive atonement, a confession prayer is said].[32] [Likewise, there is an obligation to perform Teshuvah on Yom Kippur, and whenever one performs Teshuvah he is Biblically obligated to confess.[33]]
B What is one to say in his confession?[34]
One is not obligated to mention specific sins during his confession, and even saying “I have sinned” suffices. Nevertheless, it is initially proper to mention one’s particular sins during the confession.[35] One’s particular sins are to be mentioned quietly.[36] One may mention sins from previous years which he already repented on, as one should view his sins as if they are constantly before him.[37]
- How to say the confession:[38]
One is to stand while reciting the confession prayer. He is not to lean on an item in a way that if the item were to be removed it would cause him to lose his balance and fall. It is proper to bend one’s back upon saying the confession, in order to say it with great humility. Upon confessing, one is to hit his heart [each time he recites a particular sin]. Others are accustomed to hit their chest.
How to achieve atonement:[39] The day of Yom Kippur only atones for the sins of a person who believes in the specialty of the day of Yom Kippur, and repents.
- Prior to death or upon becoming ill:[40]
The importance of Viduy: All those who confess their sins receive a portion in the world to come.[41] Saying the Viduy is helpful for one’s recovery, as sincere repentance brings merit to the person and can nullify a severe decree from Heaven.[42]
Who recites Viduy? Viduy is recited by both men and women of any age who are ill.
When to recite Viduy?[43] When the ill person is nearing death, he is to be told to confess his sins. [He is not to be told to confess prior to reaching the state of close to death.[44] It is, however, important to get the ill person to recite Viduiy before he reaches a state that he cannot speak, and certainly before he enters an unconscious state. Viduiy is to be recited by him while he still maintains a clear mind and has the strength to recite the Viduy properly.[45] One should not delay reciting Viduy out of fear that it is a bad omen.]
Is it recited on Shabbos and Yom Tov?[46] Viduy may be recited on any day, including Shabbos and Yom Tov.
Persuading the ill person to recite Viduy:[47] The sick person is to be told “Many people who have recited the Viduy and have not died [and instead have gone on to live many long years] and many people who have not recited Viduy have died. In the merit that you will confess, you will live.” [One is not to tell the ill person to confess because he is nearing death.[48] It is a great Mitzvah to talk to the sick person and persuade him to recite Viduy while he is still in a proper state of mind, as stated above.[49]]
If the ill person cannot speak:[50] If the ill person is unable to verbally confess, then he is to confess in his heart [i.e. mind]. [It is important to get the ill person to recite Viduy before he reaches a state that he cannot speak, and certainly before he enters an unconscious state.]
Who may be present:[51] One is not to say Viduy in the presence of ignoramuses, or women and children, as this may lead them to cry [and cause hysteria, and they will cause the ill person to panic]. [It goes without saying that those who cannot control their crying are to leave the area while Viduy is recited.]
How to recite it-Washing hands; Wearing Tzitzis; wearing a Gartel: It is customary to wash one’s hands prior to reciting Viduy.[52] [This is done similar to the morning washing.] One is likewise to wear Tzitzis.[53] Some are accustomed to wear a Gartel while reciting it.[54] One is to give charity prior to confessing.[55]
May a person recite Viduiy if he is dirty with excrement or urine?[56] An ill person is to be clean of feces and urine when reciting Viduiy. If he is unable to do so, it is to be recited without Hashem’s name. |
_________________________
[1] See Likkutei Sichos Vol. 37 p. 18
[2] Mitzvah 73; Other Riashonim however do not list repentance or confession at all as one of the Mitzvos. See Rasag, Bahag, Yireim.
