## Kitzur Shulchan Arukh Siman 19

###### Kitzur Shulchan Arukh 19:1
[Kitzur Shulchan Arukh 19:1](https://torahapp.org/share/book/Kitzur%20Shulchan%20Arukh/r/19:1)

בַּחֹרֶף אוֹמְרִים מַשִּׁיב הָרוּחַ וּמוֹרִיד הַגָּשֶׁם. וּמַתְחִילִין בְּמוּסָף שֶׁל שְׁמִינִי עֲצֶרֶת, וְהַשַּׁמָּשׁ מַכְרִיז מִקּוֹדֶם מַשִּׁיב הָרוּחַ וּמוֹרִיד הַגָּשֶׁם. וְאִם לֹא הִכְרִיז אֵין אוֹמְרִים אוֹתוֹ אָז בִּתְפִלַּת הַמּוּסָף שֶׁבְּלַחַשׁ. וְחוֹלֶה שֶׁמִּתְפַּלֵּל בִּיחִידוּת בְּבֵיתוֹ, וְכֵן בְּנֵי הַכְּפָרִים שֶׁאֵין לָהֶם מִנְיָן, יַמְתִּינוּ בִּתְפִלַּת מוּסָף עַד הַשָּׁעָה שֶׁבְּוַדַּאי הִתְפַּלְלוּ בַּעֲיָרוֹת מוּסָף, וְאָז יִתְפַּלְּלוּ גַּם הֵמָּה מוּסָף וְיֹאמְרוּהוּ. וְאוֹמְרִים אוֹתוֹ עַד מוּסַף יוֹם א' שֶׁל פֶּסַח, דְּהַיְנוּ שֶׁהַצִּבּוּר גַּם הַשְּׁלִיחַ צִבּוּר אוֹמְרִים אוֹתוֹ עוֹד בִּתְפִלַּת הַלַּחַשׁ. וּבַחֲזָרַת תְּפִלַּת הַשְּׁלִיחַ צִבּוּר פּוֹסֵק מִלְּאָמְרוֹ. וְשׁוּב גַּם הַצִבּוּר אֵין אוֹמְרִים בְּמִנְחָה, כֵּיוָן שֶׁכְּבָר שָׁמְעוּ מֵהַשְּׁלִיחַ צִבּוּר שֶׁפָּסַק מִלְּאָמְרוֹ. וּמִי שֶׁמִּתְפַּלֵּל בִּיחִידוּת, יַקְדִּים לְהִתְפַּלֵּל אָז תְּפִלַּת הַמּוּסָף בִּכְדֵי שֶׁעֲדַיִן לֹא פָּסַק הַשְּׁלִיחַ צִבּוּר מִלְּאָמְרוֹ בַּעֲיָרוֹת כִּי מִי שֶׁהוּא מִתְפַּלֵּל לְאַחַר שֶׁכְּבָר פָּסַק הַשְּׁלִיחַ צִבּוּר לְאָמְרוֹ בְּמוּסָף, אֵינוֹ אוֹמְרוֹ עוֹד. יֵשׁ מְקוֹמוֹת שֶׁאוֹמְרִים בַּקַּיִץ מַשִּׁיב הָרוּחַ וּמוֹרִיד הַטָּל, וְיַכְרִיז כֵּן הַשַּׁמָּשׁ קוֹדֵם מוּסַף יוֹם רִאשׁוֹן שֶׁל פֶּסַח, וְאָז מַתְחִילִין לוֹמַר כֵּן גַּם בְּלַחַשׁ בְּמוּסָף וּפוֹסְקִין מִלּוֹמַר מוֹרִיד הַגָּשֶׁם.

**Kitzur Shulchan Aruch, trans. Rabbi Avrohom Davis, Metsudah Pub., 1996:**
There are seasons of the year when special prayers are added to the *Shemoneh Esrei*. This chapter deals with three such additions: *Mashiv haruach, tal u'motor*, and *yaaleh v'yovoh*. It also deals with the laws of *Aneinu* which is said on Fast days.
During the winter we add *mashiv haruach* (Causer of the wind to blow) *umorid hageshem* (and the rain to fall) to the second berachah of *Shemoneh Esrei*. We begin (this addition) with the Musaf prayer of *Shemini Atzeres*. The *shamash* (sexton) announces before [*Musaf*:] *Mashiv haruach umorid hageshem*. If he did not announce it it is not said then at the silent *Musaf* prayer. An ill person who prays at home privately, likewise the villagers who have no *minyan*, should wait with [their] *Musaf* prayers until the hour of which it is certain that the city synagogues have completed *Musaf* prayers, and then they, too, can pray *Musaf* and say *mashiv haruach umorid hageshem*. It (*mashiv haruach…*) is said until *Musaf* of the first day of *Pesach* (Passover). The congregation as well as the chazzan still say it during the silent prayer. When the chazzan repeats [the *Musaf* prayer], he (the chazzan) discontinues saying it, and after that the congregation does not say it at the *Minchah* prayer, because they have already heard that the chazzan has discontinued saying it.¹ without adding *mashiv haruach* is equivalent to a public announcement. A person praying privately, should say the *Musaf* prayer early enough, in order [to be sure] that the chazzan has not yet discontinued saying it in the city synagogues, because whoever prays [*Musaf* on the first day of *Pesach*] after the chazzan has discontinued saying [*mashiv haruach*] at *Musaf*, no longer says it [himself]. There are congregations² adds nothing to replace *mashiv haruach umorid hageshem*.
b) The Sephardim, Hassidic congregations who follow *Nusach Sefard*, the Vilna Gaon, and those residing in *Eretz Yisrael* add: *morid hatal* (He brings down the dew).
c) Still others add: *mashiv haruach umorid hatal*. that add, *mashiv haruach umorid hatal* during the summer. [In those places] the *shamash* should announce it before *Musaf* on the first day of *Pesach*, and then the [congregation] begins to say it in the silent [*Shemoneh Esrei* of *Musaf*,] and they discontinue saying *umorid hageshem*.

