The Rav as a Mechadesh Halacha:
One Small Example From Shabbat Rosh Chodesh
Michael J. Broyde
In the Koren Rav siddur, in the minhagim of the Rav, in the section dealing with the halachic rules of Rabbi Joseph B. Soloveitchik, זצ"ל it is written:
The Rav posited that if one forgot to recite Ya’aleh VeYavo on Rosh Hodesh during Shaharit, one should not repeat the Amida, but should rather rely upon the reference to the holiday that will be made in the Musaf prayer. The Gemara in Shabbat (24a) states that one who forgot to recite Ya’aleh VeYavo must indeed repeat the Amida and include Ya’aleh VeYavo in that second recital; but the Gemara in Berakhot (30b) qualifies this ruling, teaching that it is not necessary if one intends to recite Musaf subsequently, since the required reference to the special status of the day will take place during Musaf. Even though Rashi there (s.v. betzibbur) cites those who maintain that this dispensation applies only to the Leader in order to avoid any unnecessary delay to the start of the Repetition of the Amida, the Rav felt that we should follow the opinion of the Magan Avraham (Orah Hayyim 126:3) that even an individual should not repeat the Amida of Shaharit and should rely on his subsequent recitation of Musaf.
The rationale behind this view is as follows: When one forgets to recite Ya’aleh VeYavo, the need to repeat the Amida is only in order to be able to make reference to the special day within the context of the prayer. The obligation to recite the Amida per se, however, has in fact already been fulfilled. This second Amida therefore has the status of a tefillat nedava – a voluntary prayer, as it is recited not to fulfill any obligation to pray, but rather only to provide the needed context for the reference to the special day made through Ya’aleh VeYavo. Since it has become the practice to refrain from offering this form of voluntary prayer nowadays, Rav Hayyim Soloveitchik ruled that it is preferable not to repeat the Amida, but to rely upon the recitation of Musaf, if it will be done at the proper time. In light of this understanding, the Rav suggested that when Rosh Hodesh falls out on Shabbat, it would actually be prohibited to repeat the Amida if one forgot to recite Ya’aleh VeYavo, since it is prohibited to offer a tefillat nedava on Shabbat. [Eretz HaTzvi, pp. 43-44.] (Emphasis added)
And one is not surprised to find that this exact recitation is found in R. Tzvi (Hershel) Schachter, Eretz HaTzvi (Yeshiva University Press: New York, 1991).
While at first glance this note is not surprising – it appears that the Rav and his grandfather are adopting the ruling of the Magen Avraham over his peers -- upon further examination it is clear that this is an exceptionally innovative ruling, in fact. Furthermore, the expansion of this ruling by the Rav himself (“the Rav suggested that when Rosh Hodesh falls out on Shabbat, it would actually be prohibited to repeat the Amida if one forgot to recite Ya’aleh VeYavo”) is unprecedented, but logically compelling.
A review of the sources is needed.
The Talmudic Sources, the Rishonim and the Codes.
The Gemera in Shabbat 24a recounts rather directly:
דתני רבי אושעיא: ימים שיש בהן קרבן מוסף, כגון ראש חודש וחולו של מועד - ערבית ושחרית ומנחה מתפלל שמונה עשרה, ואומר מעין המאורע בעבודה, ואם לא אמר - מחזירין אותו
R. Oshaia taught: On those days when there is a mussaf, such as Rosh Chodesh and Chol Hamoed at the Evening, Morning and Afternoon services, the shemona esrai is recited, and the nature of the day is inserted in the avoda blessing [ya’aleh veyavo] and if one does not insert it, one repeats the Shemona Esrai.
And the gemera in Brachot 30b recounts rather directly what appears to be a slightly different rule.
והתניא: טעה ולא הזכיר של ראש חודש בשחרית - אין מחזירין אותו מפני שיכול לאומרה במוספין, במוספין - אין מחזירין אותו מפני שיכול לאומרה במנחה! - אמר ליה: לאו איתמר עלה, אמר רבי יוחנן, - בצבור שנו.
If one forgot and did not recite yaaleh veyavo in the morning [tefillah], he is not made to repeat [the prayer], because he can say it in mussaf if he forgot it in musaf, he is not made to repeat, because he can say it in mincha? — He said to him: Did you not leave out the rule of Rabbi Yochanan: This applies only to prayer said in a congregation?
Rashi (aware of the possible contradiction between these two sources) seeks a simple resolution with his two sided comments. Rashi in Brachot 30 b states:
בצבור שנו - דאין מחזירין, משום דשמע ליה משליח ציבור, ואיכא מקצת הזכרה, אבל ביחיד צריך לחזור, ובהלכות גדולות מפרש לה בשליח ציבור משום טירחא דצבורא, אבל יחיד הדר.
