## Mishneh Torah, Prayer and the Priestly Blessing Chapter 2

###### Mishneh Torah, Prayer and the Priestly Blessing 2:1
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בִימֵי רַבָּן גַּמְלִיאֵל רַבּוּ הָאֶפִּיקוֹרוֹסִין בְּיִשְׂרָאֵל וְהָיוּ מְצֵרִים לְיִשְׂרָאֵל וּמְסִיתִין אוֹתָן לָשׁוּב מֵאַחֲרֵי הַשֵּׁם. וְכֵיוָן שֶׁרָאָה שֶׁזּוֹ גְּדוֹלָה מִכָּל צָרְכֵי בְּנֵי אָדָם עָמַד הוּא וּבֵית דִּינוֹ וְהִתְקִין בְּרָכָה אַחַת שֶׁתִּהְיֶה בָּהּ שְׁאֵלָה מִלִּפְנֵי הַשֵּׁם לְאַבֵּד הָאֶפִּיקוֹרוֹסִין וְקָבַע אוֹתָהּ בַּתְּפִלָּה כְּדֵי שֶׁתִּהְיֶה עֲרוּכָה בְּפִי הַכּל. נִמְצְאוּ כָּל הַבְּרָכוֹת שֶׁבַּתְּפִלָּה תְּשַׁע עֶשְׂרֵה בְּרָכוֹת:

**Mishneh Torah, trans. by Eliyahu Touger. Jerusalem, Moznaim Pub. c1986-c2007:**
In the days of Rabban Gamliel,¹ points to Rabban Gamliel, the elder, grandson of Hillel the Elder, who lived in the first half of the first century of the Common Era. *Dorot Harishonim*, however, believes this to refer to the latter's grandson, who headed the Rabbinical court in Yavneh from 80 CE, after it was established there by Rabban Yochanan ben Zakkai following the destruction of the Second Temple. the numbers of heretics among the Jews increased.² 3:8, the Rambam describes a heretic (*apikoros*) as one who denies the notion of prophecy or the idea that knowledge could be transmitted from the Creator to human beings, one who refutes the prophecy of Moshe Rabbenu, or one who denies God's omniscience regarding the actions of human beings.
Some manuscript editions of the *Mishneh Torah* use the word *min* (non-believer) instead of *apikoros*. In *Hilchot Teshuvah* 3:7, the Rambam describes the *min* as one who does not believe in God, whereas the heretic denies not God, but Torah.
Historically, this could refer to the Saducees and other Jews with assimilationist tendencies that began to multiply at this time. Though they were definitely a minority among the people, their number was signficant enough to warrant concern. Others interpret this as a reference to the early Christians who launched many missionary campaigns to attract the Jews. They would oppress the Jews³ and entice them to turn away from God.⁴
Since he saw this as the greatest need of the people,⁵ he and his court established one blessing that contains a request to God to destroy the heretics. He inserted it into the *Shemoneh Esreh* so that it would be arranged in the mouths of all.⁶ 28b relates: Rabban Gamliel said to the Sages: "Is there no one who knows how to establish the blessing of the nonbelievers?" Shmuel Hakatan rose and composed it. *Olat Re'iah* explains why this Sage was chosen: All of our great and wise Sages were able to compose the other blessings of the *Shemoneh Esreh* which are full of love and giving. The blessing of the heretics differs for it appears full of hate and destruction. The composition of this blessing required great care, since the content must not imply the hatred of people per se, but a righteous indignation, born out of love for God and the pain felt when His Majesty is not honored. Shmuel HaKatan authored the famous statement: "Refrain from joy at the fall of your enemies" (*Pirkei Avot* 4:19). Thus, he was most worthy to author this blessing. His zealousness bore no trace whatsoever of hate, but was a true reflection of his unbounded love for God and His Torah. Consequently, there are nineteen blessings in the *Shemoneh Esreh*.⁷, based on its original eighteen blessings.

footnotes:
¹ The commentaries question which Rabban Gamliel the Rambam refers to. Seder Hadorot
² In Hilchot Teshuvah
³ by slandering them to the Roman conquerors.
⁴ and adopt other lifestyles as above.Since he saw this as the greatest need of the people, - for the devotion to Torah is the backbone of our people's continuity
⁵ for the devotion to Torah is the backbone of our people's continuity.
⁶ Berachot
⁷ We do, however, still call the prayer the Shemoneh Esreh


###### Mishneh Torah, Prayer and the Priestly Blessing 2:2
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בְּכָל תְּפִלָּה שֶׁבְּכָל יוֹם מִתְפַּלֵּל אָדָם תְּשַׁע עֶשְׂרֵה בְּרָכוֹת אֵלּוּ עַל הַסֵּדֶר. בַּמֶּה דְּבָרִים אֲמוּרִים כְּשֶׁמָּצָא דַּעְתּוֹ מְכֻוֶּנֶת וּלְשׁוֹנוֹ תְּמַהֵר לִקְרוֹת. אֲבָל אִם הָיָה טָרוּד וְדָחוּק אוֹ שֶׁקָּצְרָה לְשׁוֹנוֹ מֵהִתְפַּלֵּל יִתְפַּלֵּל שָׁלֹשׁ רִאשׁוֹנוֹת וּבְרָכָה אַחַת מֵעֵין כָּל הָאֶמְצָעִיּוֹת וְשָׁלֹשׁ אַחֲרוֹנוֹת וְיֵצֵא יְדֵי חוֹבָתוֹ:

**Mishneh Torah, trans. by Eliyahu Touger. Jerusalem, Moznaim Pub. c1986-c2007:**
In each *Shemoneh Esreh*,¹ every day, a person should recite these nineteen blessings in the proper order.
When does the above apply? When his concentration is not disturbed and he is able to read fluently.² However, if he is distracted and bothered, or unable to pray fluently, he should recite the first three [blessings],³ 28b, states:
Rabban Gamliel says that one should recite eighteen blessings each and every day (i.e., that each time he prays he should recite all eighteen blessings).Rabbi Yehoshua says that one should recite the abbreviated version of the eighteen.Rabbi Akiva says that if the *Shemoneh Esreh* is fluent in his mouth he should recite all eighteen blessings; and if not, the abbreviated version of the eighteen blessings.
The *Shulchan Aruch, Orach Chayim* 110:1 states that in unusual circumstances, e.g., when travelling or when in a place where he would be distracted or interrupted, one may recite the shortened version of the *Shemoneh Esreh*. The *Mishnah Berurah* adds that in normal circumstances, one is forbidden to recite this prayer. It is questionable if this is also the Rambam's intent or if he was more lenient and allowed such a prayer to be recited by a person who had difficulty concentrating even under ordinary conditions. one blessing that summarizes all the intermediate ones,⁴ and the last three [blessings], and [thereby] fulfill his obligation.⁵

footnotes:
¹ i.e., in all three prayer services
² i.e., when he is able to pray with the proper intention and recite the words properly and clearly.
³ The Mishnah, Berachot
⁴ as stated in the following Halachah.
⁵ The first and last three blessings may not be shortened or changed in any way, as we learned in Chapter 1, Halachah 9.


###### Mishneh Torah, Prayer and the Priestly Blessing 2:3
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וְזוֹהִי הַבְּרָכָה שֶׁתִּקְּנוּ מֵעֵין כָּל הָאֶמְצָעִיּוֹת. הֲבִינֵנוּ יְיָ׳‎ אֱלֹהֵינוּ לָדַעַת אֶת דְּרָכֶיךָ וּמוֹל אֶת לְבָבֵנוּ לְיִרְאָתְךָ לְסוֹלֵחַ הֱיֵה לָנוּ לִהְיוֹת גְּאוּלִים רַחֲקֵנוּ מִמַּכְאוֹב וְדַשְׁנֵנוּ וְשַׁכְּנֵנוּ בִּנְאוֹת אַרְצְךָ וּנְפוֹצִים מֵאַרְבַּע תְּקַבֵּץ וְהַתּוֹעִים בְּדַעְתְּךָ יִשָּׁפְטוּ וְעַל הָרְשָׁעִים תָּנִיף יָדְךָ וְיִשְׂמְחוּ צַדִּיקִים בְּבִנְיַן עִירֶךָ וּבְתִקּוּן הֵיכָלֶךָ וּבִצְמִיחַת קֶרֶן לְדָוִד עַבְדֶּךָ וּבַעֲרִיכַת נֵר לְבֶן יִשַּׁי מְשִׁיחֶךָ טֶרֶם נִקְרָא אַתָּה תַּעֲנֶה כַּדָּבָר שֶׁנֶּאֱמַר (ישעיה סה כד) ״וְהָיָה טֶרֶם יִקְרָאוּ וַאֲנִי אֶעֱנֶה עוֹד הֵם מְדַבְּרִים וַאֲנִי אֶשְׁמָע״ כִּי אַתָּה הוּא עוֹנֶה בְּכָל עֵת פּוֹדֶה וּמַצִּיל מִכָּל צוּקָה בָּרוּךְ אַתָּה יְיָ׳‎ שׁוֹמֵעַ תְּפִלָּה:

