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Ya’aleh Veyavo in Shemoneh Esrei:
A. The general laws:
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 prayer: If one is Davening a Nedava on Rosh Chodesh, he is to add Ya’aleh Veyavo in his Nedava prayer.
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.]
Correct pronunciation in Ya’aleh Veyavo: In the paragraph of Ya’aleh Veyavo, the first בו is pronounced bo, whereas the second [and likewise the third] בוis pronounced vo. The concluding wording of the paragraph is “Melech Chanun Verachum Ata”.
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.
Being careful to remember Ya’aleh Veyavo:
One must be very careful to remember to recite Ya’aleh Veyavo even in Maariv and Birchas Hamazon as one time, during the times of the Arizal, a certain individual forgot to recite Ya’aleh Veyavo in Maariv and he had a dream in which he was told that the Shechina lamented that it was unable to be elevated.
B. Davening an early Maariv:
If one is Davening Maariv after Plag Hamincha on Erev Rosh Chodesh, he is to recite Ya’aleh Veyavo in his Shemoneh Esrei.
C. 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.
Remembered prior to finishing Shemoneh Esrei: 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 to recite Ya’aleh Veyavo, even between the blessings, after concluding Visechezena but prior to beginning Modim.
Tashlumin of Mincha Erev Rosh Chodesh: If one forgot to Daven Mincha of Erev Rosh Chodesh, he is to Daven Shemoneh Esrei of Maariv twice, and mention Rosh Chodesh in both prayers. If one recited Ya’aleh Veyavo in the first Shemoneh Esrei, but forgot to recite it in the second Shemoneh Esrei, he nevertheless fulfills his obligation. Furthermore, even if he forgot to recite Ya’aleh Veyavo in both prayers, he nevertheless fulfills his obligation. If however he forgot to recite it in the first Shemoneh Esrei and recited it in the second Shemoneh Esrei, then if he omitted it from the first Shemoneh Esrei intentionally, he must repeat the Tashlumin for Mincha. However, if he simply forgot to say it in his first Shemoneh Esrei then he fulfills his obligation.
D. 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.]
Remembered prior to finishing Shemoneh Esrei: 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.] If however he remembered prior to reading the second Yehi Ratzon then he is to return to Ritzei. [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.]
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, he does not need to repeat Shemoneh Esrei.
Tashlumin of Maariv Rosh Chodesh in Shacharis: If one who did not Daven Maariv on Rosh Chodesh and Davened Tashlumin by Shacharis, forgot to say Ya’aleh Veyavo in his second Tashlumin Shemoneh Esrei, he must repeat the Tashlumin Shemoneh Esrei.
Tashlumin if forgot to recite Ya’aleh Veyavo in Mincha: If one forgot to recite Ya’aleh Veyavo in Mincha of Rosh Chodesh and only remembered by Maariv of that night, then if that night is not the second night of Rosh Chodesh 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 in order to remove oneself from doubt he is to Daven the second Shemoneh Esrei of Maariv as a Tefilas Nedava. It is not required to novelize any matter in this second Shemoneh Esrei. [If however that night is Friday night then he is not to Daven Maariv a second time at all, even as a Nedava.] If that night is the second night of Rosh Chodesh, then he needs to Daven Maariv a second time as Tashlumin according to all.
If one forgot to recite Ya’aleh Veyavo by Maariv he does not repeat Shemoneh Esrei, although may choose to Daven a Nedava. If one forgot to recite Ya’aleh Veyavo by Shacharis he must repeat Shemoneh Esrei if he has not yet Davened Musaf. If one forgot to recite Ya’aleh Veyavo by Mincha he must repeat Shemoneh Esrei. If one remembered prior to finishing Shemoneh Esrei-see above.
What is the law if one did not go back to Ritzei to say Ya’aleh Veyavo and simply returned to Visechezena?
Seemingly, he is required to repeat the Shemoneh Esrei. Practically, one should repeat the prayer as a Nedava.
If in middle of Elokaiy Netzor one realized that he did not say Ya’aleh Veyavo and the Chazan has now reached Kedusha what is he to do?
