## Kitzur Shulchan Arukh Siman 69

###### Kitzur Shulchan Arukh 69:1
[Kitzur Shulchan Arukh 69:1](https://torahapp.org/share/book/Kitzur%20Shulchan%20Arukh/r/69:1)

אָמַר רַבִּי חֶלְבוּ אָמַר רַב הוּנָא, לְעוֹלָם יִזָּהֵר אָדָם בִּתְפִלַּת הַמִּנְחָה, שֶׁהֲרֵי לֹא נַעֲנָה אֵלִיָּהוּ אֶלָּא בִּתְפִלַּת הַמִּנְחָה, שֶׁנֶּאֱמַר וַיְהִי בַעֲלֹת הַמִּנְחָה וַיִּגַּשׁ אֵלִיָּהוּ. וְהַטַּעַם שֶׁתְּפִלַּת הַמִּנְחָה הִיא חֲשׁוּבָה כָּל כָּךְ, מִפְּנֵי כִּי תְּפִלַּת הַשַחַר זְמַנָּהּ יָדוּעַ, בַּבֹּקֶר בְּקוּמוֹ מִמִטָּתוֹ יִתְפַּלֵּל מִיָּד קֹדֶם שֶׁיְהֵא טָרוּד בַּעֲסָקָיו. וְכֵן תְּפִלַּת עַרְבִית בַּלַּיְלָה זְמַנָּהּ יָדוּעַ, בְּבֹאוֹ לְבֵיתוֹ וְהוּא פָּנוּי מֵעֲסָקָיו. אֲבָל תְּפִלַּת הַמִּנְחָה, הוּא בְּעוֹד שֶׁהַיּוֹם גָּדוֹל וְהָאָדם טָרוּד בַּעֲסָקָיו וְהוּא צָרִיךְ לָשׂוּם אֶל לִבּוֹ וְלִפָּנוֹת מִכָּל עֲסָקָיו וּלְהִתְפַּלֵּל, עַל כֵּן שְׂכָרָהּ הַרְבֵּה מְאֹד (טור רלב).

**Kitzur Shulchan Aruch, trans. Rabbi Avrohom Davis, Metsudah Pub., 1996:**
"Rabbi Chelbo said, in the name of R. Huna: 'A person must always take care [to pray] the *Minchah* prayer, for Elijah was answered only at the *Minchah* prayer, as it said: It was at the time of the *Minchah* and Elijah came near.'"¹ 1: 18; *Maseches Berachos* 6b. The reason the *Minchah* prayer is so esteemed [is] because the *Shacharis* prayer has a set time, [i.e.] in the morning when arising from bed we immediately pray before becoming involved with our own affairs. Similarly, the *Maariv* prayer has a set time, [i.e.] when we arrive home and are free from our tasks. But, the *Minchah* prayer is prayed while the day is yet long and we still are absorbed in our affairs, and we must pay attention and free ourselves from all our affairs to pray. Therefore, its reward is very great.

footnotes:
¹ Kings


###### Kitzur Shulchan Arukh 69:2
[Kitzur Shulchan Arukh 69:2](https://torahapp.org/share/book/Kitzur%20Shulchan%20Arukh/r/69:2)

