It is customary to (say) earlier the evening prayers
of Shabbat more than during the week.
It is proper to do so in order to begin Shabbat 1 early
as much as possible, 2 as long as it's after ''Plag HaMincha''.3
Even those who generally pray in the week evening prayers at its proper time,
that is, after the appearance of (three) stars, 4 may say it earlier on Shabbat.
Even if sometimes in the week afternoon prayers are said
at the (same) time that they are now saying the (Shabbat) evening prayers,
we are not concerned about this 5 with the Shabbat evening prayers,
when we have the Mitzvah of adding from the ''Non-Holy'' to the ''Holy''. 21) In Talmudic times, it was customary to begin Shabbat with ''Bless the Lord Who is blessed'' at the beginning of evening prayers. According to the Mishna Berurah (261:30), nowadays, when the congregation sing the words ''Come O bride'' in the song ''Come my friend to meet the bride'', they are accepting Shabbat upon themselves.
2) There are two reasons for beginning Shabbat early. Firstly, most authorities rule that it is a Mitzvah to begin Shabbat while it is still considered to be ''daytime'' on Friday, i.e., before sunset. This concept is called "Mosif Mechol Al HaKodesh" (adding part of the non-holy to the holy). Secondly, even those authorities who rule that it is not an actual Mitzvah to begin Shabbat early, still rule that everyone should refrain from performing prohibited acts a short time before sunset, because if one got into the habit of waiting until a moment before sunset to begin Shabbat, one could easily end up performing a prohibited act after sunset (see Shulchan Aruch 261 and commentaries). In many communities, the women would wait to light candles until they saw that the evening prayers were beginning in the synagogue; consequently, if evening prayers weren't said early (before sunset), many would end up lighting candles after sunset, thereby desecrating the Shabbat (Aruch HaShulchan 267:4).
3) It is allowed to begin Shabbat anytime after ''Plag HaMincha'' on Friday afternoon, which is always one and a quarter ''Shaot Zemaniot'' (seasonal hours) before sunset. A ''seasonal hour'' is equal to one twelfth of the total time from sunrise to sunset (some say from dawn to dusk) - see the Rema 261:2.
4) Three small stars which are relatively close to each other.
5) There is a dispute in the Talmud as to what is the correct time frame within which one can say the afternoon and evening prayers. Rabbi Yehuda rules that one can only say the afternoon prayers up to ''Plag HaMincha'' (see note 3), and from then onwards, one can say the evening prayers. The Rabbis, however, rule that the time for the afternoon prayers extends until nightfall (in practical terms, this means sunset, because after that point we are not sure when nighttime actually begins), and one can only say the evening prayers after nightfall (that is, from the time we are certain that nighttime has begun, which is when 3 stars appear).
Now, it is generally forbidden for those who customarily follow the Rabbis, by waiting until after nightfall to say the evening prayers, to randomly decide to say the evening prayers before nightfall, like the ruling of Rabbi Yehuda. However, since by saying the Shabbat evening prayers before sunset, one is fulfilling the Mitzvah of adding from the non-holy to the holy (see note 2) by accepting Shabbat early, the authorities permitted changing one's custom in this case. However, when following Rabbi Yehuda by saying the evening prayers before sunset, one must be careful to be consistent and follow his ruling regarding the afternoon prayers as well, that is, by saying them before ''Plag HaMincha''. There is an opinion which states that if one is praying with the congregation, one may say the evening prayers before sunset, even if one said the afternoon prayers after ''Plag HaMincha''. However, the Mishna Berurah (267:3) rules that one can only rely on that leniency in pressing circumstances, and only if one waits until after sunset to say the evening prayers (that is, during ''Bein HaShemashot'', the time period in which we are uncertain whether it is ''day'' or ''night'').
נוהגין להקדים תפלת ערבית
של שבת יותר מבימות החול
ונכון הוא כדי להקדים קבלת שבת
בכל מה שאפשר רק שיהא מפלג המנחה ולמעלה
ואף הנוהגין להתפלל כל ימי החול מעריב בזמנה
דהיינו בצאת הכוכבים יכולין להקדים בשבת
ואפילו שלפעמים בימות החול מתפללין מנחה
בשעה שמתפללין עתה ערבית
אין חוששין בזה בתפלת ערבית של שבת
שיש בה מצוה שמוסיף מחול אל הקודש In the blessing ''Cause us to lie down, O Lord our G-d'' one does not conclude
like during the week with ''Who protects His people Israel'',
because this blessing is (against) harm to the Jews,
and harm to the Jews does not need to be guarded against on Shabbat
because Shabbat itself protects us.
Rather, we say ''Spread over us the shelter of Your peace'',
and conclude ''Blessed are You, G-d, who spreads over us...'',
and similarly on festivals.
If one erred and concluded as (one does) during the week,
If one remembered directly after (saying the blessing's final) word ''forever''
one should say immediately ''Spread out your shelter of peace''.
However, if one did not remember until after pausing slightly, 1
one need not say anything more.1) If one waited longer than the time it takes to say the words, ''Welcome to you, Rebbe''.
בברכת השכיבנו אין חותמין
כמו בחול שומר עמו ישראל
כיון שברכה זו היא על כללות עם ישראל
וכללות עם ישראל אינם צריכים שמירה בשבת
כי השבת מגין עלינו
אלא אומרים ופרוס
וחותמין ברוך אתה ה' הפורס וכו'
וכן ביום טוב
אם טעה וסיים כמו בחול
אם נזכר מיד לאחר תיבת לעד
יאמר מיד הפורס סכת שלום וכו'
אבל אם לא נזכר עד לאחר כדי דיבור
אין צריך לאמרו עוד It is customary to say during the evening prayers 1 ''May Israel rest on it''. 2
In the morning and additional prayers we say ''May Israel rest on it''. 3
In the afternoon prayers we say ''May Israel rest on them''. 41) The Shabbat Amidah (standing prayer) contains only 7 blessings, the first 3 and last 3 are the same as during the weekday, whereas the middle blessing changes in all four services on Shabbat.
2) The ''it'' here is Shabbat which is feminine, singular so the word used is ''bet'' ''hey'' - ''bah''.
3) The ''it'' here is the ''seventh day'' which is Masculine, singular so the word used is ''bet'' ''vav'' - ''bo''.
4) The ''them'' is this Shabbat and the following Shabbatot, so the Plural form is used, ''bet'' ''mem'' - ''bam''.
נוהגין לומר בתפלת ערבית וינוחו ''בה''
ובשחרית ומוסף וינוחו ''בו''
ובמנחה שבתות קדשך וינוחו ''בם'' After the silent Shabbat evening prayers
everyone says together ''The heavens and the earth were finished...'' 1
These (verses) should be said while standing because by this
we give testimony to the Holy One, blessed be He, as the creator of all,
need to stand when giving testimony.1) Genesis 2:1-3.
אחר תפלת הלחש בערבית בשבת
אומרים כולם ביחד ויכלו
ויש לאמרו מעומד לפי שבזה
אנו מעידים להקדוש ברוך הוא במעשה בראשית
והעדים צריכין להעיד מעומד Afterwards, the chazan says the blessing ''Mieyan Sheva'', 1, 2
that is ''Blessed are you, Lord our G-d and G-d of our fathers...'',
''a shield to our fathers...'',
''Our G-d and G-d of our fathers...'',
and finishes ''Blessed are you, Lord...who sanctifies the Shabbat.'' 3
The congregation should stand at the time
the chazan says this blessing and listen carefully. 4
It is customary for them to say with him (from) ''A shield to our fathers''
to ''in remembrance of the creation.'' 5
One who prays alone can say (from) ''A shield to our fathers''
to ''in remembrance of the creation.'',
but more (than this) one should not say. 61) Literally the ''quasi-seven'', an abridged form of the 7 blessings making up the Shabbat amida.
2) Even though there is no obligation for the chazan to repeat the Shemoneh Esreh of the evening prayers, the Rabbis made a special ruling for that of Shabbat. In Talmudic times, the synagogues were usually situated in the fields outside the city, and it would be dangerous for individuals to be left there alone; consequently, the Rabbis added this special blessing to the end of the service in order to delay the completion of the prayers, thus allowing the latecomers to catch up and then leave the synagogue along with the rest of the congregation. This enactment is still binding today, even though the reason for its creation no longer applies.
3) Each phrase of the abridged version parallels one of the seven blessings in the Shemoneh Esreh of Shabbos: ''a shield to our fathers'' = ''the shield of Abraham'' (1st blessing), ''revives the dead'' = ''revives the dead'' (2nd), ''the holy G-d'' = ''the Holy G-d'' (3rd), ''He gives rest to his people'' = ''be pleased with our rest'' (4th), ''we will serve Him'' = ''Be pleased, Lord our G-d'' (5th), ''to his name we give thanks'' = ''We thank You'' (6th), ''the Lord of peace'' = ''O grant peace'' (7th).
4) The Tur quotes a story from ''Sefer Chasidim'' which tells of a certain Chasid who saw another previously deceased Chasid in his dream, who had a very sickly and pale appearance. In the dream, he asked the man why he looked so terrible, and the man answered that it was because he used to talk in synagogue on Friday night during ''The heavens and earth were finished...'' the abridged version of the Shemoneh Esreh, and during Kaddish (See Mishna Berurah 268:26)
5) The chazan then repeats aloud what the congregation have just said.
6) In other words, neither he, nor the congregation as a whole, may say the blessing at the beginning or the end of that group of phrases, because the blessing was only enacted for the chazan.
