Preparing for the Mikveh and Shabbat Davenings: Difference between pages

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How a woman becomes Tahor
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==Waiting Before Doing Hefsek Tahara==
==Friday afternoon==
# A woman who sees her period needs to wait 4 days according to Sephardim or 5 days according to Ashkenazim and then she can perform a hefsek tahara in order to begin the shiva nekiyim. According to Sephardim, these 4 days are counted from the time when she was last with her husband. Nonetheless, a woman can never count her shiva nekiyim until she did a hefsek tahara and didn’t see any blood. However, according to Ashkenazim, these 5 days are counted from the beginning of her period whether or not she was with her husband recently and even if her husband wasn’t in town.<ref>The gemara Niddah 42a explains that a woman who emits semen is impure and can't count that day for her Shiva Nekiyim. Tosfot Niddah 33a s.v. roeh concludes that a woman can't begin her hefsek tahara until the fourth day after she began to see blood if she was with her husband right before she started seeing.
# At [[Mincha]] on Friday there’s no [[Tachanun]] even if one prays [[Mincha]] Gedolah (six and a half hours). <Ref>S”A 267:1, Mishna Brurah 267:1 </ref>
* Shulchan Aruch 196:11 rules that a woman who sees blood needs to wait 4 days until she can do her hefsek tahara and on that fourth day she can the hefsek tahara. Also, those 4 days are counted from the last time she was with her husband. However, the Rama YD 196:11 rules like the Trumat Hadeshen who says that a woman who sees blood can only do the hefsek tahara on the fifth day and begin the shiva nekiyim the next day. Also, waiting these days applies whether or not she was with her husband recently or even if he wasn't in town at all. The Rama concludes that this is the Ashkenazic minhag and one shouldn't deviate.
# If one has a meal after midday on Friday should say [[Shir HaMaalot]] and not [[Al Neharot Bavel]]. <Ref>Mishna Brurah 267:1 </ref> (but see [[Having a meal on Erev Shabbat]]; this may not be allowed)
* Sephardic Minhag: Rav Ovadia Yosef in Taharat Habayit (v. 2, p. 392) rules like Shulchan Aruch. On p. 413, he adds that if a woman knew that she only needed to wait 4 days and was machmir to wait 5, if she wants to change her minhag she needs to do a hatarat nedarim. Ben Ish Chai (Rav Paalim 4:20) maintains that the minhag Baghdad was to wait 5 days and it should be maintained. Orot Hatahara 10:23-4 (Rav Zecharya Ben Shlomo) writes that some Sephardim wait 4 days and some 5 days. He adds that the Yemenites hold that immediately after she stops seeing blood, she should wash that area from shichvat zera if they had tashmish within the last 4 days, and then she could do a hefsek tahara.</ref>  
# If a woman sees blood in the middle of shiva nekiyim she needs to start again, but she doesn’t have to wait 4 or 5 days before she can do a hefsek tahara. Rather she can do the hefsek tahara that day and then start counting the shiva nekiyim the next day.<ref>Shach 196:22, Taharat Habayit v. 2 p. 419</ref>
# A bride the first time after she got married that she is impure because of beilat mitzvah could do the hefsek tahara on the fourth day and she doesn't need to wait until the fifth day as long as she stopped seeing blood on or before the fourth day (and she didn't see her regular period afterwards). This only applies if they didn't have tashmish during Ben Hashemashot. <Ref>Taz YD 196:5 quoting the Maharal of Prague writes that a bride after beilat mitzvah doesn't have to wait 5 days because the impurity of dam betulim is only rabbinic. However, if they really had tashmish during Ben Hashemashot then she can't do the hefsek tahara until the 5th day after the beilat mitzvah. </ref>


