## Kitzur Shulchan Arukh Siman 76

###### Kitzur Shulchan Arukh 76:1
[Kitzur Shulchan Arukh 76:1](https://torahapp.org/share/book/Kitzur%20Shulchan%20Arukh/r/76:1)

נוֹהֲגִין לְהַקְדִּים תְּפִלַּת עַרְבִית שֶׁל שַׁבָּת יוֹתֵר מִבִּימוֹת הַחֹל, וְנָכוֹן הוּא כְּדֵי לְהַקְדִּים קַבָּלַת שַׁבָּת בְּכָל מַה שֶּׁאֶפְשָׁר, רַק שֶׁיְהֵא מִפְּלַג הַמִּנְחָה וּלְמַעְלָה. וְאַף הַנּוֹהֲגִין לְהִתְפַּלֵּל כָּל יְמֵי הַחֹל מַעֲרִיב בִּזְמַנָּהּ, דְּהַיְנוּ בְּצֵאת הַכּוֹכָבִים, יְכוֹלִין לְהַקְדִּים בְּשַׁבָּת. וַאֲפִלּוּ שֶׁלִּפְעָמִים בִּימוֹת הַחֹל מִתְפַּלְּלִין מִנְחָה בְּשָׁעָה שֶׁמִּתְפַּלְלִין עַתָּה עַרְבִית, אֵין חוֹשְׁשִׁין בָּזֶה בִּתְפִלַּת עַרְבִית שֶׁל שַׁבָּת, שֶׁיֵּשׁ בָּה מִצְוָה, שֶׁמּוֹסִיף מֵחֹל עַל הַקֹּדֶשׁ.

**Kitzur Shulchan Aruch, trans. Rabbi Avrohom Davis, Metsudah Pub., 1996:**
It is customary to pray the *Maariv* prayer of Shabbos earlier than on weekdays. It is proper to do so in order¹ (118a). In Talmudic times, the custom was to usher in the Shabbos with the saying of *Barechu* (the start of *Maariv* [*Bach* 267]. to usher in the Shabbos as early as possible—so long as it is done from *Pelag haMinchah*² onwards. And even those accustomed to praying *Maariv* on time during weekdays, which is when³ the stars appear, may pray earlier on Shabbos. Although sometimes on weekdays the *Minchah* prayer is said at the same time at which *Maariv* will now be said, it does not matter⁴ earlier, you must pray *Minchah* before *pelag haminchah* [*Magein Avraham* 267: 1]. The *Siddur Derech Hachaim* holds that a congregation may be lenient and pray both *Minchah* and *Maariv* after *pelag. Mishnah Berurah* however rules that we may not rely on this unless we pray *Maariv* at twilight [after sunset]. with regard to the *Maariv* prayer of Shabbos,⁵ service we have no reason to pray *Maariv* earlier than its regular time. for it is a mitzvah to add time to the holy [Shabbos.]⁶ after *pelag* even privately, you must accept the holiness of Shabbos, even if you do not wish to welcome the Shabbos yet [see *Shulchan Aruch* 263: 11]. ⁷ says this is a *mitzvah derabanan* (Rabbinical precept), but *Rabbeinu Yaakov* of *Kurbil* and *Rosh* maintain that it is *de’oraisa* (a Biblical precept).

footnotes:
¹ See Maseches Shabbos
² 1-1/4 hours before sunset.
³ Three small stars. They must be close together and not scattered.
⁴ If you wish to pray Maariv
⁵ Since we are now accustomed to welcome the Shabbos at the Kabbalas Shabbos
⁶ If you pray Maariv
⁷ Rabbeinu Tam


###### Kitzur Shulchan Arukh 76:2
[Kitzur Shulchan Arukh 76:2](https://torahapp.org/share/book/Kitzur%20Shulchan%20Arukh/r/76:2)

בְּבִרְכַּת הַשְׁכִּיבֵנוּ אֵין חוֹתְמִין כְּמוֹ בְּחֹל שׁוֹמֵר עַמּוֹ יִשְֹרָאֵל, כֵּיוָן שֶׁבְּרָכָה זוֹ הִיא עַל כְּלָלוּת עַם יִשְֹרָאֵל, וּכְלָלוּת עַם יִשְֹרָאֵל אֵינָם צְרִיכִים שְׁמִירָה בַשַׁבָּת, כִּי הַשַׁבָּת מֵגֵן עָלֵינוּ, אֶלָּא אוֹמְרִים, וּפְרוֹס. וְחוֹתְמִין, בָּרוּךְ אַתָּה ה' הַפּוֹרֵס וְכוּ' וְכֵן בְּיוֹם טוֹב. אִם טָעָה וְסִיֵּם כְּמוֹ בְּחֹל, אִם נִזְכַּר מִיָּד לְאַחַר תֵּבַת לָעַד, יֹאמַר מִיָּד, הַפּוֹרֵס סֻכַּת שָׁלוֹם וְכוּ', אֲבָל אִם לֹא נִזְכַּר עַד לְאַחַר כְּדֵי דִבּוּר, אֵינוֹ צָרִיךְ לְאָמְרוֹ עוֹד.

**Kitzur Shulchan Aruch, trans. Rabbi Avrohom Davis, Metsudah Pub., 1996:**
The berachah of *Hashkiveinu* is not concluded the same as on weekdays i.e., "Who guards His people Israel." This berachah encompasses the entire nation of Israel, and the entire nation of Israel does not require protection on Shabbos⁸ in *Sefer Ha’eshkol*. because the Shabbos itself protects us. But we say instead "Spread [over us]" and conclude: "Blessed are You Hashem, Who spreads the shelter" etc. The same law applies to Yom Tov.⁹ (*Sukkah* 54)]. If you mistakenly concluded the berachah as on a weekday, and you remember immediately after saying the word *lo'ad* [forever], you should immediately say: *Haporeis sukkas shalom*, "Who spreads the shelter of peace" etc. But if you didn't remember until after *kedei debur*¹⁰ to you my rabbi, my teacher”) [*Mishnah Berurah* 267: 9]. you need not say it again.

footnotes:
⁸ Raved
⁹ Yom Tov is also called Shabbos [Cheshek Shelomoh
¹⁰ The time it takes to greet your rebbe with the words “שָׁלוֹם עָלֶיךָ רַבִּי וּמוֹרִי” (which means “Shalom


###### Kitzur Shulchan Arukh 76:3
[Kitzur Shulchan Arukh 76:3](https://torahapp.org/share/book/Kitzur%20Shulchan%20Arukh/r/76:3)

נוֹהֲגִין לוֹמַר בִּתְפִלַּת עַרְבִית, וְיָנוּחוּ בָּהּ, וּבְשַׁחֲרִית וּמוּסָף, וְיָנוּחוּ בוֹ. וּבְמִנְחָה, שַׁבָּתוֹת קָדְשֶׁךָ וְיָנוּחוּ בָם.

