To purchase this Sefer, click here
The order of the prayer from after Hallel until Musaf:
A. Kaddish Tiskabel:
After Hallel the Chazan recites the complete Kaddish with Tiskabel.
B. Shir Shel Yom:
Shir Shel Yom is recited immediately after Kaddish Tiskabel. [One does not recite Beis Yaakov or Shir Hamaalos prior to Shir Shel Yom and it is hence completely omitted on Rosh Chodesh.] Hoshieinu is recited immediately after Shir Shel Yom. This is then followed by Barchi Nafshi, as will be explained next. Kaddish Yasom is recited after Barchi Nafshi. It is not recited prior to Barchi Nafshi, following Shir Shel Yom.
C. Barchi Nafshi:
The Psalm of Barchi Nafshi is recited on Rosh Chodesh. It is recited during Shacharis immediately after Shir Shel Yom [and Hoshieinu]. This is then followed by Kaddish Yasom as explained above. [On Rosh Chodesh Elul the custom is to recite Ledavid after Shir Shel Yom and Barchi Nafshi.]
D. The Torah reading:
When: On Rosh Chodesh the Torah is read during the Shacharis prayer immediately after Hallel, Kaddish Tiskabel [and Shir Shel Yom].
Haftorah: There is no Haftorah read on Rosh Chodesh.
The order of the reading: The Torah portion is read from the Rosh Chodesh sacrificial offerings written in Parshas Pinchas. The Kohen [i.e. the Aliyah of Kohen] reads three verses; Vayidaber, Tzav and Vehamarta. The Levi [i.e. the Aliyah of Levi] repeats the verse of Vehamarta and then reads a further two verses; Es Hakeves Haechad and Veasiris Haeifa. The Yisrael [i.e. the Aliyah of Yisrael] then reads the portion of “Olas Tamid” until the words “Uberoshei Chodsheichem”. The fourth Aliyah then reads the paragraph of “Uberoshei Chodsheichem”.
Half Kaddish: After the Torah reading Half Kaddish is recited, prior to Hagbah.
When is the Torah scroll returned to the ark? The Sefer Torah is returned to the Ark only after Uva Letziyon, prior to the half Kaddish recited before Musaf. [This is also the Chabad custom, however some Shul’s of Anash return the Sefer Torah to the ark immediately after Gelila is completed.]
Rosh Chodesh Teves-Chanukah: On Rosh Chodesh Teves two Sifrei Torah are removed from the ark. There are a total of four Aliyos read. The portion of Rosh Chodesh is read from the first Torah scroll and it incorporates three Aliyos. The portion of Chanukah [of that day’s Karban] is read from the second Torah scroll as the 4th and last Aliyah. Rosh Chodesh Teves always falls on the 6th day of Chanukah. [Half Kaddish is recited only after the reading of all four Aliyos. If however Kaddish was accidently recited in-between the 3rd and 4th Aliyah, some Poskim rule one is to repeat the Kaddish after the 4th Aliyah. Others however rule one is not to repeat it.] In the event that one made a mistake and read all four Aliyos from the portion of Rosh Chodesh, then if a second scroll was not removed, they do not need to read any further. If however a second scroll was removed then one must read a fifth Aliya of the Chanukah portion from this scroll, in order so people do not think the scroll is blemished. [Even if one remembered in the midst of the 4th Aliyah, he is to conclude the reading and say an after blessing, and then read a fifth Aliyah from the second scroll. The same applies if one ended the third Aliyah prior to Beroshei Chodsheichem, that he is to read the fourth Aliyah from Berosheiy Chodsheiychem, and then read a fifth Aliyah for Chanukah. If Kaddish was recited after the 4th Aliyah, it is not to be repeated after the 5th Aliyah.]
What is the law if the Levi did not repeat the extra verse of Vehamarta and started from “Es Hakesev”?
In such a case he is to complete the Parsha of Tzav with the Levi and then for Shelishi he is to repeat the last three verses from Parshas Tzav and read two verses of Parshas Ubeyom Hashabbos. If he already recited the blessing after reading three verses, having stopped by the verse of “Venisko”, then the Yisrael is to repeat the verse of Olas Tamid and read three verses, or alternatively, is to read the two remaining verses from Venisko, and then read until Parshas Uberoshei Chodsheichem.
What is the law if the Aliya of Shelishi read until the end of Uberoshei Chodsehichem?
In such a case the Aliya of Revii is to repeat the paragraph of Uberoshei Chodsheichem.
Left two verses at end of Uberoshei Chodsheichem: If the Aliya of Shelishi read up until the two last verses of the Parsha of Uberoshei Chodsheichem, the Aliya of Revii is to repeat the reading from the beginning of the Parsha of Uberoshei Chodsheichem.
Getting an Aliya on Rosh Chodesh:
It is a Mitzvah to try to receive an Aliya on Rosh Chodesh. The greatest Aliya is the fourth Aliya which completes the reading. One is to try to get an Aliyah on both days of Rosh Chodesh, although the Aliya of the second day is of greater significance than the Aliya of the first day.
E. Ashrei & Uva Letziyon:
After the Torah reading is complete Ashrei and Uva Letziyon is recited. Lamnatzeiach Yeancha is not recited. After Uva Letziyon the Sefer Torah is returned to the ark, as written above.
Not to conclude Uva Letzion aloud: The Chazan does not conclude Uva Letzion aloud. Yehalelu is thus recited by the Chazan after he finishes Uva Letzion quietly to himself. In the event that the Chazan recited aloud the conclusion of Uva Letziyon, Half Kaddish is to be recited immediately afterwards.
F. Removing the Tefillin before Musaf:
The custom is to remove the Tefillin prior to the silent prayer of Musaf. This applies even in those communities that recite Nakadishach in Musaf. [This applies even for one who is Davening in private. According to Kabala, there is a grave prohibition against Davening Musaf with Tefillin.]
What is one to do if he is still wearing Tefillin by Kedusha of Musaf?
One is to remove the Tefillin prior to the Chazan reaching Keser. If one is unable to do so, such as he suddenly realized that the Chazan reached Keser, he is to move his Shel Rosh to the side of his head and place his Tallis, or a cloth, under his Shel Yad, thus making an interval between it and his arm. Alternatively, if one does not want to answer Kedusha, he is to leave to another room. Some Poskim rule that if one is prior to Shacharis, or prior to completing the prayer of Shacharis, one need not be particular against reciting Keser with the Tefillin. Many are accustomed to simply cover their Tefillin [and remain wearing them] upon the recital of Keser if they are not Davening with this Minyan of Musaf.
Must one repeat the Davening if he accidently Davened Musaf with Tefillin?
Remembered in middle of Shemoneh Esrei: In the event that one forgot to remove his Tefillin and remembered in middle of Musaf, he is not to stop Davening Musaf in order to remove them. Nonetheless, he is to move the Tefillin to the side, outside of their valid parameter.
May one wear Tefillin after Musaf?
Some Poskim rule one may wear Tefillin after Musaf without limitation. Other Poskim rule one may not wear the Tefillin until Mincha. Others rule one may not wear Tefillin anymore that day. Practically, if one has not yet worn Tefillin that day he may wear the Tefillin immediately after Musaf.
G. When is one to wear Tefillin Rabbeinu Tam?
The Tefillin of Rabbeinu Tam are to be worn prior to the Kaddish recited before Musaf. One is to recite the three Parshiyos of Shema [and the Parsha of Kadesh and Vehaya] while wearing them, although the remaining Shiurim [of Tehillim and Chumash] are studied after the prayer. [The Tefillin are to be removed before Musaf.]
What is the law if one did not put on his Rabbeinu Tam before Musaf?
This follows the same dispute mentioned above regarding wearing Tefillin after Musaf. Practically, one may wear the Tefillin immediately after Musaf.
Should one be particular to wear Rabbeinu Tam before Musaf even if it will cause him to miss Davening Musaf with the Minyan?
No. One is to Daven Musaf with the Minyan and only afterwards wear Rabbeinu Tam. However, there are some who are accustomed to wear the Tefillin before Musaf even in such a case. It is disputed amongst Chabad Rabbanim as to how one should follow.
