It is customary to pray the Maariv prayer of Shabbos earlier than on weekdays. It is proper to do so in order1See Maseches Shabbos (118a). In Talmudic times, the custom was to usher in the Shabbos with the saying of Barechu (the start of Maariv [Bach 267]. to usher in the Shabbos as early as possible—so long as it is done from Pelag haMinchah21-1/4 hours before sunset. onwards. And even those accustomed to praying Maariv on time during weekdays, which is when3Three small stars. They must be close together and not scattered. the stars appear, may pray earlier on Shabbos. Although sometimes on weekdays the Minchah prayer is said at the same time at which Maariv will now be said, it does not matter4If you wish to pray Maariv earlier, you must pray Minchah before pelag haminchah [Magein Avraham 267: 1]. The Siddur Derech Hachaim holds that a congregation may be lenient and pray both Minchah and Maariv after pelag. Mishnah Berurah however rules that we may not rely on this unless we pray Maariv at twilight [after sunset]. with regard to the Maariv prayer of Shabbos,5Since we are now accustomed to welcome the Shabbos at the Kabbalas Shabbos service we have no reason to pray Maariv earlier than its regular time. for it is a mitzvah to add time to the holy [Shabbos.]6If you pray Maariv after pelag even privately, you must accept the holiness of Shabbos, even if you do not wish to welcome the Shabbos yet [see Shulchan Aruch 263: 11].7Rabbeinu Tam says this is a mitzvah derabanan (Rabbinical precept), but Rabbeinu Yaakov of Kurbil and Rosh maintain that it is de’oraisa (a Biblical precept).
The berachah of Hashkiveinu is not concluded the same as on weekdays i.e., "Who guards His people Israel." This berachah encompasses the entire nation of Israel, and the entire nation of Israel does not require protection on Shabbos8Raved in Sefer Ha’eshkol. because the Shabbos itself protects us. But we say instead "Spread [over us]" and conclude: "Blessed are You Hashem, Who spreads the shelter" etc. The same law applies to Yom Tov.9Yom Tov is also called Shabbos [Cheshek Shelomoh (Sukkah 54)]. If you mistakenly concluded the berachah as on a weekday, and you remember immediately after saying the word lo'ad [forever], you should immediately say: Haporeis sukkas shalom, "Who spreads the shelter of peace" etc. But if you didn't remember until after kedei debur10The time it takes to greet your rebbe with the words “שָׁלוֹם עָלֶיךָ רַבִּי וּמוֹרִי” (which means “Shalom to you my rabbi, my teacher”) [Mishnah Berurah 267: 9]. you need not say it again.
It is the custom to say in the Maariv prayer, "and may (Israel) rest 'thereon,'" and in the Shacharis and Mussaf prayers, "and may (Israel) rest 'thereon'" and in the Minchah prayer, "and may (Israel) rest 'thereon.'"11At Maariv we say, “thereon” in the singular feminine gender [בָּה]. At Shacharis and Mussaf we say “thereon” in the singular masculine gender [בוֹ]. At minchah we say it in the plural form [בָם].
After the Maariv Shemoneh Esrei Friday night, (the entire congregation) says "Vayechulu" together. This is said while standing, because this passage is our testimony that the Holy One Blessed is He—created the world, and witnesses must give their testimony while standing.
After this the chazzan recites the abridged form of the seven blessings [of the Maariv Shemoneh esrei] which is: Baruch atta Hashem [Blessed are you Hashem] Elokeinu Velokei avoseinu [our God and God of our fathers etc.], Magein avos [Shield of (our) fathers etc.], Elokeinu velokei avoseinu etc., and concludes Baruch atta Hashem "Blessed are You, mekaddeish haShabbos [Sanctifier of the Shabbos."] The congregation should stand when the chazzan recites this berachah and they should listen attentively. It is customary to say with him Magein avos [Shield of (our) fathers] until zeicher lema'aseih vereishis… [in commemoration of the work of creation.] One who prays alone may also say the prayer of Magein avos until zeicher lema'aseih vereishis but not further.
On all Shabbosos of the year this berachah is said, even on Yom Tov, and even on Shabbos which occurs at the close of Yom Tov. But when the first night of Pesach falls on Friday night it is not said.12See Maseches Pesachim (117) and Shulchan Aruch (487: 1).
It is not said unless there is a permanent minyon. But in a place where ten people pray only on occasion as in the house of a bridegroom, or in the house of a mourner, it is not said.13See Shulchan Aruch 268: 10. If a place was established wherein ten Jews would pray for several14According to Taz, Mishnah Berurah and others, the text should read: אֵיזֶה יָמִים—several days. weeks, as at a market-fair, Magein avos is said.
In these countries it is customary for the chazzan to recite the "Kiddush" in the synagogue on Shabbos and Yom Tov evenings, (except on the first two nights of Passover). Since he does not fulfill the mitzvah with this Kiddush,15For Kiddush must be accompanied by the seudah (meal). [Maseches Pesachim (101a) see Kitzur Shulchan Aruch ch. 77: 14.] and it is forbidden for him to taste the wine before Kiddush, therefore in order that his berachah not be in vain, the wine is given to a child who has reached the16According to Peri Megadim this refers to a child of five or six years old but Mishnah Berurah holds that it refers to a child of six or seven. The age depends on the child’s intelligence. age of17Chinuch is a term used here to describe the age at which we must begin to train a child to fulfill and perform mitzvos.chinuch. When the child hears the berachah from the chazzan, he is exempt from saying a berachah, and thus the chazzan's berachah was not in vain.18But if the child is not of chinuch age, the chazzon’s berachah is a berachah in vain. [Magein Avraham]. Bach rules that it is preferable to give it to a child not yet the age of chinuch and Aruch Hashulchan 269: 5 says that this was also the custom in his days. (For it is permitted to feed a child before Kiddush, as will be explained later on in chapter 165.) And if there is no child in the synagogue, the one who recites the Kiddush19The one who recites the Kiddush is preferable to another adult [Hagahes Maimoni, Eliyahu Rabbah]. or another person should have in mind to fulfill his mitzvah of Kiddush with this Kiddush,20This ruling is based on the opinion of the Geonim who hold you may recite the Kiddush in one place having in mind to eat the seudah (meal) in another place. and drink the amount of a21See glossary.revi'is22Drinking this amount of wine is considered a meal. Thus the Kiddush is accompanied by a seudah of wine [Geonim, Shulchan Aruch 273: 5]. The Ran (Maseches Pesachim 101a) maintains that according to Yerushalmi you can make Kiddush in one place having in mind to eat the meal in another house even not under one roof. Therefore, by drinking a revi’is of wine, one certainly may rely on the combined opinions of the Ran and the Geonim in fulfilling his obligation of Kiddush with the Kiddush in the synagogue [Machatzis Hashekel 269: 1, see Aruch Hashulchan]. in order to recite the concluding berachah. And even so he may recite the Kiddush again in his house to exempt his wife and household, if they are unable to recite Kiddush themselves. The mitzvah of Kiddush is fulfilled with the Kiddush which is recited in the Synagogue, even though [the rule is that] Kiddush is not valid unless it is accompanied by a meal, because in time of pressing need, we rely on the "Poskim" who hold that it is sufficient to drink a whole revi'is from the cup.22Drinking this amount of wine is considered a meal. Thus the Kiddush is accompanied by a seudah of wine [Geonim, Shulchan Aruch 273: 5]. The Ran (Maseches Pesachim 101a) maintains that according to Yerushalmi you can make Kiddush in one place having in mind to eat the meal in another house even not under one roof. Therefore, by drinking a revi’is of wine, one certainly may rely on the combined opinions of the Ran and the Geonim in fulfilling his obligation of Kiddush with the Kiddush in the synagogue [Machatzis Hashekel 269: 1, see Aruch Hashulchan]. And it is best to drink a revi'is in addition to the mouthful [that is swallowed],23If you hold the wine in one side of your mouth your cheek will be visibly full. This measurement varies from person to person. Usually it is more than half a revi’is. [Shulchan Aruch 271: 13]. If your cheek holds more than a revi’is you need not drink more than a revi’is. [Mishnah Berurah]. so that the mouthful is counted for Kiddush and the revi'is for the meal.24This ruling is in accord with Levush, Bach and Taz. The Even Ha’ezer rules that a revi’is is sufficient.
