In the brief time we have, we will explore some halachot that emerge from the Gemara, focusing on one particular halacha that presents a chiddush. This halacha is found in the Shulchan Aruch, in Siman Kuf-Pe-Chet, Halacha Vav. It is important to reference the Mishna Berura during our discussion, as it provides valuable insights into these halachot. We should ensure that we have the texts available for our study.
Our discussion centers on a scenario where an individual forgets to mention Yaleh V'yavo in the Birkat Hamazon or neglects to include Retzei V'hachalitzenu. The Gemara introduces an additional blessing: Baruch She'natan Shabbatot. The wording as presented by Maran states: "If one made a mistake and did not mention Shabbat, he should say: Baruch Atah Hashem Elokeinu Melech Ha'olam, She'natan Shabbatot L'menucha L'amo Yisrael B'ahavah L'ot Ul'brit. Baruch Atah Hashem Mekadesh HaShabbat." Similarly, if he forgot to mention a Yom Tov, he would say: "Baruch Atah Hashem Elokeinu Melech Ha'olam, She'natan Yamim Tovim L'Yisrael L'sason Ul'simcha Et Yom Chag Peloni Hazeh. Baruch Atah Hashem Mekadesh Yisrael V'hazmanim."
In the case where both a Yom Tov and Shabbat occur simultaneously, and one forgets both Retzei V'hachalitzenu and Yaleh V'yavo, he should say: "Baruch Atah Hashem Elokeinu Melech Ha'olam, She'natan Shabbatot L'menucha L'amo Yisrael B'ahavah L'ot Ul'brit V'yamim Tovim L'sason Ul'simcha Et Yom Chag Peloni. Baruch Atah Hashem Mekadesh HaShabbat V'Yisrael V'hazmanim." It is crucial that all these blessings are recited with the proper name and kingship.
This blessing is valid only if one remembers to recite it before beginning the blessing of Hatov V'hametiv. If he does not recall until after he has started Hatov V'hametiv, he must return to the beginning of the Birkat Hamazon. This ruling aligns with what we see in the Gemara. Chacham Ovadia adds that if one begins the fourth blessing, Baruch Atah Hashem Elokeinu Melech Ha'olam, and remembers immediately, he does not need to go back before saying the word "la'ad." He should then say the blessing regarding Shabbat instead.
A significant chiddush from Chacham Ovadia states that if an individual does not know the text of this blessing by heart, and it is not written in the siddur, he must return to the beginning of the Bracha of Rachem. In this case, he would say Yaleh V'yavo and Retzei V'hachalitzenu, even if he has not yet reached the word "la'ad." This situation arises when an individual is unsure of how to proceed due to the absence of the text in the siddur.
Turning to the Mishna Berura, specifically in Siman Kuf-Pe-Chet, Halacha Vav, we find that on Yom Tov, one is to mention sason and simcha. If someone forgot Yaleh V'yavo in Birkat Hamazon on Rosh Hashanah, he does not need to repeat the Birkat Hamazon. The requirement to repeat it only applies on Pesach and Sukkot during the first nights. However, if he catches himself, he is expected to correct the omission.
On Rosh Hashanah, the question arises whether one should say sason and simcha, given that it is a day of judgment. The Mishna Berura clarifies that on Rosh Hashanah, one does not say "l'sason ul'simcha" and also does not mention "u'd'var malkenu." Instead, he concludes with: "She'natan Yamim Tovim L'amo Yisrael Et Yom Hazikaron Hazeh," and does not include a chatimah.
The reason for the absence of a chatimah is similar to that observed on Rosh Chodesh, where there is uncertainty regarding its inclusion. This leads to a divergence of opinions among the Acharonim regarding how Rosh Hashanah should be classified. The Magen Avraham argues against categorizing Rosh Hashanah alongside Rosh Chodesh, asserting that it is indeed a Yom Tov and should be treated as such.
Many Acharonim agree with the Magen Avraham, recognizing Rosh Hashanah as a Yom Tov, necessitating a chatimah: "Baruch Atah Hashem Mekadesh Yisrael V'yom Hazikaron." However, one should not say "l'sason ul'simcha." If someone begins with Hatov V'hametiv and forgets to mention Yaleh V'yavo, the Magen Avraham maintains that he does not need to go back, akin to the ruling for Rosh Chodesh. The Elyah Rabbah, however, disagrees and asserts that one should return.
In conclusion, we hold that one does not return on Yom Tov, except in specific cases such as Pesach and Sukkot. Regarding Yom Kippur, if a person who is ill eats bread, he must recite Yaleh V'yavo in the Birkat Hamazon. If he forgets to say it, he should follow the same guidelines as mentioned earlier. If he remembers before starting Hatov V'hametiv, he should say: "Baruch She'natan Yamim Kedoshim L'Yisrael Et Yom Hakippurim Hazeh," without a chatimah, as some opinions suggest that the rabbis did not establish a specific text for Yom Kippur.
Thus, we see that the halachic rulings regarding these blessings are nuanced and require careful attention to detail. Baruch Hashem l'olam, Amen v'Amen.