אחר כך אומר השליח צבור ברכה אחת מעין שבע
דהיינו ברוך אתה ה' אלהינו ואלהי אבותינו וכו'
מגן אבות וכו'
אלהינו ואלהי אבותינו וכו'
ומסיים ברך אתה ה' מקדש השבת
יש להקהל לעמוד בשעה
שהשליח צבור אומר ברכה זאת וישמעו היטב
ונוהגין שאומרים עמו מגן אבות
עד זכר למעשה בראשית
וגם המתפלל ביחידות יכול לומר מגן אבות
עד זכר למעשה בראשית
אבל יותר לא יאמר On all the shabbatot of the year (the chazan) says this blessing
even on a festival, 1
and on Shabbat that comes (immediately) after a festival.
However when the 1st day of Pesach comes on Shabbat, this is not said.1) On a festival that falls on the Shabbat. 2) When Shabbat follows the festival, the people are not working and so came to the synagogue on time. However, this blessing is still said, even though there are no latecomers, because of the principle of ''Lo Ploog'' (no differentiation), meaning that when the Sages made an enactment, it applies across the board, even in cases where the reasoning behind the enactment doesn't apply.
בכל שבתות השנה אומרים ברכה זאת
אפילו ביום טוב
ובשבת שחל לאחר יום טוב
אך כשחל יום טוב ראשון של פסח בשבת אין אומרים אותה We only say this with a regular minyan, 1
but in a place where they pray with a minyan only occasionally,
such as a house with a bridegroom 2
or a mourner's house, 3 it is not said. 4
If a place was fixed for praying with a minyan
for some weeks such as at fairs, it should be said.1) This also includes a house where a minyan regularly gathers for prayers, as long as they have a Torah Scroll with them (Mishna Berurah 268:24).
2) The week of feasting held for a bride and groom after the wedding in different people's homes, which includes Shabbat as well. 3) Where the mourners sit for a week and are comforted by relatives and friends coming to visit them.
4) These sort of places were never included in the original ruling, because the reasoning, based on concern for latecomers, doesn't apply. The Magen Avraham writes that those who have the custom to say the blessing even in places where there is no regular minyan, should not be stopped or told off. However, the Pri Megadim disagrees because of the concern that saying it in these places might constitute a blessing in vain.
אין אומרים אותה אלא במנין קבוע
אבל במקום שאין מתפללין בעשרה אלא באקראי
כגון בבית החתן
או בבית האבל אין אומרים אותה
ואם קבעו מקום להתפלל בעשרה
איזה שבועות כמו בירידים יש לאמרה In these countries 1 it is customary that the chazan
makes Kiddush in the synagogue on Shabbat and festival evenings, 2
(apart from the first two nights of Pesach).
Since he does not cover (himself) by this Kiddush, 3
and he is forbidden to eat (or drink) before Kiddush, 4
therefore in order that the blessing is not in vain,
we give (the wine) to drink to a child who has reached (the age of) education, 5
the child should listen to the blessing so as to be covered by it,
and so the (hazan's) blessing was not in vain.
(It is allowed to give (the wine) to the child before (he hears) Kiddush 6
as will be explained in Chapter 165, G-d willing.)
If there is no child in the synagogue,
the one making Kiddush, or another person, should intend
to be covered by this Kiddush,
and drink a Revi'it 7
so as to bless afterwards the concluding blessing. 8
Nevertheless he can return and make Kiddush at his home
and so cover his wife and his household
if they do not know to make Kiddush themselves.
One is covered by the Kiddush at the synagogue
even though Kiddush is (normally only) at the place of one's meal,
in an emergency we rely on the authorities that consider
that it is enough to drink a full Revi'it from the cup.
It is preferable to drink a Revi'it besides the mouthful of wine,
that is the mouthful (of wine) for the Kiddush
and also a Revi'it for the ''meal''.1) Hungary, where Rabbi Shlomo Ganzfried, author of the Kitzur Shulchan Aruch, lived during the 19th Century. 2) The original reason for making Kiddush in the synagogue was so that the town's Shabbat guests, who would sleep in rooms connected to the main synagogue, would be able to fulfill their obligation to hear Kiddush. Both the early and later rabbinic authorities have debated whether the requirement to make Kiddush in synagogue applies even when there are no guests; consequently, nowadays, when we no longer have guests staying in the synagogue complex on a regular basis, some communities have retained the custom, but others have not.
3) Since Kiddush must be said in the place where one will eat the Shabbat meal.
4) So the chazan is unable to drink the wine he makes the Kiddush over. 5) According to the Mishna Berurah (269:1), the age of ''Hinuch'' (education) in this case is about 6 or 7 years old. Generally, the age at which a child is introduced to a particular Mitzvah depends on both the child's level of maturity and the type of Mitzvah he or she is to perform. There are authorities who rule that the chazan should give the wine to minors who have not yet reached the age of Hinuch.
6) The Kiddush he has just heard from the chazan doesn't count, because it was not said in the place where he will be eating his Shabbat meal.
