Shulchan Aruch: Chapter 268 - Laws Governing One Who Errs in Shabbos Prayers

SECTION 268 The Laws Governing One Who Errs in the Shabbos Prayers (1-18)

1 It is necessary to recite the passage Vaychulu 1in the Evening Service.2 Whenever one prays and recites Vaychulu, the Torah considers it as if he became a partner with the Holy One, blessed be He, in the work of Creation. [Our Sages derived this concept as follows:]3 The term vaychulu is written ויכלו [without a vav after the chaf. Our Sages commented:] “Do not read vaychulu …, ‘[heaven and earth] were completed,’ read vayichlu, ‘and they,’ i.e., the Holy One, blessed be He, and the person [reading,] completed [together heaven and earth].”4

2 [The following rules apply] if one errs and began reciting the intermediate blessings recited during the week [rather than the intermediate blessing recited on Shabbos].5 If he realized [his error] in the midst of a blessing, he must complete that entire blessing6 and then begin the intermediate blessing recited on Shabbos. [This law applies] whether he recalled in the midst of the first of the weekday intermediate blessings, Atah chonein, “You graciously endow…” or whether he recalled during one of the other intermediate weekdays blessings. This law applies on festivals as well.7

[The rationale is that] according to the dictates of halachah, it would have been appropriate to ordain that all the intermediate blessings be recited on Shabbos and festivals as they are during the week,8 and the holiness of the day [should] be mentioned in the blessing Retzei, as is done on Rosh Chodesh and Chol HaMoed.9Nevertheless, as an expression of honor for the Shabbos and the festivals, the Sages did not trouble a person [to recite all those blessings], but instead, instituted one blessing [that focuses on] the holiness of the day.10 Accordingly, if a person began reciting the intermediate blessings of the weekday, he should conclude the blessing that he started, since, according to the dictates of halachah, it is appropriate that it presently be recited.

3 When does the above apply? When one made such an error in the Evening, Morning, or Afternoon Service. If, however, one began one of the weekday intermediate blessings in the Mussaf service, he should cease in the middle of the blessing in which he realized [his error] and [immediately] begin the Mussaf intermediate blessing.

[The rationale is:] It is not at all appropriate by law to recite the weekday intermediate blessings during the Mussaf Service,11 only the one [intermediate] blessing of Mussaf. This is reflected by the fact that although on Rosh Chodesh and Chol HaMoed, [our Sages] put a person to the trouble of reciting the eighteen blessings12 of [the weekday] Shemoneh Esreh in the Evening, Morning, and Afternoon Services, nevertheless they did not require the recitation of more than seven blessings in Mussaf.13Thus, [in this instance,] the rationale is not because of the trouble involved, but because there is no need for more [blessings to be recited].

There are authorities who differ with this approach [and require one who started a blessing from the weekday Shemoneh Esreh to complete it even during Mussaf. In practice, we follow the principle:] When there is a doubt whether a blessing should be recited, we rule leniently.14

4 Even if one began only one word of [one of] the weekday intermediate blessings and [then] realized [his error], he is required to complete it in its entirety.

When does the above apply? With regard to the all the intermediate blessings with the exception of Atah chonein. [In that instance,] if he only recited the first word Atah15– even when his intent in reciting it was to continue [with the word] chonein because he thought it was a weekday – should he realize [his error] before he says chonein, he should not complete that blessing. Instead, he should immediately recite kidashta es yom hashivi’i (“sanctified the seventh day”)if he is reciting the Evening Service and similarly, echad veshimcha echad (“are one and Your name, one”) if he is reciting the Afternoon Service. [It is considered as if] he did not yet begin a weekday Shemoneh Esreh, because the word Atah is also part of the Shabbos Shemoneh Esreh. Although he intended to recite a weekday service, that is of no consequence, because a blessing is not invalidated because one had another intent [in mind], as explained in sec. 209.16

[A different ruling applies] if, by contrast, he is reciting the Morning Service which does not contain the word Atah [at the beginning of its intermediate blessings]. As such, when he said Atah thinking it was a weekday, he [is considered to have begun] a weekday prayer. [Hence,] he must conclude that blessing and then begin Yismach Moshe (“Moshe would rejoice”).

[The above does not apply] if, however, he knew that it was Shabbos, but merely experienced a slip of the tongue because of his habit throughout the [six] days of the week. [If, during the Morning Service, after] saying Atah, he realizes [his error] before saying chonein, he should not complete that blessing. Instead, he should return to his Shabbos prayers. It is considered as if he is interchanging one Shabbos Shemoneh Esreh for another,17 because since he knew that it was Shabbos, and he only said the word Atah, whichalso begins [the intermediate blessings] for the Shabbos prayers [in the evening and the afternoon], i.e., Atah kidashta or Atah echad. If he desired, he could have said kidashta or echad after saying the word Atah. As such, he [is not considered] to have begun a weekday [blessing]. Nevertheless, he need not recite the word kidashta or echad. Instead, he should immediately say yismach Moshe. [In that instance,] the meaning of his words would be: You [Atah], G‑d, cause Moshe to rejoice in his allotted gift.

