Siman 108 . The Laws of Prayer One Who Didn't Pray Because Of Error, Unavoidable Circumstances, or Deliberately.

108:1. (1) If one made an error (2) or as a result of unavoidable circumstances (3) did not pray the morning prayer, then he should pray (4) the afternoon prayer (5) twice; (6) the first for the afternoon prayer and the second to make up [the prayer he missed]. (7) If he did the opposite then (8) he failed to fulfill his obligation to compensate [for the prayer he missed] (9) and he needs to pray again - and the same is true in any place in which he needs to make up a prayer.

MB 1: If one made a mistake - As opposed to doing it deliberately, as we shall see in paragraph 7. One who didn't pray because he didn't feel capable of it, even though what he did is wrong as we saw in 101:1 and 98:2, this is not considered deliberate and he can make it up.

MB 2: Or as a result of unavoidable circumstances - Such as being sick or drunk, as we shall see in paragraph 8; as for one who was an onen [i.e., having a close relative die but before the funeral in which case one does not pray] and the time of prayer passed by the time he buried his relative, see 71:1 and the Mishna Berura there. One who did not have water to wash his hands for prayer and as a result allowed the time for prayer to pass, this is also considered being forced and one must pray twice. However, one should not refrain from praying because of [lack of] water, as we saw in 92:4 and the Mishna Berura there. If one was dealing in public matters, see the end of Siman 93 in the Mishna Berura, and also see the Pri Megadim in this Siman who wrote that also in this case it is correct to make up the prayer that he missed, but in this case it should be said as a voluntary prayer and he should add something new.

MB 3: And did not pray the Morning Prayer - And as for the reading of Shema if one can make it up see the end of Siman 58 and what we wrote there in the Mishna Berura. See there also that the blessings of Shema cannot be made up according to all opinions, i.e., even if he wants to make the blessings when he is reading Shema he cannot, since the possibility of making up was only for prayers in which we are asking requests.

MB 4: The afternoon prayer etc. - When one is leading the prayers he can consider the repetition of Shmoneh Esreh as making up the missing prayer, and he should think of it as his own prayer and also to fulfill the obligation of anyone who does not know how to pray [the latter being the normative purpose for the Chazzan's repitition -- YM].

MB 5: Twice - And it is not enough to listen to the Chazan and to think of it as his make-up prayer, whether it be for the evening prayer [and he is making it up in the morning] or it is for the morning prayer [and he is making it up in the afternoon], because the Chachamim established the Chazan's repetition only for one who does not know how to pray. However, even though we will rule in Siman 124 that even after the fact a person who knows how to pray cannot so fulfill his obligation, if one did so in order to compensate for the evening prayer, then because it is not a full obligation we are lenient.

MB 6: The first for the afternoon prayer - Because one must first pray the appropriate prayer for this time before the make-up prayer.

MB 7: If he did the opposite - Meaning that he had in mind that the first prayer was the compensation then he didn't fulfill his obligation, because the make-up prayer must follow the prayer that should be prayed at this time and not precede it. There are those who disagree with this ruling unless he did something positive to show that the first was the makeup prayer and the second was for now, e.g., on Saturday night if he said havdala ["Atta Chonantanu" added in the fourth blessing] in the second prayer instead of the first, as will be explained. As to the final ruling, the Pri Chadash and the Pri Megadim wrote that we should go by the Shulchan Aruch and so wrote the Derech Hachaim. However, it is best that when he prays again he should make a condition that if he doesn't need to pray, this should be considered a voluntary prayer.

MB 8: He did not fulfill his obligation - whether he reversed it by mistake or intentionally.

MB 9: And he needs to pray again etc. - However, if one prayed first for his current obligation and the second time as compensation [which is correct], but made a mistake in the first (such as omitting "v'ten tal umatar" [and give dew and rain]) which itself requires that he go back and pray again for his current obligation, but he did not realize his error until saying his second prayer - then in this case we do _not_ say that since his first prayer contained an error, it is as if he did not pray at all [thereby invalidating his compensatory prayer, which must come last]. Rather, we say that the second prayer is acceptable because at the moment he was saying it he was doing so at the appropriate time [following what he understood to be a valid prayer for the current time-period]. The same is true in any case where one prayed the first prayer for the proper obligation, but erroneously forgot something or added something in such a manner that he needs to repeat the prayer. The Magen Giborim wrote that all of this is only if he explicitly thought that his second prayer was for compensation; but if not then it is best that he now consider the second prayer to have been for his current obligation, and that he pray again for his obligation to compensate for his previous omission, because this is accepted according to all opinions. [It would therefore seem that one who needs to pray twice should _not_ explicitly designate the first to be for the current obligation, and the second as a compensatory prayer, even though this is correct. Rather he should merely intend that each prayer fulfill whatever it could. -- YM]

Avi Bloch

Siman 108. If someone did not pray by mistake, as the result of unavoidable circumstances, or deliberately

108:2. If one made a mistake and didn't pray the Afternoon Service [Mincha], he should pray the Evening Service [Maariv] twice - the first one as the regular Maariv and the second one to compensate [for his omission]. If he made a mistake and didn't pray Maariv, he should pray (10) the Morning Service [Shacharis] twice - the first one as the regular Shacharis and the second one to compensate [for his omission]. (11) After having said the morning reading of the Shema with its blessings (12) and the Eighteen Blessings [Amidah / Silent Prayer] (13) he should say Psalm 145 [Ashrei] and then repeat the Amidah to compensate [for omitting] Maariv. {In the same way when he repeats Maariv because of omitting Mincha he should say 'Ashrei (14) between each Amidah.}

MB 10: Shacharis twice - And one may not eat prior to the second Service, because its time has already arrived - but if he already started [eating] he need not interrupt, so writes the Magen Avraham. But both the Machtzis Hashekel and the Magen Giborim conclude that even after starting, he must stop eating because he needs to juxtapose the second service to the first as much as possible.

MB 11: After having said - That is, one should not interrupt a priori between the two Services at all and not even with learning, because the Compensation Service must take place while he is still occupied in the obligatory Service. However, it seems to me that one may listen to the repetition of the obligatory Service beforehand because he is still considered to be occupied with prayer. Look earlier in Siman 47:7 in the quotation in the MB in the name of the Ohr Zarua.

MB 12: And the Amidah - That is with the Supplications [Tachanun] that follows, because one should not interrupt between the Amidah and Tachanun.

MB 13: he should say 'Ashrei' - In order to start even the compensatory Service following words of appeasement of Torah, as mentioned earlier in Siman 93 [with regard to the obligatory Service]. Also in any case one would say Ashrei before For the Conductor [Lamnatzeach] and A redeemer shall come to Zion [Uvoh L'tzion - all of which are said when concluding the Morning Service] so he should say it now instead. Look in the Later Authorities who agree that the same applies when he repeats the Mincha Service, that he should repeat Ashrei before the compensatory Service. All this is a priori, but according to the letter of the Law he need only wait between the two Services the time it takes to walk four cubits as mentioned earlier in Siman 105.

MB 14: between each Amidah - in order to compensate for the Ashrei [Psalm 145] that he should have said before the Afternoon [Mincha] Service. Some Late Authorities have written in the name of the Kabbalists that one should not say Ashrei during the Evening Service, and one should be stringent about this even in this case where one is compensating for [omitting this Psalm at] the Afternoon Service. The Derech Hachaim wrote that whatever practice one adopts one would have [an Authority] upon whom to rely; but as long as it is still day one should still say Ashrei even after the Afternoon Service. So if one is late and arrived after the congregation had begun the Afternoon Service, he should pray with them and say Ashrei only afterwards. Look in the Magen Avraham who wrote that the implication from the Zohar is that even in these circumstances one should not recite Ashrei as if it is an obligatory [part of the Service] but merely as if one is reading from the Torah.

108:3. Compensation for a lost Service only applies (15) within the appropriate time limits for the [obligatory] Service but not outside those time limits.

MB 15: Within the appropriate time - Some Later Authorities write that this means that the Sages instituted a compensatory Service only while one is [anyway] occupied with the obligatory Service, after having waited the time it takes to walk four cubits or after having said Ashrei in between. However, many Later Authorities agreed that even though a priori one definitely ought to pray the compensation Service immediately after the obligatory one, however after the fact it only matters if one completely misses the time for the [obligatory] Service [that follows the one missed - see examples:]. This means that if one did not pray the Evening Service, he may pray the Morning Service twice only until a third of the day, which is the end of the time for praying the Morning Service - up to this point, a person praying the Morning Service receives reward for praying in the appropriate time. After a third of the day one is only rewarded for praying a supplicationary prayer even regarding the Morning Service [meaning that it is no longer the appropriate time for the morning service, and so one has lost the opportunity to compensate for the previous evening]. So writes the Pri Megadim, Magen Giborim and Divrei Chayim, except that the Divrei Chayim adds something new not mentioned by the others - and that is that if one had not prayed the Morning Service itself until after a third of the day [had passed] then he would pray twice since he is anyway occupied in prayer. [It is not clear if the other Later Authorities would agree with this. --YM] If one forgot to pray the Afternoon Service some say that he can only repeat the Evening Service up to midnight, which is a priori the appropriate time for the Evening Service. Look in the Divrei Chayim in connection with what he wrote further concerning this in practice. However, the Pri Magadim wrote that the time for compensating the Afternoon Service extends until day break [Omud Hashachar]. If one forgot to pray the Morning Service the compensation time starts from the earliest time for praying the Afternoon Service, which is half an hour after midday and only after praying the Afternoon Service, and it extends in the worst case up to twilight [Bein Hashmoshos], even on a day where there is an extra Service [Musaf] and he prayed that service in between. All this I have explicated from the Later Authorities according to the Law. However, a priori it is preferable with all this that if one did not pray the compensation Service immediately after the obligatory Service, that he should pray it as a voluntary Service - meaning that is that he should [prefix the Service with] a condition that "If I am obliged to say this Service, then this [coming Service] should fulfill that obligation, but if not then it [should be] a voluntary Service. And so agreed the Pri Megadim.

108:4. One can only compensate (16) the immediately preceding Service, meaning that if one accidentally omitted Shacharis (17) and Mincha he may repeat the Evening Service twice - the second time to compensate for omitting Mincha - but he cannot compensate for omitting Shacharis. The same applies to all other Services.

MB 16: The immediately preceding - The Later Authorities wrote that the Musaf [Additional] Service cannot be used as a compensation Service, meaning if one missed Shacharis on a day when there is Musaf he may not compensate by praying Musaf twice. If one forgot Shacharis but prayed Musaf and it is still within the time zone of Shacharis, he may still pray Shacharis. Someone who forgot to pray both Shacharis and Musaf and remembered at Mincha time should [first] pray Mincha [that is the current obligatory Service], then Musaf [the time zone for Musaf is the whole day - so he is still within that time zone], and only then [the compensation] Shacharis. If he prayed Musaf before Mincha he has [still] fulfilled his duty.

MB 17: and [omitted] Mincha - The same would apply if he had prayed the Afternoon Service: he still would no longer be able to compensate for omitting the Morning Service, because the rule is that our Sages only instituted a compensation Service during the time of the immediately following [obligatory] Service.

Jonathan Chody jonathan@quantime.co.uk

sha108.05

Siman 108 - One who does not pray the Amidah [Silent Prayer] for reasons of mistake, unavoidable circumstances or deliberately (cont.)

