Shulchan Aruch: Chapter 122 - Laws Relating to [Interruptions] between “Eighteen Blessings” and [Recitation of] Yih’yu leratzon

SECTION 122 Laws Relating to [Interruptions] between the “Eighteen Blessings” and [the Recitation of] Yih’yu leratzon. (1-3)

1 The Sages ordained that the verse beginning Yih’yu leratzon1 should be recited after She­moneh Esreh,2 [which originally comprised eighteen blessings,] as it was recited by David after eighteen psalms.3 Since its [recitation] was ordained by the Sages and it is part of Shemoneh Esreh, no interruption may be made between it and Shemoneh Esreh, even in order to respond to Kaddish or Kedushah. Needless to say, [one may not make an interruption] by reciting the passage beginning Elokai netzor4 or other supplications that follow the Shemoneh Esreh proper, for their recitation is only a custom and not at all obligatory. Instead, Yih’yu leratzon should be recited before Elokai netzor. If one desires, however, he may repeat Yih’yu leratzon after these supplications.

Between the verse Yih’yu leratzon and the passage beginning Elokai netzor, one may make an interruption (and respond to any davar shebikedushah.5 However, one may not [make any other interruption] before stepping back, for one may not even move from one’s place before taking three steps back, as was stated in sec. 104[1-2] — and speaking constitutes more of an interruption than moving from one’s place. For it is permitted to move from one’s place out of necessity, yet it is forbidden to speak, as explained there. Before stepping back it is even forbidden to spit, because one is still standing before the King, as explained in sec. 97[:2]. How much more so, then, is it forbidden to speak of other matters in His presence.)

If one had begun reciting Elokai netzor or other supplications and the sheliach tzibbur began [to repeat] Shemoneh Esreh and reached Kedushah, the individual worshiper should shorten [his supplications] and step back. Even if he did not shorten them, he may interrupt them and respond, even in the middle of this passage, in the same way that he makes an interruption and responds while in the midst of the blessings of the Shema.6 [The rationale is that interrupting] these supplications is not as severe as [interrupting] She­moneh Esreh, even though he has not yet stepped back.

Some authorities maintain that [even] if one did not say Yih’yu leratzon until after having concluded the supplications, there is no prohibition [in making the above response]. After all, even within the actual blessings of Shemoneh Esreh, one may, if he so desires, add [a request] at the end of any of the [intermediate] blessings that echoes the theme of that blessing.7 Surely, then, one should not be more stringent [about interposing words] between Shemoneh Esreh and Yih’yu leratzon than [about interposing words] within the actual blessings [of Shemoneh Esreh]. This is the custom in these countries.8 Since an interruption is permitted between Shemoneh Esreh and Yih’yu leratzon in order to recite Elokai netzor and other supplications, one may also make an interruption to respond to any davar shebikedushah. Nevertheless, if one can shorten the supplications in order to include Yih’yu leratzon before making the interruption, it is preferable to do so.

It is, however, desirable to give weight to the first opinion, which deserves primacy. [Accordingly,] as an initial preference, one should follow the custom of saying Yih’yu leratzon twice: once immediately after [the actual blessings of] Shemoneh Esreh and once after the [additional] supplications, as is commonly done.9

2 One who is accustomed to make the following four requests will be found worthy of receiving the Divine Presence:10 “Act for the sake of Your name; act for the sake of Your right hand; act for the sake of Your Torah; act for the sake of Your holiness.”11

3 There are those who follow the custom of reciting the passage beginning Elokai ad shelo notzarti12 every day. It may [also] be recited on Shabbos.13