Making One Hundred Brachot Daily and Mariv/Arvit: Difference between pages

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==Obligation==
==Origin of the obligation==
# 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>
# Some hold that this law is a biblical obligation, while others hold it's of rabbinic origin. <ref> See Sh"t Atret Paz 1:1 at length. The Chida (Machzik Bracha 290:1) writes that going out of the way to complete a hundred [[Brachot]] daily is only a virtuous practice. However, the Petach Dvir 290:3, Sdei Chemed (Chet 34), and Sh"t Atret Paz 1:1 write that it’s a complete obligation. [Chazon Ovadyah ([[Shabbat]] vol 2 pg 339) writes that even the Chida may mean that it’s only virtuous to go out of the way to make the Bracha oneself but accumulating a hundred (including [[Brachot]] one listens to such as the [[Brachot]] of Torah reading) is an obligation.] Tur 46 also says this obligation is also rabbinic and the pasuk brought in menachot 43b is an asmachta. The Arizal in Shaar Ruach Hakodesh 4a says that there is a level in blessing in heaven that the only way to get to it is saying 100 [[berachot]] each day. Kitzur Shulchan Aruch 6:7 writes that a person is obligated to make a hundred [[brachot]] daily. Kitzur Shulchan Aruch of Rav Mordechai Eliyahu 6:7 concurs. </ref>
* 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.  
# There are several sources and reasons given for this law including:
* 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.
## David Hamelech made an institution to say 100 [[berachot]] a day to stop the plague that was killing a 100 people every day. <ref> Bamidbar Rabba Parasha 18, Tur 46 quoting Rabbi Natronai Gaon, Daat Zekenim MeBaalei Tosfot (Devarim 10:12) </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 Gematria of each letter of צדיק/tzaddik - 90 / צ [[amen]]'s a day, 4 / ד Kedushos a day, 10 / י [[amen]] yehiy shemei rabba's, and 100 / ק [[berachot]] a day.<ref>The [http://hebrewbooks.org/pdfpager.aspx?req=34973&st=&pgnum=357 Reishit Chachma (Shaar HaKedusha ch. 17 s.v. BePrat)] writes that the letters of Tzaddik are a hint to saying 90 amens, 4 Kedushot, 100 [[Brachot]], 10 Kadishim. Part of this hint, the Reishit Chachma derives from the Zohar (Tikkunim page 29). </ref>
* 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.]
## Corresponding to the one hundred sockets of the mishkan.<ref>The Baal HaTurim (Shemot 38:27) writes that the institution of reciting 100 [[brachot]] each day corresponds to the 100 sockets of the Mishkan.</ref>
* 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 gemara (Menachot 43b) learns from the Pasuk (Devarim 10:12) "וְעַתָּה֙ יִשְׂרָאֵ֔ל מָ֚ה ה' אֱלֹקיךָ שֹׁאֵ֖ל מֵֽעִמָּ֑ךְ כִּ֣י אִם־לְ֠יִרְאָה" and says that we shouldn't read it as "מה" (what) but instead "me'ah" (100). <ref> Rashi Menachot 43b</ref> The exposition may be based on the fact that the verse has 100 letters<ref> Tosafot Menachot 43b "shoel" suggest that it is because the verse has 100 letters. </ref> or because Mah in gematria using At-Bash is 100.<ref>Daat Zekenim MeBaalei HaTosfot (Devarim 10:12), Baal HaTurim (Devarim 10:12). See further in the Baal HaTurim who says that it can be based on the gematria of ממך being 100 (but requires further explanation).</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).  
## Moshe received it as a Halacha LeMoshe MeSinai <ref> See Sh"t Yosef Ometz 50 in name of Sefer Charedim, Sh"t Atret Paz 1:1 quotes this and discusses whether it is on a deoraitta obligation </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>
## The pasuk says "Ki Ken Yivorach Gaver" (Tehillim 128:4) and since "Ki Ken" has the gemara of 100, the pasuk can be read to say that a person blesses 100 times a day.<ref>Daat Zekenim MeBaalei HaTosfot (Devarim 10:12)</ref>


==Practically how to get to 100==
==Time for Mariv==
Here's a basic breakdown of how you might say 100 [[berachot]] in a day:
See [[When is the earliest and latest time to pray?#Timeforarvit|When is the earliest and latest time to pray?]] page.
*Hamapil (1)
*[[Shacharit]] (48)
**Birchat Hashachar (15)
**[[Tefilin]] (2)
**[[Tzitzit]] (1)
**[[Asher Yatzar]] (1)
**Al Netilat Yadim (1)
**Elokay Neshama (1)
**[[Birchot HaTorah]] (3)
**Baruch She'amar (1)
**Yishtabach (1)
**Birchot Shema (3)
**Shemona Esrei (19)
*[[Mincha]] (19)
**[[Shemoneh Esrei]] (19)
*[[Mariv]] (24)
**[[Berachot]] before Shema (2)
**[[Berachot]] after Shema (3)
**Shemona Ersrei (19)
*Hamotzi meal (6)
**Al netilat yadim (1)
**Hamotzi (1)
**[[Birkat hamazon]] (4)
*4 of your choice
**[[Shehakol]]
**[[Mezonot]]
**Ha'eytz
**Ha'adama
**Borei nefashot
**Al hamichya
**Asher yatzar
**Oseh ma'aseh bereyshit
<ref> Magen Avraham 46:8, Mishna Brurah 46:14 </ref>


