web analytics
January 27, 2015 / 7 Shevat, 5775
 
At a Glance
Judaism
Sponsored Post


Home » Judaism » Parsha »

Mentioning Rosh Hashanah In Davening


Taste-of-Lomdus-logo

The Mishnah in Rosh Hashanah 32a lists the Yom Tov’s berachos and the order in which we must daven on Rosh Hashanah. The Mishnah says in the name of Rabbi Akiva that we begin with the berachah of avos. We then recite, in this order: gevuros (atah gibor); kedushas Hashem; kedushas hayom (we incorporate malchuyos in that berachah); zichronos; and shofros. This is followed by avodah hoda’ah and birchas kohanim (sim shalom). The Gemara there brings a beraisa that cites a source in the Torah for reciting each one of these berachos.

The Achronim discuss two basic questions on this Gemara: First, why does the beraisa need to bring a special pasuk to tell us that we must recite a berachah on the kedushas hayom of Rosh Hashanah? The Gemara in Sukkah 46a derives from the pasuk, “Baruch Hashem, yom yom,” that we must always mention in our davening and bentching the kedushah of that day. Why then would Rosh Hashanah differ from every Shabbos, Yom Tov and Rosh Chodesh when we always mention the kedushas hayom?

Second, why does the beraisa that is discussing the source for reciting the berachos of the Rosh Hashanah amidah need to bring pasukim that are the source for reciting the first three and last three berachos of the amidah? We only change the middle berachos of the amidah, while the first three and the last three are always recited and never change. Why then did the Mishnah have to mention that we recite those berachos, and why did the beraisa deem it necessary to cite a pasuk as the source for it?

The Pnei Yehoshua, in Rosh Hashanah, suggests that the Gemara in Berachos says that one is forbidden to add praise of Hashem to his davening; rather we can only recite the praises that Chazal, based on pasukim, instituted. Since the Torah commanded us to recite malchiyos zichronos and shofros on Rosh Hashanah, one may have thought that we should omit the general praise that we recite in the amidah and only recite the praises of malchiyos zichronos and shofros. Therefore the Mishnah and the beraisa felt that it was necessary to teach us that we do indeed recite the first three berachos of the amidah – even on Rosh Hashanah.

The Aruch LaNer points out that the Pnei Yehoshua’s answer does not explain why the beraisa also included the source for the last three berachos. I would suggest that perhaps once the beraisa must mention the first three and the middle berachos it is not strange for it to continue to mention the last three berachos. The Aruch LaNer suggests that the beraisa is in fact a Tosefta (Rosh Hashanah 2:11) and there the Tosefta does not mention any of the first three or last three berachos – only the middle ones. The Gemara here in Rosh Hashanah added the source for the other berachos based on the beraisa from the Gemara in Megillah, since it was mentioning the source for the other berachos.

The Aruch LaNer concludes that at a later point in time he received the Ritvah’s commentary on Rosh Hashanah and noticed that the Ritvah asks this same question. The Ritvah answers that the Mishnah wrote the first three and last three berachos to teach us that we may not add to those berachos; rather we must recite them as we always do. The Ritvah adds that this is contradictory to our custom to add zachreinu l’chaim, mi kamocha, vekasveinu, and b’sefer chaim. However, he says that our custom is based on the Masechta Sofrim, which is implicit that we should add those prayers into those berachos.

The sefer, Harirai Kedem, suggests that the opposite can be deduced from our Mishnah and beraisa. Maseches Sofrim says that each berachah on Rosh Hashanah is different from the rest of the year. Our Mishnah and beraisa are teaching us that very same idea. Thus it was necessary to write about those berachos as well, in order to teach us that there is a new obligation to add to those berachos.

Regarding the question of why the beraisa needed to write the source for why we mention the kedushas hayom on Rosh Hashanah when we should have already known that we must mention it (as we do on every other Shabbos or Yom Tov), the Harirai Kedem offers this beautiful explanation: It is clear from this that there is a new and separate halacha that requires us to mention the kedushas hayom of Rosh Hashanah on Rosh Hashanah – aside from the general halacha. Based on this we can explain a discrepancy that is found between the mentioning of the kedushas hayom of Rosh Hashanah and that of all the other Yamim Tovim. On all other Yamim Tovim we do not mention the particular Yom Tov; rather we conclude the berachah with “mekadesh Yisrael vehazmanim.” On Rosh Hashanah we conclude the berachah by mentioning the actual essence of the day, for we say, “melech al kol ha’aretz [malchuyos]… mekadesh Yisrael v’Yom Hazikaron.” This exclusive mention of the actual kedushah is only done on Rosh Hashanah because there is a new halacha on Rosh Hashanah to mention the kedushas hayom.