**Kitzur Shulchan Aruch, trans. Rabbi Avrohom Davis, Metsudah Pub., 1996:**
It is the custom to say in the *Maariv* prayer, "and may (Israel) rest 'thereon,'" and in the *Shacharis* and *Mussaf* prayers, "and may (Israel) rest 'thereon'" and in the *Minchah* prayer, "and may (Israel) rest 'thereon.'"¹¹ we say, “thereon” in the singular feminine gender [בָּה]. At *Shacharis* and *Mussaf* we say “thereon” in the singular masculine gender [בוֹ]. At *minchah* we say it in the plural form [בָם].

footnotes:
¹¹ At Maariv


###### Kitzur Shulchan Arukh 76:4
[Kitzur Shulchan Arukh 76:4](https://torahapp.org/share/book/Kitzur%20Shulchan%20Arukh/r/76:4)

אַחַר תְּפִלַּת הַלַּחַשׁ בְּעַרְבִית בַּשַׁבָּת אוֹמְרִים כֻּלָּם בְּיַחַד, וַיְכֻלּוּ. וְיֵשׁ לְאָמְרוֹ מְעֻמָּד, לְפִי שֶׁבָּזֶה אָנוּ מְעִידִים לְהַקָּדוֹשׁ בָּרוּךְ הוּא בְּמַעֲשֵֹה בְרֵאשִׁית, וְהָעֵדִים צְרִיכִין לְהָעִיד מְעֻמָּד.

**Kitzur Shulchan Aruch, trans. Rabbi Avrohom Davis, Metsudah Pub., 1996:**
After the *Maariv Shemoneh Esrei* Friday night, (the entire congregation) says "*Vayechulu*" together. This is said while standing, because this passage is our testimony that the Holy One Blessed is He—created the world, and witnesses must give their testimony while standing.


###### Kitzur Shulchan Arukh 76:5
[Kitzur Shulchan Arukh 76:5](https://torahapp.org/share/book/Kitzur%20Shulchan%20Arukh/r/76:5)

אַחַר כָּךְ אוֹמֵר שְּׁלִיחַ הַצִבּוּר בְּרָכָה אַחַת מֵעֵין שֶׁבַע, דְּהַיְינוּ, בָּרוּךְ אַתָּה ה' אֱלֹקֵינוּ וֵאֱלֹקֵי אֲבוֹתֵינוּ וְכוּ', מָגֵן אָבוֹת וְכוּ' אֱלֹקֵינוּ וֵאֱלֹקֵי אֲבוֹתֵינוּ וְכוּ', וּמְסַיֵּם בָּרוּךְ אַתָּה ה' מְקַדֵּשׁ הַשַׁבָּת. וְיֵשׁ לְהִקָּהֵל לַעֲמֹד בְּשָׁעָה שֶׁ שְּׁלִיחַ הַצִבּוּר אוֹמֵר בְּרָכָה זֹאת, וְיִשְׁמְעוּ הֵיטֵב. וְנוֹהֲגִין שֶׁאוֹמְרִים עִמּוֹ מָגֵן אָבוֹת, עַד זֵכֶר לְמַעֲשֶׂה בְּרֵאשִׁית. וְגַם הַמִּתְפַּלֵּל בִּיחִידוּת, יָכוֹל לוֹמַר מָגֵן אָבוֹת עַד זֵכֶר לְמַעֲשֶׂה בְרֵאשִׁית, אֲבָל יוֹתֵר לֹא יֹאמַר.

**Kitzur Shulchan Aruch, trans. Rabbi Avrohom Davis, Metsudah Pub., 1996:**
After this the chazzan recites the abridged form of the seven blessings [of the *Maariv Shemoneh esrei*] which is: *Baruch atta Hashem* [Blessed are you Hashem] *Elokeinu Velokei avoseinu* [our God and God of our fathers etc.], *Magein avos* [Shield of (our) fathers etc.], *Elokeinu velokei avoseinu* etc., and concludes *Baruch atta Hashem* "Blessed are You, *mekaddeish haShabbos* [Sanctifier of the Shabbos."] The congregation should stand when the chazzan recites this berachah and they should listen attentively. It is customary to say with him *Magein avos* [Shield of (our) fathers] until *zeicher lema'aseih vereishis…* [in commemoration of the work of creation.] One who prays alone may also say the prayer of *Magein avos* until *zeicher lema'aseih vereishis* but not further.


###### Kitzur Shulchan Arukh 76:6
[Kitzur Shulchan Arukh 76:6](https://torahapp.org/share/book/Kitzur%20Shulchan%20Arukh/r/76:6)

בְּכָל שַׁבְּתוֹת הַשָּׁנָה אוֹמְרִים בְּרָכָה זֹאת, אֲפִלּוּ בְּיוֹם טוֹב, וּבְשַׁבָּת שֶׁחָל לְאַחַר יוֹם טוֹב. אַךְ כְּשֶׁחַל יוֹם טוֹב רִאשׁוֹן שֶׁל פֶּסַח בְּשַׁבָּת, אֵין אוֹמְרִים אוֹתָהּ.

**Kitzur Shulchan Aruch, trans. Rabbi Avrohom Davis, Metsudah Pub., 1996:**
On all Shabbosos of the year this berachah is said, even on Yom Tov, and even on Shabbos which occurs at the close of Yom Tov. But when the first night of Pesach falls on Friday night it is not said.¹² (117) and *Shulchan Aruch* (487: 1).

footnotes:
¹² See Maseches Pesachim


###### Kitzur Shulchan Arukh 76:7
[Kitzur Shulchan Arukh 76:7](https://torahapp.org/share/book/Kitzur%20Shulchan%20Arukh/r/76:7)

אֵין אוֹמְרִים אוֹתָהּ אֶלָּא בְּמִנְיָן קָבוּעַ. אֲבָל בְּמָקוֹם שֶׁאֵין מִתְפַּלְּלִין בַּעֲשָׂרָה אֶלָּא בְּאַקְרַאי, כְּגוֹן בְּבֵית הֶחָתָן אוֹ בְּבֵית הָאָבֵל, אֵין אוֹמְרִים אוֹתָהּ. וְאִם קָבְעוּ מָקוֹם לְהִתְפַּלֵּל בַּעֲשָׂרָה אֵיזֶה שָׁבוּעוֹת, כְּמוֹ בִּירִדִים, יֵשׁ לְאָמְרָהּ (רסח).

