Siman 422

Rosh Chodesh Arvit, Shacharit, and Mincha – one prays eighteen blessings, and says "Ya'aleh V'Yavo" in "Retzei." And the shamash announces in Arvit after the half-kaddish "Ya'aleh V'Yavo!" and it is not a hefsek, for this is a necessity of the prayer. And if he did not say it in Shacharit or Mincha – they return him, whether on the first day or on the second day. And in Arvit – they do not return him, whether on the first night or on the second night, because they do not sanctify the month at night (Berakhot, end of the fourth chapter). Therefore in Arvit, once he has concluded "Who restores His Presence to Zion" – he should not say it further, as I have written in siman 294 regarding "Atah Chonantanu." And in Shacharit and Mincha, when he has concluded and has not yet started "Modim" – he says it there. And if he already started "Modim," if he remembered before he completed his prayer – he returns to "Retzei." And if he did not remember until he completed his prayer – he returns to the beginning, even though he has not yet uprooted his feet.

And if he is accustomed to saying supplications after his prayer—as long as he has not finished the supplications, it is not called "he completed his prayer." And when he has completed the supplications, even though he has not uprooted his feet—it is still called "he completed his prayer," and he returns to the beginning. And there is one who wishes to say: that regarding this matter supplications are superior, for even though he completed the supplications—as long as he has not uprooted his feet, he returns to "Retzei" (Magen Avraham subsection 2). And the reason is because there is no fixed limit to supplications, and he can say more supplications. And even though he is not accustomed to saying more than what he said, nevertheless, he is indeed able to say more. And nevertheless, it is difficult to say so, and so it appears from the Yerushalmi, chapter five of Berakhot, that whenever he has diverted his mind from praying further—it is called uprooting his feet. And it appears that it depends on the saying of "Yihyu L'ratzon" (ibid.), meaning: if he is accustomed to saying "Yihyu L'ratzon" also after the supplications, or if he only says it after the supplications—prior to its saying it is called "he has not uprooted his feet." And after its saying—it is called "uprooted" (Eliyah Rabbah subsection 5, and the Machatzit HaShekel wavered and I do not know why). And so one should instruct. (And regarding Arvit where we wrote that when he finished "Who restores His Divine Presence to Zion" he should not say it anymore—the same law applies even if he only said "Blessed are You Hashem." And there is one who says: that he should say "Teach me Your statutes," and say "Ya'aleh V'yavo," see Sha'arei Teshuvah subsection 4. And it is not clear. And so the Sha'arei Teshuvah wrote in the name of the Maggid Mishneh, see there.)

Above in siman 126 it was explained that a shaliach tzibbur who forgot to say "Ya'aleh Veyavo" in the repetition of the shmoneh esrei—we do not make him repeat it, because of the burden on the congregation. Since the Musaf prayer is before him, in which he will mention Rosh Chodesh, see there. And according to this, several of the great authorities inferred that an individual who did not say "Ya'aleh Veyavo" in Shacharit, and did not remember until after Musaf, does not need to go back and pray Shacharit, for the status of an individual post facto should not be worse than that of a shaliach tzibbur ab initio (Magen Avraham there in the name of the Rama MiPano and Knesset HaGedolah). Therefore, if this occurred—we do not make him repeat it. And if he wishes—he may pray Mincha twice, one for the obligation and the second as a tashlumin, and he should intend it as a voluntary prayer (see Sha'arei Teshuva subsection 3). And if he stood up to pray Musaf, and within the first three blessings he remembered that he forgot "Ya'aleh Veyavo" in Shacharit—he should finish the first three blessings, and begin "Atah Chonen" until the conclusion of the Shacharit prayer, and afterward he should pray Musaf (ibid.).

Our teacher, the Rema, wrote in section 1: If it is a doubt whether he mentioned "Ya'aleh V'Yavo" or not—he does not need to repeat. Thus far his words, and it is very puzzling: for certainly he did not say it, according to his habit. And they rejected his words, and ruled that he must repeat (Bach and Magen Avraham, small subsection 4). However, it appears his intention was: that certainly if he did not know at all at the beginning of the prayer that today is Rosh Chodesh; or even if he knew, but at the time of the beginning of the Shemoneh Esrei prayer it did not enter his mind at all that today is Rosh Chodesh—certainly he must repeat. But if at the beginning of the Shemoneh Esrei prayer he knew that today is Rosh Chodesh, and after the prayer the matter left his heart, and he did not remember if he said "Ya'aleh V'Yavo" or not—in this case he said that he does not need to repeat. For it is more likely that he said it, since at the beginning he knew it was Rosh Chodesh, and therefore it is more likely that he said it (Taz, small subsection 1). And such is the primary ruling in halacha.