**Mishneh Torah, trans. by Eliyahu Touger. Jerusalem, Moznaim Pub. c1986-c2007:**
This is the blessing that they established as the abbreviated summary of the intermediate [blessings]:
Give¹ 29a). Rav differs and maintains that one utters an abbreviated summary of each and every blessing. us knowledge, O God, our Lord, to know Your ways,² and circumcise our hearts to fear You.³ (repentance). Forgive us⁴ so that we will be redeemed.⁵ Distance us from pain.⁶ Cause us to prosper and to dwell in the pastures of Your land.⁷ as the ultimate prosperity and blessing.
The Zohar explains that all blessing and bounty enters the world through *Eretz Yisrael* and from there it is apportioned to the rest of the world. Jerusalem and the Holy Temple serve as the repositories for Divine grace and act as the meeting point between Heaven - the source of the bounty - and earth, the recipient of this blessing. Therefore, true prosperity, in both a material and spiritual sense, can only be achieved in *Eretz Yisrael*.
Gather the scattered from the four [corners of the earth].⁸ Judge those led astray in accordance with Your knowledge.⁹ Raise Your hand over the wicked,¹⁰. and let the righteous rejoice¹¹ in the building of Your city and the reestablishment of Your sanctuary,¹² in the flourishing of the might of David, Your servant, and in the clear shining light of the son of Yishai, Your anointed one.¹³
Before we call, You answer, as [Isaiah 65:24] states: "And before they call I will answer; while they are still speaking I heed,"¹⁴ 29a does not quote this verse or any other verse. No mention of a verse appears in the texts of Rav Yitzchak Alfasi or Rabbenu Asher's version of Shmuel's blessing. The Rambam's source for its inclusion is unclear. for You are the One who answers at all times, the Redeemer and Savior from all distress. Blessed are You, O God, the One Who hears prayer.¹⁵

footnotes:
¹ This follows the opinion of Shmuel (Berachot
² This phrase relates to the first intermediate blessing, חונן הדעת ("The One who bestows knowledge...").
³ This corresponds to the blessing of "Return us, our Father, to Your Torah." The beginning of wisdom is the fear of God (Psalms 111:10 - i.e., our involvement in Torah is ultimately that which leads us to true fear of Heaven and Teshuvah
⁴ This corresponds to the blessing סלח לנו (Forgive us...), the third of the intermediate blessings.
⁵ This relates to the fourth blessing, גואל ישראל (the Redeemer of Israel).
⁶ This corresponds to the blessing of רפואה (healing), the fifth intermediate blessing.
⁷ This relates to ברכת השנים, the blessing for material wealth. It is interesting that this blessing also mentions specifically the idea of dwelling in Eretz Yisrael
⁸ This corresponds to the blessing of the gathering of the exiles, the seventh intermediate blessing.
⁹ This relates to the eighth intermediate blessing, "Return our judges..."
¹⁰ This corresponds to the blessing of the nonbelievers (Halachah 1). Even though this was not part of the original eighteen blessings, it was also incorporated into the abbreviated version of the Shemoneh Esreh
¹¹ This relates to the tenth intermediate blessing, על הצדיקים (upon the righteous). In that blessing we ask God to grant a just reward to the righteous and pious. The text of this blessing also clarifies the Sages' appreciation of this reward - the rebuilding of Jerusalem and the Temple - as expressed in the continuation of this section of the blessing.
¹² this corresponds to the blessing of the rebuilding of Jerusalem, the eleventh intermediate blessing.
¹³ This relates to the twelfth blessing, called the blessing of the Messiah, the descendant of David.
¹⁴ Berachot
¹⁵ concluding the blessing which is based on שומע תפילה ("who hears prayer"), the last of the intermediate blessings.


###### Mishneh Torah, Prayer and the Priestly Blessing 2:4
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בַּמֶּה דְּבָרִים אֲמוּרִים בִּימוֹת הַחַמָּה. אֲבָל בִּימוֹת הַגְּשָׁמִים אֵינוֹ מִתְפַּלֵּל הֲבִינֵנוּ מִפְּנֵי שֶׁצָּרִיךְ לוֹמַר שְׁאֵלָה בְּבִרְכַּת הַשָּׁנִים. וְכֵן בְּמוֹצָאֵי שַׁבָּתוֹת וְיָמִים טוֹבִים אֵינוֹ מִתְפַּלֵּל הֲבִינֵנוּ מִפְּנֵי שֶׁצָּרִיךְ לוֹמַר הַבְדָּלָה בְּחוֹנֵן הַדַּעַת:

**Mishneh Torah, trans. by Eliyahu Touger. Jerusalem, Moznaim Pub. c1986-c2007:**
When does the above apply? In the summer.¹ mentioned in the above two halachot. However, in the winter, one should not recite "Give us knowledge...,"², the first word of the abbreviated version of the *Shemoneh Esreh*, is used to refer to the entire prayer. since he must mention "the petition"³ in the blessing for material wealth.⁴ incomplete.
*Berachot* 29a suggests that perhaps the petition for dew and rain could be added to the abbreviated version of the *Shemoneh Esreh* at the appropriate time of year, but rejects this idea. Because of the infrequency with which one would normally recite this blessing, any change in the text would confuse people and result in errors.
Similarly, on Saturday nights and the nights after a holiday, one should not recite "Give us knowledge...," since one must say *Havdalah* in [the blessing of] the One who bestows knowledge.⁵: חונן הדעת ("the One who bestows knowledge") as explained in Halachah 12.
*Berachot* 29a also suggests adding the *Havdalah* prayer in the abbreviated summary of the *Shemoneh Esreh*, distinguishing between the inclusion of *Havdalah* and the petition for rain, which could not be mentioned in the abbreviated version of the *Shemoneh Esreh* as explained above.
They explain that *Havdalah* is recited in the first of the intermediate blessings and would therefore be easy to remember and not cause errors, whereas the petition for rain is in the middle, when concentration is more difficult.
The question is left unresolved in the Talmud and therefore, some authorities allow it to be included in the abbreviated version. However, most do not. Rabbenu Yonah explains that it is omitted because its mention would create the impression that *Havdalah* was a blessing in its own right, just as all the other statements in this version of the *Shemoneh Esreh* are shortened versions of individual blessings.

footnotes:
¹ Only then, may one recite the abbreviated version of the Shemoneh Esreh
² Havineinu
³ for dew and rain that is included...
⁴ This petition is recited only in the winter as explained in Halachot 16 and 17. The omission of this petition would render the abbreviated Shemoneh Esreh
⁵ to differentiate between the previous holy day and the upcoming day. This prayer is added in the first intermediate blessing of the Shemoneh Esreh


###### Mishneh Torah, Prayer and the Priestly Blessing 2:5
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וּבְשַׁבָּתוֹת וּבְיָמִים טוֹבִים מִתְפַּלֵּל שֶׁבַע בְּרָכוֹת בְּכָל תְּפִלָּה וּתְפִלָּה מֵאַרְבַּע תְּפִלּוֹת שֶׁל אוֹתוֹ הַיּוֹם. שָׁלֹשׁ רִאשׁוֹנוֹת וְשָׁלֹשׁ אַחֲרוֹנוֹת וּבְרָכָה אֶמְצָעִית מֵעֵין אוֹתוֹ הַיּוֹם. בְּשַׁבָּתוֹת חוֹתְמִין בִּבְרָכָה אֶמְצָעִית מְקַדֵּשׁ הַשַּׁבָּת. וּבָרְגָלִים חוֹתֵם בָּהּ מְקַדֵּשׁ יִשְׂרָאֵל וְהַזְּמַנִּים. וְאִם הָיָה שַׁבָּת וְיוֹם טוֹב חוֹתְמִים בָּהּ מְקַדֵּשׁ הַשַּׁבָּת וְיִשְׂרָאֵל וְהַזְּמַנִּים. בְּרֹאשׁ הַשָּׁנָה חוֹתְמִין בָּהּ מֶלֶךְ עַל כָּל הָאָרֶץ מְקַדֵּשׁ יִשְׂרָאֵל וְיוֹם הַזִּכָּרוֹן. וְאִם הָיָה שַׁבָּת חוֹתֵם בָּהּ מֶלֶךְ עַל כָּל הָאָרֶץ מְקַדֵּשׁ הַשַּׁבָּת וְיִשְׂרָאֵל וְיוֹם הַזִּכָּרוֹן:

**Mishneh Torah, trans. by Eliyahu Touger. Jerusalem, Moznaim Pub. c1986-c2007:**
On Sabbaths and holidays,¹ one recites seven blessings in each of the four [*Amidah*] prayers² of that particular day: the first three, the last three,³ prayers as stated in Chapter 1, Halachah 9. and one in the middle, appropriate to that particular day.⁴
On Sabbaths, one concludes the intermediate blessing with "who sanctifies the Sabbath."⁵ On the festivals,⁶ he concludes with "who sanctifies Israel and the appointed times."⁷ 2:10, the Rambam explains that we are obligated to rely on the day established Rosh Chodesh by the Jewish court. This matter was handed over to them completely. God, who commanded the observance of the holiday, commanded us to rely on them.
This concept is based on the verse in Leviticus 23:4: "These are the appointed days of God, sacred days, that you shall designate them in their appointed time." The word אתם, *otam*, translated as “them,” may, with a different pronunciation mark be read as *otam*, “you,” indicating that “you,” the court on the earthly plane, is responsible for the establishment of the times of the festivals based on their designation of the day of Rosh Chodesh.Therefore, we first mention God's sanctification of Israel and then Israel's subsequent sanctification of the holidays. When the Sabbath and a festival [coincide], he concludes with "who sanctifies the Sabbath, Israel and the appointed⁸ 17a discusses this particular situation:
A holiday that falls on Sabbath: Beit Shammai says that one recites eight [blessings], reciting the blessing for Sabbath independently and the blessing for the holiday independently.Beit Hillel says that one recites seven [blessings], beginning with Sabbath and concluding with Sabbath, reciting the blessing particular to the sanctity of the holiday in the middle.Rebbe [Rabbi Yehudah Hanasi] says that one should conclude with "who sanctifies the Sabbath, Israel and the appointed times."A student was reviewing [this matter] in the presence of Ravina and said "who sanctifies Israel, Sabbath and the appointed times." Ravina said to him: "And is Sabbath sanctified by Israel? Sabbath is eternally sanctified. Rather, one should say: 'who sanctifies the Sabbath, Israel and the appointed times.'”Rav Yosef says: "The halachah follows Rebbe and Ravina's answer." times."
On Rosh Hashanah, he concludes with "the King over all the Earth, who sanctifies Israel and the Day of Remembrance." If it is [also] the Sabbath, he concludes with "the King over all the Earth, who sanctifies the Sabbath, Israel and the Day of Remembrance."⁹ 16a).
Rosh Hashanah is called the Day of Remembrance, since on this day, we ask God to remember us for good and to bless us. This will be discussed in the context of the blessings of the Rosh Hashanah *Musaf* Prayer in the next halachah.