The Harirai Kedem continues by saying that there may be a significant halachic ramification based on this explanation. The Shulchan Aruch (Orach Chaim 268:4) rules that if one davens the weekday Shemoneh Esrei on Shabbos or Yom Tov and only mentions Shabbos or Yom Tov somewhere in his Shemoneh Esrei (even though he did not mention it in a separate berachah) he has fulfilled his obligation. Perhaps on Rosh Hashanah one would not have fulfilled his obligation in this manner. Since the obligation to mention the day of Rosh Hashanah is derived from a new halacha, perhaps it must be mentioned in a separate berachah (at least by Mussaf).

For questions or comments, e-mail RabbiRFuchs@gmail.com.

About the Author: For questions or comments, e-mail RabbiRFuchs@gmail.com.


If you don't see your comment after publishing it, refresh the page.

Our comments section is intended for meaningful responses and debates in a civilized manner. We ask that you respect the fact that we are a religious Jewish website and avoid inappropriate language at all cost.

If you promote any foreign religions, gods or messiahs, lies about Israel, anti-Semitism, or advocate violence (except against terrorists), your permission to comment may be revoked.

No Responses to “Mentioning Rosh Hashanah In Davening”

Comments are closed.

SocialTwist Tell-a-Friend

Current Top Story
The IAF reportedly hit a Syrian military target in Damascus around midnight.
IDF Retaliates Against Syrian Military Targets, Sets Off Rocket Alarms on the Golan
Latest Judaism Stories
Tissot_The_Waters_Are_Divided

Leading by example must be visible, regarding where, when and how-like Nachshon entering the Red Sea

Torah-Hakehillah-121914

Rabbi Yaakov Nagen, a Ram at Yeshivat Otniel, notes that the verse is suggesting that retelling the story of the Exodus is so important that Hashem is performing ever-greater miracles specifically so that parents can tell their stories to future generations.

Parshat Bo

Before performing the 10th plague God makes a fundamental argument about the ultimate nature of justice.

Daf-Yomi-logo

Life Before The Printed Word
‘A Revi’is Of Blood’
(Yevamos 114a-b)

How is it possible that the clothing was more valuable to them than gold or silver?

Question: If Abraham was commanded to circumcise his descendants on the eighth day, why do Arabs – who claim to descend from Abraham through Yishmael – wait until their children are 13 to circumcise them? I am aware that this is a matter of little consequence to our people. Nevertheless, this inconsistency is one that piques my curiosity.

M. Goldman
(Via E-mail)

“It means that the disqualification of relatives as witnesses is a procedural issue, not a question of honesty,” explained Rabbi Dayan.

Property ownership is an extremely important and fundamental right and principle according to the Torah.

The tenderest description of the husband/wife relationship is “re’im v’ahuvim/loving, kind friends”

And if a person can take steps to perform the mitzvah, he should do so (even if he won’t be held accountable for not performing it due to circumstances beyond his control).

Suddenly, she turns to me and says, “B’emet, I need to thank you, you made me excited to come back to Israel.”

Pesach is called “zikaron,” a Biblical term used describing an object eliciting a certain memory

Recouping $ and assets from Germans and Swiss for their Holocaust actions is rooted in the Exodus

Pharaoh perverted symbols of life (the Nile and midwives) into agents of death.

I think that we have to follow the approach of the Tannaim and Amoraim. They followed the latest scientific developments of their time.

More Articles from Rabbi Raphael Fuchs
Taste-of-Lomdus-logo

And if a person can take steps to perform the mitzvah, he should do so (even if he won’t be held accountable for not performing it due to circumstances beyond his control).

Taste-of-Lomdus-logo

The Brisker Rav suggests that the barad, in fact, only fell on people, animals, and vegetation.

Why is it necessary to perform an aveirah punishable by lashes in order to be deemed a legal rashah and be pasul l’eidus m’d’Oraisa?

Why was Yaakov not afraid that granting Yosef’s sons the status of shevatim would cause jealousy among his children?

Rav Akiva Eiger is assuming that the logic of the halacha that both the son and his mother are obligated to honor his father and therefore he must honor his fathers wishes first, is a mathematical equation.

It is clear that Tosafos maintains that only someone who lives in a house must light Chanukah candles.

But how could there have been any validity to Yosef’s allegations?

If one converts for the sole purpose of marrying a Jew the conversion is invalid.

Printed from: http://www.jewishpress.com/judaism/parsha/mentioning-rosh-hashanah-in-davening/2012/09/12/

Scan this QR code to visit this page online: