Mashiv HaRuach UMorid HaGeshem and Mariv/Arvit: Difference between pages

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==When we say it==
==Obligation==
# From the Mussaf of the last day of Sukkot until the Mussaf of the first day of Pesach (the winter months) we add in the phrase Mashiv HaRuach UMorid HaGeshem. <Ref>S"A 114:1 </ref>
# Many authorities say that nowadays the [[obligation to pray]] [[Arvit]]/Mariv is the same as the obligation for [[Shacharit]] and [[Mincha]], while other authorities hold that the obligation of [[Arvit]]/Mariv was always an obligation but relative to [[Shacharit]] and [[Mincha]] there are some leniencies (as to be discussed in other halachas). See footnote. <ref>
==If one made a mistake in the winter==
* The Gemara [[Brachot]] 27b-28a has a long story about the dispute Rabban Gamliel and Rabbi Yehoshua whether [[Arvit]] is an obligation (Chovah) or not (Reshut). Abaye rules that it’s an obligation and Rava argues. The Rif 19a, Rosh 4:7, and Rambam 1:6 hold like Rava.  
# In the winter, if one forgot to say Mashiv HaRuach UMorid HaGeshem and  
* What’s [[Arvit]] being Reshut (non-obligatory) mean? The Rabbenu Yonah (18a s.v. Gemara) quotes the Bahag who holds that [[Arvit]] is non-obligatory but after having prayed it one time it is considered obligatory upon that individual.  
* remembered before the end of the Bracha, one should say it where one remembered and continue from there <ref>
* However, Tosfot 26a s.v. Taah explains that [[Arvit]] Reshut just means that relatively it’s less significant than other [[prayers]] and it is pushed aside for some mitzvot. But for no reason one shouldn’t miss praying [[Arvit]]. [Rabbenu Yonah, Rosh ([[Brachot]] 4:2), and Mordechai ([[Brachot]] [[Siman 91]]) agree with Tosfot.]
* The Ravyah (quoted in the Mordechai (Tanit Siman 612, the first piece of Tanit) explains that if one forgot Mashiv HaRuach in the winter and remembered before the end of the bracha it’s sufficient to say Mashiv HaRuach and not return to the beginning of the Bracha because it’s recognizable that one is saying the correct insertion (see Ravyah above). However, the Rosh (Tanit 1:1) writes that if one remembers one should say it wherever one remembers.  
* The Rif 19a quotes the ideas of both the Bahag and Tosfot. However, he concludes that the minhag nowadays is that we have accepted it like was obligatory. Similarly, the Rambam ([[Tefilla]] 1:6) writes that even though [[Arvit]] is not an obligation like the other [[prayers]], the minhag is that it was accepted like an obligation. [The Rabbenu Yonah 18a s.v. Gemara (at the end) understands the Rif to hold like the Bahag. Also, the Shiltei Giborim ([[Brachot]] 19a #1) writes that Rif and Rambam agree with the Bahag.]
* [This is according to the Bet Yosef 114:6 who says that there’s a dispute between the Rosh and Ravyah of how to understand the Gemara which says if one forgets to say Morid HaGeshem one has to repeat. The Ravyah understands the gemara to mean if one remembers before the end of the Bracha one should return to Mashiv HaRuach and continue with Mechalkel Chaim. However, the Rosh understands the Gemara to mean that if one finished the Bracha one must repeat [[Amidah - Shemonah Esrei|Shemonah Esrei]], however, if one didn’t finish the Bracha then the Rosh says based on logic that one may say it at any point. On the other hand, the Bach 114:7 says that both the Ravyah and Rosh agree that one may say it at any point in the Bracha. ]  
* The Bet Yosef 235:1 notes that even though the Rosh seems to agree with Tosfot in [[Brachot]] perek 4 [[Siman 2]] later in [[Brachot]] perek 4 Siman 7 he quotes the Rif without any argument.
