{"id":10199,"date":"2014-05-05T00:02:58","date_gmt":"2014-05-04T21:02:58","guid":{"rendered":"https:\/\/ph.yhb.org.il\/en\/?p=10199"},"modified":"2020-09-15T11:18:28","modified_gmt":"2020-09-15T08:18:28","slug":"15-05-02","status":"publish","type":"post","link":"https:\/\/ph.yhb.org.il\/en\/15-05-02\/","title":{"rendered":"02. Changes to the Amida<\/em>"},"content":{"rendered":"

Since when reciting the Amida<\/em> one must see himself as standing before the King, during the Ten Days of Repentance he must make mention of God\u2019s kingship, which is manifest during these days when He judges His world. If one does not make mention of this, it is as though he is paying mere lip-service to God\u2019s kingship, which is revealed during the Ten Days of Repentance. Accordingly, the Sages changed the conclusion of the third berakha<\/em> of the Amida<\/em> from the usual \u201cha-Kel ha-kadosh<\/em>\u201d (\u201cthe holy God\u201d) to \u201cha-Melekh ha-kadosh<\/em>\u201d (\u201cthe holy King\u201d). Additionally, the berakha<\/em> of Hashiva Shofteinu<\/em> (\u201cRestore our Judges\u201d) ends with \u201cha-Melekh ha-mishpat<\/em>\u201d (\u201cthe King of justice\u201d) instead of \u201cMelekh ohev tzedaka u-mishpat<\/em>\u201d (\u201cKing Who loves righteousness and justice\u201d).<\/p>\n

If someone accidentally concluded the third berakha<\/em> with \u201cha-Kel ha-kadosh<\/em>,\u201d and did not realize his mistake almost immediately (tokh kedei dibur<\/em>, i.e., within the time it takes to say \u201cShalom alekha rabbi<\/em>\u201d), he must begin the Amida<\/em> again, because the first three berakhot<\/em> are considered one unit, and one who erred in any of the three must return to the beginning of the Amida<\/em>.[1]<\/a><\/sup> If after finishing the Amida<\/em> one is uncertain about whether he said \u201cha-Kel ha-kadosh<\/em>\u201d or \u201cha-Melekh ha-kadosh<\/em>,\u201d he should assume that he said \u201cha-Kel ha-kadosh<\/em>\u201d out of habit and must repeat the Amida<\/em>. However, if he remembers thinking just before reciting the berakha<\/em> that he must say \u201cha-Melekh ha-kadosh<\/em>,\u201d or if he remembers that he inserted \u201cMi khamokha<\/em>\u201d (see below), he can assume that he recited \u201cha-Melekh ha-kadosh<\/em>,\u201d and need not repeat the Amida<\/em> (Taz<\/em> 422:1; MB 582:4).<\/p>\n

If one mistakenly concluded the berakha<\/em> of Hashiva Shofteinu<\/em> with \u201cMelekh ohev tzedaka u-mishpat<\/em>\u201d instead of \u201cha-Melekh ha-mishpat<\/em>\u201d and did not correct it almost immediately, then according to some Sephardic poskim<\/em> he has not fulfilled his obligation. Therefore, if he has not yet finished the Amida<\/em>, he goes back to Hashiva Shofteinu<\/em>, concludes it correctly, and continues with the Amida<\/em>. If he has already finished the Amida<\/em>, he must repeat it from the beginning, but he should stipulate that if he is not actually obligated to repeat it, his prayer should be considered voluntary (SA 118:1; Ye\u1e25aveh Da\u2019at<\/em> 1:57). In contrast, according to Ashkenazic and some Sephardic poskim<\/em>, even if he mistakenly concluded \u201cMelekh ohev tzedaka u-mishpat<\/em>,\u201d he has fulfilled his obligation be-di\u2019avad<\/em>, since the word \u201cMelekh<\/em>\u201d is mentioned in this formulation as well. Therefore, even if he did not quickly correct himself, he need not repeat the Amida<\/em> (Rema 118:1; Ben Ish \u1e24ai<\/em>, Nitzavim \u00a719; Kaf Ha-\u1e25ayim ad loc<\/em>. 1). Since this is the majority custom, it is the appropriate ruling for one who is unsure of his family\u2019s custom.<\/p>\n

In addition to the above changes, there are four insertions in the Amida<\/em> during the Ten Days of Repentance: \u201cZokhreinu le-\u1e25ayim<\/em>\u201d in the first berakha<\/em>, \u201cMi khamokha<\/em>\u201d in the second berakha<\/em>, \u201cU-khetov le-\u1e25ayim<\/em>\u201d in the berakha<\/em> of Modim<\/em>, and \u201cBe-sefer \u1e25ayim<\/em>\u201d in the final berakha<\/em>. One who forgot any or all of these additions need not repeat the Amida<\/em> (SA 582:5).<\/p>\n

During the Ten Days of Repentance we recite Avinu Malkeinu<\/em> during Sha\u1e25arit<\/em> and Min\u1e25a<\/em>, as explained in section 6 below.<\/p>\n

\n
\n
\n[1]<\/a>. Some say that as long as one has not yet begun the next berakha<\/em>, he may correct himself, even if it is no longer \u201ctokh kedei dibur<\/em>\u201d (Eshel Avraham<\/em> [Buczacz]; Kaf Ha-\u1e25ayim<\/em> 582:9). However, the accepted ruling is that of SA, which states that one who did not realize the mistake almost immediately must repeat the prayer.<\/p>\n<\/div>\n<\/div>\n","protected":false},"excerpt":{"rendered":"

Since when reciting the Amida one must see himself as standing before the King, during the Ten Days of Repentance he must make mention of God\u2019s kingship, which is manifest during these days when He judges His world. If one does not make mention of this, it is as though he is paying mere lip-service […]<\/p>\n","protected":false},"author":10,"featured_media":0,"comment_status":"closed","ping_status":"closed","sticky":false,"template":"","format":"standard","meta":{"footnotes":""},"categories":[188],"tags":[],"class_list":["post-10199","post","type-post","status-publish","format-standard","hentry","category-15-05"],"yoast_head":"\n02. 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