108:5. Even though there is no way of making up [for a missed Amidah] except during the time-period for the Amidah following the one omitted, and for {other} Amidos which he has lost there is no compensation, even so (18) if he wants to pray that Amidah as a voluntary prayer and add something new to it [see Siman 107], then he is permitted to do so (19) and it is proper to do this.

MB 18: If he wants - Therefore, one who is ill or held captive in prison and the place was not clean [so that he was unable to say any Amidah at all --SP], when he comes out he should pray all the Amidos that he missed, [meaning] he should pray Ma'ariv [evening prayer] then Mincha [afternoon prayer] then Shacharis [morning prayer] one after the other. If he comes out of prison on Rosh Chodesh, he should mention in all [these Amidos] "Ya'aleh VeYovo" [the extra prayer added to the Amidah on Rosh Chodesh and Yom Tov in the "Retzei" Blessing]. But if he came out on Shabbat or Yom Tov, he should wait until evening and then say the Amidos, as we rule in Siman 107 that one does not say a voluntary Amidah on Shabbat or Yom Tov.

MB 19: And it is better etc. - See in the P'ri Megadim who agrees that it is good if he makes a condition and says "If I am obligated to say the Amidah, then this [Amidah which I am now about to say] is in fulfillment of my obligation. But if not, then this will be a voluntary prayer". By doing this he fulfills the law according to all opinions, as there are many opinions that hold that one has the ability to make up for a [missed] Amidah, even for several Amidos that have passed by.

108:6. If the whole day passed and he did not say the Musaf [additional] Amidah, then there is no ability to (20) make up [for it].

MB 20: Make up - Because how can he recite the Temple Offerings [mentioned in the Musaf Amidah] when the time for Musaf has passed?

108:7. (21) If he deliberately did not (10) say one Amidah, then there is no ability to make up for it, even with Amidah next in time. But if he wants, he may say the ["making up"] Amidah as a voluntary prayer, (22) and there is no need to add anything new to it if he says the Amidah along with the Amidah next in time to it.

MB 21: If he deliberately - One who comes to Shul near evening time [when it was still the time when one could pray Mincha --SP] and prayed Ma'ariv while it was still day [which one may do in certain circumstances --SP] but had not yet prayed Mincha, even though in the first instance he has not conducted himself properly, as he should have said the Amidah as his Mincha Amidah while the congregation were saying the Ma'ariv Amidah, nevertheless he is not like one who deliberately did not say an Amidah since the time for praying Mincha has not yet passed; and even if you say that it is impossible for him to pray Mincha at that point in time as he has, by praying Ma'ariv, made it night for himself, nevertheless he only has to say the Ma'ariv Amidah twice and the second one will be to make up for the missed Mincha Amidah. If it is Rosh Chodesh [that evening] then he should say "Ya'aleh VeYovo" in the second Amidah also [even though the second is to make up for Mincha when, if he had said it at the correct time, he would not have inserted "Ya'aleh VeYovo" --SP] since he has already accepted Rosh Chodesh upon himself by mentioning "Ya'aleh VeYovo" in the [first Amidah]. The same would apply if this happened on Shabbos [ie. he missed saying the Friday afternoon Mincha], namely he should [at Friday night Ma'ariv] say the second Amidah for Shabbos as well. The Later Rabbis wrote that if he [erred and] did not mention "Ya'aleh VeYovo" in the first Amidah, then also in the second one he should not mention it, since it is still day. One who prayed an Amidah in a place where there was good reason to think that there might be excrement there, and afterwards did indeed find excrement, we have proved above in Siman 76 that [in such circumstances as these] he must go back and say the Amidah again, as he was negligent in his failure to check [beforehand to see whether or not there was excrement], so too he would be called negligent and deliberate here as well, in that if when he found [the excrement] the time for saying the Amidah had already passed, then he cannot make up for it afterwards [by saying a second Amidah during the following time-period].

