## Kitzur Shulchan Arukh Siman 21

###### Kitzur Shulchan Arukh 21:1
[Kitzur Shulchan Arukh 21:1](https://torahapp.org/share/book/Kitzur%20Shulchan%20Arukh/r/21:1)

כְּבָר נִתְבָּאַר בְּסִימָן י"ח שֶׁאִם עָבַר זְמַן תְּפִלָּה בְּמֵזִיד, אֵין לוֹ תַּשְׁלוּמִין אֲבָל אִם מֵחֲמַת שְׁגָגָה אוֹ אֹנֶס לֹא הִתְפַּלֵּל, אוֹ שֶׁטָּעָה בִּתְפִלָּתוֹ בְּדָבָר שֶׁצָּרִיךְ לַחְזֹר וּלְהִתְפַּלֵּל יָכוֹל לְהַשְׁלִימָהּ לְאַחַר תְּפִלָּה הַסְּמוּכָה לָהּ, וְצָרִיךְ שֶׁיִּתְפַּלֵּל דַּוְקָא תְּפִלָּה שֶׁהִיא זְמַנָּהּ, וְאַחַר כָּךְ תְּפִלַּת הַתַּשְׁלוּמִין, דְּהַיְנוּ אִם לֹא הִתְפַּלֵּל שַׁחֲרִית, אֲזַי כְּשֶׁיַּגִּיעַ זְמַן תְּפִלַּת מִנְחָה, יִתְפַּלֵּל מִתְּחִלָּה, תְּפִלָּה לְשֵׁם מִנְחָה וְאוֹמֵר תַּחֲנוּן, וְאַחַר כָּךְ מִיָּד אוֹמֵר אַשְׁרֵי, וּמִתְפַּלֵּל עוֹד שְׁמֹנֶה עֶשְׂרֵה בִּשְׁבִיל שַׁחֲרִית. וְאִם לֹא הִתְפַּלֵּל מִנְחָה, אֲזַי יִתְפַּלֵּל תְּחִלָּה עַרְבִית, וְיִשְׁהֶה רַק כְּדֵי הִלּוּךְ דּ' אַמּוֹת וְאֵינוֹ אוֹמֵר אַשְׁרֵי אֶלָּא מִיָּד יִתְפַּלֵּל תְּפִלַּת שְׁמֹנֶה עֶשְׂרֵה בִּשְׁבִיל מִנְחָה, וְאִם לֹא הִתְפַּלֵּל עַרְבִית, אֲזַי לְאַחַר תְּפִלַּת שַׁחֲרִית, יֹאמַר תַּחֲנוּן וְאַשְׁרֵי, וְיִתְפַּלֵּל תְּפִלַּת שְׁמֹנֶה עֶשְׂרֵה לְשֵׁם עַרְבִית וְאַחַר כָּךְ יֹאמַר לַמְנַצֵּחַ וּבָא לְצִיּוֹן וְכוּ', וְאָסוּר לוֹ לֶאֱכֹל עַד שֶׁיִּתְפַּלֵּל גַּם תְּפִלָּה זוֹ, שֶׁהִיא לְשֵׁם עַרְבִית.