footnotes:
¹ I.e. hearing the chazzan repeat the Shemoneh Esrei
² During the summer months there are three customs:a) Nusach Ashkenaz


###### Kitzur Shulchan Arukh 19:2
[Kitzur Shulchan Arukh 19:2](https://torahapp.org/share/book/Kitzur%20Shulchan%20Arukh/r/19:2)

טָעָה וְלֹא אָמַר מַשִּׁיב הָרוּחַ וּמוֹרִיד הַגָּשֶׁם, אִם נִזְכַּר קוֹדֶם שֶׁאָמַר הַבְּרָכָה מְחַיֵּה הַמֵּתִים אוֹמֵר בַּמָּקוֹם שֶׁנִּזְכַּר רַק שֶׁלֹּא יְהֵא בְּאֶמְצַע עִנְיָן, כְּגוֹן אִם נִזְכַּר לְאַחַר שֶׁאָמַר וּמְקַיֵּם אֱמוּנָתוֹ, אוֹמֵר גַּם כֵּן לִישֵׁנֵי עָפָר, וְאוֹמֵר מַשִּׁיב הָרוּחַ וְכוּ' מִי כָמוֹךָ וְכוּ' וְאִם רוֹצֶה יָכוֹל לוֹמַר לְגַמְרֵי מַשִּׁיב הָרוּחַ וּמוֹרִיד הַגָּשֶׁם מְכַלְכֵּל חַיִּים וְכוּ', אֲבָל אִם לֹא נִזְכַּר עַד לְאַחַר שֶׁסִּיֵּם הַבְּרָכָה מְחַיֵּה הַמֵּתִים צָרִיךְ לַחְזֹר לְרֹאשׁ תְּפִלַּת שְׁמֹנֶה עֶשְׂרֵה (וְלֹא סָגֵי שֶׁיַּתְחִיל אַתָּה גִּבּוֹר כִּי גּ' בְּרָכוֹת הָרִאשׁוֹנוֹת כְּחַדָּא חֲשִׁיבִי לְעִנְיָן זֶה, שֶׁאִם סִיֵּם הַבְּרָכָה שֶׁלֹּא כַּהֹגֶן צָרִיךְ לַחְזֹר לְרֹאשׁ הַתְּפִלָּה) (סִימָן קי"ד) טָעָה בְּמַעֲרִיב שֶׁל פֶּסַח אוֹ בְּשַׁחֲרִית אוֹ בְּמוּסָף וְלֹא אֲמָרוֹ, אֵין צָרִיךְ לַחֲזוֹר.

**Kitzur Shulchan Aruch, trans. Rabbi Avrohom Davis, Metsudah Pub., 1996:**
If by mistake you did not say: *mashiv haruach umorid hageshem*, if you remembered before you completed the berachah *mechaye hameisim*, then you may say it at the place you remembered, but only if you are not in mid-phrase. For instance, if you remembered after you said: *umekayim emunaso*, (and fulfiller of His faithfulness) [you continue and] say also i. e. *lisheinei afar* (to those who sleep in the dust) and [then] you say *mashiv haruach …* [and continue] *mi chamocha* … (who is like You). If you prefer, you may repeat the whole paragraph, that is, *mashiv haruach umorid hageshem*, and then continue: *mechalkeil chaim* … But, if you did not remember [the omission] until after you completed the berachah: *mechayei hameisim*, you are required to return to the beginning of *Shemoneh Esrei*.³, however, if you have not yet said *attah kadosh*, you may say *mashiv haruach* and then continue with *attah kadosh*. (And it will not suffice to begin [again] [from] *atah gibor* (You are mighty), because the first three *berachos* are considered as one [unit] in this regard, [meaning] that if you completed [any] berachah [of these three] improperly, you must return to the beginning of *Shemoneh Esrei*. If by error during the *Ma'ariv* service of Pesach or during the *Shacharis* service or during *Musaf* you failed to say it (*mashiv haruach*), you need not return to the beginning to say it.⁴ should be discontinued. However, it is preferable to wait for *Musaf* when the chazzan’s public omission will serve as the “announcement” that *mashiv haruach* is no longer said. But this is only “preferable”; in the absence of the “announcment” the berachah is not invalidated. (*Derech Hachayim*.)