On Rosh Chodesh, is one to recite the six Zechiros while wearing Rabbeinu Tam?
The widespread custom is to recite the six remembrances while wearing the Tefillin of Rabbeinu Tam and not to delay it until after Davening.
The passages for daily study [such as Chitas] are deferred until after the conclusion of all the morning prayers. This includes the recital of the daily Tehillim. [One is to study one verse from the chapter of Tehillim that corresponds to his age, together with the commentary of Rashi, as explained in chapter 2 Halacha 5 in miscellaneous customs!]
 Michaber 423/1-4
 Michaber 423/1; Siddur Admur
 The reason: Anytime that the Musaf prayer is recited, the Kaddish which follows the Shemoneh Esrei is a complete Kaddish with Tiskabel, being that this signifies the end of Shacharis. [M”A 423/1; Olas Shabbos 423/1; M”B 423/1; Kaf Hachaim 423/1; See P”M 423 A”A 1] This is opposed to Chanukah, in which a Musaf prayer is not recited, and hence only a half Kaddish is recited after Hallel, while Kaddish Tiskabel is recited after Uva Letziyon as is regularly done. [Siddur Admur; See Shaar Hakolel 11/22]
Those communities that allow an Avel to Daven for the Amud on Rosh Chodesh: An Avel that was Chazan for Shemoneh Esrei and switched for Hallel, as accustomed in some communities, is now to return and recite the complete Kaddish.
 Siddur Admur
 Siddur Admur; Rameh 25
The recital of Shir Shel Yom is mentioned in Tur 133 and Rama 132/2. The basis for the recital of Shir Shel Yom in Davening, and consequently its position in Davening, is disputed. Some say that Shir Shel Yom is not at all part of the order of Davening, and it is thus either not said at all, or is said after the Davening as a mere remembrance. This opinion is followed by the Ashkenazi custom. Others however hold that Shir Shel Yom is recited in correspondence to the song that accompanied the Tamid sacrifice. Thus it is recited after Shemoneh Esrei being that Shemoneh Esrei corresponds to the Tamid sacrifice which had the Shir sung during its offering. However, according to Kabala, based on the order of the descent of the Divine light and blessing, on a regular weekday it belongs after Uvah Letziyon, but before Ein Kelokeiynu. However on Rosh Chodesh, being that the order of the decent of the Divine light is different than a regular weekday, therefore it does not need to be said at all and is only said for a mere remembrance as holds the 1st opinion, and it is therefore only said after the Musaf prayer. Nevertheless [on Rosh Chodesh] Admur holds like the second opinion stated above and therefore on Rosh Chodesh it is to be said after the Shemoneh Esrei. [However on a regular weekday he follows the order of the Divine blessing which requires it to be said after Uvah Letziyon, and its only because that on Rosh Chodesh there is no need for the Shir in regards to the order of the Divine blessing that Admur holds like the second opinion that it should be said right after Shemoneh Esrei [and Hallel]. [Igros Kodesh 2/50, printed in Shulchan Menachem 2/198]
 Shaar Hakolel 11/23 based on Siddur Admur; Ketzos Hashulchan 24 footnote 33; Luach Kolel Chabad
The reason: The reason we do not recite Beis Yaakov on Rosh Chodesh is because its entire purpose is to act as a final request that Hashem accept our prayers. Now, our prayers are incomplete until after Uva Letziyon is recited, and since on Rosh Chodesh we precede Shir Shel Yom to Uva Letziyon, it is therefore not recited together with Shir Shel Yom. It also cannot be recited between Uva Letziyon and Musaf being that this would require Kaddish Yasom to be said after its recital and would prohibit saying the Kaddish before Musaf, as one may not say two Kaddeishim in proximity to each other. [Shaar Hakolel ibid]
Other customs: Some communities are accustomed to recite the paragraph of Beis Yaakov also on Rosh Chodesh. [Kaf Hachaim 423/10]
 Siddur Admur; Shaar Hakolel 11/29; Igros Kodesh 10/304 [printed in Shulchan Menachem 2/195]; Letter of Rav A“C Naah, brought in Oholei Sheim 7/42
 Michaber 423/4
The reason: The psalm of Barchi Nafshi is recited because it contains the verse of “He made a moon for the Moadim”. [Abudarham Musaf Rosh Chodesh; Elya Raba 423/6; M”B 423/9 in name of Tur 423; Shaar Hakolel 11/27] Alternatively, the reason is because on every Rosh Chodesh the soul of a Jew recites “Barchi Nafshi”. [Siddur Arizal in name of Zohar brought in Shaar Hakolel ibid] Alternatively, the reason is because the Leviim would say this psalm in the Temple on Rosh Chodesh. [Aruch Hashulchan 424/3]
Other opinions: There are communities that are not accustomed to recite this Psalm on Rosh Chodesh. [M”A 423/5]
 Siddur Admur
Other opinions: Some Poskim rule that Barchi Nafshi is to be recited at the conclusion of Davening, after Musaf. [Michaber ibid; Rameh 25]
 Mateh Efraim 581/6; M”B 581/2; Siddur Beis Yaavetz-additions of the editor; Glosses of Rav Raskin on Siddur footnote 469 based on Luach Kolel Chabad.