**Kitzur Shulchan Aruch, trans. Rabbi Avrohom Davis, Metsudah Pub., 1996:**
Preface:
The general rule is that omitting one of the prayers requires a make-up-prayer. This will compensate for having omitted a *tefillah*, but only where the omission occurred unwillingly (אוֹנֵס) or unintentionally (שׁוֹגֵג). But if one willfully and deliberately omitted a *tefillah*, there is no way to compensate. An important fact to keep in mind while studying this chapter: The compensation *tefillah* is performed by repeating the particular *tefillah* that is due at that time. For example, if at *Maariv* one compensates for an omitted *Mincha*, he does this by praying two *Maariv Shemoneh Esrei's*. Due to this, a number of unique situations arise: e. g. Omitting *Mincha* on Friday afternoon requires two *Maariv Shemoneh Esreis* on Friday night, both, being the Shabbos eve *Shemoneh Esreis.*This chapter discusses the form this compensation takes as well as what is considered deliberate and what is considered unintentional and unwilling.
It has already been explained (in Chapter Eighteen) that if [you allowed] the time of *tefillah* to pass intentionally, there is no compensation. But if [it was] unintentional, or due to something beyond your control, that you did not pray, or [if you *did* pray, but] erred in your *tefillah* in a way that requires that you repeat the *tefillah*,¹ had passed. [then] you may compensate for it following the next *tefillah*.² or erred at *Shacharis* then you must compensate at *Minchah;* if you missed *Minchah* then you compensate at *Maariv* etc. You must first pray the *tefillah* that is due at that time and [only] afterwards the make-up *tefillah*, for example: if you did not pray the *Shacharis tefillah*, then when the time for *Minchah* arrives, you first pray a *tefillah* for *Minchah*, followed by the *Tachanun* prayer, and immediately afterwards you should say *Ashrei*, and then pray another *Shemoneh Esrei* for the sake of [the omitted] *Shacharis*. [Similarly] if you omitted *Minchah*, then you should first say the *Maariv* prayer, and then pause only for the time it takes to walk four *amos*, do not say *Ashrei*, but, immediately, pray the *Shemoneh Esrei* prayer for the sake of [the omitted] *Minchah*. [Similarly] if you omitted *Maariv*, then after the *Shacharis* prayer you should say *Tachanun* and *Ashrei*, and [then] pray the *Shemoneh Esrei* prayer for the sake of *Maariv*. After that you should say *Lamenatzeiach* and *Uva letzion*, etc. You may not eat until you also complete the make-up *tefillah*, which is for the sake of *Maariv*.

footnotes:
¹ And you first became aware of your error after the time for this teflllah
² E.g. if you missed Shacharis


###### Kitzur Shulchan Arukh 21:2
[Kitzur Shulchan Arukh 21:2](https://torahapp.org/share/book/Kitzur%20Shulchan%20Arukh/r/21:2)

אִם לֹא הִתְפַּלֵל, בְּעוֹד שֶׁהָיָה לוֹ שָׁהוּת לְהִתְפַּלֵּל, מִפְּנֵי שֶׁהָיָה חוֹשֵׁב, שֶׁעֲדַיִן יִשָּׁאֵר לוֹ זְמַן, אַחַר שֶׁיִּגְמֹר אוֹתוֹ עֵסֶק שֶׁהוּא מִתְעַסֵּק בּוֹ, וּבֵין כָּךְ וְכָךְ עָבְרָה לוֹ הַשָּׁעָה, וְכֵן מִי שֶׁהָיָה טָרוּד לְצֹרֶךְ מָמוֹנוֹ, שֶׁלֹּא יָבֹא לִידֵי הֶפְסֵד, וְעַל יְדֵי כֵּן הִפְסִיד זְמַן הַתְּפִלָּה, אַף עַל גַּב דְּאָסוּר לְהַעֲבִיר זְמַן תְּפִלָּה מִשּׁוּם הֶפְסֵד מָמוֹן מִכָּל מָקוֹם מִקְרֵי אֹנֶס, וְיֵשׁ לוֹ תַּשְׁלוּמִין. וְכֵן אִם מֵחֲמַת שִׁכְרוּת לֹא הָיָה רָאוּי לְהִתְפַּלֵּל, נֶחְשָׁב גַּם כֵּן כְּאֹנֶס אַף עַל פִּי שֶׁהִתְחִיל בְּאִסּוּר לִשְתֹּת, כְּשֶׁהִגִּיעַ זְמַן תְּפִלָּה.

**Kitzur Shulchan Aruch, trans. Rabbi Avrohom Davis, Metsudah Pub., 1996:**
If you did not pray when there was time to pray, because you thought that there would still be time after you finished whatever you were doing, but in the meantime the time [for prayer] passed; similarly, if you were preoccupied in business matters, in order to prevent a loss, and as a result the time for prayer passed, [then] despite the fact that it is prohibited to allow the time of prayer to pass [merely] to avoid a monetary loss, nevertheless, it is considered *oneis*, (an extreme situation) and you may make up the missed prayer. Similarly if as a result of intoxication³ of alcohol disallows prayer until the effects have dissipated. See glossary for correct equivalent in ounces. you were not permitted to pray, you are considered an *oneis*, despite the fact that drinking is prohibited once the time for prayer has arrived.

footnotes:
³ Even a revi’is


###### Kitzur Shulchan Arukh 21:3
[Kitzur Shulchan Arukh 21:3](https://torahapp.org/share/book/Kitzur%20Shulchan%20Arukh/r/21:3)

אֵין תַּשְׁלוּמִין לַתְּפִלָּה, אֶלָּא בַּתְּפִלָּה הַסְּמוּכָה לָהּ. אֲבָל אִם נִתְאַחֵר יוֹתֵר, אֵין לָהּ עוֹד תַּשְׁלוּמִין כְּגוֹן אִם לֹא הִתְפַּלֵּל לֹא שַׁחֲרִית וְלֹא מִנְחָה, אֲזַי מִנְחָה, יֵשׁ לָהּ תַּשְׁלוּמִין, לְאַחַר עַרְבִית הַסְּמוּכָה לָהּ, אֲבָל שַׁחֲרִית אֵין לָהּ תַּשְׁלוּמִין, כֵּיוָן שֶׁעָבַר שְׁתֵּי זְמַנֵּי תְפִלּוֹת שֶׁלֹּא הִתְפַּלֵּל, לֹא בִּזְמַנָּהּ וְלֹא בִּזְמַן מִנְחָה.

**Kitzur Shulchan Aruch, trans. Rabbi Avrohom Davis, Metsudah Pub., 1996:**
Compensation for [an omitted] prayer is valid only at the very next *tefillah*, but if the delay was greater, [compensation] is no longer possible. For example: if you did not pray *Shacharis* and *Minchah*, then compensation for *Minchah* is possible [immediately] after *Maariv*, but for *Shacharis*, compensation is not possible, since two periods of prayer have passed [and] you failed to pray [*Shacharis*], neither at its (*Shacharis'*) designated time nor at the time of *Minchah*.⁴.

footnotes:
⁴ Allowing two periods of prayer to pass without praying is considered negligent. Thus, you no longer have the privilege of compensating for the omitted tefillah


###### Kitzur Shulchan Arukh 21:4
[Kitzur Shulchan Arukh 21:4](https://torahapp.org/share/book/Kitzur%20Shulchan%20Arukh/r/21:4)

אַךְ בְּיוֹם שֶׁיֵּשׁ בּוֹ מוּסָף, אִם לֹא הִתְפַּלֵּל שַׁחֲרִית, יָכוֹל לְהַשְׁלִימָהּ לְאַחַר מִנְחָה, (דְּכֵיוָן דִּזְמַן תְּפִלַּת מוּסָף, בְּדִיעֲבַד עַד הַלַּיְלָה, כְּמוֹ מִנְחָה אִם כֵּן לֹא עָבַר שְׁתֵּי זְמַנֵּי תְּפִלּוֹת) וּלְאַחַר תְּפִלַּת מוּסָף, אֵינוֹ יָכוֹל לְהַשְׁלִים תְּפִלַּת שַחֲרִית, (דְּכֵיוָן שֶׁמַּזְכִּיר בָּהּ קָרְבַּן מוּסָף, אֵינָהּ רְאוּיָה שֶׁתַּעֲלֶה לִתְפִלַּת שַׁחֲרִית. פְּרִי מְגָדִים סִימָן ק"ח, אַבְרָהָם סָעִיף קָטָן ו'). אַךְ עִם עֲדַיִן לֹא עָבַר זְמַן תְּפִלַּת שַׁחֲרִית, יָכוֹל לְהִתְפַּלֵּל שַׁחֲרִית, אַף עַל פִּי שֶׁכְּבָר הִתְפַּלֵּל מוּסָף.

**Kitzur Shulchan Aruch, trans. Rabbi Avrohom Davis, Metsudah Pub., 1996:**
However, on a day when there is an additional *Musaf* prayer,⁵—an additional *tefillah* corresponding to special sacrifices that were brought on festive days; e.g. Shabbos, *Rosh Chodesh*, Yom Tov etc. if you omitted *Shacharis* [unintentionally], you may compensate for it after the *Minchah* prayer,⁶ and *Minchah*. (because the period for *Musaf* extends, as a last resort, until nightfall as does [the period] for *Minchah;* as a result, two periods of *tefillah* have not passed).⁷ have actually taken place since *Shacharis*, nevertheless, only one *period* of prayer has passed, since the times allotted for *Musaf* and *Minchah* are identical—from midday until nightfall. But, after the *Musaf* prayer you may not compensate for [the omitted] *Shacharis*, (because having already mentioned the *Musaf* sacrifice, it is inappropriate as a make up for the *Shacharis* prayer).⁸ would be required, the compensatory *Shemoneh Esrei*, with the focal point on the special additional sacrifices, is not fitting as compensation for *Shacharis*. But, if the *Shacharis* period has not yet passed, you may still pray the *Shacharis* prayer despite already having prayed *Musaf*.

