504 —סדר אמירת יהי רצון על התפוח בראש השנה

B"H, 18 Tammuz, 5709.

Haraha"g veHaraha"ch vevavac"h iy"a nu"m chov etc. Mehorash"y

Shalom u'Vrachah!

Your letter arrived. Just now I received your book "HaMo'adim BeHalachah," thank you for this gift. I have already said about your book that, in addition to what is explicitly stated in it—and perhaps even more than what is explicit—one can find through the references provided generously in the margins.

Regarding your comment and question about our custom as brought in Hayom Yom for 1 Tishrei 5704: that Yehi Ratzon is said over the apple after the blessing and before eating—it is so that every Rosh Hashanah I saw my father-in-law, the Rebbe, do so. I asked him if this was specifically a custom of the Nesi'im, or of all Beis HaRav, or a directive for everyone. He answered that it applies to all, and that I could publicize it—therefore I included it in Hayom Yom. He did not tell me a reason for the difference from what is written in Shulchan Aruch Admur HaZaken but related that this was also how his father (the Rebbe Rashab) acted. (Similarly applies to another innovation—greater in my eyes—quoted there: that in "Yehi Ratzon," we conclude "of Yom HaZikaron." There was discussion about this based on my father-in-law's account of Rav Raphaelowitz of Kremenchug with the Rebbe Rashab, who said this is a maaseh rav [authoritative practice] of Beis HaRav.)

What seems correct to me—and first noting that even according to Magen Avraham it is only ideally that one should eat first and then say Yehi Ratzon; after-the-fact it is not considered an interruption—the Magen Avraham (Orach Chaim 583:2) brings from Ma'aglei Tzedek that one says Yehi Ratzon first and then eats. This is also cited by Sdei Chemed (Rosh Hashanah 2:4) quoting Chemdat Yamim. I do not have these books at hand to check them. Even though Admur rules like Magen Avraham who disagrees with Ma'aglei Tzedek, we see elsewhere he sometimes changed his ruling from Shulchan Aruch—as seen in his Siddur—and here too it is evident from Beis HaRav's custom. See also Teshuvos Divrei Nechemiah Orach Chaim 261 regarding Admur's approach: "In Shulchan Aruch he tried hard not to reject all opinions of later authorities (especially Magen Avraham), but at the end of his life he added wisdom and took a stand to disagree with them even leniently when it seemed right to him (and it's known he said he later regretted giving too much weight to Magen Avraham), especially regarding matters innovated by later authorities." See also Teshuvos tzt"z Orach Chaim 18:4 similarly. And as Shaar HaKolel writes at its start: where there is no clear halachic ruling—even if he ruled one way in Shulchan Aruch—he ruled differently in his Siddur, which represents his final position, often favoring kabbalists; so too here we can say likewise. Sdei Chemed brings a mystical reason for saying Yehi Ratzon before eating; especially since even according to Magen Avraham it's only ideally that one should eat first (and Admur's wording needs analysis). The above reason justifies doing ideally what others consider after-the-fact.

The best and simplest reason according to revealed Torah for saying Yehi Ratzon before eating is so that Yehi Ratzon will be adjacent to the fruit blessing, making its opening connected to "Borei Pri HaEtz." (For this reason a blessing adjacent to another does not begin with Baruch—see Pesachim 104b.) Even regarding Tefillas HaDerech—which itself is a blessing—they say it's good to connect it with another blessing so its beginning will also start with Baruch (see Admur Orach Chaim 110:7; see also sections 6–7). All the more so here it's good for Yehi Ratzon to be adjacent to a blessing—especially since the apple's sweetness serves as a sign for requesting Yehi Ratzon itself—thus strengthening its effect. Since we cannot add new blessings not mentioned by sages or Geonim, at least let us attach Yehi Ratzon closely so it has some status akin to a blessing. And since it's impossible otherwise, it's considered after-the-fact. Another reason: since eating the apple serves as a good omen, extra care must be taken not to damage one's fortune—as our sages say (Berachos 56b): "Whoever sees... should hasten and say... before someone else precedes him." We do not recite Yehi Ratzon before even the fruit blessing—just as we do not recite Leishev BaSukkah before Hamotzi (Shulchan Aruch end of section 643). In our case all the more so—not only because of this but also because one should not request personal needs before praising G‑d. These reasons are strengthened by what's known (Admur Orach Chaim 582:7): during these days of judgment extra care must be taken—even if during other times we are less strict.

You asked: Even if there's some reason why Yehi Ratzon must come before eating, couldn't one eat immediately after the blessing, then say Yehi Ratzon and eat again? Sdei Chemed brings such a compromise from Shu”t Orach Chaim end of section 3 and from Maamar Mordechai—but I don't have these books at hand. Sdei Chemed also cites another suggestion: bless on another fruit first, taste it, then say Yehi Ratzon and eat the apple—but per above reasoning this doesn't help since what's important is connecting Yehi Ratzon directly to the blessing. Thus our custom follows Beis Rabbeinu and Anash [Chabad community]. According to this custom it's precise how Admur writes in his Siddur regarding eating apple: "One must first bless Borei Pri HaEtz and then say..." The words "first...then..." seem superfluous—but per above they indicate something new: specifically first; there are those who argue you should say Yehi Ratzon first then bless; he hints here that both begin together—the main thing being immediately after blessing.

Still needs analysis regarding your compromise—that one taste then say Yehi Ratzon then eat again—which has precedent at end of section 643 regarding Leishev BaSukkah at least as an ideal practice; especially since for Leishev BaSukkah you need an egg-sized portion specifically (unlike apple/Yehi Ratzon which has no minimum), so why isn't this done?

Enclosed are our latest publications—a booklet for Yud-Beis Tammuz and issue #11 which was delayed due to court reasons. In my note #1 there I did not quote what you brought in your book (page 68) citing Rogatchover as source for Rambam's ruling (unlike Tosafos Bava Metzia 58b s.v. chutz) that baalei teshuvah are greater than complete tzaddikim based on Kiddushin 49b: "On condition I am righteous—even if wicked—she may be betrothed because perhaps he repented." If so we must say baal teshuvah is greater than tzaddik gamur—and included within two hundred is one hundred [a halachic principle]. But I didn't quote it because it's puzzling—for even when deceived positively she isn't betrothed; moreover even if it's positive regarding reward/punishment it's reversed regarding human nature—for baal teshuvah still has negative tendencies etc.; see Likkutei Torah Va'eschanan s.v. Vezos Hamitzvah p163b. In Kiddushin there's no question because earlier there it says: We don't rule like Rabbi Elazar ben Charsum etc., rather anyone respected by townspeople etc.; colloquially even baal teshuvah can be called tzaddik [at least figuratively]. May Hashem transform—as with teshuvah turning sins into merits—a curse into blessing—may these days turn into joy soon.

Summary

The Rebbe clarifies why Chabad says Yehi Ratzon over the apple between blessing and eating on Rosh Hashanah based on halachic sources, kabbalistic reasoning, and family tradition—emphasizing precision in customs while encouraging careful adherence during days of judgment.