The reason: As Rosh Chodesh is more common and hence its Psalm of Barchi Nafshi is to be recited first. [M”E ibid]
 Michaber 423/1; See Megillah 22a
 Michaber ibid; See Michaber 135/1
 The reason: As it is permitted for men to work and whenever there is “Bittul Melacha” it is forbidden to add Aliyos. [Levushei Serud 135/1, see Taz 135/1]
 Michaber 423/2
Other opinions: Some Poskim record a different order or reading than our order of the reading. [Gra; Peri Chadash] We follow the order of the Michaber.
 The reason: The reason for why the verse of Vehamarta is repeated is because otherwise there will not be three verses for this Aliyah, as one cannot read only one verse into the second Parsha of Olas Tamid, and if one were to read three verses from Olas Tamid in this Aliyah then there would not remain three verses prior to the end of that Parsha, which also may not be done. [M”A 423/2; M”B 423/2; See Beis Yosef 423; Kaf Hachaim 423/3] Regarding why we specifically have the Levi repeats the last verse of the Kohen, and not the Yisrael repeating the last verse of the Levi, see Kaf Hachaim 423/4 in name of Beis Yosef
 Michaber 423/3; Levush 423; Chayeh Adam 118/12; M”B 423/4; Kaf Hachaim 423/9
 Michaber 423/3; Second opinion in Tur 150; Siddur Admur; Custom mentioned in Admur 25/39; 1st custom mentioned in Rama 25/13; See Shaar Hakolel 22 [p. 39]
Other opinions-Ashkenazi custom: According to the ruling of the Rama 25/13, and Ashkenazi custom [1st opinion in Tur ibid], the Sefer Torah is returned to the Ark immediately after the Torah reading. [Levush 423; M”B 423/5; See Kaf Hachaim 423/11] Some say the reason behind this custom is because not all people are able to delay removing their Tefillin until after Uva Letziyon and it is hence done beforehand. [Ashel Avraham Butchach 149/1] Alternatively, it is a Mitzvah according to Kabala to return the Sefer Torah to the ark immediately after the reading. [Kaf Hachaim 423/11; 135/2 based on Arizal]
 The reason: As the Divine light drawn down through prayer concludes after the entrance of the Sefer to the Heichal and we hence desire to delay this as much as possible. [Shaar Hakolel ibid; See however Kaf Hachaim 135/2 in name of Shaar Hakavanos that states it is for this reason that we return the Sefer Torah immediately after the reading]
 Siddur Admur regarding Rosh Chodesh “Afterwards one says Ashrei and Uva Letziyon and enters the Sefer Torah to the Heichal”; Hiskashrus 457 p. 18; Siddur of Rav Raskin p. 482; Likkut Dinei Rosh Chodesh 7/15
 Background of Chabad custom:
In the Siddur of Admur he writes explicitly to return the Sefer Torah on Rosh Chodesh after Uva Letziyon, and so was the Chabad custom in all places until the year 1988. From the year 1988 it became accustomed in 770 to return the Sefer Torah to the Ark immediately after Gelila and not to wait for Uva Letziyon to be recited. This is unlike the Chabad custom followed throughout the year on Mondays and Thursday’s, which follows the ruling of the Michaber. Some suggest the reason for this custom is because it is not our custom to end Uva Letziyon aloud in order to avoid the necessity to say Kaddish immediately afterwards [see next Halacha] and hence in order to negate a mistake the custom became to immediately return the Sefer Torah to the Heichal, hence signifying the conclusion of the Chazan’s part of Davening. [See Hiskashrus 466 p. 15]