MB 22: And there is no need to add anything new - The Ba'ch and the Gr'a both decided that something new must be added.

Stephen Phillips stephenp@cix.compulink.co.uk

sha108.11

[I apologise to all Halacha Yomi subscribers for the late arrival of this submission. It results from the fact that we really need more translators; wherever there is a day that is not covered, either Yaakov Menken or I have to try as best we can to plug the gap. This cannot always be done within the timescale required by the Halacha Yomi schedule as both of us have many other commitments (including the translating for those days for which we are actually scheduled). So may I please ask that if there is anyone else out there who is able to do a job of translating a day's worth of Halacha say once a month (maybe you have studied in a Yeshivah, or are now studying in one) then please contact me at the e-mail address at the end of this Halacha. Thank you -- Stephen Phillips.]

Siman 108. One who did not pray the Amidah for reasons of mistake, unavoidable circumstances or deliberately (cont'd)

108:11. If one made a mistake on Shabbos afternoon by praying the weekday Amidah rather than the one for Shabbos, then he should pray the Amidah for (32) Saturday night [Motzo'ei Shabbos] twice and he does not make Havdalah [by saying "Atoh Chonantonu"] in the second which should be said (33) as a voluntary prayer, but he does not need to add anything new to it. (34) This law also applies if he did not mention (35) "Ya'aleh VeYovo" in the Minchah Amidah (36) of Rosh Chodesh.

MB 32: Saturday night twice - There is an argument about this [law]; the Tosefos in the name of the Ri are of the opinion that one need not repeat [the Amidah at Ma'ariv (evening)] because one has already [at Shabbos Minchah (afternoon)] said an Amidah except that he forgot to say the one for Shabbos, so when he makes up [for his mistake] by saying the Amidah [at Ma'ariv a second time] and he does not mention Shabbos at all [because it is now weekday], what has he gained from this "compensation"? But the Sages of Provence are of the opinion that by saying the Amidah [at Shabbos Minchah] without mentioning Shabbos it is as if he had not said the Amidah at all, since he he did not act in accordance with the Law. Therefore [because of this argument] the decisors decided that one should repeat the Amidah as a voluntary prayer, but it is not necessary to add anything new since there is an opinion [the Sages of Provence] that one is required by the Law to repeat the Amidah and there is no greater new thing than this.

MB 33: As a voluntary prayer - Namely, that he should make a condition and say "If I am obligated [to say the Amidah now] then [this Amidah I am about to say] shall be in fulfillment of my obligation. But if not, then it is to be a voluntary prayer". See in the P'ri Megadim that the same law applies to all cases where there is a doubt [arising from] an argument among the authorities: he should repeat the Amidah as a voluntary prayer, provided that there is a real doubt [arising from] an argument, not just a case of one [Rabbi] arguing against many or a minor [authority] arguing against a major [authority]. [Because of the argument,] he is deemed to be like the man above in 107:1 who is in doubt as to whether he had said the Amidah. On Shabbos and Yom Tov one does not say a "doubtful" Amidah, for how can he make a condition, when one does not bring free will offerings on Shabbos (as mentioned above in Siman 107)? If one was unavoidably prevented from saying the Amidah at Ma'ariv after Shabbos, then he should pray two Amidos [the next] day, one as the obligatory one [for Shacharis] and the other to make up [for the one he missed the previous evening]. The Kenesses HaGedolah writes in the name of the Radvaz that he should not say "Atoh Chonantonu" [in the second Amidah] even if he had not yet made Havdalah; but the Magen Avrohom writes in Siman 294 that he does not know [the Kenesses HaGedolah / Ridbaz]'s reason, see there. In the book Magen Giborim he discusses the reason as follows: "Even if he had not yet made Havdalah, he is not required to say 'Atoh Chonantonu' [in the second Amidah] since he is still [even now] obliged to make Havdalah [right up to Tuesday, in fact --SP] and [the Rabbis] did not institute compensation for something which can be put right [its own way]. So, since [missing out] 'Atoh Chonantonu' can be remedied by saying Havdalah [ie. the words 'Boruch Hamavdil Bein Kodesh LeChol' or actual Havdalah over a cup of wine --SP], there is no compensation for it [in another Amidah]."