==How is a day counted?==
==Eating before Maariv==
# There is a dispute whether we count a day for the purposes of this halacha starting from the night starting from the day. The majority of poskim hold that the count of a hundred [[Brachot]] starts at night. <ref> Sh"t Atret Paz 1:1 writes that it seems from most rishonim that we count from the day to the night, however he writes that it seems from Bet Yosef and Mishna Brurah that we count from the night to the day based on the fact that they begin their count of the [[brachot]] from HaMapil. Additionally, Sh"t Betzel Chachmah 4:155 proved from the poskim's counting of the [[brachot]] on [[Shabbat]] that we count from the nighttime. Sefer Ha'itim 195 says that the count starts from the morning and finishes the next morning. If one brought [[shabbat]] in early Rabbi Shimon Sofer in Hitorerut [[Teshuva]] 3:502 says that the [[berachot]] count for the count of [[shabbat]], while Sh"t Bitzel Hachochma 4:155 says they count for the previous day. According to Rav Stern in Bitzel Hachochma, one would need to make up all [[berachot]] recited before [[shabbat]] starts, including the 7 of the shemoneh esrei and 4 of kriat shema, and if he starts the meal then those [[berachot]] as well. </ref>
See the [[Eating before Davening#Arvit]] page.
==Who's obligated?==
# Some poskim say that women aren't obligated in making a hundred [[brachot]] daily since it's a time-bound positive obligation, <ref> Halichot Bayta 13:note 2 in name of Rav Shlomo Zalman Auerbach, Sh”t Teshuvot VeHanhagot 2:129, Sh”t Shevet HaKehati 3:63, Birkat Eitan (pg 62), Vezot HaBracha (pg 185, chapter 20), Sh”t Ateret Paz 1:1, Shevet HaLevi 5:23, and Sh”t Rivevot Efraim 3:47, 5:114 write that a women is exempt and some base it on the Magen Avraham regarding Zecher Yetziat Mitzrayim in Shema who disagrees with the Shagat Aryeh. </ref> while others say that they are as obligated as men. <ref> Rav Elyashiv in Yashiv Moshe (pg 19) and Birkat Eitan (pg 61), **Rav Herschel Schachter in “Women at [[Prayer]]” at yu.edu, Rav Ovadyah in Halichot Olam (vol 1 pg 59), Halacha Brurah 46:8 and Yalkut Yosef (Otzer Dinim LeIsha pg 75), and Halichot Bat Yisrael (end of chapter 14) write that a women is obligated since it’s a obligation that applies the whole day and is renewed every day similar to the Shagat Aryeh regarding Zecher Yetziat Mitzrayim in Shema.  see Contemporary Questions In Halacha and Hashkafa pg. 106 where he quotes opinions on both sides as well</ref>


==What counts as a bracha?==
==Order of Maariv==
# If one is unable to accumulate a hundred [[brachot]] on [[Shabbat]] or [[Yom Tov]] one can listen to the [[brachot]] of Torah reading with intent to accumulate a hundred [[brachot]]. <ref> The Magen Avraham 46:8 writes that one should only rely on accumulating a hundred [[Brachot]] using [[Brachot]] that one heard from the [[Brachot]] on Torah reading if one is unable to make the [[Brachot]] oneself by eating snacks. This is also the opinion of the S”A HaRav 46, and Mishna Brurah 46:14. See Sh"t Yabia Omer 8:23:24. </ref>
# The minhag is to say VeHu Rachum before [[Maariv]]. <Ref>Mishna Brurah 236:1 </ref>
# Some say that answering [[Zimmun]] is considered one of a person’s hundred [[Brachot]] every day. <Ref> Sefer Keysad Mezamnin 1:22 </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>
# Some count the "Baruch Elokenu" in Ein KeElokenu as a bracha to make up to a hundred [[brachot]]. <Ref> Taz 46 </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>
# If one extends his third meal on [[Shabbat]] some hold that the [[brachot]] of [[benching]] aren't counted towards the hundred [[brachot]] of that day, while others consider it as part of the [[brachot]] of [[Shabbat]]. <ref> If one extends the third meal of [[Shabbat]] past the time of sunset, Chazon Ovadyah ([[Shabbat]] vol 2 pg 337) and Sh”t Shevet HaLevi 5:23 hold that the [[brachot]] one makes during the meal and the [[Birkat HaMazon]] count towards the hundred [[brachot]] of [[Shabbat]]. However, Rav Shlomo Zalman Auerbach (Sh”t Minchat Shlomo 2:4:27, Halichot Shlomo ([[tefillah]] 22:23)) writes that it doesn't count towards the hundred [[brachot]] of [[Shabbat]]. </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>