**Kitzur Shulchan Aruch, trans. Rabbi Avrohom Davis, Metsudah Pub., 1996:**
It is not said unless there is a permanent minyon. But in a place where ten people pray only on occasion as in the house of a bridegroom, or in the house of a mourner, it is not said.¹³ 268: 10. If a place was established wherein ten Jews would pray for several¹⁴ and others, the text should read: אֵיזֶה יָמִים—several days. weeks, as at a market-fair, *Magein avos* is said.

footnotes:
¹³ See Shulchan Aruch
¹⁴ According to Taz, Mishnah Berurah


###### Kitzur Shulchan Arukh 76:8
[Kitzur Shulchan Arukh 76:8](https://torahapp.org/share/book/Kitzur%20Shulchan%20Arukh/r/76:8)

בִּמְדִינוֹת אֵלּוּ נוֹהֲגִין שֶׁשְּׁלִיחַ הַצִבּוּר מְקַדֵּשׁ בְּבֵית הַכְּנֶסֶת בְּלֵילֵי שַׁבָּתוֹת וְיָמִים טוֹבִים (חוּץ מִשְּׁנֵי לֵילוֹת הָרִאשׁוֹנִים שֶׁל פֶּסַח). וְכֵיוָן שֶׁהוּא אֵינוֹ יוֹצֵא בְּקִדּוּשׁ זֶה, וְאָסוּר לוֹ לִטְעֹם קֹדֶם קִדּוּשׁ, לָכֵן כְּדֵי שֶׁלֹּא תְּהֵא בִּרְכָּתוֹ לְבַטָּלָה, נוֹתְנִים לִטְעֹם לְקָטָן שֶׁהִגִּיעַ לְחִנּוּךְ, וְהַקָּטֹן יִשְׁמַע אֶת הַבְּרָכָה מִמֶּנּוּ וְיוֹצֵא בָּהּ, וְנִמְצָא שֶׁלֹּא בֵּרַךְ לְבַטָּלָה (דְּמֻתָּר לְהַאֲכִיל אֶת הַקָּטֹן קֹדֶם קִדּוּשׁ, כְּמוֹ שֶׁיִּתְבָּאֵר לְקַמָּן בְּסִימָן קס"ה, אִם יִרְצֶה הַשֵּׁם) וְאִם אֵין קָטֹן בְּבֵית הַכְּנֶסֶת, יְכַוֵּן הַמְקַדֵּשׁ אוֹ אָדָם אַחֵר, לָצֵאת בַּקִּדּוּשׁ זֶה. וְיִשְׁתֶּה שִׁעוּר רְבִיעִית כְּדֵי לְבָרֵךְ בְּרָכָה אַחֲרוֹנָה, וְאַף עַל פִּי כֵן יָכוֹל הוּא לַחֲזוֹר וּלְקַדֵּשׁ בְּבֵיתוֹ לְהוֹצִיא אֶת אִשְׁתּוֹ וּבְנֵי בֵּיתוֹ אִם אֵינָן יוֹדְעִין לְקַדֵּשׁ בְּעַצְמָן. וְהָא דְּיוֹצֵא בַּקִּדּוּשׁ שֶׁבְּבֵית הַכְּנֶסֶת, אַף עַל גַּב דְּאֵין קִדּוּשׁ אֶלָּא בִּמְקוֹם סְעוֹדָּה בִּשְׁעַת הַדְּחַק סוֹמְכִין עַל הַפּוֹסְקִים דִּסְבִירָא לָהוּ, דְּדַי אִם שׁוֹתֶה רְבִיעִית שְׁלֵמָה מִן הַכּוֹס. וְטוֹב שֶׁיִּשְׁתֶּה רְבִיעִית חוּץ מִכִּמְלֹא לֻגְמָיו, דְּהַיְנוּ כִּמְלֹּא לֻגְמָיו מִשּׁוּם קִדּוּשׁ, וְעוֹד רְבִיעִית מִשּׁוּם סְעוּדָּה.

**Kitzur Shulchan Aruch, trans. Rabbi Avrohom Davis, Metsudah Pub., 1996:**
In these countries it is customary for the chazzan to recite the "Kiddush" in the synagogue on Shabbos and Yom Tov evenings, (except on the first two nights of Passover). Since he does not fulfill the mitzvah with this Kiddush,¹⁵ (meal). [*Maseches Pesachim* (101a) see *Kitzur Shulchan Aruch* ch. 77: 14.] and it is forbidden for him to taste the wine before Kiddush, therefore in order that his berachah not be in vain, the wine is given to a child who has reached the¹⁶ this refers to a child of five or six years old but *Mishnah Berurah* holds that it refers to a child of six or seven. The age depends on the child’s intelligence. age of¹⁷ is a term used here to describe the age at which we must begin to train a child to fulfill and perform mitzvos. *chinuch*. When the child hears the berachah from the chazzan, he is exempt from saying a berachah, and thus the chazzan's berachah was not in vain.¹⁸ age, the chazzon’s berachah is a berachah in vain. [*Magein Avraham*]. *Bach* rules that it is preferable to give it to a child not yet the age of *chinuch* and *Aruch Hashulchan* 269: 5 says that this was also the custom in his days. (For it is permitted to feed a child before Kiddush, as will be explained later on in chapter 165.) And if there is no child in the synagogue, the one who recites the Kiddush¹⁹]. or another person should have in mind to fulfill his mitzvah of Kiddush with this Kiddush,²⁰ who hold you may recite the Kiddush in one place having in mind to eat the *seudah* (meal) in another place. and drink the amount of a²¹ *revi'is*²² of wine [*Geonim, Shulchan Aruch* 273: 5]. The *Ran* (*Maseches Pesachim* 101a) maintains that according to *Yerushalmi* you can make Kiddush in one place having in mind to eat the meal in another house even not under one roof. Therefore, by drinking a *revi’is* of wine, one certainly may rely on the combined opinions of the *Ran* and the *Geonim* in fulfilling his obligation of Kiddush with the *Kiddush* in the synagogue [*Machatzis Hashekel* 269: 1, see *Aruch Hashulchan*]. in order to recite the concluding berachah. And even so he may recite the Kiddush again in his house to exempt his wife and household, if they are unable to recite Kiddush themselves. The mitzvah of Kiddush is fulfilled with the Kiddush which is recited in the Synagogue, even though [the rule is that] Kiddush is not valid unless it is accompanied by a meal, because in time of pressing need, we rely on the "*Poskim*" who hold that it is sufficient to drink a whole *revi'is* from the cup.²² of wine [*Geonim, Shulchan Aruch* 273: 5]. The *Ran* (*Maseches Pesachim* 101a) maintains that according to *Yerushalmi* you can make Kiddush in one place having in mind to eat the meal in another house even not under one roof. Therefore, by drinking a *revi’is* of wine, one certainly may rely on the combined opinions of the *Ran* and the *Geonim* in fulfilling his obligation of Kiddush with the *Kiddush* in the synagogue [*Machatzis Hashekel* 269: 1, see *Aruch Hashulchan*]. And it is best to drink a *revi'is* in addition to the mouthful [that is swallowed],²³. [*Shulchan Aruch* 271: 13]. If your cheek holds more than a *revi’is* you need not drink more than a *revi’is*. [*Mishnah Berurah*]. so that the mouthful is counted for Kiddush and the *revi'is* for the meal.²⁴ and *Taz*. The *Even Ha’ezer* rules that a *revi’is* is sufficient.

footnotes:
¹⁵ For Kiddush must be accompanied by the seudah
¹⁶ According to Peri Megadim
¹⁷ Chinuch
¹⁸ But if the child is not of chinuch
¹⁹ The one who recites the Kiddush is preferable to another adult [Hagahes Maimoni, Eliyahu Rabbah
²⁰ This ruling is based on the opinion of the Geonim
²¹ See glossary.
²² Drinking this amount of wine is considered a meal. Thus the Kiddush is accompanied by a seudah
²² Drinking this amount of wine is considered a meal. Thus the Kiddush is accompanied by a seudah
²³ If you hold the wine in one side of your mouth your cheek will be visibly full. This measurement varies from person to person. Usually it is more than half a revi’is
²⁴ This ruling is in accord with Levush, Bach


###### Kitzur Shulchan Arukh 76:9
[Kitzur Shulchan Arukh 76:9](https://torahapp.org/share/book/Kitzur%20Shulchan%20Arukh/r/76:9)

נוֹהֲגִין לוֹמַר פֶּרֶק בְּמַה מַּדְלִיקִין. וְאֵין אוֹמְרִים אוֹתוֹ בְּיוֹם טוֹב שֶׁחָל בְּשַׁבָּת, וְלֹא כְּשֶׁחָל יוֹם טוֹב בְּעֶרֶב שַׁבָּת, וְלֹא בְּשַׁבָּת חֹל הַמּוֹעֵד (ע"ר).