In a Congregation: One does not repeat davening, since one can hear it from the chazzan, and that is some partial recitation, but an individual must repeat; The Bahag explains that the chazzan is different since otherwise the community will be delayed, but other than the chazzan, one must repeat.
And one of these two resolutions of the contradiction (or both) is – as far as I can see – accepted by every single rishon who comments on the gemera. Rambam (Tefillah 10:10-12) states directly:
טעה ולא הזכיר יעלה ויבא אם נזכר קודם שישלים תפלתו חוזר לעבודה ומזכיר, ואם נזכר אחר שהשלים תפלתו חוזר לראש,* * * *. במה דברים אמורים בחולו של מועד או בשחרית ובמנחה של ראשי חדשים, אבל ערבית של ראש חדש אם לא הזכיר אינו חוזר.כל מקום שהיחיד חוזר ומתפלל ש"ץ חוזר ומתפלל אם טעה כמותו בעת שמתפלל בקול רם, חוץ משחרית של ראש חדש שאם שכח ש"ץ ולא הזכיר יעלה ויבא עד שהשלים תפלתו אין מחזירין אותו מפני טורח ציבור, שהרי תפלת המוספין לפניו שהוא מזכיר בה ראש חדש.
Rambam Tefillah 10:10-12
If one errs and forgets to mention Ya'aleh veyavo -- if one remembers before one has finished one’s amidah, one should return to retzey, and recite it. If one remembers after one has concluded one’s amidah, one must repeat the amidah from the beginning. * * *When does this rule apply? On Chol Hamo'ed or in the morning or Mincha amidah of Rosh Chodesh. However, in the evening service of Rosh Chodesh, if one failed to mention it one need not repeat one’s prayers. In every case in which an individual is required to repeat his prayers, the chazzan is also required to repeat his prayers if he made that mistake while praying out loud, with the exception of the morning service of Rosh Chodesh, where if the chazzan failed to mention Ya'aleh v'yavo before completing the amidah, he is not required to repeat the amidah because of the delay this would cause the congregation, since the Musaf service is still to be recited and Rosh Chodesh will be mentioned there.
And the same rule is codified in the Shulchan Aruch, with the addition that one can also adopt the approach of the Bahag as quoted by Rashi and instead of praying again, one can hear the prayers from the chazzan. Shulchan Aruch OC 124:10 codifies the rule in Shabbat 24a and Shulchan Aruch OC 126:3 codifies the exception in Brachot 30b.
שולחן ערוך אורח חיים הלכות תפלה סימן קכד סעיף י
מי ששכח ולא אמר יעלה ויבא בר"ח או בחולו של מועד או בכל דבר שצריך לחזור בשבילו, יכוין דעתו וישמע מש"צ כל י"ח ברכות מראש ועד סוף כאדם שמתפלל לעצמו; ולא יפסיק ולא ישיח
Shulchan Aruch OC 124:10
One for forgets and does not recite yaaleh veyavo on Rosh Chodesh or chol Hamoed or any other cases where one must repeat the amidah due to the omission, he can focus himself during the repetition and hear the words from the chazzan of all Eighteen blessings, from beginning to end, like a person who is himself praying without interruption or digression.
שולחן ערוך אורח חיים הלכות תפלה סימן קכו סעיף ג
כל מקום שהיחיד חוזר ומתפלל, ש"צ חוזר ומתפלל, אם טעה כמותו כשמתפלל בקול רם, חוץ משחרית של ר"ח, שאם שכח ש"צ ולא הזכיר יעלה ויבא עד שהשלים תפלתו, אין מחזירין אותו, מפני טורח הצבור, שהרי תפלת המוספין לפניו שהוא מזכיר בה ר"ח.
Shulchan Aruch OC 126:3
In every case in which an individual is required to repeat his prayers, the chazzan is required to repeat his prayers if he made that same mistake while praying out loud, with the exception of the morning service of Rosh Chodesh, where if the chazzan failed to mention Ya'aleh v'yavo before completing the amidah, he is not required to repeat the amidah because of the delay this would cause the congregation, since the Musaf service is still to be recited and Rosh Chodesh will be mentioned there.
So far, the halacha is clear and simple. One must repeat the amidah if one forgets yaaleh veyavo (either by actually repeating it or through listening to it recited by another) except for the rare situation of the Shacharit chazzan who forgets during his repetition.