footnotes:
³ According to Mishnah Berurah
⁴ This is because as soon as Pesach arrives, at Maariv, mashiv haruach


###### Kitzur Shulchan Arukh 19:3
[Kitzur Shulchan Arukh 19:3](https://torahapp.org/share/book/Kitzur%20Shulchan%20Arukh/r/19:3)

יֵשׁ מְקוֹמוֹת, שֶׁאוֹמְרִים בַּקַּיִץ מַשִּׁיב הָרוּחַ וּמוֹרִיד הַטָּל. אִם טָעָה וְאָמַר כֵּן גַּם בַּחֹרֶף, אִם לֹא נִזְכַּר עַד לְאַחַר שֶׁאָמַר בָּרוּךְ אַתָּה ה', גּוֹמֵר הַבְּרָכָה מְחַיֵּה הַמֵּתִים, וְאֵין צָרִיךְ לַחְזֹר בִּשְׁבִיל הַזְכָּרַת גֶּשֶׁם, כֵּיוָן שֶׁכְּבָר זָכַר טָל. וְאַךְ אִם נִזְכַּר מִקּוֹדֵם שֶׁאָמַר אֶת הַשֵּׁם אוֹמֵר בְּמָּקוֹם דְּסָלְקָא עִנְיָנָא מוֹרִיד הַגָּשֶׁם.

**Kitzur Shulchan Aruch, trans. Rabbi Avrohom Davis, Metsudah Pub., 1996:**
Some congregations add *mashiv haruach umorid hatal*, in the summertime (see footnote 2.) If you erred and said it also during the winter, or if you did not remember [that you should have said:… *umorid hageshem*] until after you said *Baruch atah Hashem*, you should complete the berachah *mechayei hameisim*. You are not required to repeat the *berachos* in order to mention *geshem*, since you already mentioned *tal* (dew).⁵ But if you remembered before you said *Hashem*, (you said *Baruch atah*, but not yet *Hashem*) then you should say: *morid hageshem* at the place you left off.

footnotes:
⁵ Mentioning dew is sufficiently similar to mentioning rain.


###### Kitzur Shulchan Arukh 19:4
[Kitzur Shulchan Arukh 19:4](https://torahapp.org/share/book/Kitzur%20Shulchan%20Arukh/r/19:4)

אִם טָעָה בַּקַּיִץ וְאָמַר מַשִּׁיב הָרוּחַ וּמוֹרִיד הַגָּשֶׁם, אִם נִזְכַּר קוֹדֶם שֶׁאָמַר הַבְּרָכָה מְחַיֵּה הַמֵּתִים, חוֹזֵר וּמַתְחִיל אַתָּה גִּבּוֹר וְכוּ' (וְאֵין זֹאת מִדִּין חֲזָרָה, אֶלָּא כְּדֵי שֶׁתְּהֵא הַבְּרָכָה נִכֶּרֶת שֶׁאֵינוֹ אוֹמֵר בָּהּ מַשִּׁיב הָרוּחַ וּמוֹרִיד הַגָּשֶׁם). אֲבָל אִם לֹא נִזְכַּר עַד לְאַחַר שֶׁסִּיֵּם מְחַיֵּה הַמֵּתִים חוֹזֵר לְרֹאשׁ הַתְּפִלָּה. אִם לֹא אָמַר רַק מַשִּׁיב הָרוּחַ וְלֹא אָמַר מוֹרִיד הַגֶּשֶׁם, אֵינוֹ מַזִּיק כְּלָל וְאוֹמֵר מְכַלְכֵּל חַיִּים וְכוּ'. אִם טָעָה בְּמַעֲרִיב אוֹ בְּשַׁחֲרִית שֶׁל שְׁמִינִי עֲצֶרֶת וַאֲמָרוֹ, אֵין צָרִיךְ לַחְזֹר לְרֹאשׁ (קי"ד).

**Kitzur Shulchan Aruch, trans. Rabbi Avrohom Davis, Metsudah Pub., 1996:**
If you erred during the summer and said: *mashiv haruach umorid hageshem*, if you remembered (realized your error) before you completed the berachah, *mechayei hameisim*, you should go back and begin *Atoh gibor* (i. e. the beginning of the berachah). (This is not because the berachah is invalid, but so that it is apparent that the berachah does not include *mashiv haruach umorid hageshem*). But if you did not realize [your error] until after you completed [*Baruch atah Hashem*] *mechayei hameisim*, you must return to the beginning of *Shemoneh Esrei*. If you only said *mashiv haruach* [and realized your error] and did not say *morid hageshem*, [the berachah] is not invalid at all and you may continue *mechalkeil chayim* … If you erred at *maariv* or in *Shacharis* of *Shemini Atzeres* and added (*Mashiv haruach* …) you need not go back to the beginning.⁶ until *Musaf*. Since, however, the entire day of *Shemini Atzeres* is compatible with its inclusion, once you have said it, the berachah is not invalid.