* The S”A 114:6 rules like the Rosh that one should continue from the point one remembered. Halacha Brurah 114:12 rules like S”A. </ref> unless one already said VeNeeman Atta LeHachayot Meytim in which case one should return to that point say Mashiv HaRuach and continue. <Ref>Mishna Brurah 114:29 rules this way so that one is able to conclude the Bracha with the mean idea of the Bracha. This is also brought by the Kaf HaChaim 114:42 and Halacha Brurah 114:12. </ref>
* The Levush 235:1 rules the [[Arvit]] is a mitzvah and shouldn’t be missed for no reason (Tosfot) and some say that the minhag is to accept it as a total obligation (Bahag).  
* remembered after having said Baruch Atta Hashem before saying Mechaye Maytim, one should say Lamdeni Chukecha (למדני חוקיך) and then go back to Mashiv HaRuach and continue from there. <ref>
* The [[Tefillah]] Kehilchata 1:6 writes that [[Arvit]] isn’t an obligation like [[Shacharit]] or [[Mincha]] but nowadays it was accepted like an obligation (Bahag). </ref>
* Biur Halacha 114:6 D”H BeLo Chatima quotes several reasons not to hold like the Ravyah (who says that one may insert Mashiv HaRuach after Mechaye Maytim before Atta Kadosh), however, he concludes that it’s difficult to rule against the Shulchan Aruch (who rules like the Ravyah) and many achronim who agree with S”A. The Biur Halacha adds that if one remembers before finishing the Bracha one should conclude with the words Lamdeni Chukecha which is the conclusion of a פסוק and then one will be able to go back to Mashiv HaRuach and continue from there avoiding the situation of the Ravyah. Additionally, if one forgot VeTen Tal UMatar Lebracha one should say it in Shomeh Tefillah rather than say it before the next Bracha. The Mishna Brurah 114:32 seems to hold like Shulchan Aruch unless it’s possible to avoid this situation.  
* However, the Sh”t Igrot Moshe 4:93 argues on the Biur Halacha and says that the advise of concluding the Bracha with Lamdeni Chukecha isn’t a viable option because it’s considered an interruption to speak words of Torah in middle of [[Amidah - Shemonah Esrei|Shemonah Esrei]]. Rather the Igrot Moshe says that one should rely on Shulchan Aruch completely and if one remembers after having said Baruch Atta Hashem one should finish the Bracha and then say Mashiv HaRuach right there before the next Bracha.  
* Despite the argument of the Igrot Moshe, most achronim side with the Biur Halacha including Ben Ish Chai (Nitsavim #20), Kaf HaChaim 114:28, Sh”t Bear Moshe 4:18, Or Letzion (vol 2, 7:29), Sh”t Yabea Omer 1:22, Sh”t Yechava Daat 5:49, Tefillah KeHilchata 12:28, and Piskei Teshuvot 114:9. </ref>
* remembered after having completed the Bracha before the next Bracha, one should say Mashiv HaRuach UMorid HaGeshem right there and continue with Atta Kadosh. <Ref>
* The Ravyah (Tanit Siman 846) writes that if one forgot to say Morid HaGeshem in the winter and one remembered before the beginning of the next Bracha one may say Mashiv HaRuach UMorid HaGeshem at that point. This is also quoted by the Mordechai (Tanit Siman 513), Rosh (Tanit 1:1), and Hagot Maimon (Tefillah 10) in name of the Smak. This is the ruling of Tur and S”A 114:6. [Many Achronim agree with S”A including Ben Ish Chai (Bishalach #16).]
* [The Bet Yosef 114:6 asks why the Tur regarding Mashiv HaRuach rules like the Ravyah while regarding Atta Chonatanu he quotes the Rosh who argues. The Bet Yosef answers that the Rosh and Tur hold that regarding insertions which are necessary and if forgotten one would have to repeat [[Amidah - Shemonah Esrei|Shemonah Esrei]] one is permitted to add them before the next Bracha. However, insertions which don’t require one to repeat [[Amidah - Shemonah Esrei|Shemonah Esrei]] one shouldn’t insert them between one Bracha and the next. This differentiation is the basis for the ruling of S”A 114:6, 294:4, and 422:1 and is brought in the Mishna Brurah 114:32.]


