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Tashlumin: Difference between revisions
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# Preferably, one should have intent to specify the first one to be for the current [[Tefillah]] and the second as the makeup (Tashlumin) of the previous [[Tefillah]]. | # Preferably, one should have intent to specify the first one to be for the current [[Tefillah]] and the second as the makeup (Tashlumin) of the previous [[Tefillah]]. | ||
# If one had no specific intent when praying the two [[Shmoneh Esrei]]s one fulfills one’s obligation. <ref>Beiur Halacha 108:1 s.v. VeIm Hiyfech, Kaf HaChaim 108:3, Yalkut Yosef (Kitzur S”A 108:1) </ref> | # If one had no specific intent when praying the two [[Shmoneh Esrei]]s one fulfills one’s obligation. <ref>Beiur Halacha 108:1 s.v. VeIm Hiyfech, Kaf HaChaim 108:3, Yalkut Yosef (Kitzur S”A 108:1) </ref> | ||
# If one mistakenly had intent that the first one would be Tashlumin and the second for current [[Tefillah]] one didn’t fulfill one’s obligation with the Tashlumin. However, some say that one should stipulate that if one isn’t obligated that one is praying a voluntary [[prayer]]. < | # If one mistakenly had intent that the first one would be Tashlumin and the second for current [[Tefillah]] one didn’t fulfill one’s obligation with the Tashlumin. However, some say that one should stipulate that if one isn’t obligated that one is praying a voluntary [[prayer]]. <ref> *The halacha that the first one is supposed to be [[Mincha]] and the second Tashlumin for [[Shacharit]] is based on the Briatta on the top of [[Brachot]] 26b which says that if one forgot to say [[Mincha]] of [[Shabbat]] one should say [[Arvit]] on Motzei [[Shabbat]] twice the first one with [[Havdalah]] ([[Atta Chonatanu]]) and the second without [[Havdalah]] and if one switched the order one has not fulfilled one’s obligation. The implication is that whenever one makes Tashlumin one should put the [[Shmoneh Esrei]] one is obligated in presently first and then the Tashlumin and if one did the opposite one hasn’t fulfilled one’s obligation. This is the ruling of the Tur, Darkei Moshe, and S”A 108:1. Many Achronim agree with this opinion including Eliyah Rabba 108:1, Ben Ish Chai (Mishpatim #9), and Nahar Shalom 108:2. | ||
* The halacha that the first one is supposed to be [[Mincha]] and the second Tashlumin for [[Shacharit]] is based on the Briatta on the top of [[Brachot]] 26b which says that if one forgot to say [[Mincha]] of [[Shabbat]] one should say [[Arvit]] on Motzei [[Shabbat]] twice the first one with [[Havdalah]] ([[Atta Chonatanu]]) and the second without [[Havdalah]] and if one switched the order one has not fulfilled one’s obligation. The implication is that whenever one makes Tashlumin one should put the [[Shmoneh Esrei]] one is obligated in presently first and then the Tashlumin and if one did the opposite one hasn’t fulfilled one’s obligation. This is the ruling of the Tur, Darkei Moshe, and S”A 108:1. Many Achronim agree with this opinion including Eliyah Rabba 108:1, Ben Ish Chai (Mishpatim #9), and Nahar Shalom 108:2. | *However, the Magen Avraham 108:2 questions S”A saying that explicit intent isn’t indicative but rather the only time when one doesn’t fulfill one’s obligation is when one adds a [[prayer]] into one of the [[Shmoneh Esrei]]s which clearly reveals that one meant the Tashlumin to be first. The Taz 108:2, Chaye 27:4, Chida in Kesher Gudal 22:11 agree with the Magen Avraham. | ||