**Kitzur Shulchan Aruch, trans. Rabbi Avrohom Davis, Metsudah Pub., 1996:**
We are accustomed²⁵ [see *Siddur Rav Amram Gaon*]. to recite the chapter²⁶. entitled *Bameh madlikin*, [on Friday evening²⁷, which was the custom of *Ashkenaz*, and it is also the opinion of *Sefer Chassidim* 154. Our custom, however, is to say it before *Maariv* according to the ruling of *Avudraham*. He says the reason for this custom is that candle lighting and other things that should be done before Shabbos are discussed in *Bameh madlikin. Shelo* and *Ya’avetz* agree. *Sefer Haitim* says the reason was to denounce the Karaites who prohibited having fire in one’s house on Shabbos. The *Rashal* (Responsum 64) and *Shulchan Aruch Harav* maintains that it should be said before *Kiddush*.]. It is not said when Yom Tov falls on Shabbos,²⁸—Laws of *Sukkah*]. nor when Yom Tov falls on Friday,²⁹, as instructed in *Bameh madlikin* are prohibited when Yom Tov is on *Erev Shabbos*. [*Avudraham*] *Rashal* (Responsum 64) maintains that it should be said every *Erev Shabbos*. Both are consistent with their opinions as to the reason for saying it. See footnote 27. and not on Shabbos *Chol Hamoed*.

footnotes:
²⁵ Initiated by the Geonim
²⁶ Second chapter of Mishnayos Maseches Shabbos
²⁷ From the order in which the author placed this rule, it would appear that he held that it should be said after Maariv
²⁸ Lest it be said even when Yom Tov is on Erev Shabbos [Derashos Maharil
²⁹ Because tithing and making an eiruv


###### Kitzur Shulchan Arukh 76:10
[Kitzur Shulchan Arukh 76:10](https://torahapp.org/share/book/Kitzur%20Shulchan%20Arukh/r/76:10)

נוֹהֲגִין שֶׁבַּשַׁבָּת אֵין מַשְׁכִּימִין כָּל כָּךְ לָבֹא לְבֵית הַכְּנֶסֶת כְּמוֹ בְּחֹל, מִשּׁוּם דְּשֵׁינָה מֵעֹנֶג שַׁבָּת הִיא, וְאַסְמְכוּהָ אַקְּרָא, דִּבְקָרְבַּן הַתָּמִיד שֶׁל יְמוֹת הַחֹל נֶאֱמַר בַּבֹּקֶר, וּבְשַׁבָּת נֶאֱמַר וּבְיוֹם הַשַׁבָּת, דְּמַשְׁמַע אִחוּר. וּמִכָּל מָקוֹם צְרִיכִין לִזָּהֵר שֶׁלֹּא לְאַחֵר זְמַן קְרִיאַת שְׁמַע וּתְפִלָּה.

**Kitzur Shulchan Aruch, trans. Rabbi Avrohom Davis, Metsudah Pub., 1996:**
It is customary not to arise as early on Shabbos to go to the synagogue as during weekdays,³⁰ 281. since sleep is one of the pleasures of Shabbos. This custom is supported by a Scriptural verse; concerning the daily offering on weekdays it is said: "In the morning," but concerning the Shabbos offering it is said: "And on the Shabbos day,"³¹ raised the question that this verse is said in reference to the *Mussaf* offering and not the daily offering. *Magein Avraham* answered that since the *Mussaf* offering is brought later in the day (the sixth hour), the daily offering was also later than usual in order that there not be too much time between the two offerings. Also see *Rashi* (*Maseches Yoma* 70a). which indicates a later time (in the day). However you must be careful not to delay the reading of *Shema* and *Shemoneh esreih* [beyond the proper time, see chapters 17, 18.]

footnotes:
³⁰ Bach
³¹ The later Poskim


###### Kitzur Shulchan Arukh 76:11
[Kitzur Shulchan Arukh 76:11](https://torahapp.org/share/book/Kitzur%20Shulchan%20Arukh/r/76:11)

זְמַן תְּפִלַּת מוּסָף הוּא מִיָּד אַחַר תְּפִלַּת שַׁחֲרִית, וְאֵין לְאַחֲרָה יוֹתֵר מֵעַד סוֹף שֶׁבַע שָׁעוֹת. וְאִם הִתְפַּלֵּל אוֹתָהּ אַחַר שֶׁבַע שָׁעוֹת, נִקְרָא פּושֵׁעַ, וְאַף עַל פִּי כֵן יָצָא יְדֵי חוֹבָתוֹ, מִפְּנֵי שֶׁזְמַנָּה כָּל הַיּוֹם.

**Kitzur Shulchan Aruch, trans. Rabbi Avrohom Davis, Metsudah Pub., 1996:**
The time for the *Mussaf* service is immediately after the *Shacharis* service. And it must not be delayed later than the end of the seventh hour.³² offering in the Holy Temple was until the end of the seventh hour of the day. The person who recites *Mussaf* after seven hours is called a transgressor, but nevertheless his obligation is fulfilled because the time (for reciting *Mussaf*) is all day.

footnotes:
³² The preferable time for the Mussaf


###### Kitzur Shulchan Arukh 76:12
[Kitzur Shulchan Arukh 76:12](https://torahapp.org/share/book/Kitzur%20Shulchan%20Arukh/r/76:12)

הָיוּ לְפָנָיו לְהִתְפַּלֵּל שְׁתֵּי תְּפִלּוֹת, אַחַת שֶׁל מִנְחָה וְאַחַת שֶׁל מוּסָף, כְּגוֹן שֶׁאֵחַר מִלְּהִתְפַּלֵּל מוּסָף עַד שֵׁשׁ שָׁעוֹת וּמֶחֱצָה, צָרִיךְ לְהִתְפַּלֵּל תְּחִלָּה מִנְחָה וְאַחַר כָּךְ מוּסָף, מִשּׁוּם דְּמִנְחָה תְּדִירָה יוֹתֵר, וְקַיְמָא לָן תָּדִיר וְשֶׁאֵינוֹ תָדִיר, תָּדִיר קוֹדֵם. וּמִכָל מָקוֹם בְּצִבּוּר אֵין לַעֲשׂוֹת כֵּן (רפ"ו).