The Alternative of the Rama MePano: A Different Rule
Rama MePano 25:5 understands the basic flow of the sources in a different way and adds something quite new to the codification of the halacha. He states:
יחיד ששכח ולא הזכיר קדושת היום בתפלת שחרית ואחר שהתפלל מוסף חזר והתפלל שחרית, ודאי אינו צריך לחזור ולהתפלל מוסף, שאפי' בקרבנות גופייהו אם הקדים את שאינו תדיר מה שעשה עשוי. ואי לאו דמסתפינא אמינא דלא אמרו בגמרא להחזיר את היחיד שטעה אף על פי שיש לפניו תפלת המוספין אלא קודם שהתפלל מוסף כיון שבידו לתקן יתקן לגמרי, הא אם התפלל מוסף הרי הזכיר קדושת היום ואין צורך לחזור ולהתפלל שחרית, דלא גרע דיעבד ליחיד ממאי דשרינן לכתחלה לרבים, ודברים של טעם הם להלכה מהתם, הגע עצמך שש"צ יהא נזקק להוציא עשרה שאינן בקיאין ידי חובתן ושכח ולא הזכיר שחרית מעין ר"ח ועם תפלת מוסף פוטר עצמו וחבריו לכתחלה ולא אחד בהם חוזר ומתפלל שחרית, לא יהא יחיד הבקי בדיעבד אלא כעשרה שאינן בקיאין ולכתחלה.
An individual, who forgets and does not recite the mention of the day in the Shacharit amidah and then he recites musaf, returns to recite Shacharit. Certain he does not have to return to recite musaf again, since even with the Bet Hamikdash sacrifices themselves, if one did them out of order, and sacrificed the infrequent first, that which was done, was done. If I were not uncertain, I would say that that the gemera does not direct an individual who errors to repeat the amidah, only before he has recited musaf, since he can fix this matter, he should do so completely. But, if he already recited musaf, he has already recited the proper sanctification of the day and he does not have to recite Shacharit again, since the after the fact rule for a single prayer is no worse than that which we permit ideally for the many. This seems logical and normative as a matter of halacha: Consider for yourself that the chazzan who is connected to the obligation to fulfill the obligation for ten who cannot pray when they are not experts, and yet when he forgets to recite yaalah veyavo in Shacharit, he can fulfill his and others obligations in musaf perfectly. And not of them have to go back and recite Shacharit again. A single person who can pray for himself after the fact, is no worse than ten who are not experts ideally.
The Rama mePano understand the sources in a new and novel way: really according to the formulation in Brachot 30b (which the halacha follows) one can rule that if one already prayed the proper mussaf before one realized that one forgot to recite ya’aleh vehavo in Shacharit, one need not pray again, since one can be no worse that the chazzan mentioned in the gemera above. And this view is adopted by the Magen Avraham (OC 126:3) as well, who states:
כל מקום - כ' מ"ע סי' כ"ה אי לאו דמסתפינא הייתי אומר יחיד שלא הזכיר ר"ח בשחרית והתפלל מוסף אין צריך שוב להתפלל שחרית דלא גרע דיעבד ליחיד מלכתחלה לרבים ודברים של טעם הם להלכה ע"כ, ול"נ דנכון למעשה שלא יתפלל דלא יהא אלא ספק [כ"ה סימן תכ"ב]:
3 Any place. It is written in the Rama Mepano 25 that if he were not so uncertain he would say that a person who forgets to recite yaaleh veyavo in Shacharit and then recites musaf he does not have to again go back and recite shacharit another time, since the after the fact rule for a single person is not worse that the ideal rule for the many. This approach has much merit as normative halacha. In my view, it is proper lemaseh that one should not recite shacharit again, since the matter is in doubt.
Magen Avraham seems to agree with the tentative rule of the Rama mePano and thus decides that if one already recited musaf, then one does not have to say shacharit again. Magen Avraham, however, does not claim that one can decide not to recite Shacharit again and intend it rely on this subsequent recitation of musaf.
An Explanation of the Rav’s View
As quoted above, this was not the Rav’s view. Rather (as the Koren siddur notes) “the Rav posited that if one forgot to recite Ya’aleh VeYavo on Rosh Hodesh during Shaharit, one should not repeat the Amida, but should rather rely upon the reference to the holiday that will be made in the Musaf prayer.” Notice the incredible chiddish the Rav puts forward. He expands the Rama mePano and Magen Avraham to include the case where one is eventually going to recite musaf, but has not yet done so, and he adds to this that on Shabbat one must adopt this rule, since a teffilat nedava is prohibited. This chiddish – which to the best of my knowledge is completely unfound in any Rishon at all -- is I think built on a totally different approach to the two Talmudic sources from any Rishon and even quite distinct from the Magen Avraham and Rama mePano, although related and derived from it.