[3] Admur 119:2; M”A 119:1; Arizal in Shaar Hakavanos Derush 6; Peri Eitz Chaim; Zohar Balak 195b; Shelah Hakadosh, brought in Siddur Yaavetz; Elya Raba 119 in name of Seder Hayom; M”B 119:4; Kaf Hachaim 119:3
[4] If one has a new sin which he transgressed, he is to explicitly mention it and supplicate to Hashem for forgiveness and resolve not to repeat the transgression. [Shalmei Tzibur brought in Shaareiy Teshuvah 119:1; M”B ibid] One is to confess the new sin within the adjacent prayer. [Elya Raba ibid in name of Seder Hayom; Kaf Hachaim ibid] One is to say this confession with a broken heart and with tears, and with a broken and teary voice. [Shalmei Tzibur ibid; Kaf Hachaim ibid] See also Yesod Veshoresh Havoda Shaar Chamishi Chapter 4 [p. 91]
Day that Tachanun is omitted: It is disputed as to whether one may confess his sins in Shomeia Tefila on days that Tachanun is omitted. [See Piskeiy Teshuvos 119 footnote 19]
[5] M”A ibid
[6] The Zohar states that after one finishes praying, one should stand and confess one’s sins. This is also cited in Pri Etz Chaim, Gate of Selichot, end of chapter 88, and in Sha’ar HaKolel, chapter 11, section 1. The Siddur Otzar HaTefillot also references the Zohar there, as well as Zohar Chadash, page 32a. However, in the section Ra’aya Meheimna of the Zohar, the discussion is about the general virtue of Vidui, not specifically in connection to prayer or Nefilat Apayim. As for the practice of reciting Vidui during Mincha, I did not find an explicit source in Pri Etz Chaim, though it is indeed mentioned in the Siddur of the Ari (Rabbi Isaac Luria). [Hearah of Rav Raskin on Siddur]
[7] Admur 584:2
[8] Beis Yosef 584; M”A 584:2 in name of Zohar; Arizal in Shaar Hakavanos 90a; Peri Eitz Chaim Shaar Rosh Hashanah 7; brought in Kaf Hachaim 582:16 and Kaf Hachaim 584:4
[9] Admur ibid; M”A 584:2; M”B 584:3
[10] Siddur Admur; Arizal in Shaar Hakavanos 90a; Peri Eitz Chaim Shaar Rosh Hashanah 7; Kaf Hachaim 582:16; Shaareiy Teshuvah 584:2
Ruling of Admur in 584: In 584:2-3 it seems that according to Admur only the stanza of Chatanu Lefanecha is omitted while Selach Umechal is recited. [In 584:2 Admur rules: “One needs to say Selach; Umechal; Mechei; Vihaver Chatoseinu Upeshaeinu as Mechila is greater than Selicha, and Pesha is greater than Chatas, and one must first ask for a minute matter and then add more.” Thus, it seems that even the second opinion in Admur held that sin can be mentioned in the stanzas on Rosh Hashanah. This applies also according to the M”A 584:3. Thus in total there are three customs in this matter: a) Recite everything [Rama] b) Only omit Chatanu. [Beis Yosef] c) Omit every mention of sin. [Arizal] See however Shaareiy Teshuvah 584:2, based on Kneses Hagedola, that those which omit the first stanza but recite the stanzas that contain the word sin are mistaken.
The reason: The Arizal ibid states based on the Zohar that on Rosh Hashanah one is not to mention any sin and hence one is to omit all the stanzas of sin, such as Mechol and Selach Lanu. [Kaf Hachaim ibid]
List of stanzas written by Admur in the Siddur that are to be omitted: “Avinu Malkeinu Chatanu Lefanecha”; “Avinu Malkeinu Selach Umechol Lechol Avonoseinu” “Avinu Malkeinu Michei Vehaver Peshaeinu Mineged Einecha” “Avinu Malkeinu Michok Birachamecha Harabim Kol Shitrei Chovoseinu”; “Avinu Malkeinu Kasveinu Besefer Selicha Umechila”.
[11] Admur 598:1
[12] Likkutei Sichos 9 p. 434; Igros Kodesh 22 p. 510
[13] Siddur Admur; Admur 584:2; M”A 584:2; Shlah 214b; Arizal in Shaar Hakavanos 90a; Peri Eitz Chaim Shaar 26:5; Kaf Hachaim 584:6; 592:17; Minchas Elazar 1:75; Alef Hamagen 590:46; Mentioned in Sichas 1944 p. 31 and 41-42; See Otzer Minhagei Chabad p. 124-125
Wording in Admur 584:2: “Furthermore even actual confession is not to be refrained from being said between the Tekios, as the heavenly prosecutor is in a state of confusion during that time. It is [thus] proper for one to silently confess between the Tekios while the congregation is reciting the prayer of Yehi Ratzon.”
How is there even time to confess? To note however that in the Nussach in the Siddur the Yehi Ratzon is not recited between the sets, as will be explained next. Nevertheless, there is a little bit of time between the sets, as the Baal Tokeia usually takes a small break. [Shlah 214b]
[14] There are three sets in total, for a total of two confessions recited between the first and second set and the second and third set. [Siddur ibid]
[15] Arizal ibid; One is not to confess by any other time on R”H.