==Timing of the Hefsek Tahara==
==Kabbalat Shabbat==
# The hefsek tahara is a very critical bedika done right before night prior to beginning the count of shiva nekiyim. If a woman didn’t do a hefsek she remains a niddah and can’t begin her count of shiva nekiyim even if days or years passed.<ref>Mishna Niddah 68a, Rashba ([http://www.hebrewbooks.org/pdfpager.aspx?req=8922&st=&pgnum=384 Torat Habayit 23b]), Tur and S”A 196:5. See Taharat Habayit v. 2 pp. 229-254 whether the need for the hefsek tahara is biblical or rabbinic. The majority opinion including the Rambam (Isurei Biyah 6:20-3) is that it is biblical unlike the opinion of the Or Zaruah 1:338. Nonetheless, based on the Zichron Yosef YD 9 who presents an argument based on rov that today the hefsek is only rabbinic. The argument is discussed at length in the Taharat Habayit. He concludes that in cases of extreme need where a proper hefsek is impossible one should consult a rabbi whether there is room to consider the leniency that was discussed by the Nodeh Beyehuda YD 59.</ref>
===Shir Hashirim===
# Even if a woman stops seeing blood after 2 or 3 days she shouldn’t perform the hefsek tahara until the 4th day according to Sephardim or 5th day according to Ashkenazim.<Ref>S”A and Rama 196:11. Badei Hashulchan 196:160 says that she shouldn’t do her hefsek tahara on a day earlier than she can begin her shiva nekiyim the night afterwards unless there is a need. </ref>
# Many sepharadim have the minhag to read the megilla of Shir Hashirim every Friday night.<ref> [http://www.dailyhalacha.com/m/halacha.aspx?id=2504 Rabbi Eli Mansour] see there for potential reasons and importance of reciting shir hashirim on Friday night.</ref>  
# The bedika for hesfek tahara should be performed after mincha ketana (2.5 halachic hours before sunset)<ref>Taharat Habayit 13:1. Badei Hashulchan 196:17 cites a machloket Raah and Bet Yosef whether the gemara was referring to mincha gedola or ketana. Aruch Hashulchan 196:19 advises doing it within a half hour or hour before sunset.</ref> and initially it should be performed as close to sunset as possible. <ref>Shulchan Aruch YD 196:1</ref>  If it was performed earlier than mincha ketana initially it should be redone after mincha ketana<Ref>Badei Hashulchan 196:15</ref>, however, after the fact, the hefsek is valid.<ref>Rama 196:1, Taharat Habayit 13:1</ref>
===Bameh Madlikin===
# The bedika for the hefsek tahara must be finished before sunset.<Ref>Badei Hashulchan 196:13</ref> If she forgot and didn’t do a bedika before sunset she should ask an Orthodox rabbi what to do.
# The minhag is to say Bemeh Madlikin before [[Arvit]] on Friday night.<ref>Shulchan Aruch O.C .270:1, Kitzur Shulchan Aruch 76:9</ref>
# If she is going to daven maariv before sunset or if the majority of the community is going to daven maariv before sunset she should do the hefsek tahara before that time.<ref>Rama 196:1 quoting the Trumat HaDeshen writes that once she davens maariv or the community does it is considered nighttime and she can no longer do a bedika. The Rama also cites the Maharil who argues that for purposes of niddah the night is determined by sunset and not maariv or tosefet shabbat. Badei Hashulchan 196:31 writes that initially one should be strict for the Bach to check before accepting Shabbat and again afterwards right before sunset.</ref> After the fact she could do a bedika afterwards until sunset.<ref>Rama 196:1, Badei Hashulchan 196:32, Orot Hatahara 10:25</ref>
# Bemeh Madlikin isn't said if [[Yom Tov]] falls on Friday or [[Shabbat]] or on [[Shabbat]] [[Chol HaMoed]].<ref>Kitzur Shulchan Aruch 76:9</ref>Sephardim don't say Bemeh Madlikin on [[Shabbat]] [[Chanuka]], and if [[Yom Kippur]] falls out on [[Shabbat]]. <ref> Rav Mordechai Eliyahu (comments to Kitzur Shulchan Aruch 76:11)</ref>
## When the community accepts early Shabbat and the bedika is done prior to that point, some say that the moch dachuk should also be inserted before that time<ref>Badei Hashulchan 196:31</ref>, while others hold that it is sufficient to insert it before sunset. <ref>Orot Hatahara 10:25</ref>
===Mizmor Shir Lyom Hashabbat===
# If she did a bedika before she davened maariv or the community davened maariv and then saw blood she should do a bedika afterwards before sunset.<ref>Rama 196:1, Badei Hashulchan 196:33</ref>
# The minhag is to say Mizmor Shir Lyom Hashabbat and Hashem Melech at the end of Kabbalat Shabbat.<Ref>Rivevot Efraim 1:188 writes that saying Mizmor Shir Lyom Hashabbat and Hashem Melech isn't found in the sources that describe kabbalat shabbat including Rav Moshe Kardevero, Yosef Ometz, and the Aruch Hashulchan. However, it is in the Siddur Yavetz. Sh"t Rambam (Blau n. 168) records a minhag to recite Mizmor Shir Lyom Hashabbat Friday night and it sounds like it is said before [[Maariv]].</ref>
===Moch Dachuk===
# If a congregation said kaddish after Mizmor Shir Lyom Hashabbat before Hashem Melech they don't need to say it again after finishing Hashem Melech.<ref>Rivevot Efraim 1:188 explains that once you said kaddish once there is no more establishment to add another one.</ref>
# Initially, a woman should do a bedika with a moch dachuk and leave it there all of Ben Hashemashot. <Ref>Shulchan Aruch YD 196:1, Taharat Habayit 13:1</ref>
===Lecha Dodi===
# The moch dachuk should be left inside during the entire length of Ben Hashemashot. For Ashekanazim, a woman should leave it there the amount of time they would wait to end Shabbat after sunset, however, if it is difficult she can take it out earlier.<ref>Badei Hashulchan 196:21</ref> For Sephardim ben hashemashot can be assumed to be 15 minutes.<ref>Taharat Habayit 13:1. See Taharat Habayit v. 2 p. 261 where he writes that even those who are strict for Rabbenu Tam don’t need to be strict to leave the moch inside during all of shem hashemashot of rabbenu tam.</ref>
# If the entrance isn't to the west one should still turn to the west when one is saying Boyi Kallah, however, if the congregation turns to the door it can make sense since they're doing so for the sake of Shabbat. <ref>Igrot Moshe 3:45</ref>
# If it is very painful or if she’s concerned that doing a moch dachuk will cause bleeding she shouldn’t do the moch dachuk at all since she already did a good bedika before sunset.<ref>Badei Hashulchan 196:21, Taharat Habayit v. 2 p. 261</ref>
==Bedikot==
# On each day of the shiva nekiyim a woman should do a bedika once in the morning and once in the afternoon before nightfall. <ref>S”A 196:4.
* The Rosh (Niddah 10:5) writes that a woman should do a bedika each day of the shiva nekiyim lechatchila. This is also the opinion of the Rashba ([http://www.hebrewbooks.org/pdfpager.aspx?req=8922&st=&pgnum=385 Torat Habayit 24a]) and Ramban (Hilchot Niddah 9:23).
* The Mordechai (Niddah no. 737) quoting the Roke’ach (317 s.v. boel) as saying that the women should do a bedika twice a day. The Bet Yosef adds that it seems to be against many rishonim who hold once a day is sufficient. Nonetheless, S”A 196:4 writes that one should check daily twice a day.</ref>
# After the fact, if a woman checked on days 1 and 7 twice a day, the woman may go to the mikveh the night of the 7th. In general if she missed bedikot she should consult a rabbi.<ref>The Tenayim in the Mishna Niddah 68b argue if a woman only checked days 1 and 7 if that works, Rabbi Eliezer says it does, Rabbi Yehoshua and Rabbi Akiva hold that it doesn’t. Rav and Rabbi Chanina in 69a argue whether according to Rabbi Eliezer after the fact if it is enough to just check day 1 or 7 or both are necessary. The Rosh (Niddah 10:5) and Rashba ([http://www.hebrewbooks.org/pdfpager.aspx?req=8922&st=&pgnum=385 Torat Habayit 24a]) rule like Rav that after the fact day 1 or day 7 works. However, the Smag writes that one should be strict for Rabbi Chanina that even after the fact day 1 and 7 is necessary. The Shulchan Aruch writes that one should be strict for the Smag.</ref>
# After the fact, if a woman only checked once a day and not twice a day, some poskim hold that is sufficient.<ref>Sidrei Tahara 196:16. Rav Mordechai Willig (Am Mordechai on Shulchan Aruch p. 125) and in [http://www.yutorah.org/sidebar/lecture.cfm/863353/rabbi-mordechai-i-willig/niddah-shiur-13-shivah-nekiim-continued-/ a shiur on yutorah.org (Niddah Shiur 13, min 40-50)] is even lenient initially to avoid a woman causing herself to bleed unnecessarily and also because of how difficult it often is to check before nighttime. He added that if one wanted to be strict one should check the 1st and 7th day twice. Also, the one bedika should be done in the morning.</ref>
==Counting the Shiva Nekiyim==
# The seven days of shiva nekiyim must be consequtive and if she sees blood even on the last days she must start again. <ref>S”A 196:10, Taharat Habayit v. 2 p. 371</ref>
# A woman who in the middle of her count thought that she was tameh and stopped counting for some days and then realizes that really she was tahor, some poskim write that the woman needs to begin counting again, however, others argue.<ref>The Meil Tzedaka (no. 63) writes that a woman must be cognisant of the days of her shiva nekiyim in order for them to count, however, if she thought she was tameh in the middle of her shiva nekiyim and then realizes that she was tahor she is considered tameh and needs to start again. Pitchei Teshuva 196:4 quotes this. Rav Ovadia Yosef in Taharat Habayit p. 338 writes that the majority of poskim argue with the Meil Tzedaka and so in a case of need there’s what to rely on to not follow the Meil Tzedaka.</ref> A person should consult with their rabbi if this situation arises.
# A woman doesn’t need to verbally count each day of the shiva nekiyim.<ref>Shlah (Shaar Ha'otiyot, Ot Kuf, Kedushat Hazug, no. 377) writes that there is a mitzvah of a woman to verbally count each day of the shiva nekiyim. Radvaz 4:27 (no. 1102) writes that there is no mitzvah for a woman to verbally count the days of her shiva nekiyim. He explains that it is different than sefirat haomer because the mitzvah of counting shiva nekiyim is dependant on whether she wants to purify herself to her husband, however, sefirat haomer is an obligatory mitzvah. Maharam Rotenburg 4:292 agrees that there's no mitzvah for a woman to count verbally. Rav Mordechai Willig (Niddah Shiur 3 on [http://www.yutorah.org/sidebar/lecture.cfm/862119/rabbi-mordechai-i-willig/niddah-shiur-3/ yutorah] min 51-2) explained that a person shouldn’t tell his wife to follow the Shlah as we’re certainly not on his level of piety.</ref>
# A blind woman can do a bedika and show it to her friend to check that it is clean.<ref>Shulchan Aruch YD 196:7</ref>
# A deaf person who can speak or a mute who can hear are considered perfectly healthy and can do bedikot for themselves. However, a woman who is deaf mute or one who became deranged needs a healthy woman to perform bedikot for her and help her calculate her vestot.<Ref>Shulchan Aruch YD 196:8</ref>
# A woman who wants to perform more bedikot than are necessary whether she is in her shiva nekiyim or is tahor is praiseworthy.<ref>Mishna Niddah 13a, Shulchan Aruch YD 196:9</ref>  However, if she has a bruise in that area and might bleed, she should not perform extra bedikot. Additionally, she should not perform extra bedikot before and after tashmish as described elsewhere. <Ref>Badei Hashulchan 196:132-3, Taharat Habayit v. 2 p. 370</ref>
# The shiva nekiyim need to be consecutive so that she doesn’t see blood anyday. If she sees even on the 7th day she must restart the shiva nekiyim.<ref>Shulchan Aruch 196:10</ref>
# Ashkenazim are strict about how to treat a ketem (stain) during the first three days of shiva nekiyim, whereas in the last 4 days sometimes a ketem is tahor because we assume that it came from something else. However, a ketem that’s a k’gris or smaller is tahor even in the first three days of shiva nekiyim.<ref>Rama 196:10</ref> If a woman has a bruise in that area that is actively bleeding and stained during the first three days of shiva nekiyim needs to consult a posek.<ref>Rama 196:10 is lenient, but the Shach argues. Badei Hashulchan 196:146 is strict unless this bruise will bleed for a long time.</ref> Sephardim treat the ketem the same during the first 3 days as the last 4 days.<ref>S”A 196:10, Taharat Habayit v. 2 p. 372)</ref>
==Going to the Mikveh==
# A woman who was Tameh as a niddah or zavah stays Tameh forever, even years later, until she goes to the Mikveh.<ref>Gemara Shabbat 64b explains that a Niddah remains tameh until she goes to the mikveh in her proper time. The Rambam Isurei Biyah 4:3 adds that she is a Niddah even years later until she goes to a mikveh. Shulchan Aruch YD 197:1 codifies this.
* Tosfot Yevamot 47b s.v. bemayim discusses the source for the halacha that a Niddah needs to go to a mikveh in order to be tahora. Rav Yehudai Goan explained that the Niddah's tevilah is learned as a fortiori from the fact that the utensils she touches need tevilah. The Ri says that it is the pasuk וְהַדָּוָה בְּנִדָּתָהּ (Vayikra 15:33) as interpreted by the Gemara Shabbat 64b a Niddah remains tameh until she goes to the mikveh in the proper time. The Rabbenu Tam derives this halacha from במי נדה יתחטא (Bamidbar 31:23) as understood by the Gemara Avoda Zara 75b. </ref>
# If her husband is in town it is a mitzvah for a woman to be tovel on the night when she is able to be tovel and not delay it to another night.<Ref>Shulchan Aruch YD 197:2.
* Is it a mitzvah for a woman to go to the mikveh immediately when she is able to become tahora? The gemara Shabbat 121a, Niddah 30a quote a dispute between the tenayim whether there is a mitzvah to go to mikveh immediately when it is possible. Tosfot Niddah 30a s.v. ushma minah tevilah write that Rabbenu Chananel held like the majority opinion in Niddah that going to the mikveh at the first opportunity is a mitzvah. However, Tosfot argue that it couldn't be a mitzvah as we see the practice isn't for a Niddah, Shomeret Yom, or Zavah go to mikveh as soon as is possible.
* Application: One possible practical application is a concept the Smag (Lavin no. 111) mentions that if it is a mitzvah then a woman should go to the mikveh when she can become tahora even if her husband isn't in town.
* Halacha: The Maharik responsa 35:3, Shach 197:3, and Taz 197:2 in explaining the Rama all hold like Tosfot that there is no mitzvah for a woman to go to the mikveh immediately when she is able to become tahora. Nonetheless, the Bet Yosef 197:2 adds that everyone agrees that there is a mitzvah for a woman whose husband is around to go to the mikveh at the first opportunity because of the mitzvah of Onah unless her husband doesn't care. Taz 197:2 agrees.</ref>
# The Ashkenazic minhag is that only if woman's Tevilah night is Friday night or Motzei Shabbat are they permitted to go to the mikveh that night. However, if a woman could have gone to mikveh before Friday night or Motzei Shabbat and she didn't, she may not go to the mikveh then.<ref>Rama 197:2</ref>
# If a woman wasn't able to go to the mikveh before Friday night for some reason that made it impossible for her she is allowed to go to the mikveh on Friday night.<ref>Rama 197:2, Taz 197:3 like the Trumat Hadeshen unlike the Bach</ref>