7) According to Shiurei Torah, a Revi'it is 86.4 cc. According to the Chazon Ish, it is 150 cc.
8) Generally, the ''Seuda'' (meal) which is eaten in the place where one makes Kiddush, must consist of a minimum of a ''K'zayit'' (Olive size) of bread, cake or other food made from one of the five species of grain, namely, wheat, barley, spelt, oats and rye. However, the Geonim ruled (see Shulchan Aruch 273:5) that one can fulfill the obligation of ''Kiddush Be'makom Seuda'' (Kiddush in the place one eats), by drinking a Revi'it of wine or grape juice. The Mishna Berurah states (273:25) that since many of the Rishonim disagree with this opinion, we should only rely on it in pressing circumstances, such as the case in this Halacha, or when there are no grain products available.
במדינות אלו נוהגין שהשליח צבור
מקדש בבית הכנסת בלילי שבתות ויום טוב
חוץ משתי לילות הראשונות של פסח
וכיון שהוא אינו יוצא בקידוש זה
ואסור לו לטעום קודם קידוש
לכן כדי שלא תהא ברכתו לבטלה
נותנים לטעום לקטן שהגיע לחינוך
והקטן ישמע את הברכה ממנו ויוצא בה
ונמצא שלא בירך לבטלה
דמותר להאכיל את הקטן קודם קידוש
כמו שיתבאר לקמן בסימן קס''ה אם ירצה השם
ואם אין קטן בבית הכנסת
יכוין המקדש או אדם אחר
לצאת בקידוש זה
וישתה שיעור רביעית
כדי לברך ברכה אחרונה
ואף על פי כן יכול הוא לחזור ולקדש בביתו
להוציא את אשתו ובני ביתו
אם אינם יודעין לקדש בעצמם
והא דיוצא בקידוש שבבית הכנסת
אף על גב דאין קידוש אלא במקום סעודה
בשעת הדחק סומכין על הפוסקים דסבירא
להן דדי אם שותה רביעית שלם מן הכוס
וטוב שישתה רביעית חוץ מכמלא לוגמיו
דהיינו כמלא לוגמיו משום קידוש
ועוד רביעית משום סעודה It is customary to say the passage ''With what may we light...''.
One does not say this on festivals which fall on Shabbat
nor when a festival falls on Friday,
nor on the intermediate Shabbat of a festival. נוהגין לומר פרק במה מדליקין
ואין אומרים אותו ביום טוב שחל בשבת
ולא כשחל יום טוב בערב שבת
ולא בשבת חול המועד It is customary that on Shabbat one does not get up so early
to go to the synagogue, as (one does) during the week,
because sleep is (part of our) enjoyment of Shabbat. 1
The proof of this comes from 2
that the daily weekday sacrifice, it says, (is offered) ''in the morning'',
and on Shabbat it says 3
''on the Shabbat day'', meaning later. 4
Nevertheless, one needs to be careful
not to delay 5 the reading of the Shema and the Shemoneh Esreh prayers.1) Against this opinion, Talmud Megillah, page 23, states that it is preferable to come to synagogue early on Shabbat, and Rashi explains that it is a Mitzvah to get there early enough to say the Shema ''KeVatikin'' (just before sunrise) - see Mishna Berurah 281:1.
2) Numbers 28:4.
3) Numbers 28:9. 4) The verses are actually not parallel, because one is referring to the weekday daily offering, while the other is referring to the Musaph offering of Shabbat, and not the daily offering. However, since the verse implies that the Musaph offering of Shabbat was brought later in the morning, so too the Shabbat daily offering must have been delayed, so as not to leave a large time gap between them.
5) Beyond their proper time. The Shema must be said by the end of the 3rd ''seasonal hour'' (Shaot Zemaniot) of the day, and the Shemoneh Esreh must be said by the end of the 4th seasonal hour (see Chapter 17 and Chapter 18). A ''seasonal hour'' is equal to one twelfth of the total time from sunrise to sunset (some say from dawn to dark).
נוהגין שבשבת אין משכימין כל כך
לבא לבית הכנסת כמו בחול
משום דשינה מעונג שבת הוא
ואסמכוה אקרא
דבקרבן התמיד של ימות החול נאמר בבקר
ובשבת נאמר
וביום השבת דמשמע איחור
ומכל מקום צריכין ליזהר
שלא לאחר קריאת שמע ותפלה The time for saying the additional prayers is immediately after the morning prayers.
One should not delay it beyond the seventh hour. 1
One who prayed it after the seventh hour is termed a sinner,
nevertheless, one fulfills one's obligation because its' time is the whole day.1) This and the times mentioned in the following law refer to ''seasonal hours'' which are each equal to one twelfth of the total time from sunrise to sunset (some say from dawn to dark).