**Kitzur Shulchan Aruch, trans. Rabbi Avrohom Davis, Metsudah Pub., 1996:**
If you must pray two prayer services, the *Minchah* service, and the *Mussaf* service, for example if you delayed praying *mussaf* until six and a half hours, you should first pray *Minchah* and after that *Mussaf*, because *Minchah* is recited more regularly [daily], and it is an established rule: that when a regular practice conflicts with an occasional practice, the regular practice takes precedence.³³ (90a). However, in congregational prayers, this rule is not followed.³⁴. In order that the congregation not think that *Minchah* always precedes *Mussaf*.

footnotes:
³³ See Maseches Zevachim
³⁴ Rambam


###### Kitzur Shulchan Arukh 76:13
[Kitzur Shulchan Arukh 76:13](https://torahapp.org/share/book/Kitzur%20Shulchan%20Arukh/r/76:13)

בִּקְדֻשָּׁה דְּמוּסָף שֶׁאוֹמְרִים, שְׁמַע יִשְֹרָאֵל ה' אֱלֹהֵינוּ ה' אֶחָד, וּמִיָּד אוֹמְרִים הַקָּהָל, אֶחָד הוּא אֱלֹקֵינוּ וְכוּ', הוּא טָעוּת, כִּי אָסוּר לוֹמַר תֵּבַת אֶחָד שְׁתֵּי פְּעָמִים רְצוּפוֹת. אֶלָּא יֹאמַר ה' אֶחָד, הוּא אֱלֹקֵינוּ וְכוּ', אַךְ שְּׁלִיחַ הַצִבּוּר שֶׁהוּא מַמְתִּין עַל הַצִּבּוּר, יָכוֹל הוּא לְהַתְחִיל בְּתֵבַת אֶחָד, כֵּיוָן שֶׁהִפְסִיק בֵּינְתָיִם (עַיֵּן בסידור).

**Kitzur Shulchan Aruch, trans. Rabbi Avrohom Davis, Metsudah Pub., 1996:**
In the *Kedushah* of *Mussaf* when the congregation says: *Shema Yisrael, Hashem Elokeinu, Hashem Echad*. "Hear Israel Hashem is our God Hashem is One," and the congregation immediately says: *Echad hu Elokeinu* "One, He is our God," etc., it is a mistake, for it is forbidden to say the word "One" twice consecutively; but the congregation should say "Hashem is One," "He is our God," etc. But the chazzan who pauses while waiting for the congregation may begin with the word "One" [*Echad*] since he paused between [the two *Echads*].


###### Kitzur Shulchan Arukh 76:14
[Kitzur Shulchan Arukh 76:14](https://torahapp.org/share/book/Kitzur%20Shulchan%20Arukh/r/76:14)

בְּמִנְחָה קוֹדֵם קְרִיאַת הַתּוֹרָה, אוֹמְרִים וַאֲנִי תְּפִלָּתִי וְגוֹ', וְהוּא עַל פִּי מַה שֶּׁדָּרְשׁוּ רַבּוֹתֵינוּ זִכְרוֹנָם לִבְרָכָה בַּפָּסוּק, יַשִׂיחוּ בִּי יוֹשְׁבֵי שַׁעַר וּנְגִינוֹת שׁוֹתֵי שֵׁכָר. וּכְתִיב אַחֲרָיו, וַאֲנִי תְּפִלָּתִי וְגוֹ', אָמַר דָּוִד לִפְנֵי הַקָּדוֹשׁ בָּרוּךְ הוּא, רִבּוֹנוֹ שֶׁל עוֹלָם, אֵין אֻמָּה זוֹ כִּשְׁאָר אֻמּוֹת הָעוֹלָם. אֻמּוֹת הָעוֹלָם כְּשֶׁהֵם שׁוֹתִים וּמִשְׁתַּכְּרִים הוֹלְכִין וּפוֹחֲזִין. וְאָנוּ לֹא כֵן, אֶלָּא אַף עַל פִּי שֶׁשָּׁתִינוּ, וַאֲנִי תְפִלָּתִי וְגוֹ' וְלָכֵן אוֹמְרִים אוֹתוֹ לִפְנֵי קְרִיאַת הַתּוֹרָה, לְהוֹדוֹת לְיוֹצְרֵנוּ, שֶׁלֹּא שָׂם חֶלְקֵנוּ כָּהֶם, וַאֲפִלּוּ הָרֵקִים שֶׁבָּנוּ, בָּאִים לִשְׁמֹעַ תּוֹרָה. וּבְיוֹם טוֹב שֶׁחַל בְּחֹל, שֶׁאֵין קוֹרִין בַּתּוֹרָה, אֵין אוֹמְרִים אוֹתוֹ. אֲבָל בַשַׁבָּת, אַף עַל פִּי שֶׁאֵין סֵפֶר תּוֹרָה לִקְרוֹת, מִכָּל מָקוֹם אוֹמְרִים אוֹתוֹ. וְאוֹמְרִים אוֹתוֹ אָז קֹדֶם הַחֲצִי קַדִּישׁ, כְּדֵי שֶׁלֹּא לְהַפְסִיק בֵּין הַקַּדִּישׁ לִתְפִלַּת שְׁמוֹנֶה עֶשְׂרֵה.

**Kitzur Shulchan Aruch, trans. Rabbi Avrohom Davis, Metsudah Pub., 1996:**
At *Minchah* before reading the Torah we say: *Va'ani sefilasi* "But as for me, may my prayer etc." This is in accordance with the interpretation of our Sages of blessed memory³⁵ cited in *Tur* 292. of the verse: "They talk of me, those who sit in the gate, and (about me) are the songs of drunkards." And immediately thereafter it is written: "But as for me, may my prayer …" etc.³⁶ King David said before the Holy One Blessed is He, "Master of the Universe, this Nation is not like other nations of the world. Other nations of the world when they drink, they get drunk, and become boisterous, but we are not like that, for even though we drink, we say 'But as for me, may my prayer …' etc." Therefore this verse is recited before the reading of the Torah to give thanks to our Creator that He has not assigned our portion like theirs for even the ignorant among us come to hear the reading of the Torah. On Yom Tov which occurs on a weekday, since the Torah is not read, *Va'ani sefilasi* is not said.³⁷ and *Shibolei Haleket* are the source of this ruling (126), *Ezra* did not ordain that the Torah be read at *Minchah* on Yom Tov. *Rashba* (Vol. 5, responsum 1) rules that this *pasuk* is said only on Shabbos because Shabbos is a time of great favor for Israel, more so than on Yom Tov. This reason is also mentioned in the *Zohar* (Vol. 2, 156). But on Shabbos even though there is no *seifer Torah* from which to read, nevertheless it is said.³⁸, and *Mishnah Berurah. Magein Avraham* however rules that it is said only when there is a *seifer Torah* present. In such an event it is said before the Half Kaddish in order that there be no interruption between Kaddish and *Shemoneh esreih*.

footnotes:
³⁵ Midrash
³⁶ Psalms (69: 13).
³⁷ Rashi in Sefer Hapardess
³⁸ This ruling concurs with Eliyahu Rabba, Peri Megadim, Derech Hachaim


###### Kitzur Shulchan Arukh 76:15
[Kitzur Shulchan Arukh 76:15](https://torahapp.org/share/book/Kitzur%20Shulchan%20Arukh/r/76:15)

לְאַחַר חֲזָרַת הַשְּׁמוֹנֶה עֶשְׂרֵה נוֹהֲגִין לוֹמַר צִדְקָתְךָ צֶדֶק, וְהֵמָּה שְׁלשָׁה פְּסוּקִים, כְּעֵין צִדּוּק הַדִּין עַל שְׁלשָׁה צַדִּיקִים שֶׁנִּפְטְרוּ בְּשָׁעָה זֹאת, יוֹסֵף, מֹשֶׁה וְדָוִד. וְאִם הוּא בַּיּוֹם שֶׁאִם הָיָה חֹל לֹא הָיוּ אוֹמְרִים תַּחֲנוּן, אֵין אוֹמְרִים אוֹתוֹ. אַךְ כְּשֶׁמִּתְפַּלְּלִים בְּצִּבּוּר בְּבֵית אָבֵל, אוֹמְרִים אוֹתוֹ, דְּאִם לֹא יֹאמְרוּהוּ, הֲוֵי פַּרְהֵסְיָא, וְאֵין אֲבֵלוּת פַּרְהֶסְיָא בְּשַׁבָּת.