==Friday Night==
# In the Bracha of Hashkivenu (השכיבנו) on Friday night the Sephardic minhag is that one doesn’t conclude the usual way rather starting from ובצל כנפיך תסתירנו one should add ופרוס סכת שלום עלינו ועל ירושלים עירך ברוך אתה ה' הפורס סכת שלום עלינו ועל כל עמו ישראל ועל ירושלים. <Ref>S”A 267:3 </ref>
# The minhag is to say VeShamru on [[Shabbat]] and VaYidaber Moshe on [[Yom Tov]] after the [[Brachot]] [[Kriyat Shema]] before [[Shmoneh Esrei]]. <ref>Mishna Brurah 267:9 </ref>
===Vayichulu===
The principal sanctification of [[Shabbat]] is consummated with the recitation of the "Vayechulu" passage. Based on mystical considerations, the Vayechulu passage is to be recited no less than three times<ref>Kaf Hachaim 268:33</ref> on Friday night. It is recited twice within the course of the [[Maariv]] [[prayer]] and the again at home as part of the [[Kiddush]].<ref>[[Shabbat]] 119b, Rambam [[Shabbat]] 29:7, Shulchan Aruch OC 268:1</ref> We are taught that one who says Vayechulu on Friday night is considered to be a partner with God in creation.<ref>[[Shabbat]] 119b, See Likutei Maharan II:8</ref> So too, it is in merit of the recitation of Vayechulu that one is provided with the two escorting angels<ref>[[Shabbat]] 119b</ref> and additionally all of one's sins are forgiven.<ref>[[Shabbat]] 119b. The Abudraham suggests that the word ‘asher’ which appears three times in the Vayechulu also appears three times in the portion of the red heifer thereby connecting the two, with the red heifer being the ultimate source of purity and forgiveness from sin. </ref>
So important is this passage, that according to most authorizes, once one has recited Vayechulu one has discharged one's true obligation of reciting [[Kiddush]]. The common custom of reciting the [[Kiddush]] at home over a cup of wine is essentially a rabbinical enactment and not necessarily a pre-requisite for fulfilling the Torah's mitzva of [[Kiddush]].<ref>Rambam [[Shabbat]] 29:6, Magen Avraham 271:1, but see Rabbi Akiva Eiger ad loc.</ref> Some authorities however do not consider [[Kiddush]] properly discharged until it is recited over a cup of wine.<ref>Rashi;[[Berachot]] 25b, Rabbi Akiva Eiger, ad loc.</ref> The recitation of [[Kiddush]] at home, in addition to repetition of Vayechulu, also recalls the exodus from Egypt. There are several authorities who argue that one has not truly fulfilled the mitzva of [[Kiddush]] unless one has made reference to the Exodus in the [[Kiddush]].<ref>Pesachim 117b</ref>
It is interesting to note that it may just be that the only reason Vayechulu is repeated after [[Maariv]] all year long is simply to ensure that it be recited on a [[Yom Tov]] which would coincide with a [[Shabbat]], in which case the Vayechulu would not have been recited as part of the [[Maariv]] Amida.<ref>O.C. 268:7, Tosfot;Pesachim 106a</ref> Similarly, the recitation of Vayechulu at [[Kiddush]] is actually not truly required. Rather, it is recited for the benefit of those present who may not yet have heard or recited Vayechulu as is often the case by women and children who don't normally say the [[Maariv]] [[prayer]].<ref>Ibid. Ta'amei Haminhagim 289</ref>
The Vayechulu that is recited following the [[Maariv]] Amida is to be recited standing, out loud, and in unison with the rest of the congregation.<ref>O.C. 268:7</ref> The purpose of this recitation of Vayechulu is to serve as a form of testimony, proclaiming our belief that God created the world in six days and rested on the seventh. As such, some authorities require it to be recited with at least another person,<ref>Mishna Brurah 268:19</ref> while others call for it to be recited as part of a [[minyan]].<ref>Taz;O.C.268:5</ref> If need be, Vayechulu may be recited while sitting.<ref>Kaf Hachaim 268:36</ref>
Another reason that Vayechulu is recited three times on Friday night is because the word "asher" appears three times. The word "asher" also appears 3 times in reference to the Para Aduma, red heifer. The rabbis derive form here that just as the Para Aduma brings forgiveness and purity, so too does the thrice recitation of Vayechulu.<ref>Kaf Hachaim 268:34</ref>
It is recommended that one not overly prolong one's Amida in order to be able to recite Vayechulu with the congregation.<ref>Beiur Halacha</ref> Other authorities are not too particular about reciting it along with someone else. According to this approach, if one missed the opportunity of saying Vayechulu along with the congregation then it is best recited alone afterwards.<ref>Chazon Ish O.C. 39:10, Kaf Hachaim 268:36</ref> Some authorities rule however that those praying alone should never recite Vayechulu after the Amida.<ref>Taz 268:5</ref>
It is noted that reciting Vayechulu three times on Friday night contains within it deep kabbalistic secrets.<ref>Kaf Hachaim 268:33,35</ref>  If one is in the midst of reciting the silent Amida when the congregation about to recite Vayechulu together, one should aim to recite the Vayechulu of one's Amida along with the congregation, if possible.<ref>Halichot Shlomo I 14:5, Tzitz Eliezer 14:24</ref> Talking during the public recitation of Vayechulu is strictly forbidden.<ref>O.C. 268:12, Mishna Brurah 56:1</ref>
===Me'ayn Sheva===
# The blessing of Magen Avot/me'ayn sheva, recited after the amidah on Friday night, is only said in an established shul. An ad hoc minyan in a home does not recite Magen Avot since it was only established to wait for latecomers and in an ad hoc minyan this isn't a concern.<ref>Shabbat 24b, Shulchan Aruch O.C. 268:10, Radvaz 4:18</ref> If a minyan is made in a home every Friday night there is a dispute in the poskim if this is enough to require me'ayn sheva. Some contend that the minyan must also have a Torah scroll present in order to recite Magen Avot. <ref>Shulchan Aruch OC 268:10 writes that since me'ayn sheva was only established because of latecomers, if it isn't an established minyan it isn't said. Taz 268:8 writes that a place which was established to daven there sometimes is considered established for the purposes of me'ayn sheva. Mishna Brurah 268:24 based on the Eliya Rabba writes that it is only considered an established minyan if it is established for a few days and has a sefer torah. Rivivot Ephraim 1:190 . See also [http://eretzhemdah.org/newsletterArticle.asp?lang=en&pageid=48&cat=7&newsletter=440&article=1652 Eretz Hemda]. </ref> Sephardim hold that even if the minyan regularly prays in a certain room, even if it is the lobby of the shul, it isn't considered an established shul in order to recite meeyn sheva. If they establish that permanently it will be used as a shul then they can recite meeyn sheva.<ref>[https://www.torahanytime.com/#/lectures?v=140151 Rav Yitzchak Yosef (Motzei Shabbat Yitro 5781 min 30)]</ref>
# The general minhag is to skip meeyn sheva on Pesach night that falls out on Shabbat since Hashem protects us that night there's no need to recite this bracha which was instituted to delay for those davening later and would be in danger if left alone. Some Moroccans have the practice to recite it even on Pesach night.<ref>Imrei Yosher Sharvit 5:18 p. 177</ref>
# The minhag of the old city of Yerushalayim is to say Magen Avot/me'ayn sheva even at a non-established shul.<ref>Ben Ish Chai (Shana Sheni, Vayera 10) writes that me'ayn sheva can be said even at a temporary shul based on kabbalistic reasons. He writes that this was the minhag of Yerushalayim from the time of the Rashash and he personally extended this minhag to Baghdad. Kaf Hachaim 268:3 quotes this. However, Chazon Ovadia (Aveilut v. 3 p. 41) argues that since it is a question of a [[bracha levatala]] it should only be said in the old city of Yerushalayim which because of its holiness is completely like a shul.</ref>
# If a person made a mistake in Shemona Esrei and needs to repeat Shemona Esrei he can listen to meeyn sheva and that count as his Shemona Esrei.<ref>Shulchan Aruch O.C. 268:13, Machzor Vitri (Arvit Shabbat n. 4, v. 1 p. 172) quoting Teshuvat Rashi, Rav Moshe Goan, and Rav Neturay Goan. Tur 268:13 questions Rav Neturay Goan. Footnote to Machzor Vitri fnt. 10 cites Mangid Shabbat 10, Shibolei Haleket 66, and Avudraham who agree.</ref> One should try not to rely upon this leniency.<Ref>Mishna Brurah 268:28</ref>
==Shacharit==
# The minhag is to have davening later on Shabbat but to be careful not to miss the time for kriyat shema.<ref>Rama OC 281:1, Mishna Brurah 281:1</ref>
# The minhag is to extend davening on Shabbat with zemirot in davening and one shouldn't protest even because of bitul torah but they shouldn't extend so late because it is forbidden to fast past midday.<ref>Rama OC 281:1</ref>
# Nishmat is a special tefillah added to pesukei dzimrah on Shabbat.<ref>Kaf Hachaim 281:8 writes about how nishmat is a very special tefillah. There is a segulah if a person is in danger to take upon himself to say Nishmat before ten people if he is saved from that danger. The gematria of the first letters of the first three words adds up to 78 which is 3 times 26. The gematria of the second and third word add up to 68 which is chayim and a combination of 3 of Hashem's names. It is kabbalistically in place of wearing tefillin on Shabbat and therefore it is important that it is said before shema.</ref>
# In Nishmat, one shouldn't bow when one recites the words "ולך אנחנו מודים" since one shouldn't add to the established institutions of bowing of chazal.<ref>Shulchan Aruch 281:1</ref>
# Some stand for the words of Nishmat Kol Chay since one is accepting part of their additional neshama for Shabbat then.<ref>Kaf Hachaim 51:23</ref>
# If someone forgot to say Nishmat in pesukei dzimrah he doesn't need to make it up after davening.<ref>Mishna Brurah 281:3</ref>
# There are seven aliyot on Shabbat. According to Sephardim it is permitted to add hosafot<ref>Shulchan Aruch 282:1. See Kaf Hachaim 282:10-11 who writes that because of the Tashbetz it is better not to add hosafot but those who do have what to rely upon. Also, adding hosafot after chamishi which just repeat pesukim is preferable and the minhag of Egypt.</ref>, however, Ashkenazim try not to add hosafot.<ref>Mishna Brurah 282:4</ref>
# If there is a double parsha the gabbay should try to arrange that three and a half of the main seven aliyot are from each parsha.<ref>Mishna Brurah 282:5</ref>
==Mussaf==
# If [[Rosh Chodesh]] is coming up in the next week, before [[Mussaf]] the congregation says the bracha for the new moon and announces the [[rosh chodesh]]. <ref> see next note</ref>
# Ashkenazim have the minhag to stand for the announcement and bracha of [[Rosh Chodesh]] on [[Shabbat]] the week before [[Rosh Chodesh]]. <ref> Magen Avraham 417:1, Igrot Moshe 1:142 </ref> However, the Syrian minhag is not to stand for this. <ref> [http://www.dailyhalacha.com/displayRead.asp?readID=1352 Rabbi Mansour] on Dailyhalacha.com </ref>
# See [[Mussaf]]
==Mincha==
===V'Ani Tefilati===
# Before taking out the sefer torah, the congregation says the pasuk "VaAni Tefilati".<Ref>Kitzur Shulchan Aruch 76:14</ref>
===Tzidkatcha===
# After [[Shmoneh Esrei]] the minhag is to say "Tzidkatcha Tzedek". If it is a day that had it been a weekday they wouldn't have said [[Tachanun]], they don't say Tzidkatcha at [[mincha]].<ref>Kitzur Shulchan Aruch 76:15</ref>
===Vayinuchu Ba/Bo/Bam===
# In the shemoneh esrei of Shabbat, the practice is to say וינוחו בה on Friday night, וינוחו בו on Shabbat morning, and וינוחו בם in Mincha on Shabbat afternoon.<ref> Sheyarei Knesset Hagedola 268:2, Magen Avraham 268:3, Kitzur S"A 76:3. Aruch Hashulchan 268:14 explains that in the Torah there is a feminine way of referring to evening (ליל) therefore we say "בה" then. Day (יום) is only masculine in the Torah therefore we say "בו". Mincha time which is close to the evening yet is still day we say "בם" which includes both. see also [https://books.google.com/books?id=BskCNUhALp8C&lpg=PP1&pg=PA17#v=onepage&q&f=false The World of Prayer: Commentary and Translation of the Siddur, Volume 1] pg. 17</ref> Some poskim write that if you are going to recite וינוחו בם in Mincha you should say שבתות קדשך so that the plural form is consistent.<ref> Nefesh Harav pg. 165. Chacham Ovadia Yosef (Yechave Daat 5:30) writes that ideally one should use וינוחו בו but if you are going to use וינוחו בם, you must say שבתות קדשך </ref> Others write that you should simply use וינוחו בו during Mincha as well.<ref> Sh"t Yechave Daat 5:30, Yalkut Yosef Shabbat vol. 1 pg. 211 </ref>
===Ashrei and Uva Letsion without Minyan===
#If there is no minyan and it is getting late they can start Ashrei and Uva Letsion without a minyan. Some say that in that situation they shouldn't say וקרא זה אל זה ואמר aloud.<ref>Mesora v. 7 p. 7</ref>
===Kriyat Hatorah after Sunset===
# There is a major dispute among the poskim if it is possible to daven kriyat hatorah after sunset during ben hashemashot.<ref>
* Rivevot Efraim 3:280 says that since most poskim hold like Rabbenu Tam you can be oleh ltorah for Shabbat mincha after sunset. Rav Chaim Kanievsky in Vyichtov Mordechai p. 374 says not to do kriyat hatorah after sunset.
* Nishmat Shabbat 2:477 says that even according to those who usually daven mincha before sunset can do kriyat hatorah after sunset since it isn't part of the takana of davenings. He quotes the Minchat Yitzchak 6:53 in a totally different context as a proof to this concept. Therefore, he says it is better to daven mincha before sunset and kriyat hatorah after sunset. He cites Mekor Chaim (of Chavot Yair 124:2) that in this situation of you should daven mincha before sunset and do kriyat hatorah after sunset. He says that the Eshel Avraham says that you can't do kriyat hatorah after davening shemona esrei but we don't follow that bc he cites a Maharil who says otherwise. 
* In Nishmat Shabbat 2:478 he says that it isn't a bracha levatala to do kriyat hatorah in ben hashemashot. He cites the Maharam Shik who says this as well. He says that he asked Rav Yisrael Yakov Fischer and he said not to do kriyat hatorah after sunset, but the Betzel Chachma allowed it. He says that if there's not enough time for both kriyat hatorah and shemona esrei before sunset, it is better to do kriyat hatorah during the day since some say it is a bracha levatala during ben hashemashot and shemona esrei during ben hashemashot is certainly not a bracha levatala, either it is mincha or it is maariv or a nedava. Shaarei Chaim 377:9 says that you can do kriyat hatorah for 30 minutes after sunset based on Rabbenu Tam. He cites Rivevot Efraim 5:290 quoting Rav Debilisky that kriyat hatorah after sunset is a bracha levatala.
* Rav Hershel Schachter (Bet Yitzchak v. 27 p. 6) writes that once Rav Solovetichik and his minyan was locked outside the shul for Shabbat mincha. He told them to daven mincha there. After the shul was opened it was already after sunset and he told them to still do kriyat hatorah after sunset. His logic was that only shemona esrei can't be recited after sunset according to Rabbenu Yonah since it is compared to a korban and the blood of a korban is invalidated at sunset, however, kriyat hatorah can be recited during ben hashemashot. Also, it isn't an issue to do kriyat hatorah after shemona esrei. </ref>
===Which Takes Precedence Kriyat Hatorah or Shemona Esrei If Short on Time?===
#If there is only ten minutes until sunset, it is more important to do Shemona Esrei and Kriyat Hatorah rather than do the opposite.<ref>Rav Shlomo Zalman Auerbach in Shulchan Shlomo 292:1 writes that if there's only ten minutes before sunset and they can either do kriyat hatorah or shemona esrei they should do shemona esrei. He doesn't explain or cite sources. Ishei Yisrael ch. 38 fnt. 91 quotes this from Alehu Lo Yibol. Similarly, Nishmat Shabbat 2:480 favors picking shemona esrei over kriyat hatorah if you have to choose because the Magen Avraham 143:8 quoting the Maharam Lublin writes that kriyat hatorah of shabbat mincha isn't such an obligation, it is just to stop people from wasting time (yoshvei kranot). He quotes Zachor lavraham that the rebbe from Toldot Aharon skipped kriyat hatorah on shabbat mincha altogether in order to say shemona esrei before sunset. Emek Bracha (kriyat hatorah 4) isn't sure about this. Dor Hamelakim 292 v 2 p. 985 quotes Shulchan Shlomo 292:1, Kovetz Halachot Shabbat v. 1 ch. 18, Nishmat Shabbat 292:480, and Piskei Teshuvot 292:3 as holding that Shemona Esrei of mincha takes precedence over kriyat hatorah. Similarly, Ishei Yisrael ch. 38 fnt. 91 quotes Imrei Yosher 2:171 that if there's only time for an individual to hear kriyat hatorah or daven before the end of the zman tefillah he should daven on time and miss hearing kriyat hatorah. However, Avnei Choshen v. 3 p. 447 writes that an individual who can either go to hear kriyat hatorah in a minyan before sunset (and that minyan is going to daven mincha after sunset) or go to daven shemona esrei with a minyan before sunset, it is better to hear kriyat hatorah.</ref> Some poskim opine for doing both kriyat hatorah and shemona esrei and just doing one of them after sunset.<ref>Bear Eliyahu OC 1:34:2 writes that it is better to do kriyat hatorah even if that means doing shemona esrei after sunset. Also, note Dirshu 293:2 quotes Mekor Chaim 124:2 that if there's not enough time for shemona esrei and kriyat hatorah, do shemona esrei first and then kriyat hatorah. </ref>
===Which Takes Precedence Kriyat Hatorah or Seuda Shelishit?===
#If someone can either go to shul to hear kriyat hatorah and miss the time to eat seuda shelishit or eat seuda shelishit and miss kriyat hatorah, it is better to eat seuda shelishit and skip kriyat hatorah.<ref>Vezot Hatorah p. 13 quotes Dinim Vhanhagot Chazon Ish that it is better to skip kriyat hatorah and eat seuda shelishit than to hear kriyat hatorah and skip seuda shelishit.</ref>
===Which Takes Precedence Seuda Shelishit or Mincha?===
# If a person can either daven mincha or eat seuda shelishit before sunset it is better to daven mincha.<Ref> Avnei Yishfeh 15:8 quoting Rav Elyashiv</ref>
#If it is possible to eat something besides bread and daven mincha or eat bread, it is better to eat something besides bread and daven mincha rather than eat bread for seuda shelishit.<Ref> Avnei Yishfeh 15:8 quoting Rav Elyashiv</ref>