footnotes:
⁶ Although we do not add mashiv haruach


###### Kitzur Shulchan Arukh 19:5
[Kitzur Shulchan Arukh 19:5](https://torahapp.org/share/book/Kitzur%20Shulchan%20Arukh/r/19:5)

מַתְחִילִין לוֹמַר טַל וּמָטָר, בִּתְפִלַּת עַרְבִית שֶׁל יוֹם שִׁשִּׁים לְאַחַר תְּקוּפַת תִּשְׁרֵי וְהוּא בְּיוֹם דּ' אוֹ בְּיוֹם ה' לְחֹדֶשׁ דֶּעצֶעמְבֶּער, וְאוֹמְרִים עַד פֶּסַח.

**Kitzur Shulchan Aruch, trans. Rabbi Avrohom Davis, Metsudah Pub., 1996:**
Introduction: The sixth berachah of *Shemoneh Esrei* begins, "*Bareich aleinu* …" It is a prayer for bountiful harvests and ample rainfall for the earth and its inhabitants. Therefore, when the season for rain arrives, we add a special prayer for "dew and rain" (*tal umatar*).
We begin to say *tal umatar* in the *Shemoneh Esrei* of *Maariv* of the sixtieth day after the *Tishri* (Fall) season,⁷ plural: *tekufos*) are: *Tekufas Nisan* (spring); *Tekufas Tamuz* (summer); *Tekufas Tishri* (fall); *Tekufas Teiveis* (winter). which comes on the fourth or the fifth of December,⁸ the rain season begins earlier and *tal umatar* is said from *Cheshvan* 7.
The author’s dates were valid only until the year 1899. From 1900 until 2100 *tal umatar* is begun on December 5 during a regular year and on December 6 during a leap year. and it is said, until [the first day of] *Pesach*.

footnotes:
⁷ The names of the four seasons (singular: tekufah;
⁸ In Eretz Yisrael


###### Kitzur Shulchan Arukh 19:6
[Kitzur Shulchan Arukh 19:6](https://torahapp.org/share/book/Kitzur%20Shulchan%20Arukh/r/19:6)

אִם טָעָה וְלֹא אָמַר טַל וּמָטָר, אִם נִזְכַּר קוֹדֶם שֶׁסִּיֵם הַבְּרָכָה מְבָרֵךְ הַשָּׁנִים, אוֹמֵר שָׁם וְתֵן טַל וּמָטָר לִבְרָכָה עַל פְּנֵי הָאֲדָמָה וְשַׂבְּעֵנוּ וְכוּ' וְחוֹתֵם כָּרָאוּי. וְאִם לֹא נִזְכַּר עַד לְאַחַר שֶׁחָתַם הַבְּרָכָה מִתְפַּלֵּל לְהַלָּן. וּבְתוֹךְ בִּרְכַּת שְׁמַע קוֹלֵנוּ אַחַר רֵיקָם אַל תְּשִׁיבֵנוּ, אוֹמֵר וְתֵן טַל וּמָטָר לִבְרָכָה כִּי אַתָּה שׁוֹמֵעַ וְכוּ' וַאֲפִלּוּ אִם לֹא נִזְכַּר אָז רַק אַחַר שֶׁאָמַר בָּרוּךְ אַתָּה, כָּל שֶׁלֹּא אָמַר עֲדַיִן אֶת הַשֵּׁם, יָכוֹל לוֹמַר וְתֵן טַל וּמָטָר לִבְרָכָה כִּי אַתָּה שׁוֹמֵעַ וְכוּ' אֲבָל לֹא נִזְכַּר עַד לְאַחַר שֶׁסִּיֵּם הַבְּרָכָה שׁוֹמֵעַ תְּפִלָּה, חוֹזֵר וּמַתְחִיל בָּרֵךְ עָלֵינוּ וְכוּ' וְאִם לֹא נִזְכַּר עַד לְאַחַר שֶׁאָמַר אֵת הַפָּסוּק יִהְיוּ לְרָצוֹן וְגוֹ', חוֹזֵר לְרֹאשׁ הַתְּפִלָּה.

**Kitzur Shulchan Aruch, trans. Rabbi Avrohom Davis, Metsudah Pub., 1996:**
If you erred and did not say *tal umatar:* If you remembered before ending the berachah of *mevarech hashanim*, say: [before the close of the berachah] *vesein tal umatar livrachah al pnei ha'adama vesabeinu* … and conclude [the berachah] properly (i. e. *Baruch… mavarech hashanim)*. If you did not remember until having completed the berachah, continue on, and in the berachah of *Shema koleinu*, after the words: *"reikom al tisheveinu"* ["Do not turn us away empty-handed,"] say: *vesein tal umatar livrachah Ki atah shomea* … And even if you did not remember then, but only after you said, *Baruch atah*, as long as you had not yet said *Hashem*, you may say: *vesin tal umatar livrachah, ki ata shomea* … But, if you did not realize [that you forgot to add *tal umatar*] until after you completed the berachah *Shomea tefillah*, [then] you must go back and begin *Bareich aleinu* … And if you did not remember until you said the verse [at the end of *Shemoneh Esrei*]: *Yihyu le'ratzon* … you must go back to the very beginning of the *Shemoneh Esrei*.