Some Poskim rule that since he must return to Ritzei therefore he may not answer Kedusha and rather he is to stay quiet and listen to the Kedusha of the Chazan. Others however rule that he may answer Kedusha just like anyone else who is holding in Elokaiy Netzor. Practically, one is not to recite it, although if he did so he is simply to return to Ritzei and is not to repeat from the beginning of Shemoneh Esrei.
If in the middle of the first three blessings of Musaf one remembered that he did not say Ya’aleh Veyavo in Shacharis what is the law?
One is to continue with the Shacharis Shemoneh Esrei even though he did not have in mind to do so when he first began Shemoneh Esrei.
What is the law if a woman forgot to recite Ya’aleh Veyavo?
A woman who is careful to Daven every day: If a woman who is careful to Daven Shacharis and/or Mincha everyday forgot to recite Ya’aleh Veyavo in the prayer, she must repeat the prayer.
A woman who is not careful to Daven every day: If a woman who is not careful to Daven Shacharis and/or Mincha everyday forgot to recite Ya’aleh Veyavo in the prayer, some Poskim rule she must repeat the prayer. Other Poskim however rule that she is not required to repeat the prayer, although she may do so if she chooses.
What is the law if one recited Ya’aleh Veyavo in Shemoneh Esrei and then discovered that it is not Rosh Chodesh?
One who recited Ya’aleh Veyavo during Shemoneh Esrei when it is not Rosh Chodesh, is to repeat the Shemoneh Esrei as a Toras Nedava. If he remembered in the midst of the paragraph of Ya’aleh Veayavo then he is to immediately stop reciting it [and return to the beginning of that blessing, which is Ritzei]. If he remembers after completing the blessing then he is to continue with Shemoneh Esrei and after its conclusion repeat Shemoneh Esrei as a Nedava.
What is the law if one mentioned Rosh Chodesh in his personal requests of Shema Koleinu, and forgot to say Ya’aleh Veyavo?
He fulfills his obligation.
E. Chazan forgot Ya’aleh Veyavo:
Forgot in personal Shemoneh Esrei: 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.]
Forgot in repetition: 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.
If the Chazan remembered to recite Ya’aleh Veyavo in the blessing of Sim Shalom and had to return to Ritzei, is Birchas Kohanim to be repeated a second time?
In those areas that do not perform Nesias Kapayim, the paragraph of Elokeinu is to be repeated as usual. In those areas that perform Nesias Kapayim, and the Kohanim already went up and performed Nesias Kapayim, then some Poskim rule the Kohanim are not required to repeat Nesias Kapayim when the Chazan repeats from Ritzei. In such a case the Chazan is to recite Elokeinu. Nevertheless, some of these Poskim rule it is proper for the Kohanim to repeat Nesias Kapayim without reciting a blessing. However, if there are Kohanim now present that did not perform Nesias Kapayim the first time then they are to do so now. Other Poskim however rule that all the Kohanim are to always repeat Birchas Kohanim and recite the blessing a second time when the Chazan repeats from Ritzei.