5 If a person erred and began reciting a weekday Shemoneh Esreh on Shabbos, it is an undesirable omen for him. He should examine his conduct and think thoughts of teshuvah.

6 There are those who, for an esoteric reason,18 say vayanucha vah during the Evening Service, vayanucha vo, during Shacharis and Mussaf, and Shababasos kadshecha vayanucha vam in the Minchah Service.19

7 When a person erred and recited the entire weekday Shemoneh Esreh, without mentioning the holiness of the Shabbos day in his prayer at all, he does not fulfill his obligation. He must pray again, reciting the Shabbos Shemoneh Esreh. If, however, he mentioned Shabbos in the Shemoneh Esreh,20 even though he did not designate a separate blessing for Shabbos, he fulfills his obligation.21

With regard to the Mussaf Service, if the person recited the Shemoneh Esreh and said merely “We will offer before You our obligatory sacrifices – the daily offerings and the Mussaf offerings” in one of the blessings, he fulfills his obligation.22

8 [The following laws apply when a person] erred and recited a weekday Shemoneh Esreh on Shabbos and did not mention Shabbos at all. If he left the place where he stood in prayer,23 he must return and recite the entire [Shabbos] She­moneh Esreh regardless.24 [However,] if he did not yet leave his place, even though he completed the Shemoneh Esreh, but had yet to recite the supplications that he usually recites after his prayers, e.g., the passage Elokai netzor (“My G‑d, guard…”), he must return only to the beginning of the blessing for Shabbos. He then completes the final three blessings [of the Shemoneh Esreh]. If, however, he completed his supplications,25 he must recite the entire Shemoneh Esreh, even if he did not leave his place of prayer.

9 If one is uncertain whether he mentioned Shabbos in his recitation of Shemoneh Esreh,26 he must recite the Shemoneh Esreh again.27 It can be assumed that he did not mention it, since this is not a person’s ordinary pattern. If, however, he is uncertain whether he recited a weekday Shemoneh Esreh or the seven blessings of the Shabbos Shemoneh Esreh, there is room for question whether he should recite the Shemoneh Esreh again.28

10 [The following rules apply when] one errs in the intermediate blessing of [one of the Shabbos Shemoneh Esreh prayers], reciting [the intermediate blessing of] one Shabbos service in the midst of another. If he realizes [his error] before he completes this blessing from the other service, he must stop, go back, and begin anew the intermediate blessing appropriate for the service he is presently reciting. If, however, he completed this blessing, he need not go back [and correct his error]. The rationale is that the fundamental dimension of the middle blessing is [the request] Retzei na beminuchaseinu (“Let our rest please find favor”). [This theme, which is the main part of the blessing] is [fundamentally] the same in all the [Shabbos Shemoneh Esreh intermediate] prayers.29

11 When does the above apply? With regard to the Evening, Morning, and Afternoon Services. With regard to the Mussaf Service, by contrast, if one recites the intermediate blessings of another service, he does not fulfill his obligation, since he did not mention the Mussaf sacrifice.30 Similarly, if one recites the Mussaf Service instead of the Evening, Morning, or Afternoon Service, he does not fulfill his obligation,31 since he mentioned the Mussaf sacrifice in his prayer and thus related a falsehood before the Omnipresent.32

12 During the Evening Service, after reciting the Shemoneh Esreh in a hushed tone, it is customary to recite the passage Vaychulu again. [This practice was instituted, because] when a festival falls on Shabbos, [this passage] is not recited in the Shemoneh Esreh itself.33 Hence, [on such an occasion,] it must be recited after the She­moneh Esreh.34In order not to differentiate between one Shabbos and another, it is customary to recite it every Shabbos. Also, in this manner, one who does not know how to recite it may fulfill his obligation [by listening to its recitation].35

It is customary for the entire [congregation] to recite it together,36 in a loud voice, while standing.37 For with this passage, we are testifying to creation [of the world] by the Holy One, blessed be He, and witnesses must deliver their testimony while standing. If one forgot to recite it in the synagogue, it is desirable that he recite it before Kiddush while standing.38

13 Our Sages ordained that after reciting the Shemoneh Esreh in a hushed tone, the sheliach tzibur recites one blessing that encapsulates the seven [blessings of the Shemoneh Esreh].39

Why was the recitation [of this blessing] ordained on Friday night in contrast to other nights when it was not ordained that the sheliach tzibur repeats the Shemoneh Esreh after the Evening Service, for the reason explained in sec. 237?40 In the [Talmudic] era, the synagogues were located in the fields where demons would be found. On other nights, people were busy with their occupations. When they would finish their labors, they would recite the Evening Service in their homes and would not come to the synagogue at night. On Friday night, however, they would attend the synagogue. [Our Sages] feared that there would be some who would tarry [and arrive late] and [thus their Friday evening prayer] would [inevitably] be delayed until after the congregation completed their prayers, and thus they would remain alone in the synagogue and [when walking home they would] be exposed to danger.41 Therefore, [the Sages] extended the communal service, so that [those] individuals would have the opportunity to finish their prayers while the sheliach tzibur would recite this blessing.

