Siman 19: Laws Dealing With Additions to Shemoneh Esrei

---

§1

In the winter, ¹ we say ² "causes the wind to blow and the rain to fall". We begin (making this addition) during the Musaf service of Shemini Atzeret. The sexton (Shamash) announces first: ³ "causes the wind to blow and the rain to fall". If he did not announce, (the congregation) does not say this during the (individual) quiet Musaf prayers. A sick person who prays alone at home, and similarly, those who live in villages where they do not have a minyan, should wait on the Musaf prayers until the time that they definitely prayed Musaf in the cities. Then they should also pray Musaf, and say (the phrase) this. This is said until Musaf of the first day of Pesach; i.e., the congregation and also the chazan say it still in the (individual) quiet (Shemoneh Esreh) prayers. On the (aloud) repetition of the (Shemoneh Esreh) prayers by the chazan, he stops from saying it. Again, also the congegration does not say (it) during the afternoon prayers, because already they heard from the chazan that one stopped from saying it. One who prays alone, should be early to pray then (his) Musaf prayer, to ensure the chazan has not yet concluded from saying it in the cities, because one who prays (Musaf) after the chazan has already stopped from saying it in Musaf, should not say it ("causes the wind to blow...") any more. There are places that say in the summer ⁴ "causes the wind to blow and the dew to fall". ⁵ The sexton (in these places) announces this before Musaf on the first day of Pesach. Then (the congregation) starts to say this also in the quiet (individual) Musaf and stops saying "and the rain to fall".

---

1. In the second blessing of the Shemoneh Esreh.
2. Praising G-d, who ...
3. Before the congregation starts the Shemoneh Esreh.
4. Instead of "causes the wind to blow..."
5. Praising G-d for granting us dew.

---

§2

One erred and did not say "causes the wind to blow and the rain to fall": If one remembered before saying the blessing ¹ "...revives the dead", one says (it) at the place (where) one remembered. However, it should not be in the middle of a concept; for example, if one remembered after one said "He fulfills His trust", one should also say "to those who sleep in the dust". Then one (can) say "causes the wind to blow..." (and then) "Who is like you...". ² Or, if one wants, one can say all of it, "causes the wind to blow and the rain to fall", (and) "He sustains the living...". However, if one did not remember until after one concluded הברכה מחיה המתים צריך לחזור the blessing "revives the dead", one needs to return to the beginning of the Shemoneh Esreh prayers. ³ (It is not sufficient to begin from (the second blessing) "You are mighty", since the first three blessings, are considered as one, in this regard, so if one concluded a blessing improperly one needs to return to the start of the Shemoneh Esreh.) If one erred during the (first day) Pesach evening service, or the morning, or Musaf, and did not say this (phrase), one does not need to repeat.

---

1. The second blessing in the Shemoneh Esreh.
2. If one remembers the omission of "causes the wind to blow..." after saying the phrase "And you are faithful to revive the dead", one should say "causes the wind to blow...", and then repeat the latter phrase (Mishna Berurah 114:29).
3. The Shulchan Aruch, Orach Chayim 114:6 states that even if a person has already concluded the blessing "revives the dead", as long as one has not begun the following blessing, "You are holy", one may say "causes the wind to blow and the rain to fall". This prevents one from being forced to begin one's prayers again. The Shulchan Aruch HaRav and Mishna Berurah accept this decision.

---

§3

In the places where they say in the summer "causes the wind to blow and the dew to fall", if one erred and said (that) in the winter as well: ¹ If one did not remember until after one said ² "Blessed are you, O Lord", one finishes the blessing "revives the dead". One need not start again because one (did not) mention rain, since one already mentioned dew. However, if one did remember before one said (G-d's) name, one should say, at the conclusion of a concept, "the rain to fall".