[16] The reason: Although in general we refrain from confessing on Rosh Hashanah, nevertheless between the Tekios one may confess as the heavenly prosecutor is in a state of confusion during that time. [Admur ibid; Arizal ibid] The Peri Eitz Chaim ibid brings a contradiction in this matter in whether one may confess on Rosh Hashanah, and he concludes that one may confess silently. Nevertheless, he says that even the quiet confession he would only say in-between the Tekios when the Satan is in confusion. [Kaf Hachaim 584:6; See Piskeiy Teshuvos 592 footnote 18] The Shlah Hakadosh ibid states that at the time of the confession one is to cry and have sincere regret, asking forgiveness from Hashem.
[17] Otzer Minhagei Chabad 291 in name of Melech Bemisibo; however, from there the matter still remains unclear as the Rebbe concludes that perhaps some are accustomed to do so and so is the implication from the Siddur.
[18] Rav Raskin p. 527
[19] Piskeiy Teshuvos 592 footnote 18; See Chapter 2 Halacha 11 p. 202
[20] Michtav Klali printed in Likkutei Sichos 4; See Igros Kodesh 23:512; Likkutei Dibburim 99-102
[21] As simply due to that the Satan will not be confused if we confess is not enough of a reason to nullify the Mitzvah of Teshuvah. [ibid]
[22] Meaning that one confesses his sins for the sake of attachment to G-d, and due to a strong passion to attach to him. This is in contrast to normal confession which comes from a feeling of remorse.
[23] Sichas of Rebbe Rayatz brought in Otzer Minhagei Chabad 294
[24] Sichas 1944 p. 31 and 41-42
[25] Brought in Otzer Minhagei Chabad ibid, and hear from Rav Eli Landa via phone call
[26] Arizal brought in Kaf Hachaim 584:6; Minchas Elazar 1:75 that it is to be verbalized; Simple implication of Admur 584:2 and Siddur which rules it is to be said quietly [implying with verbalization]; Or Letziyon 1:39
The reason it is not an interval: It does not constitute an interval being that it is part of the matters of Davening which are allowed to be said in between the blows. [ibid; 592:7]
[27] Alef Hamagen 590:46; Derech Hachaim brought in M”B 592:12; Takanas Rav Akiva Eiger; Mahril Diskin 79 [KU”A]; Yabia Omer 1:36; Kaf Hachaim 592:19 regarding Yehi Ratzon, however seemingly regarding the confession he would agree it is to be verbalized, as he concludes there.
[28] Otzer Minhagei Chabad 292 brings contradictory statements in the name of the Rebbe in two different years of Hamelech Bemisibo. He concludes there based on the Sicha of the Previous Rebbe on the matter of Gaguim that the correct stance is that it should be said only in one’s mind. However, in truth the matter is not clear from the Sicha of the Rebbe Rayatz, as he is merely referring to the feeling behind the confession, and not whether it is to be verbalized or not.
[29] Admur 607:1-5; See Sefer Hachinuch Mitzvah 364
[30] Admur 607:1; Michaber 607:1; Rambam Teshuvah 2:7 “Yom Kippur is a time of Teshuvah for every individual and the public, and is the set time for attonement and forgiveness for the Jewish people. Therefore, everyone is obligated to perform Teshuvah, and confess their sins”; Braisa Yuma 87b; See Sefer Hachinuch Mitzvah 364 who explains the confession is part of the Mitzvah of Teshuvah which is required on Yom Kippur, and one who does not confess, transgresses this positive command
[31] As the verse [Vayikra 16:30] states “And on this day He will atone.” [Admur ibid]
[32] The source: [This is evident from the confession prayer said over a sacrifice that was brought for atonement], as we find that by all sacrifices brought for atonement [that one must confess] as the verse [Bamidbar 20:7] states “And confess your sins that you performed.” [Admur ibid; Levush 605:1; See also Vayikra 5:5; Rambam Teshuvah 1:1]
[33] Sefer Hachinuch Mitzvah 364; See Shaareiy Hamoadim p. 161-168; Likkutei Sichos 29:203
[34] Admur 607:4
Other opinions: See Sefer Hachinuch Mitzvah 364 who explains that one must confess his particular sins, ask for atonement, and state that he will not repeat the sin.
