1(a) Rosh HaShanah:

In2 the course of HatarasNedarim, [the Annulment of Vows3 that takes place on the morning of erev Rosh HaShanah,] it is not our custom to recite [the formal reprimand known as] Seder Nezifah.4

In the blessing for the lighting of candles in honor of Rosh HaShanah,5 the final words are של יום הזכרון.6

When the eve [of the first day] of Rosh HaShanah or the eve of Yom Kippur falls on Friday evening, the wording in the last paragraph of Lechah Dodi7 is [as on any Friday evening] ברנה ובצהלה.8

The wording in Kaddish,9 לעילא מן כל, is the same as throughout the year.10

At Neilah, the wording in Kaddish11 is לעילא ולעילא [מכל].12

In the text of Modim in all the prayer services of Rosh HaShanah and Yom Kippur,13 the wording is והמרחם.14

At Maariv,15 the Psalm beginning לדוד מזמור (Tehillim ch. 24) is read immediately before Kaddish Tiskabel,16 and not immediately before Aleinu.17

Machzor for Rosh HaShanah, p. 7: The explanatory paragraph introducing the Annulment of Vows is almost certainly not authored by the Alter Rebbe. Indeed, in some Chabad editions of the Siddur it appears in an utterly different version.

P. 8: A person who recites the blessing of Shehecheyanu at the lighting of candles on the eve of Rosh HaShanah does not repeat it at Kiddush.18

P. 23: In the concluding stanza of Lechah Dodi, the last two words (שבת מלכתא) are also [like the preceding two words] said in an undertone.19 This applies on Rosh HaShanah and likewise throughout the year.

P. 42: If a person forgot to make appropriate mention of both Shabbos and Rosh HaShanah in the Blessing After a Meal, [and became aware of his omission before beginning the blessing of הטוב והמטיב that follows,] he should make up for this omission by reciting the dual blessing that is set out at the foot of this page in the Machzor. Similarly, if one forgot to mention Shabbos alone, and is therefore obliged to recite the specific supplementary blessing for such a situation, he does not include in it any reference to Rosh HaShanah; and vice versa. However, if (as explained on p. 43 of the Machzor) one has to return to the beginning of the Blessing After a Meal, this repeated recitation must include both the paragraph for Shabbos beginning רצה and the paragraph for Rosh HaShanah known as יעלה ויבא (p. 42). (See the Alter Rebbe’s Shulchan Aruch, Orach Chayim 188:13-14.)

P. 86: The sheliach tzibbur pronounces the concluding words of the blessing before Shema in a whisper.20 This practice of course applies likewise throughout the year.

P. 89: The sheliach tzibbur pronounces the concluding words of the blessing before Shemoneh Esreh492 at his usual volume. This practice too applies throughout the year.

P. 97: The wording of line 2 should appear as printed [in the bilingual edition].21

P. 98, line 14: After וקדוש the Ark is closed.22

P. 98: The passage beginning ובכן וה' פקד is said only on the First Day of Rosh HaShanah. On weekdays the stanza that begins שבח מגדול עוז, omitted in earlier editions, is recited. In the line beginning כשחל, the abbreviation ג"כ should be [and has been] deleted.23

P. 101, line 10: In every single one of the Machzorim and commentaries that I have seen, this line begins זוכרי זמירות.24

P. 105, line 9: ובכן לך הכל יכתירו (“And thus shall all crown You as King”). The location of this phrase here [in Shacharis] would seem to call for explanation, for the theme of coronation is in place in Mussaf, for which reason the Kedushah there25 opens with the words, בתר יתנו (“A crown is given to You”). It could be argued that it is appropriate to read this phrase only when one reads the passage beginning לא-ל עורך at Mussaf.26

P. 105-6: The Ark should be closed before Kedushah.27

P. 110: The Ark should be opened for the requests beginning אבינו מלכנו.28

P. 119: In the Prayer for a Woman After Childbirth, it would appear that יגדלהו (“may he [i.e., the father] raise the newborn son [to Torah, to marriage, and to good deeds]”) and יגדלה (“may he raise the newborn daughter...”) should respectively read יגדלוהו (“may they [i.e., the parents] raise the newborn son...”) and יגדלוה (“may they raise the newborn daughter...”). In this way the mother too is included. Though she is not obligated to be responsible for the child’s formal education (see Shulchan Aruch, Orach Chayim, beginning of sec. 343 and its commentaries), she should be blessed in this Prayer that she “raise the newborn child to Torah, to marriage, and to good deeds.”

P. 119: In the same prayer, it would appear that בשכר should read ובשכר, for this introduces an additional request, unlike the same word in the Prayer for a Sick Person.

P. 119: In the same prayer, it would seem that following the request for the welfare of both (a) his wife and (b) his newborn daughter, the person who has been called to the Reading of the Torah should be referred to not only as בעלה (“her husband”) but as בעלה ואביה, i.e., both (a) “her husband” and (b) “her father.”

In the above request, it would seem that the father29 should be blessed with success in “bringing up the newborn daughter” not only “to marriage, and to good deeds” (יגדלה לחופה [ולמעשים טובים]), but “to Torah, to marriage, and to good deeds”; that is, יגדלה לתורה לחופה [ולמעשים טובים].30

In the Prayer for a Sick Person, the word בכל (“in all”) should evidently be replaced by לכל (“to all”).

