תקפב סדר תפלות עשרת ימי תשובה וראש השנה ובו י"ז סעיפים

Order of Prayers for the Ten Days of Repentance and Rosh Hashanah

1. Throughout the year, a person prays: "HaKeil HaKadosh" in the third blessing, and "Melech ohev tzedakah u’mishpat" in the eleventh blessing, except for the ten days between Rosh Hashanah and Yom Kippur. During these days, one must say: "HaMelech HaKadosh" and "HaMelech HaMishpat," because in these days, Hashem reveals His kingship to judge the world. If one erred and said "HaKeil HaKadosh," or is unsure if he said "HaMelech HaKadosh"—if he remembers after waiting the time it takes to greet his teacher after finishing the blessing, and certainly if he remembers after beginning the fourth blessing, he must return to the beginning of the prayer, because the first three blessings are considered as one.

2. If he remembers before waiting that amount of time, he says "HaMelech HaKadosh" and does not need to return to the beginning. The same law applies to "HaMelech HaMishpat": if he remembers before waiting that amount of time, he says "HaMelech HaMishpat." If he remembers after waiting that amount of time, having said "Melech ohev tzedakah u’mishpat," he does not need to return to the beginning, since he mentioned the term "king" when he said "Melech ohev tzedakah u’mishpat." Some say that if he remembers before finishing his prayer, he returns to the beginning of the blessing "Hashiva." If he remembers after finishing his prayer, he returns to the beginning of the prayer, as explained in Siman 117, because there is a difference between "Melech ohev tzedakah u’mishpat" and "HaMelech HaMishpat": throughout the year, tzedakah is primary, so it is mentioned before mishpat, but in these days, mishpat is primary, so tzedakah is not mentioned at all. Regarding the halachah: in cases of doubt regarding blessings, we are lenient. Therefore, if he remembers before finishing his prayer, he does not need to return to the blessing "Hashiva," so as not to possibly recite a blessing in vain. But after stepping back from the prayer, it is good to pray again as a voluntary prayer, and he does not need to add anything new, since he is praying due to doubt, as explained in Siman 107.

3. If he said ninety times: "Baruch Atah Hashem HaMelech HaKadosh" or "Baruch Atah Hashem HaMelech HaMishpat," and afterward is in doubt during his prayer whether he said "HaMelech HaKadosh," nevertheless, he must return to the beginning according to all opinions. This is not similar to what is explained in Siman 114, because here, since he is not permitted to say Hashem’s name as it is read, due to the prohibition of a blessing in vain, therefore, in prayer, when he says Hashem’s name as it is read, he reverts to his usual wording and says "HaKeil HaKadosh."

4. On Shabbos Teshuvah, and likewise if Rosh Hashanah or Yom Kippur falls on Shabbos, the chazzan says in the "Me’ein Sheva" blessing of Friday night: "HaMelech HaKadosh," and concludes with the Shabbos conclusion alone, and does not mention Rosh Hashanah or Yom Kippur, for the reason explained in Siman 268.

5. There are those who have the custom to pray on Rosh Hashanah and Yom Kippur while bowing, and they must straighten up at the beginning and end of each blessing, before saying "Baruch Atah," so that it does not appear as if they are adding to the enactment of the Sages, who instituted bowing only at the beginning and end of the blessing of "Avos" and at the beginning and end of the blessing of "Hoda’ah." See Siman 113. In the blessings of "Avos" and "Hoda’ah," one must straighten up when reaching certain words before the conclusion, and then, when reaching the conclusion, bow again as instituted by the Sages, for the reason explained there.

6. The Geonim instituted to say during the Ten Days of Repentance: in the blessing of Avos, "Zochreinu"; in Gevuros, "Mi chamocha"; in Hoda’ah, "U’chesov"; and in Sim Shalom, "B’sefer." If one forgot to say them and remembered before finishing the blessing in which he forgot, he says it at the place where he remembered. If he remembered after mentioning Hashem’s name in the conclusion of the blessing, he should not say it at that point, nor should he return to the beginning of the blessing, due to the prohibition of a blessing in vain, since these are only enactments of the Geonim.

7. "[Zochreinu] lechayim" should be said with a sheva under the lamed, and not with a patach, so that it does not sound like "lachayim," meaning "not life." In these days, which are days of judgment, one must be careful and precise in his prayer. But during the rest of the year, we say in Maariv, "V’ha’amideinu Malkeinu lechayim" with a patach, and we are not concerned. (In the Siddur, it is with a sheva.) For the main thing is the intention of the heart.

8. One should not say "[Zochreinu] lechayim tovim," but only "lechayim," until reaching "U’chesov lechayim," then he says "lechayim tovim," because one who requests should first ask for a small thing, and then add and continue.

9. On Rosh Hashanah, one says: "V’titen lanu es yom hazikaron hazeh," and there is no need to mention Rosh Chodesh and say "V’es yom Rosh Chodesh hazeh," because when he says "yom hazikaron," Rosh Chodesh is also included, as it is called "zikaron," as it is said: "And on your joyous days, and on your festivals, and on your new months... and you shall be remembered." If it falls on a weekday, we say in the prayer and in Kiddush: "Yom Teruah, mikra kodesh." If it falls on Shabbos, we say: "Zikaron Teruah."

10. On Rosh Hashanah and Yom Kippur, we do not say: "Moadim l’simcha, chagim u’zmanim l’sasson," because these days were not given for joy and gladness. Likewise, we do not say: "V’hasi’einu es birkas mo’adecha," for this is only said on the three festivals, as it is written: "Three times a year... as the blessing of Hashem your G‑d..." In Musaf, we do not say: "Ve’ein anu yecholim la’alos u’liros lefanecha," but rather, "Ve’ein anu yecholim la’asos chovoseinu," because the mitzvah of appearing is only on the three festivals.

11. In the conclusion of the blessing, we say: "V’dvorecha emes," whether in prayer, in the haftarah, or in Kiddush. One should not say: "V’dvorecha Malkeinu," but "V’dvorecha emes." (In the Siddur, it is "V’dvorecha Malkeinu.")

12. "Shehashelton"—with a kamatz under the second shin, meaning "the rulership." One should not say it with a chirik, which would mean "the ruler" (a person).

13. "V’harish’ah"—with a chirik under the reish.

14. We do not say "V’az tzaddikim," but "U’v’chein tzaddikim."

Order of Prayers for the Ten Days of Repentance and Rosh Hashanah

15. We do not say: "With love, a holy convocation," but rather: "A day of sounding [the shofar], a holy convocation."

And on Shabbos: "A remembrance of sounding [the shofar], a holy convocation."

16. In all the Kaddish prayers—from Rosh Hashanah until Yom Kippur—we say: "L'eila u'l'eila mikol birchasa" ("higher and higher than all blessings"). [And in the Siddur, "l'eila u'l'eila" is said only in Ne'ilah.]

17. It is customary that each person says to his fellow: "May you be inscribed for a good year."

One should not say this on the second day of Rosh Hashanah after midday,

because by then the inscription of Rosh Hashanah has already been completed.