Cf. Siddur, p. 50ff.

In the paragraph beginning s'lach lanu (p. 53) one does not beat one's breast when Tachanun is not said after Shemoneh Esreh, hence never at Maariv throughout the year.[82]

On the following four public fast days - the Fast of Gedaliah, the Tenth of Teves, the Fast of Esther and the Seventeenth of Tammuz - the sheliach tzibbur reads the paragraph beginning aneinu (that appears on pp. 53 and 98 as a separate blessing in the Repetition of the Shemoneh Esreh) even if in the synagogue there are only three people fasting,[83] provided that there are another seven who have eaten no more than the permissible quota.[84]

There is a source that teaches that throughout the year, when one arrives at the words v'es kol minei sevuasah letovah (p. 54), one should bear in mind a request for the successful growth of wheat for matzos and esrogim for Sukkos. (Elsewhere, wine for Kiddush is also mentioned.) Then, as a matter of course, all harvests will prosper.[85]

In the paragraph beginning v'lamalshinim (p. 55) one should pause slightly between the words us'mageir ("crush") and v'sachnia ("subdue"), thus reflecting the following inner distinction: us'shabeir us'mageir se'akeir refer to the three kelipos that must be eradicated entirely, whereas v'sachnia refers to kelipas nogah that must be subjugated, but can be sifted and refined.[86]

One should not omit v'al hanissim in order to be ready to join in the congregational responses of kedushah or modim.[87]

At the conclusion of Shemoneh Esreh, before the second yihiyu l'ratzon (p. 61), it is customary to say the verse whose first and last letters correspond to the first and last letters of one's own name.[88]

Certain chassidim add the respective verses of the name of the Rebbe Shlita.[89]

When saying oseh shalom in the individual's silent Shemoneh Esreh one inclines and bows the head as follows:

1. to the left as one says oseh shalom bimromav;

2. straight ahead as one says hu;

3. to the right as one says ya'aseh shalom aleinu; and

4. again straight ahead as one says v'al kol yisroel v'imru amein.[90]

   

Notes:

82. (Back to text) Sichos of the Rebbe Shlita, Booklet 1, sec. 10; Minhagim: Kuntreis 97.

83. (Back to text) From the customs cited in the Notations [of the Tzemach Tzedek] on Megillas Eichah, p. 61, and in accordance with the Piskei Dinim of the Tzemach Tzedek, Orach Chayim 566.

84. (Back to text) Responsa of the Tzemach Tzedek, Shaar HaMiluim 1:8.

85. (Back to text) HaYom Yom, p. 97.

86. (Back to text) Ibid., p. 15.

87. (Back to text) Responsa of the Tzemach Tzedek, Shaar HaMiluim, ch. 11.

88. (Back to text) End of Kitzur Shaloh (Shnei Luchos HaBris); see letter of the Rebbe Rayatz, dated erev Sukkos, 5702 (and reprinted in Siddur im Dach, p. 363b), wherein he explains the significance of this practice.

89. (Back to text) Note by the Rebbe Shlita in Kuntreis 99, p. 107, based on a statement of the Tzemach Tzedek cited there. [This has in fact become standard practice.]

90. (Back to text) Minhagim, Kuntreis 54. See also Beis Yosef, Orach Chayim, sec. 56; Shulchan Aruch, beginning of sec. 123, and commentaries ad loc. This subject requires further investigation.