עִקַּר זְמַנָּהּ הוּא בְּתֵשַׁע שָׁעוֹת וּמֶחֱצָה וּלְמַעְלָה, וְהִיא נִקְרֵאת מִנְחָה קְטַנָּה. וּבִשְׁעַת הַדְּחַק, כְּגוֹן שֶׁהוּא צָרִיךְ לָצֵאת לַדֶּרֶךְ אוֹ שֶׁהוּא צָרִיךְ לֶאֱכוֹל. יָכוֹל לְהִתְפַּלֵּל מִיָּד לְאַחַר שֵׁשׁ שָׁעוֹת וּמֶחֱצָה, וְהִיא נִקְרֵאת מִנְחָה גְּדוֹלָה. וְהֶמְשֵׁךְ זְמַנָּה הוּא לְכַתְּחִלָּה עַד שָׁעָה וּרְבִיעִית שָׁעָה קֹדֶם הַלַּיְלָה וְלֹא יוֹתֵר, וְזֶה נִקְרָא פְּלַג הַמִּנְחָה, כִּי מִשְּׁעַת מִנְחָה קְטַנָּה עַד הַלַּיְלָה הוּא שְׁתֵּי שָׁעוֹת וּמֶחֱצָה, וְהַחֲצִי מִזֶה הִיא שָׁעָה וּרְבִיעִית. ובְדֵיעֲבַד אוֹ בִּשְׁעַת הַדְּחָק, יָכוֹל לְהִתְפַּלֵּל עַד צֵאת הַכּוֹכָבִים. וְכֵן נוֹהֲגִין עַתָּה בְּרֹב הַקְּהִלוֹת, שֶׁמִּתְפַּלְּלִין מִנְחָה סָמוּךְ לַלָּיְלָה. וְשָׁעוֹת אֵלּוּ הֵמָּה שָׁעוֹת זְמַנִּיּוֹת, דְּהַיְנוּ לְפִי עֵרֶךְ הַיּוֹם, מִזְּרִיחַת הַחַמָּה עַד שְׁקִיעָתָהּ מִתְחַלֵּק הַיּוֹם לִשְׁנֵים עָשָׂר חֲלָקִים, וְאִם הַיּוֹם גָּדוֹל שְׁמֹנֶה עֶשְׂרֵה שָׁעוֹת, אֲזַי שָׁעָה וּמֶחֱצָה נֶחְשֶׁבֶת לְשָׁעָה.

**Kitzur Shulchan Aruch, trans. Rabbi Avrohom Davis, Metsudah Pub., 1996:**
The most proper time for the *Minchah* prayer is from nine and one half hours and on; and that is called *Minchah ketanah*.², (minor *Minchah*). This corresponds to the afternoon *tamid* sacrifice which is the culmination of all the daily Temple sacrifices. When the situation is urgent, for example, if you must depart on a trip or if you must eat, you may pray [*Minchah*] immediately after six and one-half hours and this is called *Minchah gedolah*.³ (major *Minchah*). This, too, corresponds to the afternoon *tamid sacrifice*. Six and one-half hours is the absolute earliest time that the afternoon *tamid* can be sacrificed. The time [for *Minchah*] is preferably, until one and one quarter hours before nightfall and not later. This (the 1–1/4 hours before night) is called *pelag haminchah* (lit. half of the *Minchah*), because from the time of *Minchah ketanah* until nightfall two and one-half hours elapse; half of this is one hour and one quarter. After the fact (i.e. this preferable time has lapsed) or in time of great need, you may pray until the stars appear. This has now become the custom in most congregations—to pray *Minchah* shortly before nightfall.⁴ and R. Yehudah disagree as to the times of *Minchah* and *Maariv*. The *Rabbanan* hold that the time for *Minchah* lasts until nightfall, when the time for *Maariv* begins. R. Yehudah holds that *Minchah* is until *pelag haminchah* (1–1/4 hours before nightfall) after which the time for *Maariv* begins. The *Gemara* concludes that both rulings are valid and one may choose either opinion.
Thus, if you pray *Minchah* before *pelag haminchah*, you may pray *Maariv* after *pelag* even before nightfall (remembering, of course, to repeat the *Shema* sometime after nightfall). Many poskim state that if you pray *Minchah* after *pelag*, you must wait until nightfall to pray *Maariv*. ⁵ writes that it is better to pray *Minchah* alone before sunset rather than to pray after sunset even with a *minyan*. In extreme circumstances, however, it is permitted to pray *Minchah* until a quarter of an hour before the stars appear. (*Mishnah Berurah* 233: 14) These [above-mentioned] "hours" are "time-variable hours," measured according to the length of daylight from sunrise until sunset,⁶ 233: 4) the day is divided into twelve parts. [For example] if daylight is eighteen hours then 1–1/2 hours is considered one "hour."