According to the opinion of Rashi, of blessed memory, at the end of the fourth chapter of Berakhot: An individual praying with the congregation who forgot "Ya'aleh V'Yavo" – he may rely on the prayer of the shaliach tzibbur, see there. And the Tur wrote that the language in the Gemara does not imply this. However, regarding the halachic ruling – certainly one may rely on this. And if he knows that he is able to focus and hear the entire repetition of the shaliach tzibbur – he should listen and not interrupt, and only answer "Amen" and no more, and he fulfills his obligation through this.

Hallel on Rosh Chodesh is only a custom, and not by law. For Hallel by law is only on Yom Tov and Chanukah, on days when miracles and salvations occurred. And the custom existed even in the days of the sages of the Shas, as it is brought in Taanit (28b). And the Geonim stated a hint: in the final psalm, "Praise God in His sanctuary," there are twelve instances of "Praise" [Hallel], corresponding to the twelve months. And the repetition of the verse "Let every soul praise" corresponds to the intercalated month (Beit Yosef). And the primary reason seems to be because in the renewal of the moon – a hint to our status is seen, as we say in the blessing of the moon. Therefore we consider this a bit of a salvation, and they established the custom of Hallel. (The Pri Chadash raised a difficulty regarding the hint: that in Tishrei there is no Hallel, see there. And it is not a difficulty at all, for the intention of the Geonim was that the concept of Rosh Chodesh involves praise. Analyze it and you will find it simple.)

And since it is merely a custom, therefore we skip "Lo Lanu" and "Ahavti" within it, as a distinction that it is not obligatory. And the opinion of Rashi and the Rambam is not to recite a blessing over it at all, whether in private or in public. And from the Rif it appears that the congregation recites the blessing, but not the individual. And in Eretz Yisrael and its surroundings they conduct themselves according to Rashi and the Rambam, and they do not recite a blessing neither at the beginning nor at the end. But the opinion of our teacher Tam, of blessed memory, in Tosafot Berakhot (14a) is that even an individual may recite the blessing. And over several customs we recite a blessing, and such is the widespread custom in these lands. And one recites the blessing beforehand "to read the Hallel," and at the end "King extolled with praises."

Our teacher, the Rema, wrote in section 2 that nevertheless, a person should be careful to recite it with the congregation, in order to recite the blessing upon it with the congregation. And some say that when an individual recites it – he should tell two others to recite the beginnings of the chapters with him, for then it is like a multitude. And we practice this way for "Hodu" and not for "Ana." Thus far his words. The explanation of his words: Since there are many opinions that an individual should not recite the blessing, and one must be concerned about a blessing in vain, therefore every man should strive to recite the Hallel of Rosh Chodesh with the congregation. And similarly on Chol HaMoed Pesach, and the last two days of Pesach, for with a congregation at any rate there are several opinions to recite the blessing. Therefore, even if he has not yet prayed – he should not pray, but should recite Hallel with the congregation, and afterwards pray. And even if he is standing in the middle of Pesukei D'Zimrah – he should stop and recite Hallel with the congregation, so as not to recite the blessing as an individual. And some say another piece of advice for this: that he should tell two others to recite the beginnings of the chapters with him, for it is like a multitude and he may recite the blessing. And we practice this way for "Hodu." But among us, the custom is not so. And all this is on Rosh Chodesh, and Chol HaMoed Pesach, and the last two days of Pesach. But when they complete the Hallel – he does not need all of this, because in those cases the individual is obligated to recite the blessing. And it appears to me that on Rosh Chodesh, and Chol HaMoed etc., those who pray with the congregation – I do not know why they should recite the blessing for themselves, for can they not answer "Amen" to the blessing of the shaliach tzibbur at the beginning and end? And one who answers "Amen" is like one who recites the blessing, and why should we increase blessings in a situation where according to the greatest of our teachers it is a blessing in vain? And so I practice.