footnotes:
¹ These are days of joy and thanksgiving when pleading and supplication are not appropriate. We are content with the world as it is and focus on its completeness.
² See Chapter 1, Halachah 8.
³ i.e., These six blessings are recited without change in all of the Amidah
⁴ in place of the requests mentioned during the week.
⁵ since after the creation of the world, God "blessed the seventh day and made it holy" (Genesis 2:3 .
⁶ i.e., Pesach, Shavuot and Sukkot
⁷ As opposed to the conclusion of the blessing on Sabbath, the blessing of the holidays first mentions the sanctification of Israel and then of the specific time. The sanctification of the holidays is determined by the Jewish people since the exact date of each festival is based on the establishment of Rosh Chodesh (the first day of the month) of that particular month.In Hilchot Kiddush Hachodesh
⁸ Beitzah
⁹ We mention God's sovereignty for the essence of the service of Rosh HaShanah is the acceptance of God as our King (See Rosh HaShanah


###### Mishneh Torah, Prayer and the Priestly Blessing 2:6
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בַּמֶּה דְּבָרִים אֲמוּרִים בִּתְפִלַּת עַרְבִית וְשַׁחֲרִית וּמִנְחָה. אֲבָל תְּפִלַּת הַמּוּסָפִין שֶׁל רֹאשׁ הַשָּׁנָה מִתְפַּלֵּל תֵּשַׁע בְּרָכוֹת שָׁלֹשׁ רִאשׁוֹנוֹת וְשָׁלֹשׁ אַחֲרוֹנוֹת שֶׁל כָּל יוֹם וְשָׁלֹשׁ אֶמְצָעִיּוֹת. רִאשׁוֹנָה מִן הָאֶמְצָעִיּוֹת עִנְיָנָהּ מַלְכֻיּוֹת. שְׁנִיָּה זִכְרוֹנוֹת. שְׁלִישִׁית שׁוֹפָרוֹת. וְחוֹתֵם בְּכָל אַחַת מֵהֶן מֵעִנְיָנָהּ:

**Mishneh Torah, trans. by Eliyahu Touger. Jerusalem, Moznaim Pub. c1986-c2007:**
When does this¹ apply? In the Evening Prayers, the Morning Prayers and the *Minchah* Prayers.² However, in the *Musaf* Prayer on Rosh Hashanah, one recites nine blessings: the first three and the last three [recited] every day,³ and three intermediate blessings.⁴ 16a mentions the source for these blessings, quoting God as saying: "On Rosh Hashanah, recite in My presence *Malchuyot, Zichronot* and *Shofarot*. *Malchuyot*, in order that you shall make Me King over you. *Zichronot*, in order that your remembrance will be good in front of Me, and with what? The shofar."
As explained in detail in *Hilchot Shofar* 3:7-9, each of these blessings is based on ten verses from the Bible that center on the blessings's theme.
The first of the intermediate blessings⁵ 32a explains that the blessing which mentions the sanctity of the Rosh HaShanah holiday and its sacrifices is also included in *Malchuyot*. is concerned with *Malchuyot* - [acceptance of God's sovereignty];
the⁶ second with *Zichronot* - [acknowledgement of God's remembrance of the Jewish people];⁷ 3:9 emphasizes how one should mention only those remembrances which are of a positive nature. and
the third with *Shofarot* - [describing the blowing of the shofar.]
One⁸ 16a relates:
Rabbi Abahu asks: "Why do we blow with the shofar of a ram? As the Holy One blessed be He said: Blow a ram's horn before Me so that I shall remember the binding of Yitzchak the son of Avraham, and I will consider it as if you bound (and sacrificed) yourselves to Me." concludes each one of them with an appropriate *chatimah*.⁹ - "... The King over all the Earth who sanctifies Israel and the Day of Remembrance" (This conclusion is also used for the intermediate blessing in all the prayers of Rosh Hashanah.)*Zichronot* - "...The One who remembers the Covenant.”*Shofarot* - "...The One who hears the *Teru'ah”* - based on Leviticus 23:24.
See also the Rambam's Order of Prayer for the Whole Year at the end of the Book of the Love of God.

footnotes:
¹ i.e., the previously stated halachah that one recites seven blessings on Rosh Hashanah
² These services resemble those of other holidays.
³ for these are constants in all prayer services.
⁴ Rosh HaShanah
⁵ Rosh HaShanah
⁶ Similarly, this blessing emphasizes the unity of God which permeates creation for this is the ultimate expression of God's sovereignty.
⁷ Hilchot Shofar
⁸ Rosh HaShanah
⁹ The conclusions are as follows:Malchuyot


###### Mishneh Torah, Prayer and the Priestly Blessing 2:7
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בְּיוֹם הַכִּפּוּרִים מִתְפַּלֵּל בְּכָל תְּפִלָּה מֵחָמֵשׁ תְּפִלּוֹת שֶׁבַע בְּרָכוֹת. שָׁלֹשׁ רִאשׁוֹנוֹת וְשָׁלֹשׁ אַחֲרוֹנוֹת וְאֶמְצָעִיּוֹת מֵעֵין הַיּוֹם. וְחוֹתֵם בְּכָל אַחַת מֵהֶן מֶלֶךְ עַל כָּל הָאָרֶץ מְקַדֵּשׁ יִשְׂרָאֵל וְיוֹם הַכִּפּוּרִים. וְאִם חָל לִהְיוֹת בְּשַׁבָּת חוֹתֵם בְּכָל תְּפִלָּה מֵהֶן מֶלֶךְ עַל כָּל הָאָרֶץ מְקַדֵּשׁ הַשַּׁבָּת וְיִשְׂרָאֵל וְיוֹם הַכִּפּוּרִים:

**Mishneh Torah, trans. by Eliyahu Touger. Jerusalem, Moznaim Pub. c1986-c2007:**
On Yom Kippur, one recites seven blessings¹ 87b and *Niddah* 8b. in each of the five prayers of the day;² and the *Ne'ilah* Prayer discussed in Chapter 1:7. the first three and the last three blessings,³ prayer. and the intermediate blessing appropriate to the day.⁴
One concludes the latter blessing in each of the services with: "the King over all the Earth, who sanctifies Israel and the Day of Atonement."⁵ 19:6 mentions the *chatimah* of this prayer as:
who pardons and forgives our transgressions and the transgressions of His people Israel with mercy, and atones for their wrongdoing, the King over all the Earth, who sanctifies Israel and the Fast Day of Atonement.
A similar text is quoted in the *Tur, Orach Chayim* 613 and in most Yom Kippur *Machzorim* (prayer books).
One cannot presume that the Rambam is mentioning only the end of a longer *chatimah* in our halachah, since in his Order of Prayer for the Whole Year, the conclusion of the intermediate blessing for Yom Kippur is as it appears in this halachah. The Rambam's text appears to be based on the Siddur of Rav Sa'adiah Gaon.
If [Yom Kippur] falls on the Sabbath, one concludes [this blessing in] each service with: "the King over all the Earth, who sanctifies the Sabbath, Israel and the Day of Atonement." - I.e., as for the rest of the holidays, the word Sabbath is simply inserted into the *chatimah* of the blessing after מקדש (who sanctifies). This is also the case according to the more widely accepted longer version of the *chatimah* of this intermediate blessing. If [Yom Kippur] falls on the Sabbath, one concludes [this blessing in] each service with: "the King over all the Earth, who sanctifies the Sabbath, Israel and the Day of Atonement."

footnotes:
¹ See Yoma
² I.e., Maariv, Shacharit, Musaf, Minchah
³ recited in every Amidah
⁴ mentioning the unique character of Yom Kippur.
⁵ Soferim


###### Mishneh Torah, Prayer and the Priestly Blessing 2:8
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בַּמֶּה דְּבָרִים אֲמוּרִים בְּיוֹם צוֹם שֶׁל כָּל שָׁנָה וְשָׁנָה אֲבָל בְּיוֹם צוֹם שֶׁל שְׁנַת הַיּוֹבֵל מִתְפַּלֵּל תְּפִלַּת הַמּוּסָפִים תֵּשַׁע בְּרָכוֹת כְּמוֹ שֶׁהִתְפַּלֵּל בְּמוּסַף רֹאשׁ הַשָּׁנָה וְהֵם אוֹתָן הַבְּרָכוֹת עַצְמָן לֹא פָּחוֹת וְלֹא יוֹתֵר וְאֵין מִתְפַּלְּלִין אוֹתָן אֶלָּא בִּזְמַן שֶׁהַיּוֹבֵל נוֹהֵג:

**Mishneh Torah, trans. by Eliyahu Touger. Jerusalem, Moznaim Pub. c1986-c2007:**
When does the above apply? On the Fast Day¹ of each and every year. However, on the Fast Day of the Jubilee Year,², Chapters 10-13. one recites a *Musaf* Prayer of nine blessings like the *Musaf* Prayer of Rosh Hashanah.³ They are exactly the same blessings, no less and no more.⁴ 26b) states that the Jubilee Year is equivalent to Rosh Hashanah regarding the blowing of the shofar and the blessings. Rashi explains that the shofar is blown in the same fashion as on Rosh Hashanah, albeit for a different reason, and that nine blessings are recited in the *Musaf* Prayer of Yom Kippur of the Jubilee Year.
These blessings are only recited when the Jubilee Year is in effect.⁵ 32b). Thus, the exile of the tribes of Reuven, Gad and half the tribe of Menasheh described in I Chronicles 5:26 caused the end of the celebration of the Jubilee Year. (See *Hilchot Shemitah V'Yovel* 10:8.)
In *Hilchot Melachim* 12:1, the Rambam writes that with the Mashiach's coming, the celebration of the Jubilee year will be renewed.

