## Tosafot on Berakhot Daf 28a

###### Tosafot on Berakhot 28a:14:1
[Tosafot on Berakhot 28a:14:1](https://torahapp.org/share/book/Tosafot%20on%20Berakhot/r/28a:14:1)

ושל מוספין כל היום - הקשה הרב רבינו שמשון ז"ל דאמרי' בפרק תמיד נשחט (פסחים דף נח.) מוספין בשש בזיכין בשבע וכ"ת ה"מ למצוה אבל דיעבד כל יומא נמי זמניה הוא הרי בתמורה (פ"ב ד' יד) משמע שהמוספין היו נשחטין עם התמיד ונקטרין עמו. ותירץ דהתם מיירי בשבת:

**Sefaria Community Translation:**
**AND THE ADDITIONAL PRAYER [MAY BE RECITED] ALL DAY.** Our Gemara clearly states that the time for musaf is the entire day. Tosfos has other Gemaros that seem to be in conflict with our Gemara. **Rabainu Shimshon ל"ז asked:**How can we say here that the time for musaf is the entire day, **the Gemara in Tomid Nishchat (P’sochim 58a) says that musafim are**offered **in the sixth hour**of the day **and the cups**of frankincense that were on the table with the showbread all week long, were offered on the altar **in the seventh hour.**This of course is a contradiction to our Gemara that says the musafim can be offered all day long.
There seems to be an easy solution to this problem. The Gemara in P’sochim may be saying that the sixth hour is the optimum trime for offering musafim and our Mishna is saying that in the event the musafim were not offered at the sixth hour they can be offered all day long. Tosfos rejects this solution.
**And if you say that these words,**of the Gemara in P’sochim are teaching us that **it is a preferred mitzvoh**to offer the musafim at the sixth hour **but de facto,**when one did not offer them during the sixth hour, **the entire day is their time**and that is what our Gemara is discussing, **But we have a Gemara in Yomo (70a)**1**it appears that the musafim were slaughtered together with the daily sacrifices and offered on the altar together with the tomid.**Since we have a contradiction between the Gemara in P’sochim that says the musafim were offered at the sixth hour and the Gemara in Yomo that says they were offered together with the Tomid, which was not later than the fourth hour and usually much earlier, we must reconcile those two Gemaros. We can say that the Gemara in Yomo is discussing when they actually offered the musafim and the Gemara in Psochim is speaking about a de facto situation and is giving the time limit if one missed the preferred time. If so, our Gemara that says that musafim could have been offered all day long is a contradiction with the Gemara in P’sochim. The Gemara in P’sochim says that the upper limit is the sixth hour and our Gemara is saying that the upper limit is all day long.
**And he,**Rabainu Shishon of Senz answered: **that there**in P’sochim **the Gemara is speaking about Shabos.**The Gemara is saying that on Shabos the preferred mitzvoh is to offer the musafim in the sixth hour. The Gemara in Yomo is speaking of other days that there is a musaf offering such as Yom Tov or Rosh Chodesh. On those days it is preferred that the musaf be offered together with the Tomid, which is much earlier than the sixth hour. Our Gemara is speaking of all days that there is a musaf and is teaching us that if we missed the preferred time on Shabos which is the sixth hour or the preferred time of Yom Tov which is together with the Tomid, we may offer the musaf at any time during the day.


###### Tosafot on Berakhot 28a:15:1
[Tosafot on Berakhot 28a:15:1](https://torahapp.org/share/book/Tosafot%20on%20Berakhot/r/28a:15:1)

הלכה מתפלל של מנחה ואח"כ מתפלל של מוסף - מכאן יש ליזהר ביוה"כ להתפלל תפלת שחרית קודם שש שעות ומחצה דהיינו קודם שיגיע שעת המנחה דאל"כ היו צריכין להתפלל תפלת המנחה קודם והר"י אומר דאינו צריך דהא דקאמר שיתפלל תפלת המנחה קודם היינו כשיש לו לעשות צרכיו שלא יוכל להתפלל תפלת המנחה בזמנה וצריך להתפלל שניהם מיד כגון שהיה לו לילך לסעודה גדולה כמו לנשואין ומתיירא שמא ימשוך בסעודתו או שישתכר אבל אם היה לו שהות להתפלל אחר תפלת מוסף תפלת המנחה בזמנה אין לו להקדים תפלת המנחה אלא יתפלל כסדר מוסף ואח"כ מנחה:

**Sefaria Community Translation:**
**THE HALAKHA [IS THAT] HE RECITES THE AFTERNOON PRAYER [FIRST] AND THE ADDITIONAL PRAYER THEREAFTER.** The Gemara cited a Braiso that teaches that when one has the two prayers, minchoh and musaf; he should say minchoh first because minchoh is constant as opposed to musaf which is said only from time to time. There is a general rule that when has to perform two mitzvos one does the constant one first. Tosfos gives us a practical application of this ruling. **From here**we learn that **on Yom Kipur we should be careful to**complete **praying the shacharis prayer before six and a half hours**of the day have gone by, **which is before the time to pray minchoh, for if one is not careful**to start musaf before six and a half hours **we would be required to pray minchoh before**musaf as is evident from the ruling of the Braiso.
This explanation of Tosfos assumes that when the Gemara speaks one who has two prayers before him, he must choose the more constant one; it refers to all situations where one has two prayers to recite. Tosfos will now show us that R’I has a different opinion on this issue. **And R’I says that it is not necessary**to pray the mincha prayers a six and a half hours on Yom Kipur before the musaf prayer. **For that which was said**in the Braiso **that one must pray the minchoh prayer earlier, that is when one has to take care of his needs and he will not be able to pray the minchoh prayer at its time,**usually after nine and a half hours, **and he must therefore pray both prayers now. For example, he needs to attend a major banquet such as a wedding and he is concerned that he may extend his meal**beyond the regular time to pray minchoh **or that he might become intoxicated**and be unable to pray even if he finishes the meal on time. **However, if there is sufficient time to pray the minchoh prayer at its regular time after the musaf prayer, he need not precede the minchoh prayer before the musaf prayer; rather, he should pray in order musaf and then minchoh.**


###### Tosafot on Berakhot 28a:18:1
[Tosafot on Berakhot 28a:18:1](https://torahapp.org/share/book/Tosafot%20on%20Berakhot/r/28a:18:1)

כדמתרגם רב יוסף על דאחרו זמני מועדיא - ואי משתעי ברגלים אין שייך לומר לשון איחור שהרי אין להם תשלומין אלא ע"כ בתפלה משתעי קרא:

**Sefaria Community Translation:**
**AS RAV YOSEF TRANSLATED: FOR THEY HAVE DELAYED THE TIMES OF THE FESTIVALS.** The literal translation of the targum that the Gemara quoted is that they postponed the times for the holidays. This seems unrelated to the purpose that the Gemara quoted this verse. The Gemara is discussing one who prays musaf after the seventh hour, what does this have to do with the Targum of this verse.
Tosfos explains: **And if the verse is**truly **speaking about the holidays, it is not possible to use the term postponed.**Postponed implies that the holiday was not observed at the proper time and is going to be observed at some later time. But that is impossible, **for there is no way of making up for**non-observed **holidays,**if one misses a holiday there is no make up for it. The word postponed the holiday makes no sense. **Rather, the verse must be discussing prayer,**where we do find that there is a concept of making up for a missed prayer. The verse is saying that those who miss praying at the correct time will be saddened.