Laws of Rosh Chodesh - Rabbi Shimon Meir Farber shlita

00:02 Speaker 1 You’re listening to “Lema’an Yishme’u,” a podcast from Machon Halacha Chabad.

00:09 Speaker 2 Shalom and blessings. We’re going to discuss the laws of Rosh Chodesh, as well as something that comes before Rosh Chodesh: Shabbos Mevarchim, when we bless the coming month. We’ll talk about both its Chassidic side and its halachic side, including a few details. At the end of Tehillim in the Ohel Yosef Yitzchak siddur, on page 192, there is a letter from the Frierdiker Rebbe in which he speaks at length about the importance of making Shabbos Mevarchim a day of farbrengen. He also says that Anash should gather in the morning before Shacharis and recite Tehillim together. Afterward they should study a passage, then daven Shacharis, and then they can study and farbreng as time and place allow. The Frierdiker Rebbe concludes: “And I pray that Hashem, blessed be He, fulfill the wishes of their hearts and bring my blessing to fruition, bestowing abundant life and blessing with the threefold blessing,” and so on. As he explains on page 194, they should be among those who bring merit to the many, so that the merit of the many will depend on them, benefiting them, their wives, their sons and their daughters, for the blessings intended for those who bring merit to the many will rest upon their heads. Before that, he says that this “brings an abundance of blessing and success, materially and spiritually.” So this practice of Shabbos Mevarchim really brings many, many blessings. The Rebbe also quoted this in Hayom Yom for 8 Kislev: “A day of farbrengen. On Shabbos morning Anash should gather, and after the recitation they should study a passage from a maamar of Chassidus, and after reciting Tehillim they should say Kaddish.” And as the Rebbe also mentioned in Hayom Yom for 18 Shvat, reciting Tehillim every day, and all of Tehillim on Shabbos Mevarchim, is something one must be very careful about. It affects him, his children and his grandchildren. We see from this how extraordinarily important the recitation of Tehillim and the farbrengen on Shabbos Mevarchim are. The Rebbe also spoke on Parshas Pekudei 5727[?] about how many Jews he had inspired to recite

02:07 Speaker 2 Tehillim on Shabbos Mevarchim. And in a letter dated 6 Tishrei 5766, the Rebbe wrote that the women and girls should also arrange a farbrengen on Shabbos Mevarchim, or at least on Motzaei Shabbos. In any case, we see here the two Chassidic aspects of Shabbos Mevarchim: it is a day of farbrengen, and there is also a very strong emphasis on reciting Tehillim and encouraging others to do so. As for blessing the month, the siddur says: “It is proper to know the time of the molad before blessing the month.” The Shaarei Ephraim writes that the reason is that the essence of the month is the renewal of the moon. So besides wanting to know when Rosh Chodesh will be, and which day it will fall on, it is also important for us to know the time of the molad, because the essence of the month is that the moon is renewed, and the Jewish people are destined to be renewed like it, and so on. So we see that there is value in knowing the time of the molad. Of course, this is the preferred practice and something desirable, but if it isn’t possible to find out the time of the molad, that does not prevent us from blessing the month. Why do we stand for the blessing of the month? The Magen Avraham writes: “Because it resembles the sanctification of the month by the beis din, when the members of the beis din would stand and declare, ‘Sanctified, sanctified.’ So, in remembrance of that, our custom is to stand as well.” The custom is for the chazzan to announce aloud when Rosh Chodesh will be: “Rosh Chodesh for such-and-such a month will be on such-and-such a day,” and so on, “may it come to us for good,” and then the congregation repeats it after him. Why do we say it in that order? Why not have the whole congregation say it together as part of “May He who performed miracles”? What is the reason for this custom? It is explained that today there are no messengers going out to announce when Rosh Chodesh will be. When the month was sanctified on the basis of sightings of the moon, messengers would go out and announce when Rosh Chodesh was. Since today we no longer have