We are accustomed25Initiated by the Geonim [see Siddur Rav Amram Gaon]. to recite the chapter26Second chapter of Mishnayos Maseches Shabbos. entitled Bameh madlikin, [on Friday evening27From the order in which the author placed this rule, it would appear that he held that it should be said after Maariv, which was the custom of Ashkenaz, and it is also the opinion of Sefer Chassidim 154. Our custom, however, is to say it before Maariv according to the ruling of Avudraham. He says the reason for this custom is that candle lighting and other things that should be done before Shabbos are discussed in Bameh madlikin. Shelo and Ya’avetz agree. Sefer Haitim says the reason was to denounce the Karaites who prohibited having fire in one’s house on Shabbos. The Rashal (Responsum 64) and Shulchan Aruch Harav maintains that it should be said before Kiddush.]. It is not said when Yom Tov falls on Shabbos,28Lest it be said even when Yom Tov is on Erev Shabbos [Derashos Maharil—Laws of Sukkah]. nor when Yom Tov falls on Friday,29Because tithing and making an eiruv, as instructed in Bameh madlikin are prohibited when Yom Tov is on Erev Shabbos. [Avudraham] Rashal (Responsum 64) maintains that it should be said every Erev Shabbos. Both are consistent with their opinions as to the reason for saying it. See footnote 27. and not on Shabbos Chol Hamoed.
It is customary not to arise as early on Shabbos to go to the synagogue as during weekdays,30Bach 281. since sleep is one of the pleasures of Shabbos. This custom is supported by a Scriptural verse; concerning the daily offering on weekdays it is said: "In the morning," but concerning the Shabbos offering it is said: "And on the Shabbos day,"31The later Poskim raised the question that this verse is said in reference to the Mussaf offering and not the daily offering. Magein Avraham answered that since the Mussaf offering is brought later in the day (the sixth hour), the daily offering was also later than usual in order that there not be too much time between the two offerings. Also see Rashi (Maseches Yoma 70a). which indicates a later time (in the day). However you must be careful not to delay the reading of Shema and Shemoneh esreih [beyond the proper time, see chapters 17, 18.]
The time for the Mussaf service is immediately after the Shacharis service. And it must not be delayed later than the end of the seventh hour.32The preferable time for the Mussaf offering in the Holy Temple was until the end of the seventh hour of the day. The person who recites Mussaf after seven hours is called a transgressor, but nevertheless his obligation is fulfilled because the time (for reciting Mussaf) is all day.
If you must pray two prayer services, the Minchah service, and the Mussaf service, for example if you delayed praying mussaf until six and a half hours, you should first pray Minchah and after that Mussaf, because Minchah is recited more regularly [daily], and it is an established rule: that when a regular practice conflicts with an occasional practice, the regular practice takes precedence.33See Maseches Zevachim (90a). However, in congregational prayers, this rule is not followed.34Rambam. In order that the congregation not think that Minchah always precedes Mussaf.
In the Kedushah of Mussaf when the congregation says: Shema Yisrael, Hashem Elokeinu, Hashem Echad. "Hear Israel Hashem is our God Hashem is One," and the congregation immediately says: Echad hu Elokeinu "One, He is our God," etc., it is a mistake, for it is forbidden to say the word "One" twice consecutively; but the congregation should say "Hashem is One," "He is our God," etc. But the chazzan who pauses while waiting for the congregation may begin with the word "One" [Echad] since he paused between [the two Echads].
At Minchah before reading the Torah we say: Va'ani sefilasi "But as for me, may my prayer etc." This is in accordance with the interpretation of our Sages of blessed memory35Midrash cited in Tur 292. of the verse: "They talk of me, those who sit in the gate, and (about me) are the songs of drunkards." And immediately thereafter it is written: "But as for me, may my prayer …" etc.36Psalms (69: 13). King David said before the Holy One Blessed is He, "Master of the Universe, this Nation is not like other nations of the world. Other nations of the world when they drink, they get drunk, and become boisterous, but we are not like that, for even though we drink, we say 'But as for me, may my prayer …' etc." Therefore this verse is recited before the reading of the Torah to give thanks to our Creator that He has not assigned our portion like theirs for even the ignorant among us come to hear the reading of the Torah. On Yom Tov which occurs on a weekday, since the Torah is not read, Va'ani sefilasi is not said.37Rashi in Sefer Hapardess and Shibolei Haleket are the source of this ruling (126), Ezra did not ordain that the Torah be read at Minchah on Yom Tov. Rashba (Vol. 5, responsum 1) rules that this pasuk is said only on Shabbos because Shabbos is a time of great favor for Israel, more so than on Yom Tov. This reason is also mentioned in the Zohar (Vol. 2, 156). But on Shabbos even though there is no seifer Torah from which to read, nevertheless it is said.38This ruling concurs with Eliyahu Rabba, Peri Megadim, Derech Hachaim, and Mishnah Berurah. Magein Avraham however rules that it is said only when there is a seifer Torah present. In such an event it is said before the Half Kaddish in order that there be no interruption between Kaddish and Shemoneh esreih.
After the repetition of the Shemoneh esreih we are accustomed to say "Tzidkasecha tzedek …" ["Your righteousness is righteousness everlasting"] which consists of three verses39Psalms 119: 142, 71: 19, 36: 7. This is the order of Nusach Ashkenaz. The order of Nusach Sefard is the reverse. that are similar to "Tzidduk Hadin."40Tzidduk Hadin is a special prayer which is said at the graveside expressing God’s righteousness and our acceptance of the Divine decree. [These verses express our acceptance of Divine decree] on the death of three Tzaddikim [pious souls] who passed away at this time [Shabbos afternoon]: Yoseph, Moshe and Dovid.41Zohar, Vol. 2, 156a. (Parshas Terumah). If Shabbos occurs on a day where if it were a weekday Tachanun would not be said,42See chapter 22.Tzidkassecha tzedek is not said. But when praying with a congregation in the house of a mourner, it is said,43Even though ordinarily Tachanun is not said in a mourner’s house. for if it would not be said it would be a public demonstration of mourning44Seifer Tosafos Shabbos. However, Yosef Da’as, responsum 400, maintains as does Peri Megadim 131: 10, that even in private it is said in a mourner’s house. and public mourning is not permitted on Shabbos.
If you made a mistake on Shabbos or Yom Tov and began saying the intermediate portion45From Attah chonein [You favor man, etc.] until and not including Retzei, [Be pleased]. of the weekday Shemoneh esreih, and reminded yourself in the middle of the berachah, you must complete the entire berachah that you began,46If this should happen to the chazzan when repeating Shemoneh esreih, he does not complete the berachah [Nezer Yisrael - Zechor Le’Avraham]. and afterwards begin the intermediate berachah of the Shabbos or Yom Tov (Shemoneh esreih). The reason being that halachically47Ba’eir Heiteiv 268. it would have been appropriate to enact that even on Shabbos and Yom Tov the intermediate berachos be recited as on weekdays, and the holiness of Shabbos be mentioned in the berachah of Retzei as is done on Rosh Chodesh and Chol Hamoed, but due to the honor of Shabbos and Yom Tov, the Sages did not want to burden us and thus enacted that only one intermediate berachah be said for the holiness of the day. But since you began the weekday berachah you must complete that berachah since it is fitting that it be said now according to halachah.
Even if you started to say only one word of the [wrong] berachah, and remembered instantly, you must complete the berachah except in the berachah of Attah chonein. In this berachah, if all you said was the word attah, since the Shabbos prayers of Maariv and Minchah also begins with attah, therefore in the Maariv or Minchah prayers, even though you forgot that it was Shabbos and you began (with) the word attah with intention to say attah chonein but you remembered immediately that it is Shabbos, you need not complete the berachah, Attah Chonein,48Magein Avraham, Peri Megadim. but continue by saying kidashta at Maariv and echad at Minchah. If, however, this happens at Shacharis [then it depends]: if you erred because you thought it was a weekday you must complete the berachah Attah chonein. But if you knew it was Shabbos and were supposed to say Yismach Moshe, but through a slip of the tongue, due to habit, you said the word attah, you need not complete the berachah Attah chonein, rather say Yismach Moshe;49Terumas Hadeshen, responsum 14. for since there are in the Shabbos prayers other prayers that begin with attah, it is as though you mistakenly substituted one Shabbos prayer for another, since you knew it was Shabbos and you only said the one word.50Because this one word, attah, is also the beginning of the berachah designated for Maariv and Minchah on Shabbos, it is as though you erred in confusing Shacharis for Minchah or Maariv, in which case you should interrupt, and begin the appropriate berachah. [Trumas Hadeshen, Mishnah Berurah, also see Biur Halacha 268: 2].
