1. The Chabad Custom of Saying Yehi Ratzon on Rosh Hashanah
We are up to chapter 3, Reish Ayin Zayin, 277 in Shulchan Menachem. Here, the Rebbe addresses a question regarding the Chabad custom that appears to contradict the clear directive of the Alter Rebbe in his Shulchan Aruch. Specifically, the issue concerns when to recite the special prayer—Yehi ratzon milfanecha shetechadesh aleinu shana tova u'mesuka—“May it be Your will that You renew for us a good and sweet year”—when eating the apple dipped in honey on Rosh Hashanah night.
The established Chabad practice, as recorded in Hayom Yom, is to dip the apple in honey, recite the blessing (Borei pri ha'etz), then say the Yehi ratzon, and only afterwards eat the apple. This order seems problematic because it introduces an interruption between the blessing and eating, which is generally avoided according to halacha.
2. The Halachic Issue: Interruption Between Blessing and Eating
The Alter Rebbe in his Shulchan Aruch, following the ruling of the Magen Avraham, writes that one should first eat from the fruit after making the blessing and only then recite any special prayer such as Yehi ratzon. The concern is that speaking between the blessing and eating constitutes a hefsek—an interruption—which is not permitted unless absolutely necessary.
This is not just theoretical; it is standard halachic practice that after making a blessing on food, one should immediately partake of it without any interruption. Therefore, at first glance, saying Yehi ratzon before eating would seem to go against this principle.
3. The Source of Chabad Practice: Testimony from Previous Rebbeim
The Rebbe explains that he personally witnessed his father-in-law, the Previous Rebbe, conduct himself in this manner every Rosh Hashanah. When asked whether this was a custom for leaders or for all Chassidim, he was told explicitly that this is an instruction for everyone and should be publicized. This is why it was included in Hayom Yom.
The Previous Rebbe further related that this was also the practice of his father, the Rebbe Rashab. In Chabad tradition, when a custom is traced back through generations of Rebbeim, especially when attributed to their fathers before them, it is assumed to originate with the Alter Rebbe himself. Thus, even if it differs from what is written in his Shulchan Aruch, this practical tradition carries significant weight.
4. Reconciling Custom with Halacha: The Role of Later Rulings and Kabbalah
The Rebbe addresses why this custom differs from what is written in the Shulchan Aruch. He notes that even according to the Magen Avraham—the basis for the Alter Rebbe’s ruling—if one did say Yehi ratzon before eating (after making the blessing), it does not constitute an invalid interruption after-the-fact (b'diavad). One would not need to repeat the blessing.
The Rebbe references other sources such as Maggalei Tzedek and Chemat Hayamim, which support saying Yehi ratzon before eating. Although he did not have these works on hand to examine their reasoning directly, their citation by earlier authorities lends support to this practice.
The Rebbe further explains that while in his Shulchan Aruch, the Alter Rebbe often followed earlier codifiers like Magen Avraham out of deference, later—especially as reflected in his Siddur—he sometimes retracted those rulings based on deeper considerations or Kabbalistic reasons. In our case as well, there may be Kabbalistic grounds for saying Yehi ratzon before eating.
5. The Authority of Chabad Custom Over Written Ruling
The Rebbe brings testimony from responsa such as Dvarim Nechemia, which describes how at first, out of humility or deference to previous authorities like Magen Avraham, the Alter Rebbe refrained from disagreeing with them openly in his code. However, later in life he felt empowered to rule independently where he saw fit—even if it meant being more lenient—and would sometimes retract earlier positions.
This dynamic explains why certain customs practiced by Chabad Rebbeim may differ from what appears in print in earlier works like Shulchan Aruch but are nevertheless authoritative because they reflect later rulings or oral traditions passed down through generations.
6. Kabbalistic Considerations and Practical Application
The Siddur of the Alter Rebbe often reflects a tilt toward Kabbalistic practices over strictly legalistic ones found in Shulchan Aruch. In our case too, there are sources indicating spiritual reasons for reciting Yehi ratzon before eating—perhaps aligning with deeper mystical intentions associated with Rosh Hashanah night.
The presence of such reasoning allows for leniency even according to halacha: since even those who require eating immediately after a blessing only do so ideally (L'chatchila) but permit exceptions after-the-fact (B'diavad). When there are strong spiritual reasons or established custom based on Kabbalah—as here—the ideal can be overridden by tradition without concern for invalidating one’s blessing.
7. Conclusion and Preview of Further Discussion
This ruling of the Rebbe establishes both halachic and traditional justification for saying Yehi ratzon after making the blessing but before eating on Rosh Hashanah night according to Chabad custom—even though this appears contrary to what is written in Shulchan Aruch. The next section continues with additional logical and halachic explanations provided by the Rebbe as to why this order may actually be preferable.