אמירת יהי רצון בליל ראש השנה בין הברכה לאכילת התפוח

1. Connecting the Yehi Ratzon to the Berachah

The discussion continues regarding why we interrupt between making the berachah—blessing of borei pri ha’etz on the apple and actually eating it on the first night of Rosh Hashanah, in order to recite the Yehi Ratzon—prayer for a sweet new year. Previously, we learned that this is done so that the berachah should apply to the Yehi Ratzon as well, similar to how by tefilas ha’derech—the traveler’s prayer, we say the Yehi Ratzon immediately after a blessing. The Rebbe adds that we want to say the Yehi Ratzon as soon as possible after the blessing.

2. The Importance of Immediate Prayer

The Rebbe quotes from Gemara Berachos, which discusses getting up early and saying a certain verse or blessing if one has a dream with an uncertain outcome. The idea is to quickly use a positive verse before another, less favorable one might come up. Similarly, on Rosh Hashanah, we want to say “Yehi ratzon she’tichadesh aleinu shanah tovah u’mesukah—May it be Your will that You renew for us a good and sweet year” right away, without delay.

3. Why Not Say Yehi Ratzon Before the Blessing?

The Rebbe points out that we cannot say the Yehi Ratzon before making the blessing on the fruit. He brings a parallel from Sukkos: when entering a sukkah to eat bread, we first say borei minei mezonos, then immediately follow with leishev ba’sukkah, even though technically one could argue that the blessing for sitting in the sukkah should be made upon entering. The Rebbe explains that since today our main fulfillment of sukkah is connected with eating a meal, we wait until then to make the blessing. Likewise, by the apple on Rosh Hashanah, we do not say Yehi Ratzon before making the blessing on the fruit because it would mean asking for our needs before acknowledging Hashem with a blessing.

4. The Need for Proximity Between Blessing and Prayer

The Rebbe emphasizes that especially during days of judgment like Rosh Hashanah, it is important to be careful even about things we might not be strict about during the rest of the year. Therefore, it is crucial that Yehi Ratzon follows immediately after the blessing and before eating.

5. Alternative Suggestions and Their Limitations

Some have suggested ways to avoid interrupting between blessing and eating: for example, taking a bite of apple after making borei pri ha’etz, then saying Yehi Ratzon, or using another fruit for the initial blessing and then proceeding with apple dipped in honey. However, according to the Rebbe’s explanation, these methods do not work because they separate Yehi Ratzon from its connection to the actual blessing over which it is being said. The goal is not simply to have Yehi Ratzon precede eating but specifically for it to follow directly after the blessing.

6. Support from Alter Rebbe’s Wording in Siddur

The Rebbe notes that this practice is reflected in how it was done in his own home and among Chabad Chassidim (Anash). He points out that if you look carefully at how the Alter Rebbe writes about eating apple on Rosh Hashanah in his siddur, he says first make the blessing and afterwards say Yehi Ratzon. The specific wording “first” and “afterwards” indicates not just sequence but also excludes those who might want to reverse it—saying their personal requests before acknowledging Hashem through a blessing.

7. Comparison with Sukkos Practice and Conclusion

The Rebbe raises an interesting comparison: why don’t we do something similar by Sukkos? For example, make a moitzi lechem min ha’aretz, eat a small piece (less than a kezayis), then recite leishev ba’sukkah, followed by finishing your meal? He explains that this would not work because for fulfilling sukkah you need at least a kezayis or kebayah of bread; just eating a small piece does not suffice for fulfilling your obligation in sukkah. By contrast, with apple on Rosh Hashanah even tasting a drop connects you with sweetness right away so you can say your prayer immediately after beginning. This compromise approach is not brought down as halachically correct practice. We will continue further next time.