footnotes:
⁵ Musaf
⁶ Despite having already prayed two tefillos—Musaf
⁷ Although two tefillos
⁸ Since, as mentioned in the preface to this chapter, two Musaf Shemoneh Esreis


###### Kitzur Shulchan Arukh 21:5
[Kitzur Shulchan Arukh 21:5](https://torahapp.org/share/book/Kitzur%20Shulchan%20Arukh/r/21:5)

אֵין תַּשְׁלוּמִין לַתְּפִלָּה שֶׁהִפְסִיד, אֶלָּא בִּזְמַן תְּפִלָּה הַסְּמוּכָה לָהּ. אֲבָל לֹא בְּשָׁעָה שֶׁאֵינָהּ זְמַן תְּפִלָּה, כְּגוֹן אִם שָׁהָה הַרְבֵּה, אַחַר שֶׁהִתְפַּלֵּל הַתְּפִלָּה שֶׁהִיא חוֹבַת שָׁעָה, אֵינוֹ יָכוֹל לְהִתְפַּלֵּל עוֹד, תַּשְׁלוּמֵי תְּפִלָּה שֶׁהִפְסִיד, לְפִי שֶׁלֹּא תִקְּנוּ תַּשְׁלוּמִין לַתְּפִלָּה שֶׁהִפְסִיד, אֶלָּא בִּזְּמַן שֶׁהוּא עוֹסֵק בַּתְּפִלָּה שֶׁהִיא חוֹבַת שָׁעָה, שֶׁאָז כֵּיוָן שֶׁהוּא עוֹסֵק בַּתְּפִלָּה שֶׁהִיא חוֹבַת שָׁעָה, הוּא מַשְׁלִים גַּם כֵּן מַה שֶׁחָסֵר (ק"ח).

**Kitzur Shulchan Aruch, trans. Rabbi Avrohom Davis, Metsudah Pub., 1996:**
The omitted *tefillah* can be made up only at the time of the next *tefillah*, but not after the time of the next *tefillah*. For example: if much time has elapsed since you prayed the *tefillah* which was due at that time, you can no longer pray the compensatory *tefillah* for the one omitted, because [the Sages] instituted compensation for the omitted *tefillah* only at the time you are occupied with the prayer due then, because [only] while being occupied with prayers can you also make up [for] what you missed.⁹, however, so long as the time for prayer has not passed, you may make up the prayer you missed. [The ideal thing to do is to make the following condition—“If I am obligated for this prayer, then it is to fulfill my obligation; if not, it is a voluntary prayer.]

footnotes:
⁹ According to Mishnah Berurah


###### Kitzur Shulchan Arukh 21:6
[Kitzur Shulchan Arukh 21:6](https://torahapp.org/share/book/Kitzur%20Shulchan%20Arukh/r/21:6)