* However, the Magen Avraham 108:2 questions S”A saying that explicit intent isn’t indicative but rather the only time when one doesn’t fulfill one’s obligation is when one adds a [[prayer]] into one of the [[Shmoneh Esrei]]s which clearly reveals that one meant the Tashlumin to be first. The Taz 108:2, Chaye 27:4, Chida in Kesher Gudal 22:11 agree with the Magen Avraham. | *In conclusion, the S”A HaRav 108:1 and Pri Megadim (A”A 108:2) write that one should be concerned for the opinion of the Magen Avraham and if one makes a mistake and has intent that the first one should be the Tashlumin then one should pray again voluntarily. However, the Beiur Halacha 108:1 s.v. VeIm Hiyfech writes that the halacha follows S”A. The Yalkut Yosef (108:1, [[Tefillah]] pg 566, Sherit Yosef vol 3 pg 75) writes that the primary halacha follows the S”A however it’s preferable to stipulate that if one isn’t obligated that one is praying a voluntary [[prayer]].</ref> | ||
* In conclusion, the S”A HaRav 108:1 and Pri Megadim (A”A 108:2) write that one should be concerned for the opinion of the Magen Avraham and if one makes a mistake and has intent that the first one should be the Tashlumin then one should pray again voluntarily. However, the Beiur Halacha 108:1 s.v. VeIm Hiyfech writes that the halacha follows S”A. The Yalkut Yosef (108:1, [[Tefillah]] pg 566, Sherit Yosef vol 3 pg 75) writes that the primary halacha follows the S”A however it’s preferable to stipulate that if one isn’t obligated that one is praying a voluntary [[prayer]]. </ref> | |||
==Tashlumin for Mussaf== | ==Tashlumin for Mussaf== | ||
# There is no makeup (Tashlumin) if one missed saying [[Mussaf]]. <Ref> Tosfot ([[Brachot]] 26a s.v. Iybah) writes that there’s no tashlumin for [[Mussaf]] because you can’t say the (pesukim or inyan of) [[Korbanot]] at night and [[Mussaf]] was instituted as a remembrance of [[Korbanot]] and not a request of mercy. Rabbenu Yonah 18a D”G Taah(2), and Rosh 4:1 agree. This is the ruling of Tur and S”A 108:6. Kitzur Shulchan Aruch 21:8 concurs.</ref> | # There is no makeup (Tashlumin) if one missed saying [[Mussaf]]. <Ref> Tosfot ([[Brachot]] 26a s.v. Iybah) writes that there’s no tashlumin for [[Mussaf]] because you can’t say the (pesukim or inyan of) [[Korbanot]] at night and [[Mussaf]] was instituted as a remembrance of [[Korbanot]] and not a request of mercy. Rabbenu Yonah 18a D”G Taah(2), and Rosh 4:1 agree. This is the ruling of Tur and S”A 108:6. Kitzur Shulchan Aruch 21:8 concurs.</ref> | ||
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==If one forgot to say Mincha before [[Rosh Chodesh]]== | ==If one forgot to say Mincha before [[Rosh Chodesh]]== | ||
# If one forgot to say [[Mincha]] before [[Rosh Chodesh]] one should say [[Arvit]] on [[Rosh Chodesh]], two [[Shmoneh Esrei]]s with [[Yaaleh VeYavo]], the first one for [[Arvit]] and the second as a makeup for [[Mincha]] (Tashlumin). < | # If one forgot to say [[Mincha]] before [[Rosh Chodesh]] one should say [[Arvit]] on [[Rosh Chodesh]], two [[Shmoneh Esrei]]s with [[Yaaleh VeYavo]], the first one for [[Arvit]] and the second as a makeup for [[Mincha]] (Tashlumin). <ref>Bet Yosef 422:2 quotes the Kol Bo who says that one only needs to say [[Yaaleh VeYavo]] in the first [[Shmoneh Esrei]]. The Levush 108:9, Olot Tamid 108:12, and the Bet Yosef (as it seems from the Bet Yosef there) agree with the Kol Bo. However, the Darkei Moshe 422:2 argues that one needs to say [[Yaaleh VeYavo]] Magen Avraham (108:7, 10, and 12), Kitzur S”A 21:6, Chaye Adam, and other Achronim including Mishna Brurah 108:26 hold that one should say [[Yaaleh VeYavo]] in both [[Shmoneh Esrei]]s. Halacha Brurah 108:27 (quotingn his father Rav Ovadyah) also agrees with Mishna Brurah. </ref> | ||
## In such a situation, if one accidentally said [[Yaaleh VeYavo]] in the second but not the first, one has not fulfilled one’s obligation. <ref> The Rama 108:9 writes that if one said [[Yaaleh VeYavo]] in the second but not first [[Shmoneh Esrei]] one has no fulfilled one’s obligation of Tashlumin and must repeat it because one has revealed that it was one’s intent to put the Tashlumin first. The Rama is based on a comparison to the law of the Gemara [[Brachot]] 26b that if one forgot [[Mincha]] on [[Shabbat]] one should say [[Arvit]] twice on Motzei [[Shabbat]] and if one said [[Havdalah]] in the second and not the first one has not fulfilled one’s obligation (because one has revealed one’s intent was to put the Tashlumin [[Shmoneh Esrei]] first). This is also found in the Kol Bo (siman 11, quoted in Bet Yosef 422:2) and is accepted by many Achronim including Mishna Brurah 108:27. </ref> However, according to Sephardim some say that one should make a stipulation that if one isn’t obligated that one prays voluntarily. <Ref>The Yeshuot Yacov 108:11 argues that one has fulfilled one’s obligation because one only said [[Yaaleh VeYavo]] in the second [[Shmoneh Esrei]] because initially it is the proper thing to say [[Yaaleh VeYavo]] in the second [[Shmoneh Esrei]]. According to this one could answer (Halacha Brurah, Birur Halacha 108:22) that the Kol Bo only said that one should repeat Tashlumin since he holds that one should only say [[Yaaleh VeYavo]] in the first [[Shmoneh Esrei]]. Therefore, the Halacha Brurah 108:27 writes that one should repeat one’s [[Shmoneh Esrei]] on condition that if one isn’t obligated that it should be a voluntary [[prayer]]. </ref> | ## In such a situation, if one accidentally said [[Yaaleh VeYavo]] in the second but not the first, one has not fulfilled one’s obligation. <ref> The Rama 108:9 writes that if one said [[Yaaleh VeYavo]] in the second but not first [[Shmoneh Esrei]] one has no fulfilled one’s obligation of Tashlumin and must repeat it because one has revealed that it was one’s intent to put the Tashlumin first. The Rama is based on a comparison to the law of the Gemara [[Brachot]] 26b that if one forgot [[Mincha]] on [[Shabbat]] one should say [[Arvit]] twice on Motzei [[Shabbat]] and if one said [[Havdalah]] in the second and not the first one has not fulfilled one’s obligation (because one has revealed one’s intent was to put the Tashlumin [[Shmoneh Esrei]] first). This is also found in the Kol Bo (siman 11, quoted in Bet Yosef 422:2) and is accepted by many Achronim including Mishna Brurah 108:27. </ref> However, according to Sephardim some say that one should make a stipulation that if one isn’t obligated that one prays voluntarily. <Ref>The Yeshuot Yacov 108:11 argues that one has fulfilled one’s obligation because one only said [[Yaaleh VeYavo]] in the second [[Shmoneh Esrei]] because initially it is the proper thing to say [[Yaaleh VeYavo]] in the second [[Shmoneh Esrei]]. According to this one could answer (Halacha Brurah, Birur Halacha 108:22) that the Kol Bo only said that one should repeat Tashlumin since he holds that one should only say [[Yaaleh VeYavo]] in the first [[Shmoneh Esrei]]. Therefore, the Halacha Brurah 108:27 writes that one should repeat one’s [[Shmoneh Esrei]] on condition that if one isn’t obligated that it should be a voluntary [[prayer]]. </ref> | ||
==If One Forgot to Say Mincha on [[Rosh Chodesh]]== | ==If One Forgot to Say '''[[Yaaleh VeYavo|''Yaaleh VeYavo'']]''' by Mincha on [[Rosh Chodesh]]== | ||