===Which Takes Precedence Seuda Shelishit or Minyan?===
# If a person can either go to a minyan for mincha and miss seuda shelishit completely or eat seuda shelishit and miss davening with the minyan, it is better to daven by oneself and eat seuda shelishit.<ref>Divrei Binyahu 22:189 says seuda shelishit is more important than minyan because according to the Kabbalah it is very important meal, and also some poskim say it is a deoritta mitzvah (Levush 291). Most say it is derabbanan (Maharil 94, Kol bo 58, Avudraham, Orchot Chaim, Erech Hashulchan 274:3, and Eliya Rabba 291:1 citing the Rid. Nonetheless it is derabbanan and more important than minyan if there's no choice.</ref>
===Which Takes Precedence Seuda Shelishit after Sunset or Minyan?===
# If it is possible to either daven with a minyan and eat seuda shelishit after sunset within 13.5 minutes it is better to do that rather than miss minyan.<ref>Divrei Binyahu 22:28 writes that it is better to daven with a minyan and start seuda shelishit after sunset within 13.5 than to daven by oneself. His reasons is that Shaar Hatziyun 299:1, Minchat Elazar 1:33, and Yaskil Avdi 8:38:11 allow starting seuda shelishit after sunset during ben hashemashot. For the lechatchila to start before sunset it isn't worth missing a minyan.</ref> Others dispute this point.<ref>Avnei Yishfeh 15:7 quotes Rav Elyashiv as holding that it is better to daven by oneself than to eat seuda shelishit after sunset. In fnt. 11 he adds that it seems that it is also permitted to miss kriyat hatorah for this purpose.</ref> Alternatively, if it is possible to have a quick mezonot for seuda shelishit and then catch a minyan for mincha that is also acceptable.<ref>Divrei Binyahu 22:29 holds that it is better to have seuda shelishit with mezonot rather than miss a minyan for mincha.</ref>
===Which Takes Precedence Eating Seudat Shlishit before Mincha or Davening without a Minyan?===
#If you know that if you go to a minyan for mincha you'll miss seuda shelishit it is better to eat seuda shelishit at home before mincha and then daven with the minyan later rather than daven by oneself and eat seuda shelishit afterwards.<ref>Or Letzion 2:21:7 says that if you know that if you go to a minyan for mincha you'll miss seuda shelishit it is better to eat seuda shelishit at home before mincha and then daven with the minyan later rather than daven by oneself and eat seuda shelishit afterwards. Divrei Binyahu 16:20:16 and 22:29 agrees.</ref>
===Kriyat Hatorah after Shemona Esrei===
# If a minyan already davened shemona esrei it is permissible to do kriyat hatorah afterwards.<ref>Nishmat Shabbat 2:479 paskens that you can do kriyat hatorah after shemona esrei like the Maharil 38, Lev Chaim 2:170, and Teshuva Mahava 1:28 unlike the Eshel Avraham. See Shraga Hameir 3:24. Dirshu 292:2 quotes Lev Chaim 2:170 and Kesot Hashulchan 91:4 that it is possible to switch the order of kriyat hatorah and shemona esrei.</ref> In that case half kaddish is recited after kriyat hatorah.<ref>Mekor Chaim 124:2, Dirshu 292:2 citing Kesot Hashulchan 91:4.</ref>
==Saying the weekday [[Shmoneh Esrei]] by mistake==
# If one made a mistake and began a weekday bracha on [[Shabbat]], one should finish that bracha and then continue from the middle bracha of the [[Shabbat]] Shemona Esrei. <Ref>Gemara Brachot 21a, Shulchan Aruch 268:2, Kitzur Shulchan Aruch 76:16</ref>
# If one made a mistake and said Atta as the first word of [[Atta Chonen]] and then remembers that it is [[Shabbat]], if it is for [[Mariv]] on Friday night or [[Mincha]] on [[Shabbat]] day then one should continue with Kidashta for [[Mariv]] and Echad for [[Mincha]] since those [[brachot]] begin with Atta. If it is [[Shacharit]] and one already said Atta, if one said Atta because one forgot that it was [[Shabbat]] one should finish [[Atta Chonen]] and continue with Yismach, however, if one remembered that it was [[Shabbat]] and by habit said Atta, one should continue with Yismach Moshe. <ref>Kitzur Shulchan Aruch 76:17</ref>
# If one made a mistake and began a weekday Shemona Esrei bracha during [[Mussaf]], one should stop even in middle of the bracha and continue with Tikanta [[Shabbat]].<ref>Shulchan Aruch 268:2, Kaf HaChaim 268:9, Kitzur Shulchan Aruch 76:19. See also [[Mussaf]]. </ref>
# If one made a mistake and said the entire weekday Shemona Esrei, one hasn't fulfilled his [[obligation to pray]] Shemona Esrei of [[Shabbat]], so he has to start from the beginning. <ref>Shulchan Aruch 268:4-5</ref>
# If someone isn't sure if he said a weekday or Shabbat Tefillah after he finished according to Ashkenazim he should repeat Shemona Esrei since he likely didn't say the Shabbat Tefillah since he is accustomed to the weekday Tefillah.<ref>Mishna Brurah 268:9</ref> According to Sephardim he shouldn't repeat it since he might have said it considering the fact that he was aware that it was Shabbat.<ref>Kaf Hachaim 268:19</ref>
==Switching the Shabbat Tefillot==
# If someone switched up the tefillot of Arvit, Shacharit, or Mincha with one another he fulfilled his obligation after the fact. For example, if at Shabbat Mincha he said Yismach Moshe and realized after Shemona Esrei he fulfilled his obligation.<ref>Shulchan Aruch 268:6 based on Shibolei Haleket no. 128</ref>
# If during the time of Mussaf someone said another tefillah of Shabbat by accident one didn't fulfill one's obligation since Mussaf requires mentioning the Korban Mussaf which the other tefillot don't do.<ref>Shulchan Aruch 268:6 based on Shibolei Haleket no. 128. Even though the Shulchan Aruch only quotes this as a minority opinion, Mishna Brurah 268:15 quotes the Achronim who say that it is unanimously accepted. Kaf Hachaim 268:29-30 agrees unlike the Chida. </ref> Ideally he should try to hear the Shaliach Tzibur and fulfill his obligation with him.<ref>Kaf Hachaim 268:29</ref>
# Additionally, if at the time of another tefillah someone accidentally said Mussaf he didn't fulfill his obligation since he mentioned the Mussaf korban it would a lie to consider it another tefillah. However, if at Shacharit he mistakenly said the Mussaf tefillah he did fulfill Mussaf so he should only say Shacharit afterwards and not Mussaf again.<ref>Mishna Brurah 268:17, Yalkut Yosef 268:9</ref> Ideally he should try to hear the Shaliach Tzibur and fulfill his obligation with him.<ref>Kaf Hachaim 268:30, Yalkut Yosef 268:9</ref>
==Personal Requests==
# One should refrain from making any personal requests in [[davening]] on [[Shabbat]] because that is a violation of having Oneg Shabbat and removing all of one's anxieties on Shabbat.<ref>The Yerushalmi Shabbat 15:3 78b writes that it is forbidden to ask for requests on Shabbat. The Korban Haedah explains that it is because as part of Oneg Shabbat a person should consider that all of his needs are taken care of and making requests shows that isn't the case and it indeed furthers his anxiety. Midrash Vayikra Rabba 34:16 indicates the prohibition of not asking for needs on Shabbat is based on the halacha of Memso Chefsacha, not speaking about one's business on Shabbat. The Yerushalmi is cited by the Ran Shabbat 42b s.v. vedaber and Rosh Brachot 7:22. Shulchan Aruch 188:4 cites a ramification of the Yerushalmi as halacha.</ref>
# If the request is part of the established texts such as the HaRachaman's in [[benching]] it is permitted to recite them on Shabbat. <ref>Yerushalmi Shabbat 15:3 clarifies that reciting the text of Rachem in Birkat Hamazon as one does during the week is permitted since that is the established text of the bracha. This is codified by the Rosh Brachot 7:22 and Shulchan Aruch 188:4. The Mishna Brurah 188:9 extends this to reciting the Harachaman's after Birkat Hamazon.</ref>
# Some say it is permitted to ask for spiritual needs on Shabbat. <ref>Ohel Moed Shabbat 1:4 writes that even though it is forbidden to make requests on Shabbat that is only for matters of business or the like but not for spiritual needs such as Teshuva.</ref>
# Some suggest that this doesn't apply to Yom Tov. <ref>Magen Avraham 128:70</ref>
==If one forgot to say Mincha on Friday afternoon==
# If one forgot to say [[Mincha]] on Friday one should say [[Arvit]] on Friday night, two [[Shmoneh Esrei]]s of [[Shabbat]], the first one for [[Arvit]] and the second as a makeup for [[Mincha]] ([[Tashlumin]]). <Ref>S”A 108:9 </ref>
==Mariv on Saturday Night==
See the [[Atta_Chonantanu]] page.
==Singing Zemirot==
see [[The_meals_of_Shabbat#Shabbat_Zemirot|Shabbat Zemirot]]
==Learning on Shabbat==
# People who work during the week should make an extra effort to learn Torah on [[Shabbat]] and [[Yom Tov]].  <ref>Kitzur S”A 77:24 </ref>
==Credits==
Special thanks to Rabbi Ari Enkin for his contribution to the Vayichulu section from his books [[Amot]] Shel Halacha.
==Sources==
==Sources==
<references/>
<references/>
[[Category: Women]]
[[Category:Shabbat]][[Category:Prayer]]