Consider how to explain the three basic views adopted:
All Rishonim: Either Brachot 30b is addressing the unique situation of the chazzan or is because one can hear it correctly from the chazzan, but it never applies in the case of a person who is davening alone without a minyan present. Shabbat 24a is the rule – one who leaves out Ya’aleh VeYavo has to repeat the amida. No distinction is made between weekday and Shabbat.
Rama MePano and Magen Avraham: Shabbat 24a is the rule, but Brachot 30b is the exceptional rule for the chazzan in order to not delay the community. One who is not the chazzan cannot rely on Brachot 30b. If one has already prayed mussaf, then one has no choice but to follow the Brachot 30b rules, since he has already after the fact fulfilled his obligation. Again, no distinction is made between the weekday and Shabbat.
Rabbi Yosef Dov Halevi Soloveitchik: Brachot 30b and Shabbat 24a are in tension since one directs one to repeat amida and one directs one not to. The halacha follows the rule of Brachot 30b in that one who skips Ya’aleh VeYavo in Shacharit never really has to repeat the amida, except as a voluntary prayer, and when voluntary prayer is prohibited (such as on Shabbat), such a repetition is prohibited too. This is based on the insight of the Rama MePenao, but is quite an expansion of it.
Allow me to suggest, as a proof to Rabbi Soloveitchik’s understands of the basic Talmudic sources, that one can focus on three basic aspects of the two sugyot to support this chiddish. First is the fact that that the gemera in Shabbat can reasonably be limited to weekdays (chol) cases where 18 blessings is said, which is why it used the language of shemonah esrai – and on such days, a tefillat nedavah is possible. Second, the Brachot sugya can reasonably be limited to Shabbat, since it discusses forgetting that it is Rosh Chodesh but yet reciting musaf: when can one forget that it is Rosh Chodesh and yet still recite musaf? Almost never during the weekdays (since if one did not remember it was Rosh Chodesh, one would not say musaf as a factual matter) but only on Shabbat, when no tefillat nedavah is possible, and yet musaf is recited, even if it is not Rosh Chodesh! Parsing the two sources in their context allows one to see that Shabbat 24a directive is the suggestion for a tefillat nedava and the Brachot 30b rule is actually the rule – no repetition is permitted when no tefillat nedavah is possible.
Finally, it is not difficult to divide the Brachot sugya into two thoughts along a line similar to the Rama MePano (but not identical). The first is the general rule that no repetition for ya’aleh veyavo is needed when one says a subsequent amidah (musaf), and the second view is that of Rav Yochanan that in a tzibbur is different, since one does not actually have to wait until the next amidah to fulfill one’s obligation, but one can fulfill it by listening to the chazzan repeat this davening (as per the main view of Rashi). Of course, this view concedes, according to Rabbi Soloveitchik, that when one cannot hear it from the chazzan, one still does not repeat the amidah, except when a teffilat nedavah is acceptable (which nowadays is never). In fact, the Rav must have ruled that whether or not the halacha adopts Rav Yochanan’s view, the rest of the Brachot sugya is correct. This also makes the Brachot sugya (the “on topic” gemera) normative (lehacha), and the Shabbat sugya (the “off topic” gemera) not normative (shelo lehalacha) – a more compelling read of the sugyot.
It is worth noting that if this explanation of the Rav’s view is correct, another chiddish seems also to be correct. On Shabbat Rosh Chodesh, when one is davening by oneself without a minyan, and one forgets that it is Rosh Chodesh for both Shacharit and Musaf, and remembers after mincha, one does not repeat musaf again, since one can follow the formulation of Brachot 30b thatבמוספין - אין מחזירין אותו מפני שיכול לאומרה במנחה! and a tefillat nedava is not possible. The same is true if one forgets it is Rosh Chodesh on Shabbat mincha, but had previously remembered at shacharit and mussaf.
 I have deleted the words “בערבית - אין מחזירין אותו מפני שיכול לאומרה בשחרית” since nearly all the rishonim do not have them in their gemera and this makes more sense given the flow of the sugya.
 The Gemera in Shabbat 24a states מתפלל שמונה עשרה, ואומר מעין המאורע בעבודה.
 Of course, one could also read the Gemera in Brachot as speaking about a case during the weekday when one forgot ya’aleh veyavo in shacharit but recited musaf – but then the sugyot are in flat out conflict. The approach, which also notes that the term shemona esrai (the weekday amidah) is in Shabbat 24a and not is Brachot 30b, eliminates the ccore onflict between the two sugyot.
 This approach has the additional advantage of making the Brachot Talmudic source superior to the Shabbat one, which is more reasonable and in line with the general rule, in that the Brachot source is directly on the topic of ya’aleh veyavo and the Shabbat source is off topic and incidental, following the general Talmudic rule that when Talmudic sources conflict, we prefer to follow the one that is central and not the one that is incidental.