תְּפִלַּת הַתַּשְׁלוּמִין שֶׁהוּא מִתְפַּלֵּל, חַיָּב לְהִתְפַּלֵּל, כְּמוֹ שֶׁהוּא מִתְפַּלֵּל אָז תְּפִלַּת הַחוֹבָה, כְּגוֹן אִם לֹא הִתְפַּלֵּל מִנְחָה בְּעֶרֶב שַׁבָּת, מִתְפַּלֵּל עַרְבִית שְׁתַּיִם שֶׁל שַׁבָּת, אַף עַל פִּי שֶׁהַשְּׁנִיָּה בָּאָה לְתַשְׁלוּם תְּפִלַּת חֹל, מִכָּל מָקוֹם, כֵּיוָן שֶׁעַתָּה הוּא שַׁבָּת, מִתְפַּלֵּל שֶׁל שַׁבָּת. וְאִם הִתְפַּלֵּל שֶׁל חֹל, חוֹזֵר וּמִתְפַּלֵּל, וְכֵן בְּעֶרֶב רֹאשׁ חֹדֶשׁ אִם לֹא הִתְפַּלֵּל מִנְחָה מִתְפַּלֵּל עַרְבִית שְׁתַּיִם, וְאוֹמֵר בִּשְׁתֵּיהֶן יַעֲלֶה וְיָבֹא. וְאִם לֹא הִתְפַּלֵּל עַרְבִית בְּרֹאשׁ חֹדֶשׁ, שֶׁמִּתְפַּלֵּל שַחֲרִית שְׁתַּיִם, אִם שָׁכַח יַעֲלֶה וְיָבֹא אֲפִלּוּ בַּשְּׁנִיָּה חוֹזֵר וּמִתְפַּלֵּל, (אַף עַל גַּב דְתַשְׁלוּמִין הַלַּיְלָה הִיא, וְאָז לֹא הָיָה חוֹזֵר, מִכָּל מָקוֹם הַשְׁתָּא יְמָמָא הוּא), וּבְשַׁבָּת אִם לֹא הִתְפַּלֵּל מִנְחָה, מִתְפַּלֵּל עַרְבִית גַּם כֵּן שְׁתַּיִם שֶׁל חֹל, אֶלָּא שֶׁיֵּשׁ חִלּוּק בְּאַתָּה חוֹנַנְתָּנוּ. בָּרִאשׁוֹנָה אוֹמֵר אַתָּה חוֹנַנְתָּנוּ, וּבַשְּׁנִיָּה אֵינוֹ אוֹמְרוֹ. וְהַטַּעַם בָּזֶה, כֵּיוָן שֶׁאַתָּה חוֹנַנְתָּנוּ הוּא כְּמוֹ הַבְדָּלָה, וְאֵין מַבְדִּילִין בּ' פְּעָמִים בַּתְּפִלָּה, וְהוּא הַדִּין לְהֵפֶךְ, אִם שָׁכַח עַרְבִית בְּמוֹצָאֵי שַׁבָּת. מִתְפַּלֵּל שַׁחֲרִית שְׁתַּיִם, וְאוֹמֵר בִּתְפִלַּת הַתַּשְׁלוּמִין אַתָּה חוֹנַנְתָּנוּ, לְפִי שֶׁמֵּעִקַּר הַתַּקָּנָה, צָרִיךְ לְהַבְדִּיל בַּתְּפִלָּה (ק"ח רצ"ד).

**Kitzur Shulchan Aruch, trans. Rabbi Avrohom Davis, Metsudah Pub., 1996:**
The make-up *tefillah* that you pray must be the same as the *tefillah* that is due at that time. For example, if you omitted *Mincha* on Friday afternoon, [then] you pray two Shabbos-*Maariv tefillos* at *Maariv*, notwithstanding the fact that the second *tefillah* comes as compensation for a weekday *tefillah*, nevertheless, since now (at the time of the make-up *tefillah*) it is Shabbos, you pray a Shabbos *tefillah*. If [being ignorant of the above *halachah*] you said a weekday *tefillah* as compensation you must repeat [the Shabbos] *Shemoneh Esrei*. Similarly, on the day preceeding *Rosh Chodesh*, if you omitted *Minchah* [then] you pray two *Maariv Shemoneh Esreis* and at both you say *Ya'aleh ve'yavo*.¹⁰ despite the fact that this *Shemoneh Esrei* is compensation for a *Shemoneh Esrei* that did not require *Ya’aleh ve’yavo*. If you omitted *Maariv* on *Rosh Chodesh*, requiring you to pray two *Shacharis tefillos*, and if you inadvertently omitted *Ya'aleh ve'yavo*¹¹ would not require a repetition of *Shemoneh Esrei* (See chapter 19, para. 10). even during the second [*Shemoneh Esrei*]¹². you must repeat the *Shemoneh Esrei;* (despite the fact that it is compensation for the night¹³. and, *then*, [had you omitted *Ya'aleh ve'yavo*] you were not required to repeat [the *tefillah*], nevertheless, *now* it is day.¹⁴ during a daytime *Shemoneh Esrei* requires repeating the *tefillah*.) If you omitted *Minchah*, on Shabbos here, too, you pray two weekday [*Shemoneh Esreis*] at *Maariv*. However [in this case] there is a difference [regarding] the *Atah Chonantanu*¹⁵ at the conclusion of Shabbos. prayer. In the first *Shemoneh Esrei* you should say *Atah Chonantanu*, but in the second prayer, you do not say it.¹⁶ is a *Maariv Shemoneh Esrei* when *Atah Chonantanu* is required. The reason for this is since *Atah Chonantanu* is like the *Havdalah*¹⁷—a blessing recited upon the conclusion of Shabbos denoting the separation of the holy (Shabbos) and the profane (weekdays). blessing, and *Havdalah* is not said twice in *tefillah*.¹⁸ on Shabbos, *Rosh Chodesh* and Yom Tov where each *tefillah* requires that special prayer, *Havdalah*—signifying the distinction between Shabbos and the weekdays (or Yom Tov and the weekdays)—need only be said once (*Magen Avraham* 108:13). The same applies in the opposite situation: If you omitted *Maariv* at the conclusion of Shabbos, [then,] you pray two *Shacharis Shemoneh Esreis* and during the make-up prayer say *Atah Chonantanu*, because originally it was instituted that *Havdalah* be said during *Shemoneh Esrei*.