* [The Mordechai (Tanit Siman 614) explains that after one adds Mashiv HaRuach UMorid HaGeshem one shouldn’t repeat the conclusion of the Bracha (Baruch Atta Hashem) just like the Bracha one makes if one forgot to say Yaaleh VeYavo on Rosh Chodesh in Birkat HaMazon and remembered right after Boneh Yerushalyim which doesn’t have a conclusion.
==Time for Mariv==
** The Bet Yosef 114:6 asks on this comparison saying that Yaaleh VeYavo on Rosh Chodesh isn’t an obligation unlike Retzeh on [[Shabbat]] or Yaaleh VeYavo on [[Yom Tov]] which are obligations and if one forgets one is supposed to insert a Bracha with a conclusion. The Bet Yosef answers that Birkat HaMazon is different since Retzeh on [[Shabbat]] and Yaaleh VeYavo on [[Yom Tov]] are close to the end of the Bracha and so when it’s forgotten and requires to be inserted it deserves its own conclusion.
See [[When is the earliest and latest time to pray?#Timeforarvit|When is the earliest and latest time to pray?]] page.
** The Bet Yosef quotes the Maharam who gives another answer saying that it would be considered an interruption (hefsek) to add a Bracha between two Brachot of [[Amidah - Shemonah Esrei|Shemonah Esrei]], however, after Boneh Yerushalyim in Birkat HaMazon it’s not an interruption to add a Bracha because the primary part of Birkat HaMazon (the first three Brachot) is complete.
* The S”A 114:6 rules like the Mordechai that one shouldn’t say any conclusion when adding an insertion between the Brachot of [[Amidah - Shemonah Esrei|Shemonah Esrei]].] </ref>
* remembered after having completed the Bracha and started the next Bracha, one has to repeat [[Amidah - Shemonah Esrei|Shemonah Esrei]]. <ref> Rabbi Chanina in Gemara Tanit (3b) says that if one forgot to say Morid HaGeshem in the winter months one must repeat [[Amidah - Shemonah Esrei|Shemonah Esrei]]. This is the ruling of the Rif (Tanit 1a), Rosh (Tanit 1:1), Rambam (Tefillah 10:8), Tur 114:5, and S”A 114:5. </ref>
# In the winter, if one said Morid HaTal instead of Mashiv HaRuach UMorid HaGeshem if one remembered before the end of the Bracha one should say Mashiv HaRuach UMorid HaGeshem before VeNeeman Atta LeHaChayot Meytim. <Ref>Kaf HaChaim 114:38 and Halacha Brurah 114:11 </ref> However, if one finished the Bracha one doesn’t go back to correct it. <Ref>S”A 114:5
* The Rif (Tanit 1a) quotes the Yerushalmi (Tanit 1:1) which says that even though if one forgets to say Morid HaGeshem if one said Morid HaTal in it’s place one has fulfilled one’s obligation. The Tosfot (Brachot 29b D”H Ha), Rabbenu Yonah (19b D”H VeOmrim), Rosh (Brachot 4:14), and Rambam (Tefillah 10:8) agree with the Rif against the Ran (Tanit 1b D”H Haya) who questions the Rif.
* The Rabbenu Yonah (19b D”H VeOmrim) explain that only in the second Bracha of Atta Gibor does a mention of dew satisfy the obligation of mentioning rain because the only obligation is to mention a praise of Hashem, however, in the Bracha for rain (Birkat HaShanim, the ninth bracha) a mention of dew doesn’t satisfy the obligation because there’s an obligation to request rain and requesting dew is a different (and unnecessary) request altogether.
* Similarly, the Bet Yosef 114:5 explains that the obligation to praise Hashem that He supplies the needs of the world is preferably fulfilled with the mention of rain because rain is an immediate need, however, after the fact it is fulfilled with the mentioning of dew because it too is a mentioning of a need of the world.
* However, the Taz 117:3 says that only a mentioning of dew satisfies the obligation because it too is a praise about how Hashem gives life through water (in rain and dew) to the world. The Pri Megadim (M”Z 114:11) says that according to the Taz if one only say Mashiv HaRuach and not Morid HaGeshem one would not have fulfilled one’s obligation, however, according to the Bet Yosef, one may have fulfilled one’s obligation. This is also quoted in the Kaf HaChaim 114:37. ]
* The Tur 114:5, and S”A 114:5 codify the halacha like the Rif. </ref>
# Similarly, during the winter if one said both Mashiv HaRuach UMorid HaGeshem and Morid HaTal one doesn’t go back to correct it. <ref>S”A 114:3 writes that if one said Morid HaTal in the winter one doesn’t have to repeat Shemona and clearly he’s not talking about where one forgot to say Mashiv HaRuach UMorid HaGeshem because in such a case one actually does have to repeat [[Amidah - Shemonah Esrei|Shemonah Esrei]] (S”A 114:5). </ref>