###### Kitzur Shulchan Arukh 19:7
[Kitzur Shulchan Arukh 19:7](https://torahapp.org/share/book/Kitzur%20Shulchan%20Arukh/r/19:7)

טָעָה בַּקַּיִץ וְאָמַר טַל וּמָטָר, חוֹזֵר וּמַתְחִיל בָּרֵךְ עָלֵינוּ, וְאִם לֹא נִזְכַּר עַד לְאַחַר שֶׁאָמַר אֵת הַפָּסוּק יִהְיוּ לְרָצוֹן, חוֹזֵר לְרֹאשׁ הַתְּפִלָּה. (קי"ז)

**Kitzur Shulchan Aruch, trans. Rabbi Avrohom Davis, Metsudah Pub., 1996:**
If you erred during the summer and added *tal umatar* you must return to the beginning [and say:] *Bareich aleinu*. But, if you did not realize [that you added *tal umatar*] until after you said the verse, *Yihyu le'ratzon*, you must go back to the beginning of the *Shemoneh Esrei*.


###### Kitzur Shulchan Arukh 19:8
[Kitzur Shulchan Arukh 19:8](https://torahapp.org/share/book/Kitzur%20Shulchan%20Arukh/r/19:8)

אִם נִסְתַּפֵּק לוֹ אִם אָמַר מַשִּׁיב הָרוּחַ אוֹ לֹא אָמַר, אִם הוּא לְאַחַר ל' יוֹם שֶׁכְּבָר הִתְפַּלֵּל תִּשְׁעִים פְּעָמִים כָּרָאוּי, חֶזְקָתוֹ שֶׁגַּם עַתָּה הִתְפַּלֵּל כְּהֶרְגֵּל שֶׁלּוֹ כָּרָאוּי. אֲבָל בְּתוֹךְ שְׁלֹשִׁים יוֹם צָרִיךְ לַחְזֹר וּלְהִתְפַּלֵּל. וְכֵן בְּטַל וּמָטָר אִם מִסְתַּפֵּק לוֹ לְאַחַר שֶׁכְּבָר הִתְפַּלֵּל תִּשְׁעִים תְּפִלּוֹת כָּרָאוּי מוֹקְמֵינָן אֲחַזַּקְתֵיה שֶׁגַּם עַתָּה הִתְפַּלֵּל כָּרָאוּי, וְקֹדֶם לָכֵן צָרִיךְ לַחְזֹר וּלְהִתְפַּלֵּל. (קי"ד)

**Kitzur Shulchan Aruch, trans. Rabbi Avrohom Davis, Metsudah Pub., 1996:**
If you are in doubt [about] whether you added *mashiv haruach* or not, [then] if thirty days have passed, [meaning:] you already said *Shemoneh Esrei* ninety times properly,⁹ interchangeably. Concerning *mashiv haruach;* 90 *Shemoneh Esreis* will be reached in 29 days because of the additional *Musaf* on Shabbos, and Shabbos comes at least four times in every 30 day period.
Likewise it has to take 34 days or 35 to have *tal umatar* said 90 times because we omit the middle 13 *berachos* on Shabbos and Shabbos comes either 4 or 5 times in every 30 day period.
The *Mishnah Berurah* (114:37) holds that we can rely on either number leniently. Thus, after 90 *Shemoneh Esreis* or 30 days, whichever comes first, we can assume that *tal umatar* and *mashiv haruach* have been established by habit. it can be assumed that now, too, you prayed [and added *mashiv haruach*] by virtue of habit. But [if the doubt arose] within [or before] thirty days [elapsed], you are required to repeat *Shemoneh Esrei*. The same [rule applies] to *tal umatar*. If the doubt arose after you already prayed ninety *Shemoneh Esreis* properly, we presume that now, too, you prayed properly. But before that (before 30 days), you must repeat the *Shemoneh Esrei*.

footnotes:
⁹ There is some confusion about the author’s use of 30 days and 90 Shemoneh Esreis


###### Kitzur Shulchan Arukh 19:9
[Kitzur Shulchan Arukh 19:9](https://torahapp.org/share/book/Kitzur%20Shulchan%20Arukh/r/19:9)