footnotes:
² Minchah ketanah
³ Minchah gedolah
⁴ The Rabbanan
⁵ Mishnah Berurah
⁶ Other Poskim hold that it is reckoned from day break until sunset. (Mishnah Berurah


###### Kitzur Shulchan Arukh 69:3
[Kitzur Shulchan Arukh 69:3](https://torahapp.org/share/book/Kitzur%20Shulchan%20Arukh/r/69:3)

אָסוּר לְהַתְחִיל לֶאֱכוֹל אֲפִלּוּ סְעוּדָּה קְטַנָּה סָמוּךְ לְמִנְחָה קְטַנָּה. וְסָמוּךְ, הַיְנוּ חֲצִי שָׁעָה קֹדֶם. וְאִם אֵינוֹ קוֹבֵעַ עַצְמוֹ לִסְעוּדָּה, אֶלָּא שֶׁאוֹכֵל אוֹ שׁוֹתֶה דֶּרֶךְ אֲרְעַי פֵּרוֹת אוֹ תַבְשִׁיל, אֲפִלּוּ מֵחֲמֵשֶׁת מִינֵי דָּגָן, יֵשׁ מַתִּירִין. אֲבָל יֵשׁ לְהַחְמִיר גַּם בָּזֶה. וְכֵן אָסוּר לִכָּנֵס לַמֶּרְחָץ אוֹ לְהִסְתַּפֵּר סָמוּךְ לְמִנְחָה קְטַנָּה. וּסְעוּדָּה גְּדוֹלָה, כְּגוֹן סְּעוּדַּת נִשּׂוּאִין אוֹ בְּרִית מִילָה וְכַדּוֹמֶה, אָסוּר לְהַתְחִיל אֲפִלּוּ סָמוּךְ לְמִנְחָה גְּדוֹלָה, דְּהַיְנוּ מֵחֲצוֹת הַיּוֹם אָסוּר, אֶלָּא יַמְתִּינוּ עַד זְמַן מִנְחָה גְּדוֹלָה, וְיִתְפַּלְּלוּ קוֹדֵם הַסְּעֻדָּה. וּבְמָקוֹם שֶׁקּוֹרִין לְבֵית הַכְּנֶסֶת וְהוּא רָגִיל לֵילֵךְ לְבֵית הַכְּנֶסֶת לְהִתְפַּלֵּל בְּצִבּוּר, מֻתָּר לְהַתְחִיל סְעוּדָּה קְטַנָּה סָמוּךְ לְמִנְחָה קְטַנָּה, וְגַם אַחַר כָּךְ, וּבִלְבַד שֶׁמִּיָּד שֶׁקּוֹרִין לְבֵית הַכְּנֶסֶת, יַפְסִיק מִמַּה שֶּׁהוּא עָסוּק, לְהִתְפַּלֵּל. וּסְעוּדָּה גְּדוֹלָה סָמוּךְ לְמִנְחָה קְטַנָּה, אָסוּר לְהַתְחִיל אֲפִלּוּ בְּמָקוֹם שֶׁקּוֹרִין לְבֵית הַכְּנֶסֶת, וַאֲפִלּוּ סָמוּךְ לְמִנְחָה גְּדוֹלָה יֵשׁ לְהַחְמִיר.