footnotes:
¹ i.e., Yom Kippur, the only day when the Torah requires fasting
² the final year of a 50-year cycle. Every seventh year is called the Sabbatical year. There is a cycle of seven Sabbatical years, the end of which is the fiftieth year - the Jubilee Year. See Leviticus 25:8-13 and Hilchot Shemitah V'yovel
³ See Halachah 6.
⁴ The Mishnah (Rosh Hashanah
⁵ The Jubilee Year is observed only when all the tribes of Israel dwell in Israel. The dispersion of even a part of the people put an end to the celebration of the Jubilee Year (Erichin


###### Mishneh Torah, Prayer and the Priestly Blessing 2:9
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בְּכָל תְּפִלָּה מֵהַתְּפִלּוֹת פּוֹתֵחַ קֹדֶם לִבְרָכָה רִאשׁוֹנָה (תהילים נא יז) ״יְיָ׳‎ שְׂפָתַי תִּפְתָּח וּפִי יַגִּיד תְּהִלָּתֶךָ״. וּכְשֶׁהוּא חוֹתֵם בְּסוֹף הַתְּפִלָּה אוֹמֵר (תהילים יט טו) ״יִהְיוּ לְרָצוֹן אִמְרֵי פִי״ וְגוֹ׳‎ וְאַחַר כָּךְ צוֹעֵד לַאֲחוֹרָיו:

**Mishneh Torah, trans. by Eliyahu Touger. Jerusalem, Moznaim Pub. c1986-c2007:**
Before the first blessing of each and every Amidah-prayer, one states: "God, open my lips, and my mouth will utter Your praise" [Psalms¹ 4b which quotes Rabbi Yochanan as requiring this verse to be recited before every prayer.
Rabbenu Yonah explains that this verse must be understood in conjunction with the verse that follows it: "You do not desire that I offer sacrifices; a burnt offering, You do not want:" (Psalms 51:18 . After his relations with Bathsheva, King David realized that he could not attain forgiveness by offering a sacrifice, since a sacrifice is accepted only after an act done unwittingly. Therefore, he asked that God assist him in finding the proper means of expression through prayer to achieve atonement.
We, too, are in a similar situation for we have no Temple and our prayers were instituted in the place of our sacrifices. (See Chapter 1, Halachah 5.) Accordingly, we ask God to assist us in our desire to utter His praises, and request our needs in such a way that it will be desirable to Him.
*Berachot* 4b raises a question regarding the recitation of this verse before *Shemoneh Esreh*. Rabbi Yochanan himself states that one who starts the *Shemoneh Esreh* immediately after the blessing after *Kri'at Shema*, גאל ישראל (Who redeemed Israel) is called a person of the World to Come. (See Chapter 7, Halachah 18, where the Rambam mentions this halachah.)
Why is the recitation of this verse not considered an interruption between the blessing and the *Shemoneh Esreh*? The Talmud answers that this verse is considered as an integral part of the *Shemoneh Esreh*, and thus, is viewed as a "long prayer." 51:17]. Upon concluding the prayer, he says:² 9b mentions that just as King David wrote this verse after eighteen chapters of praise (it appears in Psalm 19), we recite it after eighteen blessings of prayer. "May the utterances of my mouth and the meditations of my heart be in accordance with Your will, O God, my Rock and Redeemer" [Psalms³. Proper intention during the *Shemoneh Esreh* is a very difficult matter (See Chapter 4, Halachah 15). Therefore, at the end of the *Shemoneh Esreh* we ask God to heed our words in any case:
"May the utterances of my mouth..." - meaning to say: May the words which I uttered in the midst of the *Shemoneh Esreh* be accepted by You even if my intention was not complete and my mouth acted independently of my heart and mind. "... and the meditations of my heart..."; i.e., those lofty thoughts and desires which burn in my heart, but I cannot express, may they also be heard by You and received favorably. 19:15], and then steps backwards.⁴, one takes three steps backwards. See *Yoma* 53b and Chapter 5, Halachah 10.

footnotes:
¹ See Berachot
² Berachot
³ This verse is particularly apt for recitation after the Shemoneh Esreh
⁴ after completing the Shemoneh Esreh


###### Mishneh Torah, Prayer and the Priestly Blessing 2:10
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בְּרָאשֵׁי חֳדָשִׁים וּבְחֻלּוֹ שֶׁל מוֹעֵד מִתְפַּלֵּל עַרְבִית שַׁחֲרִית וּמִנְחָה תְּשַׁע עֶשְׂרֵה בְּרָכוֹת כִּשְׁאָר הַיָּמִים וְאוֹמֵר בָּעֲבוֹדָה אֱלֹהֵינוּ וֵאלֹהֵי אֲבוֹתֵינוּ יַעֲלֶה וְיָבוֹא. בְּמוּסָף בְּחֻלּוֹ שֶׁל מוֹעֵד מִתְפַּלֵּל תְּפִלַּת הַמּוּסָף כְּמוֹ שֶׁמִּתְפַּלֵּל בְּיוֹם טוֹב. וּבְרָאשֵׁי חֳדָשִׁים מִתְפַּלֵּל שֶׁבַע בְּרָכוֹת שָׁלֹשׁ רִאשׁוֹנוֹת וְשָׁלֹשׁ אַחֲרוֹנוֹת וְאֶמְצָעִית מֵעֵין קָרְבַּן רֹאשׁ חֹדֶשׁ וְחוֹתֵם בָּהּ מְקַדֵּשׁ יִשְׂרָאֵל וְרָאשֵׁי חֳדָשִׁים:

**Mishneh Torah, trans. by Eliyahu Touger. Jerusalem, Moznaim Pub. c1986-c2007:**
On Rosh Chodesh and the intermediate days of a festival,¹ 530-548 for the laws of Chol Hamo'ed.) one recites 19 blessings in the Evening Prayer, Morning Prayer, and *Minchah* Prayer as on other days.² In the *Avodah*,³, which expresses our desire for the return of the service (*avodah*) of the Temple. one adds:⁴ "Our God and God of our fathers, let our remembrance rise and come,..."
In⁵ blessing before the statement "And let our eyes see Your return to Zion in mercy. Blessed are You..."
The source for this addition is *Shabbat* 24a which states that on Chol HaMo'ed and Rosh Chodesh we should ask God to remember us favorably and to bless us with mercy and lovingkindness on this special day of sanctity. Rashi (*Shabbat* 24a) explains that we should request mercy for Israel and Jerusalem in order to restore the daily sacrifices to the Temple.
The laws pertaining to a person who omitted this addition in his prayers are mentioned in Chapter 10, Halachot 10-11.
In the *Musaf* Prayer of the intermediate day of a festival, one recites the *Musaf* Prayer of the holiday itself. - I.e., the service is essentially the same with only minor changes in the text of the blessings. the *Musaf* Prayer of the intermediate day of a festival, one recites the *Musaf* Prayer of the holiday itself. On Rosh Chodesh,⁶ prayers one recites seven blessings; the first three and last three,⁷ and one in the middle that refers to the special Rosh Chodesh sacrifice.⁸ One concludes with: "... who sanctifies Israel and *Roshei Chodashim*.⁹ 49a."

footnotes:
¹ i.e., those days between the first Yom Tov (two days in the diaspora) and last Yom Tov on Pesach and Sukkot. They are called Chol Hamo'ed, the "mundane" days of the festivals - i.e., those days which are simultaneously part of the festival, but also days on which most work is allowed. (See the Shulchan Aruch, Orach Chayim
² One's prayers resemble those of an average weekday, and not those of a festival. However,...
³ This is the first of the last three blessings of the Shemoneh Esreh
⁴ a passage expressing the uniqueness of the day.
⁵ This is added in the Avodah
⁶ in the Musaf
⁷ blessings that are recited in every Amidah
⁸ which included several burnt offerings and a special sin offering (Numbers 28:11-15).
⁹ See Berachot


###### Mishneh Torah, Prayer and the Priestly Blessing 2:11
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שַׁבָּת שֶׁחָלָה בְּחֻלּוֹ שֶׁל מוֹעֵד וְכֵן רֹאשׁ חֹדֶשׁ שֶׁחָל לִהְיוֹת בְּשַׁבָּת מִתְפַּלֵּל עַרְבִית וְשַׁחֲרִית וּמִנְחָה שֶׁבַע בְּרָכוֹת כִּשְׁאָר הַשַּׁבָּתוֹת וְאוֹמֵר יַעֲלֶה וְיָבוֹא בָּעֲבוֹדָה. בְּמוּסָף מַתְחִיל בִּבְרָכָה אֶמְצָעִית בְּעִנְיַן שַׁבָּת וּמַשְׁלִים בְּעִנְיַן שַׁבָּת וְאוֹמֵר קְדֻשַּׁת הַיּוֹם בְּאֶמְצַע בְּרָכָה וְחוֹתֵם בָּהּ בְּרָאשֵׁי חֳדָשִׁים מְקַדֵּשׁ הַשַּׁבָּת וְיִשְׂרָאֵל וְרָאשֵׁי חֳדָשִׁים. וּבְחֻלּוֹ שֶׁל מוֹעֵד חוֹתֵם בָּהּ כְּמוֹ שֶׁהוּא חוֹתֵם בְּיוֹם טוֹב שֶׁחָל לִהְיוֹת בְּשַׁבָּת:

**Mishneh Torah, trans. by Eliyahu Touger. Jerusalem, Moznaim Pub. c1986-c2007:**
On a Sabbath that occurs during the intermediate days of a festival, and Rosh Chodesh that falls on the Sabbath, in the Evening, Morning, and *Minchah* Prayers, one recites the seven blessings as on every Sabbath and adds: "Our God and God of our fathers, let our remembrance rise and come..." in the *Avodah*.¹
In the *Musaf* Prayer,² one³ begins and concludes the intermediate blessing with a reference to the Sabbath, and mentions the sanctified nature of the day in the middle.⁴ quoted in *Beitzah* 17a and *Eruvin* 40b. However, the Rambam's interpretation of this passage differs from that of other commentaries.
Both Rashi and Rabbenu Nissim interpret "concluding with Sabbath" to mean that the *chatimah* of the middle blessing should be "... who sanctifies the Sabbath," with no mention of Rosh Chodesh or the relevant festival. In contrast, the Rambam maintains that this refers to the text of the blessing itself and not the *chatimah*.
[It is interesting to note that the position which states that in the *chatimah* of the blessing one need mention only Sabbath does have halachic importance. The *Bi'ur Halachah, Orach Chayim* 487, rules that a person who forgets to insert the end of the *chatimah* "...Israel and the appointed times" on the Sabbath of Chol HaMoed and only mentions the Sabbath fulfills his obligation בדיעבד - i.e., after the fact, the mention of Sabbath alone is enough. Rabbi Moshe Feinstein discusses this issue in the fourth volume of *Orach Chayim* in *Iggerot Moshe, siman* 21:3. He concludes [the blessing] on Rosh Chodesh with: "who sanctifies the Sabbath, Israel and *Roshei Chodashim*."⁵ On the intermediate days of a festival, he concludes in the same fashion as on the holiday itself that occurs on Sabbath.⁶

footnotes:
¹ as is done in the weekly service.
² which is recited on Sabbath regardless
³ recites seven blessings, the first and last three which are always recited and the middle blessing appropriate to the unique nature of the day. One...
⁴ This halachah is based on a beraita
⁵ following the logic mentioned in halachah 5 that the sanctity of the Sabbath is mentioned first for it is not dependent on the Jews' consecration of the months.
⁶ i.e., "...who sanctifies the Sabbath, Israel and the appointed times," as mentioned in Halachah 5.


###### Mishneh Torah, Prayer and the Priestly Blessing 2:12
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וְיוֹם טוֹב שֶׁחָל לִהְיוֹת בְּאֶחָד בְּשַׁבָּת מִתְפַּלֵּל בִּבְרָכָה רְבִיעִית בַּלַּיְלָה וַתּוֹדִיעֵנוּ מִשְׁפְּטֵי צִדְקֶךָ וַתְּלַמְּדֵנוּ לַעֲשׂוֹת חֻקֵּי רְצוֹנֶךָ וַתִּתֶּן לָנוּ יְיָ׳‎ אֱלֹהֵינוּ קְדֻשַּׁת שַׁבָּת וּכְבוֹד מוֹעֵד וַחֲגִיגַת הָרֶגֶל בֵּין קְדֻשַּׁת שַׁבָּת לִקְדֻשַּׁת יוֹם טוֹב הִבְדַּלְתָּ וְאֶת יוֹם הַשְּׁבִיעִי מִשֵּׁשֶׁת יְמֵי הַמַּעֲשֶׂה הִקְדַּשְׁתָּ (וְהִבְדַּלְתָּ וְהִקְדַּשְׁתָּ אֶת עַמְּךָ יִשְׂרָאֵל בִּקְדֻשָּׁתְךָ) וַתִּתֵּן לָנוּ ה׳‎ אֱלֹהֵינוּ מוֹעֲדִים לְשִׂמְחָה חַגִּים וּזְמַנִּים לְשָׂשוֹן וְכוּ׳‎. וּבְמוֹצָאֵי שַׁבָּת וּבְמוֹצָאֵי יוֹם טוֹב שֶׁל כָּל הַשָּׁנָה מַבְדִּיל בְּאַתָּה חוֹנֵן אַף עַל פִּי שֶׁהוּא מַבְדִּיל עַל הַכּוֹס:

**Mishneh Torah, trans. by Eliyahu Touger. Jerusalem, Moznaim Pub. c1986-c2007:**
On a holiday that occurs on the first day of the week,¹ at night,² one inserts into the fourth blessing³ [the following]:⁴ prayer is added between the first and second paragraphs of the middle blessing.
And You have made known to us Your righteous statutes and have taught us to perform the decrees of Your will. And You have given us, God, our Lord, the sanctity of the Sabbath,⁵ 33b. The Talmud discusses the exact placement of the *Havdalah* paragraph in the context of a three-sided disagreement on the issue in the Mishnah (*Berachot* 33a).
There are slight differences between the text quoted by the Rambam and the text found in most contemporary siddurim. In his Order of Prayers for the entire year found at the conclusion of *Sefer Ahavah*, the Rambam also mentions a slightly different text. See also *Hilchot Shabbat* 29:28. the glory of the festival⁶ and the rejoicing of the pilgrim feast.⁷ You have distinguished between the sanctity of the Sabbath and that of the holiday, and You have sanctified the seventh day above the six workdays.⁸ 1:1.) The punishment for transgressing the Sabbath prohibitions is also more severe than that for transgressing the prohibitions of a holiday. And You have set apart and sanctified Your people Israel with Your holiness. You have given us, O God, our Lord, festivals for joy, holidays and appointed times for gladness...⁹ 6:17-18.
On the night after the Sabbath and after a holiday all year long, one recites the *Havdalah* prayer¹⁰ in "You bestow knowledge..."¹¹
*14Berachot* 33a states that without knowledge and understanding a person cannot comprehend these distinctions in time. Accordingly, the *Havdalah* prayer is recited in the blessing recognizing God as the source of our gift of thought. even though he [also] recites the *Havdalah* prayer over a cup.¹² in the fourth blessing of the *Shemoneh Esreh* even though he must also recite the full *Havdalah* service over a cup of wine afterwards.
*Berachot* 33a,b explains that originally *Havdalah* was established to be recited in the *Shemoneh Esreh*. When the Jewish people began to prosper, the Sages then required that it be said over a cup of wine. (Rashi explains that the original decree that it be mentioned in prayer was forgotten.) Then the fortunes of the Jewish people declined again, and the Sages reinstituted the obligation to recite *Havdalah* in prayer. They also ruled that after *Havdalah* in the *Shemoneh Esreh*, one must also recite the *Havdalah* service over a cup of wine. A parallel is drawn to Friday night when we mention *Kiddush* in prayer and then make *Kiddush* over a cup of wine afterwards.
The Rambam begins his discussion of *Havdalah* within the context of the halachot of the specific prayers recited on various holidays. Therefore, he first mentions the halachot of *Havdalah* recited on a holiday and only, afterwards, mentions the halachot of *Havdalah* recited in the *Shemoneh Esreh* every Saturday night though seemingly, the latter would be given priority.

footnotes:
¹ i.e., it occurs immediately after the the Sabbath.
² The Jewish day starts after sunset. Thus, the prayer of the holiday will be recited Saturday night. Therefore,...
³ i.e., the middle blessing of the seven recited on a holiday.
⁴ This extra Havdalah
⁵ Berachot
⁶ this is manifested in the prohibition of "work" on a holiday, as on the Sabbath, and the obligation to eat our finest foods and dress in our best clothes.
⁷ This refers to the special sacrifices brought on the holidays.
⁸ i.e., on a holiday one is allowed to do certain types of work which are forbidden on the Sabbath. These are called מלאכות אוכל נפש, those activities necessary for cooking and preparing food. (See Hilchot Shivitat Yom Tov
⁹ Joy and gladness are especially relevant to the holidays, as it is written: "And you shall rejoice in your holidays...and you shall be only joyous" (Deuteronomy 16:14-15). The Rambam discusses the halachot based on these verses in Hilchot Shivitat Yom Tom
¹⁰ This is the addition to the Evening Prayer that mentions the distinction between the Sabbath and the rest of the week. (See also the commentary on Halachah 4.)
¹¹ i.e., the first of the intermediate blessings in the weekday Shemoneh Esreh.
¹² I.e., he is obligated to recite Havdalah


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בַּחֲנֻכָּה וּבְפוּרִים מוֹסִיפִין בְּהוֹדָאָה עַל הַנִּסִּים. שַׁבָּת שֶׁחָלָה לִהְיוֹת בַּחֲנֻכָּה מַזְכִּיר עַל הַנִּסִּים בְּמוּסָף כְּמוֹ שֶׁמַּזְכִּיר בִּשְׁאָר תְּפִלּוֹת:

**Mishneh Torah, trans. by Eliyahu Touger. Jerusalem, Moznaim Pub. c1986-c2007:**
On Chanukah and Purim, one adds "For the miracles,..."¹ 24a, which discusses the laws of Chanukah, is the source for this prayer. However, this Talmudic passage mentions only Chanukah, and not Purim. However, Rav Yitzchak Alfasi quotes a *Tosefta* from *Berachot* which equates Chanukah and Purim.
*Hagahot Maimoniot* quotes Rav Amram Gaon that על הניסים is not recited at night on Purim because we have not yet read *Megillat Esther*. This position is not accepted. It is, however, interesting that a difference was made, according to Rav Amram, between the על הנסים of Chanukah and that of Purim. in the blessing of thanks.². *Tosafot* (*Shabbat* 24a) explains that since על הנסים is a prayer of thanks and not supplication, it is included in the blessing of thanks in the *Shemoneh Esreh*.
On the Sabbath that occurs during Chanukah, one mentions "For the miracles,..." in the *Musaf* Prayer, just as he does in all the other prayers.³ 24a asks whether *v’al hanisim* is mentioned in the *Musaf* Prayer or not. Rav Huna and Rav Yehudah are of the opinion that it should not be mentioned, since *Musaf* is not usually recited on Chanukah, and, therefore, there is no need to refer to Chanukah during the *Musaf* prayer of the Sabbath. Rav Nachman and Rabbi Yochanan hold that since *Musaf* is simply one of the prayers of the day, and על הנסים is recited on this day, its inclusion in *Musaf* is in place.
The Talmud ultimately decides in favor of the position of Rav Nachman and Rabbi Yochanan. This is supported by the fact that on Yom Kippur which falls on the Sabbath, reference is made to the Sabbath in the *Ne'ilah* prayer, even though *Ne'ilah* is not normally recited on the Sabbath.
The Rambam does not mention this halachah with regard to Purim, since it is only in rare cases that Purim occurs on the Sabbath. Purim is generally celebrated on the fourteenth of Adar, which never occurs on the Sabbath according to our fixed calendar. However, cities which were walled at the time of Joshua's conquest of Israel celebrate Purim on the fifteenth of Adar (*Shushan Purim*). Nevertheless, there are very few such cities.
Jerusalem is, however, one of them, and there, Purim can fall on the Sabbath. In such a case, על הנסים is said on the Sabbath, even though most of the other commandments of Purim are fulfilled either on the Friday before or the Sunday afterwards. (See the *Shulchan Aruch, Orach Chayim* 688:6 and the *Mishnah Berurah* there.)