טָעָה בְּמַעֲרִיב לֵיל רִאשׁוֹן שֶׁל פֶּסַח, וְהִתְפַּלֵּל תְּפִלַּת שְׁמֹנֶה עֶשְׂרֵה שֶׁל חֹל, וְנִזְכַּר לְאַחַר שֶׁהִתְחִיל בָּרֵךְ עָלֵינוּ שֶׁהַדִּין הוּא שֶׁצָרִיךְ לְסַיֵּם כָּל אוֹתָה בְּרָכָה (כְּמוֹ שֶׁאֶכְתֹּב לְקַמָּן סִימָן ע"ו) אֵינוֹ אוֹמֵר טַל וּמָטָר כֵּיוָן שֶׁגַּם הַצִּבּוּר אֵינָם אוֹמְרִים, וְאִם חָלָה הַשְּׁאֵלָה (הוּא יוֹם הַתְחָלָה לִשְׁאֹל טַל וּמָטָר) בְּיוֹם שַׁבָּת, וְטָעָה וְהִתְפַּלֵּל שֶׁל חֹל וְהִתְחִיל בָּרֵךְ עָלֵינוּ, גַּם כֵּן אֵינוֹ אוֹמֵר טַל וּמָטָר, כֵּיוָן שֶׁהַצִּבּוּר עֲדַיִן לֹא הִתְחִילוּ, וְהַיָּחִיד נִגְרָר אַחַר הַצִּבּוּר. (קי"ז)

**Kitzur Shulchan Aruch, trans. Rabbi Avrohom Davis, Metsudah Pub., 1996:**
If you erred at *Maariv* on the first night of *Pesach*, and you prayed the *Shemoneh Esrei* of the weekdays, and you realized [your error] after you began *Bareich oleinu*, the law being [that even having begun a berachah in error] you must complete that full berachah, but do not add *tal umatar*, since the congregation also omits it. If the *she'eila* (petition) (that is, the day that we begin to pray— or "petition" for *tal umatar*) falls on Shabbos, and by mistake you prayed [the *Shemoneh Esrei*] of the weekdays and also began [the berachah] *Bareich aleinu*, you do not say *tal umatar*, since the congregation has not yet started, and the individual always follows the congregation.


###### Kitzur Shulchan Arukh 19:10
[Kitzur Shulchan Arukh 19:10](https://torahapp.org/share/book/Kitzur%20Shulchan%20Arukh/r/19:10)

שָׁכַח יַעֲלֶה וְיָבֹא בְּרֹאשׁ חֹדֶשׁ בְּשַׁחֲרִית אוֹ בְּמִנְחָה, וּבְחֹל הַמּוֹעֵד, בֵּין בְּשַׁחֲרִית בֵּין בְּמִנְחָה בֵּין בְּמַעֲרִיב, אִם נִזְכַּר קוֹדֶם שֶׁאָמַר יִהְיוּ לְרָצוֹן, חוֹזֵר וּמַתְחִיל רְצֵה, וַאֲפִלּוּ אִם נִזְכַּר קוֹדֵם שֶׁהִתְחִיל מוֹדִים, כֵּיוָן שֶׁסִּיֵּם בִּרְכַּת הַמַּחֲזִיר שְׁכִינָתוֹ לְצִיּוֹן, צָרִיךְ לְהַתְחִיל רְצֵה (כְּמוֹ שֶׁכָּתַבְתִּי בְּמַשִּׁיב הָרוּחַ) אַךְ אִם נִזְכַּר קוֹדֶם בִּרְכַּת הַמַּחֲזִיר שְׁכִינָתוֹ לְצִיּוֹן, אוֹמְרוֹ שָׁם וּמְסַיֵּם וְתֶחֱזֶינָה עֵינֵינוּ וְכוּ', וְאִם לֹא נִזְכַּר עַד לְאַחַר יִהְיוּ לְרָצוֹן וְגוֹ', חוֹזֵר לְרֹאשׁ הַתְּפִלָּה. וּבְרֹאשׁ חֹדֶשׁ שָׁכַח יַעֲלֶה וְיָבֹא בְּמַעֲרִיב, בֵּין שֶׁרֹאשׁ חֹדֶשׁ הוּא בּ' יָמִים, בֵּין שֶׁאֵינוֹ אֶלָּא יוֹם א', כֵּיוָן שֶׁאָמַר בָּרוּךְ אַתָּה ה' וְהִזְכִּיר אֶת הַשֵּׁם, שׁוּב אֵינוֹ חוֹזֵר, אֶלָּא מְסַיֵּם הַמַחֲזִיר שְׁכִינָתוֹ לְצִיּוֹן וְגוֹמֵר תְּפִלָּתוֹ. וְהַטַּעַם בָּזֶה מִפְּנֵי שֶׁלֹּא הָיוּ מְקַדְּשִׁין אֵת הַחֹדֶשׁ בַּלַּיְלָה. (תכ"ב ת"צ)