**Kitzur Shulchan Aruch, trans. Rabbi Avrohom Davis, Metsudah Pub., 1996:**
It is forbidden to begin eating even a small meal shortly before [the time of] *Minchah ketanah*. By shortly we mean one-half hour before. If you do not sit down to a meal, but eat or drink only casually, [such as] fruit or any cooked dish, even if it is [made] of the five grains, some authorities permit it. But, it is best to be stringent even in this regard. Similarly, it is forbidden to enter a bathhouse or to [have] a haircut shortly before *Minchah ketanah*. An elaborate meal, such as at a wedding or a circumcision and the like, must not be started even shortly before [the time] of *Minchah gedolah;* therefore it is prohibited to begin such a meal beginning from midday. It is best to wait until the time [for] *Minchah gedolah* and pray [*Minchah*] before the meal. In communities where the people are summoned to the synagogue⁷ (sexton) would go about the town and summon the people at prayertime. and it is your usual practice to attend synagogue to pray communally, [then,] you may start a small meal close [to the time] of *Minchah ketanah*, and even afterward, provided that immediately upon being called to synagogue you interrupt whatever you are doing [in order] to pray. When it is close to *Minchah Ketanah*, an elaborate meal may not be started even where [people] are called to synagogue; and even close [to the time] of *Minchah gedolah* it is preferable to be stringent.

footnotes:
⁷ It was the custom in many communities that the shamosh


###### Kitzur Shulchan Arukh 69:4
[Kitzur Shulchan Arukh 69:4](https://torahapp.org/share/book/Kitzur%20Shulchan%20Arukh/r/69:4)

לִתְפִלַּת מִנְחָה, צְרִיכִין גַּם כֵּן נְטִילַת יָדַיִם עַד הַפֶּרֶק כְּמוֹ לִתְפִלַּת שַׁחֲרִית, וְכַמְבֹאָר לְעֵיל בְּסִימָן י"ב סָעִיף ה' וְסָעִיף ו'. (עַיֵן חַיֵּי אָדָם כְּלָל ל"ג סָעִיף ו' וּבְשׁלְחָן עָרוּךְ שֶֹׁל הַתַּנְיָא סִימָן צ"ב בְּמַרְאֵה מָקוֹם אוֹת כ"ג) וְכֵן לִתְפִלַּת מַעֲרִיב אִם הִפְסִיק אַחַר מִנְחָה, וְכֵן לְמוּסָף אִם הִפְסִיק אַחַר שַׁחֲרִית, צָרִיךְ לִטֹּל יָדָיו.

**Kitzur Shulchan Aruch, trans. Rabbi Avrohom Davis, Metsudah Pub., 1996:**
The *Minchah* prayer also requires washing of the hands until the joint (i.e. the wrist) as does the *Shacharis* prayer as was explained above in Chapter 12, paragraph 5 and paragraph 6 (See *Chayei Adam* Chapter 33, para. 6, and the *Shulchan Aruch* of the *Tanya*, Chapter 92, footnote 23). Likewise, you must wash your hands, for the *Maariv* prayer, if you were interrupted after *Minchah*, and for *Musaf*, if you were interrupted after *Shacharis*.


###### Kitzur Shulchan Arukh 69:5
[Kitzur Shulchan Arukh 69:5](https://torahapp.org/share/book/Kitzur%20Shulchan%20Arukh/r/69:5)

אֵין לוֹמַר אַשְׁרֵי שֶׁקֹּדֶם מִנְחָה עַד שֶׁיְהֵא מִנְיָן בְּבֵית הַכְּנֶסֶת, כְּדֵי שֶׁהַשְּׁלִיחַ צִבּוּר יֹאמַר הַקַּדִּישׁ עַל מַה שֶּׁאָמְרוּ בַּעֲשָׂרָה. וְאִם אָמְרוּ אַשְׁרֵי בְּלֹא מִנְיָן וְאַחַר כָּךְ נִשְׁלַם הַמִּנְיָן, יֹאמְרוּ אֵיזֶה מִזְמוֹר וְאַחַר כָּךְ יֹאמַר הַשְּׁלִיחַ צִבּוּר קַדִּישׁ. וְיֵשׁ לִשְּׁלִיחַ הַצִבּוּר לְהִתְעַטֵּף בְּטַלִּית קֹדֶם אַשְׁרֵי, שֶׁלֹּא לְהַפְסִיק בֵּין אַשְׁרֵי לְקַדִּישׁ. וְאִם לֹא הָיְתָה טַלִּית עַד לְאַחַר שֶׁאָמַר אַשְׁרֵי, יִתְעַטֵּף וְיֹאמַר אֵיזֶה פְּסוּקִים שֶׁעֲלֵיהֶם יֹאמַר קַדִּישׁ.