זמן תפלת מוסף הוא מיד אחר תפלת שחרית
ואין לאחרה יותר מעד סוף שבע שעות
ואם התפלל אותה אחר שבע שעות נקרא פושע
ואף על פי כן יצא ידי חובתו מפני שזמנה כל היום One needed to pray two services,
one for the afternoon prayers and one for the additional prayers,
for example, (because) one delayed praying the additional prayers
until (after) six and a half hours, 1
one needs to pray the afternoon service first,
and after that the additional prayers.
This is because that the afternoon services are (said) more often,
and when we have (two events), the more frequent and the less frequent,
the more frequent comes first. 2
In any case, with a minyan, one does not do this. 31) The time for the afternoon prayers begins six and a half hours after sunrise and ends at sunset.
2) The afternoon prayers are said daily, whereas the additional prayers are only said on Shabbat, Festivals and Rosh Hodesh (1st day of each month).
3) But the additonal prayers are said first.
היו לפניו להתפלל שתי תפלות
אחת של מנחה ואחת של מוסף
כגון שאיחר מלהתפלל מוסף
עד שש שעות ומחצה
צריך להתפלל תחלה מנחה
ואחר כך מוסף
משום דמנחה תדירה יותר
וקיימא לן תדיר ושאינו תדיר
תדיר קודם
ומכל מקום בצבור אין לעשות כן In the Kedusha of the addtional prayers when they say
''Hear, O Israel, the Lord is our G-d, the Lord is One.''
and immediately the congegration say
''One, He is our G-d...''
this is a mistake,
because it is forbidden to say the word ''One'' twice in succession. 1
Rather they should say ''The Lord is One, He is our G-d...''
However the hazan, who waits for the congegration,
can begin with the word ''One'',
because he paused between them. 21) Repeating the description of G-d as ''One'' twice in succession, sounds to others as if one is acknowledging two separate gods (See Mishna Berurah 61:22).
2) Nowadays, (in both Nusach Ashkenaz and Sefard), the hazan says this phrase exactly like the rest of the congregation, leaving out the word ''One''.
בקדושה דמוסף שאומרים
שמע ישראל ה' אלהינו ה' אחד
ומיד אומרים הקהל
אחד הוא אלהינו וכו'
הוא טעות
כי אסור לומר תיבת אחד שני פעמים רצופים
אלא יאמר ה' אחד הוא אלהינו וכו'
אך השליח צבור שהוא ממתין על הצבור
יכול הוא להתחיל בתיבת אחד
כיון שהפסיק בנתים At the afternoon services, before the reading of the Torah,
we say ''I offer my prayer to You...'' 1
this is from the explanation of our sages, may their memory be for a blessing,
from the (previous) verse
''Those who sit by the gate talk about me, and make up songs of drunkards.''
and after this is written ''I offer my prayer to You...''.
David said, before the Holy One, blessed be He,
''Master of the universe,
this nation is not like the other nations of the world.
The nations of the world, when they drink they get drunk and become wild.
We are not like this,
rather even if we have drunk, (we say) 'I offer my prayer to You...' '' 2
Therefore we say this (verse) before the reading of the Torah
to thank our Creator that He did not make our lot like theirs,
for even the ignorant among us come to hear the Torah.
On a festival that falls on a week day,
when we do not read the Torah, one does not say this. 3
However, on Shabbat, even if there isn't
a Torah scroll (available) to read, in any case we say it. 4
We say it (in this case) before the half Kaddish,
so that we do not break between the Kaddish and the Shemoneh Esreh prayers.1) Psalms 69:14.
2) King David was pointing out that, in general, when people celebrate, they get boisterous and drunk and ''forget'' about the Creator; the Jews, however, when the time for the afternoon prayers comes on Shabbat, take a break from their eating, drinking and celebrating, and go to Synagogue to hear the Torah and pray to their Creator.
3) According to the Bach (O.H 292), the reason we say this verse describing an ''Eit Ratzon'' (opportune time) before the public Torah reading, is because the second set of tablets containing the Ten Commandments was given to the Jews on Yom Kippur, the day Moses finally came down from Mt. Sinai and began teaching the Torah. On that same day, the Jews were forgiven for building the Golden Calf and thus Yom Kippur forever became a day for forgiveness and atonement. Thus we see that the Torah is associated with ''opportune times'', times when G-d is open to our prayers.
4) According to the Zohar, the time of the afternoon prayers on Shabbat is an especially opportune time for prayers - which is not the case on a festival (see Aruch HaShulchan 292:1). This explains why this verse which mentions the words ''opportune time'' is said during the afternoon prayers on Shabbat even in circumstances where there is no Torah scroll, and even when an individual is praying alone at home. It also explains why it is not said during the afternoon prayers on a festival.