04:02 Speaker 2 messengers going out, we have this announcement: the chazzan announces it, and then the congregation repeats it after him. There are other details of the wording that we could discuss at length. Why do we say, “May He who performed miracles for our forefathers”? At first glance, what is the connection between miracles and “may He redeem us”? This is also discussed in the Levush. Briefly, it relates to the fact that sanctifying the month was the first mitzvah they were commanded when leaving Egypt. There is also more to say about the words “and let us say Amen,” which are cited in the name of [unclear]. I once heard that “and let us say Amen” is another of the blessings—that saying Amen is itself a blessing. Why do we need to say “and let us say Amen”? Because one of the blessings with which Hakadosh Boruch Hu will renew us is that we will be able to say many Amens, that we will have many, many joyous occasions. So that is something I heard in the name of [unclear]. As for Rosh Chodesh itself, the Yerushalmi, as cited in the Tur, discusses the custom of women not to perform certain kinds of work on Rosh Chodesh; the matter is mentioned elsewhere as well. The reason given in Pirkei DeRabbi Eliezer is that the women did not remove their earrings at the time of the sin of the Golden Calf, and therefore they were given a Yom Tov: Rosh Chodesh. It was their Yom Tov. The Rishonim give other reasons too. For example, there is a resemblance between a woman and the moon, in that a woman, too, is renewed each month. This is also connected to the laws concerning the monthly cycle and the times a woman must anticipate it, which relate to the time of the moon. The moon renews itself, and this has a direct effect on a woman’s renewal as well. The writings of the Arizal also discuss [unclear], but this is not the place to go into it at length. So which kinds of work, in practice, do women customarily refrain from on Rosh Chodesh? Among the Rishonim, we find differing opinions. Some poskim wrote that women refrain from all work, just as on Yom Tov. Others wrote that they do not refrain from work in general, only from laundry. Others wrote that they refrain from work as on Chol Hamoed—that is, skilled work. They refrain from all skilled work. In practice, the sefarim say that the custom is for women to refrain from sewing, knitting, laundering and ironing. But when we look at what people actually do, we see that they are not so particular about ironing. And even regarding laundry, some have written that nowadays it does not involve so much effort, so one can be lenient. More importantly, when laundering, ironing, sewing or the like is a woman’s livelihood, there is certainly nothing preventing her from doing it on Rosh Chodesh. But if this is a custom women accepted, how can she do that work? As the Aruch Hashulchan explains, when women accepted the custom, they accepted it from the outset on the understanding that it would not take away from their livelihood. It was meant to be like a Yom Tov for them, not to interfere with their joy or their livelihood. So, to sum up the custom in practice, women refrain from laundry. As we said, when there is a need, there is room to be lenient, since ultimately it is done in a washing machine and does not involve so much effort nowadays. They also refrain from sewing and knitting; as for ironing, we have not seen women refrain from it in practice. It is very interesting that the Shulchan Aruch devotes an entire section—section 419 of Orach Chayim—to this subject. And what does that section say? “It is a mitzvah to increase the Rosh Chodesh meal.” A whole section! Even more remarkable, there is something similar regarding Melaveh Malka: there, too, an entire section discusses the importance of Melaveh Malka. The poskim discuss this there. Why? Why did the Shulchan Aruch devote an entire section to it? Why not

05:53 Speaker 2 avoid work altogether, except for laundry alone. Some wrote that they should refrain from work as on Chol Hamoed, meaning skilled work; they refrain from all skilled work. In practice, the sefarim say that the custom is for women to refrain from sewing, knitting, laundering and ironing. But looking at what actually happens, we see that people are not so particular about ironing. Even with laundry, some have written that nowadays it is not so much trouble, so one can be lenient. And more to the point, when a woman earns her living from laundering, ironing, sewing or the like, there is certainly no reason for her not to do it on Rosh Chodesh. But if this is a custom women accepted, how can she do that work? As the Aruch Hashulchan explains, when women first accepted the custom, they accepted it on the understanding that it would not take away from their livelihood. It was meant to be like a Yom Tov for them, not to interfere with their joy or their livelihood. So, to sum up the custom in practice, women refrain from laundry. As we said, when there is a need, there is room to be lenient, since ultimately it is done in a washing machine and does not involve so much effort nowadays. They also refrain from sewing and knitting; as for ironing, we have not seen women refrain from it in practice. It is very interesting that the Shulchan Aruch devotes an entire section—section 419 of Orach Chayim—to this subject. And what does that section say? “It is a mitzvah to increase the Rosh Chodesh meal.” A whole section! Even more remarkable, there is something similar regarding Kiddush—sorry, Melaveh Malka: there, too, an entire section discusses the importance of Melaveh Malka. The poskim discuss this there. Why? Why did the Shulchan Aruch devote an entire section to it? Why not

