Liturgical Supplement for the Days of Awe

[See also pp. 116-126 above.]

[The Hebrew original of this Supplement (entitled Hosafah LeLikkutei Minhagim: Rosh HaShanah VeYom HaKippurim), together with its footnotes, was compiled by the Rebbe Shlita. Though many of the textual emendations listed therein have been incorporated in the bilingual edition as in other recent editions of Machzor HaShalem, they are presented here in full, chiefly on account of the sources and explanations provided in their footnotes.]

[Machzor for Rosh HaShanah, p. 7.]

A directive of the Rebbe Rayatz; cf. Mateh Ephraim 581:49 and Avodas HaKodesh.

[Machzor for Rosh HaShanah, p. 8.]

This wording, customary in the household of the Rebbeim over the generations, was also the subject of an explicit directive of the Rebbe Rashab.

[Machzor for Rosh HaShanah, p. 23; Machzor for Yom Kippur, p. 25.]

[I.e., “with singing and gladness.” On other festivals the wording is בשמחה ובצהללה (“with rejoicing and gladness”), but this is not used on the Days of Awe,] because these days were not given for rejoicing. (See the Alter Rebbe’s Shulchan Aruch 582:10.) A statement by the publisher (not the compiler) of Siddur Yaavetz likewise implies that this is the custom. See also Mateh Ephraim 582:2.

[Machzor for Rosh HaShanah, p. 24 and throughout; Machzor for Yom Kippur, p. 26 and throughout.]

From a gloss of the Tzemach Tzedek in his Siddur, reproduced in Siddur Torah Or, [p. רמ"א].

[Machzor for Yom Kippur, pp. 249, 270.]

A directive of the Rebbe Rayatz; so, too, in the maamar beginning Haysa KeAlmanah 5634.

[Machzor for Rosh HaShanah, p. 33 and throughout; Machzor for Yom Kippur, p. 36 and throughout.]

The vav is likewise added on every Shabbos and Yom-Tov. (Shaar HaKollel 9:132.)

[Machzor for Rosh HaShanah, p. 35; Machzor for Yom Kippur, p. 59.]

As directed by the Rebbe Rayatz in Likkutei Minhagim.

This was an earlier ruling of the Rebbe Rayatz, as recorded in HaYom Yom.

[Machzor for Rosh HaShanah, p. 39.]

This is the custom as practiced, in accordance with the Siddur of the AriZal (edited by R. Shabsai Rashkov) and the Siddur of Yaavetz, and as implied by the Siddur of R. Shalom Sharabi. [In view of the last-mentioned source,] it is surprising that in the customs of the Kabbalists of the Beis E-l Congregation [of Jerusalem], which are enumerated at the beginning of Divrei Shalom by R. Avraham Shalom Mizrachi [i.e., the same R. Shalom Sharabi, who headed this congregation], it is stated that “the words שבת מלכתא and the [following] psalm beginning Mizmor LeDavid are recited at the usual volume.”

This was the custom of my revered father-in-law, the [Previous] Rebbe, whenever he led the prayers. It is obvious that it should not be varied on Rosh HaShanah and Yom Kippur; see Shulchan Aruch, Orach Chayim, sections 59 and 61, and commentaries there. In the light of this source, it would appear that at Maariv the sheliach tzibbur should likewise whisper the concluding words of the blessing before Shema. (This point was brought to my attention by R. Avraham Chayim Naeh.)

This is the wording that appears in several of the classical Machzorim. It is self-evident that the substitution of ארצנו (“I will propitiate Him [by sounding the Shofar]”) for אפתנו (lit., “I will cajole Him...”) does not at all correspond to the distinction between weekdays and Shabbos, [as the different wording of certain versions of the Machzor would suggest]; rather, it is an alternative verb substituted by those who question the propriety of the latter verb. (See Elef HaMagen 582:32.) Nevertheless, it should be noted that no such objection has been raised concerning (for example) the conclusion of the piyyut which begins, אןפד מאז (p. 140). So, too, with regard to the end of the piyyut which begins, אומץ אדירי (p. 142). [In fact, these two phrases too have been emended accordingly in all the current editions of the Machzor of Chabad.]

This is the established custom, and an instruction to this effect appears at this point in some of the classical Machzorim.