במנחה קודם קריאת התורה
אומרים ואני תפלתי וגו'
והוא על פי מה שדרשו רבותינו זכרונם לברכה
בפסוק
ישיחו בי יושבי שער ונגינות שותי שכר
וכתיב אחריו ואני תפלתי וגו'
אמר דוד לפני הקדוש ברוך הוא
רבונו של עולם
אין אומה זו כשאר אומות העולם
אומות העולם כשהם שותים ומשתכרים הולכין ופוחזין
ואנו לא כן
אלא אף על פי ששתינו ואני תפלתי וגו'
ולכן אומרים אותו לפני קריאת התורה
להודות ליוצרנו שלא שם חלקנו כהם
ואפילו הרקים שבנו באים לשמוע תורה
וביום טוב שחל בחול
שאין קורין בתורה אין אומרים אותו
אבל בשבת אף על פי שאין
ספר תורה לקרות מכל מקום אומרים אותו
ואומרים אותו אז קודם החצי קדיש
כדי שלא להפסיק בין הקדיש לתפלת שמונה עשרה After the repetition of the Shemoneh Esreh it is customary to say
''Your righteousness is an everlasting righteousness''
which is made up from three verses, 1
which is a type of ''Tziduk HaDin'' 2
on the three righteous men that died at this time, 3
Joseph, Moses and David.
If this is on a day that if it was a week day,
we would not say Tachanun, (then) we don't say it. 4
However, when we pray with a minyan in a mourner's house, 5
we do say it,
for if we did not say it, this would be a public demonstration,
and there is no public mourning on Shabbat.1) Psalms 119:142, 71:19 and 36:7.
2) When a dead person is brought to the cemetery, the mourners say a prayer called ''Tziduk HaDin'' (Acceptance of Judgement), through which they declare their acceptance of Divine judgement, and request mercy for the living.
3) At the time for the afternoon prayers on Shabbat.
4) Tachanun is a supplication said immediately after the Shemoneh Esreh of the morning and afternoon prayers on weekdays. Some examples of times when Tachanun is not said are: Shabbat, Festivals, Rosh Hodesh, and at the afternoon prayers preceding those days.
5) Tachanun, which is a supplication for mercy despite our sins, is not said in a mourner's home, because we don't want to do anything that might arouse Divine judgement in a house that has just experienced it (Aruch HaShulchan O.H 131:14).
לאחר החזרת השמונה עשרה נוהגין לומר
צדקתך צדק
והמה שלשה פסוקים
כעין צדוק הדין
על שלשה צדיקים שנפטרו בשעה זאת
יוסף משה ודוד
ואם הוא ביום שאם היה חול
לא היו אומרים תחנון אין אומרים אותו
אך כשמתפללין בצבור בבית אבל
אומרים אותו
דאם לא יאמרוהו הוי פרהסיא
ואין אבילות פרהסיא בשבת If one erred on Shabbat or a festival
and began the week day middle blessings, 1
and remembered in the middle of a blessing
one needs to finish that same blessing that one started,
and afterwards start the intermediate blessing of Shabbat or the festival.
The reason for this is
because from the halacha it should have been laid down,
that also on Shabbat and festivals
the intermediate blessings are like those on week days,
and to mention the holiness of the day in the blessing ''Be pleased, Lord our G-d'' 2
as on Rosh Hodesh or the festival intermediate days.
However, because of honoring Shabbat and festivals the Sages did not burden us,
but instituted one intermediate blessing in honor of the day.
But one who started,
a weekday blessing,
should finish the same blessing,
since it is acceptable for one to say it now according to the halacha. 31) The first three blessings and the last three blessings of the weekday Shemoneh Esreh, are also said during the Shabbat and Festival Shemoneh Esreh prayers. However, on weekdays, the middle section of the Shemoneh Esreh consists of thirteen separate blessings, whereas the Shabbat and Festival Shemoneh Esreh prayers only have one short blessing in the middle section.
2) The blessing beginning with the word ''Be pleased'' is the first of the final three blessings of both the weekday and the Shabbat and Festival Shemoneh Esreh prayers.
3) Since the Sages could have just changed the one, common blessing and left the rest the same, if we start saying one of these - what could have been - common blessings, it is not considered as a real error.
אם טעה בשבת או ביום טוב
והתחיל ברכות אמצעות של חול
ונזכר באמצע ברכה
צריך לגמור כל אותה ברכה שהתחיל
ואחר כך מתחיל ברכה אמצעית של שבת או של יום טוב
והטעם הוא
משום דמן הדין היה ראוי לתקן
גם בשבת ויום טוב
כל ברכות האמצעיות כמו בחול
ולהזכיר קדושת היום בברכת רצה
כמו בראש חדש וחול המועד
אלא מפני כבוד שבת ויום טוב לא הטריחו חכמים
ותקנו ברכה אחת אמצעית לקדושת היום
אבל זה שהתחיל
ברכה של חול
יש לו לגמור אותה ברכה
כיון שהיא ראויה לאמרה עתה מן הדין Even if one only started just one word of the blessing,
and remembered immediately,
one must finish the whole blessing,
except for the blessing ''You favor man'',
where if one had only said the word ''You'',
since also the Shabbat evening and afternoon prayers,
begin ''You'',
therefore if in the evening or afternoon prayers,
even though one forgot it was Shabbat and started the word ''You'',
with the intention of saying ''You favor man'',
and remembers immediately that it is Shabbat,
one does not need to say the blessing ''You favor man'',
rather finish (by) saying ''(You) have sanctified...''.
