Shabbat Davenings: Difference between revisions
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# 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> | # 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> | ||
# 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> | # 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> | ||
==Lecha Dodi=== | ===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> | # 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 | ==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> | # 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> | # 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> | ||
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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> | 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== | ===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 | # 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> | # 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== | ==Shacharit== | ||
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==Mincha== | ==Mincha== | ||
# Before taking out the sefer torah, the congregation says the pasuk "VaAni Tefilati". <Ref>Kitzur Shulchan Aruch 76:14</ref> | ===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> | # 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 | ===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== | ==Saying the weekday [[Shmoneh Esrei]] by mistake== | ||