 Michaber 684/3
 The reason: As the reading of Rosh Chodesh is more Tadir. [Taz 684/3]
How the Aliyos are split up: See P”M 684 A”A 3; M”B 684/12; Kaf Hachaim 684/21
 M”B 684/6; Kaf Hachaim 684/10; See Tzemach Tzedek 68; Kitzur SHU”A 139/24
 P”M 684 A”A 4; Daas Torah 684
 Levush; Rosh; P”M 282 A”A 17; M”B 282/34; Shraga Hameir 3/14; Piskeiy Teshuvos 684/4; See M”A 684/4; Taz end of 684; Maharil 182; M”B 684/16; Kaf Hachaim 684/24
 Michaber ibid
The reason: As the main reading is that of Rosh Chodesh. [Beis Yosef; Kaf Hachaim 684/22]
 M”A 684/4; M”B 684/14; Kaf Hachaim 684/23
 Shevet Halevi 1/193; 6/86
 M”A 684/4; Taz end of 684; Maharil 182; M”B 684/16; Kaf Hachaim 684/24
 Kaf Hachaim 423/5
 Kaf Hachaim 423/6
 Kaf Hachaim 423/7
 Ben Ish Chaiy Vayikra 20; Kaf Hachaim 423/7
 Michaber 423/3
 See Hiskashrus 795, 782, 786
 Hiskashrus ibid based on the widespread Chabad custom today, based on an oral directive of the Rebbe in his Minyan
The reason: The reason for this is in order not to require the Kaddish to be said immediately afterwards.
 Maaseh of Rebbe brought in Hiskashrus 466 p. 15; See also Shaar Hakolel 11/23 that if Beis Yaakov were to be said after Uva Letziyon it would require an immediate Kaddish to be recited
 Michaber 423/4; Rama 25/13; Admur 25/41; Siddur Admur
On Rosh Chodesh one is required to remove the Tefillin prior to the silent prayer of Musaf. [Michaber ibid] This applies in those communities that recite the Kedusha of Keser in Musaf, in which case the Tefillin is to be removed before Musaf, after having said the Kedusha of Uva Letzion, being that it is improper to be wearing Tefillin while saying Keser. Furthermore, even those communities who do not say Kedushas Keser in Musaf [but rather say Nakdishach] are accustomed to remove the Tefillin prior to Musaf. [Admur ibid; Rama ibid]
 The reason: As it is improper to be crowned with Tefillin while saying “Keser Yitnu Lecha”. [Admur ibid; M”A 25/32; Beis Yosef] Alternatively, the recital of Musaf is in place of the Karban Musaf, and during the time of the Musaf offering it is considered a Yom Tov, and Yom Tov contains an Os which is exempt from Tefillin. [Levush 25/13; 423; M”B 423/4; Kaf Hachaim 423/26] There is also a Kabalistic reason mentioned behind this custom. [Shaar Hakavanos p. 38; Kaf Hachaim 423/26]
 Admur ibid and Rama ibid that so is the custom; See Background
 See Zekan Ahron 2/5; Piskeiy Teshuvos 25/28
 Rashal in Yam Shel Shlomo Beitza 1/51; Bach 26 in name of Iggur, in name of Zohar, based on Midrash Hanelam Shir Hashirim that one who Davens with Tefillin during Musaf of Rosh Chodesh and Chol Hamoed is liable for death.