If this happened to one during the morning prayers,
that is if the mistake occurred because one thought it was a weekday,
one needs to finish the blessing ''You favor man'',
but if one knew it was Shabbat and that one needs to say ''Moses was pleased''
but said the wrong thing through force of habit,
and said the word ''You'' one does not need
to finish the blessing ''You favor man'',
rather say ''Moses was pleased''.
This is because there are in the Shabbat prayers
also prayers that start ''You'' 1
and it is as if one erred between parts of the Shabbat prayers
since one knew it was Shabbat and had only said the word ''You''. 21) The Magen Avraham holds that since the intermediary blessing in both the afternoon and evening Shemoneh Esreh begin with the word ''You'', there is no indication in his words that one actually forgot it was Shabbat, and therefore one doesn't have to complete the weekday blessing. The Shulchan Aruch, on the other hand, holds that if one indeed forgot it was Shabbat and intended to say the weekday blessing, then one must complete the weekday blessing, even during Shabbat afternoon and evening prayers (O.H 268:2 and Mishna Berurua).
2) However, if one said both words, ''You favor man'', even though one was aware it was Shabbat and did so only out of habit, one must nevertheless complete the weekday blessing.
אפילו לא התחיל רק תיבה אחת מן הברכה
ונזכר מיד
צריך לגמור כל הברכה
חוץ מברכת אתה חונן
שאם לא אמר עדיין רק תיבת אתה
כיון שגם תפלות שבת ערבית ומנחה
מתחילין אתה
לכן אם בתפלת ערבית או מנחה
אף על פי ששכח שהוא שבת והתחיל תיבת אתה
על דעת לומר אתה חונן
ונזכר מיד שהוא שבת
אינו צריך לומר ברכת אתה חונן
אלא גומר ואומר קדשת וכו'
ואם אירע לו כן בשחרית
אזי אם היתה הטעות מחמת שהיה סובר שהוא חול
צריך לגמור ברכת אתה חונן
אבל אם ידע שהוא שבת ושצריך לומר ישמח משה
אלא שנכשל בלשונו מחמת הרגלו
ואמר תיבת ''אתה'' אינו צריך
לגמור ברכת אתה חונן
אלא אומר ישמח משה
דכיון שיש בתפלת שבת
גם כן תפלות שמתחילין אתה
הוי ליה כמו שטעה בתפלת שבת מזו לזו
מאחר שידע שהוא שבת ולא אמר עדיין רק תיבת אתה If one did not remember until the final (three) blessings,
(that is, from ''Be pleased, Lord our G-d'' onwards),
one should stop in the middle of the blessing where one remembered,
and begin (the blessings) of Shabbat or the festival and finish in (the proper) order.
If one did not remember until after one started to say ''may it be Your will''
one goes back to the beginning of the (Shemoneh Esreh) prayers. 11) There are certain errors in the Shemoneh Esreh, such as the one discussed above, whereby once one has completed the Shemoneh Esreh without correcting the error, one must go back and repeat the entire Shemoneh Esreh from the beginning. The question is: at what point exactly is one considered to have completed the Shemoneh Esreh? Most authorities agree that the supplication we say after the Shemoneh Esreh, i.e., ''My G-d, guard my tongue'' is considered to be an extension of the Shemoneh Esreh in the sense that one would not have to return to the beginning as long as one has not completed that prayer. The Kitzur Shulchan Aruch, as we see above, holds that once one has started the verse ''may it be Your will'', the Shemoneh Esreh is over, and one must go back and repeat the whole thing. However, the Mishna Berurah (118:18) seems to hold that until one has completed that verse, one does not have to go back to the beginning. Nevertheless, the Mishna Berura does hold that once one has completed that verse, one must return to the beginning, even though one has not yet taken the three steps backwards.
אם לא נזכר עד בברכות האחרונות
דהיינו מן רצה ולהלן
פוסק באמצע ברכה במקום שנזכר
ומתחיל בשל שבת או יום טוב וגומר כסדר
ואם לא נזכר עד לאחר שהתחיל לומר יהיו לרצון
חוזר לראש התפלה With the additional prayers, if one erred
by (saying) the intermediate blessings of week day,
one stops in the middle of the blessing where one remembered
and starts the intermediate blessing of the additional prayers,
for in the additional prayers there was not a rule
from the halacha to pray all the intermediate blessings as in a week day,
rather the one (intermediate) blessing of the additional prayers. 11) There is another opinion brought by the Shulchan Aruch (O.H 268:2) which holds that there is no difference between the additional prayers and the Shabbat Shemoneh Esreh regarding this particular Halacha. However the Mishna Berura (268:5) writes that according to the Acharonim (Bach, Eliyah Rabbah), one should follow the opinion which rules that if the error occurs in the additional prayers, one should stop in the middle of the blessing, because completing it might constitute a violation of the prohibition against saying an unnecessary blessing.