07:50 Speaker 2 Could it have been included as a subsection of another section dealing with the laws of Rosh Chodesh? The explanation given is that there is a certain laxity about this. With Melaveh Malkah after Shabbos, people do not always make time for a meal; and the same is true of Rosh Chodesh, which is seemingly just an ordinary weekday. So the Shulchan Aruch saw fit to devote an entire section to the Rosh Chodesh meal, to give it its proper importance. Many reasons have been given for this. In practice, as many poskim, including the Mishnah Berurah, have written, although strictly speaking one can fulfill the obligation with other foods, it is praiseworthy to eat bread at the Rosh Chodesh meal and to eat and drink at home. The Kaf Hachaim also discusses this at length, and the Shaarei Knesses Hagedolah writes that a G-d-fearing person is careful about it. He writes that one should add a dish on a weekday, and even on Shabbos when it is also Rosh Chodesh—some dish specifically for Rosh Chodesh. Someone who cannot afford that should at least add some fruit. The Kaf Hachaim also cites the Kabbalists that one should eat at the table used for Shabbos and Yom Tov, so that it is not just an ordinary meal. And regarding Rosh Chodesh more generally, the Zohar says that there is an additional soul on Rosh Chodesh. From this we see how special the day of Rosh Chodesh is. As we saw, women have the custom of refraining from certain kinds of work; and there is also the meal and the care taken over it. It is very, very important for a G-d-fearing person to be particular about this meal, using a special table and observing all the details we mentioned. In section 260, at the end of subsection 1, the Alter Rebbe writes regarding haircuts that one does not get a haircut on Rosh Chodesh, as Rabbeinu Yehudah HaChassid warned, as brought in Sefer Chassidim. And the Rebbe also

09:34 Speaker 2 stressed that when a boy’s first haircut at age three falls on Rosh Chodesh, we postpone it until immediately after Rosh Chodesh. Regarding cutting nails, we see that Rabbeinu Yehudah HaChassid also warned against cutting nails on Rosh Chodesh. But for some reason the Alter Rebbe omitted this, as the Ketzos HaShulchan also notes. Of course, when there is a need to cut one’s nails for a mitzvah, such as immersion required by Torah law, and so on, they are cut regardless. We will conclude the laws of Rosh Chodesh with something the Rebbe stressed in Parshas Mishpatim, on the eve of Rosh Chodesh Adar I 5750: it is a Jewish custom to increase one’s giving of tzedakah on Rosh Chodesh. May we all have a good and blessed month. On Rosh Chodesh we say half Hallel. Various reasons have been given for this. One reason I saw is that it is called a “time of atonement,” as we say in the prayers, “a time of atonement for all their generations.” On Rosh Hashanah we do not say Hallel at all; the idea is that at a time of atonement, Hallel is not said in full. So on Rosh Chodesh, too, we say only half Hallel. If someone began saying “Lo Lanu,” which is part of full Hallel, or began saying “Ahavti,” which is also part of full Hallel, the poskim discuss whether perhaps he should stop immediately, since it is unnecessary, or whether those are just verses. In practice, what is brought is that he should finish the verse and not continue further, because we do not simply add that passage when it is not supposed to be said. So wherever he realizes his mistake, he should finish the verse and continue Hallel as prescribed. Hallel is said standing. Why? It says, “All servants of Hashem who stand in the House of Hashem at night.” So in the Magen—

11:26 Speaker 2 The Abudraham writes that one should not even lean while standing and praising Hakadosh Boruch Hu. So one should not sit, or even lean. Now, as is known from the Shulchan Aruch and the laws concerning leaning generally, what does “leaning” mean here? It means leaning in a way that is like sitting: if whatever you are leaning on were moved, you would fall. But if you are not leaning heavily and your body is stable enough to remain standing, there is no problem with leaning. That is the point of the instruction not to lean. So what may one respond to during Hallel? I am in the middle of Hallel and Kedushah or Kaddish is being said, and so on. What should I answer? What am I allowed to answer? There is a difference between full Hallel and half Hallel. The rules for full Hallel are like those for the blessings of Shema: during the blessings of Shema, we do not respond to anything except for very specific parts, such as “Amen, yehei shmei rabba,” the amen at “da’amiran be’alma,” “Kadosh, kadosh, kadosh,” “Baruch,” and the amens after HaKel HaKadosh and Shomea Tefillah. Those are very specific amens and responses that may be said. But during half Hallel, as on Rosh Chodesh, we may respond as we do during Pesukei Dezimrah, which includes a wider range of amens. That includes all the amens of half Kaddish, through the end of half Kaddish; after that, we no longer respond. We do not say “Baruch Hu uvaruch Shemo,” but we generally do say the other amens. That is during Hallel. Do we make a blessing on Hallel? Sefer Haminhagim, page 36, says that when praying alone, the custom is to make the blessings at the beginning and end of Hallel. What about when praying with a congregation? In the Alter Rebbe’s Siddur, he writes