---

1. Instead of "...and the rain to fall" as required.
2. The concluding blessing.

---

§4

If one erred, in the summer, and said "causes the wind to blow..." : If one remembered before one said the blessing "revives the dead", one begins again "You are mighty...". (This is not from the laws of repetition rather that the blessing will be distinguished as one in which is not said "causes the wind to blow..." .) However, if one did not remembered until after finishing "revives the dead", one returns to the beginning of the (Shemoneh Esreh) prayers. If one said only "wind to blow" without saying "and the rain to fall", there is no difficulty, and one says "sustains the living...". If one erred in the evening or morning service of Shemini Atzeret itself ואמרו אין צריך לחזור לראש and said it, ¹ there is no need to start again.

---

1. "causes the wind to blow and the rain to fall".

---

§5

We begin to say (the request for) "dew and rain", ¹ from the evening service of the sixtieth day after the fall equinox. ² This is (always) on the fourth or the fifth of December. ³ We (continue) saying (this addition) until Pesach.

---

1. Adding it to "Bless for us"
2. The above applies only in the diaspora. In Eretz Yisrael, the request for rain is added from the seventh of Marcheshvan. A question exists regarding when those living in the southern hemisphere should request rain.
3. From the year 1900 (until the year 2100), this day will fall on the fifth of December, except when the coming secular year will be a leap year. In that instance, it will fall on the sixth of December.

---

§6

If one erred and didn't say "and give dew and rain": If one remembered before completing the blessing "blesses the years", one says there "and give dew and rain for a blessing on the face of the earth" and (continues) "and satisfy us..." and concludes (the blessing) as usual. If one did not remember until after concluding that blessing, ¹ one continues praying and in the blessing "Hear our voice", after (saying) "empty, do not send us away", one says "and give dew and rain for a blessing" and (continues) "For You hearken to the prayer..." ² even if one did not recall then, only after saying "blessed are You" while one hasn't yet said (G-d's) name, one can say "and give dew and rain" and (then continue) "For You hearken..." However, if one did not recall until after one finished the blessing "who hearkens to prayer", one must return and begin (again from the blessing) "Bless for us..." . ואם לא נזכר עד לאחר שאמר את הפסוק If one did not remember until after one said the verse יהיו לרצון וגו חוזר לראש התפלה "Let be acceptable...", ³ one returns to the beginning of (the Shemoneh Esreh) prayers.

---

1. If one has not begun the blessing "Sound the great trumpet", one may still say "and give dew and rain" and fulfill one's obligation.
2. If one has not begun the blessing "Be pleased", one may still say "and give dew and rain" and fulfill one's obligation (Shulchan Aruch, Orach Chayim 117:5).
3. At the conclusion of the Shemoneh Esreh.

---

§7

If one erred in the summer and said "and gives dew and rain", one returns and begins (again from) "Bless for us". One who did not remember until after (at the end of the Shomeneh Esreh) saying the verse "Let be acceptable" returns to the beginning of (the Shemoneh Esreh) prayers. If one erred in the summer and said "and gives dew and rain", one returns and begins (again from) "Bless for us". One who did not remember until after (at the end of the Shomeneh Esreh) saying the verse "Let be acceptable" returns to the beginning of (the Shemoneh Esreh) prayers.

---

§8

If one is not sure whether one said "causes the wind to blow..." or not: if this (occurred) after thirty days, thus one has already prayed (this) 90 times properly, the assumption is that also, now, one prayed, as one was accustomed, properly. However, within the (first) 30 days, one needs to return and (again) pray. Similarly, (with) "and give dew and rain", if one doubted after one had already prayed 90 prayers properly, we can rely on the assumption that also now one prayed correctly. Before (the establishment) of this (habit) one needs to return and pray. ¹

---

1. According to the Mishna Berurah (114:37), everything depends on the number of days and not the number of prayers. Therefore, though in 30 days one will have said "causes the wind to blow" more than 90 times (because of the Musaf prayers of the Sabbath), the number of days is not reduced. Conversely, though in 30 days one will say "and give dew and rain" fewer than 90 times (since that prayer is omitted on the Sabbath), 30 days are sufficient.