MB 34: This law also applies if - He means to say that it is better also to say a second Amidah at Ma'ariv to compensate [for the missed Amidah at Minchah] but only as a voluntary prayer, which is for the same reason as mentioned before, i.e. because he does not gain anything with this [second] Amidah since he does not say "Ya'aleh VeYovo" now, Rosh Chodesh having already finished, and he has already said a ["plain", without Yaaleh VeYavo] Amidah [on Rosh Chodesh]. However, if Rosh Chodesh continues that night *, then all agree that one should [repeat] the Amidah [at Ma'ariv] since he will now gain by saying "Ya'aleh VeYovo"; so wrote the Magen Avrohom, and the Later Rabbis agreed with him. [* Rosh Chodesh, the new month, is also celebrated on the 30th day of the previous month whenever that month is 30 days long. Thus it is possible for one to forget "Yaaleh VeYavo" during the afternoon [of the 30th] and still be able to say it during the following evening [the 1st of the new month]. -- YM] The Magen Avrohom also wrote that the same law applies to second night of Yom Tov [in the Diaspora], meaning that if one said the weekday Amidah at Minchah of the first day of Yom Tov, then he is required, according to everyone, to pray [a second Amidah] at night [after the Ma'ariv Amidah] to compensate [for the missed Amidah], because he will gain a Yom Tov Amidah [the same as the one he missed]. But in the book Tzion LeNefesh Chayoh, he argues on this second law [of the Magen Avrohom] and he is quoted in the Novellae of Rabbi Akivah Eiger; and see in the Machatzis Hashekel and the Magen Giborim. [It is unclear to me that there would be any disagreement if one said a regular weekday Amidah at Mincha on the first day of Rosh HaShanah. Then again, one who forgot Rosh HaShanah has far greater problems than discussed here... -- YM]

MB 35: "Ya'aleh VeYovo" - The reference to "Ya'aleh VeYovo" is precise [meaning that this law is specific to Yaaleh VeYavo], because if he forgot to say "Tal Umotor" [Dew and Rain - in the Blessing "Boreich Oleinu"] or "Mashiv HoRu'ach" [Who causes the Wind to Blow - in the second Blessing] on Shabbos or Rosh Chodesh at Minchah, or he forgot some other thing for which [the Rabbis] required him to repeat the Amidah, then according to everyone he should say two Amidos at Ma'ariv since he will gain [the missed phrases] in the extra Amidah said to compensate [for the incorrectly said one - because unlike Ya'aleh VeYavo, those phrases are said during the regular weekday Amidah].

MB 36: Of Rosh Chodesh - If Rosh Chodesh fell on Friday and was only one day and he forgot to mention Rosh Chodesh [ie. "Ya'aleh VeYovo"] at Minchah, but remembered after it had got dark, then he may not say a compensation Amidah on Shabbos night, since he will not gain at all [as the Shabbos Ma'ariv Amidah contains nothing relating to the "Ya'aleh VeYovo" that he missed], and all he could do would be to pray a voluntary Amidah, and we don't pray voluntary Amidos on Shabbos [as explained in Siman 107:1]. If one did not say the Shacharis [morning] Amidah on the first day of Pesach or on Shemini Atzeres [the Eighth Day of Sukkos], when he compensates at Minchah he should say identical Amidos, but if he erred in the [second] compensatory Amidah and said it like the Shacharis Amidah, he need not repeat it. [We begin saying "Mashiv HaRuach" - who causes the wind to blow - on Shemini Atzeres during Musaf (after Shacharis and before Mincha), and stop saying it on the first day of Pesach during Musaf. Because the two forms are different, it was necessary for the Mishna Brura to explain that one should follow the currently correct form even when compensating for a prayer that was said differently. -- YM] Similarly, [in the Diaspora] if one did not say the Minchah Amidah on the day before the commencement of "Tal Umotor" [ie. on the afternoon of the 4th December, or 5th December in a leap year] and must say two Amidos at Ma'ariv, he should ask for dew [ie. say "Tal Umotor" in the Blessing of Boreich Oleinu] in both of them, but if after the fact he did not ask [for dew] in the second, compensatory Amidah, he has still fulfilled his obligation; and see in the Biur Halachah.

