Shabbat Davenings and Zecher LeMachatzit HaShekel: Difference between pages

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The minhag is to give Zecher LeMachsit HaShekel as [[charity]] as a remembrance of the half shekel which was collected in the time of the Bet HaMikdash before Nissan. <ref> Maasechet Sofrim 21:3 writes that one should give the Machsit HaShekel before parshat zachor. Sh”t HaGeonim (Geonei Mizrach Umaarav 40) writes that those who have the minhag to collect Shekalim are doing improperly because those coins become hekdesh but one may collect [[tzedaka]]. Rama 694:1 writes that the minhag is to give Zecher LeMachsit HaShekel before [[Purim]]. </ref>
==Friday afternoon==
==When should it be given?==
# 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>
# Some have the minhag to give it before [[Mincha]] of [[Taanit Ester]], while some have the minhag to give it after [[Mincha]] but before reading of the [[Megillah]].<Ref>  
# 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)
* Rama 694:1 writes that the minhag is to give the Zecher Machsit HaShekel before [[Mincha]] of [[Tanit Ester]]. Mishna Brurah 694:4 affirms this minhag. Kaf HaChaim 694:25 adds that it should be given on [[Tanit Ester]] even if the Tanit is pushed off to the previous Thursday in order to combine the [[tzedaka]] with the fast.
* However, Chazon Ovadyah ([[Purim]] pg 101) and Piskei Teshuvot 694:3 write that the minhag is to give it before the reading of the [[Megillah]] based on Gemara [[Megillah]] that says our shekalim counteract the shekalim of Haman read about in the [[Megillah]]. Kitzur Shulchan Aruch 141:5 seems to agree.
* Natai Gavreil ([[purim]] 26:1) in name of Siddur Yavetz and Luach Eretz Yisrael write that the minhag is to give it between [[Mincha]] and [[maariv]]. Piskei Teshuvot (pg 119) writes that the minhag of Rav Shlomo Zalman and Rav Elyashiv was to give at the night of the 15th before the [[megillah]]. Yalkut Yosef (Kitzur Shulchan Aruch Zecher LeMachsit HaShekel #1) writes that if one didn’t give it before [[Purim]] one should give it before the reading of the [[Megillah]]. </ref>