==If one made a mistake in the summer==
==Eating before Maariv==
===Omitting Morid HaTal===
See the [[Eating before Davening#Arvit]] page.
# The Sephardic minhag is to add Morid HaTal during the summer months. If one forgot to say Morid HaTal one doesn’t have to return to correct it even if one remembered before finishing the Bracha. <Ref>S”A 114:3 implies that the Sephardic minhag is to say Morid HaTal during the summer. This implication is made by the Mishna Brurah 114:13. The S”A 114:3 rules that if one forgot to say Morid HaTal one doesn’t have to return to correct it. Magan Avraham 114:4 adds that even if one didn’t finish the Bracha one doesn’t have to go back to correct it. Mishna Brurah 114:12, Kaf HaChaim 114:18, and Halacha Brurah 114:5 agree. </ref>
# However, many Ashkenazim have the custom not to say it at all during the summer. <Ref> The Rama 114:3 writes that the Ashkenazic minhag is not to say Morid HaTal during the winter or summer. Halacha Brurah 114:5 writes that the minhag of Ashkenazim in Israel is to say Morid HaTal during the summer like Sephardim. </ref>
===Inserting Mashiv HaRuach===
# In the summer one doesn’t say Mashiv HaRuach UMorid HaGeshem. If by mistake one did say it and one didn’t finish the Bracha one should return to the beginning of the Bracha (Atta Gibor) and continue from there. However, if one finished the Bracha, one must start [[Amidah - Shemonah Esrei|Shemonah Esrei]] again from the beginning. <Ref>S”A 114:4
* The Gemara Tanit (3b) quotes Rabbi Chanina who says that if one said Morid HaGeshem in the summer one has to repeat [[Amidah - Shemonah Esrei|Shemonah Esrei]]. Rashi (3b D”h Morid HaGeshem Machzirin) explains that one must repeat [[Amidah - Shemonah Esrei|Shemonah Esrei]] because it’s a curse for there to be rain in the summer.
* The Ran (Tanit 1b D”H Tu Garsinan, quoted by Bet Yosef 114:4) asks why someone has to repeat [[Amidah - Shemonah Esrei|Shemonah Esrei]] in the last 15 days of Nissan if rain is only a curse after Nissan and he answers that since rain is a curse the majority of the summer months the rabbis didn’t make any distinction and obligated one to repeat [[Amidah - Shemonah Esrei|Shemonah Esrei]] in both cases.
* The Rosh (Tanit 1:1) writes that if during the summer one said (Mashiv HaRuach U)Morid HaGeshem and one remembers before the end of the Bracha one should return to the beginning of the Bracha. However, if one finished the Bracha one must return to the beginning of [[Amidah - Shemonah Esrei|Shemonah Esrei]] because the first three Brachot of [[Amidah - Shemonah Esrei|Shemonah Esrei]] are considered like one unit. This is also the opinion of the Ravyah (quoted in the Mordechai (Tanit Siman 612, the first piece of Tanit).
* The Ravyah (quoted in the Mordechai (Tanit Siman 612, the first piece of Tanit) explains that if one said Mashiv HaRuach in the summer returning to Mechalkel Chaim isn’t sufficient because it’s not recognizable that one is making an omission (as one says that everyday) rather one should start from the beginning of the Bracha and then the omission of Mashiv HaRuach is evident.
* However, the Bet Yosef 114:4 understands the Rambam (Tefillah 10:8) as saying that if one said Morid HaGeshem even if one didn’t finish the Bracha one must return to the beginning of [[Amidah - Shemonah Esrei|Shemonah Esrei]].
* The Tur and S”A 114:4 rule like the Rosh and Ravyah. </ref>
# If one mistakenly said Mashiv HaRuach UMorid HaGeshem and remembers before the end of the end Bracha one should return to the beginning of the Bracha (Atta Gibor), however, if one didn’t and only said Mashiv HaRuach UMorid HaGeshem and continued with Mechalkel Chaim and then completed the Bracha one fulfilled one’s obligation. <ref>Mishna Brurah 114:19 (see also previous footnote)</ref>
# Similarly, if one mistakenly said both Mashiv HaRuach UMorid HaGeshem and also Morid HaTal and finished the Bracha one must start [[Amidah - Shemonah Esrei|Shemonah Esrei]] again. <Ref>Rama 114:4 (see earlier footnote) </ref>