==Getting to a hundred on [[Shabbat]] and [[Yom Tov]]==
==Coming late to Maariv==
# Because we don't say a [[Shemoneh Esrei]] of 19 [[brachot]] but rather of 7,  one should try to accumulate a hundred through having snacks. <ref> Shulchan Aruch 290:1</ref>  
# 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>
# According to the Mishna Brurah one is only lacking 13 [[Brachot]] on [[Shabbat]]. <ref> Mishna Brurah 46:14 </ref> The following is the Mishna Brurah's count of 87 [[Brachot]]:
# 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>
* HaMapil (1)
# 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>
* Asher yatzer (1)
* [[Netilat yadayim]] (1)
* [[Brachot]] Hashachar (15)
* Elokai Nishama (1)
* [[Brachot]] Hatorah (3)
* Baruch SheAmer (1)
* Yishtabach (1)
* [[Tzitzit]] or [[Tallit]] (1)
* [[Brachot]] [[Kriyat Shema]] of [[Shacharit]] (3)
** 2 before Shema
** 1 after Shema
* [[Brachot]] [[Kriyat Shema]] of [[Maariv]] (4)
** 2 before Shema
** 2 after Shema
* [[Shemoneh Esrei]] (28)
** [[Maariv]] (7)
** [[Shacharit]] (7)
** [[Mussaf]](7)
** [[Mincha]] (7)
* 3 Meals with [[Benching]] on wine (24) each one including
** [[Netilat Yadayim]] (1)
** [[Hamotzei]] (1)
** [[Benching]] (4)
** Hagafen and Al Hagefen (2)
* [[Kiddish]] (3)
** at night, HaMekadesh HaShabbat and HaGafen (2)
** during the day, HaGafen (1)
# For the laws of making one hundred [[Brachot]] on [[Yom Kippur]] see the [[Yom Kippur#Making one hundred Brachot|Yom Kippur]] page.
==Making an unnecessary bracha==
# It is forbidden to make an unnecessary bracha in order to get to a hundred [[brachot]]. <ref> Magen Avraham 46:8 based on gemara in Yoma 70a which prohibits the recitation of unnecessary [[brachot]]. </ref>


==Is intent (Kavanah) required?==
==Waiting for someone to finish Arvit==
# Some hold that no specific intent is required when saying [[brachot]] in order to fulfill the mitzvah of making a hundred [[brachot]]. However, one must make sure to make the bracha with the proper Kavana of the words or at least intent that one is speaking before Hashem in order that one fulfill the mitzvah of a hundred [[brachot]]. <ref> Rabbi Dovid Aharon Brizman (Av Bet Din Philadelphia) in Vol. 59 No. 1 Tishrei 5766 pg 4-5 writes that since the entire mitzvah of making a hundred [[brachot]] is meant to inspire Yirat Hashem one doesn't need specific intent to fulfill the mitzvah and making the [[brachot]] with Kavanah is sufficient. However, he does quote the Yaavetz and [[Seder]] HaYom who hold that a bracha without intent doesn't count for this mitzvah. Nonetheless, he suggests that perhaps intent that one is speaking before Hashem suffices (like the Grach in Hilchot [[Tefillah]]). </ref>
#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==
==Sources==
<references/>
<references/>
[[Category:Brachot]]
 
{{Prayers}}
[[Category:Prayer]]
[[Category:Prayer]]

Revision as of 01:41, 4 August 2020

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
( V | T ) Specific parts of Prayer Prayer.jpg
Morning prayers
Birchot HaShachar - Birchot HaTorah - Korbanot - Kaddish - Pesukei DeZimrah - Barchu - Birchot Kriyat Shema - Kriyat Shema
Amidah: Shmoneh Esrei - Mashiv HaRuach - Atta Chonen - Atta Chonantanu - Hashivenu - Slach Lanu - Refaenu - Barech Aleinu - Yaaleh VeYavo - Al Hanissim - Sim Shalom - 3 Steps - Chazarat HaShatz - Kedusha - Birkat Cohanim - Havinenu
Post-Amidah: Kriyat HaTorah - Hagbah and Gelila - Tachanun, Ashrei, Aleinu, Shir Shel Yom
Other daily prayers
Mincha - Mariv/Arvit - Repeating Shema at Night - Bedtime Shema - Tikkun Chatzot
Additional prayers
Tefillat HaDerech - Mussaf - Hallel of Rosh Chodesh
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