# If someone forgot Yaaleh Veyavo at mincha of a one day Rosh Chodesh or the second day of a two day Rosh Chodesh and didn’t realize until it was the night, he should recite Tashlumin for Mincha at Arvit without Yaaleh Veyavo but he should stipulate if I'm obligated to say this prayer, this should fulfill my obligation, and if not, this should serve as a voluntary prayer.<Ref> Tosfot Brachot 26b s.v. taah cites Rabbenu Yehuda who says that if someone forgot Yaaleh Veyavo at mincha of Rosh Chodesh he doesn’t need to repeat the Shemona Esrei at Arvit since he gains nothing by saying Tashlumin that night since it isn’t Rosh Chodesh anymore. However, the Tosfot cites the Rabbenu Moshe and Rif who argue that a Shemona Esrei without the Yaaleh Veyavo on Rosh Chodesh is like it isn’t a Shemona Esrei and so one should do Tashlumin at night for mincha. The Tosfot Rabbenu Yehuda, Tosfot Harosh, Rashba Brachot 26b s.v. katvu, Meiri Brachot 26b s.v. shachach all agree with Rabbenu Yehuda. Rabbenu Yonah Brachot 18a s.v. taah writes that since it is a dispute one should recite Tashlumin with a stipulation that it is voluntary. Rosh Brachot 4:2 agrees. Shulchan Aruch 108:11 codifies the Rabbenu Yonah’s compromise. Mishna Brurah 108:33 explains that for the second Shemona Esrei one should stipulate and say if I'm obligated to say this prayer, this should fulfill my obligation, and if not, this should serve as a voluntary prayer.</ref> | # If someone forgot Yaaleh Veyavo at mincha of a one day Rosh Chodesh or the second day of a two day Rosh Chodesh and didn’t realize until it was the night, he should recite Tashlumin for Mincha at Arvit without Yaaleh Veyavo but he should stipulate if I'm obligated to say this prayer, this should fulfill my obligation, and if not, this should serve as a voluntary prayer.<Ref> Tosfot Brachot 26b s.v. taah cites Rabbenu Yehuda who says that if someone forgot Yaaleh Veyavo at mincha of Rosh Chodesh he doesn’t need to repeat the Shemona Esrei at Arvit since he gains nothing by saying Tashlumin that night since it isn’t Rosh Chodesh anymore. However, the Tosfot cites the Rabbenu Moshe and Rif who argue that a Shemona Esrei without the Yaaleh Veyavo on Rosh Chodesh is like it isn’t a Shemona Esrei and so one should do Tashlumin at night for mincha. The Tosfot Rabbenu Yehuda, Tosfot Harosh, Rashba Brachot 26b s.v. katvu, Meiri Brachot 26b s.v. shachach all agree with Rabbenu Yehuda. Rabbenu Yonah Brachot 18a s.v. taah writes that since it is a dispute one should recite Tashlumin with a stipulation that it is voluntary. Rosh Brachot 4:2 agrees. Shulchan Aruch 108:11 codifies the Rabbenu Yonah’s compromise. Mishna Brurah 108:33 explains that for the second Shemona Esrei one should stipulate and say if I'm obligated to say this prayer, this should fulfill my obligation, and if not, this should serve as a voluntary prayer.</ref> | ||
# If Rosh Chodesh was a Friday then one shouldn’t do Tashlumin on Shabbat since one may not recite voluntary prayers on Shabbat.<Ref>Mishna Brurah 108:36</ref> | # If Rosh Chodesh was a Friday then one shouldn’t do Tashlumin on Shabbat since one may not recite voluntary prayers on Shabbat.<Ref>Mishna Brurah 108:36</ref> | ||