13:10 Speaker 2 explicitly that for half Hallel only the chazzan makes the blessing, and everyone has in mind to fulfill their obligation through his blessing and then immediately continues with “Hallelukah.” But as is known, the Rebbe addressed this, and the Rebbe wrote about chassidim—in a sefer it is brought somewhere that chassidim would make the blessing quietly. They would quickly say the blessing themselves. Some wanted to say that “quickly” means before the chazzan, but in practice we have not seen that as the custom; rather, they say it quickly afterward. But clearly one should not make an issue of the blessing, as some people want to do. The chazzan makes the blessing. If we say ours beforehand, then we say it beforehand. But if we did not say it beforehand, and we say it afterward, as some maintain, then we should say it quickly. Women are seemingly exempt from Hallel, since it is a time-bound mitzvah. But according to our custom, as brought in the Rema, women make a blessing on mitzvos they accept upon themselves, even when they are not obligated in them. So, as brought in the Rema, the custom is to make the blessing, and that is our custom as well: women also make the blessing on Hallel. Regarding women and the Mussaf prayer, the Mishnah Berurah writes that women are obligated in Mussaf as well, and the Kaf Hachaim writes that just as they are obligated in Shacharis, they are obligated in Mussaf. The next law we will discuss concerns Yaaleh Veyavo on Rosh Chodesh. One must be careful to say it and not rely on the fact that sometimes one does not have to repeat the prayer if it was omitted. Important sources also discuss the laws and various consequences for someone who is not careful about this. So it is very, very important to be careful, to make sure to remember and say Yaaleh Veyavo even in Maariv, although one does not repeat the prayer if it was omitted, and so on. Regarding the Maariv prayer of Rosh Chodesh, there is a difference between Maariv on Rosh Chodesh and the other times when we say Yaaleh Veyavo.

15:12 Speaker 2 This is important to note. The rule that you do not repeat the prayer if you forgot Yaaleh Veyavo at night applies specifically to Rosh Chodesh. On Chol Hamoed, for example, you do repeat Maariv if you forgot Yaaleh Veyavo. But on Rosh Chodesh you do not, because the new month was not sanctified at night. That is a special reason not to repeat Maariv on Rosh Chodesh. At other times when we say Yaaleh Veyavo, such as Chol Hamoed, you do have to repeat Maariv if you left it out. What happens if someone did not daven Maariv at all? If he missed it deliberately, he cannot make it up. But if he missed it unintentionally, he can make it up at Shacharis. That means he davens Shemoneh Esrei twice at Shacharis: the first time for Shacharis, and the second time, immediately afterward, to make up Maariv. Now the question is what happens if he forgets Yaaleh Veyavo in that second Shemoneh Esrei. He did not daven Maariv the night before, and now at Shacharis he davens Shemoneh Esrei twice. The second one makes up Maariv, and in that one he forgets Yaaleh Veyavo. The poskim disagree about what he should do. On the face of it, if we treat it as Maariv, then had he omitted Yaaleh Veyavo from Maariv on Rosh Chodesh, he would not have needed to repeat it. So should he need to repeat it now? On the other hand, it is already daytime, and during the day, if I omit Yaaleh Veyavo, I do have to repeat the prayer. In practice, the Alter Rebbe rules that he does have to daven again, because he is now davening during the day. In all

16:46 Speaker 2 prayers, if a person forgets Yaaleh Veyavo, then of course, even at Maariv, as long as he has not said Hashem’s name in “Baruch Atah Hashem, hamachazir Shechinato leTziyon,” he must go back and say Yaaleh Veyavo. At Shacharis and Minchah, where one does repeat the prayer for omitting Yaaleh Veyavo on Rosh Chodesh, if he has already gone on and said “Baruch Atah Hashem,” he finishes “hamachazir Shechinato leTziyon,” says Yaaleh Veyavo there, and continues with “Modim anachnu lach.” He does not go back to Retzei. But once he has said the word “Modim” and begun that blessing, he must go back to Retzei. Until he has finished Shemoneh Esrei, he goes back to Retzei, says Yaaleh Veyavo, and continues in order. At what point is he considered to have finished Shemoneh Esrei, so that he has to go back to the beginning? As we defined it previously, that is after the second “Yihyu leratzon.” In other words, once he has finished “Elokai netzor” and the second “Yihyu leratzon,” he has to repeat Shemoneh Esrei from the beginning. It is important to note that he starts with “Hashem sefasai tiftach.” Why? Because this is a new Shemoneh Esrei. You finished one Shemoneh Esrei, then remembered that you did not say Yaaleh Veyavo and must start again. So begin with “Hashem sefasai tiftach” and continue with Shemoneh Esrei. What if someone forgot Yaaleh Veyavo at Shacharis and is already in Musaf? If he is still before “Roshei chodashim le’amcha nasata” [unclear], and has already finished Kedushah, he can still continue with the text of Shacharis. That is all right: he can continue with Shacharis, finish it including Yaaleh Veyavo, and then daven Musaf. But