**Kitzur Shulchan Aruch, trans. Rabbi Avrohom Davis, Metsudah Pub., 1996:**
If you forgot [to add] *Yaaleh veyavo* on *Rosh Chodesh* in the *Shacharis* or *Minchah* service, or on *Chol Hamo'ed* either in *Shacharis, Minchah*, or *Maariv*, if you realized [your error] before you said: *Yihyu le'ratzon* you should go back and begin *Retzeih*. Even if you remembered before you started *Modim*, as long as you have completed the berachah: *hamachazir shechinaso letzion*, you must begin [again] at *Retzeih*, (as we wrote, above, in regard to *mashiv haruach*). However, if your realized before [completing] the berachah: *hamachazir shechinaso letzion*, you say it there (at the point where you realized) and you conclude: *vesechezena eineinu* … If you did not remember until after *Yihyu le'ratzon …* you must go back to the beginning of *Shemoneh Esrei*. On *Rosh Chodesh* [however,] if you forgot *Yaaleh veyavo* in the *Maariv* service, whether *Rosh Chodesh* be two days or only one day, once you [already] said: *Baruch atah Hashem*, and mentioned: *Hashem*, you no longer need to go back, [to insert *Yaaleh veyavo*] but complete [the berachah] *hamachazir shechinaso letzion* and [go on] to complete *Shemoneh Esrei*. The reason for this [allowing the completion of *Shemoneh Esrei* without *Yaaleh veyavo*] is because [*Rosh Chodesh*] was not sanctified at night.¹⁰ was decreed by the *Beis Din* (the Court) in Jerusalem. They never did so at night but waited until the day when it was to be declared *Rosh Chodesh*. Once a fixed calendar was established, we know in advance when *Rosh Chodesh* will fall, and we, therefore, say *Yaaleh veyavo* on the night of *Rosh Chodesh*. Nevertheless, the requirement is less stringent at night and its omission does not require a repetition of *Shemoneh Esrei*.

footnotes:
¹⁰ Before the establishment of the calendar, Rosh Chodesh


###### Kitzur Shulchan Arukh 19:11
[Kitzur Shulchan Arukh 19:11](https://torahapp.org/share/book/Kitzur%20Shulchan%20Arukh/r/19:11)

שָׁכַח בְּרֹאשׁ חֹדֶשׁ אוֹ בְּחֹל הַמּוֹעֵד יַעֲלֶה וְיָבֹא בְּשַׁחֲרִית, אַף עַל פִּי שֶׁלֹּא נִזְכַּר עַד לְאַחַר שֶׁהִתְפַּלֵּל מוּסָף, (שֶׁכְּבָר זָכַר שֶׁל רֹאשׁ חֹדֶשׁ וְשֶׁל חֹל הַמּוֹעֵד) מִכָּל מָקוֹם, צָרִיךְ לַחֲזֹר וּלְהִתְפַּלֵּל שַׁחֲרִית, וְאִם עָבַר זְמַנָּהּ יַשְׁלִימֶנָּה בִּתְפִלַת הַמִּנְחָה. (עַיֵּן שערי תשובה סִימָן ק"ח סקי"ב) כְּדִלְקַמָּן כ"א סָעִיף ד'. לְקַמָּן סִימָן כ' סָעִיף י.

**Kitzur Shulchan Aruch, trans. Rabbi Avrohom Davis, Metsudah Pub., 1996:**
If you forgot to say *Yaaleh veyavo* on *Rosh Chodesh* or *Chol Hamoed*, in *Shacharis*, although you did not realize it until after you prayed *Musaf* (where you already mentioned *Rosh Chodesh* or the festival), nevertheless, you are required to repeat the prayers of *Shacharis*. If the time [of *Shacharis*] has passed you may compensate for it at *Minchah*.¹¹

footnotes:
¹¹ See Chapt. 21 para. 1 and 18:1.


###### Kitzur Shulchan Arukh 19:12
[Kitzur Shulchan Arukh 19:12](https://torahapp.org/share/book/Kitzur%20Shulchan%20Arukh/r/19:12)

בְּכָל מָקוֹם שֶׁהוּא צָרִיךְ לַחְזֹר וּלְהִתְפַּלֵּל, צָרִיךְ לְהַמְתִּין כְּדֵי הִלּוּךְ דּ' אַמּוֹת.

**Kitzur Shulchan Aruch, trans. Rabbi Avrohom Davis, Metsudah Pub., 1996:**
Whenever you must repeat the *Shemoneh Esrei* prayer, you are required to wait the time it takes to walk four *amos*.¹² anew. See glossary.

footnotes:
¹² You should not blend the two prayers as one, but pause for a few seconds before starting Shemoneh Esrei


###### Kitzur Shulchan Arukh 19:13
[Kitzur Shulchan Arukh 19:13](https://torahapp.org/share/book/Kitzur%20Shulchan%20Arukh/r/19:13)