[35] The reason: As through doing so one comes to a greater level of remorse and regret. [Admur ibid]
[36] Admur ibid; M”A 607:2; Machatzis Hashekel 607:2; See Admur 101:2; Rambam Teshuvah 5:5 and in Pirush of Rambam Laam
The reason: As it is forbidden to publicize one’s sins to the public. [Admur ibid]
[37] Admur 607:9
[38] Admur 607:7
[39] Admur 607:16
[40] Michaber 338:1
[41] Michaber ibid; Mishneh Sanhedrin 43b
[42] See Michaber ibid “Many have confessed and have lived. In the merit that you will confess, you will live.”; Mavor Yabok Mamar Imrei Noam 15 “Confession many times lessens the illness, as it sweetens the judgment”;
[43] Michaber 338:1; Shabbos 32a
[44] Shach 338:1
[45] Beis Lechem Yehuda 338 in name of Sefer Zichronos: “It is a great Mitzvah to talk to the sick person and persuade him to recite Viduiy while he is still in a clear state of mind, and not to delay until he reaches a state of unconsciousness. A Choleh that has alacrity precedes and recites the Viduy and supplications early while he still has strength available.”; Shlah Pesachim
[46] Mishmeres Shalom Vav 1; Nitei Gavriel 1:8 footnote 9 in name of Poskim
[47] Michaber ibid; Ramban in Toras Hadam
[48] Shach 338:1; Perisha 338
The reason: As this can break his heart and worsen his condition. [ibid]
Other opinions: Some Poskim rule that the ill person is to be told to confess because he is nearing death. [Bach 338, brought in Shach ibid]
[49] Beis Lechem Yehuda 338 in name of Sefer Zichronos
[50] Michaber 338:1; Tur 338
[51] Michaber 338:1
[52] Seder Viduiy of Ramban, printed in Darkei Chesed p. 286; See Beis Lechem Yehuda 338 in name of Sefer Chassidim: “Tzadikim are accustomed to wash their hands prior to passing away”
[53] Seder Viduiy of Ramban, printed in Darkei Chesed p. 286
[54] Nitei Gavriel 1:10
[55] Mavor Yabok Sifsei Tzadik 10
[56] See Shaar Hatziyon 606:22; Nitei Gavriel 1:9
Shabbos Mevarchim Tishrei:[1]
No blessing before Musaf:[2] On the Shabbos before Rosh Hashanah we do not bless the coming month despite this being the custom on every Shabbos that precedes Rosh Chodesh.[3]
Tehillim:[4] The entire book of Tehillim is recited before Shacharis just as on any other Shabbos Mevarchim.
Av Harachamim:[5] One recites the paragraph of “Av Harachamim” prior to Musaf.[6]
Farbrengen: At the conclusion of the prayers one is to have a Chassidic gathering as is done on every Shabbos Mevarchim.[7] This gathering is to include good and practical resolutions in matters of spiritual and physical charity.[8]
Omitting Vihi Noam:[9] The entire[10] prayer of Vihi Noam is customarily omitted on the Motzei Shabbos directly prior to any Holiday including Rosh Hashanah.[11] If, however, Rosh Hashanah falls on Shabbos, Vihi Noam is recited the previous Motzei Shabbos.[12]
Sparks of Chassidus Hashem blesses this month:[13] On the Shabbos before Rosh Hashanah, which is the last Shabbos of the month of Elul, we read the passage in the Torah which begins נצבים אתם. These words are G-d’s blessing to the Jewish people. The Rebbe Rayatz records the following statement from his father the Rebbe Rashab: When I was a child I asked my father, the Rebbe Maharash, “Why do we not bless the month of Tishrei as we bless the other months?” The Rebbe Maharash in turn replied that when he was a child, he had asked the same question to his father the Tzemach Tzedek who in turn said that when he was a child, he asked this question to his grandfather the Alter Rebbe. The Alter Rebbe replied that he heard the following teaching in Mezritch from his master, the Maggid, who had received it from his master, the Baal Shem Tov: The seventh month [i.e. Tishrei], which is the first of the months of the year, is blessed by G-d Himself on Shabbos Mevarchim, which is the last Shabbos of the month of Elul. By virtue of this blessing the Jews are empowered to bless the other months eleven times a year. This is the content of G-d’s blessing: “Atem Nitzavim Hayom” [i.e. You are standing this day]. The word היום [i.e. this day] refers to Rosh Hashanah, which is the Day of Judgment. The phrase Atem Netzavim implies not only that the Jewish people are standing, but furthermore that on this day “you are sustained in your firm stance” which means that you are acquitted in your trial. Shabbos Selichos: In years that Rosh Hashanah falls on Thursday or Shabbos then Shabbos Mevarchim is also considered Shabbos Selcihos. See Halacha 15C in Q&A for a description of Shabbos Selichos in Lubavitch!
|
Why are the Parshiyos of Netzavim/Vayeilech separate this year?