==Kabbalat Shabbat==
==Calling it Zecher LeMachatzit HaShekel==
===Shir Hashirim===
# One should make sure to call the coins one is giving Zecher LeMachsit HaShekel and not Machsit HaShekel so people don't think it is hekdesh. <Ref> Maasechet Sofrim 21:3 writes that one shouldn't say one is giving the Machsit HaShekel for atonement but only as a voluntary. Darkei Moshe 694:1 quotes this from the Aggudah. Therefore, Rav Ovadyah in Chazon Ovadyah ([[Purim]] pg 101) writes that one shouldn't call it Machsit HaShekel but rather Zecher LeMachsit HaShekel so that people don't think one is making it hekdesh. Rav Schachter (www.yutorah.org “[[Purim]]” 7/9/2008, min 1-3) also explained the Darkei Moshe in this way. Torat HaMoadim (pg 96), Zichronot Eliyahu (Shin #2), and Shalmei Todah ([[purim]] pg 270) agree. This is in opposition to Sh”t Divrei Yosef 52 who says that even saying that it is Zecher LeMachsit HaShekel is an issue and against Sh”t Zecher Simcha 76 who writes that it's permitted even to call it Machsit HaShekel. </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>  
==How much should one give?==
===Bameh Madlikin===
# According to Sephardim, one should give an amount worth 9 grams of pure silver. It's preferable to give it in the form of 3 coins, and if 3 coins are less than 9 grams one should supplement that amount up to the value of 9 grams. <Ref>
# 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>
* Kaf HaChaim 694:20 writes that the Machsit HaShekel should be evaluated according to the value of a Machsit HaShekel in the days of the Bet HaMikdash and concludes that it is 3 Durhams of silver. Rav Ovadyah in Yalkut Yosef (Zecher LeMachsit HaShekel #2-3) and Chazon Ovadyah ([[Purim]], pg 102) rules that one should give the value of 3 Durhams which is 9 grams of pure silver. A gram of silver currently is about $1.10 and 9 grams is about $10. [Even though Rav Mordechai Eliyahu in Maamer Mordechai (Moadim 63:1), Ish Matzliach 694:4-5, and Rav Ovadyah in Sh”t Yechave Daat 1:86 write that one should give the value of 10 grams, this is only according to the old measurement of the Durham (See Yalkut Yosef Sovah Semachot pg 278).]
# 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>
* The Kaf HaChaim 694:23 writes that from Rashi's explanation of Chumash only one of the Trumot in the pasuk refer to the Machsit HaShekel. Thus, Gra in Maaseh Rav 233 and Rav Mordechai Eliyahu in Maamer Mordechai (Moadim 63:2) write that there is no reason to give three coins and one coin suffices. However, Chazon Ovadyah (pg 103) writes besides giving the value of 9 grams of silver, it's proper to give 3 coins in accordance of the Rama. Rabbi Mansour ([[Daily Halacha]] 3/15/2011) writes that one should give three half dollars, preferably those minted before 1964, and if those coins are less than the value of 9 grams of silver then one should supplement it so that one gives the value of 9 grams of silver.  </ref> If one is poor one may give a half of a modern shekel (for someone who lives in [[Israel]]).<Ref>Yalkut Yosef (Kitzur S”A Zecher LeMachsit HaShekel #4) </ref> The Moroccan minhag is to give half of the common currency like Ashkenazim. The minhag is not to take the coins from the tzedaka collection pan in your hand, just to donate the money.<ref>Magen Avot (R' Lebhar v. 1 p. 429)</ref>
===Mizmor Shir Lyom Hashabbat===
# The Ashkenazic minhag is to give three coins which are half the value of the common coin in that time and place. In America, the minhag is to give three half dollars, yet some say it's preferable to give coins which have 9 grams of silver.<Ref> The Rama 694:1 writes that one should give three coins corresponding to the three times Trumah is mentioned in the parsha. These coins should be half of the regular coin of the time and place. Almost all Ashkenazic achronim including Kitzur S”A 141:5, Aruch HaShulchan 694:8, Beiur Halacha s.v. VeYesh Litan, and Nitei Gavriel 26:3 accept the Rama as halacha. Halichot Shlomo (Moadim vol 2, 18:9) records Rav Shlomo Zalman's minhag to use 3 half dollars that were minted before 1964. Piskei Teshuvot 694:4 writes that one should be strict for the Kaf HaChaim. (See also Orchot Rabbenu of the Steipler vol 3 pg 51-52, Teshuvot VeHanhagot 5:233, and Halichot VeHanhagot pg 22 quoting Rav Elyashiv). However, Sh”t Tzitz Eliezer 13:72 argues that giving the value of the Machsit HaShekel in silver is certainly not the intention of the Rama, it's expensive when paying for all family members, and it may cause people to think the money is hekdesh; rather one should give half of the common coin even if it's less than the value of 9 grams of silver. It seems that the minhag is to give 3 half dollars because the dollar in a common currency in America (www.aish.com, www.torah.org). Nitai Gavriel (ch. 26 fnt. 8) quotes the Divrei Tzvi and Minchat Elazar who hold that one should give three halves of the smallest currency because it is just a zecher.
# 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>
* Piskei Teshuvot 694:4 and Rav Elyashiv quoted by Halichot VeHanhagot (pg 22) say that  it’s preferable to give both 3 half shekels and 3 half dollars (the old ones made from silver).</ref> In [[Israel]], some say that one can use half dollars since it is accepted as cash<ref>Rav Shlomo Zalman in Halichot Shlomo (Moadim vol 2, 18:9) </ref> and others argue that it shouldn’t be used because it’s not commonly used in [[Israel]].<Ref> Rav Chaim Kanievsky in s.v. Mi) quoted in Piskei Shemuot (pg 116) </ref> Rather some say that one should use 3 half shekels.<Ref>Rav Elyashiv quoted in Piskei Shemuot (pg 117) in name of the Sefer BaLaylah HaHu and in Yeme Mishteh VeSimcha (pg 19 note 16). Rav Elyashiv quoted in Piskei Shemuot (pg 117) says that one shouldn't give one and half shekelim but specifically 3 half shekels.</ref>  
# 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>
#Some donate a dollar and a half in cash, then pick up three coins that are customarily found in the shul, and then call those coins the zecher lmachasit hashekel. Some say that it isn't necessary to do that and it is sufficient to donate the dollar and a half and not pick up the half dollar coins.<ref>[http://www.torahweb.org/torah/docs/rsch/RavSchachter-Corona-56-January-31-2021.pdf Rav Schachter (Corona teshuva #56)]</ref>
===Lecha Dodi===
# 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>