108:12. One who errs and mentions any holiday during the Amidah (37) at the wrong time (38) has not made an interruption. {Rema: Nevertheless, if he realised that he had made a mistake then he should stop, even in the middle of a Blessing (Avnei Zikoron Tractate B'rochos)}.

MB 37: At the wrong time - For instance he mentioned "Ya'aleh VeYovo" when it was not Rosh Chodesh or Chol HaMo'ed, or he added [the Blessing] for Shabbos or Yom Tov on a weekday, and such like, and he realised after he had completed that Blessing or the whole of the Amidah.

MB 38: This is not an interruption - That would require him to go back to the beginning [of the Amidah] or to the start of the Blessing in which he had interrupted. But most Later Rabbis argue with this decision, and are of the opinion that this case is no better than where he interrupted by speaking in the middle of the Amidah - on which the Shulchan Aruch decides above in Siman 104:6 that he must repeat from the start of the Blessing or, in the case of the first three and last three Blessings, from the beginning of the Amidah; and see above there where we have explained all the details of the laws of speaking [in one's silent Amidah]. The Derech HaChaim and the Chayei Odom also concluded that the law is as these Later Rabbis said; and see in the Derech HaChaim where he adds more and writes that what we have said [in the name of the Later Rabbis] only applies where he mentions [in the Amidah] something that is inappropriate for that day, eg. he says "Zoch'reinu" etc. ["Remember us" - the first words of the additional verse said in the first Blessing during the 10 Days of Repentance] and "VeKos'veinu" etc. ["And write us" - part of the same verse] when it isn't the time for writing ["Kesivah"] that day [because it is not the 10 Days of Repentance], or he said "Ya'aleh VeYovo" through the words "On this day, Rosh Chodesh" [Yom Rosh HaChodesh HaZeh] which is patently untrue - because today is not Rosh Chodesh - and therefore it is as if he spoke in the middle of the Amidah as mentioned above. But if he did not say something untrue, eg. he said "Zoch'reinu LeChaim" ["Remember us for life"] but did not say "VeKos'veinu" ["And write us"] or Havdalah in the Blessing [that ends with] "Chonen Hado'as" [Gracious Giver of wisdom] where he mentions how Hashem, may He be blessed, has endowed him with a heart to understand and discern, and it is appropriate the whole year round to give thanks to Hashem, may He be blessed, for having given him a heart to understand and knowledge to acquire; or he said "Ya'aleh VeYovo" up to [but not including] "On this day of Rosh Chodesh" which is not then something untrue as he is merely adding to his prayer; and even though it is forbidden to add anything in the first and last three Blessings [of the Amidah, and "Ya'aleh VeYovo" comes in the last three,] nevertheless [adding a prayer as we have descibed] is not like talking. End of the quote from the Derech HaChaim. See in the Chayei Odom Chapter 25 where he writes that whether in the case of one who spoke in the Amidah unintentionally or whether in the case of one who mentioned [in the Amidah] something inappropriate to that day, after the fact if he did not go back to the start of that Blessing [where he interrupted], since he has completed the Blessing even though he has added something irrelevant to it, he is not now permitted to go back [to the start of the Blessing and say it again correctly], and all the more so [may he not go back] if he has already finished his Amidah; see there his reason in the Nefesh Odom.