Mussaf: Difference between revisions

# After the fact if someone davened Mussaf before Shacharit he fulfilled his obligation.<Ref>Aruch Hashulchan 286:7 asked how you can daven mussaf before Shacharit even after the fact like the Rama writes because Shacharit is supposed to be first as it says boker. But Igrot Moshe OC 4:68 asks how this comment is very difficult since he quotes the Tosfot pesachim and menachot that mdeoritta bedieved you’re yotzei a korban if brought before tamid shel shachar. Even though it is pasul mderabbanan maybe they didn’t institute that for tefillah. Furthermore, the Rambam doesn’t agree that it is pasul at all (see Mishneh Lmelech Temidin Umusafin 1:3). (Tosfot Yoma 29a s.v. elah seems to agree that it isn’t pasul at all.) The Rama is based on the Rashba Brachot 28 s.v. tanu explicitly. Rav Moshe concludes that certainly we follow the Rashba and Rama unlike the Aruch Hashulchan.</ref>

# If you come to shul when the tzibur is up to musaf and you didn’t yet say shacharit what should you do? Many poskim hold that it is better to daven Shacharit even though it isn't considered tefillah btzibur since one shouldn't daven Mussaf before Shacharit initially. Other poskim however hold that it is better to daven mussaf with the tzibur and then daven Shacharit so that one will be able to daven with the tzibur. <ref>

* The Rosh (cited by Tur 286) would daven by himself on Yom Kippur mussaf rather than daven with the tzibur mussaf after six and a half hours. The reason is because if he waited until then the tzibur would daven first mussaf and then mincha which is in violation of tadir even though that the ruling of the Rambam. Also, the Yesh Mefarshim in the Rosh explained that there’s no issue of tadir here since you plan on davening Mincha later unless mincha ketana already came. Furthermore, that Yesh Mefarshim is based on the Yerushalmi. However, nonetheless, the Rosh wasn’t convinced by the ruling of the Rambam or Yesh Mefarshim that it was permitted to daven mincha first because of tadir. In fact he held that in order to avoid tadir he preferred to daven by himself without a tzibur. Why would he violate tefillah btzibur vaday instead of violating tadir safek? He held that safek tadir is more important than tefillah btzibur since it is relevant to many areas of Torah.  

* Rav Yitzchak Elchanan (Bear Yitzchak 20) writes that mussaf with tzibur is better since it is mekudash which is a factor equally as powerful as tadir. Tefillah btzibur isn’t mekudash. It is an enhancement of tefillah mdeoritta and an obligation mderabbanan. It is forbidden to daven in a way that won’t be accepted as it says in brachot 22b. Also, tamid before mussaf is for other reasons besides tadir.  

#  <div id="eatingbeforemussaf"></div> Once the time for Mussaf (from [[Olot HaShachar]]) it’s forbidden to eat a meal (more than a [[KeBaytzah]] of bread) before praying Mussaf, however, it’s permissible to have a [[KeBaytzah]] of bread or a lot of fruit. <Ref>The Gemara [[Brachot]] 28b writes that the halacha doesn’t follow Rav Huna who says that it’s forbidden to taste any food before praying Mussaf. The Tur 286:3 writes that even though we don’t hold like Rav Huna we only permit have a snack but a meal is forbidden. The Bet Yosef quotes the Raavad, Rashba, and perhaps the Rabbenu Yerucham who agree. S”A 286:3 writes that it’s forbidden to eat a meal before praying Mussaf but it’s permissible to have a snack. The Magen Avraham 286:2 writes that the snack is the same as before [[Mincha]] where S”A 232:3 writes that one may have a [[KeBaytzah]] of bread and a lot of fruit but not more. </ref>

# The custom is to be lenient to permit eating even more than a Kabaytzah of baked [[Mezonot]] (cakes and cookies) before Mussaf after having made [[Kiddish]]. <Ref>Shaar HaTziyun 286:7 writes that the measure for a meal before mussaf in regards to baked [[mezonot]] is the same as by [[Sukkah]]. Mishna Brurah 639:15-6 (regarding [[Sukkah]]) quotes some who say that if one establishes a meal out of the [[Pas HaBah Bekisnin]] certainly it requires a [[Sukkah]]. However, if one didn’t have it as a meal if one had more than a [[KeBaytzah]] then there’s a dispute whether one needs a [[Sukkah]] and if one eats less than a [[KeBaytzah]] then certainly it doesn’t require a [[Sukkah]]. Nonetheless, Halichot Shlomo ([[Tefillah]] 14:9, pg 179-80) writes that the minhag is to lenient to have even more than a Kabaytzah of baked [[mezonot]]. </ref>

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