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Why a beracha acharona is not recited on the first cup of wine at the Seder
The Mechaber says that the bracha of Al Hagefen is not recited after the first cup. The Mishnah Berurah explains that according to some poskim, the bentching recited after the seudah  covers the beracha acharona on the wine as well.  According to this view, the wine of kiddush, although drunk before the seudah, is considered an integral part of the meal. Others hold that this wine is not covered by bentching;  instead, the Al Hagefen recited at the end of the Seder covers all the wine drunk from the beginning of the Seder. (The machlokes as to whether bentching can cover the wine of kiddush is found in O. C. §174:6 and Bi'ur Halacha there.)
(ב וס"ק יא; ביאורים ומוספים דרשו, 23-24)

 Hilchos Tefilla 121-122 (page 291)
מתחילת סימן קכא עד סימן קכב אמצע סעיף א ומיהו

Reciting the Pasuk Yehiyu L'ratzon After Shemoneh Esrei
Responding to Kaddish or Kedusha When Reciting E-Lokai Nitzor
The Time Between Completing Shemoneh Esrei and Taking the Three Steps Back

Reciting the pasuk yehiyu l'ratzon after Shemoneh Esrei
Chazal chose to conclude the eighteen berachos of Shemoneh Esrei with the pasuk yehiyu l'ratzon, which appears after the eighteen chapters of Tehillim [Chazal considered the first and second perakim of Tehillim as one perek]. According to the Mishna Berura, it is proper to recite this pasuk twice--once immediately after the final beracha of Sim Shalom or Shalom Rov, and once after E-lokai nitzor before taking the three steps back. According to other poskim the pasuk should be said only once, after E-lokai nitzor.
( סימן קכב, ס"ק ג, שעה"צ ס"ק ה, וביה"ל ד"ה ולקדיש; ביאורים ומוספים דרשו, 6)
Responding to kaddish or kedusha when reciting E-lokai nitzor
According to the Mechaber, one may not respond to kaddish or kedusha between completing Shemoneh Esrei ( hamivareich es amo Yisrael bashalom) and reciting the pasuk yehiyu l'ratzon (regardless of whether this pasuk is recited immediately after tefilla or after E-lokai nitzor). According to the Rama, however, in places where people generally insert supplications between Shemoneh Esrei and yehiyu l'ratzon, it is permissible to respond to kaddish, kedusha, barechu and the Ameins after HaE-l hakodosh and Shomea Tefilla.
( סימן קכב, סעיף א וס"ק א)
The time between completing Shemoneh Esrei and taking the three steps back
A person who completed Shemoneh Esrei but cannot take the three steps back because someone behind him is still davening can respond to every davar sheb'kedusha, Amein and even baruch hu, u'baruch shmo. He may say Aleinu along with the congregation as well. The poskim discuss whether he may also recite Tehillim, with some permitting this only when it is recited jointly by the congregation upon completion of the tefillos. Some poskim permit regular Torah study while others permit only Torah thoughts.
( סימן קכב, ס"ק ד; ביאורים ומוספים דרשו, 9)

  • If someone made a mistake in one of the middle berachos from Ata Chonein through Shomea Tefilla so that he is required to repeat the beracha (e.g. he recited v'sein tal umatar in the summer), he must return to the place of that beracha and continue from there.
  • On a ta'anis tzibur, the chazan adds Aneinu as a separate beracha between the berachos of Goel Yisrael and Refaeinu. If the chazan forgot to insert Aneinu and realized his mistake before completing the beracha of Refaeinu, he should return to Aneinu and then repeat Refaeinu and continue as usual.
  • There is a discussion amongst the poskim about how to punctuate the following phrase from the beracha of Retzei (Avodah): "And restore the service to the Holy of Holies of Your Temple and the fire-offerings of Yisrael and their prayer accept with love and favor."

  • Reciting yehiyu l'ratzon before responding to kaddish or kedusha

  • Taking three steps back after Shemoneh Esrei

  • Returning to one's place after Shemoneh Esrei




PLEASE NOTE:  The information in this email is for learning purposes only. Please review the Mishna Berura and Biurim U'Musafim before making a halachic decision. Hebrew words are occasionally transliterated to enable a smoother reading of the text. Common Ashkenazi pronunciation is generally used in these cases.