Question:
Why are the Parshiyos of Netzavim/Vayeilech sometimes read together and sometimes read separately, such as this year?
Answer:
The Parsha of Nitzavim is always read the Shabbos prior to Rosh Hashanah. Thus, when Rosh Hashanah falls on Monday-Tuesday, since there are two Shabbosos between Rosh Hashanah and Sukkos, the Parshiyos of Nitzavim-Vayeilech must be split, with Nitzavim being read before Rosh Hashanah, and Vayeilech being read on Shabbos Shuva, which is the Shabbos before Yom Kippur. Haazinu is then read after Yom Kippur, on the Shabbos before Sukkos. The Siman for this is “Bag [i.e. Monday-Tuesday] Hamelech [i.e. Rosh Hashanah] Pas Vayeilech [i.e. Split Nitzavim and Vayeilech].” However, when Rosh Hashanah falls on Thursday-Friday, since there is only one Shabbos between Rosh Hashanah and Sukkos, in which the Parsha of Haazinu is read, therefore on the Shabbos before Rosh Hashanah Nitzavim-Vayeilech must be read together.
Sources: Michaber 428:4; Tur 428; M”A 428:5
Pirkeiy Avos:
On the Shabbosim which are in approximation to Rosh Hashanah, two chapters of Pirkei Avos are read, in order to complete the cycle prior to Rosh Hashanah.
Reciting “Kol Yisrael…” prior to each chapter and “Rebbe Chanania Ben Akashyia…” at the end of each chapter: One is to recite the Mishnaic saying of “Kol Yisrael…” prior to beginning the chapter of Pirkei Avos. At the conclusion of the chapter one is to recite the teaching of “Rebbe Chanania Ben Akashyia.”[14] [On the Shabbosim which are in approximation to Rosh Hashanah, in which two chapters of Pirkei Avos are read, some[15] write one is to read the above opening and closing statements before and after each individual chapter. Others[16] write it is only to be said once; the opening statement at the beginning of the first chapter and the concluding statement after concluding the second chapter. Others[17] write that by the first four chapters that are said together [1-2 and 3-4], one reads the opening statement at the beginning of the first chapter and the concluding statement after concluding the second chapter. However, by the last two chapters [5-6] one reads the opening and closing statement after both the first and second chapter.]
[1] Drasha of Rav: Some Poskim write the Rav is to give a speech on the Shabbos before R”H in order to arouse the people in repentance. This has support in the Midrash which states that when the Sage expounds the laws to the public Hashem forgives their sins. [Mateh Moshe 833; Kneses Hagedola 602:4; Elya Raba 603:2; Kaf Hachaim 602:10]
[2] Magen Avraham 417:1; Levush 421:1; 581:1; Mateh Efraim 581:47
[3] The reason: The reason for this is because the verse in Psalms states on Rosh Chodesh “Bikese Leyom Chageinu” which implies that Rosh Hashanah is to be concealed. Hence, we do not announce the date of Rosh Chodesh which is the date of Rosh Hashanah. [Magen Avraham ibid] The reason we desire to conceal Rosh Hashanah is in order to confuse the Satan and prevent him from prosecuting against us on that day. [Levush 421:1]. The Rebbe explains that the Satan is confused by the lack of mentioning Rosh Chodesh as he now becomes even more convinced that the Jews are positive that their judgment has been sealed for good, and it is for this reason that they are not doing the Mitzvah of Rosh Chodesh. This hence weakens the Satan’s prosecution, being that he suspects that perhaps the judgment has already been secured. It also diminishes the Satan’s personal prosecutions as he sees that they are lacking the merit of Rosh Chodesh and hence a strong prosecution is not that necessary. Nevertheless, in truth the above explanation does not suffice to justify annulling a custom of Jewry as practically we are now lacking the Avoda of Rosh Chodesh. Thus, in truth the intent of not mentioning Rosh Chodesh is to arouse one in Teshuvah, so we become broken over the Mitzvah that was removed from us. It is this Teshuvah that is done due to feeling broken hearted that capsizes the Satan’s prosecution. [Likkutei Sichos 24 printed in Shaar Hamoadim Rosh Hashanah 5]
The Chassidic reason: See Sparks of Chassidus!