18:24 Speaker 2 if a person has already continued with “Roshei chodashim,” or has already finished Musaf, what should he do now? The Alter Rebbe rules explicitly that since this person has already davened Musaf, he cannot go back and repeat Shacharis. Some have raised a question about this. Although the Alter Rebbe rules this way explicitly, he cites this position in the name of the Magen Avraham, who rules in the name of the Rema MiPano. The Chida, however, wrote that he found a halachic ruling of the Rashba in a manuscript. He traveled to various places and found a manuscript of the Rashba, in which the Rashba writes that if a person has davened Musaf, he must go back and repeat Shacharis. Those who raised the question argued that, according to the Alter Rebbe’s own principles, one does not rule like the later authorities where they did not cite an earlier authority’s view before disagreeing with it. In other words, when a later authority cites the view of an earlier authority and nevertheless disagrees, then indeed, the halachah follows the later authorities, and we rule accordingly. But suppose a particular later authority did not cite the earlier authorities’ views. I am not talking about his failing to cite the Rambam or other well-known earlier authorities, whom he would not need to mention explicitly in order to disagree with them; if a later authority disagreed with them, we would still rule like him. But if an earlier view was not known—especially one in a manuscript, or some obscure opinion that no one knew about—then we would not rule like the later authority. Presumably he had not seen that earlier view, and had he seen it, he would have ruled accordingly. So, on the face of it, this would mean that even according to the Alter Rebbe, we should repeat Shacharis. But the Alter Rebbe did rule

20:01 Speaker 2 explicitly otherwise, so it is not so simple to say that. Given that the Alter Rebbe ruled this way explicitly, can we nevertheless say that one must repeat it? Therefore, the right thing to do appears to be to approach the chazzan and ask him to have me in mind. I would stand beside him and also intend to fulfill my obligation through his prayer. In that way, I would make up what I missed. That seems to be the right course. What if someone did not say Yaaleh Veyavo at Minchah on Rosh Chodesh, then remembered and now needs to daven a makeup prayer—but by Maariv, Rosh Chodesh is already over? Does he need to make up Minchah, or not? The poskim disagree. On the face of it, what was missing from his Minchah was Yaaleh Veyavo, and there is no Yaaleh Veyavo at Maariv. So what would it accomplish to daven again to make up Minchah? In any case, he would not say Yaaleh Veyavo. On the other hand, as the poskim write, perhaps omitting Yaaleh Veyavo means the entire prayer did not count: he did not fulfill his obligation because he left it out. If so, he is missing a prayer and must daven again at Maariv, even though Yaaleh Veyavo is not said then. He would daven the makeup prayer immediately after Maariv. The Alter Rebbe rules that, because of the concern about saying blessings in vain and because there is no clear resolution to this question, he should daven Maariv a second time, but as a voluntary prayer. The question is what happens when Rosh Chodesh was on Friday, and now, on Shabbos, Rosh Chodesh is over. He was in a bit of a hurry and did not daven Minchah.