If you did not realize [your error] until you began saying the concluding berachos, (that is from Retzei [be pleased] and further) you should stop in mid-berachah, at the place you remembered, and begin (the berachah) of Shabbos or Yom Tov, and conclude (the prayer) in its (proper) order. If you did not realize until after you started to say: Yiheyu leratzon51Some of the later Poskim held that it depends on whether or not you concluded saying the Yiheyu leratzon. [Misgeres Hashulchan]. [may they be acceptable],52Some say Yiheyu leratzon twice; once before Elokai netzor and once after. This halachah is based on the concluding Yiheyu leratzon [Eliyahu Rabbah]. you must start from the beginning of the Shemoneh esreih.
If you erred in the Mussaf prayer and said the weekday berachah in the middle of Mussaf, you must stop in the middle of the berachah in which you remembered your error, and begin the middle berachah of the Mussaf prayer,53Rambam and Semag. because for the Mussaf prayer there was never an halachic consideration to include all the middle berachos of the weekdays, but only the one berachah of Mussaf.
If one errs and begins the weekday Shemoneh esreih on Shabbos it is a bad omen for him, and he should examine his deeds during the coming week and repent.54Sheloh.
If you erred in the middle berachah of the Shabbos Shemoneh esreih substituting one berachah for another, [e.g., you said in Shacharis, Atta kidashta (You sanctified) instead of Yismach Moshe (Moses will rejoice)] if you remember before you said the Name (of Hashem) at the conclusion of the berachah, you must repeat from the beginning of the berachah which you should have been praying. But if you did not remember until after you said (the Name of) Hashem, you should conclude and say Mekadeish Hashabbos [Sanctifier of Shabbos.] By doing so you will fulfill your obligation, because the principal part of the middle berachos is Retzei na bimenuchaseinu [be pleased with our rest] which is uniform in all the prayers (of Shabbos).55Magein Avraham.
The above rule applies only to Maariv,56Shulchan Aruch 268: 6. See Shibolei Haleket.Shacharis, and Minchah Shemoneh esreih but as for Mussaf, if you substitute another prayer, you have not fulfilled your obligation, since you did not mention the Mussaf offering. Similarly, if instead of the Maariv, Shacharis, or Minchah Shemoneh esreih you prayed the Mussaf Shemoneh esreih you have not fulfilled your obligation, for since you mentioned the Mussaf offering you uttered an untrue statement57Magein Avraham. before Hashem.58In both instances, if you remembered before Yiheyu leratzon you return to the middle berachah. If you said Yiheyu leratzon you must begin the Shemoneh esreih over again. If you substituted another tefilla for Mussaf and remembered in the middle of Retzei, when you say וְהָשֵׁב אֶת הָעֲבוֹדָה, you add וְנַעַשֶׂה לְפָנֶיךָ חוֹבוֹתֵינוּ בְּתְמִידֵי יוֹם וְקָרְבַּן מוּסַף [see Mishnah Berurah and Biur Halachah].
If you erred in the Yom Tov prayers, and instead of concluding Mekadeish Yisroel vehazemanim, [Sanctifier of Israel and the Seasons,] you concluded with Mekadeish Hashabbos, [Sanctifier of the Shabbos,] if you retracted within the time of kedei dibbur59The time it takes to say שָׁלוֹם עָלֶיךָ רֶבִּי which is three words. [Most acharonim and Mishnah Berurah 487: 4. The Peri Megadim says four words (שָׁלוֹם עָלֶיךָ רֶבִּי וּמוֹרִי).] and said Mekadeish Yisroel vehazemanim, you fulfilled (your obligation). And if not,60If you started Retzei you still have this allotted time to correct yourself [Peri Megadim]. However, Biur Halachah 487 disagrees. you must go back and start (again) from attah vechartanu.
נוֹהֲגִין לְהַקְדִּים תְּפִלַּת עַרְבִית שֶׁל שַׁבָּת יוֹתֵר מִבִּימוֹת הַחֹל, וְנָכוֹן הוּא כְּדֵי לְהַקְדִּים קַבָּלַת שַׁבָּת בְּכָל מַה שֶּׁאֶפְשָׁר, רַק שֶׁיְהֵא מִפְּלַג הַמִּנְחָה וּלְמַעְלָה. וְאַף הַנּוֹהֲגִין לְהִתְפַּלֵּל כָּל יְמֵי הַחֹל מַעֲרִיב בִּזְמַנָּהּ, דְּהַיְנוּ בְּצֵאת הַכּוֹכָבִים, יְכוֹלִין לְהַקְדִּים בְּשַׁבָּת. וַאֲפִלּוּ שֶׁלִּפְעָמִים בִּימוֹת הַחֹל מִתְפַּלְּלִין מִנְחָה בְּשָׁעָה שֶׁמִּתְפַּלְלִין עַתָּה עַרְבִית, אֵין חוֹשְׁשִׁין בָּזֶה בִּתְפִלַּת עַרְבִית שֶׁל שַׁבָּת, שֶׁיֵּשׁ בָּה מִצְוָה, שֶׁמּוֹסִיף מֵחֹל עַל הַקֹּדֶשׁ.
It is customary to pray the Maariv prayer of Shabbos earlier than on weekdays. It is proper to do so in order1See Maseches Shabbos (118a). In Talmudic times, the custom was to usher in the Shabbos with the saying of Barechu (the start of Maariv [Bach 267]. to usher in the Shabbos as early as possible—so long as it is done from Pelag haMinchah21-1/4 hours before sunset. onwards. And even those accustomed to praying Maariv on time during weekdays, which is when3Three small stars. They must be close together and not scattered. the stars appear, may pray earlier on Shabbos. Although sometimes on weekdays the Minchah prayer is said at the same time at which Maariv will now be said, it does not matter4If you wish to pray Maariv earlier, you must pray Minchah before pelag haminchah [Magein Avraham 267: 1]. The Siddur Derech Hachaim holds that a congregation may be lenient and pray both Minchah and Maariv after pelag. Mishnah Berurah however rules that we may not rely on this unless we pray Maariv at twilight [after sunset]. with regard to the Maariv prayer of Shabbos,5Since we are now accustomed to welcome the Shabbos at the Kabbalas Shabbos service we have no reason to pray Maariv earlier than its regular time. for it is a mitzvah to add time to the holy [Shabbos.]6If you pray Maariv after pelag even privately, you must accept the holiness of Shabbos, even if you do not wish to welcome the Shabbos yet [see Shulchan Aruch 263: 11]. 7Rabbeinu Tam says this is a mitzvah derabanan (Rabbinical precept), but Rabbeinu Yaakov of Kurbil and Rosh maintain that it is de’oraisa (a Biblical precept).
בְּבִרְכַּת הַשְׁכִּיבֵנוּ אֵין חוֹתְמִין כְּמוֹ בְּחֹל שׁוֹמֵר עַמּוֹ יִשְֹרָאֵל, כֵּיוָן שֶׁבְּרָכָה זוֹ הִיא עַל כְּלָלוּת עַם יִשְֹרָאֵל, וּכְלָלוּת עַם יִשְֹרָאֵל אֵינָם צְרִיכִים שְׁמִירָה בַשַׁבָּת, כִּי הַשַׁבָּת מֵגֵן עָלֵינוּ, אֶלָּא אוֹמְרִים, וּפְרוֹס. וְחוֹתְמִין, בָּרוּךְ אַתָּה ה' הַפּוֹרֵס וְכוּ' וְכֵן בְּיוֹם טוֹב. אִם טָעָה וְסִיֵּם כְּמוֹ בְּחֹל, אִם נִזְכַּר מִיָּד לְאַחַר תֵּבַת לָעַד, יֹאמַר מִיָּד, הַפּוֹרֵס סֻכַּת שָׁלוֹם וְכוּ', אֲבָל אִם לֹא נִזְכַּר עַד לְאַחַר כְּדֵי דִבּוּר, אֵינוֹ צָרִיךְ לְאָמְרוֹ עוֹד.