footnotes:
¹⁰ You say Ya’aleh ve’yavo
¹¹ For the times when omitting Ya’aleh ve’yavo
¹² The make-up tefillah
¹³ I.e. Maariv
¹⁴ And omitting Ya’aleh ve’yavo
¹⁵ An additional prayer said at Maariv
¹⁶ Despite the fact that the second Shemoneh Esrei
¹⁷ Havdalah
¹⁸ Unlike the special prayers added to the Shemoneh Esrei


###### Kitzur Shulchan Arukh 21:7
[Kitzur Shulchan Arukh 21:7](https://torahapp.org/share/book/Kitzur%20Shulchan%20Arukh/r/21:7)

טָעָה בְּרֹאשׁ חֹדֶשׁ בְּמִנְחָה, וְלֹא אָמַר יַעֲלֶה וְיָבֹא, וּלְמָחָר אֵינוֹ רֹאשׁ חֹדֶשׁ, אִם כֵּן אַף אִם יִתְפַּלֵּל עַרְבִית שְׁתַּיִם, לֹא יַרְוִיחַ כְּלוּם, שֶׁהֲרֵי אֵינוֹ יָכוֹל לוֹמַר עוֹד יַעֲלֶה וְיָבֹא, וּבְלֹא יַעֲלֶה וְיָבֹא, הֲרֵי כְּבָר הִתְפַּלֵּל עַל כֵּן אֵינוֹ מִתְפַּלֵּל כְּלָל לְתַשְׁלוּמִין.

**Kitzur Shulchan Aruch, trans. Rabbi Avrohom Davis, Metsudah Pub., 1996:**
If you erred at *Minchah* on *Rosh Chodesh* by omitting *Ya'aleh ve'yavo*, and the following day it is not *Rosh Chodesh*, and as a result, even if you pray two [*Shemoneh Esreis*] at *Maariv*, you will gain nothing, since you can no longer say *Ya'aleh ve'yavo*, and you already prayed once without *Ya'aleh ve'yavo*, therefore, you do not pray a make-up *tefillah* at all.¹⁹ you *did* pray, albeit without *Ya’aleh ve’yavo*. Subsequently, all that is lacking is *Ya’aleh ve’yavo*, and since at the make-up prayer you won’t compensate for *Ya’aleh ve’yavo*—it no longer being *Rosh Chodesh*—therefore, no compensation is possible. According to *Mishnah Berurah*, however, even if it is a regular weekday, you should make up the prayer with the condition as stated in note 9.

footnotes:
¹⁹ Explanation: At Minchah


###### Kitzur Shulchan Arukh 21:8
[Kitzur Shulchan Arukh 21:8](https://torahapp.org/share/book/Kitzur%20Shulchan%20Arukh/r/21:8)

תְּפִלַּת מוּסָף, אַף עַל פִּי שֶׁזְּמַנָּהּ כָּל הַיּוֹם, וְאִם כֵּן הֲוֵי מַעֲרִיב תְּפִלָּה הַסְּמוּכָה לָהּ, מִכָּל מָקוֹם אֵין לָהּ תַּשְׁלוּמִין בַּלַּיְלָה, מִשּׁוּם דִּתְפִלַּת מוּסָף נִתְקְנָה מִשּׁוּם וּנְשַׁלְּמָה פָּרִים שְׂפָתֵינוּ וְכֵיוָן שֶׁעָבַר זְמַנּוֹ בָּטֵל קָרְבָּנוֹ.