As far as the recitation of the piyyutim that begin with תעיר ותריע is concerned, in all the Machzorim that I have seen:

(a) what is recited on the First Day is not repeated on the Second;

(b) on Shabbos the following passages are omitted: תעיר ותריע, מלך ממךט, מלך, זכור, שבח מגדול, עמוסיך...פשעם...צמחיהם; (in addition, according to the Machzor Ashkenaz (Venice, 5477/1717), the following passages are omitted: כל יושבי תבל, קרית משוש, שמים וארץ, תוכף אראלים);

(c) when the First Day falls on a weekday all the passages listed in (b) above are recited, while all the other passages are recited on the Second Day; when the First Day falls on a Shabbos, all these above-listed passages are recited on the Second Day, and all the others on the First Day.

The first publisher of the Machzor of Chabad directed that all the piyyutim should be recited on both the First Day and the Second, excepting, of course, those which are not recited on Shabbos, as listed in paragraph (b) above. His authority for deciding thus requires investigation. Nevertheless, since I did not hear a directive on this subject from my revered father-in-law, the [Previous] Rebbe, I was not inclined to alter the printed ruling. There are thus several piyyutim that are recited on both the First Day and the Second. Not included among these is the stanza that begins ובכן ה' פקד which, as I have indicated [in the Hebrew Machzor], is to be said only on the First Day. This ruling follows the comment of the Levush (sec. 584) that this stanza is recited “because on this day we read the passage in the Torah to which it alludes” [see p. 119 of the Machzor].

This first word is surprising, because one would have expected instead: זומרי זמירות [יזמרו], on the analogy of other stanzas in this symmetrically-constructed piyyut, wherever the three root-letters of the verb could match the three root-letters of the first word of the subject; for example, אדירי...יאדירו, גבורי...יגבירו, and so on.

[Machzor for Rosh HaShanah, p. 145.]

[I.e., on the Second Day only; ibid., p. 142.]

This is the custom as practiced, in keeping with the ruling of the Maharil (except that we reopen the Ark after Kedushah), as well as the Levush and other authorities.

This in fact is the custom; see also Mateh Ephraim 619:46.

[In the light of the above paragraph beginning “In the Prayer for a Woman After Childbirth,” both the father and the mother should be so blessed; see there.]

See footnote 118, above.

A tradition handed down from Rabbeinu Tam, except that in his day these verses and the prayer which precedes them were recited before המלך.

This is the established custom (since the sheliach tzibbur has now completed his preliminary request for sanction to present his supplications). An instruction to close the Ark appears at this point in some of the classical Machzorim [as, too, in current editions of this Machzor].

An explicit directive of the Rebbe Rayatz.

In the Machzor published by Agudas Chabad in 5701 (1941), this concluding stanza was omitted in error.

[In Mussaf for Rosh HaShanah; see Machzor, p. 145 (חמול) and p. 147 (ובכן תן פחדך). The same is true of Yom Kippur; see Machzor, pp. 172 and 174. Likewise, wherever חמול does not appear, as in the silent Shemoneh Esreh of Mussaf and as at every Shemoneh Esreh of Shacharis, the passage beginning ובכן תן פחדך is always preceded by ובכן יתקדש.]

This sequence of passages is dictated by a comment of R. Chayim Vital on the Zohar II, 521, which is quoted in Or HaChamah at that point: “May G‑d forgive those who open [the series of paragraphs that begin ובכן] with ובכן תן פחדך, for they thereby arouse the attribute of stern judgment on Rosh HaShanah. On the contrary, this attribute should be moderated...between the attributes of Chessed (‘lovingkindness’) and Tiferes (‘compassion’). It will be noted that the tekios, too, are arranged in this sequence: (a) those corresponding to Avraham [who epitomizes the attribute of Chessed], and (c) those corresponding to Yaakov [the attribute of Tiferes], with (b) those corresponding to Yitzchak [the attribute of Gevurah (‘stern justice’)] being interposed between them.”

It would be most difficult to argue that the above applies only to the silent Shemoneh Esreh and not to its repetition by the sheliach tzibbur. If anything, the contrary argument would be valid.