Revision as of 14:10, 14 December 2021

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Friday afternoon

  1. At Mincha on Friday there’s no Tachanun even if one prays Mincha Gedolah (six and a half hours). [1]
  2. If one has a meal after midday on Friday should say Shir HaMaalot and not Al Neharot Bavel. [2] (but see Having a meal on Erev Shabbat; this may not be allowed)

Kabbalat Shabbat

Shir Hashirim

  1. Many sepharadim have the minhag to read the megilla of Shir Hashirim every Friday night.[3]

Bameh Madlikin

  1. The minhag is to say Bemeh Madlikin before Arvit on Friday night.[4]
  2. Bemeh Madlikin isn't said if Yom Tov falls on Friday or Shabbat or on Shabbat Chol HaMoed.[5]Sephardim don't say Bemeh Madlikin on Shabbat Chanuka, and if Yom Kippur falls out on Shabbat. [6]

Mizmor Shir Lyom Hashabbat

  1. The minhag is to say Mizmor Shir Lyom Hashabbat and Hashem Melech at the end of Kabbalat Shabbat.[7]
  2. If a congregation said kaddish after Mizmor Shir Lyom Hashabbat before Hashem Melech they don't need to say it again after finishing Hashem Melech.[8]

Lecha Dodi

  1. If the entrance isn't to the west one should still turn to the west when one is saying Boyi Kallah, however, if the congregation turns to the door it can make sense since they're doing so for the sake of Shabbat. [9]

Friday Night

  1. In the Bracha of Hashkivenu (השכיבנו) on Friday night the Sephardic minhag is that one doesn’t conclude the usual way rather starting from ובצל כנפיך תסתירנו one should add ופרוס סכת שלום עלינו ועל ירושלים עירך ברוך אתה ה' הפורס סכת שלום עלינו ועל כל עמו ישראל ועל ירושלים. [10]
  2. The minhag is to say VeShamru on Shabbat and VaYidaber Moshe on Yom Tov after the Brachot Kriyat Shema before Shmoneh Esrei. [11]

Vayichulu

The principal sanctification of Shabbat is consummated with the recitation of the "Vayechulu" passage. Based on mystical considerations, the Vayechulu passage is to be recited no less than three times[12] on Friday night. It is recited twice within the course of the Maariv prayer and the again at home as part of the Kiddush.[13] We are taught that one who says Vayechulu on Friday night is considered to be a partner with God in creation.[14] So too, it is in merit of the recitation of Vayechulu that one is provided with the two escorting angels[15] and additionally all of one's sins are forgiven.[16]

So important is this passage, that according to most authorizes, once one has recited Vayechulu one has discharged one's true obligation of reciting Kiddush. The common custom of reciting the Kiddush at home over a cup of wine is essentially a rabbinical enactment and not necessarily a pre-requisite for fulfilling the Torah's mitzva of Kiddush.[17] Some authorities however do not consider Kiddush properly discharged until it is recited over a cup of wine.[18] The recitation of Kiddush at home, in addition to repetition of Vayechulu, also recalls the exodus from Egypt. There are several authorities who argue that one has not truly fulfilled the mitzva of Kiddush unless one has made reference to the Exodus in the Kiddush.[19]

It is interesting to note that it may just be that the only reason Vayechulu is repeated after Maariv all year long is simply to ensure that it be recited on a Yom Tov which would coincide with a Shabbat, in which case the Vayechulu would not have been recited as part of the Maariv Amida.[20] Similarly, the recitation of Vayechulu at Kiddush is actually not truly required. Rather, it is recited for the benefit of those present who may not yet have heard or recited Vayechulu as is often the case by women and children who don't normally say the Maariv prayer.[21]

The Vayechulu that is recited following the Maariv Amida is to be recited standing, out loud, and in unison with the rest of the congregation.[22] The purpose of this recitation of Vayechulu is to serve as a form of testimony, proclaiming our belief that God created the world in six days and rested on the seventh. As such, some authorities require it to be recited with at least another person,[23] while others call for it to be recited as part of a minyan.[24] If need be, Vayechulu may be recited while sitting.[25]

Another reason that Vayechulu is recited three times on Friday night is because the word "asher" appears three times. The word "asher" also appears 3 times in reference to the Para Aduma, red heifer. The rabbis derive form here that just as the Para Aduma brings forgiveness and purity, so too does the thrice recitation of Vayechulu.[26]

It is recommended that one not overly prolong one's Amida in order to be able to recite Vayechulu with the congregation.[27] Other authorities are not too particular about reciting it along with someone else. According to this approach, if one missed the opportunity of saying Vayechulu along with the congregation then it is best recited alone afterwards.[28] Some authorities rule however that those praying alone should never recite Vayechulu after the Amida.[29]

It is noted that reciting Vayechulu three times on Friday night contains within it deep kabbalistic secrets.[30] If one is in the midst of reciting the silent Amida when the congregation about to recite Vayechulu together, one should aim to recite the Vayechulu of one's Amida along with the congregation, if possible.[31] Talking during the public recitation of Vayechulu is strictly forbidden.[32]

Me'ayn Sheva

  1. The blessing of Magen Avot/me'ayn sheva, recited after the amidah on Friday night, is only said in an established shul. An ad hoc minyan in a home does not recite Magen Avot since it was only established to wait for latecomers and in an ad hoc minyan this isn't a concern.[33] If a minyan is made in a home every Friday night there is a dispute in the poskim if this is enough to require me'ayn sheva. Some contend that the minyan must also have a Torah scroll present in order to recite Magen Avot. [34] Sephardim hold that even if the minyan regularly prays in a certain room, even if it is the lobby of the shul, it isn't considered an established shul in order to recite meeyn sheva. If they establish that permanently it will be used as a shul then they can recite meeyn sheva.[35]
  2. The general minhag is to skip meeyn sheva on Pesach night that falls out on Shabbat since Hashem protects us that night there's no need to recite this bracha which was instituted to delay for those davening later and would be in danger if left alone. Some Moroccans have the practice to recite it even on Pesach night.[36]
  3. The minhag of the old city of Yerushalayim is to say Magen Avot/me'ayn sheva even at a non-established shul.[37]
  4. If a person made a mistake in Shemona Esrei and needs to repeat Shemona Esrei he can listen to meeyn sheva and that count as his Shemona Esrei.[38] One should try not to rely upon this leniency.[39]

Shacharit

  1. The minhag is to have davening later on Shabbat but to be careful not to miss the time for kriyat shema.[40]
  2. The minhag is to extend davening on Shabbat with zemirot in davening and one shouldn't protest even because of bitul torah but they shouldn't extend so late because it is forbidden to fast past midday.[41]
  3. Nishmat is a special tefillah added to pesukei dzimrah on Shabbat.[42]
  4. In Nishmat, one shouldn't bow when one recites the words "ולך אנחנו מודים" since one shouldn't add to the established institutions of bowing of chazal.[43]
  5. Some stand for the words of Nishmat Kol Chay since one is accepting part of their additional neshama for Shabbat then.[44]
  6. If someone forgot to say Nishmat in pesukei dzimrah he doesn't need to make it up after davening.[45]
  7. There are seven aliyot on Shabbat. According to Sephardim it is permitted to add hosafot[46], however, Ashkenazim try not to add hosafot.[47]
  8. If there is a double parsha the gabbay should try to arrange that three and a half of the main seven aliyot are from each parsha.[48]

Mussaf

  1. If Rosh Chodesh is coming up in the next week, before Mussaf the congregation says the bracha for the new moon and announces the rosh chodesh. [49]
  2. Ashkenazim have the minhag to stand for the announcement and bracha of Rosh Chodesh on Shabbat the week before Rosh Chodesh. [50] However, the Syrian minhag is not to stand for this. [51]
  3. See Mussaf

Mincha

V'Ani Tefilati

  1. Before taking out the sefer torah, the congregation says the pasuk "VaAni Tefilati".[52]

Tzidkatcha

  1. After Shmoneh Esrei the minhag is to say "Tzidkatcha Tzedek". If it is a day that had it been a weekday they wouldn't have said Tachanun, they don't say Tzidkatcha at mincha.[53]

Vayinuchu Ba/Bo/Bam

  1. In the shemoneh esrei of Shabbat, the practice is to say וינוחו בה on Friday night, וינוחו בו on Shabbat morning, and וינוחו בם in Mincha on Shabbat afternoon.[54] Some poskim write that if you are going to recite וינוחו בם in Mincha you should say שבתות קדשך so that the plural form is consistent.[55] Others write that you should simply use וינוחו בו during Mincha as well.[56]

Ashrei and Uva Letsion without Minyan

  1. If there is no minyan and it is getting late they can start Ashrei and Uva Letsion without a minyan. Some say that in that situation they shouldn't say וקרא זה אל זה ואמר aloud.[57]

Kriyat Hatorah after Sunset

  1. There is a major dispute among the poskim if it is possible to daven kriyat hatorah after sunset during ben hashemashot.[58]

Which Takes Precedence Kriyat Hatorah or Shemona Esrei If Short on Time?

  1. If there is only ten minutes until sunset, it is more important to do Shemona Esrei and Kriyat Hatorah rather than do the opposite.[59] Some poskim opine for doing both kriyat hatorah and shemona esrei and just doing one of them after sunset.[60]

Which Takes Precedence Kriyat Hatorah or Seuda Shelishit?

  1. If someone can either go to shul to hear kriyat hatorah and miss the time to eat seuda shelishit or eat seuda shelishit and miss kriyat hatorah, it is better to eat seuda shelishit and skip kriyat hatorah.[61]

Which Takes Precedence Seuda Shelishit or Mincha?

  1. If a person can either daven mincha or eat seuda shelishit before sunset it is better to daven mincha.[62]
  2. If it is possible to eat something besides bread and daven mincha or eat bread, it is better to eat something besides bread and daven mincha rather than eat bread for seuda shelishit.[63]

Which Takes Precedence Seuda Shelishit or Minyan?

  1. If a person can either go to a minyan for mincha and miss seuda shelishit completely or eat seuda shelishit and miss davening with the minyan, it is better to daven by oneself and eat seuda shelishit.[64]

Which Takes Precedence Seuda Shelishit after Sunset or Minyan?

  1. If it is possible to either daven with a minyan and eat seuda shelishit after sunset within 13.5 minutes it is better to do that rather than miss minyan.[65] Others dispute this point.[66] Alternatively, if it is possible to have a quick mezonot for seuda shelishit and then catch a minyan for mincha that is also acceptable.[67]

Which Takes Precedence Eating Seudat Shlishit before Mincha or Davening without a Minyan?