The berachah of Hashkiveinu is not concluded the same as on weekdays i.e., "Who guards His people Israel." This berachah encompasses the entire nation of Israel, and the entire nation of Israel does not require protection on Shabbos8Raved in Sefer Ha’eshkol. because the Shabbos itself protects us. But we say instead "Spread [over us]" and conclude: "Blessed are You Hashem, Who spreads the shelter" etc. The same law applies to Yom Tov.9Yom Tov is also called Shabbos [Cheshek Shelomoh (Sukkah 54)]. If you mistakenly concluded the berachah as on a weekday, and you remember immediately after saying the word lo'ad [forever], you should immediately say: Haporeis sukkas shalom, "Who spreads the shelter of peace" etc. But if you didn't remember until after kedei debur10The time it takes to greet your rebbe with the words “שָׁלוֹם עָלֶיךָ רַבִּי וּמוֹרִי” (which means “Shalom to you my rabbi, my teacher”) [Mishnah Berurah 267: 9]. you need not say it again.
נוֹהֲגִין לוֹמַר בִּתְפִלַּת עַרְבִית, וְיָנוּחוּ בָּהּ, וּבְשַׁחֲרִית וּמוּסָף, וְיָנוּחוּ בוֹ. וּבְמִנְחָה, שַׁבָּתוֹת קָדְשֶׁךָ וְיָנוּחוּ בָם.
It is the custom to say in the Maariv prayer, "and may (Israel) rest 'thereon,'" and in the Shacharis and Mussaf prayers, "and may (Israel) rest 'thereon'" and in the Minchah prayer, "and may (Israel) rest 'thereon.'"11At Maariv we say, “thereon” in the singular feminine gender [בָּה]. At Shacharis and Mussaf we say “thereon” in the singular masculine gender [בוֹ]. At minchah we say it in the plural form [בָם].
אַחַר תְּפִלַּת הַלַּחַשׁ בְּעַרְבִית בַּשַׁבָּת אוֹמְרִים כֻּלָּם בְּיַחַד, וַיְכֻלּוּ. וְיֵשׁ לְאָמְרוֹ מְעֻמָּד, לְפִי שֶׁבָּזֶה אָנוּ מְעִידִים לְהַקָּדוֹשׁ בָּרוּךְ הוּא בְּמַעֲשֵֹה בְרֵאשִׁית, וְהָעֵדִים צְרִיכִין לְהָעִיד מְעֻמָּד.
After the Maariv Shemoneh Esrei Friday night, (the entire congregation) says "Vayechulu" together. This is said while standing, because this passage is our testimony that the Holy One Blessed is He—created the world, and witnesses must give their testimony while standing.
אַחַר כָּךְ אוֹמֵר שְּׁלִיחַ הַצִבּוּר בְּרָכָה אַחַת מֵעֵין שֶׁבַע, דְּהַיְינוּ, בָּרוּךְ אַתָּה ה' אֱלֹקֵינוּ וֵאֱלֹקֵי אֲבוֹתֵינוּ וְכוּ', מָגֵן אָבוֹת וְכוּ' אֱלֹקֵינוּ וֵאֱלֹקֵי אֲבוֹתֵינוּ וְכוּ', וּמְסַיֵּם בָּרוּךְ אַתָּה ה' מְקַדֵּשׁ הַשַׁבָּת. וְיֵשׁ לְהִקָּהֵל לַעֲמֹד בְּשָׁעָה שֶׁ שְּׁלִיחַ הַצִבּוּר אוֹמֵר בְּרָכָה זֹאת, וְיִשְׁמְעוּ הֵיטֵב. וְנוֹהֲגִין שֶׁאוֹמְרִים עִמּוֹ מָגֵן אָבוֹת, עַד זֵכֶר לְמַעֲשֶׂה בְּרֵאשִׁית. וְגַם הַמִּתְפַּלֵּל בִּיחִידוּת, יָכוֹל לוֹמַר מָגֵן אָבוֹת עַד זֵכֶר לְמַעֲשֶׂה בְרֵאשִׁית, אֲבָל יוֹתֵר לֹא יֹאמַר.
After this the chazzan recites the abridged form of the seven blessings [of the Maariv Shemoneh esrei] which is: Baruch atta Hashem [Blessed are you Hashem] Elokeinu Velokei avoseinu [our God and God of our fathers etc.], Magein avos [Shield of (our) fathers etc.], Elokeinu velokei avoseinu etc., and concludes Baruch atta Hashem "Blessed are You, mekaddeish haShabbos [Sanctifier of the Shabbos."] The congregation should stand when the chazzan recites this berachah and they should listen attentively. It is customary to say with him Magein avos [Shield of (our) fathers] until zeicher lema'aseih vereishis… [in commemoration of the work of creation.] One who prays alone may also say the prayer of Magein avos until zeicher lema'aseih vereishis but not further.
בְּכָל שַׁבְּתוֹת הַשָּׁנָה אוֹמְרִים בְּרָכָה זֹאת, אֲפִלּוּ בְּיוֹם טוֹב, וּבְשַׁבָּת שֶׁחָל לְאַחַר יוֹם טוֹב. אַךְ כְּשֶׁחַל יוֹם טוֹב רִאשׁוֹן שֶׁל פֶּסַח בְּשַׁבָּת, אֵין אוֹמְרִים אוֹתָהּ.
On all Shabbosos of the year this berachah is said, even on Yom Tov, and even on Shabbos which occurs at the close of Yom Tov. But when the first night of Pesach falls on Friday night it is not said.12See Maseches Pesachim (117) and Shulchan Aruch (487: 1).
אֵין אוֹמְרִים אוֹתָהּ אֶלָּא בְּמִנְיָן קָבוּעַ. אֲבָל בְּמָקוֹם שֶׁאֵין מִתְפַּלְּלִין בַּעֲשָׂרָה אֶלָּא בְּאַקְרַאי, כְּגוֹן בְּבֵית הֶחָתָן אוֹ בְּבֵית הָאָבֵל, אֵין אוֹמְרִים אוֹתָהּ. וְאִם קָבְעוּ מָקוֹם לְהִתְפַּלֵּל בַּעֲשָׂרָה אֵיזֶה שָׁבוּעוֹת, כְּמוֹ בִּירִדִים, יֵשׁ לְאָמְרָהּ (רסח).
It is not said unless there is a permanent minyon. But in a place where ten people pray only on occasion as in the house of a bridegroom, or in the house of a mourner, it is not said.13See Shulchan Aruch 268: 10. If a place was established wherein ten Jews would pray for several14According to Taz, Mishnah Berurah and others, the text should read: אֵיזֶה יָמִים—several days. weeks, as at a market-fair, Magein avos is said.
בִּמְדִינוֹת אֵלּוּ נוֹהֲגִין שֶׁשְּׁלִיחַ הַצִבּוּר מְקַדֵּשׁ בְּבֵית הַכְּנֶסֶת בְּלֵילֵי שַׁבָּתוֹת וְיָמִים טוֹבִים (חוּץ מִשְּׁנֵי לֵילוֹת הָרִאשׁוֹנִים שֶׁל פֶּסַח). וְכֵיוָן שֶׁהוּא אֵינוֹ יוֹצֵא בְּקִדּוּשׁ זֶה, וְאָסוּר לוֹ לִטְעֹם קֹדֶם קִדּוּשׁ, לָכֵן כְּדֵי שֶׁלֹּא תְּהֵא בִּרְכָּתוֹ לְבַטָּלָה, נוֹתְנִים לִטְעֹם לְקָטָן שֶׁהִגִּיעַ לְחִנּוּךְ, וְהַקָּטֹן יִשְׁמַע אֶת הַבְּרָכָה מִמֶּנּוּ וְיוֹצֵא בָּהּ, וְנִמְצָא שֶׁלֹּא בֵּרַךְ לְבַטָּלָה (דְּמֻתָּר לְהַאֲכִיל אֶת הַקָּטֹן קֹדֶם קִדּוּשׁ, כְּמוֹ שֶׁיִּתְבָּאֵר לְקַמָּן בְּסִימָן קס"ה, אִם יִרְצֶה הַשֵּׁם) וְאִם אֵין קָטֹן בְּבֵית הַכְּנֶסֶת, יְכַוֵּן הַמְקַדֵּשׁ אוֹ אָדָם אַחֵר, לָצֵאת בַּקִּדּוּשׁ זֶה. וְיִשְׁתֶּה שִׁעוּר רְבִיעִית כְּדֵי לְבָרֵךְ בְּרָכָה אַחֲרוֹנָה, וְאַף עַל פִּי כֵן יָכוֹל הוּא לַחֲזוֹר וּלְקַדֵּשׁ בְּבֵיתוֹ לְהוֹצִיא אֶת אִשְׁתּוֹ וּבְנֵי בֵּיתוֹ אִם אֵינָן יוֹדְעִין לְקַדֵּשׁ בְּעַצְמָן. וְהָא דְּיוֹצֵא בַּקִּדּוּשׁ שֶׁבְּבֵית הַכְּנֶסֶת, אַף עַל גַּב דְּאֵין קִדּוּשׁ אֶלָּא בִּמְקוֹם סְעוֹדָּה בִּשְׁעַת הַדְּחַק סוֹמְכִין עַל הַפּוֹסְקִים דִּסְבִירָא לָהוּ, דְּדַי אִם שׁוֹתֶה רְבִיעִית שְׁלֵמָה מִן הַכּוֹס. וְטוֹב שֶׁיִּשְׁתֶּה רְבִיעִית חוּץ מִכִּמְלֹא לֻגְמָיו, דְּהַיְנוּ כִּמְלֹּא לֻגְמָיו מִשּׁוּם קִדּוּשׁ, וְעוֹד רְבִיעִית מִשּׁוּם סְעוּדָּה.