Accordingly, this blessing was ordained [to be recited] only by the sheliach tzibur. If the congregation desires to recite it together with the sheliach tzibur, they must recite it without the beginning and concluding phrases42 so that they do not recite a blessing in vain. This is the custom in these countries – to recite together with the sheliach tzibur from Magen Avos (“the shield of the Patriarchs”) until zecher lemaaseh bereishis (“a remembrance of the work of Creation”). Even a person who prays individually who desires to recite this passage has license to do so.

14 When a festival falls on Shabbos, the festival is not mentioned in the one blessing that encapsulates seven,43 since were it not for Shabbos, this blessing would not be recited on the festival. For this blessing was not ordained on Shabbos as an obligation of the day, but [as a safeguard] against the demons.44 (On the night of the festivals, people would also not come to the synagogue, because they were occupied with the task of preparing for [the festive] meals.)45

The situation does not resemble the recitation of the Neilah service on Yom Kippur that falls on Shabbos – in which instance, one mentions Shabbos in the Neilah prayers46 even though [otherwise,] Neilah is not recited on Shabbos. Nevertheless, [the reason for the distinction can be explained as follows]: There are four prayer services [that we are] obligated to recite on this day: Shacharis, Mussaf, Minchah, and Neilah.47 The unique dimension of the day, that it is Shabbos, must be mentioned in each one of them. This blessing [that encapsulates seven], however, was not instituted as an obligation of the day, but merely [to enable protection] against the danger of demons.

15 The one blessing that encapsulates seven should be recited only in an established synagogue, i.e., a place where ten people pray together in an ongoing manner. This blessing should not, by contrast, be recited in a place where ten people pray on occasion, for example, people who from time to time make a minyan in their homes,48 or in the home of a groom, or mourners who make a minyan in their homes. Since there is not an established minyan there, the rationale – that [the people should delay their departure] to enable those who come late to finish their prayers – is not relevant. [True, one might argue that] since our synagogues are located in inhabited areas, this rationale is no longer relevant at all. [The blessing is nevertheless recited at present, because it was instituted by our Sages and] an enactment of the Sages is never nullified even if the reason for which it was enacted is no longer relevant.49 Even so, initially, our Sages did not institute [the recitation of this blessing] in a place where there is no established minyan.

If a place is established as a place of prayer for ten people for a specific period – e.g., at trading fairs, it is commonplace to establish places of prayer for several weeks – there is an authority who ruled that [this blessing] should be recited there, because in such a situation, there are also people who come late [to the services]. In a locale where it is customary to recite [this blessing] even in a place where people pray only on occasion, they should not be reproved for doing so, (since this matter50 is not mentioned in the Talmudor the words of the Geonim).51

16 Even on a Shabbos that follows [directly after] a festival,52 the one blessing that encapsulates seven should be recited, despite the fact that it is not so common for people to come late to the synagogue53 as they might on other Fridays, which are weekdays and they are involved in their work until the evening.

17 An incident once occurred involving a pious man. In a dream, he saw another pious man [who had already passed away,] whose face was discolored.54 He asked [the departed,] “Why is your face discolored?”

He answered: “Because I would speak during the time the congregation recited Vaychulu and I did not recite it together with them. Also, because I would speak while the sheliach tzibur would recite the one blessing that encapsulates seven and when he would say Yisgadal…until Amen. Yehei shmei rabba….55and I did not focus on listening to him with concentrated intent.”

Accordingly, one should be scrupulous [regarding these matters].

18 If one erred and recited a weekday She­moneh Esreh on Friday night, or even if he did not pray at all, he fulfills his obligation if he heard the one blessing that encapsulates seven from the sheliach tzibur from thebeginning to the end. In other prayer services, the sheliach tzibur may only fulfill the obligation of one who is not knowledgeable [in prayer], but not that of one who is knowledgeable.56 Nevertheless, since the Evening Service [was originally ordained as] a voluntary service,57 our Sages ruled leniently regarding it. Therefore, one may fulfill his obligation with this blessing instead of reciting all seven.58

When he is fulfilling his obligation [by hearing] this blessing, it is desirable for him to recite [it] together with the sheliach tzibur . If, however, the sheliach tzibur already recited it, it is forbidden for an individual to recite it to fulfill his obligation, because this blessing was ordained only as a congregational prayer. Nevertheless, if one transgressed and recited it individually, he fulfills his obligation. [This leniency is granted,] because the Evening Service [was originally ordained as] a voluntary service.