שְּׁלִיחַ צִבּוּר שֶׁטָּעָה בִּתְפִלַּת הַלַּחַשׁ, אֵינוֹ חוֹזֵר וּמִתְפַּלֵּל שֵׁנִית מִפְּנֵי טֹרַח הַצִּבּוּר, אֶלָּא סוֹמֵךְ עַל הַתְּפִלָּה שֶׁיִּתְפַּלֵּל בְּקוֹל רָם, (וְלָכֵן לְאַחַר חֲזָרַת הַתְּפִלָּה יֹאמַר אֱלֹהַי נְצֹר וְכוּ' וְיַפְסִיעַ גּ' פְּסִיעוֹת) אַךְ אִם טָעָה בּג' בְּרָכוֹת רִאשׁוֹנוֹת וְנִזְכַּר קוֹדֵם שֶׁהִשְׁלִים תְּפִלָּתוֹ, בְּעִנְיָן שֶׁלֹּא יְהֵא בַּחֲזָרָתוֹ טֹרַח הַצִּבּוּר, יַחְזֹר (קכ"ג קכ"ו).

**Kitzur Shulchan Aruch, trans. Rabbi Avrohom Davis, Metsudah Pub., 1996:**
If the chazzan erred during the silent *Shemoneh Esrei*, he does not repeat *Shemoneh Esrei* because it would be a burden on the congregation,¹³ a second time. but he may rely on the prayer that he will pray aloud. (Therefore, after he repeats the *Shemoneh Esrei* [aloud] he should say: *Elokai netzor*… and step back three paces.)¹⁴ aloud he does not add the prayer: *Elokai netzor* nor does he step back three paces, until after the whole Kaddish. But if he erred in the first three *berachos* and realized it before he completed his [silent] *Shemoneh Esrei*, in a manner¹⁵, the amount of time that his repetition will take will be minimal. that his repetition will not constitute a burden on the congregation, he should go back and repeat *Shemoneh Esrei*.

footnotes:
¹³ To wait for him to complete the silent Shemoneh Esrei
¹⁴ When the chazzan repeats Shemoneh Esrei
¹⁵ I.e. since he is still towards the beginning of his own Shemoneh Esrei


###### Kitzur Shulchan Arukh 19:14
[Kitzur Shulchan Arukh 19:14](https://torahapp.org/share/book/Kitzur%20Shulchan%20Arukh/r/19:14)

בְּיוֹם הַתַּעֲנִית בֵּין בְּתַעֲנִית צִבּוּר בֵּין בְּתַעֲנִית יָחִיד, אוֹמְרִים בִּתְפִלַּת הַמִּנְחָה בְּבִרְכַּת שְׁמַע קוֹלֵנוּ, עֲנֵנוּ, וּכְשֶׁמַּגִּיעַ לִבְכָל עֵת צָרָה וְצוּקָה יְסַיֵּם כִּי אַתָּה שׁוֹמֵעַ וְכוּ'. וְאִם שָׁכַח מִלּוֹמַר עֲנֵנוּ, אִם לֹא נִזְכַּר עַד לְאַחַר שֶׁאָמַר אֵת הַשֵּׁם מִבִּרְכַּת שׁוֹמֵעַ תְּפִלָּה, אֵינוֹ חוֹזֵר וְאוֹמְרוֹ, אֶלָּא לְאַחַר שֶׁגָּמַר כָּל הַתְּפִלָּה, לְאַחַר אֱלֹהַי נְצֹר קוֹדֶם שֶׁיַּעֲקֹר רַגְלָיו, אוֹמְרוֹ עַד בְּכָל עֵת צָרָה וְצוּקָה וּמְסַיֵּם יִהְיוּ לְרָצוֹן וְכוּ', וְאִם לֹא נִזְכַּר עַד לְאַחַר שֶׁעָקַר רַגְלָיו, אֵינוֹ אוֹמְרוֹ עוֹד כְּלָל (תקס"ה).

**Kitzur Shulchan Aruch, trans. Rabbi Avrohom Davis, Metsudah Pub., 1996:**
On fast days, whether a communal fast day¹⁶ 17, *Av* 9, *Tishrei* 3 and *Teves* 10 (see chapter 121).
In addition the Jewish nation has also taken upon itself *Adar* 13 (*Ta’anis Esther*) as a communal fast day. or a private fast day, we add *aneinu* to the *Minchah* prayer in the berachah *Shema koleinu*. After reciting the words: *bechol eis tzarah vetzukah*, we conclude: *ki atah shomea* … If you forgot to say *aneinu*, and you did not remember until after you said: [*Baruch Atah*] *Hashem* of the berachah *Shomea tefillah*, you do not repeat [the berachah] to say [*aneinu*.] But rather after completing the entire *Shemoneh Esrei*, after *Elokai netzor*, before you move your feet, you say it (the *aneinu* prayer) until [the closing words]: *bechol eis tzarah vetzukah* and [then] conclude [with the usual] *Yihyu le'ratzon* …. If you did not remember until after you moved your feet [back] you no longer say it (*aneinu*).¹⁷ never required the repeating of *Shemoneh Esrei*.

footnotes:
¹⁶ Communal fast days are the four days during the year that everyone is obligated to fast because of the national disasters that occurred on those days. They are: Tammuz
¹⁷ Omitting aneinu