 422/1; Shabbos 23a
 Michaber ibid; See Tosafus Shabbos 24a
 Admur 108/9; M”A 108/7; Kneses Hagedola
 Siddur Admur; Sefer Haminhagim p. 69 [English]; Rashal brought in Kaf Hachaim 236/16; Ketzos Hashulchan 27/5
Other opinions: Some Poskim rule Ya’aleh Veyavo may be announced prior to Shemoneh Esrei of Maariv, after Kaddish. It is not considered an interval being it is done for a need of the prayer. [Michaber 236/2 based on Rashba 293; Bach; Levush Abudarham; M”A 236/1; M”B 236/7; 422/1; Derech Hachaim 33/81] However prior to Shemoneh Esrei of Shacharis, it is forbidden according to all to announce Ya’aleh Veyavo. [Derech Hachaim ibid]
 Kaf Hachaim ibid; See also Rashal ibid; Ruach Chaim 422/1; Kaf Hachaim 422/2
Reciting Ya’aleh Veyavo aloud: Some communities have the custom to recite Ya’aleh Veyavo aloud in Shemoneh Esrei for the sake of the ignorant. This is a good custom. [Ruach Chaim 422/1; Kaf Hachaim 422/2]
 See Likkut Dinei Rosh Chodesh 7/4
 Sefer Haminhagim p. 45 and 69 [English]; Hayom Yom p. 33
 Sefer Haminhagim p. 45 [English]; Glosses of Rebbe Rashab on Siddur; Har Tzevi 1/95
 Sefer Haminhagim p. 45 [English]; Glosses of Rebbe in Haggada Shel Pesach p. 41; Letter of Rebbe printed in Shulchan Menachem 1/331 that this custom [of answering Amen on these phrases] dates back to a directive of the Rebbe Rayatz and was followed by the Rebbe Rashab; Kaf Hachaim 422/1
 Elya Raba 4202/1; implication of Abudarham; Kaf Hachaim ibid; Sefer Haminhagim ibid
Other opinions: Some write that one is not to answer Amen between Zachreinu Bo Letova and Ufakdeinu Vo Levracha, as they both are going on a male and female, and therefore should not have an interval made between them. [Tolaas Yaakov; Kneses Hagedola 422/1; brought in Kaf Hachaim ibid]
 Chesed Lealafim 422/5; Kaf Hachaim 422/19
 Admur 108/13; M”A 108/10; M”B 108/21; Sicha of Rebbe, brought in Likkut Dinei Rosh Chodesh 6 footnote 2
Other opinions: Some Poskim rule there is no need to mention Ya’aleh Veyavo when Davening Maariv prior to nightfall. [Eretz Tzvi 25]
 The reason: As he has already accepted upon himself Rosh Chodesh.
 Michaber 422/1; Admur 188/10 and 15; Brachos 30b; Siddur Rebbe Amram; Rif; Rambam; Rosh
 The reason: The reason for this is because the month is never sanctified at night. [Michaber ibid] Thus, the holiness of Rosh Chodesh was never applied to the night. Despite the above, the Sages nevertheless obligated one to initially recite Ya’aleh Veyavo in Shemoneh Esrei, being that it is not an interval, and no extra blessing is being recited on its behalf. [Levush 422]
 M”B 422/2; Admur 294/7 regarding Veata Chonantanu
 Michaber ibid; M”B 422/3; See Brachos 30b
The reason: This applies for both nights of Rosh Chodesh as the entire reason behind why we celebrate two days of Rosh Chodesh is because of Sfeika Deyoma, as both nights of Rosh Chodesh are simply a doubt of the real day of Rosh Chodesh, and hence on either night there is no Kiddush Hachodesh. [M”B 422/3] Vetzaruch Iyun Gadol, as the Rambam in Kiddush Hachodesh 8/4 rules the reason for celebrating two days of Rosh Chodesh is because the Molad lands on the 30th, even in those months in which Rosh Chodesh is also on the 31st.
Other opinions: Some rule that on the second night of Rosh Chodesh, one must repeat Shemoneh Esrei. [Tosafus Brachos ibid in name of Yeish Mefarshim; See Beis Yosef who negates this opinion]
 Rama 422/1; Admur 294/7 regarding Veata Chonantanu; M”B 422/2
 Rama ibid says to look at 294/4-5 regarding Ata Chonantanu and Admur 294/7 rules this way regarding Veata Chonantanu; M”B 422/2; Mamar Mordechai 422/4; Shalmei Tzibur 220; Shaareiy Teshuvah 422/1; Kaf Hachaim 422/5
 Admur 188/10 in contrast to the ruling by Birchas Hamazon; Implication of Michaber 294/2; Elya Raba 114/7; Birkeiy Yosef 422/1; Mamar Mordechai 422/5; Shalmei Tzibur 220; Kaf Hachaim 422/4