---

§9

One who erred in the evening service of the first night of Pesach, and (began) praying a weekday Shemoneh Esreh, and remembered after starting (the blessing) "Bless for us", that the law is that one must conclude that same blessing, ¹ does not (in this event) say "and give rain and dew", because also the congregation does not (on that day) say it. If the question arises (on the day one starts requesting (dew) "and give rain and dew" ) on the Sabbath, and one erred and prayed the weekday (Shemoneh Esreh) and began (the blessing) "Bless for us", one also here doesn't say "and give rain and dew". This (decision was reached) because the congregation had still not started (that prayer), and the individual follows ² always after the congregation.

---

1. As explained in Ch. 76.
2. lit. "is dragged after".

---

§10

One forgot (the prayer) "Let ascend and come" ¹ in the Rosh Hodesh morning or afternoon service or in Hol Hamoed whether in the morning service or in the afternoon, or evening services: If one remembered before (at the end of the Shemoneh Esreh) saying "Let be acceptable", one returns and begins (one's prayers again from) "Be pleased". This applies even if one remembered before one began "(We) give thanks". Since one concluded the blessing "who restores His divine presence to Zion", one must begin (again from) "Be pleased" (as mentioned before on "the wind to blow"). ² However, if one remembered before the blessing "who restores his divine presence to Zion", one says it at that point, and then concludes "And let our eyes behold..." If one did not remember until after (at the end of the Shemoneh Esreh) "Let be acceptable", one returns to the beginning of the (Shemoneh Esreh) prayers. On Rosh Hodesh if one forgets "Let ascend and come" in the evening service, whether the New Moon is two days or one day only, because one said "Blessed are You, O G-d..." and so mentioned (G-d's) name, again one does not return (to this addition); rather concludes "who restores His divine presence to Zion" and finishes one's prayers. The reason for this is because they did not declare the new month at night.

---

1. On Rosh Hodesh and Hol Hamoed, the prayer "Let ascend and come..." is added in the blessing "Be pleased".
2. As long as one has not begun "(We) give thanks", one may say "Let ascend and come" even though one has concluded the previous blessing.

---

§11

One who forgot, at Rosh Hodesh or Hol Hamoed "Let ascend and come" in the morning service, even if one does not remember until after praying the Musaf service (in which one already mentioned Rosh Hodesh or Hol Hamoed) in any case, one needs to return and (again) pray the morning service. If the time (for the morning service) has passed, one can compensate for it in the afternoon service prayers. ¹

---

1. As explained in Ch. 21:4. See also Ch. 20:10.

---

§12

Whenever one needs to return (and repeat) the (Shemoneh Esreh) prayers, one must wait (before one begins again, the time it takes) to walk four cubits.

---

§13

A chazan who erred in the quiet (individual Shemoneh Esreh) prayer does not return and pray a second time, because of "troubling the congregation" ¹ Rather, he may rely on the prayers (being correct) which he prays out loud. (Therefore, after the repetition of the prayers he says "O my G-d, guard..." and take three steps back.) However, if he made a mistake in the first three blessings and remembered before he completed his prayers, at a point where if he returned it would not be "troubling the congregation", he should repeat his prayers. ²

---

1. Causing them to wait unnecessarily.
2. The Mishna Berurah 126:17 brings a more lenient opinion, which does not require the chazan to repeat his prayers at all.

---

§14

On a fast day, whether it is a public fast or an individual (private) fast, one adds in the afternoon service in the blessing "Hear our voice" (the prayer) "Answer us". When one gets to (the phrase) "in all times of trouble and distress", one concludes (in the regular text) "For You hearken...". If one forgot to say "Answer us", if one did not remember until after that one said (G-d's) name in the blessing "who hearkens to prayer", one does not return and say it, until after one concluded the entire (Shemoneh Esreh) prayers. After (saying the prayer) "O my G-d, guard...", (but) before one moves one's feet, ¹ one says ² until (the phrase) "in all times of trouble and distress", then concludes (with the verse) "Let be acceptable...". If one did not remember, until after one left one's place of prayer, one does not say it at all.

---

1. To leave one's place of prayer.
2. The "Answer us..." prayer.