**Kitzur Shulchan Aruch, trans. Rabbi Avrohom Davis, Metsudah Pub., 1996:**
After the repetition of the *Shemoneh esreih* we are accustomed to say "*Tzidkasecha tzedek …*" ["Your righteousness is righteousness everlasting"] which consists of three verses³⁹. The order of *Nusach Sefard* is the reverse. that are similar to *"Tzidduk Hadin*."⁴⁰ is a special prayer which is said at the graveside expressing God’s righteousness and our acceptance of the Divine decree. [These verses express our acceptance of Divine decree] on the death of three *Tzaddikim* [pious souls] who passed away at this time [Shabbos afternoon]: Yoseph, Moshe and Dovid.⁴¹, Vol. 2, 156a. (*Parshas Terumah*). If Shabbos occurs on a day where if it were a weekday *Tachanun* would not be said,⁴² *Tzidkassecha tzedek* is not said. But when praying with a congregation in the house of a mourner, it is said,⁴³ is not said in a mourner’s house. for if it would not be said it would be a public demonstration of mourning⁴⁴. However, *Yosef Da’as*, responsum 400, maintains as does *Peri Megadim* 131: 10, that even in private it is said in a mourner’s house. and public mourning is not permitted on Shabbos.

footnotes:
³⁹ Psalms 119: 142, 71: 19, 36: 7. This is the order of Nusach Ashkenaz
⁴⁰ Tzidduk Hadin
⁴¹ Zohar
⁴² See chapter 22.
⁴³ Even though ordinarily Tachanun
⁴⁴ Seifer Tosafos Shabbos


###### Kitzur Shulchan Arukh 76:16
[Kitzur Shulchan Arukh 76:16](https://torahapp.org/share/book/Kitzur%20Shulchan%20Arukh/r/76:16)

אִם טָעָה בַּשַׁבָּת אוֹ בְּיוֹם טוֹב וְהִתְחִיל בְּרָכוֹת אֶמְצָעִיוֹת שֶׁל חֹל וְנִזְכַּר בְּאֶמְצַע בְּרָכָה, צָרִיךְ לִגְמֹר כָּל אוֹתָהּ בְּרָכָה שֶׁהִתְחִיל, וְאַחַר כָּךְ מַתְחִיל בְּרָכָה אֶמְצָעִית שֶׁל שַׁבָּת אוֹ שֶׁל יוֹם טוֹב. וְהַטַּעַם הוּא, מִשּׁוּם דְּמִן הַדִּין הָיָה רָאוּי לְתַקֵּן גַּם בַּשַׁבָּת וְיוֹם טוֹב כָּל בְּרָכוֹת הָאֶמְצָעִיּוֹת כְּמוֹ בַחֹל, וּלְהַזְכִּיר קְדֻשַּׁת הַיּוֹם בְּבִרְכַּת רְצֵה כְּמוֹ בְּרֹאשׁ חֹדֶשׁ וְחֹל הַמּוֹעֵד. אֶלָּא מִפְּנֵי כְּבוֹד שַׁבָּת וְיוֹם טוֹב לֹא הִטְרִיחוּ חֲכָמִים, וְתִקְּנוּ בְּרָכָה אַחַת אֶמְצָעִית לִקְדֻשַּׁת הַיּוֹם. אֲבָל זֶה שֶׁהִתְחִיל בְּרָכָה שֶׁל חֹל, יֵשׁ לוֹ לִגְמוֹר אוֹתָהּ בְּרָכָה, כֵּיון שֶׁהִיא רְאוּיָה לְאָמְרָהּ עַתָּה מִן הַדִּין.

**Kitzur Shulchan Aruch, trans. Rabbi Avrohom Davis, Metsudah Pub., 1996:**
If you made a mistake on Shabbos or Yom Tov and began saying the intermediate portion⁴⁵ [You favor man, etc.] until and not including *Retzei*, [Be pleased]. of the weekday *Shemoneh esreih*, and reminded yourself in the middle of the berachah, you must complete the entire berachah that you began,⁴⁶ when repeating *Shemoneh esreih*, he does not complete the *berachah* [*Nezer Yisrael* - *Zechor Le’Avraham*]. and afterwards begin the intermediate berachah of the Shabbos or Yom Tov (*Shemoneh esreih*). The reason being that halachically⁴⁷ 268. it would have been appropriate to enact that even on Shabbos and Yom Tov the intermediate berachos be recited as on weekdays, and the holiness of Shabbos be mentioned in the berachah of *Retzei* as is done on *Rosh Chodesh* and *Chol Hamoed*, but due to the honor of Shabbos and Yom Tov, the Sages did not want to burden us and thus enacted that only one intermediate berachah be said for the holiness of the day. But since you began the weekday berachah you must complete that berachah since it is fitting that it be said now according to halachah.

footnotes:
⁴⁵ From Attah chonein
⁴⁶ If this should happen to the chazzan
⁴⁷ Ba’eir Heiteiv


###### Kitzur Shulchan Arukh 76:17
[Kitzur Shulchan Arukh 76:17](https://torahapp.org/share/book/Kitzur%20Shulchan%20Arukh/r/76:17)