==Friday Night==
==Who is obligated to give it?==
# 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>
# Some say one should give a Zecher LeMachsit HaShekel for anyone above Bar or Bat Mitzvah, but some say that one only needs to give for those above the age of 20. <ref> Rama 694:1 based on the Rav Ovadyah MeBartenura holds that one is only obligated from the age of 20. However, the Tosfot [[Yom Tov]] (Shekel perek 1) quotes many others who hold that one should give it from the age of Bar or Bat Mitzvah. This dispute is quoted in Mishna Brurah 694:5. </ref> It’s preferable to follow the first opinion. <Ref>Yalkut Yosef (Kitzur S”A Zecher LeMachsit HaShekel #5) </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>
# Some say that women are obligated in this mitzvah <Ref>Yalkut Yosef (Kitzur S”A Zecher LeMachsit HaShekel #6) </ref> and some exempt them. Nonetheless, everyone agrees that it is preferable for women to give Zecher LeMachsit HaShekel. <Ref>Sh”t Shevet HaLevi 7:183 writes that it’s preferable to give for women. Piskei Teshuvot 694:5 and Halichot Shlomo (chapter 18 note 3) write that the minhag is that women are also obligated. Lastly, Rav Nassim Karlitz (quoted in Piskei Shemuot pg 119) holds that women are exempt but some hold that they’re obligated. </ref>
# It’s preferable to give for one’s small children. <Ref>Mishna Brurah 694:5 in name of the Eliyah Rabba, Yalkut Yosef (Kitzur S”A Zecher LeMachsit HaShekel #6) </ref>


===Vayichulu===
==To whom is the money given==
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>
# Some say that the money should be given to poor people <ref>Levush 694:1, Shaarei Teshuva 694:2, see Sh"t Yechave Daat 1:86 </ref>, some say it should be given to the upkeep of the Shul <ref>Kaf HaChaim 694:22 </ref>, and some say that it should be given to Yeshivas or establishments of Torah. <Ref>Yalkut Yosef (Kitzur S”A Zecher LeMachsit HaShekel #7) </ref>
 
==Can one use maaser money for it?==
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>
# Someone who takes separates a tenth of one’s income for [[Tzedaka]] (Maaser) shouldn’t use that money for Zecher LeMachsit HaShekel nor for [[Matanot LeEvyonim]]. <Ref> Yalkut Yosef (Kitzur S”A Zecher LeMachsit HaShekel #8), Sh”t Yechave Daat 1:87 </ref>
 
==Links==
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>
* [http://www.hebrewbooks.org/56811 Yalkut Yosef Hilchot Purim (Hebrew 5773)]
 
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 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>
 
==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==
# Before taking out the sefer torah, the congregation says the pasuk "VaAni Tefilati". <Ref>Kitzur Shulchan Aruch 76:14</ref>
# 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>
# In the shemoneh esrei of Shabbat, the practice is to say וינוחו בה on friday fight, 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>
 
==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/>
{{reflist|30em}}
[[Category:Shabbat]][[Category:Prayer]]
[[Category:Holidays]]
[[Category:Purim]]

Revision as of 03:28, 8 March 2023

The minhag is to give Zecher LeMachsit HaShekel as charity as a remembrance of the half shekel which was collected in the time of the Bet HaMikdash before Nissan. [1]

When should it be given?

  1. Some have the minhag to give it before Mincha of Taanit Ester, while some have the minhag to give it after Mincha but before reading of the Megillah.[2]

Calling it Zecher LeMachatzit HaShekel

  1. One should make sure to call the coins one is giving Zecher LeMachsit HaShekel and not Machsit HaShekel so people don't think it is hekdesh. [3]

How much should one give?

  1. According to Sephardim, one should give an amount worth 9 grams of pure silver. It's preferable to give it in the form of 3 coins, and if 3 coins are less than 9 grams one should supplement that amount up to the value of 9 grams. [4] If one is poor one may give a half of a modern shekel (for someone who lives in Israel).[5] The Moroccan minhag is to give half of the common currency like Ashkenazim. The minhag is not to take the coins from the tzedaka collection pan in your hand, just to donate the money.[6]
  2. The Ashkenazic minhag is to give three coins which are half the value of the common coin in that time and place. In America, the minhag is to give three half dollars, yet some say it's preferable to give coins which have 9 grams of silver.[7] In Israel, some say that one can use half dollars since it is accepted as cash[8] and others argue that it shouldn’t be used because it’s not commonly used in Israel.[9] Rather some say that one should use 3 half shekels.[10]
  3. Some donate a dollar and a half in cash, then pick up three coins that are customarily found in the shul, and then call those coins the zecher lmachasit hashekel. Some say that it isn't necessary to do that and it is sufficient to donate the dollar and a half and not pick up the half dollar coins.[11]

Who is obligated to give it?