P. 129: After the sheliach tzibbur has read the prayer beginning הנני העני, it is customary to recite the four verses beginning ידעתי.31

P. 140: After the paragraph beginning מסוד חכמים has been intoned by the sheliach tzibbur [on the First Day], the Ark is closed.32

P. 141: The passage beginning אמוץ אדירי should be read;33 it concludes with the stanza beginning אם לא למענו.34

P. 145: Before כתר, the Ark is closed.499

P. 146: The paragraph beginning ובכן יתקדש (“And thus shall Your Name...be sanctified upon Israel...”) is not said [as it is in certain other Machzorim] as a continuation of the piyyut beginning חמול (“Have mercy upon Your works...”), but immediately preceding ובכן תן פחדך35 (“Instill fear of You upon all that You have made...”).36

P. 145-6: At the conclusion of the piyyut beginning האוחז ביד, the Ark is closed.494

P. 150: While the paragraph beginning אתה הראת is being read, the Ark remains open.37

P. 171: After the morning prayers every day, including Rosh HaShanah and Yom Kippur (after Mussaf), one recites chapters of Tehillim as apportioned for the days of the month.38 After this, [continuing the three-chapter cycle begun on the second day of Rosh Chodesh Elul,39] on the First Day of Rosh HaShanah one reads chs. 88-90 and on the Second Day chs. 91-93.40

P. 188: When Rosh HaShanah falls on Shabbos, ואני תפלתי is said at Minchah [as on every Shabbos].41

P. 189: The passage beginning ותגלה is read in calling up the first congregant to the Reading of the Torah on weekdays and at Minchah on Shabbos; at Shacharis on Shabbos and Yom-Tov this is substituted by the passage beginning ויעזור [Machzor for Rosh HaShanah, p. 118]. This is the ruling of the following classical Siddurim: Yaavetz (though through a study of the first edition, which was published by the compiler [R. Yaakov Emden] himself, it should be ascertained whether this was not inserted by the publisher of the second edition); Chemdas Yisrael; Tefillas Yisrael with the commentary entitled Or HaYashar; Otzar HaTefillos; Kol-Bo; Shelah; and others. The initial word ותגלה begins with the letter vav, unlike the version that appears in the Siddur Avodas Yisrael (following Tractate Sofrim 14:12).

P. 201: The wording in the Yehi Ratzon of Tashlich should read: לפניך ויהא עולה לפניך קריאת.42

(b) Yom Kippur:43

P. 23: The statement beginning על דעת is recited three times.44

P. 24: The verse, ויאמא ה' סלחתי כדברך, is first recited three times by the congregation and then three times by the sheliach tzibbur.45

P. 24: Further to the instruction concerning the blessing of Shehecheyanu, it should be noted that women and girls who have already recited this blessing when lighting the candles should not recite it now. This should be made known, for it is the subject of a common mistake.

P. 24: After Shehecheyanu the Sifrei Torah are returned to their place and the Ark is closed.46

P. 42: The verb in the phrase ויראה הדרתנו should appear as written, matching all the other stanzas.47

P. 44: In the first line of the paragraph beginning א-ל מלך, the word ומתנהג should be spelled thus, including the letter vav.48

P. 47: After the line beginning נושע, there should appear an instruction to close the Ark.

P. 50: The same applies after the line beginning כי לך.

P. 51: In the line beginning מתחנתנו, for אנחנו read אנו.49 The same applies on pp. 131, 196 and 236.

P. 51: The wording should be מה צדקנו מה כחנו.50

P. 123: At the end of the line beginning ישועות, the instruction to close the Ark is superfluous.

P. 124: The Ark is opened for האדרת והאמונה.51

P. 125: The Ark is opened for לא-ל עורך, and is closed at its conclusion.

P. 148: For the wording of the Mi SheBeirach, see the above glosses to p. 119 of the Machzor for Rosh HaShanah.

P. 165: At the end of the line beginning פני, there should appear an instruction to close the Ark.

P. 186: In the line beginning מנוחה, the wording should be: שנת מנוחה, שנת נחמה.52

P. 214: [Even] when Yom Kippur falls on Shabbos, ואני תפלתי is not said [before the Reading of the Torah].53

P. 229: At the Repetition of the Shemoneh Esreh of Minchah (as at Mussaf on p. 165), the Ark is left open until the end of the request (known as the reshus) beginning מסוד חכמים.54

P. 247: The Ark is opened at the beginning of Neilah and it remains open throughout. Likewise, as mentioned above, the wording in Kaddish is now [for the first time] expanded to לעילא ולעילא.55 Accordingly, [since the number of words in Kaddish is fixed,] מן כל ברכתא is now contracted to מכל ברכתא.56

P. 251: It appears to me that the wording at Neilah, which follows Minchah, should be שבתות...בם, as at Minchah, but I have not yet found an explicit source for this.57

P. 255: The instruction to open the Ark is superfluous.

The piyyut beginning מכניסי רחמים is said;58 and likewise, at Neilah (Machzor, p. 262), one says the piyyut beginning מדת הרחמים.59