Yehi rotzon before Birkas Hachodesh - why not recited in MA?

Why is the Yehi Rotzon not said before Mevorachim?

MPerlman

As I understand it, it is because that tefilloh is a bakosha, and we don't make such requests on Shabbos, just as we do not make a mishebeirach for someone who is ill.

Steven

From what I recall hearing from Rav Hamburger a few years ago, the reason is because it is something that was not part of birkas hachodesh in the old days. It was taken/adapted from 'tefillas Rav', a general tefillah of Rav in the gemara, which is a tefilla that is not connected to Rosh Chodesh bentching. It was only added by some to it in recent centuries.

Also, the Chasam Sofer and other gedolei Ashkenaz didn't accept it.

Litvak

Michael answered:

The reason it is not said is since it is a problem to ask for earthly needs on Shabbos. The Yehi Rotzon talks about parnoso etc.

There must be more to it. Because in the Siddur of Rabbeinu Shlomo zt"l of Germaiza (דף קע"ג) it says regarding the T'fila of Y'kum Purkan:

ומזוני רויחי: שלא נתפרנס בצימצום אלא בהרווחה.
ובריות גופא: לפי שלא אמרנו בשבת י"ח ברכות, שיש בהן ברכת רופא, שאסור לתבוע צרכיו בשבת, חזר וכללן כאן עם שאר בקשות.

Translation

---

Abundant sustenance: That we should not be provided for meagerly but rather comfortably.
Physical health: Since we do not recite the regular Sh'moneh Esrei, which contains the blessing for health, because it is forbidden to beg for one's needs on Shabbos, we include the prayer for health here with the other requests.

It seems clear that though it is a problem to ask for earthly needs on Shabbos, there seems to be exceptions. And frankly, the prayer of Y'kum Purkan contains a great deal of requests for earthly needs: Long life, abundant sustenance, physical health, good vision, surviving offspring. The Y'hi Ratzon contains requests for: Sustenance, physical health, wealth and honour. I think they are about even.
Any resolutions to this conundrum?

MPerlman

In response to MPerlman's question above -

Good question.

La'aniyus daati, one could differentiate between Yekum Purkan and some other similar cases like mi shebeirach, and the Yehi rotzon as follows.

In the former case(s), a brocho (blessing) is being given to the Rabbanan, their talmidim, congregation, etc. In the latter cases one is beseeching Hakodosh boruch Hu, derech bakosho, for physical needs. I could see a sevora to say that the latter is more problematic (beseeching vs. blessing).

Also, it is one thing if something is in an old nusach. If it is already there, we might assume it was looked over and approved by the Rabbonim in the past. However, to add a new thing, that was not there in the old siddurim, like Yehi rotzon (tefillas Rav) is more problematic. I saw such a thought in the excellent edition of Luach Eresh of R. Yaakov Emden (Otzreinu, 5761, ed. R. Dovid Yitzchaki), p.600, where it is related that R. Chaim Kanievsky shlit"a was asked why in the Lederman Shul in Bnei Brak they bentch rosh chodesh (Yechadsheihu...) with the (shorter) 'nusach of chutz la'aretz'. R. Chaim answered in name of the Chazon Ish, because it is assur to be marbeh in bakoshos on Shabbos. It continued in way of explanation, that even though in mussaf of rosh chodesh, additional bakoshos are added even in the Ashkenaz siddur, most of which are like the long nusach of yechadsheihu, we must say that what was previously the minhag remains such, but in a place where there is no such minhog we don't add them if not necessary. And since the so called 'nusach Eretz Yisroel' is basically taken from the Sepharadim, there no compulsion for an Ashkenazic congregation to say it in a place where there is no such minhog.

Litvak

Maybe that is indeed the answer. Yikum Purkan is said and covers everyone through this tefiloh for the rabbim and that should cover any requests to be made on shabbos limiting all other bakoshos.

Just a thought, but I have no idea if there is any basis for it.

Steven