In these countries it is customary for the chazzan to recite the "Kiddush" in the synagogue on Shabbos and Yom Tov evenings, (except on the first two nights of Passover). Since he does not fulfill the mitzvah with this Kiddush,15For Kiddush must be accompanied by the seudah (meal). [Maseches Pesachim (101a) see Kitzur Shulchan Aruch ch. 77: 14.] and it is forbidden for him to taste the wine before Kiddush, therefore in order that his berachah not be in vain, the wine is given to a child who has reached the16According to Peri Megadim this refers to a child of five or six years old but Mishnah Berurah holds that it refers to a child of six or seven. The age depends on the child’s intelligence. age of17Chinuch is a term used here to describe the age at which we must begin to train a child to fulfill and perform mitzvos. chinuch. When the child hears the berachah from the chazzan, he is exempt from saying a berachah, and thus the chazzan's berachah was not in vain.18But if the child is not of chinuch age, the chazzon’s berachah is a berachah in vain. [Magein Avraham]. Bach rules that it is preferable to give it to a child not yet the age of chinuch and Aruch Hashulchan 269: 5 says that this was also the custom in his days. (For it is permitted to feed a child before Kiddush, as will be explained later on in chapter 165.) And if there is no child in the synagogue, the one who recites the Kiddush19The one who recites the Kiddush is preferable to another adult [Hagahes Maimoni, Eliyahu Rabbah]. or another person should have in mind to fulfill his mitzvah of Kiddush with this Kiddush,20This ruling is based on the opinion of the Geonim who hold you may recite the Kiddush in one place having in mind to eat the seudah (meal) in another place. and drink the amount of a21See glossary. revi'is22Drinking this amount of wine is considered a meal. Thus the Kiddush is accompanied by a seudah of wine [Geonim, Shulchan Aruch 273: 5]. The Ran (Maseches Pesachim 101a) maintains that according to Yerushalmi you can make Kiddush in one place having in mind to eat the meal in another house even not under one roof. Therefore, by drinking a revi’is of wine, one certainly may rely on the combined opinions of the Ran and the Geonim in fulfilling his obligation of Kiddush with the Kiddush in the synagogue [Machatzis Hashekel 269: 1, see Aruch Hashulchan]. in order to recite the concluding berachah. And even so he may recite the Kiddush again in his house to exempt his wife and household, if they are unable to recite Kiddush themselves. The mitzvah of Kiddush is fulfilled with the Kiddush which is recited in the Synagogue, even though [the rule is that] Kiddush is not valid unless it is accompanied by a meal, because in time of pressing need, we rely on the "Poskim" who hold that it is sufficient to drink a whole revi'is from the cup.22Drinking this amount of wine is considered a meal. Thus the Kiddush is accompanied by a seudah of wine [Geonim, Shulchan Aruch 273: 5]. The Ran (Maseches Pesachim 101a) maintains that according to Yerushalmi you can make Kiddush in one place having in mind to eat the meal in another house even not under one roof. Therefore, by drinking a revi’is of wine, one certainly may rely on the combined opinions of the Ran and the Geonim in fulfilling his obligation of Kiddush with the Kiddush in the synagogue [Machatzis Hashekel 269: 1, see Aruch Hashulchan]. And it is best to drink a revi'is in addition to the mouthful [that is swallowed],23If you hold the wine in one side of your mouth your cheek will be visibly full. This measurement varies from person to person. Usually it is more than half a revi’is. [Shulchan Aruch 271: 13]. If your cheek holds more than a revi’is you need not drink more than a revi’is. [Mishnah Berurah]. so that the mouthful is counted for Kiddush and the revi'is for the meal.24This ruling is in accord with Levush, Bach and Taz. The Even Ha’ezer rules that a revi’is is sufficient.
נוֹהֲגִין לוֹמַר פֶּרֶק בְּמַה מַּדְלִיקִין. וְאֵין אוֹמְרִים אוֹתוֹ בְּיוֹם טוֹב שֶׁחָל בְּשַׁבָּת, וְלֹא כְּשֶׁחָל יוֹם טוֹב בְּעֶרֶב שַׁבָּת, וְלֹא בְּשַׁבָּת חֹל הַמּוֹעֵד (ע"ר).
We are accustomed25Initiated by the Geonim [see Siddur Rav Amram Gaon]. to recite the chapter26Second chapter of Mishnayos Maseches Shabbos. entitled Bameh madlikin, [on Friday evening27From the order in which the author placed this rule, it would appear that he held that it should be said after Maariv, which was the custom of Ashkenaz, and it is also the opinion of Sefer Chassidim 154. Our custom, however, is to say it before Maariv according to the ruling of Avudraham. He says the reason for this custom is that candle lighting and other things that should be done before Shabbos are discussed in Bameh madlikin. Shelo and Ya’avetz agree. Sefer Haitim says the reason was to denounce the Karaites who prohibited having fire in one’s house on Shabbos. The Rashal (Responsum 64) and Shulchan Aruch Harav maintains that it should be said before Kiddush.]. It is not said when Yom Tov falls on Shabbos,28Lest it be said even when Yom Tov is on Erev Shabbos [Derashos Maharil—Laws of Sukkah]. nor when Yom Tov falls on Friday,29Because tithing and making an eiruv, as instructed in Bameh madlikin are prohibited when Yom Tov is on Erev Shabbos. [Avudraham] Rashal (Responsum 64) maintains that it should be said every Erev Shabbos. Both are consistent with their opinions as to the reason for saying it. See footnote 27. and not on Shabbos Chol Hamoed.
נוֹהֲגִין שֶׁבַּשַׁבָּת אֵין מַשְׁכִּימִין כָּל כָּךְ לָבֹא לְבֵית הַכְּנֶסֶת כְּמוֹ בְּחֹל, מִשּׁוּם דְּשֵׁינָה מֵעֹנֶג שַׁבָּת הִיא, וְאַסְמְכוּהָ אַקְּרָא, דִּבְקָרְבַּן הַתָּמִיד שֶׁל יְמוֹת הַחֹל נֶאֱמַר בַּבֹּקֶר, וּבְשַׁבָּת נֶאֱמַר וּבְיוֹם הַשַׁבָּת, דְּמַשְׁמַע אִחוּר. וּמִכָּל מָקוֹם צְרִיכִין לִזָּהֵר שֶׁלֹּא לְאַחֵר זְמַן קְרִיאַת שְׁמַע וּתְפִלָּה.
It is customary not to arise as early on Shabbos to go to the synagogue as during weekdays,30Bach 281. since sleep is one of the pleasures of Shabbos. This custom is supported by a Scriptural verse; concerning the daily offering on weekdays it is said: "In the morning," but concerning the Shabbos offering it is said: "And on the Shabbos day,"31The later Poskim raised the question that this verse is said in reference to the Mussaf offering and not the daily offering. Magein Avraham answered that since the Mussaf offering is brought later in the day (the sixth hour), the daily offering was also later than usual in order that there not be too much time between the two offerings. Also see Rashi (Maseches Yoma 70a). which indicates a later time (in the day). However you must be careful not to delay the reading of Shema and Shemoneh esreih [beyond the proper time, see chapters 17, 18.]