There are various opinions recorded regarding when the Tefillin are to be removed before Musaf. [See other opinions] The Alter Rebbe writes in the Siddur that the Tefillin are to be removed prior to the Kaddish recited before Musaf. In Peri Eitz Chaim however it is brought that the Arizal would remove the Tefillin after the Kaddish said before Musaf. The Shaar Hakavanos similarly says that this is the custom, and so is brought in other sources. Accordingly, this ruling of Admur requires analysis, as the entire custom of when to remove the Tefillin is based on Kabala and who can argue with the Arizal in regards to Kabala? The explanation is as follows: According to the Alter Rebbe one needs to hear three Kaddeishim with Tefillin prior to removing them. Thus, by a regular weekday Shacharis, one must wear the Tefillin until after the Kaddish recited after Uva Letziyon. [Evidently the Kaddish said before Hodu does not count as part of these three Kaddeishim. Some suggest that this is because this Kaddish is not always recited. Vetzaruch Iyun. The Kaddish recited after the Torah reading is not included in the three Kaddeishim being that it is not relevant to the prayers.] However, on Rosh Chodesh, being that according to Admur the Shir Shel Yom is said before Uvah Letziyon, with a Kaddish that follows it, one has thus already heard three Kadeishim before Uva Letziyon and does not need to hear the Kaddish of after Uvah Letziyon while still wearing Tefillin. Based on this, Admur rules that the Tefillin are to be specifically removed before the Kaddish, being that this Kaddish really belongs to Musaf, of which is to be said without Tefillin, and hence if one is not required to wear the Tefillin for this Kaddish he should specifically remove them beforehand. However, according to the Arizal, it seems that Shir Shel Yom was not said on Rosh Chodesh, or was said after Musaf, and therefore the Kaddish said before Musaf was still part of the three required Kadeishim. Now, being that the positioning of Shir Shel Yom is a dispute in the revealed plains of Torah, it does not form an issue for the Alter Rebbe to disagree with the Arizal on when the Shir Shel Yom should be said, and consequently on when the Tefillin are to be removed, which in it of itself is a matter of Kabala. According to the above it is understood that the ruling brought in the Siddur Yaavetz to remove the Tefillin after Kaddish, despite that one is to say the Shir Shel Yom after Shacharis, before Musaf, is a contradiction. [Igros Kodesh 2/50, printed in Shulchan Menachem 2/195 and Shaareiy Halacha Uminhag 1/176; Ketzos Hashulchan 8 footnote 56]
 Admur 25/41; Siddur Admur; M”A 25/30; Elya Raba 25/25
The reason: The reason for this is because one needs to hear four Kedushas with his Tefillin and thus the Tefillin are worn until after one hears four Kedushas, as Barchu is also considered a Kedusha. [M”A 423/6]
Other opinions: Some Poskim rule the Tefillin are to be removed during Uvah Letziyon. [Peri Megadim brought in M”B 423/10]
 Siddur Admur; Elya Raba 25/25, brought in M”B 25/59; Ketzos Hashulchan 8/16 footnote 56; Os Chaim Veshalom 25/19; Igros Kodesh 2/50 [printed in Shulchan Menachem 2/195 and Shaareiy Halacha Uminhag 1/176]
The reason: The reason for this is because the half Kaddish relates to Musaf and by Musaf we do not wear Tefillin. [Rebbe ibid]
Other opinions: Some Poskim rule the Tefillin are to be removed after the Kaddish of before Musaf. [M”A 423/6; Arizal in Peri Eitz Chaim and Shaar Hakavanos, bought in Shaareiy Teshuvah 25/13 and Kaf Hachaim 25/94-95; Siddur Yaavetz] The reason for this is because one needs to hear four Kedushas and three Kaddishim with his Tefillin and thus the Tefillin are worn until after one hears three Kadeishim and one Kedusha. [M”A 423/6] However according to the Nussach of Admur that there are three Kaddeishim heard before Uva Letziyon, it is not necessary to wear the Tefillin during this Kaddish. [Ketzos Hashulchan 8 footnote 56; Rebbe ibid] See Background!
 Ben Ish Chaiy Vayikra 17; Torah Leshma; Kaf Hachaim 25/99; Piskeiy Teshuvos 25/28
 Piskeiy Teshuvos ibid
 Shulchan Hatahor 25/13; Ashel Avraham Butchach 25
 The reason: As one is still prior to receiving the Kedusha of Musaf and Yom Tov, and hence his Tefillin do not contradict the Keser being heard. [ibid] Perhaps, based on this, people who are in middle of Shacharis are accustomed to cover the Tefillin upon the Chazan reaching Musaf, but do not remove it. However see Admur ibid that one is not to recite the words Keser while wearing Tefillin, irrelevant of the concept of the Kedusha of Yom Tov. Vetzaruch Iyun!
