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 haMinchah² 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

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 debur¹⁰ 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

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

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.

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.

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

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

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'is²² 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

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

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

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

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

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].

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

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

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

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

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 leratzon⁵¹. [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

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

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

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

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

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 dibbur⁵⁹ 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