זְמַן תְּפִלַּת מוּסָף הוּא מִיָּד אַחַר תְּפִלַּת שַׁחֲרִית, וְאֵין לְאַחֲרָה יוֹתֵר מֵעַד סוֹף שֶׁבַע שָׁעוֹת. וְאִם הִתְפַּלֵּל אוֹתָהּ אַחַר שֶׁבַע שָׁעוֹת, נִקְרָא פּושֵׁעַ, וְאַף עַל פִּי כֵן יָצָא יְדֵי חוֹבָתוֹ, מִפְּנֵי שֶׁזְמַנָּה כָּל הַיּוֹם.
The time for the Mussaf service is immediately after the Shacharis service. And it must not be delayed later than the end of the seventh hour.32The preferable time for the Mussaf offering in the Holy Temple was until the end of the seventh hour of the day. The person who recites Mussaf after seven hours is called a transgressor, but nevertheless his obligation is fulfilled because the time (for reciting Mussaf) is all day.
הָיוּ לְפָנָיו לְהִתְפַּלֵּל שְׁתֵּי תְּפִלּוֹת, אַחַת שֶׁל מִנְחָה וְאַחַת שֶׁל מוּסָף, כְּגוֹן שֶׁאֵחַר מִלְּהִתְפַּלֵּל מוּסָף עַד שֵׁשׁ שָׁעוֹת וּמֶחֱצָה, צָרִיךְ לְהִתְפַּלֵּל תְּחִלָּה מִנְחָה וְאַחַר כָּךְ מוּסָף, מִשּׁוּם דְּמִנְחָה תְּדִירָה יוֹתֵר, וְקַיְמָא לָן תָּדִיר וְשֶׁאֵינוֹ תָדִיר, תָּדִיר קוֹדֵם. וּמִכָל מָקוֹם בְּצִבּוּר אֵין לַעֲשׂוֹת כֵּן (רפ"ו).
If you must pray two prayer services, the Minchah service, and the Mussaf service, for example if you delayed praying mussaf until six and a half hours, you should first pray Minchah and after that Mussaf, because Minchah is recited more regularly [daily], and it is an established rule: that when a regular practice conflicts with an occasional practice, the regular practice takes precedence.33See Maseches Zevachim (90a). However, in congregational prayers, this rule is not followed.34Rambam. In order that the congregation not think that Minchah always precedes Mussaf.
בִּקְדֻשָּׁה דְּמוּסָף שֶׁאוֹמְרִים, שְׁמַע יִשְֹרָאֵל ה' אֱלֹהֵינוּ ה' אֶחָד, וּמִיָּד אוֹמְרִים הַקָּהָל, אֶחָד הוּא אֱלֹקֵינוּ וְכוּ', הוּא טָעוּת, כִּי אָסוּר לוֹמַר תֵּבַת אֶחָד שְׁתֵּי פְּעָמִים רְצוּפוֹת. אֶלָּא יֹאמַר ה' אֶחָד, הוּא אֱלֹקֵינוּ וְכוּ', אַךְ שְּׁלִיחַ הַצִבּוּר שֶׁהוּא מַמְתִּין עַל הַצִּבּוּר, יָכוֹל הוּא לְהַתְחִיל בְּתֵבַת אֶחָד, כֵּיוָן שֶׁהִפְסִיק בֵּינְתָיִם (עַיֵּן בסידור).
In the Kedushah of Mussaf when the congregation says: Shema Yisrael, Hashem Elokeinu, Hashem Echad. "Hear Israel Hashem is our God Hashem is One," and the congregation immediately says: Echad hu Elokeinu "One, He is our God," etc., it is a mistake, for it is forbidden to say the word "One" twice consecutively; but the congregation should say "Hashem is One," "He is our God," etc. But the chazzan who pauses while waiting for the congregation may begin with the word "One" [Echad] since he paused between [the two Echads].
בְּמִנְחָה קוֹדֵם קְרִיאַת הַתּוֹרָה, אוֹמְרִים וַאֲנִי תְּפִלָּתִי וְגוֹ', וְהוּא עַל פִּי מַה שֶּׁדָּרְשׁוּ רַבּוֹתֵינוּ זִכְרוֹנָם לִבְרָכָה בַּפָּסוּק, יַשִׂיחוּ בִּי יוֹשְׁבֵי שַׁעַר וּנְגִינוֹת שׁוֹתֵי שֵׁכָר. וּכְתִיב אַחֲרָיו, וַאֲנִי תְּפִלָּתִי וְגוֹ', אָמַר דָּוִד לִפְנֵי הַקָּדוֹשׁ בָּרוּךְ הוּא, רִבּוֹנוֹ שֶׁל עוֹלָם, אֵין אֻמָּה זוֹ כִּשְׁאָר אֻמּוֹת הָעוֹלָם. אֻמּוֹת הָעוֹלָם כְּשֶׁהֵם שׁוֹתִים וּמִשְׁתַּכְּרִים הוֹלְכִין וּפוֹחֲזִין. וְאָנוּ לֹא כֵן, אֶלָּא אַף עַל פִּי שֶׁשָּׁתִינוּ, וַאֲנִי תְפִלָּתִי וְגוֹ' וְלָכֵן אוֹמְרִים אוֹתוֹ לִפְנֵי קְרִיאַת הַתּוֹרָה, לְהוֹדוֹת לְיוֹצְרֵנוּ, שֶׁלֹּא שָׂם חֶלְקֵנוּ כָּהֶם, וַאֲפִלּוּ הָרֵקִים שֶׁבָּנוּ, בָּאִים לִשְׁמֹעַ תּוֹרָה. וּבְיוֹם טוֹב שֶׁחַל בְּחֹל, שֶׁאֵין קוֹרִין בַּתּוֹרָה, אֵין אוֹמְרִים אוֹתוֹ. אֲבָל בַשַׁבָּת, אַף עַל פִּי שֶׁאֵין סֵפֶר תּוֹרָה לִקְרוֹת, מִכָּל מָקוֹם אוֹמְרִים אוֹתוֹ. וְאוֹמְרִים אוֹתוֹ אָז קֹדֶם הַחֲצִי קַדִּישׁ, כְּדֵי שֶׁלֹּא לְהַפְסִיק בֵּין הַקַּדִּישׁ לִתְפִלַּת שְׁמוֹנֶה עֶשְׂרֵה.
At Minchah before reading the Torah we say: Va'ani sefilasi "But as for me, may my prayer etc." This is in accordance with the interpretation of our Sages of blessed memory35Midrash cited in Tur 292. of the verse: "They talk of me, those who sit in the gate, and (about me) are the songs of drunkards." And immediately thereafter it is written: "But as for me, may my prayer …" etc.36Psalms (69: 13). King David said before the Holy One Blessed is He, "Master of the Universe, this Nation is not like other nations of the world. Other nations of the world when they drink, they get drunk, and become boisterous, but we are not like that, for even though we drink, we say 'But as for me, may my prayer …' etc." Therefore this verse is recited before the reading of the Torah to give thanks to our Creator that He has not assigned our portion like theirs for even the ignorant among us come to hear the reading of the Torah. On Yom Tov which occurs on a weekday, since the Torah is not read, Va'ani sefilasi is not said.37Rashi in Sefer Hapardess and Shibolei Haleket are the source of this ruling (126), Ezra did not ordain that the Torah be read at Minchah on Yom Tov. Rashba (Vol. 5, responsum 1) rules that this pasuk is said only on Shabbos because Shabbos is a time of great favor for Israel, more so than on Yom Tov. This reason is also mentioned in the Zohar (Vol. 2, 156). But on Shabbos even though there is no seifer Torah from which to read, nevertheless it is said.38This ruling concurs with Eliyahu Rabba, Peri Megadim, Derech Hachaim, and Mishnah Berurah. Magein Avraham however rules that it is said only when there is a seifer Torah present. In such an event it is said before the Half Kaddish in order that there be no interruption between Kaddish and Shemoneh esreih.
לְאַחַר חֲזָרַת הַשְּׁמוֹנֶה עֶשְׂרֵה נוֹהֲגִין לוֹמַר צִדְקָתְךָ צֶדֶק, וְהֵמָּה שְׁלשָׁה פְּסוּקִים, כְּעֵין צִדּוּק הַדִּין עַל שְׁלשָׁה צַדִּיקִים שֶׁנִּפְטְרוּ בְּשָׁעָה זֹאת, יוֹסֵף, מֹשֶׁה וְדָוִד. וְאִם הוּא בַּיּוֹם שֶׁאִם הָיָה חֹל לֹא הָיוּ אוֹמְרִים תַּחֲנוּן, אֵין אוֹמְרִים אוֹתוֹ. אַךְ כְּשֶׁמִּתְפַּלְּלִים בְּצִּבּוּר בְּבֵית אָבֵל, אוֹמְרִים אוֹתוֹ, דְּאִם לֹא יֹאמְרוּהוּ, הֲוֵי פַּרְהֵסְיָא, וְאֵין אֲבֵלוּת פַּרְהֶסְיָא בְּשַׁבָּת.