==References==
==Order of Maariv==
# The minhag is to say VeHu Rachum before [[Maariv]]. <Ref>Mishna Brurah 236:1 </ref>
# After one answers [[Barchu]] with Kavana that one is going to daven [[maariv]] now it’s forbidden to talk with others because it’s considered as if one begun the [[Brachot]] of [[Kriyat Shema]]. <ref>Raavan in Hamanhig (Tefillah no. 26), Rama 54:3, Mishna Brurah 236:1</ref> However, it is permitted to answer amen or look into a sefer to learn without enunciating the words.<ref> Yabia Omer OC 2:5 </ref>
# Of the 4 [[Brachot]] [[Kriyat Shema]] only the first one begins with Baruch the rest don’t begin with Baruch because they are considered connected to the previous brachot (Bracha HaSamucha LeChevarta). <Ref>Mishna Brurah 236:2,3</ref>
# Some have minhag to change Bracha of Gaal Yisrael to Melech Tzur Yisrael however it’s preferable not to change the Bracha. <Ref>Mishna Brurah 236:3 </ref>
# It’s forbidden to interrupt (with speech) between Gaal Yisrael and starting [[Shmoneh Esrei]] just like in [[Shacharit]]. However, by [[Maariv]] it’s permissible to announce [[Rosh Chodesh]] or [[Yaaleh VeYavo]] between [[Kaddish]] and [[Maariv]] (which would be forbidden by [[Shacharit]]). <Ref>S”A 236:2, Mishna Brurah 236:9 </ref>
# After the amidah at the evening maariv service, one should wait until the chazan reaches Titkabel in kaddish before taking three steps forward. However, if this would involve a long wait then one may step forward after waiting the time it takes to walk four amot (about seven feet). <ref> Sh"t Rivivot Ephraim 1:176 </ref>
===Hashkivenu===
# If one concludes Shomer Amo Yisrael LeAd together with the Shalich Tzibbur one should answer [[Amen]]. <Ref>BeYitzchak Yikra 236:13 </ref>
# Hashkiveinu has different endings for Shabbat/holidays and weekdays. One who uses the wrong ending for that particular day has fulfilled the obligation and need not repeat the blessing. <ref> Sh"t Rivivot Ephraim 1:174 </ref>
===Baruch Hashem Liolam===
# The Ashkenazic Minhag outside [[Israel]] is to say Baruch Hashem LeOlam before [[Shmoneh Esrei]] of [[Mariv]], however, in [[Israel]] the minhag is not to say these pesukim. If someone who lives outside [[Israel]] visits [[Israel]] he should not say these pesukim and make sure to lengthen his Kerias HaShema in order to finish Birchos Kerias Shema with the Tzibbur. If someone who lives in [[Israel]] temporarily leaves [[Israel]] he should not say these pesukim unless he is the Shaliach Tzibbur in which case he should. <Ref>
* The Tur 336 writes that originally when the shuls were in the fields where people were afraid to stay there too late. Therefore instead of [[davening]] a full [[Shmoneh Esrei]] they would recite the 18 Pesukim of Baruch Hashem LeOlam etc. The Tur writes that nowadays there are two different Minhagim as to whether we should say the 18 Pesukim of Baruch Hashem LeOlam etc. and “Yiru” or not. Mishna Brurah 236:5 also writes that the minhag is to say it but some gedolim had the minhag not to say it.
* In most shuls in Chutz LaAretz the minhag is to say these Pesukim and in Eretz Yisrael the Minhag is not too- what should a person who lives outside [[Israel]] who goes to [[Israel]] do and vice versa? Rav Moshe in Igrot Moshe OC 2:102 (pg 294) writes that the Minhag in [[Israel]] not to say it developed from the Talmidei HaGra and Baal HaTanya who both held not to say these Pesukim. Therefore, a person from outside [[Israel]] should not say them when in [[Israel]]. However, he should make sure to lengthen his Kerias HaShema in order to finish Birchos Kerias Shema with the Tzibbur thereby removing himself from a need to say these Pesukim.
* In regards to a ben- Eretz Yisrael who comes to Chutz LaAretz and intends to return, Rav Nevenzhal 336:2 writes he does not need to say it. Piskei Teshuvos 236:7 adds that if he is serving as the Sheliach Tzibbur then he should say it according to the Minhag of the place. </ref>
# Sephardim don't have the minhag to say Yiru Aynenu.<ref>Kaf Hachaim 236:12 citing the Arizal</ref>
# The Ashkenazic minhag is to sit while saying Baruch Hashem LeOlam. <Ref>Kitzur Shulchan Aruch 70:4</ref>
 