**Kitzur Shulchan Aruch, trans. Rabbi Avrohom Davis, Metsudah Pub., 1996:**
The *Ashrei*⁸ 84: 8 followed by *Psalms* 144: 15 and 145. that precedes *Minchah* should not be said until a *minyan*⁹—a quorum of ten male adults. is present in the synagogue, so that the *chazzan* may say *Kaddish* following the *Ashrei* which was said by ten men.¹⁰ recites verses of Scripture together, then, *Kaddish* may be said afterwards. If *Ashrei* was said with less than a *minyan* and afterwards¹¹. the *minyan* was completed, another psalm should be said, and then, the *chazzan* says the *Kaddish*. The *chazzan* should wrap himself in a *tallis* before reciting *Ashrei*, in order that there be no interruption between *Ashrei* and the saying of *Kaddish*. If there was no *tallis* [available] until after *Ashrei* was said, he wraps himself in it, and says a few verses of *Psalms*, after which he recites *Kaddish*.

footnotes:
⁸ Psalms
⁹ Minyan
¹⁰ If a minyan
¹¹ I.e., after having completed Ashrei


###### Kitzur Shulchan Arukh 69:6
[Kitzur Shulchan Arukh 69:6](https://torahapp.org/share/book/Kitzur%20Shulchan%20Arukh/r/69:6)

אִם הַשָּׁעָה דְּחוּקָה וְקָרוֹב לַלַּיְלָה, מַתְחִיל שְּׁלִיחַ הַצִבּוּר מִיָּד אַחַר קַדִּישׁ, הַשְּׁמֹנֶה עֶשְׂרֵה בְּקוֹל רָם. וְהַצִבּוּר לֹא יִתְפַּלְּלוּ אֶלָּא שׁוֹמְעִים וְעוֹנִים עַד שֶׁיֹאמַר הָאֵל הַקָּדוֹשׁ, אָז עוֹנִים אָמֵן וּמִתְפַּלְּלִים בְּלַחַשׁ. וְאִם הַשָּׁעָה דְּחוּקָה בְּיוֹתֵר וְיֵשׁ לָחוּשׁ שֶׁאִם יַמְתִּינוּ עַל שְּׁלִיחַ הַצִבּוּר עַד לְאַחַר שֶׁיֹּאמַר הָאֵל הַקָּדוֹשׁ, לֹא יְסַיְמוּ תְּפִלָּתָם בְּעוֹד יוֹם, יְכוֹלִין לְהִתְפַּלֵּל מִיָּד עִם שְּׁלִיחַ הַצִבּוּר בְּלַחַשׁ מִלָּה בְּמִלָּה עַד הָאֵל הַקָּדוֹשׁ. וְטוֹב אִם אֶפְשָׁר שֶׁיְהֵא לְכָל הַפָּחוֹת אֶחָד שֶׁיַּעֲנֶה עַל בִּרְכוֹת שְּׁלִיחַ הַצִבּוּר אָמֵן (קכ"ד רל"ב).

**Kitzur Shulchan Aruch, trans. Rabbi Avrohom Davis, Metsudah Pub., 1996:**
If time is short and it is close to nightfall,¹² before nightfall. the *chazzan* should begin reciting the *Shemoneh Esrei* aloud, immediately after saying the Kaddish. The congregation should not pray [at this time], rather listen and make the necessary responses until he (i.e. the *chazzan*) says *Ha'el Hakadosh;* they, then, answer *Amein* and pray [the *Shemoneh Esrei*] silently. If the time is extremely short, and there is concern that if they wait for the *chazzan* until after he says *Ha'el hakadosh*, they may not complete their prayers while it is still daytime, they may immediately pray along with the *chazzan* silently, word for word, until *Ha'el Hakadosh*. It is preferable, if possible, that there be at least one [person] that will respond *Amein* to the berachos of the *chazzan*.