It is a simple matter that when one recites Hallel in private—he should not say "Hodu" after "Yomar na Yisrael...", and "Yomru na beit Aharon...", and "Yomru na yirei Hashem..."—"Hodu l'Hashem ki tov...". For this is only in a congregation, or at least when they are three, where one says "Yomar na..." and the two respond. But not when he is alone, and even two are nothing unless they are three, where one says and the two respond. And the custom of Hallel among us in all countries is the same, except that there are those who say the psalms segment by segment, and there are those who say until "Hodu" in one time. And each one should act according to his custom. (And as for why they divide "Ana... hoshia na", "Ana... hatzlicha na" into two, even though it is only one verse—they have already written reasons for this. And the clearest is because at the time they established the Hallel—they said it so, as it is found in Pesachim 118a. And so too regarding the Song of the Sea they said it segment by segment, as it is found in Sotah 30a. And therefore the mohelim divide the verses. And see what I wrote above in siman 51.)

Regarding the matter of interruption during Hallel on days when it is completed—its law is like that of the blessings of Kiryat Shema, and Kiryat Shema itself. However, on Rosh Chodesh and Chol HaMoed, etc., when it is not completed, our teacher, the Beit Yosef, wrote in section 4 that even in the middle, one may inquire after the welfare of a person whom he must treat with honor, and respond with "shalom" to any person. But in another matter—he shall not interrupt. Thus far his words. And it appears that his intention is according to the custom of his place, where they did not recite a blessing over the Hallel on Rosh Chodesh, as I have written previously. But in a place where they do recite a blessing—certainly it is forbidden to interrupt just as in Kiryat Shema, for after all, there is a blessing at the beginning and the end. And if you should ask: if it is without a blessing, why in another matter shall he not interrupt? One can say that certainly it is so, for even without a blessing, why should we interrupt for no reason?

So it appeared to my humble opinion to explain. But if so, why did our teacher, the Rema, not provide a gloss upon it, for according to our custom that we recite a blessing – it is forbidden to interrupt?! Rather, certainly he holds that even when we recite a blessing the interruption is lenient, and I do not know why. But also from the Tur it is proven like our teacher, the Rema, for he wrote and this is his wording: And since we do not complete it – it is not as stringent regarding interruption as the Recitation of Shema. Rather, even in the middle… Thus far his words. And if it should enter your mind that it is without a blessing – why must he depend on the fact that we do not complete it more? He should have depended on the fact that it is without a blessing! Furthermore: for the Tur previously brought the conclusion of his father the Rosh, of blessed memory, that we recite a blessing, see there. Rather, certainly even though there is a blessing – the interruption is lenient. And we find similar to this in Pesukei D'Zimrah according to the opinion of the Ari, of blessed memory, as I wrote above in siman 51. But the Tur and the Shulchan Aruch were stringent there as in the Recitation of Shema, see there. And it must be said that they hold that here it is even more lenient. And it requires further study.

And if he interrupted it and paused, even if he paused long enough to finish the whole of it—he does not return to the beginning. And even according to the one who holds above in siman 65 that if he was forced to interrupt—he returns to the beginning, nevertheless, since they read with omissions—it is not necessary (Beit Yosef). And it implies that when they finish the Hallel—one must return to the beginning in such a case. But some say that regarding Hallel which is only rabbinic, even when they finish—he does not need to return to the beginning (Darkhei Moshe and Bach, and Magen Avraham subsection 9). And one who wishes to be stringent—should return and read without a blessing (ibid.), and so one should instruct.

One who reads Hallel out of order has not fulfilled his obligation, for it must be read in sequence. And in Megillah (17a) they supported this from the verse "From the rising of the sun until its setting" — that it proceeds in sequence, see there. Therefore, if one read and erred, he should return to the place where he erred, and from there until its end. But he should not say what he skipped in the place where he stands, and continue reading from the place where he stands, for if so it would be out of order. And if he does not remember the place where he erred, he should return to the place from which the doubt is removed from his heart, as in the reading of Shema above in siman 64. And the mitzvah of reading Hallel is while standing. And a hint to the matter: "Praise, O servants of Hashem, who stand in the house of Hashem...". And it is simple that one who is not in proper health may sit. Even though for Shemoneh Esreh he exerts himself and stands, nevertheless regarding Hallel we have no concern with it, for behold on the nights of Pesach we read while sitting. And leaning is not like standing. (The Magen Avraham, subsection 11, challenged our teacher, the Rema, in Choshen Mishpat siman 17 who wrote that it is called standing. And see what I wrote there in Choshen Mishpat.)