==Coming late to Maariv==
# If one comes late to [[Maariv]] and one is able to catch up to the tzibbur by [[Shmoneh Esrei]] if one skips Baruch Hashem LeOlam one should do so and skip Baruch Hashem LeOlam in order to say [[Shmoneh Esrei]] with the Tzibbur. After [[Shmoneh Esrei]] one should say Baruch Hashem LeOlam without a conclusion of the Bracha. <Ref>Shulchan Aruch 236:3, Mishna Brurah 236:11 </ref>
# However if one came too late to catch up just start [[Shmoneh Esrei]] with the Tzibbur and say Shema with the [[Brachot]] after the last [[Barchu]] after [[Shmoneh Esrei]]. This is all true in a case where one can’t get another [[minyan]] afterwards, because if one is able to do so one should do that. <Ref>Shulchan Aruch 236:3, Mishna Brurah 236:12, Kaf Hachaim Palachi 2:2, Halichot Shlomo 13:13 </ref>
# If someone answered Barchu and didn't get to finish saying Vehu Rachum he shouldn't say them between Barchu and Birchot Kriyat Shema, rather you should say them after davening.<Ref>Yabia Omer OC 2:5</ref>
 
==Waiting for someone to finish Arvit==
#If there’s only one person left in shul [[Davening]] after [[Arvit]]/Maariv at night, one should wait around for that last person so that he isn’t rushed in [[Davening]]. <Ref> S”A 90:15 based on [[Brachot]] 5b, Kitzur Shulchan Aruch 70:5</ref>
#Some are strict to wait for the last person [[Davening]] even after [[Shacharit]] and [[Mincha]]. <Ref> Rama 90:15 </ref>
# In a shul that’s in the fields one must wait for the last person even after [[Shacharit]] and [[Mincha]]. <Ref>S”A 90:15 </ref>
# However, if the last person Davening is extending his prayers (adding more requests) one doesn’t have to wait for such a person. <Ref> S”A 90:15 based on Talmedei Rabbenu Yonah (Brachot 3a D”H Shnayim). </ref>
# If the last person Davening entered so late that he couldn’t finish in time to complete Davening with the tzibbur, one doesn’t have to wait for him. <Ref> Talmedei Rabbenu Yonah (Brachot 3a D”H Shnayim) writes that one only has to wait for the person if he came in with enough time to finish with everyone else, however if when he entered he didn’t have time to complete his Davening with the tzibbur, he shows that he doesn’t mind leaving alone. Kitzur Shulchan Aruch 70:5 and Mishna Brurah 90:48 codify this as Halacha. </ref>
 
==Arvit of Motzaei Shabbat==
# For laws of [[Atta Chonantanu]] see [[Atta Chonantanu]]
# On Saturday night after the shemoneh esrei, we add viyhi noam and viata kadosh. <ref> Rama 295:1, Mishna Brurah 295:2, Yalkut Yosef [[Shabbat]] vol. 1 pg. 442. Tur 295 writes that this is because we want to delay the return of the wicked to Gehenom </ref>
# We repeat the pasuk of orech yamim... twice. <ref> Mishna Brurah 295:1 </ref>
# When we say the [[kedusha]] of viata kadosh we start from there and not uva litzion because the geula will not come at night. <ref> Mishna Brurah 295:2 </ref>
# One should stand for shuva Hashem and yoshev biseter and then sit for viata kadosh. <ref> Yalkut Yosef [[Shabbat]] vol. 1 pg. 442. Mishna Brurah 295:1 also writes that one should stand for viyhi noam </ref>
# For laws of Birkat Halevana see [[Birkat HaLevana]]
 
==Questions and Answers==
# Is [[Arvit]] / [[Mariv]] an obligation? [[#Obligation|see above]]
==Links==
[http://www.yutorah.org/lectures/lecture.cfm/768288/Rabbi_Yonason_Sacks/_Tefilas_Maariv Tefilas Maariv] by Rabbi Yonason Sacks
==Sources==
<references/>
<references/>
[[Category:Prayer]]

Revision as of 17:40, 17 October 2017

Obligation

  1. Many authorities say that nowadays the obligation to pray Arvit/Mariv is the same as the obligation for Shacharit and Mincha, while other authorities hold that the obligation of Arvit/Mariv was always an obligation but relative to Shacharit and Mincha there are some leniencies (as to be discussed in other halachas). See footnote. [1]

Time for Mariv

See When is the earliest and latest time to pray? page.

Eating before Maariv

See the Eating before Davening#Arvit page.

Order of Maariv

  1. The minhag is to say VeHu Rachum before Maariv. [2]
  2. After one answers Barchu with Kavana that one is going to daven maariv now it’s forbidden to talk with others because it’s considered as if one begun the Brachot of Kriyat Shema. [3] However, it is permitted to answer amen or look into a sefer to learn without enunciating the words.[4]
  3. Of the 4 Brachot Kriyat Shema only the first one begins with Baruch the rest don’t begin with Baruch because they are considered connected to the previous brachot (Bracha HaSamucha LeChevarta). [5]
  4. Some have minhag to change Bracha of Gaal Yisrael to Melech Tzur Yisrael however it’s preferable not to change the Bracha. [6]
  5. It’s forbidden to interrupt (with speech) between Gaal Yisrael and starting Shmoneh Esrei just like in Shacharit. However, by Maariv it’s permissible to announce Rosh Chodesh or Yaaleh VeYavo between Kaddish and Maariv (which would be forbidden by Shacharit). [7]
  6. After the amidah at the evening maariv service, one should wait until the chazan reaches Titkabel in kaddish before taking three steps forward. However, if this would involve a long wait then one may step forward after waiting the time it takes to walk four amot (about seven feet). [8]