After the repetition of the Shemoneh esreih we are accustomed to say "Tzidkasecha tzedek …" ["Your righteousness is righteousness everlasting"] which consists of three verses39Psalms 119: 142, 71: 19, 36: 7. This is the order of Nusach Ashkenaz. The order of Nusach Sefard is the reverse. that are similar to "Tzidduk Hadin."40Tzidduk Hadin is a special prayer which is said at the graveside expressing God’s righteousness and our acceptance of the Divine decree. [These verses express our acceptance of Divine decree] on the death of three Tzaddikim [pious souls] who passed away at this time [Shabbos afternoon]: Yoseph, Moshe and Dovid.41Zohar, Vol. 2, 156a. (Parshas Terumah). If Shabbos occurs on a day where if it were a weekday Tachanun would not be said,42See chapter 22. Tzidkassecha tzedek is not said. But when praying with a congregation in the house of a mourner, it is said,43Even though ordinarily Tachanun is not said in a mourner’s house. for if it would not be said it would be a public demonstration of mourning44Seifer Tosafos Shabbos. However, Yosef Da’as, responsum 400, maintains as does Peri Megadim 131: 10, that even in private it is said in a mourner’s house. and public mourning is not permitted on Shabbos.
אִם טָעָה בַּשַׁבָּת אוֹ בְּיוֹם טוֹב וְהִתְחִיל בְּרָכוֹת אֶמְצָעִיוֹת שֶׁל חֹל וְנִזְכַּר בְּאֶמְצַע בְּרָכָה, צָרִיךְ לִגְמֹר כָּל אוֹתָהּ בְּרָכָה שֶׁהִתְחִיל, וְאַחַר כָּךְ מַתְחִיל בְּרָכָה אֶמְצָעִית שֶׁל שַׁבָּת אוֹ שֶׁל יוֹם טוֹב. וְהַטַּעַם הוּא, מִשּׁוּם דְּמִן הַדִּין הָיָה רָאוּי לְתַקֵּן גַּם בַּשַׁבָּת וְיוֹם טוֹב כָּל בְּרָכוֹת הָאֶמְצָעִיּוֹת כְּמוֹ בַחֹל, וּלְהַזְכִּיר קְדֻשַּׁת הַיּוֹם בְּבִרְכַּת רְצֵה כְּמוֹ בְּרֹאשׁ חֹדֶשׁ וְחֹל הַמּוֹעֵד. אֶלָּא מִפְּנֵי כְּבוֹד שַׁבָּת וְיוֹם טוֹב לֹא הִטְרִיחוּ חֲכָמִים, וְתִקְּנוּ בְּרָכָה אַחַת אֶמְצָעִית לִקְדֻשַּׁת הַיּוֹם. אֲבָל זֶה שֶׁהִתְחִיל בְּרָכָה שֶׁל חֹל, יֵשׁ לוֹ לִגְמוֹר אוֹתָהּ בְּרָכָה, כֵּיון שֶׁהִיא רְאוּיָה לְאָמְרָהּ עַתָּה מִן הַדִּין.
If you made a mistake on Shabbos or Yom Tov and began saying the intermediate portion45From Attah chonein [You favor man, etc.] until and not including Retzei, [Be pleased]. of the weekday Shemoneh esreih, and reminded yourself in the middle of the berachah, you must complete the entire berachah that you began,46If this should happen to the chazzan when repeating Shemoneh esreih, he does not complete the berachah [Nezer Yisrael - Zechor Le’Avraham]. and afterwards begin the intermediate berachah of the Shabbos or Yom Tov (Shemoneh esreih). The reason being that halachically47Ba’eir Heiteiv 268. it would have been appropriate to enact that even on Shabbos and Yom Tov the intermediate berachos be recited as on weekdays, and the holiness of Shabbos be mentioned in the berachah of Retzei as is done on Rosh Chodesh and Chol Hamoed, but due to the honor of Shabbos and Yom Tov, the Sages did not want to burden us and thus enacted that only one intermediate berachah be said for the holiness of the day. But since you began the weekday berachah you must complete that berachah since it is fitting that it be said now according to halachah.
אֲפִלּוּ לֹא הִתְחִיל רַק תֵּבָה אַחַת מִן הַבְּרָכָה וְנִזְכַּר מִיָּד, צָרִיךְ לִגְמֹר כָּל הַבְּרָכָה, חוּץ מִבִּרְכַּת אַתָּה חוֹנֵן, שֶׁאִם לֹא אָמַר עֲדַיִן רַק תֵּבַת אַתָּה, כֵּיוָן שֶׁגַּם תְּפִלּוֹת עַרְבִית וּמִנְחָה, מַתְחִילִין אַתָּה, לָכֵן אִם בִּתְפִלַּת עַרְבִית אוֹ מִנְחָה אַף עַל פִּי שֶׁשָּׁכַח שֶׁהוּא שַׁבָּת וְהִתְחִיל תֵּבַת אַתָּה עַל דַּעַת לוֹמַר אַתָּה חוֹנֵן, אִם נִזְכַּר מִיָּד שֶׁהוּא שַׁבָּת, אֵינוֹ צָרִיךְ לוֹמַר בִּרְכַּת אַתָּה חוֹנֵן, אֶלָּא גּוֹמֵר וְאוֹמֵר קִדַשְׁתָּ וְכוּ'. [וּבְמִנְחָה, אֶחָד וְכוּ'] וְאִם אֵרַע לוֹ כֵּן בְּשַׁחֲרִית, אֲזַי אִם הָיָה הַטָּעוּת מֵחֲמַת שֶׁהָיָה סוֹבֵר שֶׁהוּא חֹל, צָרִיךְ לִגְמוֹר בִּרְכַּת אַתָּה חוֹנֵן. אֲבָל אִם יָדַע שֶׁהוּא שַׁבָּת וְשֶׁצָּרִיךְ לוֹמַר יִשְׂמַח מֹשֶׁה, אֶלָּא שֶׁנִּכְשַׁל בִּלְשׁוֹנוֹ מֵחֲמַת הֶרְגֵּלוֹ וְאָמַר תֵּבַת אַתָּה, אֵינוֹ צָרִיךְ לִגְמוֹר בִּרְכַּת אַתָּה חוֹנֵן, אֶלָּא אוֹמֵר יִשְׂמַח מֹשֶׁה. דְּכֵיוָן שֶׁיֵּשׁ בִּתְפִלּוֹת שַׁבָּת גַּם כֵּן תְּפִלּוֹת שֶׁמַּתְחִילִין אַתָּה, הֲוֵי לֵיה כְּמוֹ שֶׁטָּעָה בִּתְפִלַּת שַׁבָּת מִזּוֹ לָזוֹ, מֵאַחַר שֶׁיָּדַע שֶׁהוּא שַׁבָּת וְלֹא אָמַר עֲדַיִן רַק תֵּבַת אַתָּה.
Even if you started to say only one word of the [wrong] berachah, and remembered instantly, you must complete the berachah except in the berachah of Attah chonein. In this berachah, if all you said was the word attah, since the Shabbos prayers of Maariv and Minchah also begins with attah, therefore in the Maariv or Minchah prayers, even though you forgot that it was Shabbos and you began (with) the word attah with intention to say attah chonein but you remembered immediately that it is Shabbos, you need not complete the berachah, Attah Chonein,48Magein Avraham, Peri Megadim. but continue by saying kidashta at Maariv and echad at Minchah. If, however, this happens at Shacharis [then it depends]: if you erred because you thought it was a weekday you must complete the berachah Attah chonein. But if you knew it was Shabbos and were supposed to say Yismach Moshe, but through a slip of the tongue, due to habit, you said the word attah, you need not complete the berachah Attah chonein, rather say Yismach Moshe;49Terumas Hadeshen, responsum 14. for since there are in the Shabbos prayers other prayers that begin with attah, it is as though you mistakenly substituted one Shabbos prayer for another, since you knew it was Shabbos and you only said the one word.50Because this one word, attah, is also the beginning of the berachah designated for Maariv and Minchah on Shabbos, it is as though you erred in confusing Shacharis for Minchah or Maariv, in which case you should interrupt, and begin the appropriate berachah. [Trumas Hadeshen, Mishnah Berurah, also see Biur Halacha 268: 2].