footnotes:
¹ Both Chanukah and Purim are commemorated with the same basic prayer, על הניסים. This prayer begins with a statement of thanks for the miracles and redemption relevant to these days, and then a paragraph describing the events of the holiday is recited.Shabbat
² I.e., in the blessing which begins: "we acknowledge with thanks that You are God, our Lord...," the second of the last three blessings of the Shemoneh Esreh
³ Shabbat


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בִּימֵי הַתַּעֲנִית אֲפִלּוּ יָחִיד שֶׁהִתְעַנָּה מוֹסִיף בְּשׁוֹמֵעַ תְּפִלָּה עֲנֵנוּ וְכוּ׳‎. וּשְׁלִיחַ צִבּוּר אוֹמְרָהּ בְּרָכָה בִּפְנֵי עַצְמָהּ בֵּין גּוֹאֵל לְרוֹפֵא וְחוֹתֵם בָּהּ הָעוֹנֶה בְּעֵת צָרָה (וּמוֹשִׁיעַ). וְנִמְצָא מִתְפַּלֵּל עֶשְׂרִים בְּרָכוֹת. בְּתִשְׁעָה בְּאָב מוֹסִיפִין בְּבוֹנֵה יְרוּשָׁלָיִם רַחֵם יְיָ׳‎ אֱלֹהֵינוּ עָלֵינוּ וְעַל יִשְׂרָאֵל עַמֶּךָ וְעַל יְרוּשָׁלַיִם עִירֶךָ וְעַל הָעִיר הָאֲבֵלָה כוּ׳‎:

**Mishneh Torah, trans. by Eliyahu Touger. Jerusalem, Moznaim Pub. c1986-c2007:**
On Fast Days,¹.) even an individual who fasts [by his own volition]² adds "Answer us..."³ 13b refers to the prayer of fast days. Rashi explains that this is *aneinu* (Answer us...), a prayer of supplication asking God to look down upon us with favor and not hide His countenance from us because of our wrongdoing. in "the One who hears prayer."
The⁴. *Ta'anit* 13b states:
Rav Yehudah taught his son Rav Yitzchak, who said: "An individual who accepts a fast upon himself recites the prayer of fast days. And where does he say it? Between גואל לרופא - i.e., the blessing of redemption and that of healing!"Rav Yitzchak asked upon this position: "Can an individual establish an extra blessing for himself?" Rather, Rav Yitzchak is of the opinion that it should be inserted into the blessing of "the One who hears prayer." Rav Sheshet is also of this opinion.
Although the Talmud refers specifically to one who accepted a fast upon himself, it is clear from the continuation of the discussion there that the same halachah applies to the silent *Shemoneh Esreh* recited by everyone on a public fast day also.
It is interesting to note that the Rambam obligates one to add עננו in all the prayers recited on a Fast Day. This is in line with *Shabbat* 24a which states: "On fast days...in the Evening, Morning, and *Minchah* Prayers, one adds a mention of the particular day in 'the One who hears prayer.' However, the *Tur* quotes the Geonim that one should recite עננו only in the *Minchah* Prayer. Since one could be overcome by terrible hunger and break the fast, if one recited עננו earlier he would have spoken falsely when he mentioned the fast day. Therefore, according to this position, this prayer should be mentioned only in the *Minchah* service at the end of the fast days.
The *Shulchan Aruch* (*Orach Chayim* 565:3) quotes the *Tur's* position, but distinguishes between the four public fast days that occur every year (i.e., those mentioned above in our commentary) and other public fast days. On the four main public fasts, he obligates the individual to mention עננו in all his prayers. Since the Sages declared it a public fast, even were he to eat later on, he would not have spoken falsely in his prayer.
The Ramah (*ibid.*), however, mentions that it is customary to recite עננו in *Minchah* only. The *Magen Avraham* explains that even one reciting *Minchah* in the early afternoon should add עננו, because even if he eats later on, at least he fasted until midday. (See Ramah, *Shulchan Aruch, Orach Chayim* 562:1.) Sephardim follow the custom of the *Shulchan Aruch*, and Ashkenazim follow the ruling of the Ramah and therefore recite עננו only in *Minchah*. leader of the congregation recites it as an independent blessing between "the One who redeems Israel" and "the One who heals...," and concludes with "the One who answers in times of trouble." Thus, he recites 20 blessings.⁵ 13b quoted above. A clear distinction is made between the silent *Shemoneh Esreh* uttered by all the congregants and the repetition recited aloud by the שליח ציבור (leader of the congregation). The שליח ציבור does establish for himself, as representative of the community as a whole, an independent blessing relevant to the fast day. Therefore, he recites 20 blessings, as explained by the Rambam: 19 blessings as on any day, and one extra that is particular to the fast day.
There is no disagreement regarding the obligation of the שליח ציבור to recite עננו in the Morning Prayer. He is praying on behalf of the entire community. Therefore, we need not worry about the possibility of the fast being broken, since it is not possible that a number from among the congregants will not fast the whole day (*Shulchan Aruch, Orach Chayim* 565:3). (See the *Bi'ur Halacha* who holds that at least ten people must intend to fast in order for the שליח ציבור to recite עננו.)
On the ninth of Av,⁶ one adds [the following] to the blessing of "the One who rebuilds Jerusalem":⁷. It is appropriate that the addition regarding the ninth of Av be placed in this blessing, which speaks of rebuilding Jerusalem.
Despite this logic, there is some question regarding the inclusion of this prayer in this blessing. The source for this addition is the Jerusalem Talmud (*Ta'anit* 2:2). That passage questions whether the addition should be made in the עבודה (the first of the last three blessings in the *Shemoneh Esreh*) or the הודאה (the second of the last three blessings). It explains that as a general rule commemorative prayers are mentioned in הודאה, while prayers regarding the future are placed in עבודה.
Rabbenu Yitzchak Alfasi quotes this passage, but adds that the custom is to recite the addition in בונה ירושלים (the blessing of Jerusalem). He explains that this decision is based on *Avodah Zarah* 8a which states that even though normally, we add special requests in the blessing of שומע תפילה (the One who hears prayer), one is able to make a request relevant to one of the blessings of the *Shemoneh Esreh*, in that blessing itself. Therefore, our prayers and supplications regarding the rebuilding of Jerusalem may rightfully be placed in the blessing of בונה ירושלים. (See *Shulchan Aruch, Orach Chayim* 557:1.) "Have mercy on us, God, our Lord, and on Your people, Israel, and Jerusalem, Your city, the mourning city,..."⁸ 557:1) states that it should only be recited in *Minchah*, just like עננו on fast days.
The *Tur* (*Orach Chayim* 557) quotes the custom of saying רחם in the Evening and Morning Prayers, and נחם during *Minchah*. The *Shulchan Aruch* (*Orach Chayim* 557:1) rules that נחם should be recited in all three prayers of the day. This is the custom of Sephardim, though Ashkenazim follow the ruling of the Ramah mentioned above. (See the *Mishnah Berurah* 557:1.)
The Ramah explains that the rationale behind his decision is that the fire which destroyed the Temple broke out on the afternoon of the ninth of Av. Hence, we ask for comfort at that time specifically. Alternatively, the Ritba explains that only in the afternoon are we able to be comforted. Until then the pain of our loss is too real.

footnotes:
¹ This includes the communal fast days (the third of Tishre, the tenth of Tevet, the thirteenth of Adar, the seventeenth of Tammuz, and the ninth of Av) and those fast days proclaimed in response to a specific time of trouble, such as a lack of rain. (See Chapter 1 of Ta'anit
² i.e., even one who accepts upon himself a fast in response to a bad dream or for purposes of spiritual growth, although it is not a public fast day.
³ Ta'anit
⁴ I.e., the last of the intermediate blessings of the Shemoneh Esreh
⁵ This is based on the passage from Ta'anit
⁶ The fast day commemorating the destruction of the First and Second Temple, both destroyed on this date, approximately 500 years apart. This fast is different from the other public fasts mentioned above in that it starts at sundown and lasts until sundown, a full day later.
⁷ i.e., the eleventh intermediate blessing of the Shemoneh Esreh
⁸ The Hebrew term is רחם עלינו. This version appears in the Jerusalem Talmud. However, in both Rabbenu Asher's and Rabbenu Yitzhak Alfasi's quotes of that passage, the terms used is נחם (Console us...). This version is found in most siddurim, although the version of Yemenite Jewry is רחם, as in the Rambam.There is also a question regarding when this prayer is recited. The Rambam seems to indicate that רחם (or נחם) is to be recited in every prayer on the ninth of Av. However, the Ramah (Shulchan Aruch, Orach Chayim