  1. Some say one should give a Zecher LeMachsit HaShekel for anyone above Bar or Bat Mitzvah, but some say that one only needs to give for those above the age of 20. [12] It’s preferable to follow the first opinion. [13]
  2. Some say that women are obligated in this mitzvah [14] and some exempt them. Nonetheless, everyone agrees that it is preferable for women to give Zecher LeMachsit HaShekel. [15]
  3. It’s preferable to give for one’s small children. [16]

To whom is the money given

  1. Some say that the money should be given to poor people [17], some say it should be given to the upkeep of the Shul [18], and some say that it should be given to Yeshivas or establishments of Torah. [19]

Can one use maaser money for it?

  1. Someone who takes separates a tenth of one’s income for Tzedaka (Maaser) shouldn’t use that money for Zecher LeMachsit HaShekel nor for Matanot LeEvyonim. [20]

Links

Sources

  1. ↑ Maasechet Sofrim 21:3 writes that one should give the Machsit HaShekel before parshat zachor. Sh”t HaGeonim (Geonei Mizrach Umaarav 40) writes that those who have the minhag to collect Shekalim are doing improperly because those coins become hekdesh but one may collect tzedaka. Rama 694:1 writes that the minhag is to give Zecher LeMachsit HaShekel before Purim.
  2. ↑
    • Rama 694:1 writes that the minhag is to give the Zecher Machsit HaShekel before Mincha of Tanit Ester. Mishna Brurah 694:4 affirms this minhag. Kaf HaChaim 694:25 adds that it should be given on Tanit Ester even if the Tanit is pushed off to the previous Thursday in order to combine the tzedaka with the fast.
    • However, Chazon Ovadyah (Purim pg 101) and Piskei Teshuvot 694:3 write that the minhag is to give it before the reading of the Megillah based on Gemara Megillah that says our shekalim counteract the shekalim of Haman read about in the Megillah. Kitzur Shulchan Aruch 141:5 seems to agree.
    • Natai Gavreil (purim 26:1) in name of Siddur Yavetz and Luach Eretz Yisrael write that the minhag is to give it between Mincha and maariv. Piskei Teshuvot (pg 119) writes that the minhag of Rav Shlomo Zalman and Rav Elyashiv was to give at the night of the 15th before the megillah. Yalkut Yosef (Kitzur Shulchan Aruch Zecher LeMachsit HaShekel #1) writes that if one didn’t give it before Purim one should give it before the reading of the Megillah.
  3. ↑ Maasechet Sofrim 21:3 writes that one shouldn't say one is giving the Machsit HaShekel for atonement but only as a voluntary. Darkei Moshe 694:1 quotes this from the Aggudah. Therefore, Rav Ovadyah in Chazon Ovadyah (Purim pg 101) writes that one shouldn't call it Machsit HaShekel but rather Zecher LeMachsit HaShekel so that people don't think one is making it hekdesh. Rav Schachter (www.yutorah.org “Purim” 7/9/2008, min 1-3) also explained the Darkei Moshe in this way. Torat HaMoadim (pg 96), Zichronot Eliyahu (Shin #2), and Shalmei Todah (purim pg 270) agree. This is in opposition to Sh”t Divrei Yosef 52 who says that even saying that it is Zecher LeMachsit HaShekel is an issue and against Sh”t Zecher Simcha 76 who writes that it's permitted even to call it Machsit HaShekel.
  4. ↑
    • Kaf HaChaim 694:20 writes that the Machsit HaShekel should be evaluated according to the value of a Machsit HaShekel in the days of the Bet HaMikdash and concludes that it is 3 Durhams of silver. Rav Ovadyah in Yalkut Yosef (Zecher LeMachsit HaShekel #2-3) and Chazon Ovadyah (Purim, pg 102) rules that one should give the value of 3 Durhams which is 9 grams of pure silver. A gram of silver currently is about $1.10 and 9 grams is about $10. [Even though Rav Mordechai Eliyahu in Maamer Mordechai (Moadim 63:1), Ish Matzliach 694:4-5, and Rav Ovadyah in Sh”t Yechave Daat 1:86 write that one should give the value of 10 grams, this is only according to the old measurement of the Durham (See Yalkut Yosef Sovah Semachot pg 278).]