  1. If you know that if you go to a minyan for mincha you'll miss seuda shelishit it is better to eat seuda shelishit at home before mincha and then daven with the minyan later rather than daven by oneself and eat seuda shelishit afterwards.[68]

Kriyat Hatorah after Shemona Esrei

  1. If a minyan already davened shemona esrei it is permissible to do kriyat hatorah afterwards.[69] In that case half kaddish is recited after kriyat hatorah.[70]

Saying the weekday Shmoneh Esrei by mistake

  1. If one made a mistake and began a weekday bracha on Shabbat, one should finish that bracha and then continue from the middle bracha of the Shabbat Shemona Esrei. [71]
  2. If one made a mistake and said Atta as the first word of Atta Chonen and then remembers that it is Shabbat, if it is for Mariv on Friday night or Mincha on Shabbat day then one should continue with Kidashta for Mariv and Echad for Mincha since those brachot begin with Atta. If it is Shacharit and one already said Atta, if one said Atta because one forgot that it was Shabbat one should finish Atta Chonen and continue with Yismach, however, if one remembered that it was Shabbat and by habit said Atta, one should continue with Yismach Moshe. [72]
  3. If one made a mistake and began a weekday Shemona Esrei bracha during Mussaf, one should stop even in middle of the bracha and continue with Tikanta Shabbat.[73]
  4. If one made a mistake and said the entire weekday Shemona Esrei, one hasn't fulfilled his obligation to pray Shemona Esrei of Shabbat, so he has to start from the beginning. [74]
  5. If someone isn't sure if he said a weekday or Shabbat Tefillah after he finished according to Ashkenazim he should repeat Shemona Esrei since he likely didn't say the Shabbat Tefillah since he is accustomed to the weekday Tefillah.[75] According to Sephardim he shouldn't repeat it since he might have said it considering the fact that he was aware that it was Shabbat.[76]

Switching the Shabbat Tefillot

  1. If someone switched up the tefillot of Arvit, Shacharit, or Mincha with one another he fulfilled his obligation after the fact. For example, if at Shabbat Mincha he said Yismach Moshe and realized after Shemona Esrei he fulfilled his obligation.[77]
  2. If during the time of Mussaf someone said another tefillah of Shabbat by accident one didn't fulfill one's obligation since Mussaf requires mentioning the Korban Mussaf which the other tefillot don't do.[78] Ideally he should try to hear the Shaliach Tzibur and fulfill his obligation with him.[79]
  3. Additionally, if at the time of another tefillah someone accidentally said Mussaf he didn't fulfill his obligation since he mentioned the Mussaf korban it would a lie to consider it another tefillah. However, if at Shacharit he mistakenly said the Mussaf tefillah he did fulfill Mussaf so he should only say Shacharit afterwards and not Mussaf again.[80] Ideally he should try to hear the Shaliach Tzibur and fulfill his obligation with him.[81]

Personal Requests

  1. One should refrain from making any personal requests in davening on Shabbat because that is a violation of having Oneg Shabbat and removing all of one's anxieties on Shabbat.[82]
  2. If the request is part of the established texts such as the HaRachaman's in benching it is permitted to recite them on Shabbat. [83]
  3. Some say it is permitted to ask for spiritual needs on Shabbat. [84]
  4. Some suggest that this doesn't apply to Yom Tov. [85]

If one forgot to say Mincha on Friday afternoon

  1. If one forgot to say Mincha on Friday one should say Arvit on Friday night, two Shmoneh Esreis of Shabbat, the first one for Arvit and the second as a makeup for Mincha (Tashlumin). [86]

Mariv on Saturday Night

See the Atta_Chonantanu page.

Singing Zemirot

see Shabbat Zemirot

Learning on Shabbat

  1. People who work during the week should make an extra effort to learn Torah on Shabbat and Yom Tov. [87]

Credits

Special thanks to Rabbi Ari Enkin for his contribution to the Vayichulu section from his books Amot Shel Halacha.