[4] Sefer Haminhagim p. 115 [English Edition]; Takanos of Rebbe Rayatz printed in Otzer Minhagei Chabad 81
[5] Mateh Efraim 581:47; Shaareiy Efraim 10:35; Toras Menachem 1990 4:299 [Sichas Netzavim Vayeilech; brought in Shaareiy Halacha Uminhag 5:68; Shulchan Menachem 3:75]; Piskeiy Teshuvos 284:17
[6] The reason: Although on a regular Shabbos Mivarchim the paragraph of Av Harachamim is omitted, nevertheless since on this Shabbos the month is not verbally blessed in Shul therefore one is to recite this paragraph.
[7] This especially applies when this Shabbos is also Shabbos Selichos of which Chassidim were always accustomed to have a Farbrengen on this Shabbos. [See Hisvadyos 1951 2:327; 1982 4:2253; 1983 4:2045]
[8] Hisvadyos 1988 4:376
[9] 295:3 regarding every Yom Tov; Mateh Efraim 581:47; See “The Laws and Customs of Motzei Shabbos” chapter 1 Halacha 4 further details on this subject!
[10] This includes also the prayer of Ata Kadosh. The reason it is accustomed to omit also Ata Kadosh is because the prayer of Ata Kadosh is said as a result of saying the prayer of Vayehi Noam. As once the Shechina resides below, as is stated in the prayer of Vayehi Noam which discusses the Mishkan, it is then fit to sanctify it with the prayer of Ata Kadosh. Thus since Vayehi Noam is omitted, [for the reason to be explained in the next footnote] so too we omit Ata Kadosh. [ibid]
Other Opinions: The above follows the Ashkenazi custom, as brought by the Tur. However the Sefardi custom is to only omit Vayehi Noam and Yosheiv Beseiser and they begin from Orech Yamim, and then say Ata Kadosh. [Tur] Some however say the Sefaradi custom is to recite it entirely, as rule the Sefaradi sources brought in the next footnote. [Piskeiy Teshuvos 294:2]
[11] The reason: The reason for omitting Vayehi Noam is because within the prayer we say twice “And the work of our hands”, hence all the days of the coming week have to be fit for work. If they are not all fit for work then we simply omit the prayer. [ibid; See Piskeiy Teshuvos 294:2 for a thorough analyses on this subject]
Other Opinions: Some, based on Kabala of Arizal, always recite the prayer of Vayehi Noam on Motzei Shabbos, even when a Holiday falls that week, and even on Motzei Shabbos Chol Hamoed. Nevertheless in such circumstances they recite it quietly. Their reasoning is because Vayehi Noam affects the influence of Shabbos on the weekday which is needed every week, without exception. [Birkeiy Yosef brought in Shaareiy Teshuvah 295:2; Kaf Hachaim 295:9-10]
[12] So rules Admur ibid regarding all Holidays; M”E ibid regarding Rosh Hashanah; M”E 602:45 regarding Shabbos Shuva; See Otzer Minhagei Chabad p. 170 for difference in practice of the Rebbe over the years by Shabbos Teshuvah
Other Opinions: Some rule that even in such a case that Yom Tov falls on Shabbos, Vayehi Noam is omitted the Motzei Shabbos prior to it. [See Kaf Hachaim 295:6]
[13] Hayom Yom 25th Elul; Sefer Haminhagim p. 115 [English]
[14] Siddur; Admur in 54:4
The reason: The reason we conclude with these verses is because it is customary to recite Kaddish after Pirkei Avos, and we do not recite Kaddish unless we read a teaching that contains a verse or an expoundation of a verse. [Admur 54:4]
[15] Otzer Minhagei Chabad p. 246 based on Sichas Netzavim Vayeilech 1987
Background: The Rebbe in Sichas Parshas Seitzei 1981 plainly mentioned that the custom is to say it only once. However, in later years, the Rebbe publically debated whether it should be said once or twice. [See Hisvadyus 1985 5:2887; Hisvadyus 1987 4:352; Hisvadyus 1989 4:279; Sefer Hasichos 1990 2:681; Sefer Hasichos 1991 2:797] This led to a variety of opinions on this matter.
[16] Hiskashrus 946 based on Sichas Parshas Seitzei 1981
[17] Siddur Tehillas Hashem Kehos Eretz Yisrael based on Hisvadyus 1990 4 page 259 footnote 104 and Hisvadyus 1987 4 page 400
Leave A Comment?
You must be logged in to post a comment.