אֲפִלּוּ לֹא הִתְחִיל רַק תֵּבָה אַחַת מִן הַבְּרָכָה וְנִזְכַּר מִיָּד, צָרִיךְ לִגְמֹר כָּל הַבְּרָכָה, חוּץ מִבִּרְכַּת אַתָּה חוֹנֵן, שֶׁאִם לֹא אָמַר עֲדַיִן רַק תֵּבַת אַתָּה, כֵּיוָן שֶׁגַּם תְּפִלּוֹת עַרְבִית וּמִנְחָה, מַתְחִילִין אַתָּה, לָכֵן אִם בִּתְפִלַּת עַרְבִית אוֹ מִנְחָה אַף עַל פִּי שֶׁשָּׁכַח שֶׁהוּא שַׁבָּת וְהִתְחִיל תֵּבַת אַתָּה עַל דַּעַת לוֹמַר אַתָּה חוֹנֵן, אִם נִזְכַּר מִיָּד שֶׁהוּא שַׁבָּת, אֵינוֹ צָרִיךְ לוֹמַר בִּרְכַּת אַתָּה חוֹנֵן, אֶלָּא גּוֹמֵר וְאוֹמֵר קִדַשְׁתָּ וְכוּ'. [וּבְמִנְחָה, אֶחָד וְכוּ'] וְאִם אֵרַע לוֹ כֵּן בְּשַׁחֲרִית, אֲזַי אִם הָיָה הַטָּעוּת מֵחֲמַת שֶׁהָיָה סוֹבֵר שֶׁהוּא חֹל, צָרִיךְ לִגְמוֹר בִּרְכַּת אַתָּה חוֹנֵן. אֲבָל אִם יָדַע שֶׁהוּא שַׁבָּת וְשֶׁצָּרִיךְ לוֹמַר יִשְׂמַח מֹשֶׁה, אֶלָּא שֶׁנִּכְשַׁל בִּלְשׁוֹנוֹ מֵחֲמַת הֶרְגֵּלוֹ וְאָמַר תֵּבַת אַתָּה, אֵינוֹ צָרִיךְ לִגְמוֹר בִּרְכַּת אַתָּה חוֹנֵן, אֶלָּא אוֹמֵר יִשְׂמַח מֹשֶׁה. דְּכֵיוָן שֶׁיֵּשׁ בִּתְפִלּוֹת שַׁבָּת גַּם כֵּן תְּפִלּוֹת שֶׁמַּתְחִילִין אַתָּה, הֲוֵי לֵיה כְּמוֹ שֶׁטָּעָה בִּתְפִלַּת שַׁבָּת מִזּוֹ לָזוֹ, מֵאַחַר שֶׁיָּדַע שֶׁהוּא שַׁבָּת וְלֹא אָמַר עֲדַיִן רַק תֵּבַת אַתָּה.

**Kitzur Shulchan Aruch, trans. Rabbi Avrohom Davis, Metsudah Pub., 1996:**
Even if you started to say only one word of the [wrong] berachah, and remembered instantly, you must complete the berachah except in the berachah of *Attah chonein*. In this berachah, if all you said was the word *attah*, since the Shabbos prayers of *Maariv* and *Minchah* also begins with *attah*, therefore in the *Maariv* or *Minchah* prayers, even though you forgot that it was Shabbos and you began (with) the word *attah* with intention to say *attah chonein* but you remembered immediately that it is Shabbos, you need not complete the berachah, *Attah Chonein*,⁴⁸. but continue by saying *kidashta* at *Maariv* and *echad* at *Minchah*. If, however, this happens at *Shacharis* [then it depends]: if you erred because you thought it was a weekday you must complete the berachah *Attah chonein*. But if you knew it was Shabbos and were supposed to say *Yismach Moshe*, but through a slip of the tongue, due to habit, you said the word *attah*, you need not complete the berachah *Attah chonein*, rather say *Yismach Moshe*;⁴⁹, responsum 14. for since there are in the Shabbos prayers other prayers that begin with *attah*, it is as though you mistakenly substituted one Shabbos prayer for another, since you knew it was Shabbos and you only said the one word.⁵⁰, is also the beginning of the berachah designated for *Maariv* and *Minchah* on Shabbos, it is as though you erred in confusing *Shacharis* for *Minchah* or *Maariv*, in which case you should interrupt, and begin the appropriate berachah. [*Trumas Hadeshen, Mishnah Berurah*, also see *Biur Halacha* 268: 2].

footnotes:
⁴⁸ Magein Avraham, Peri Megadim
⁴⁹ Terumas Hadeshen
⁵⁰ Because this one word, attah


###### Kitzur Shulchan Arukh 76:18
[Kitzur Shulchan Arukh 76:18](https://torahapp.org/share/book/Kitzur%20Shulchan%20Arukh/r/76:18)

אִם לֹא נִזְכַּר עַד בִּבְּרָכוֹת הָאַחֲרוֹנוֹת, (דְּהַיְנוּ מִן רְצֵה וּלְהַלָּן) פּוֹסֵק בְּאֶמְצַע בְּרָכָה בְּמָּקוֹם שֶׁנִּזְכַּר, וּמַתְחִיל בְּשֶׁל שַׁבָּת אוֹ יוֹם טוֹב וְגוֹמֵר כַּסֵּדֶר. וְאִם לֹא נִזְכַּר עַד לְאַחַר שֶׁהִתְחִיל לוֹמַר יִהְיוּ לְרָצוֹן, חוֹזֵר לְרֹאשׁ הַתְּפִלָּה.

**Kitzur Shulchan Aruch, trans. Rabbi Avrohom Davis, Metsudah Pub., 1996:**
If you did not realize [your error] until you began saying the concluding berachos, (that is from *Retzei* [be pleased] and further) you should stop in mid-berachah, at the place you remembered, and begin (the berachah) of Shabbos or Yom Tov, and conclude (the prayer) in its (proper) order. If you did not realize until after you started to say: *Yiheyu leratzon*⁵¹. [*Misgeres Hashulchan*]. [may they be acceptable],⁵² twice; once before *Elokai netzor* and once after. This halachah is based on the concluding *Yiheyu leratzon* [*Eliyahu Rabbah*]. you must start from the beginning of the *Shemoneh esreih*.

footnotes:
⁵¹ Some of the later Poskim held that it depends on whether or not you concluded saying the Yiheyu leratzon
⁵² Some say Yiheyu leratzon


###### Kitzur Shulchan Arukh 76:19
[Kitzur Shulchan Arukh 76:19](https://torahapp.org/share/book/Kitzur%20Shulchan%20Arukh/r/76:19)

בִּתְפִלַּת הַמּוּסָפִין אִם טָעָה בִּבְרָכוֹת אֶמְצָעִיּוֹת שֶׁל חֹל, פּוֹסֵק בְּאֶמְצַע בְּרָכָה בְּמָקוֹם בְּרָכָה שֶׁנִּזְכַּר בָּהּ וּמַתְחִיל בְּרָכָה אֶמְצָעִית שֶׁל תְּפִלַּת מוּסָף, כִּי בִּתְפִלַּת מוּסָף לֹא הָיָה כְּלָל מִן הַדִּין לְהִתְפַּלֵּל כָּל הַבְּרָכוֹת הָאֶמְצָעִיּוֹת כְּמוֹ בַחֹל, אֶלָּא בְּרָכָה אַחַת שֶׁל מוּסָף.

**Kitzur Shulchan Aruch, trans. Rabbi Avrohom Davis, Metsudah Pub., 1996:**
If you erred in the *Mussaf* prayer and said the weekday berachah in the middle of *Mussaf*, you must stop in the middle of the berachah in which you remembered your error, and begin the middle berachah of the *Mussaf* prayer,⁵³ and *Semag*. because for the *Mussaf* prayer there was never an halachic consideration to include all the middle berachos of the weekdays, but only the one berachah of *Mussaf*.

footnotes:
⁵³ Rambam


###### Kitzur Shulchan Arukh 76:20
[Kitzur Shulchan Arukh 76:20](https://torahapp.org/share/book/Kitzur%20Shulchan%20Arukh/r/76:20)

מִי שֶׁטָּעָה וְהִתְחִיל תְּפִלָּה שֶׁל חֹל בְּשַׁבָּת, סִימָן רַע לוֹ, וִיפַשְׁפֵּשׁ בְּמַעֲשָׂיו כָּל יְמֵי הַשָּׁבוּעַ הַבָּא, וְיַעֲשֶׂה תְּשׁוּבָה.

