Shabbat Davenings

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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
    • 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.
  58. 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.
  59. 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. 
  60. 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.
  61. Avnei Yishfeh 15:8 quoting Rav Elyashiv
  62. Avnei Yishfeh 15:8 quoting Rav Elyashiv
  63. 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.
  64. 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.
  65. 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.
  66. Divrei Binyahu 22:29 holds that it is better to have seuda shelishit with mezonot rather than miss a minyan for mincha.
  67. 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.
  68. 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.
  69. Mekor Chaim 124:2, Dirshu 292:2 citing Kesot Hashulchan 91:4.
  70. Gemara Brachot 21a, Shulchan Aruch 268:2, Kitzur Shulchan Aruch 76:16
  71. Kitzur Shulchan Aruch 76:17
  72. Shulchan Aruch 268:2, Kaf HaChaim 268:9, Kitzur Shulchan Aruch 76:19. See also Mussaf.
  73. Shulchan Aruch 268:4-5
  74. Mishna Brurah 268:9
  75. Kaf Hachaim 268:19
  76. Shulchan Aruch 268:6 based on Shibolei Haleket no. 128
  77. 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.
  78. Kaf Hachaim 268:29
  79. Mishna Brurah 268:17, Yalkut Yosef 268:9
  80. Kaf Hachaim 268:30, Yalkut Yosef 268:9
  81. 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.
  82. 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.
  83. 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.
  84. Magen Avraham 128:70
  85. S”A 108:9
  86. Kitzur S”A 77:24