It is true that the Maharil places ובכן יתקדש within the piyyut beginning חומל, and that this sequence is printed in certain classical Machzorim. However, as the learned R. Avraham Chayim Naeh has pointed out in his Kuntreis HaShulchan, this sequence was intended for the nussach (“liturgical rite”) according to which ובכן יתקדש does not at all appear in the silent Shemoneh Esreh, and from this nussach the above sequence erroneously found its way into the Machzorim which are arranged according to the nussach determined by the AriZal.

[Further to the above comment on the juxtaposition of the three attributes:] Kuntreis HaShulchan cites a tradition handed down from elder Lubavitcher chassidim who led their respective congregations as baalei tefillah on the Days of Awe, that no interval of time is allowed [e.g., for the traditional musical response by the congregation] between ובכן יתקדש and ובכן תן פחדך.

This is the accepted practice. Some Machzorim, following a ruling of the Levush in sec. 592, carry an instruction to “open the Ark” before אוחילה לא-ל [i.e., after אתה הראת]. This instruction apparently found its way here in error from the custom followed in places where the Ark was closed until this point.

[See above, p. 40.]

[See above, p. 113, which also sets out the nine-chapter readings for Yom Kippur.]

[Machzor for Rosh HaShanah, p. 171ff. and p. 179ff.] This subject is discussed at length in the letters of the Rebbe Rayatz appended to Tehillim Ohel Yosef Yitzchak.

Levush, sec. 598; (this is also implied in the Shulchan Aruch, Orach Chayim, sec. 622;) see also the customs of the Beis E-l Congregation of Jerusalem [as in footnote 491, above].

This is the wording found in the following works: Siddur Yaavetz; Tziporen Shamir by the Chida [R. Chayim Yosef David Azulai]; Machzor Sephardim (Leghorn, 1841); and others. In the Siddurim of Chabad (Torah Or, Tehillat HaShem, etc.), a typographical slip confuses the first לפניך with the second, as has been pointed out in the Luach of Colel Chabad compiled by R. Avraham Chayim Naeh.

[N.B. Some of the points made under the previous heading, (a) Rosh HaShanah, relate equally to Yom Kippur.]

Mateh Ephraim 619:10; Baer Heitev there.

This is the custom, though it is surprising in view of the statement of Mateh Ephraim (619:11) that “the chazzan should also say it with them.”

This is the custom as practiced. It is likewise implied in Abudraham that Shehecheyanu should be recited in the presence of the Sifrei Torah. This differs from the ruling in Mateh Ephraim, loc. cit. See also Ateres Zekeinim, beginning of sec. 619.

It appears thus in all the classical Machzorim, and has been commented upon in Ketzos HaShulchan.

A directive of the Rebbe Rayatz, and so too in the following sources: Pri Etz Chayim, Shaar HaSelichos, sec. 8; Siddur HaAriZal; Zohar III, 228a; Tikkunei Zohar Chadash 111c.

In accordance with the nussach for Tachanun in the Alter Rebbe’s Siddur.

In accordance with the nussach of the Alter Rebbe in the passage beginningלעולם יהי אדם (Machzor, p. 70). The [former] discrepancy has been commented upon in the Luach of Colel Chabad compiled by R. Avraham Chayim Naeh.

This instruction appears in the Levush, sec. 620, and in several of the classical Machzorim.

It is clear that the omission of the phrase שנת נחמה was simply an oversight; it appears in several of the classical Machzorim.

There is an authority who holds that the phrase שנת טלולה גשומה should appear in its alphabetical position earlier in the same paragraph, but I have not found it in any of the Machzorim in which this particular version of the Yehi Ratzon appears (for other versions are also extant).

As to the wording of this phrase, one would have expected: (a) שנה טלולה [instead of שנת טלולה, with the noun in the construct state], but I have not found this spelling in any of the classical Machzorim; (b) טלולה גשומה אם שחונה, as certain Machzorim indeed word it, echoing the prayer of the Kohen Gadol [p. 182].