footnotes:
¹² I.e., there is not enough time to complete Minchah


###### Kitzur Shulchan Arukh 69:7
[Kitzur Shulchan Arukh 69:7](https://torahapp.org/share/book/Kitzur%20Shulchan%20Arukh/r/69:7)

מִי שֶׁבָּא לְבֵית הַכְּנֶסֶת וּמָצָא צִבּוּר מִתְפַּלְּלִין שְׁמֹנֶה עֶשְׂרֵה, מִתְפַּלֵּל עִמָּהֶם שְׁמֹנֶה עֶשְׂרֵה וְיֹאמַר אַשְׁרֵי לְאַחַר הַשְּׁמֹנֶה עֶשְׂרֵה. וְאִם לֹא יוּכַל לִגְמוֹר שְׁמֹנֶה עֶשְׂרֵה, קֹדֶם שֶׁיָּבֹא שְּׁלִיחַ הַצִבּוּר לִקְדֻשָּׁה, וְאִם יַמְתִּין עַד לְאַחַר שֶׁיִּגְמוֹר שְּׁלִיחַ הַצִבּוּר כָּל הַשְּׁמֹנֶה עֶשְׂרֵה עִם הַקַּדִּישׁ, יַעֲבוֹר זְמַן הַתְּפִלָּה, יַמְתִּין וְיִתְפַּלֵּל בְּלַחַשׁ עִם שְּׁלִיחַ הַצִבּוּר בַּחֲזָרַת הַתְּפִלָּה מִלָּה בְּמִלָּה, וְאוּמֵר עִמּוֹ כָּל נֹסַח הַקְּדֻשָּׁה, וְגַם לְדוֹר וָדוֹר וְכוּ', כְּמוֹ שֶׁהוּא אוֹמֵר, וִיסַיֵּם עִמּוֹ בְּשָׁוֶה בִּרְכַּת הָאֵל הַקָּדוֹשׁ וּבִרְכַּת שׁוֹמֵעַ תְּפִלָּה. וְגַם מוֹדִים יֹאמַר בְּשָׁוֶה, כְּדֵי שֶׁיִּשְׂחֶה עִם הַצִּבּוּר. רַק בְּיוֹם תַּעֲנִית צִבּוּר, לֹא יֹאמַר עִם שְּׁלִיחַ הַצִבּוּר עֲנֵנוּ, אֶלָּא אוֹמְרוֹ בְּשׁוֹמֵעַ תְּפִלָּה, כְּמוֹ שְׁאָר יָחִיד. וְכֵן אִם רוֹצֶה לְהִתְפַּלֵּל מַעֲרִיב עִם הַצִּבּוּר, וְאִם יַמְתִּין עַד אַחַר חֲזָרַת שְּׁלִיחַ הַצִבּוּר אֶת הַתְּפִלָּה יִצְטָרֵךְ לְהִתְפַּלֵּל עַרְבִית בִּיחִידוּת יִתְפַּלֵּל מִנְחָה עִם חֲזָרַת הַשְּׁלִיחַ צִבּוּר, וְאִם בָּא סָמוּךְ לִקְדֻשָּׁה יַמְתִּין עַד לְאַחַר שֶׁיֹּאמַר שְּׁלִיחַ הַצִבּוּר הָאֵל הַקָּדוֹשׁ, וְיַעֲנֶה אָמֵן, וְאָז יִתְפַּלֵּל. וְאַף שֶׁיַּפְסִיד עֲנִיַּת אָמֵן שֶׁלְּאַחַר שׁוֹמֵעַ תְּפִלָּה וְגַם מוֹדִים (שֶׁהֵם חִיּוּבִים), מִכָּל מָקוֹם הָכִי עָדִיף טְפֵי, מִלְּהַפְסִיד תְּפִלַּת עַרְבִית עִם הַצִּבּוּר, וּמִכָּל שֶׁכֵּן, אִם הַשָּׁעָה עוֹבֶרֶת מִזְּמַן מִנְחָה (וְעַיֵּן לְעֵיל סִימָן כ' סָעִיף י"א).