 Miaseif Lechol Hamachanos 25/136; See previous footnote!
 Kaf Hachaim 25/98
 M”B 25/61
 Piskeiy Teshuvos 25 footnote 215
 Rameh Mipuno 108; Chida in Machazik Bracha 25/13 and Moreh Baetzba 10/181, brought in Shaareiy Teshuvah 25 [Kaf Hachaim ibid concludes that if the Chida would have seen the ruling of the Rashash he would have retracted his ruling]; Mishmeres Shalom 30; Artzos Hachaim and P”M brought in M”B 25/60
 Rashash in Nehar Shalom p. 14; Ben ish Chaiy Vayikra 18; Kaf Hachaim 25/6-7; Imrei Pinchas
 Glosses in Peri Eitz Chaim that so was the custom of Rav Chaim Vital, brought in Or Tzaddikim 9; Shulchan Hatahor 25/12; Daas Torah 25 The Kaf Hachaim ibid negates the authenticity of this claim.
 Mishmeres Shalom 30; Os Chaim Veshalom 25 footnote 20
 Hayom Yom 1st Teves; Sefer Haminhagim p. 69 [English]; Kaf Hachaim 25/96; Os Chaim Veshalom 25/20; Toras Yekusiel 23; Chelek Halevi 21; Peri Hasadeh 2/97; Piskeiy Teshuvos 25/27
 The reason: As the Kedusha of Rosh Chodesh is similar to the Os of Shabbos and Yom Tov and hence once Musaf is recited the Tefillin should no longer be worn. [Rashash in Nehar Shalom p. 14, brought in Kaf Hachaim 25/96]
 Hayom Yom ibid
 Michaber 423/4
 Mishmeres Shalom 30; Os Chaim Veshalom 25 footnote 20
 Os Chaim Veshalom 25 footnote 20; Piskeiy Teshuvos 25/27
 The reason: As Davening with a Minyan is a very important Mitzvah in which one sanctifies Hashem’s name in public, and one may hence even transgress a negative command of the Torah for this purpose, such as to free a slave. [Admur 90/17; unlike Michaber Yoreh Deah 269/79] And it pushes away buying food for Shabbos which is a definite Mitzvah, either Biblical or at least Rabbinical. [Admur 250/3; Unlike Biur Halacha 250] Now, wearing Tefillin of Rabbeinu Tam is only a Mitzvah of Yirei Shamayim, and practically we rule that it can be worn after Musaf, and hence one is not to make the main Mitzvah of a Minyan be differed in face of a secondary Mitzvah of Rabbeinu Tam. Therefore, those Chassidim that place on Rabbeinu Tam even if it causes them to lose the Minyan are to be protested. [Os Chaim Veshalom ibid] Now, although Chassidim and those who follow Kabala follow a specific order of Davening and do not skip this order even in order to Daven with the Minyan, and likewise we allow Davening in length even if it causes one to miss Davening with the Minyan, nevertheless, this is only because the delay is for the sake of a better quality of the Davening. However here, placing Rabbeinu Tam before Musaf is not to give better quality to Musaf but to give better quality to the Tefillin, and as proved from above a Minyan pushes off all Mitzvos.
 See Os Chaim Veshalom ibid
 Rav Asher Lemel Hakohen of Beitar rules like the Os Chaim that one must Daven with the Minyan and wear the Tefillin afterwards. However Harav Eliyahu Landa and Rav Groner said one is to first wear the Tefillin and then Daven later Beyechidus. [verified through personal correspondence]
 Rav Groner response to this question was that it does not make any difference as to when one recites the six Zechiros, either with or without the Rabbeinu Tam. Nonetheless, it is best to say it while wearing Rabbeinu Tam in order so one does not forget, and so is the widespread custom.
 Sefer Haminhagim p. 69 [English]