Sources

  1. ↑ S”A 267:1, Mishna Brurah 267:1
  2. ↑ Mishna Brurah 267:1
  3. ↑ Rabbi Eli Mansour see there for potential reasons and importance of reciting shir hashirim on Friday night.
  4. ↑ Shulchan Aruch O.C .270:1, Kitzur Shulchan Aruch 76:9
  5. ↑ Kitzur Shulchan Aruch 76:9
  6. ↑ Rav Mordechai Eliyahu (comments to Kitzur Shulchan Aruch 76:11)
  7. ↑ Rivevot Efraim 1:188 writes that saying Mizmor Shir Lyom Hashabbat and Hashem Melech isn't found in the sources that describe kabbalat shabbat including Rav Moshe Kardevero, Yosef Ometz, and the Aruch Hashulchan. However, it is in the Siddur Yavetz. Sh"t Rambam (Blau n. 168) records a minhag to recite Mizmor Shir Lyom Hashabbat Friday night and it sounds like it is said before Maariv.
  8. ↑ Rivevot Efraim 1:188 explains that once you said kaddish once there is no more establishment to add another one.
  9. ↑ Igrot Moshe 3:45
  10. ↑ S”A 267:3
  11. ↑ Mishna Brurah 267:9
  12. ↑ Kaf Hachaim 268:33
  13. ↑ Shabbat 119b, Rambam Shabbat 29:7, Shulchan Aruch OC 268:1
  14. ↑ Shabbat 119b, See Likutei Maharan II:8
  15. ↑ Shabbat 119b
  16. ↑ Shabbat 119b. The Abudraham suggests that the word ‘asher’ which appears three times in the Vayechulu also appears three times in the portion of the red heifer thereby connecting the two, with the red heifer being the ultimate source of purity and forgiveness from sin.
  17. ↑ Rambam Shabbat 29:6, Magen Avraham 271:1, but see Rabbi Akiva Eiger ad loc.
  18. ↑ Rashi;Berachot 25b, Rabbi Akiva Eiger, ad loc.
  19. ↑ Pesachim 117b
  20. ↑ O.C. 268:7, Tosfot;Pesachim 106a
  21. ↑ Ibid. Ta'amei Haminhagim 289
  22. ↑ O.C. 268:7
  23. ↑ Mishna Brurah 268:19
  24. ↑ Taz;O.C.268:5
  25. ↑ Kaf Hachaim 268:36
  26. ↑ Kaf Hachaim 268:34
  27. ↑ Beiur Halacha
  28. ↑ Chazon Ish O.C. 39:10, Kaf Hachaim 268:36
  29. ↑ Taz 268:5
  30. ↑ Kaf Hachaim 268:33,35
  31. ↑ Halichot Shlomo I 14:5, Tzitz Eliezer 14:24
  32. ↑ O.C. 268:12, Mishna Brurah 56:1
  33. ↑ Shabbat 24b, Shulchan Aruch O.C. 268:10, Radvaz 4:18
  34. ↑ Shulchan Aruch OC 268:10 writes that since me'ayn sheva was only established because of latecomers, if it isn't an established minyan it isn't said. Taz 268:8 writes that a place which was established to daven there sometimes is considered established for the purposes of me'ayn sheva. Mishna Brurah 268:24 based on the Eliya Rabba writes that it is only considered an established minyan if it is established for a few days and has a sefer torah. Rivivot Ephraim 1:190 . See also Eretz Hemda.
  35. ↑ Rav Yitzchak Yosef (Motzei Shabbat Yitro 5781 min 30)
  36. ↑ Imrei Yosher Sharvit 5:18 p. 177
  37. ↑ Ben Ish Chai (Shana Sheni, Vayera 10) writes that me'ayn sheva can be said even at a temporary shul based on kabbalistic reasons. He writes that this was the minhag of Yerushalayim from the time of the Rashash and he personally extended this minhag to Baghdad. Kaf Hachaim 268:3 quotes this. However, Chazon Ovadia (Aveilut v. 3 p. 41) argues that since it is a question of a bracha levatala it should only be said in the old city of Yerushalayim which because of its holiness is completely like a shul.
  38. ↑ Shulchan Aruch O.C. 268:13, Machzor Vitri (Arvit Shabbat n. 4, v. 1 p. 172) quoting Teshuvat Rashi, Rav Moshe Goan, and Rav Neturay Goan. Tur 268:13 questions Rav Neturay Goan. Footnote to Machzor Vitri fnt. 10 cites Mangid Shabbat 10, Shibolei Haleket 66, and Avudraham who agree.
  39. ↑ Mishna Brurah 268:28
  40. ↑ Rama OC 281:1, Mishna Brurah 281:1
  41. ↑ Rama OC 281:1
  42. ↑ Kaf Hachaim 281:8 writes about how nishmat is a very special tefillah. There is a segulah if a person is in danger to take upon himself to say Nishmat before ten people if he is saved from that danger. The gematria of the first letters of the first three words adds up to 78 which is 3 times 26. The gematria of the second and third word add up to 68 which is chayim and a combination of 3 of Hashem's names. It is kabbalistically in place of wearing tefillin on Shabbat and therefore it is important that it is said before shema.
  43. ↑ Shulchan Aruch 281:1
  44. ↑ Kaf Hachaim 51:23
  45. ↑ Mishna Brurah 281:3
  46. ↑ Shulchan Aruch 282:1. See Kaf Hachaim 282:10-11 who writes that because of the Tashbetz it is better not to add hosafot but those who do have what to rely upon. Also, adding hosafot after chamishi which just repeat pesukim is preferable and the minhag of Egypt.
  47. ↑ Mishna Brurah 282:4
  48. ↑ Mishna Brurah 282:5
  49. ↑ see next note
  50. ↑ Magen Avraham 417:1, Igrot Moshe 1:142
  51. ↑ Rabbi Mansour on Dailyhalacha.com
  52. ↑ Kitzur Shulchan Aruch 76:14
  53. ↑ Kitzur Shulchan Aruch 76:15
  54. ↑ Sheyarei Knesset Hagedola 268:2, Magen Avraham 268:3, Kitzur S"A 76:3. Aruch Hashulchan 268:14 explains that in the Torah there is a feminine way of referring to evening (ליל) therefore we say "בה" then. Day (יום) is only masculine in the Torah therefore we say "בו". Mincha time which is close to the evening yet is still day we say "בם" which includes both. see also The World of Prayer: Commentary and Translation of the Siddur, Volume 1 pg. 17
  55. ↑ Nefesh Harav pg. 165. Chacham Ovadia Yosef (Yechave Daat 5:30) writes that ideally one should use וינוחו בו but if you are going to use וינוחו בם, you must say שבתות קדשך
  56. ↑ Sh"t Yechave Daat 5:30, Yalkut Yosef Shabbat vol. 1 pg. 211
  57. ↑ Mesora v. 7 p. 7
  58. ↑
    • Rivevot Efraim 3:280 says that since most poskim hold like Rabbenu Tam you can be oleh ltorah for Shabbat mincha after sunset. Rav Chaim Kanievsky in Vyichtov Mordechai p. 374 says not to do kriyat hatorah after sunset.
    • Nishmat Shabbat 2:477 says that even according to those who usually daven mincha before sunset can do kriyat hatorah after sunset since it isn't part of the takana of davenings. He quotes the Minchat Yitzchak 6:53 in a totally different context as a proof to this concept. Therefore, he says it is better to daven mincha before sunset and kriyat hatorah after sunset. He cites Mekor Chaim (of Chavot Yair 124:2) that in this situation of you should daven mincha before sunset and do kriyat hatorah after sunset. He says that the Eshel Avraham says that you can't do kriyat hatorah after davening shemona esrei but we don't follow that bc he cites a Maharil who says otherwise. 
    • In Nishmat Shabbat 2:478 he says that it isn't a bracha levatala to do kriyat hatorah in ben hashemashot. He cites the Maharam Shik who says this as well. He says that he asked Rav Yisrael Yakov Fischer and he said not to do kriyat hatorah after sunset, but the Betzel Chachma allowed it. He says that if there's not enough time for both kriyat hatorah and shemona esrei before sunset, it is better to do kriyat hatorah during the day since some say it is a bracha levatala during ben hashemashot and shemona esrei during ben hashemashot is certainly not a bracha levatala, either it is mincha or it is maariv or a nedava. Shaarei Chaim 377:9 says that you can do kriyat hatorah for 30 minutes after sunset based on Rabbenu Tam. He cites Rivevot Efraim 5:290 quoting Rav Debilisky that kriyat hatorah after sunset is a bracha levatala.
    • Rav Hershel Schachter (Bet Yitzchak v. 27 p. 6) writes that once Rav Solovetichik and his minyan was locked outside the shul for Shabbat mincha. He told them to daven mincha there. After the shul was opened it was already after sunset and he told them to still do kriyat hatorah after sunset. His logic was that only shemona esrei can't be recited after sunset according to Rabbenu Yonah since it is compared to a korban and the blood of a korban is invalidated at sunset, however, kriyat hatorah can be recited during ben hashemashot. Also, it isn't an issue to do kriyat hatorah after shemona esrei.
  59. ↑ Rav Shlomo Zalman Auerbach in Shulchan Shlomo 292:1 writes that if there's only ten minutes before sunset and they can either do kriyat hatorah or shemona esrei they should do shemona esrei. He doesn't explain or cite sources. Ishei Yisrael ch. 38 fnt. 91 quotes this from Alehu Lo Yibol. Similarly, Nishmat Shabbat 2:480 favors picking shemona esrei over kriyat hatorah if you have to choose because the Magen Avraham 143:8 quoting the Maharam Lublin writes that kriyat hatorah of shabbat mincha isn't such an obligation, it is just to stop people from wasting time (yoshvei kranot). He quotes Zachor lavraham that the rebbe from Toldot Aharon skipped kriyat hatorah on shabbat mincha altogether in order to say shemona esrei before sunset. Emek Bracha (kriyat hatorah 4) isn't sure about this. Dor Hamelakim 292 v 2 p. 985 quotes Shulchan Shlomo 292:1, Kovetz Halachot Shabbat v. 1 ch. 18, Nishmat Shabbat 292:480, and Piskei Teshuvot 292:3 as holding that Shemona Esrei of mincha takes precedence over kriyat hatorah. Similarly, Ishei Yisrael ch. 38 fnt. 91 quotes Imrei Yosher 2:171 that if there's only time for an individual to hear kriyat hatorah or daven before the end of the zman tefillah he should daven on time and miss hearing kriyat hatorah. However, Avnei Choshen v. 3 p. 447 writes that an individual who can either go to hear kriyat hatorah in a minyan before sunset (and that minyan is going to daven mincha after sunset) or go to daven shemona esrei with a minyan before sunset, it is better to hear kriyat hatorah.
  60. ↑ Bear Eliyahu OC 1:34:2 writes that it is better to do kriyat hatorah even if that means doing shemona esrei after sunset. Also, note Dirshu 293:2 quotes Mekor Chaim 124:2 that if there's not enough time for shemona esrei and kriyat hatorah, do shemona esrei first and then kriyat hatorah. 
  61. ↑ Vezot Hatorah p. 13 quotes Dinim Vhanhagot Chazon Ish that it is better to skip kriyat hatorah and eat seuda shelishit than to hear kriyat hatorah and skip seuda shelishit.
  62. ↑ Avnei Yishfeh 15:8 quoting Rav Elyashiv
  63. ↑ Avnei Yishfeh 15:8 quoting Rav Elyashiv
  64. ↑ Divrei Binyahu 22:189 says seuda shelishit is more important than minyan because according to the Kabbalah it is very important meal, and also some poskim say it is a deoritta mitzvah (Levush 291). Most say it is derabbanan (Maharil 94, Kol bo 58, Avudraham, Orchot Chaim, Erech Hashulchan 274:3, and Eliya Rabba 291:1 citing the Rid. Nonetheless it is derabbanan and more important than minyan if there's no choice.
  65. ↑ Divrei Binyahu 22:28 writes that it is better to daven with a minyan and start seuda shelishit after sunset within 13.5 than to daven by oneself. His reasons is that Shaar Hatziyun 299:1, Minchat Elazar 1:33, and Yaskil Avdi 8:38:11 allow starting seuda shelishit after sunset during ben hashemashot. For the lechatchila to start before sunset it isn't worth missing a minyan.
  66. ↑ Avnei Yishfeh 15:7 quotes Rav Elyashiv as holding that it is better to daven by oneself than to eat seuda shelishit after sunset. In fnt. 11 he adds that it seems that it is also permitted to miss kriyat hatorah for this purpose.
  67. ↑ Divrei Binyahu 22:29 holds that it is better to have seuda shelishit with mezonot rather than miss a minyan for mincha.
  68. ↑ Or Letzion 2:21:7 says that if you know that if you go to a minyan for mincha you'll miss seuda shelishit it is better to eat seuda shelishit at home before mincha and then daven with the minyan later rather than daven by oneself and eat seuda shelishit afterwards. Divrei Binyahu 16:20:16 and 22:29 agrees.
  69. ↑ Nishmat Shabbat 2:479 paskens that you can do kriyat hatorah after shemona esrei like the Maharil 38, Lev Chaim 2:170, and Teshuva Mahava 1:28 unlike the Eshel Avraham. See Shraga Hameir 3:24. Dirshu 292:2 quotes Lev Chaim 2:170 and Kesot Hashulchan 91:4 that it is possible to switch the order of kriyat hatorah and shemona esrei.
  70. ↑ Mekor Chaim 124:2, Dirshu 292:2 citing Kesot Hashulchan 91:4.
  71. ↑ Gemara Brachot 21a, Shulchan Aruch 268:2, Kitzur Shulchan Aruch 76:16
  72. ↑ Kitzur Shulchan Aruch 76:17
  73. ↑ Shulchan Aruch 268:2, Kaf HaChaim 268:9, Kitzur Shulchan Aruch 76:19. See also Mussaf.
  74. ↑ Shulchan Aruch 268:4-5
  75. ↑ Mishna Brurah 268:9
  76. ↑ Kaf Hachaim 268:19
  77. ↑ Shulchan Aruch 268:6 based on Shibolei Haleket no. 128
  78. ↑ Shulchan Aruch 268:6 based on Shibolei Haleket no. 128. Even though the Shulchan Aruch only quotes this as a minority opinion, Mishna Brurah 268:15 quotes the Achronim who say that it is unanimously accepted. Kaf Hachaim 268:29-30 agrees unlike the Chida.
  79. ↑ Kaf Hachaim 268:29
  80. ↑ Mishna Brurah 268:17, Yalkut Yosef 268:9
  81. ↑ Kaf Hachaim 268:30, Yalkut Yosef 268:9
  82. ↑ The Yerushalmi Shabbat 15:3 78b writes that it is forbidden to ask for requests on Shabbat. The Korban Haedah explains that it is because as part of Oneg Shabbat a person should consider that all of his needs are taken care of and making requests shows that isn't the case and it indeed furthers his anxiety. Midrash Vayikra Rabba 34:16 indicates the prohibition of not asking for needs on Shabbat is based on the halacha of Memso Chefsacha, not speaking about one's business on Shabbat. The Yerushalmi is cited by the Ran Shabbat 42b s.v. vedaber and Rosh Brachot 7:22. Shulchan Aruch 188:4 cites a ramification of the Yerushalmi as halacha.
  83. ↑ Yerushalmi Shabbat 15:3 clarifies that reciting the text of Rachem in Birkat Hamazon as one does during the week is permitted since that is the established text of the bracha. This is codified by the Rosh Brachot 7:22 and Shulchan Aruch 188:4. The Mishna Brurah 188:9 extends this to reciting the Harachaman's after Birkat Hamazon.
  84. ↑ Ohel Moed Shabbat 1:4 writes that even though it is forbidden to make requests on Shabbat that is only for matters of business or the like but not for spiritual needs such as Teshuva.
  85. ↑ Magen Avraham 128:70
  86. ↑ S”A 108:9
  87. ↑ Kitzur S”A 77:24
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