Hashkivenu

  1. If one concludes Shomer Amo Yisrael LeAd together with the Shalich Tzibbur one should answer Amen. [9]
  2. Hashkiveinu has different endings for Shabbat/holidays and weekdays. One who uses the wrong ending for that particular day has fulfilled the obligation and need not repeat the blessing. [10]

Baruch Hashem Liolam

  1. The Ashkenazic Minhag outside Israel is to say Baruch Hashem LeOlam before Shmoneh Esrei of Mariv, however, in Israel the minhag is not to say these pesukim. If someone who lives outside Israel visits Israel he should not say these pesukim and make sure to lengthen his Kerias HaShema in order to finish Birchos Kerias Shema with the Tzibbur. If someone who lives in Israel temporarily leaves Israel he should not say these pesukim unless he is the Shaliach Tzibbur in which case he should. [11]
  2. Sephardim don't have the minhag to say Yiru Aynenu.[12]
  3. The Ashkenazic minhag is to sit while saying Baruch Hashem LeOlam. [13]

Coming late to Maariv

  1. If one comes late to Maariv and one is able to catch up to the tzibbur by Shmoneh Esrei if one skips Baruch Hashem LeOlam one should do so and skip Baruch Hashem LeOlam in order to say Shmoneh Esrei with the Tzibbur. After Shmoneh Esrei one should say Baruch Hashem LeOlam without a conclusion of the Bracha. [14]
  2. However if one came too late to catch up just start Shmoneh Esrei with the Tzibbur and say Shema with the Brachot after the last Barchu after Shmoneh Esrei. This is all true in a case where one can’t get another minyan afterwards, because if one is able to do so one should do that. [15]
  3. If someone answered Barchu and didn't get to finish saying Vehu Rachum he shouldn't say them between Barchu and Birchot Kriyat Shema, rather you should say them after davening.[16]

Waiting for someone to finish Arvit

  1. If there’s only one person left in shul Davening after Arvit/Maariv at night, one should wait around for that last person so that he isn’t rushed in Davening. [17]
  2. Some are strict to wait for the last person Davening even after Shacharit and Mincha. [18]
  3. In a shul that’s in the fields one must wait for the last person even after Shacharit and Mincha. [19]
  4. However, if the last person Davening is extending his prayers (adding more requests) one doesn’t have to wait for such a person. [20]
  5. If the last person Davening entered so late that he couldn’t finish in time to complete Davening with the tzibbur, one doesn’t have to wait for him. [21]

Arvit of Motzaei Shabbat

  1. For laws of Atta Chonantanu see Atta Chonantanu
  2. On Saturday night after the shemoneh esrei, we add viyhi noam and viata kadosh. [22]
  3. We repeat the pasuk of orech yamim... twice. [23]
  4. When we say the kedusha of viata kadosh we start from there and not uva litzion because the geula will not come at night. [24]
  5. One should stand for shuva Hashem and yoshev biseter and then sit for viata kadosh. [25]
  6. For laws of Birkat Halevana see Birkat HaLevana