21:38 Speaker 2 He forgot to say Yaaleh Veyavo and then suddenly remembered on Friday evening that he had left it out. Can he now repeat the prayer on Shabbos, or not? As we said, this is a disagreement among the poskim. The Alter Rebbe ruled that he should daven a voluntary prayer, but on the other hand, one cannot daven a voluntary prayer on Shabbos. There are no voluntary offerings on Shabbos; they are not brought then because of the prohibitions of Shabbos. So on Shabbos there is a problem: he cannot daven the voluntary prayer as he would in this situation on a weekday. The poskim rule that he should ask the chazzan to have him in mind during the blessing of Me’ein Sheva. In other words, the chazzan should say it all word for word and intend to include him, while he intends to fulfill his obligation through it. It is a blessing that, in a condensed way, encompasses the whole Shemoneh Esrei—“Who revives the dead,” and so on. All those elements are there in Me’ein Sheva. So the poskim rule that he should speak to the chazzan and have that intention, and in this way he can fulfill his obligation—a kind of voluntary prayer for what he missed at Minchah on Rosh Chodesh. What is the law regarding Yaaleh Veyavo in bentching on Rosh Chodesh? If one did not say Yaaleh Veyavo in its place in bentching, then as long as he has not finished “Baruch Atah, boneh berachamav Yerushalayim,” he can say Yaaleh Veyavo immediately. Once he has said “Baruch Atah Hashem,” he finishes “boneh berachamav Yerushalayim,” says “Amen,” and says what is brought in the siddur, “Harachaman, may He who performed miracles...” Yes. If he has already finished “Baruch Atah Hashem, boneh berachamav Yerushalayim, Amen,” he can then say the blessing brought in the siddur, “Baruch Atah Hashem, who gave Rosh Chodesh to His people Israel as a remembrance.” But all this is before he has begun

23:23 Speaker 2 The blessing of Hatov Vehameitiv. Once he has begun saying “Baruch” at the start of Hatov Vehameitiv, he can no longer go back. That is the ruling brought in the siddur. What about someone who said Yaaleh Veyavo when he was not supposed to? For example, it was Rosh Chodesh during the day, and then, at Maariv after Rosh Chodesh, he mistakenly said Yaaleh Veyavo. The Alter Rebbe rules that, since there is a doubt whether mentioning Rosh Chodesh when it is no longer Rosh Chodesh actually invalidates his prayer or is merely an extraneous statement, he should pray again as a voluntary prayer. If someone was praying Mussaf and, because his mind wandered, continued with the text of Shacharis, he must stop immediately. He does not finish the blessing he is in. Wherever he realizes his mistake, he stops and continues with the Rosh Chodesh Mussaf text. On Shabbos Rosh Chodesh, we add the Atah Yatzarta prayer. What happens if someone missed it and did not say Atah Yatzarta? He prayed the regular Mussaf. If he did not mention Rosh Chodesh at all, he does need to pray again, because there is a Rosh Chodesh Mussaf offering, and therefore he must repeat the Mussaf prayer. But if, for some reason, he did mention Yaaleh Veyavo—for example, in older siddurim, where you had to turn back to Retzei near the end of Shacharis, because that was the one place where the text from Retzei to the end of the prayer was printed—he might have turned there automatically and suddenly said Yaaleh Veyavo. In other words, he did mention Rosh Chodesh in Mussaf. He did not say Atah Yatzarta, but he did say Yaaleh Veyavo. So the right thing to do, since

25:00 Speaker 2 there is a genuine doubt about what he should do, is to tell the chazzan before the repetition of Mussaf to have him in mind. He, of course, should have the intention to fulfill his obligation by listening carefully to every word. If someone began a meal on Rosh Chodesh and Rosh Chodesh ended during the meal, he still mentions Yaaleh Veyavo in Birchas Hamazon. Of course, if he prayed Maariv—say, a minyan gathered in the middle of the meal and he prayed with them—he no longer mentions Yaaleh Veyavo in Birchas Hamazon. What happens if someone began a meal before Rosh Chodesh and Rosh Chodesh began during the meal? If he ate a kezayis after Rosh Chodesh began, he also mentions Yaaleh Veyavo in Birchas Hamazon. That is what he should do: eat another kezayis so that he can say Yaaleh Veyavo in Birchas Hamazon. The poskim discussed the case of a Shabbos meal—a farbrengen at the third meal—that continued until after Shabbos ended, when Rosh Chodesh began. What should he mention? On the one hand, since the meal began on Shabbos, perhaps he should say only Retzei in Birchas Hamazon. On the other hand, since it is now Rosh Chodesh, perhaps he should say only Yaaleh Veyavo. In practice, the poskim wrote that he should say both, provided, of course, that he eats a kezayis after Rosh Chodesh begins. He then says both Retzei and Yaaleh Veyavo. And indeed, as we noted earlier, if he prayed Maariv or said “Baruch hamavdil bein kodesh lechol,” that marks the end of Shabbos for him, and he should say only Yaaleh Veyavo for Rosh Chodesh, without saying

26:40 Speaker 2 Retzei.