The reason: By Shemoneh Esrei, since if he remembered only after beginning Modim the Sages did not require him to retract to the blessing of Avoda to mention Rosh Chodesh in the area that the Sages instituted, being that the month is not sanctified at night. Therefore, he is also not to mention it [i.e. Ya’aleh Veayavo] between Avoda and Modim, as doing so is an interval in the prayer. [Admur ibid; See Levush 188/7-8; Taz 114/12]
Other opinions: Some Poskim rule one is to recite Ya’aleh Veyavo prior to Modim in such a case. [Ridbaz 561, brought in Kaf Hachaim 422/4]
 Admur 108/14; Rama 108/9; Kol Bo 11
 Admur ibid; Rama ibid
 Admur ibid; Kaf Hachaim 422/6
 The reason: As we do not sanctify the month at night, as explained above from 422/1. [Admur ibid]
 The reason: As he revealed his intent to be Yotzei his Tashlumin of Mincha of Erev Rosh Chodesh with his first Shemoneh Esrei, as seen from the fact that he did not mention Rosh Chodesh in his first Shemoneh Esrei, and he had in mind to be Yotzei his Maariv of Rosh Chodesh with his second Shemoneh Esrei, as seen from the fact he mentioned Rosh Chodesh in his second Shemoneh Esrei. Now, one who precedes his Tashlumin Shemoneh Esrei to his obligatory Shemoneh Esrei does not fulfill his obligation. [Admur ibid]
 Admur ibid; M”A 108/12
 Michaber 422/1; Brachos 30b
 Being Yotzei with the Chazan: One who forgot to say Ya’aleh Veyavo on Rosh Chodesh can fix his mistake through concentrating and listening to the repetition of the Chazan, to all 18 blessings from beginning to end, just as one who is actually Davening. He is not to make any interval and is not to speak in-between. [He is to answer Amen for the Chazan’s blessings, although is not to answer Baruch Hu Uvaruch Shemo [124/2] He is to say Kedusha with the congregation, although is not to say the entire Modim [only the first three words] Ketzos Hashulchan 78/3 footnote 11] He is to take three steps back after the Chazan finishes. The reason for this is because since he has already Davened, and has merely forgotten Ya’aleh Veyavo, therefore the Chazan can be Motzei him even though he is a Baki/expert in the prayer. [Admur 124/14; Michaber 124/10; Bahag and Tosafus Brachos 29] However, practically, it is better that he repeat the Davening himself being that not every person has ability to concentrate to hear all the words of the Chazan from beginning to end (and perhaps his mind will wander and he will not hear from the Chazan a part that invalidates the prayer). [Admur 124/14; M”A 124/16 in name of Bach and Rashal; M”B 124/40]
 Ketzos Hashulchan 21/3; 78 footnote 19
Other opinions: Some Poskim rule he is not required to repeat the introductory phrase of “Ad-ny Sfeasay Tiftach”. [Ritva Taanis; Shalmei Tzibur p. 222; Shaareiy teshuvah 422/4; Kaf Hachaim 422/15]
 Rama ibid; M”B 422/2; Admur 294/7 regarding Veata Chonantanu
 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]
 M”B 422/5
 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]
 M”B 422/9 in explanation of Michaber ibid
 Shaar Hatziyon 422/8 in name of Elya Raba
 Michaber ibid
 M”B 422/8
 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.
 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
 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]
 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.
 As the Tzemach Tzedek [and majority of Poskim] rule like the M”A that one is to repeat Shemoneh Esrei, and thus even on Shabbos one is to repeat it, even though one does not Daven a Nedava on Shabbos. However during the week, since one is able to Daven as a Nedava and fulfills his obligation according to all, it is best to do so. [See Likkut Dinei Rosh Chodesh 6 footnote 14]
 Admur 126/3; 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.
