Tosfos Berachot (12b) says צריך לחתום המלך הקדוש והמלך המשפט ואם לא אמר מחזירין אותו. וכן זכרנו ומי כמוך וכתוב לחיים ובספר חיים מחזירים אותו אם לא אמר. דכל המשנה ממטבע שטבעו חכמים אינו יוצא ידי חובתו. The Rosh agrees to Tosfos regarding המלך הקדוש והמלך המשפט but disagrees about זכרנו ומי כמוך וכתוב לחיים ובספר חיים because they are not mentioned in the Gemarah and therefore do not constitute as part of the text of the beracha. Rabbenu Yona cites a differing opinion about forgetting המלך המשפט since in the regular text of מלך אוהב צדקה ומשפט the word מלך appears as well.
Rabbenu Yona later in Berachot (24a in the Rif pages) says even according to the opinion of Tosfos that one should repeat Shemone Esrai if one omits זכרנו ומי כמוך וכתוב לחיים ובספר חיים, that would only apply on Rosh Hashana and Yom Kippur, not during the rest of the days of repentance. What is the difference between Rosh Hashana and Yom Kippur vs. the middle days?
The source of adding petitions into the berachot is from Maseches Sofrim (Ch. 19) cited in the Tur siman 582 but there it only mentions adding on Rosh Hashana and Yom Kippur. The Tur says now the custom is to add during all the 10 days of repentance. However, we see the main time of saying it is limited to Rosh Hashana and Yom Kippur. Hence, Rabbenu Yona holds it then that these additional petitions become part of the beracha but not during the other days when it is a later custom. Yet, for omitting המלך הקדוש והמלך המשפט Rabbenu Yona holds during all 10 days one would repeat Shemonei Esrai because that it the text of the beracha for this time frame and if one says the wrong ending one is lacking in saying the proper beracha (based upon Gevuros Yitzchak.)
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