623 - תרכג סדר תפלת נעילה ובו י"[ב] סעיפים

623 - Order of the Ne'ilah Prayer - 12 Subsections

1 In places where they say "Ashrei" and "U'va L'Tziyon" before the Mincha prayer, they must go back and say "Ashrei" before the Ne'ilah prayer — in order to make an interruption between Mincha and Ne'ilah, for the reason explained in simanim 108 and 105.

2 The beginning of the time of the Ne'ilah prayer is when the sun is at the treetops. That is, close to the beginning of the setting. And its time extends until close to the emergence of the stars.

Therefore the chazan must shorten the selichos and piyutim that are in the middle of the prayer. And also he should not draw out each and every word in the Ne'ilah prayer in the manner that he draws out in the other prayers — so that he will finish before the emergence of the stars.

Because this prayer, on a public fast, corresponds to the closing of the gates of the Heichal in the Temple, which was during the day, after the lighting of the candles of bein ha'arbayim — like a servant who wishes to depart from the king, and before he departs he requests a portion and a gift from the king, and he goes out and locks the gate behind him.

3 But there are those who say that they may prolong and extend the Ne'ilah prayer even at night. And even though it is after the closing of the gates of the Heichal — because they did not institute at all that this prayer be prayed at the time of the closing of the gates of the Heichal.

And as for its being called "the Ne'ilah prayer" — that is because they pray it at the end of the day, and it is the conclusion of the prayers of the day. And they pray it close to the closing of the gates of Heaven, which are closed at the conclusion of the prayers.

4 And even though the essential ruling is like the first opinion — nevertheless, now that the practice is like the latter opinion — one should not protest against them. Nevertheless, they must begin while the day is still long.

And they should also be careful to say the verse "HaYom Yifneh," etc. — before the setting of the sun. For if not — he speaks falsehoods before the Lord.

5 And they say in place of "Kasveinu," "Chasmeinu." And in place of "U'chsov," "V'chasom." And in place of "V'nikasev," "V'nechtam."

6 And if it is Shabbos — he mentions Shabbos in this prayer, in the manner that he mentions it in the other prayers of the day — for behold it is still the day of Shabbos.

And even those who extend this prayer into the night — nevertheless, since they began while it was still day — he must mention Shabbos. (As is written in siman 188.)

But in the confession that follows the prayer — we do not mention Shabbos in it — since he has already concluded the blessing of Shabbos. (That is: "Atah Vechartanu," which concludes: "Who sanctifies the Shabbos.") And we do not find a mention after the conclusion of the blessing. As is written in siman 425. See there.

In what case is this said? Regarding an individual. But the chazan, since he says the confession within the prayer — must mention Shabbos in "Atah Hivdalta Enosh," etc., in the manner that he mentions Yom Kippur in it. For behold the blessing "Atah Vechartanu" is designated for Shabbos and for Yom Kippur — for behold he mentions Shabbos in it at the beginning: "And You gave us this day of Shabbos," etc., and at the end he concludes: "Who sanctifies the Shabbos," etc.

Nevertheless, if he did not mention Shabbos within the confession — we do not make him repeat — since he mentioned it within the prayer.

But if he did not mention Shabbos at all, even within the prayer — we make him repeat. Whether an individual or a chazan.

7 In a place where they say "Keser" at Musaf — they say it likewise at Ne'ilah. And in places where they say "Na'aritzcha" at Musaf, they say it likewise at Ne'ilah.

8 They raise the hands (birkas kohanim) at Ne'ilah. And since the raising of the hands is compared to the Temple service, as is written in siman 128, and the service is only during the day — therefore the chazan must hasten in the Ne'ilah prayer and skip the selichos — if there is not time remaining in the day. In such a manner that the raising of the hands will be during the day, before the emergence of the stars.

But in these countries the practice is not so. Rather the kohanim do not go up to the duchan at all at Ne'ilah. Because they prolong with selichos and piyutim until night. And there is no raising of the hands at night.

But nevertheless the chazan says: "Our God and God of our fathers, bless us," etc., even though it is night — for in this there is not so much concern — since this prayer is fit for the raising of the hands, for behold the beginning of its time is while it is still day.

9 And after the prayer they say "Avinu Malkeinu," even when it falls on Shabbos. And even if it is still day.

And even though throughout the whole day we do not say "Avinu Malkeinu" when it is Shabbos — nevertheless, now one should say it. Because now is the conclusion of the sealing, and we are in need of a request for mercy, and if not now, when?

10 At the end of the selichos they say "Shema Yisrael" one time. And three times: "Baruch Shem Kevod Malchuso L'Olam Va'ed." And afterward they say seven times: "Hashem Hu HaElokim" — to escort the Shechinah, which now ascends and departs above the seven firmaments. For at the time of the prayer the Shechinah dwelt among us — and now it ascends to its place.

11 And they say Kaddish Shalem. And afterward they blow one tekiah. And there are those who practice to blow tashrat.

And even though they have not yet made havdalah in the prayer — even so there is no prohibition here at all — since the blowing is not work at all, and there is not in it even a full shevus. As is written in siman 588. And they forbade it on Shabbos and Yom Tov only on account of weekday activity, as explained there — therefore one should permit this blowing even at bein hashmashos, if they have already completed the Ne'ilah prayer. (And see siman 342.)

12 And the reason for this blowing — it is a sign of the departure of the Shechinah above. As it was at the giving of the Torah, that when the Shechinah ascended it is said: "When the yovel sounds long," etc. (Shemos 19:13). And it is said: "God has ascended with a teruah," etc. (Tehillim 47:6).

And there is a further reason for this blowing — to show that it is a Yom Tov, and to increase in the meal. Because this Yom Tov is not well known — they made an ordinance for it to publicize it.

Therefore let each man greet his fellow as he goes out from the synagogue, in the manner that they say on Shabbos and Yom Tov.