 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]
 Admur 108/15; M”A 108/12
Regarding one who needs to pray Tashlumin by Maariv of Rosh Chodesh for missing the previous Mincha of Erev Rosh Chodesh, then he must recite Ya’aleh Veyavo in both the first and second Shemoneh Esrei. [108/14; see previous Halacha]
 The reason: Although the second Shemoneh Esrei is a mere Tashlumin for Maariv, and in Maariv of Rosh Chodesh one is not to repeat Shemoneh Esrei if he forgot Ya’aleh Veyavo, this is only because we do not sanctify the new moon at night. However now that he is reciting this prayer during the day he has to repeat the prayer if he forgot Ya’aleh Veyavo. [Admur ibid]
 108/17; Michaber 108/11; Ketzos Hashulchan 28/7
 Some Poskim [Tosafus Brachos 26b; Tur in name of Rebbe Yehuda] rule he is not required to repeat Shemoneh Esrei as Tashlumin, as in any event the reason behind for why he must repeat the Shemoneh Esrei will not be rectified, as he will not recite Ya’aleh Veyavo in the Tashlumin Shemoneh Esrei. Other Poskim [Rabbeinu Yona Brachos 4; Rosh Brachos 4/2; Tur in name of Sages of Province] however rule that since he did not fulfill his Mincha prayers it is considered as if he did not Daven Mincha at all, and he thus must Daven Maariv twice. [Admur ibid; M”A 108/15; Taz 108/11; See Siach Hasadeh Shaar Brachos 4/68; Eretz Tzevi 24; Chikrei Halachos 7 p. 61]
 Admur ibid; Michaber ibid; See Rosh ibid; Tur 292; Iggur 579
The reason: This is in order to suspect for both opinions regarding whether one is required to repeat Shemoneh Esrei as Tashlumin. One thus recites Shemoneh Esrei a second time to suspect for the second opinion, although does so as a Nedava in order so it is not a blessing in vain according to the first opinion. [Admur ibid; M”A ibid]
 Admur ibid
The reason: As since he is Davening due to doubt, there is no greater novelty than this, as explained in 107/1. [Admur ibid]
 Shaareiy Teshuvah 108/17; M”B 108/36; Ketzos Hashulchan 28/7 regarding Tal Umatar; See Likkut Dinei Rosh Chodesh 6 footnote 29 regarding if one can be Yotzei with Meiyn Sheva
The reason: As one cannot Daven a Nedava on Shabbos. [Ketzos Hashulchan ibid footnote 20]
 Admur ibid; M”A 108/16; See Biur Halacha 107 “Im”
The reason: As according to all he will gain the saying of Ya’aleh Veyavo in his Tashlumin. [Admur ibid]
 The reason: As a) Since he was required to repeat from Ritzei, his first Ritzei was invalidated and it is considered as if he did not recite Ritzei at all. [See M”B 422/5; Kaf Hachaim 422/13] b) If one skips the main part of a blessing he is to repeat Shemoneh Esrei. [Biur Halacha 59/2; See Piskeiy Teshuvos 119/6]
 Shoel Umeishiv 3/163; Kaf Hachaim 122/13; 422/17; Sheivet Halevy 3/11; 5/23; 10/17; Yabia Omer 5/13; Piskeiy Teshuvos 104/16
 The reason: As the answering of Kedusha within the midst of Elokaiy Neshama is considered an interval of Hesech Hadaas and would consider the person to have finished his Tachanunim of which the rule is that since he forgot Ya’aleh Veyavo he must return to the beginning of Davening. [ibid]
 Igros Moshe 3/46; Halichos Shlomo 8/39 in name of Rav SZ”A
 Piskeiy Teshuvos ibid; See Ashel Avraham Butchach 422 that he returned to Ritzei; Yagel Yaakov 22; See also Tehila Ledavid 122/4; Eretz Tzvi 1/23
 Machazik Bracha 422/1; Zera Emes 47; Mamar Mordechai; Shalmei Tzibur 222; Zechor Leavraham Letter Reish; Shaareiy Teshuvah 108/12; 422/2; Beis Oved 6; Nehar Shalom 424; Kaf Hachaim 108/16 and 422/7
 Piskeiy Teshuvos 106/1; Likkut Dinei Rosh Chodesh 6 footnote 12 in name of Ohel Moshe 3
 See Admur 106/2 regarding the dispute in Poskim in whether women must Daven every day, and see Piskeiy Teshuvos 106/1 that the custom is that those woman who are very busy with taking care of their families do not Daven every day.