Questions and Answers

  1. Is Arvit / Mariv an obligation? see above

Links

Tefilas Maariv by Rabbi Yonason Sacks

Sources

  1. ↑
    • The Gemara Brachot 27b-28a has a long story about the dispute Rabban Gamliel and Rabbi Yehoshua whether Arvit is an obligation (Chovah) or not (Reshut). Abaye rules that it’s an obligation and Rava argues. The Rif 19a, Rosh 4:7, and Rambam 1:6 hold like Rava.
    • What’s Arvit being Reshut (non-obligatory) mean? The Rabbenu Yonah (18a s.v. Gemara) quotes the Bahag who holds that Arvit is non-obligatory but after having prayed it one time it is considered obligatory upon that individual.
    • However, Tosfot 26a s.v. Taah explains that Arvit Reshut just means that relatively it’s less significant than other prayers and it is pushed aside for some mitzvot. But for no reason one shouldn’t miss praying Arvit. [Rabbenu Yonah, Rosh (Brachot 4:2), and Mordechai (Brachot Siman 91) agree with Tosfot.]
    • The Rif 19a quotes the ideas of both the Bahag and Tosfot. However, he concludes that the minhag nowadays is that we have accepted it like was obligatory. Similarly, the Rambam (Tefilla 1:6) writes that even though Arvit is not an obligation like the other prayers, the minhag is that it was accepted like an obligation. [The Rabbenu Yonah 18a s.v. Gemara (at the end) understands the Rif to hold like the Bahag. Also, the Shiltei Giborim (Brachot 19a #1) writes that Rif and Rambam agree with the Bahag.]
    • The Bet Yosef 235:1 notes that even though the Rosh seems to agree with Tosfot in Brachot perek 4 Siman 2 later in Brachot perek 4 Siman 7 he quotes the Rif without any argument.
    • The Levush 235:1 rules the Arvit is a mitzvah and shouldn’t be missed for no reason (Tosfot) and some say that the minhag is to accept it as a total obligation (Bahag).
    • The Tefillah Kehilchata 1:6 writes that Arvit isn’t an obligation like Shacharit or Mincha but nowadays it was accepted like an obligation (Bahag).
  2. ↑ Mishna Brurah 236:1
  3. ↑ Raavan in Hamanhig (Tefillah no. 26), Rama 54:3, Mishna Brurah 236:1
  4. ↑ Yabia Omer OC 2:5
  5. ↑ Mishna Brurah 236:2,3
  6. ↑ Mishna Brurah 236:3
  7. ↑ S”A 236:2, Mishna Brurah 236:9
  8. ↑ Sh"t Rivivot Ephraim 1:176
  9. ↑ BeYitzchak Yikra 236:13
  10. ↑ Sh"t Rivivot Ephraim 1:174
  11. ↑
    • The Tur 336 writes that originally when the shuls were in the fields where people were afraid to stay there too late. Therefore instead of davening a full Shmoneh Esrei they would recite the 18 Pesukim of Baruch Hashem LeOlam etc. The Tur writes that nowadays there are two different Minhagim as to whether we should say the 18 Pesukim of Baruch Hashem LeOlam etc. and “Yiru” or not. Mishna Brurah 236:5 also writes that the minhag is to say it but some gedolim had the minhag not to say it.
    • In most shuls in Chutz LaAretz the minhag is to say these Pesukim and in Eretz Yisrael the Minhag is not too- what should a person who lives outside Israel who goes to Israel do and vice versa? Rav Moshe in Igrot Moshe OC 2:102 (pg 294) writes that the Minhag in Israel not to say it developed from the Talmidei HaGra and Baal HaTanya who both held not to say these Pesukim. Therefore, a person from outside Israel should not say them when in Israel. However, he should make sure to lengthen his Kerias HaShema in order to finish Birchos Kerias Shema with the Tzibbur thereby removing himself from a need to say these Pesukim.
    • In regards to a ben- Eretz Yisrael who comes to Chutz LaAretz and intends to return, Rav Nevenzhal 336:2 writes he does not need to say it. Piskei Teshuvos 236:7 adds that if he is serving as the Sheliach Tzibbur then he should say it according to the Minhag of the place.
  12. ↑ Kaf Hachaim 236:12 citing the Arizal
  13. ↑ Kitzur Shulchan Aruch 70:4
  14. ↑ Shulchan Aruch 236:3, Mishna Brurah 236:11
  15. ↑ Shulchan Aruch 236:3, Mishna Brurah 236:12, Kaf Hachaim Palachi 2:2, Halichot Shlomo 13:13
  16. ↑ Yabia Omer OC 2:5
  17. ↑ S”A 90:15 based on Brachot 5b, Kitzur Shulchan Aruch 70:5
  18. ↑ Rama 90:15
  19. ↑ S”A 90:15
  20. ↑ S”A 90:15 based on Talmedei Rabbenu Yonah (Brachot 3a D”H Shnayim).
  21. ↑ Talmedei Rabbenu Yonah (Brachot 3a D”H Shnayim) writes that one only has to wait for the person if he came in with enough time to finish with everyone else, however if when he entered he didn’t have time to complete his Davening with the tzibbur, he shows that he doesn’t mind leaving alone. Kitzur Shulchan Aruch 70:5 and Mishna Brurah 90:48 codify this as Halacha.
  22. ↑ Rama 295:1, Mishna Brurah 295:2, Yalkut Yosef Shabbat vol. 1 pg. 442. Tur 295 writes that this is because we want to delay the return of the wicked to Gehenom
  23. ↑ Mishna Brurah 295:1
  24. ↑ Mishna Brurah 295:2
  25. ↑ Yalkut Yosef Shabbat vol. 1 pg. 442. Mishna Brurah 295:1 also writes that one should stand for viyhi noam
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