**Kitzur Shulchan Aruch, trans. Rabbi Avrohom Davis, Metsudah Pub., 1996:**
Regarding the *Musaf* prayer—although its time period is the entire day (till nightfall), thereby making *Maariv* the next *tefillah*,²⁰ period and the start of the *Maariv* period. nevertheless it [*musaf*] cannot be compensated at night, because the *musaf* prayer was instituted based on the verse.²¹ "Let the offerings of our lips replace bullocks,"²² prayer substitutes for the *Musaf* sacrifices. and once the time has passed the sacrifice can no longer be brought.²³ prayer takes place after nightfall when the *Musaf* sacrifices can no longer be sacrificed. It is, therefore, too late to compensate.

footnotes:
²⁰ Since there is no interruption between the end of the Musaf
²¹ Hosea 14:3.
²² The people of Israel ask that their prayers be accepted in place of the sacrifices that can no longer be brought because of the destruction of the Temple. In effect, our prayers substitute for our sacrifices. Thus, the Musaf
²³ The Maariv


###### Kitzur Shulchan Arukh 21:9
[Kitzur Shulchan Arukh 21:9](https://torahapp.org/share/book/Kitzur%20Shulchan%20Arukh/r/21:9)

מִי שֶׁהוּא צָרִיךְ לְהִתְפַּלֵּל שַׁחֲרִית שְׁתַּיִם, אוֹ מִנְחָה שְׁתַּיִם, אִם הוּא שְּׁלִיחַ צִבּוּר, יוֹצֵא בְּמַה שֶּׁהוּא חוֹזֵר אֵת הַתְּפִלָּה בְּקוֹל רָם.

**Kitzur Shulchan Aruch, trans. Rabbi Avrohom Davis, Metsudah Pub., 1996:**
If you require two *Shacharis tefillos*²⁴ the previous evening. or two *Minchah tefillos*,²⁵ that morning. and you are the chazzan, you fulfill your obligation with the repeating of *Shemoneh Esrei* aloud.²⁶ omitted the previous prayer, they cannot depend on the chazzan’s repetition of the *Shemoneh Esrei* to exempt them from the make-up prayer, but each must do so on his own. (*Pri Megadim* 108:1).

footnotes:
²⁴ Having omitted Maariv
²⁵ Having omitted Shacharis
²⁶ Having in mind that this is your make-up prayer, in addition to the regular intent that a chazzan must have to exempt those worshippers who are unable to pray on their own.Note: If an entire minyan


###### Kitzur Shulchan Arukh 21:10
[Kitzur Shulchan Arukh 21:10](https://torahapp.org/share/book/Kitzur%20Shulchan%20Arukh/r/21:10)

מִי שֶׁנִּסְתַּפֵּק לוֹ אִם הִתְפַּלֵּל אוֹ לֹא, בַּזְּמַן הַזֶּה (שֶׁאֵין מִתְפַּלְּלִין בִּנְדָבָה), אֵינוֹ חוֹזֵר וּמִתְפַּלֵּל (סִימָן ק"ז ק"ח).

**Kitzur Shulchan Aruch, trans. Rabbi Avrohom Davis, Metsudah Pub., 1996:**
If you are in doubt as to whether or not you prayed, in our time (since a voluntary *Shemoneh Esrei*²⁷ provided you add something new (צָרִי לְחַדֵשׁ בָּה דָבָר) i.e. you must pray for something that you have not prayed for before. The laws for “adding something new” are complicated and controversial. It is, therefore, advisable to refrain from “voluntary prayer” if at all possible. (For details of *Tefillas Nedavah* see *Shulchan Aruch* Chapt. 107). is not said) you do not repeat the *tefillah*.

footnotes:
²⁷ תְּפִלַת נְדָבָה—“a voluntary prayer.” Our sages permitted praying a voluntary Shemoneh Esrei