 Eimek Halacha 34; Beis Yisrael 10; Yabia Omer 6/18; See Eretz Tzevi 1/23
 Divrei Yatziv 1/62; Kinyan Torah 7/10; Shraga Hameir 5/114; Az Nidbaru 1/48; Birchos Shamayim 1/46; Halichos Shlomo 15 footnote 5 in name of Rav SZ”A
 Admur 108/18; Ketzos Hashulchan 21/4
Admur ibid records a dispute regarding the law in this case: Some opinions [Michaber 108/12; Orchos Chaim] rule that the mention of the days of other events in Shemoneh Esrei does not invalidate the prayer or that blessing to require the repetition of Shemoneh Esrei or of that blessing. Others [Olas Tamid 108/18; Taz 108/12] however rule that it has the same law as one who spoke in the midst of Shemoneh Esrei, in which the law is that he must repeat that blessing or return to the beginning of Davening, as explained in 114/4. Practically, Admur concludes: (Regarding the final Halachic ruling) although we apply the rule of Safek Brachos Lihakel, nevertheless since even if one were to pray the entire day it would be praiseworthy, therefore whenever there is a case of doubt one should simply repeat the prayer as a Toras Nedava, and it is not necessary to novelize anything in his Nedava prayer. [Admur ibid]
Other Poskim: Some Poskim rule one is required to repeat Shemoneh Esrei. [Derech Hachaim brought in Ketzos Hashulchan ibid]
 Ketzos Hashulchan 21/4; Seemingly however this requirement to repeat from the beginning of Ritzei only applies if one already said the words “Rosh Hachodesh Hazeh” as in such a case he already recited an untrue statement. If however he remembered prior to saying these words, then seemingly he may continue Visechezenu. [Implied from wording in Ketzos Hashulchan ibid]
 Likkutei Pardes; Birkeiy Yosef 422/4; Shalmei Tzibur p. 281; Beis Oved 4; Kaf Hachaim 422/10
Other Poskim: Some Poskim rule he does not fulfill his obligation. [Mamar Mordechai, brought in Kaf Hachaim ibid]
 Admur 126/3-4; Michaber 126/4
 Admur 126/4; Michaber ibid
 The reason: The reason for this is because it is a trouble for the congregation to require them to wait for the Chazan to pray a second time. [ibid]
 P”M 108 M”Z 3; Kaf Hachaim 108/23; See M”B 126/17 in name of Chayeh Adam; However see Admur ibid that rules if one made a mistake in the first three blessings and remembered prior to finishing Shemoneh Esrei then he is to return. However no mention is made regarding the last three blessings. Vetzaruch Iyun. See Halachos Ketanos 2/124; Kaf Hachaim 126/25
 Kol Bo R”C 43; Orchos Chaim [Lunil] 103; Kaf Hachaim 126/24 [based on Arizal]; Divrei Chamudos 4/75; Makor Chaim [Chavos Yair] 126/4; Tzitz Eliezer 8/6; Piskeiy Teshuvos 126/5
 Piskeiy Teshuvos 122/3; To note however that in such a case many are accustomed to recite Elokaiy Netzor despite it being a Tircha Detzibura. Vetzaruch Iyun as to their source; See Admur 122/1 for the background of Elokaiy Netzor.
 Admur 126/3; Michaber 126/3; Brachos 30b; Kol Bo; Kaf Hachaim 422/12
 The reason: The reason for this is because it is a trouble for the congregation to require the Chazan to pray a second time and in any event he will pray Musaf in which Rosh Chodesh will be mentioned. [Admur ibid]
 Admur ibid; Michaber ibid; Levush 126/3
The reason: The reason for this is because it is not considered such a trouble for the congregation to require the Chazan to repeat from Ritzei. [ibid]
 Admur 126/3 and Michaber 126/3 that a Chazan’s repetition always has the same status as an individual prayer with exception to Shacharis of Rosh Chodesh.
 Ketzos Hashulchan 23 footnote 47; Har Tzevi 1/61 [Rules the Kohanim should not go up]
 The reason: As the first Nesias Kapayim was valid being that even if one does not say Ya’aleh Veyavo in Davening the prayer is still considered a prayer. [ibid]
 Ketzos Hashulchan ibid
 Ketzos Hashulchan ibid; However the Har Tzevi ibid rules the Kohanim are not allowed to go up a second time. This is based on the ruling of the Chasam Sofer 22 that a Kohen may not perform Nesias Kapayim twice for the same congregation.
 Ketzos Hashulchan ibid; However the Har Tzevi ibid rules the Kohanim are not to go up a second time.
 Ashel Avraham Butchach Tinyana 126
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