    • The Kaf HaChaim 694:23 writes that from Rashi's explanation of Chumash only one of the Trumot in the pasuk refer to the Machsit HaShekel. Thus, Gra in Maaseh Rav 233 and Rav Mordechai Eliyahu in Maamer Mordechai (Moadim 63:2) write that there is no reason to give three coins and one coin suffices. However, Chazon Ovadyah (pg 103) writes besides giving the value of 9 grams of silver, it's proper to give 3 coins in accordance of the Rama. Rabbi Mansour (Daily Halacha 3/15/2011) writes that one should give three half dollars, preferably those minted before 1964, and if those coins are less than the value of 9 grams of silver then one should supplement it so that one gives the value of 9 grams of silver.
  5. ↑ Yalkut Yosef (Kitzur S”A Zecher LeMachsit HaShekel #4)
  6. ↑ Magen Avot (R' Lebhar v. 1 p. 429)
  7. ↑ The Rama 694:1 writes that one should give three coins corresponding to the three times Trumah is mentioned in the parsha. These coins should be half of the regular coin of the time and place. Almost all Ashkenazic achronim including Kitzur S”A 141:5, Aruch HaShulchan 694:8, Beiur Halacha s.v. VeYesh Litan, and Nitei Gavriel 26:3 accept the Rama as halacha. Halichot Shlomo (Moadim vol 2, 18:9) records Rav Shlomo Zalman's minhag to use 3 half dollars that were minted before 1964. Piskei Teshuvot 694:4 writes that one should be strict for the Kaf HaChaim. (See also Orchot Rabbenu of the Steipler vol 3 pg 51-52, Teshuvot VeHanhagot 5:233, and Halichot VeHanhagot pg 22 quoting Rav Elyashiv). However, Sh”t Tzitz Eliezer 13:72 argues that giving the value of the Machsit HaShekel in silver is certainly not the intention of the Rama, it's expensive when paying for all family members, and it may cause people to think the money is hekdesh; rather one should give half of the common coin even if it's less than the value of 9 grams of silver. It seems that the minhag is to give 3 half dollars because the dollar in a common currency in America (www.aish.com, www.torah.org). Nitai Gavriel (ch. 26 fnt. 8) quotes the Divrei Tzvi and Minchat Elazar who hold that one should give three halves of the smallest currency because it is just a zecher.
    • Piskei Teshuvot 694:4 and Rav Elyashiv quoted by Halichot VeHanhagot (pg 22) say that it’s preferable to give both 3 half shekels and 3 half dollars (the old ones made from silver).
  8. ↑ Rav Shlomo Zalman in Halichot Shlomo (Moadim vol 2, 18:9)
  9. ↑ Rav Chaim Kanievsky in s.v. Mi) quoted in Piskei Shemuot (pg 116)
  10. ↑ Rav Elyashiv quoted in Piskei Shemuot (pg 117) in name of the Sefer BaLaylah HaHu and in Yeme Mishteh VeSimcha (pg 19 note 16). Rav Elyashiv quoted in Piskei Shemuot (pg 117) says that one shouldn't give one and half shekelim but specifically 3 half shekels.
  11. ↑ Rav Schachter (Corona teshuva #56)
  12. ↑ Rama 694:1 based on the Rav Ovadyah MeBartenura holds that one is only obligated from the age of 20. However, the Tosfot Yom Tov (Shekel perek 1) quotes many others who hold that one should give it from the age of Bar or Bat Mitzvah. This dispute is quoted in Mishna Brurah 694:5.
  13. ↑ Yalkut Yosef (Kitzur S”A Zecher LeMachsit HaShekel #5)
  14. ↑ Yalkut Yosef (Kitzur S”A Zecher LeMachsit HaShekel #6)
  15. ↑ Sh”t Shevet HaLevi 7:183 writes that it’s preferable to give for women. Piskei Teshuvot 694:5 and Halichot Shlomo (chapter 18 note 3) write that the minhag is that women are also obligated. Lastly, Rav Nassim Karlitz (quoted in Piskei Shemuot pg 119) holds that women are exempt but some hold that they’re obligated.
  16. ↑ Mishna Brurah 694:5 in name of the Eliyah Rabba, Yalkut Yosef (Kitzur S”A Zecher LeMachsit HaShekel #6)
  17. ↑ Levush 694:1, Shaarei Teshuva 694:2, see Sh"t Yechave Daat 1:86
  18. ↑ Kaf HaChaim 694:22
  19. ↑ Yalkut Yosef (Kitzur S”A Zecher LeMachsit HaShekel #7)
  20. ↑ Yalkut Yosef (Kitzur S”A Zecher LeMachsit HaShekel #8), Sh”t Yechave Daat 1:87
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