אִם לֹא נִזְכַּר עַד בִּבְּרָכוֹת הָאַחֲרוֹנוֹת, (דְּהַיְנוּ מִן רְצֵה וּלְהַלָּן) פּוֹסֵק בְּאֶמְצַע בְּרָכָה בְּמָּקוֹם שֶׁנִּזְכַּר, וּמַתְחִיל בְּשֶׁל שַׁבָּת אוֹ יוֹם טוֹב וְגוֹמֵר כַּסֵּדֶר. וְאִם לֹא נִזְכַּר עַד לְאַחַר שֶׁהִתְחִיל לוֹמַר יִהְיוּ לְרָצוֹן, חוֹזֵר לְרֹאשׁ הַתְּפִלָּה.
If you did not realize [your error] until you began saying the concluding berachos, (that is from Retzei [be pleased] and further) you should stop in mid-berachah, at the place you remembered, and begin (the berachah) of Shabbos or Yom Tov, and conclude (the prayer) in its (proper) order. If you did not realize until after you started to say: Yiheyu leratzon51Some of the later Poskim held that it depends on whether or not you concluded saying the Yiheyu leratzon. [Misgeres Hashulchan]. [may they be acceptable],52Some say Yiheyu leratzon twice; once before Elokai netzor and once after. This halachah is based on the concluding Yiheyu leratzon [Eliyahu Rabbah]. you must start from the beginning of the Shemoneh esreih.
בִּתְפִלַּת הַמּוּסָפִין אִם טָעָה בִּבְרָכוֹת אֶמְצָעִיּוֹת שֶׁל חֹל, פּוֹסֵק בְּאֶמְצַע בְּרָכָה בְּמָקוֹם בְּרָכָה שֶׁנִּזְכַּר בָּהּ וּמַתְחִיל בְּרָכָה אֶמְצָעִית שֶׁל תְּפִלַּת מוּסָף, כִּי בִּתְפִלַּת מוּסָף לֹא הָיָה כְּלָל מִן הַדִּין לְהִתְפַּלֵּל כָּל הַבְּרָכוֹת הָאֶמְצָעִיּוֹת כְּמוֹ בַחֹל, אֶלָּא בְּרָכָה אַחַת שֶׁל מוּסָף.
If you erred in the Mussaf prayer and said the weekday berachah in the middle of Mussaf, you must stop in the middle of the berachah in which you remembered your error, and begin the middle berachah of the Mussaf prayer,53Rambam and Semag. because for the Mussaf prayer there was never an halachic consideration to include all the middle berachos of the weekdays, but only the one berachah of Mussaf.
מִי שֶׁטָּעָה וְהִתְחִיל תְּפִלָּה שֶׁל חֹל בְּשַׁבָּת, סִימָן רַע לוֹ, וִיפַשְׁפֵּשׁ בְּמַעֲשָׂיו כָּל יְמֵי הַשָּׁבוּעַ הַבָּא, וְיַעֲשֶׂה תְּשׁוּבָה.
If one errs and begins the weekday Shemoneh esreih on Shabbos it is a bad omen for him, and he should examine his deeds during the coming week and repent.54Sheloh.
טָעָה בִּבְרָכָה אֶמְצָעִית שֶׁל תְּפִלּוֹת הַשַׁבָּת מִזּוֹ לָזוֹ, אִם נִזְכַּר קֹדֶם שֶׁאָמַר אֶת הַשֵּׁם מֵחֲתִימַת הַבְּרָכָה, חוֹזֵר לִתְחִלַּת הַבְּרָכָה שֶׁהָיָה לוֹ לְהִתְפַּלֵּל עַתָּה. אֲבָל אִם לֹא נִזְכַּר עַד לְאַחַר שֶׁאָמַר אֶת ה', גּוֹמֵר וְאוֹמֵר מְקַדֵּשׁ הַשַׁבָּת וְיוֹצֵא בְּדִיעֲבַד לְפִי שֶׁהָעִקָּר מִבְּרָכוֹת הָאֶמְצָעִיּוֹת הִיא רְצֵה נָא בִּמְנוּחָתֵנוּ, וְהִיא שָׁוָה בְּכָל הַתְּפִלּוֹת.
If you erred in the middle berachah of the Shabbos Shemoneh esreih substituting one berachah for another, [e.g., you said in Shacharis, Atta kidashta (You sanctified) instead of Yismach Moshe (Moses will rejoice)] if you remember before you said the Name (of Hashem) at the conclusion of the berachah, you must repeat from the beginning of the berachah which you should have been praying. But if you did not remember until after you said (the Name of) Hashem, you should conclude and say Mekadeish Hashabbos [Sanctifier of Shabbos.] By doing so you will fulfill your obligation, because the principal part of the middle berachos is Retzei na bimenuchaseinu [be pleased with our rest] which is uniform in all the prayers (of Shabbos).55Magein Avraham.
בְּמַה דְּבָרִים אֲמוּרִים, בִּתְפִלּוֹת עַרְבִית שַׁחֲרִית וּמִנְחָה. אֲבָל בִּתְפִלַּת מוּסָף, אִם הִתְפַּלֵּל בִּמְקוֹמָהּ תְּפִלָּה אַחֶרֶת, לֹא יָצָא, הוֹאִיל וְלֹא הִזְכִּיר קָרְבַּן מוּסָף. וְכֵן אִם בִּמְקוֹם עַרְבִית אוֹ שַׁחֲרִית אוֹ מִנְחָה הִתְפַּלֵּל מוּסָף, לֹא יָצָא, הוֹאִיל וְהִזְכִּיר קָרְבַּן מוּסָף, וְאָמַר שֶׁקֶר לִפְנֵי הַמָּקוֹם בָּרוּךְ הוּא (רסח).
The above rule applies only to Maariv,56Shulchan Aruch 268: 6. See Shibolei Haleket. Shacharis, and Minchah Shemoneh esreih but as for Mussaf, if you substitute another prayer, you have not fulfilled your obligation, since you did not mention the Mussaf offering. Similarly, if instead of the Maariv, Shacharis, or Minchah Shemoneh esreih you prayed the Mussaf Shemoneh esreih you have not fulfilled your obligation, for since you mentioned the Mussaf offering you uttered an untrue statement57Magein Avraham. before Hashem.58In both instances, if you remembered before Yiheyu leratzon you return to the middle berachah. If you said Yiheyu leratzon you must begin the Shemoneh esreih over again. If you substituted another tefilla for Mussaf and remembered in the middle of Retzei, when you say וְהָשֵׁב אֶת הָעֲבוֹדָה, you add וְנַעַשֶׂה לְפָנֶיךָ חוֹבוֹתֵינוּ בְּתְמִידֵי יוֹם וְקָרְבַּן מוּסַף [see Mishnah Berurah and Biur Halachah].
אִם טָעָה בִּתְפִלַּת יוֹם טוֹב שֶׁהָיָה לוֹ לַחְתּוֹם מְקַדֵּשׁ יִשְֹרָאֵל וְהַזְּמַנִּים, וְחָתַם מְקַדֵּשׁ הַשַׁבָּת, אִם חָזַר בְּתוֹךְ כְּדֵי דִּבּוּר וְאָמַר מְקַדֵּשׁ יִשְֹרָאֵל וְהַזְּמַנִּים, יָצָא. וְאִם לָאו, צָרִיךְ לַחֲזוֹר וּלְהַתְחִיל אַתָּה בְחַרְתָּנוּ וְכוּ' (תפ"ז).
If you erred in the Yom Tov prayers, and instead of concluding Mekadeish Yisroel vehazemanim, [Sanctifier of Israel and the Seasons,] you concluded with Mekadeish Hashabbos, [Sanctifier of the Shabbos,] if you retracted within the time of kedei dibbur59The time it takes to say שָׁלוֹם עָלֶיךָ רֶבִּי which is three words. [Most acharonim and Mishnah Berurah 487: 4. The Peri Megadim says four words (שָׁלוֹם עָלֶיךָ רֶבִּי וּמוֹרִי).] and said Mekadeish Yisroel vehazemanim, you fulfilled (your obligation). And if not,60If you started Retzei you still have this allotted time to correct yourself [Peri Megadim]. However, Biur Halachah 487 disagrees. you must go back and start (again) from attah vechartanu.