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כָּל יְמוֹת הַגְּשָׁמִים אוֹמֵר בִּבְרָכָה שְׁנִיָּה מוֹרִיד הַגֶּשֶׁם וּבִימוֹת הַחַמָּה מוֹרִיד הַטָּל. מֵאֵימָתַי אוֹמֵר מוֹרִיד הַגֶּשֶׁם מִתְּפִלַּת הַמּוּסָפִין שֶׁל יוֹם טוֹב הָאַחֲרוֹן שֶׁל חַג עַד תְּפִלַּת שַׁחֲרִית שֶׁל יוֹם טוֹב הָרִאשׁוֹן שֶׁל פֶּסַח. וּמִתְּפִלַּת הַמּוּסָפִין שֶׁל יוֹם טוֹב הָרִאשׁוֹן שֶׁל פֶּסַח אוֹמֵר מוֹרִיד הַטָּל:

**Mishneh Torah, trans. by Eliyahu Touger. Jerusalem, Moznaim Pub. c1986-c2007:**
During the rainy season, [the phrase] "the One who causes the rain to fall"¹ 114:1). is recited in the second blessing.² 33a states: "One mentions the strength of the rains in (the blessing of) the resurrection of the dead." The second blessing of the *Shemoneh Esreh* mentions the resurrection of the dead five times and is therefore often referred to as the blessing of 18 תחיית המתים (resurrection of the dead). The Talmud continues to explain a parallel between the resurrection of the dead and the winter rains which renew life in the dry ground. In the summer, [one adds] "the One who causes the dew to descend."
When³ (*Orach Chayim* 114), obligates the utterance of מוריד הטל in the summer. In contrast, the Ramah, (ibid., 114:3) explains that the custom of the Ashkenazim is not to utter 18לטהáדירומ*.
*
*The 14Shulchan Aruch HaRav* (*Orach Chayim* 114:3) explains the latter position based on *Ta'anit* 3a, which states that the Sages did not obligate one to mention the winds or dew for they are never lacking. Nevertheless, if one desires to mention them, he may. Ashkenazim do include משיב הרוח in the winter, because of the mention of the rains which are necessary. Sephardim and the Nusach Sephard recited by Chassidim do mention טל in the summertime. does one recite "the One who causes the rain to fall"? From the *Musaf* Prayer on the last holiday of Sukkot⁴ 2a) states:
From when does one mention the strength of the rains? Rabbi Eliezer says: "From the first holiday of Sukkot (i.e., the first *Yom Tov*, the fifteenth of Tishre). Rabbi Yehoshua says: "From the last holiday of Sukkot (i.e., *Shemini Atzeret*)."Rabbi Yehudah says: "[When] one leads the congregation on the last holiday of Sukkot: the last one (i.e., the one who leads the congregation in Musaf) mentions it; the first one (the one who leads the Morning Prayer) does not mention it. On the first holiday of Pesach (the fifteenth of Nisan), the first one mentions it, the last one does not mention it."
The halachah follows Rabbi Yehudah's position. Even though the beginning of Sukkot is also the beginning of the rainy season, we do not mention rain until the end of Sukkot, since rain on Sukkot is a bad omen. *Sukkah* 28b-29a draws a comparison to a servant who brings his master wine only to have the wine spilled in his face - i.e., we build our sukkot in order to serve our Master, but He causes the rain to fall, as if to say that He does not desire our service and requests that we leave His presence. until the Morning Prayer of the first holiday⁵ of Pesach.⁶ 12b) explains that rain after this time is also an unfavorable omen.
The *Shulchan Aruch* (*Orach Chayim* 114:2) adds that one may not begin to mention the rain until the שליח ציבור has mentioned it. Therefore, before Musaf on Shemini Atzeret, there is a custom to remind the congregation to mention the rains in order to allow everyone to say משיב הרוח ומוריד הגשם in their silent prayer.
The Ra'avad, quoted in *Tur, Orach Chayim* 114, explains that the שליח ציבור must announce משיב הרוח ומוריד הגשם (or מוריד הטל in the summertime), and then the congregation may utter it in their silent prayer. The *Beit Yosef* points out, however, that a simple reminder is enough, so that everyone will remember and recite the same words. Therefore, one may recite 18בישמ חורה in his silent prayer even though the שליח ציבור does not make the "official" announcement until his repetition of Musaf.
The laws regarding the omission of משיב הרוח ומוריד הגשם or the mention of מוריד הטל in its place are mentioned in Chapter 10, Halachah 8. [Conversely,] from the *Musaf* Prayer of the first holiday of Pesach, one utters "the One who causes the dew to descend."⁷ 1:2) which states that one should mention the dew during all three festivals. We of course stop mentioning the dew when we begin to mention the rain on Shemini Atzeret, the last of the holidays.
The laws regarding the omission of מוריד הטל or the mention of משיב הרוח ומוריד הגשם in its place are also mentioned in Chapter 10, Halachah 8.

footnotes:
¹ This is not the full text of the addition. We praise G‑d as "the One who causes the wind to blow and the rain to fall" (משיב הרוח ומוריד הגשם, Shulchan Aruch, Orach Chayim
² Berachot
³ This represents one of the differences between Sephardic and Ashkenazic practice. Sephardic tradition, following the Rambam and the Shulchan Aruch
⁴ The Mishnah (Ta'anit
⁵ i.e., the first day, in contrast to the seventh day, which is also a holiday.
⁶ The Mishnah (Ta'anit
⁷ This is based on the Jerusalem Talmud (Ta'anit


###### Mishneh Torah, Prayer and the Priestly Blessing 2:16
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מִשִּׁבְעָה יָמִים בְּמַרְחֶשְׁוָן שׁוֹאֲלִין אֶת הַגְּשָׁמִים בְּבִרְכַּת שָׁנִים כָּל זְמַן שֶׁמַּזְכִּיר הַגֶּשֶׁם. בַּמֶּה דְּבָרִים אֲמוּרִים בְּאֶרֶץ יִשְׂרָאֵל. אֲבָל בְּשִׁנְעָר וּבְסוּרְיָא וּבְמִצְרַיִם וּבַמְּקוֹמוֹת הַסְּמוּכוֹת לְאֵלּוּ וְהַדּוֹמִין לָהֶן שׁוֹאֲלִין אֶת הַגְּשָׁמִים בְּיוֹם שִׁשִּׁים אַחַר תְּקוּפַת תִּשְׁרֵי:

**Mishneh Torah, trans. by Eliyahu Touger. Jerusalem, Moznaim Pub. c1986-c2007:**
[Beginning] from the seventh of Marcheshvan,¹ 10a) states:
On the third of Marcheshvan, one petitions for rain. Rabban Shimon ben Gamliel says: "On its seventh day, 15 days after the festival, in order that the last one in Israel can reach the Euphrates River." one petitions for rain² from the end of Sukkot (see the previous halachah), we do not actually beseech God to cause the rain to fall until later. The formula used to petition for rain is ותן טל ומטר ("And give dew and rain"). in the blessing of prosperity,³, which is the petition for material prosperity. This decision is based on the Mishnah (*Berachot* 33a), which is also our source for the rules regarding משיב הרוח ומוריד הגשם in the previous halachah. [and continues to do so] as long as one mentions the rain.⁴ 5a) states:
Until when does one request rain? Rabbi Yehudah says: "Until Pesach has passed." Rabbi Meir says: "Until Nisan has passed..."
*Ta'anit* 4b interprets Rabbi Yehudah's statements to mean that one requests rain until the conclusion of Musaf on the first day of Pesach (i.e., the fifteenth of Nisan).
Where does the above apply? To *Eretz Yisrael*.⁵ regarding the proper time for rain and the fasts resulting from a lack thereof are relevant to Eretz Yisrael and areas with a similar climate. However, in Shin'ar,⁶, Genesis 11:2. Syria, Egypt and areas adjacent to or similar to these, one petitions for rain 60 days after the autumnal equinox.⁷ 10a, which states that in the Diaspora the petition for rain should be made 60 days after the equinox because the rains would not begin to fall until then.
As the diaspora of the Jewish people spread beyond the Mediterranean region, questions regarding this law were raised. Rabbenu Asher (See *Tur* and *Beit Yosef, Orach Chayim* 117) raised the question of praying for rain in the summer in Spain or Germany when the climate of the land requires it. Similarly, since the crops in his area would be seriously damaged if rains were not to fall until late November, he lauds the practise (followed in Provence) which begins petitioning for rain in Marcheshvan. At present, the question has become more sensitive when many Jews live in the Southern hemisphere whose rainy season coincides with our summer.
Nevertheless, Rav Yosef Karo rules that all places outside of Eretz Yisrael should follow the practice observed in Babylonia. This position is accepted halachically. (See *Shulchan Aruch Orach Chayim* 117:1 and *Shulchan Aruch HaRav* which discusses this issue at length.)
One begins the petition for rain in the Evening Prayer of the sixtieth day (*Shulchan Aruch*, ibid.). Both the day of the Equinox and the sixtieth day are included in the counting of sixty days. Thus, one actually starts to petition in the first week of December (Beit Yosef ibid.).
The laws regarding the omission of ותן טל ומטר are mentioned in Chapter 10, Halachah 9.

footnotes:
¹ The Mishnah (Ta'anit
² Even though we mention the rains in the second blessing of the Shemoneh Esreh
³ i.e., the sixth of the intermediate blessings of the Shemoneh Esreh
⁴ i.e., as long as one utters משיב הרוח ומוריד הגשם, which is until the first day of Pesach, as mentioned above. The Mishnah (Ta'anit
⁵ In his commentary on the above Mishnah, the Rambam explains that all the laws in Ta'anit
⁶ Babylonia. See Targum Onkelos
⁷ This is based on Ta'anit


###### Mishneh Torah, Prayer and the Priestly Blessing 2:17
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מְקוֹמוֹת שֶׁהֵן צְרִיכִין לִגְשָׁמִים בִּימוֹת הַחַמָּה כְּגוֹן אִיֵּי הַיָּם הָרְחוֹקִים שׁוֹאֲלִין אֶת הַגְּשָׁמִים בְּעֵת שֶׁהֵן צְרִיכִין לָהֶן בְּשׁוֹמֵעַ תְּפִלָּה. וּמְקוֹמוֹת שֶׁהֵן עוֹשִׂין יוֹם טוֹב שְׁנֵי יָמִים אוֹמֵר מוֹרִיד הַגֶּשֶׁם בִּתְפִלַּת מוּסָף שֶׁל יוֹם רִאשׁוֹן שֶׁל שְׁמִינִי עֲצֶרֶת וּמִתְפַּלֵּל וְהוֹלֵךְ כָּל יְמוֹת הַגְּשָׁמִים:

**Mishneh Torah, trans. by Eliyahu Touger. Jerusalem, Moznaim Pub. c1986-c2007:**
In places¹ such as the countries of the Southern hemisphere (*Kessef Mishneh*). that require rain in the summer months, such as the distant islands,² 1:3). they petition for rains when they need them,³ in [the blessing of] "the One who hears prayer.⁴ 14b relates that the residents of Nineveh asked Rabbi Yehudah Hanasi: "We require rain even in Tammuz [August], how are we to act? Are we considered as individuals and [add our petitions] in 'the One who hears prayer' or as a community and [add our petitions] in the blessing for prosperity?"He (Rabbi Yehudah Hanasi) sent to them: "As individuals and in `the One who hears prayer.'Rabbenu Nissim states that even though we learn in *Avodah Zarah* 8a that a special request for success should be added in the blessing for material prosperity (18םינשהáתכרב), a petition for rain is different, since rain in Tammuz is destructive to most of the world. Therefore, a community who needs rain at this times is considered as an individual who requests a personal boon. Accordingly, their petition for rain is mentioned in the blessing of 18עמוש הליפת (the One who hears prayer)."
[Even]⁵. However, even... where the holidays are observed for two days,⁶ (See *Hilchot Kiddush HaChodesh*, Chapter 9), where originally, there was a doubt whether this was, in fact, the eighth day of the holiday or not, nevertheless, the prayer... "the One who causes the rain to fall" is recited in the *Musaf* Prayer of the first day of Shemini Atzeret. Its recitation is continued⁷ 4b entertains the possibility of mentioning 18םשגהáדירומ in Musaf on the first day and then refraining from its mention until Musaf on the second day. However, it concludes that after it is mentioned once its recitation should be continued without interruption. throughout the rainy season.⁸ explains that the Rambam desired to discuss all the laws of rain, both מוריד הגשם and the petition for rain in ברכת השנים with reference to *Eretz Yisrael*. Within the context of that subject, he mentioned the differences that apply in the diaspora. Afterwards, he continued to mentioned the laws of מוריד הגשם as they apply to outside the Holy Land.

footnotes:
¹ that are too small to be considered as "lands" and thus, should be considered as individuals (Rabbenu Asher).Alternatively, lands whose climate is diametrically opposed to that of Eretz Yisrael
² or any other place whose climate is such that rain is required in the summer months (Rambam, Commentary to the Mishnah, Ta'anit
³ regardless of what time of year that may be.
⁴ Ta'anit
⁵ i.e., surely this is the case in Eretz Yisrael
⁶ i.e., in most places in the diaspora and in certain places in Eretz Yisrael
⁷ Ta'anit
⁸ The placement of this halachah seems questionable. Why didn't the Rambam discuss this law in Halachah 15 where the rest of the laws of מוריד הגשם appear?The Kessef Mishneh


###### Mishneh Torah, Prayer and the Priestly Blessing 2:18
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כָּל הַשָּׁנָה כֻּלָּהּ חוֹתֵם בִּבְרָכָה שְׁלִישִׁית הָאֵל הַקָּדוֹשׁ וּבְבִרְכַּת עַשְׁתֵּי עֶשְׂרֵה מֶלֶךְ אוֹהֵב צְדָקָה וּמִשְׁפָּט וּבַעֲשֶׂרֶת הַיָּמִים שֶׁמֵּרֹאשׁ הַשָּׁנָה עַד מוֹצָאֵי יוֹם הַכִּפּוּרִים חוֹתֵם בַּשְּׁלִישִׁית הַמֶּלֶךְ הַקָּדוֹשׁ וּבְעַשְׁתֵּי עֶשְׂרֵה הַמֶּלֶךְ הַמִּשְׁפָּט:

**Mishneh Torah, trans. by Eliyahu Touger. Jerusalem, Moznaim Pub. c1986-c2007:**
Throughout the entire year, one concludes the third blessing with "the Holy God" and the eleventh blessing with "the King who loves righteousness and justice."¹ [However,] on the ten days from Rosh Hashanah to Yom Kippur, one concludes the third one with "the Holy King"² 12b) mentions that God's sovereignty is more evident during these ten days when He judges the world. Therefore, we emphasize this concept in our prayers. and the eleventh one with "the King of Justice."³ - מלך אוהב צדקה ומשפט - and that recited during the 10 Days of Repentance - המלך המשפט. The regular *chatimah* indicates God's desire that his creations act in a just and righteous manner. The special one, however, relates to God's judgement of the world.
The laws regarding a person who forgets these changes while praying are mentioned in Chapter 10, Halachah 13.

footnotes:
¹ In his responsum (97), the Rambam teaches that one need mention "the King" only during the Ten Days of Repentance, but that during the rest of the year, "the One who loves righteousness and justice" is sufficient.
² Rashi (Berachot
³ Our translation follows the interpretation of Rashi (ibid.). Literally, the Hebrew המלך המשפט means: "the just King."Rabbenu Manoach points out the difference between the regular chatimah


###### Mishneh Torah, Prayer and the Priestly Blessing 2:19
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יֵשׁ מְקוֹמוֹת שֶׁנָּהֲגוּ לְהוֹסִיף בַּעֲשֶׂרֶת יָמִים אֵלּוּ בִּבְרָכָה רִאשׁוֹנָה זָכְרֵנוּ לְחַיִּים כוּ׳‎ וּבַשְּׁנִיָּה מִי כָמוֹךָ אַב הָרַחֲמִים וְכוּ׳‎ וּבְהוֹדָאָה זְכֹר רַחֲמֶיךָ וְכוּ׳‎ וּמוֹסִיפִין בִּבְרָכָה אַחֲרוֹנָה בְּסֵפֶר חַיִּים וְכוּ׳‎. וְכֵן יֵשׁ מְקוֹמוֹת שֶׁנָּהֲגוּ לְהוֹסִיף בַּעֲשֶׂרֶת יָמִים אֵלּוּ בִּבְרָכָה שְׁלִישִׁית וּבְכֵן תֵּן פַּחְדְּךָ וּבְכֵן וְכוּ׳‎ אֲבָל בְּרֹאשׁ הַשָּׁנָה וּבְיוֹם הַכִּפּוּרִים מִנְהָג פָּשׁוּט הוּא לְהוֹסִיף בַּשְּׁלִישִׁית וּבְכֵן תֵּן פַּחְדְּךָ וְכוּ׳‎:

**Mishneh Torah, trans. by Eliyahu Touger. Jerusalem, Moznaim Pub. c1986-c2007:**
There are places that are accustomed during these ten days to add in the first blessing:¹ 19:8. There it states the following:
Just as the *chatimot* [of the blessings] of Rosh Hashanah and Yom Kippur are different from those of other holidays, so too, the prayers [of these days] themselves differ.One does not make any special mention of remembrances in the first three or last three [blessings], except on the holidays of Rosh Hashanah and Yom Kippur themselves alone. And even on these days, they allowed it only with difficulty.
The ""remembrances" referred to in the Mishnah are the very additions mentioned by the Rambam in this halachah. It is clear from the Mishnah that they are to be mentioned only on Rosh Hashanah and Yom Kippur, and not on any of the intermediate days. However, the general practice is to add these special prayers on all ten days. (See *Shulchan Aruch, Orach Chayim* 602.)
The difficulty regarding these additions stems from *Berachot* 34a which states that one may not add any special requests in the first three or last three blessings of the *Shemoneh Esreh*. (See Chapter 6, Halachah 3.) However, Rabbi Yitzchak ibn Gayut explains that since these remembrances are relevant to the needs of the entire community, they may be recited in the first three and last three blessings. *Berachot* (ibid.) prohibits only requests made by an individual for his personal needs. "Remember us for life,..."² and in the second one: "Who is like You, Merciful Father,..."³ In the blessing of thanksgiving, [they add]: "Remember Your mercy,..."⁴ on Rosh Hashanah. However, the version found in Ashkenazi, Sephardi and *Nusach Sephard siddurim* is: "And inscribe for good life, all the children of Your Covenant." In the last blessing, they add: "In the Book of⁵ of the last blessing of the *Shemoneh Esreh*. life,..."
During these ten days, there are also those accustomed to add [the following prayers] in the third blessing: "And so put Your fear... And so..." On Rosh Hashanah and Yom Kippur, it is the commonly accepted practice to add [these prayers] in the third blessing.⁶. The first one starts with "And so put Your fear, O God, our Lord, on all Your nations,..." The second paragraph begins with "And so give honor, O God, to Your people,...;" the third with "And so may the righteous see and be joyous,..." It is our custom to add these special prayers on Rosh Hashanah and Yom Kippur only, and not during the intermediate days.

footnotes:
¹ i.e., the ten days from Rosh Hashanah to Yom Kippur, inclusive. The source for this halachah is Soferim
² "Remember us for life, O King, who desires life, and inscribe us in the Book of Life for our sake, O living God." This is placed near the end of the first blessing, between למען שמו באהבה and מלך עוזר ומושיע ומגן.
³ Who is like You, Merciful Father, who remembers His creations for life with mercy." This is placed before the end of this blessing ונאמן אתה להחיות מתים.
⁴ This particular version can be found in Otzar HaGeonim
⁵ "In the book of life, blessing and peace, and good provision, may we be remembered and inscribed before You, we and Your people of the House of Israel, for life and peace." This is placed immediately before the chatimah
⁶ These are the additional paragraphs of supplication inserted in the third blessing of the Shemoneh Esreh