**Kitzur Shulchan Aruch, trans. Rabbi Avrohom Davis, Metsudah Pub., 1996:**
If you come to the synagogue and find the congregation praying *Shemoneh Esrei*, you should pray the *Shemoneh Esrei* along with them and say *Ashrei* after *Shemoneh Esrei*. If you will be unable to complete the *Shemoneh Esrei*¹³ when the *chazzan* repeats the *Shemoneh Esrei* aloud. before the *chazzan* reaches *kedushah*, and if you wait until after the *chazzan* completes the entire *Shemoneh Esrei* as well as the *Kaddish*,¹⁴ which follows the *Shemoneh Esrei*. the time for [the *Minchah*] prayer will pass, [then] you should wait and pray silently along with the *chazzan* when he repeats the *Shemoneh Esrei*, word for word, and say the entire *Kedushah* text along with him, as well as *ledor vador*, etc., just as he (i.e. the *chazzan*) says. You should complete the berachah *Ha'el hakadosh* and the berachah *Shomei'a tefillah* together with him.¹⁵ after *Ha’el hakadosh* and *Shomei’a tefillah* are equivalent to *Kedushah* (see Chapter 20 para. 11). *Modim*, too, should be said together with him, so that you can bow along with the congregation. However, on a public fast day,¹⁶ is said by the *chazzan* before *Refa’einu* and during *Shomei’a tefillah* by each individual. you should not say *Aneinu* with the *chazzan*. but recite it during *Shemei'a tefillah*, as [would] any other individual. Similarly, if you want to pray *Maariv* together with the congregation,¹⁷. but if you wait [to pray *Minchah*] until after the *chazzan* [completes] the repetition of the *Shemoneh Esrei*, you would be compelled to pray *Maariv* alone, then you should pray *Minchah* along with the repetition of the *chazzan*. If you arrived just before *Kedushah*, you should wait until after the *chazzan* says *Ha'el hakadosh*, answer *Amein* and, then, pray [*Minchah*]. Although you will miss answering *Amein* following *Shomei'a tefillah*, as well as *Modim*, which are obligatory, nevertheless, it is preferable [to miss the responses] than to miss the chance of praying *Maariv* with the congregation. And certainly you should do so, if the time for *Minchah* is elapsing.¹⁸ to finish the *Shemoneh Esrei* will make it too late for *Minchah*. (See above Chapter 20, para. 11.)

footnotes:
¹³ I.e., if you begin the Shemoneh Esrei
¹⁴ I.e., the Kaddish tiskabeil
¹⁵ The obligation to respond Amein
¹⁶ When the prayer Aneinu
¹⁷ And you have not yet prayed Minchah
¹⁸ I.e., where waiting for the chazzan


###### Kitzur Shulchan Arukh 69:8
[Kitzur Shulchan Arukh 69:8](https://torahapp.org/share/book/Kitzur%20Shulchan%20Arukh/r/69:8)

אִם נִמְשְׁכָה תְפִלַּת הַמִּנְחָה עַד הַלַּיְלָה, לֹא יֹאמְרוּ תַּחֲנוּן, כִּי אֵין אוֹמְרִים תַּחֲנוּן בַּלַּיְלָה. וּצְרִיכִין לִזָּהֵר וּלְהַשְׁגִּיחַ שֶׁלֹּא תִּמָּשֵׁךְ עַד הַלַּיְלָה מַמָּשׁ, כִּי אָז אֵין אוֹמְרִים קַדִּישׁ תִּתְקַבֵּל עַל הַתְּפִלָּה שֶׁהִתְפַּלְּלוּ בַּיּוֹם, כֵּיוָן שֶׁהַלַּיְלָה שַׁיָּךְ לְיוֹם הַמָּחֳרָת (קל"א רלד).