**Kitzur Shulchan Aruch, trans. Rabbi Avrohom Davis, Metsudah Pub., 1996:**
If one errs and begins the weekday *Shemoneh esreih* on Shabbos it is a bad omen for him, and he should examine his deeds during the coming week and repent.⁵⁴.

footnotes:
⁵⁴ Sheloh


###### Kitzur Shulchan Arukh 76:21
[Kitzur Shulchan Arukh 76:21](https://torahapp.org/share/book/Kitzur%20Shulchan%20Arukh/r/76:21)

טָעָה בִּבְרָכָה אֶמְצָעִית שֶׁל תְּפִלּוֹת הַשַׁבָּת מִזּוֹ לָזוֹ, אִם נִזְכַּר קֹדֶם שֶׁאָמַר אֶת הַשֵּׁם מֵחֲתִימַת הַבְּרָכָה, חוֹזֵר לִתְחִלַּת הַבְּרָכָה שֶׁהָיָה לוֹ לְהִתְפַּלֵּל עַתָּה. אֲבָל אִם לֹא נִזְכַּר עַד לְאַחַר שֶׁאָמַר אֶת ה', גּוֹמֵר וְאוֹמֵר מְקַדֵּשׁ הַשַׁבָּת וְיוֹצֵא בְּדִיעֲבַד לְפִי שֶׁהָעִקָּר מִבְּרָכוֹת הָאֶמְצָעִיּוֹת הִיא רְצֵה נָא בִּמְנוּחָתֵנוּ, וְהִיא שָׁוָה בְּכָל הַתְּפִלּוֹת.

**Kitzur Shulchan Aruch, trans. Rabbi Avrohom Davis, Metsudah Pub., 1996:**
If you erred in the middle berachah of the Shabbos *Shemoneh esreih* substituting one berachah for another, [e.g., you said in *Shacharis, Atta kidashta* (You sanctified) instead of *Yismach Moshe* (Moses will rejoice)] if you remember before you said the Name (of Hashem) at the conclusion of the berachah, you must repeat from the beginning of the berachah which you should have been praying. But if you did not remember until after you said (the Name of) Hashem, you should conclude and say *Mekadeish Hashabbos* [Sanctifier of Shabbos.] By doing so you will fulfill your obligation, because the principal part of the middle berachos is *Retzei na bimenuchaseinu* [be pleased with our rest] which is uniform in all the prayers (of Shabbos).⁵⁵.

footnotes:
⁵⁵ Magein Avraham


###### Kitzur Shulchan Arukh 76:22
[Kitzur Shulchan Arukh 76:22](https://torahapp.org/share/book/Kitzur%20Shulchan%20Arukh/r/76:22)

בְּמַה דְּבָרִים אֲמוּרִים, בִּתְפִלּוֹת עַרְבִית שַׁחֲרִית וּמִנְחָה. אֲבָל בִּתְפִלַּת מוּסָף, אִם הִתְפַּלֵּל בִּמְקוֹמָהּ תְּפִלָּה אַחֶרֶת, לֹא יָצָא, הוֹאִיל וְלֹא הִזְכִּיר קָרְבַּן מוּסָף. וְכֵן אִם בִּמְקוֹם עַרְבִית אוֹ שַׁחֲרִית אוֹ מִנְחָה הִתְפַּלֵּל מוּסָף, לֹא יָצָא, הוֹאִיל וְהִזְכִּיר קָרְבַּן מוּסָף, וְאָמַר שֶׁקֶר לִפְנֵי הַמָּקוֹם בָּרוּךְ הוּא (רסח).

**Kitzur Shulchan Aruch, trans. Rabbi Avrohom Davis, Metsudah Pub., 1996:**
The above rule applies only to *Maariv*,⁵⁶ 268: 6. See *Shibolei Haleket*. *Shacharis*, and *Minchah Shemoneh esreih* but as for *Mussaf*, if you substitute another prayer, you have not fulfilled your obligation, since you did not mention the *Mussaf* offering. Similarly, if instead of the *Maariv, Shacharis*, or *Minchah Shemoneh esreih* you prayed the *Mussaf Shemoneh esreih* you have not fulfilled your obligation, for since you mentioned the *Mussaf* offering you uttered an untrue statement⁵⁷. before Hashem.⁵⁸ you return to the middle berachah. If you said *Yiheyu leratzon* you must begin the *Shemoneh esreih* over again. If you substituted another *tefilla* for *Mussaf* and remembered in the middle of *Retzei*, when you say וְהָשֵׁב אֶת הָעֲבוֹדָה, you add וְנַעַשֶׂה לְפָנֶיךָ חוֹבוֹתֵינוּ בְּתְמִידֵי יוֹם וְקָרְבַּן מוּסַף [see *Mishnah Berurah* and *Biur Halachah*].

footnotes:
⁵⁶ Shulchan Aruch
⁵⁷ Magein Avraham
⁵⁸ In both instances, if you remembered before Yiheyu leratzon


###### Kitzur Shulchan Arukh 76:23
[Kitzur Shulchan Arukh 76:23](https://torahapp.org/share/book/Kitzur%20Shulchan%20Arukh/r/76:23)

אִם טָעָה בִּתְפִלַּת יוֹם טוֹב שֶׁהָיָה לוֹ לַחְתּוֹם מְקַדֵּשׁ יִשְֹרָאֵל וְהַזְּמַנִּים, וְחָתַם מְקַדֵּשׁ הַשַׁבָּת, אִם חָזַר בְּתוֹךְ כְּדֵי דִּבּוּר וְאָמַר מְקַדֵּשׁ יִשְֹרָאֵל וְהַזְּמַנִּים, יָצָא. וְאִם לָאו, צָרִיךְ לַחֲזוֹר וּלְהַתְחִיל אַתָּה בְחַרְתָּנוּ וְכוּ' (תפ"ז).

**Kitzur Shulchan Aruch, trans. Rabbi Avrohom Davis, Metsudah Pub., 1996:**
If you erred in the Yom Tov prayers, and instead of concluding *Mekadeish Yisroel vehazemanim*, [Sanctifier of Israel and the Seasons,] you concluded with *Mekadeish Hashabbos*, [Sanctifier of the Shabbos,] if you retracted within the time of *kedei dibbur*⁵⁹ and *Mishnah Berurah* 487: 4. The *Peri Megadim* says four words (שָׁלוֹם עָלֶיךָ רֶבִּי וּמוֹרִי).] and said *Mekadeish Yisroel vehazemanim*, you fulfilled (your obligation). And if not,⁶⁰ you still have this allotted time to correct yourself [*Peri Megadim*]. However, *Biur Halachah* 487 disagrees. you must go back and start (again) from *attah vechartanu*.

footnotes:
⁵⁹ The time it takes to say שָׁלוֹם עָלֶיךָ רֶבִּי which is three words. [Most acharonim
⁶⁰ If you started Retzei