Cf. Siddur, p. 106ff. and p. 234

The Alter Rebbe's Siddur does not specify any particular order of prayer for the Maariv at the close of Shabbos; our custom is to pray the regular weekday Maariv (beginning with vehu rachum, shir hamaalos, Hashem tzivaos, chatzi kaddish so on).[272]

It is not our custom that a congregant observing yahrzeit in the course of the coming week should lead the service, unless of course the yahrzeit falls on Sunday.[273]

In Shemoneh Esreh, the sentence beginning attah chonein is followed by the paragraph beginning atah chonantanu, which is joined to the following phrase by prefixing the letter vav (in vechaneinu).[274]

When saying veyhi noam and the succeeding Psalm on Motzaei Shabbos, one repeats the last verse (beginning orech yomim).[275]

One does not drink [even] water before Havdalah.[276]

Regarding the procedure for Havdalah in the Rebbe's household at the close of a Shabbos that falls on Yom-Tov, see p. 76, below.

It is not our custom to say the hymn whose refrain is al tira avid Yaakov.[277]

   

Notes:

272. (Back to text) For the various customs here, see Eliyah Rabbah [by R. Eliyahu ben R. Wolff Shapira] 54:4; Shaar HaKollel 17:12; Likkutei Maharam, s.v. seder motzoei Shabbos.

273. (Back to text) Sefer HaMaamarim 5709, p. 26. [See also p. 181, below.]

274. (Back to text) Machzor HaShalem (Kehot), p. 402; see also Shaar HaKollel 9:13.

275. (Back to text) HaYom Yom, p. 12.

     According to the Zohar I, 14b, this passage is said because this is a time to recite the Psalm (91) in which one asks to be spared from misadventure [shir shel pegkaim; Shevuos 15b, and Rashi there]. This is further explained in Mateh Moshe. If so, however, why should there be any difference in the Kerias Shema Before Retiring at Night (in which, according to the AriZal, one reads Psalm 91 only as far as me'onecha, at the end of verse 9)? It is true that there are additional reasons as to why this passage should be read on Motzaei Shabbos. The statement of the Tur on this subject is well known, and has been cited in Magen Avraham, sec. 295, and in Machatzis HaShekel, loc. cit. (and so too in the Alter Rebbe's Shulchan Aruch, 295:1). These sources explain why this entire Psalm is a vessel that induces Divine blessings insofar as it comprises 130 words - except that in order to arrive at this total one repeats its final verse, and introduces it with the last verse of the preceding Psalm. (From a letter of the Rebbe Shlita [reprinted in his Igrois Koidesh, Vol. XVI, p. 294].) [In fact, as R. Shabsai of Rashkov observes, the passage as described comprises 129 words - but the totality of the Psalm evidently counts for one additional unit, as with the kollel sometimes counted in the calculation of a gematria. The number 130 is significant, because it corresponds with the numerical value of the particular kelipah which the recitation of this Psalm subjugates.]

276. (Back to text) HaYom Yom, p. 50.

277. (Back to text) Note appended by the Rebbe Shlita to his Index to Likkutei Torah.