**Kitzur Shulchan Aruch, trans. Rabbi Avrohom Davis, Metsudah Pub., 1996:**
If the *Minchah* prayer is delayed until night, the *Tachanun* prayer is not said, because *Tachanun* is not said at night. Care should be taken that *Minchah* not be delayed until actual nightfall, because, in that case, *Kaddish tiskabeil* is not said after prayers belonging to the previous day, since the night belongs to the following day.


###### Kitzur Shulchan Arukh 69:9
[Kitzur Shulchan Arukh 69:9](https://torahapp.org/share/book/Kitzur%20Shulchan%20Arukh/r/69:9)

מִי שֶׁבָּא בְּעֶרֶב שַׁבָּת לְמִנְחָה בְּבֵית הַכְּנֶסֶת, וְהַקָּהָל כְּבָר קִבְּלוּ שַׁבָּת אוֹ יוֹם טוֹב, דְּהַיְנוּ בְּשַׁבָּת אָמְרוּ מִזְמוֹר שִׁיר לְיוֹם הַשַׁבָּת, וּבְיוֹם טוֹב אָמְרוּ בָּרְכוּ, לֹא יִתְפַּלֵּל מִנְחָה בְּבֵית הַכְּנֶסֶת הַזֹּאת, אֶלָּא יֵלֵךְ חוּץ לְבֵית הַכְּנֶסֶת וְיִתְפַלֵּל. וְאִם שׁוֹמֵעַ שֶׁשְּׁלִיחַ הַצִבּוּר אוֹמֵר בָּרְכוּ, לֹא יַעֲנֶה עִם הַצִּבּוּר, שֶׁאִם יַעֲנֶה בָּרְכוּ שׁוּב אֵינוֹ רַשַּׁאי לְהִתְפַּלֵּל אַחַר כָּךְ תְּפִלָּה שֶׁל חֹל. (אִם טָעָה וְעָנָה, יִתְפַּלֵּל עַרְבִית שְׁתַּיִם, כְּדִלְעֵיל סִימָן כ"א) וְאִם בָּא סָמוּךְ לְקַבָּלַת שַׁבָּת וְיוֹם טוֹב, אַף עַל פִּי שֶׁלֹּא יוּכַל לִגְמֹר הַשְּׁמֹנֶה עֶשְׂרֵה קוֹדֵם שֶׁיְקַבְּלוּ שַׁבָּת אוֹ יוֹם טוֹב, יָכוֹל לְהִתְפַּלֵּל כֵּיוָן שֶׁמַּתְחִיל בְּהֶתֵּר (רס"א רס"ג).

**Kitzur Shulchan Aruch, trans. Rabbi Avrohom Davis, Metsudah Pub., 1996:**
If you arrived for *Minchah* on Friday at the synagogue, and the congregation already accepted the Shabbos or Yom Tov,¹⁹. that is on Shabbos they already said: *Mizmor shir leyom haShabbos*, and on Yom Tov they already said *Barechu*, you should not pray *Minchah* in that synagogue, rather you should go outside the synagogue and pray.²⁰ becomes a prayer of the previous day and it is not proper that it be said in that synagogue. If you hear the *chazzan* saying *Barechu*, you should not respond along with the congregation, for if you answer *Barechu*, you are no longer permitted to pray a weekday prayer. (If you mistakenly responded, then you should pray [the] *Maariv Shemoneh Esrei* twice as explained above, Chapter 21.) If you arrive shortly before the acceptance of Shabbos or Yom Tov, although you will be unable to complete *Shemoneh Esrei*,²¹. before they accept Shabbos or Yom Tov, [nevertheless] you may pray [*Minchah*], since you began at a permitted time.²² (accepting the Shabbos).

footnotes:
¹⁹ And you have not as yet prayed Minchah
²⁰ Having accepted Shabbos and Yom Tov, Minchah
²¹ Of Minchah
²² I.e., before the congregation’s Kabbalas Shabbos