Shulchan Aruch, Orach Chayim, sec. 622. However, in Emes LeYaakov (Kuntreis Sfas Emes, sec. 8), R. Yaakov Shealtiel Ninio cites various Kabbalists who hold that [at Minchah on Yom Kippur that falls on Shabbos]: (a) one should say ואני תפילתי (and on this see also the discussion headed Nussach HaTefillah by the author of the Responsa entitled Minchas Elazar, sec. 21); (b) one should say אב הרחמן (rather than אב הרחמים). Since these are both surprising statements, and since I had not heard a directive on these subjects [from the Rebbe Rayatz], the Machzor follows the ruling of the Alter Rebbe in the Shulchan Aruch, sec. 622, that ואני תפילתי is not said. Likewise, I did not alter the instruction in Siddur Torah Or that at Minchah on Yom Kippur that falls on Shabbos, the appropriate wording is אב הרחמים.

This practice is self-evident, and in some Machzorim there is an explicit instruction to this effect.

Directives of the Rebbe Rayatz. Since the Shechinah ascends at the final tekiah, it would appear that these two directives apply until that time.

Mateh Ephraim 582:1.

On the explanation for this wording, see Mishnas Chassidim (citing She’eris Yom HaShabbos) 3:12; see also Siddur HaAriZal. (The Neilah service appears separately in Siddur Torah Or, in the Machzor Nussach Ari (Vilna, 1875), and in Siddur Chemdas Yisrael (Munkacz, 1901). The wording in all these cases is שבת...בו, which is surprising, because the same sources give שבתות...בם for Minchah on Shabbos.) It goes without saying that the above also applies when a Yom-Tov falls on Shabbos.

[On the fifth day of Selichos; see Selichos al pi Minhag Chabad, p. 70, and the appended Notes of the Rebbe Shlita, p. 145.]

[From the Siddur of Rav Amram Gaon,] and similarly in the Responsa of Rav Sherira Gaon (Zikaron LaRishonim, sec. 373). A debate as to whether this piyyut should be recited appears in the Responsa entitled Yehudah Yaaleh by R. Yehudah Assad, Vol. I, sec. 21. The Responsa entitled Shemesh Tzedakah on Orach Chayim, sections 23 and 24, likewise presents both sides of the argument. See also Chasam Sofer, Orach Chayim, sec. 166; Anafim LeIkkarim, Vol. II, sec. 28; Moreh Nevuchim, Part III, ch. 3; and Shibolei HaLeket. Tanya Rabsa of R. Yechiel (Hilchos Rosh HaShanah) borrows support for its argument from the discussion in Tractate Sanhedrin 44b [and in Rashi there] of the verse, היערוך שועך לא בצר (Iyov 36:19). See also the Introduction to the Siddur Otzar HaTefillos, ch. 3.

In ch. 7 of Shoresh Mitzvas HaTefillah [in Derech Mitzvosecha], the Tzemach Tzedek cited the comment of Korban Nesanel on the conclusion of the first chapter of Tractate Rosh HaShanah. Later, however, in ch. 3 of his Glosses on the maamar in Torah Or beginning Ner Chanukah, he summarized the subject as follows: “This does not mean that [the angels] are being asked for anything, heaven forbid, except that they should convey the spiritual beneficence downward; likewise, they raise prayers heavenward, as is spoken of in the Gemara, as well as in the Zohar on Parshas Shmos, and so on.”

* * *

Note: According to the nussach of the Alter Rebbe for the Shemoneh Esreh of Yom Kippur and for the last of the blessings recited after the Haftorah, the phrase יום הכפורים הזה (“this Day of Atonement”) is to be followed by the words את יום סליחות העון הזה, את יום מקרא קדש הזה(“this day of pardoning of sin, this day of holy assembly”).

These words should be added likewise in the piyyutim, since there is no reason to distinguish between the various contexts. Accordingly, they should be inserted at the appropriate points on the following pages: 51, 131, 135, 187, 196, 200, 236 and 240.

The reason that these words have not appeared until now in the Machzorim of Chabad is that the piyyutim in them were copied from Machzorim whose phrasing follows Nussach Ashkenaz and other liturgical traditions, which do not add these words even in Shemoneh Esreh and in the final blessing of the Haftorah. The publishers at the time did not make a point of correcting this omission, (just as in אשמנו they did not change אנחנו to אנו, and just as in אלקינו ואלקי אבותנו סלח ומחלthey did not include מה צדקנו, and so on).