בתפלת המוספין אם טעה
בברכות אמצעיות של חול
פוסק באמצע ברכה שנזכר בה
ומתחיל ברכה אמצעית של תפלת מוסף
כי בתפלת מוסף לא היה כלל
מן הדין להתפלל כל ברכות האמצעיות כמו בחול
אלא ברכה אחת של מוסף One who erred and started a week day prayer on Shabbat,
this is a bad omen for one.
One should examine one's deeds during all the day of the week to come
and repent. מי שטעה והתחיל תפלה של חול בשבת
סימן רע לו
ויפשפש במעשיו כל ימי השבוע הבאה
ויעשה תשובה One who erred during the intermediate blessing
of the Shabbat (Shemoneh Esreh) prayers between different services. 1
If one remembered before one said G-d's name at the end of the blessing,
one returns to the beginning of the blessing
for (the prayers) one should be saying now,
but if one did not remember until after one said G-d's name,
one finishes and says ''Who hallows the Sabbath''
and fulfills one's obligation after the event,
because the essence of the intermediate blessings
is (the paragraph) ''be pleased with our rest''
which is the same in all the (Shabbat Shemoneh Esreh) prayers.1) For example, if instead of saying the blessing for the evening prayers, one said the blessing for the morning prayers.
טעה בברכה אמצעית
של תפלות השבת מזו לזו
אם נזכר קודם שאמר את השם מחתימת הברכה
חוזר לתחלת הברכה
שהיה לו להתפלל עתה
אבל אם לא נזכר עתה עד לאחר שאמר את ה'
גומר ואומר מקדש השבת
ויוצא בדיעבד
לפי שהעיקר מברכות האמצעיות
היא רצה נא במנוחתנו
והיא שוה בכל התפלות When does the above apply ?
In the evening, morning and afternoon prayers.
However, in the additional prayers if one prayed instead of this 1
another prayer, 2 one does not fulfill one's obligation,
since one did not mention the additional sacrifice. 3
Similarly, if in place of the (intermediate blessing of) evening
or morning or afternoon prayers
one prayed (the intermediate blessing) of the additional prayers,
one does not fulfill one's obligation,
since by mentioning the additional sacrifice,
one said a false statement before G-d, 4 blessed be He. 51) The intermediate blessing for the additional prayers.
2) Another intermediate prayer from a different service.
3) If one realizes one's error before saying the second ''May the words of my mouth...'' at the end of the additional prayers, one should return to the beginning of the intermediate blessing. If one has already said that ''May the words of my mouth...'', one must return to the beginning and say the whole addtional prayers (see the footnote on Law 18). The Mishna Berurah (268:16) quotes the Chayei Adam who holds that if one realizes one's error immediately after completing the intermediate blessing, but before beginning ''Be pleased, Lord our G-d'', the first of the final three blessings, one may fulfill one's obligation by simply inserting the words ''VeNa'aseh Lefonechah Korban Musaf'' (And we will perform the additional sacrifice before You).
4) ''Hamakom'' (the place) - one of the alternative names for Hashem.
5) The procedure is as described in note 3. However, one who mistakenly said the Shemoneh Esreh for the additional prayers instead of the Shemoneh Esreh for the morning prayers, has nevertheless fulfilled the obligation for the additional prayers, and after saying the (correct) morning Shemoneh Esreh, does not need to say the Shemoneh Esreh for the additonal prayers again (Mishna Berurah 268:17).
במה דברים אמורים
בתפלת ערבית שחרית ומנחה
אבל בתפלת מוסף אם התפלל במקומה
תפלה אחרת לא יצא
הואיל ולא הזכיר קרבן מוסף
וכן אם במקום ערבית
או שחרית או מנחה
התפלל מוסף
לא יצא
הואיל והזכיר קרבן מוסף
ואמר שקר לפני המקום ברוך הוא If one erred during the festival (Shemoneh Esreh) prayers,
where one should end ''Who sanctifies Israel and the seasons'',
and ended with ''Who sanctifies the Shabbat'',
if one returned within a short time 1
and said ''Who sanctifies Israel and the seasons'', one has fulfilled the obligation.
If not, one needs to return to the beginning of ''You chose us...''.1) The time it takes to say the words ''Shalom Alecha Rebbi'' (Mishna Berurah 487:4), or according to the Pri Megadim ''Shalom Alecha Rebbi U'Moree.''
אם טעה בתפלת יום טוב
שהיה לו לחתום מקדש ישראל והזמנים
וחתם מקדש השבת
אם חזר בתוך כדי דיבור
ואמר מקדש ישראל והזמנים יצא
ואם לאו צריך לחזור ולהתחיל אתה בחרתנו וכו'