Shulchan Aruch: Chapter 286 - Laws Pertaining to Mussaf Prayers on Shabbos

I.e., as an initial preference, at sunrise, as stated in sec. 89:1.

Both for halachic and kabbalistic reasons, the communal Torah reading should interpose between the Morning Service and the Mussaf Service. If there is a great need, one may recite the Mussaf Service directly after the Morning Service and hear the Torah reading afterwards (see Kaf HaChayim 286:4).

This refers to a shaah zemanis, “a seasonal hour,” i.e., one-twelfth of the time between sunrise and sunset. Thus, the “hours” are longer in the summer and shorter in the winter. See sec. 90:1.

For the time for the recitation of the Afternoon Service begins at this time and, hence, that service deserves priority, as will be explained in subsection 5.

Berachos 28a.

Ibid., 26a and Megilah 20b.

Subsection 5.

From this wording, Badei HaShulchan 83:22 concludes that, after the fact, one may recite the Mussaf Service until the appearance of the stars.

In that source, the Alter Rebbe states:

If the entire day passed and one did not recite Mussaf, there is no possibility for compensation. How could one read [the verses describing] the sacrifices when the time for Mussaf has passed? Moreover, the seven blessings of [the Shemoneh Esreh of] Mussaf were ordained solely according [to the motif], “We will render [the prayer of] our lips in place of [the sacrifice of] bullocks.” In this instance, it is certainly [appropriate to say that] since the time has passed, the sacrifice can no longer be [offered]. With regard to other prayers, by contrast, [since] they are requests for mercy, [we say,] “If only a person would pray all day long!”

See Minchas Yitzchak, Vol. 6, responsum 36, who rules that even if a person who has not yet recited the Morning Service arrives in the synagogue at the time the congregation begins reciting the Mussaf prayers, he should recite the prayers in the proper order, i.e., the Morning Service and then Mussaf, rather than recite Mussaf together with the congregation.

See Zevachim 89a and Menachos 49a. See also sec. 48:2 above.

For with regard to the mussaf offering, Bamidbar 28:9 states: “On the Shabbos day,” implying that the entire day is appropriate for the offering.

Berachos 28b.

See a parallel ruling in sec. 639:11.

The term “an egg-sized portion” in this context refers to an egg without its shell. (See Shiurei Tzion, printed at the end of Shiurei Mikveh, p. 69, footnote 4.)In contemporary measure, the figure generally given is 54.75 cc or 1.85 fluid ounces. It must be emphasized, however, that this measure (and also that of a kezayis, “an olive-sized portion”) is a measure of volume, not a measure of weight. As explained in sec. 639:11, as long one does not eat more than an egg-sized portion, it is considered as a snack and not as a meal. See also sec. 274:6 and 291:1.

This section is not extant in the Alter Rebbe’s Shulchan Aruch. See the Shulchan Aruch of Rav Yosef Caro (Orach Chayim 232:3) and Magen Avraham 232:17.

See sec. 289:2. As stated in that source, one should not eat on Shabbos day without first reciting Kiddush.

The size of an olive-sized portion is 28.8 cc (slightly over a fluid ounce) in contemporary measure according to Shiurei Torah 3:9. See footnote 15 above and sec.486:1.

I.e., if one does not partake of bread.

So that Kiddush will have been recited in the place of one’s meal.

Berachos 28a. If one recites the Mussaf Service first, he fulfills his obligation (Rama, Orach Chayim 286:5).

Zevachim 89a. This is a general principle applying in various halachic contexts. See sec. 7:7, sec. 25:2, and sec. 165:2, et al.

As will be explained in sec. 291:2, there is a difference of opinion among the Sages whether one must recite the Afternoon Service even if one merely desires to partake of a small meal or if that requirement applies only with regard to a large meal.

This section is not extant in the Alter Rebbe’s Shulchan Aruch. See the Shulchan Aruch of Rav Yosef Caro (Orach Chayim 232:2).

Literally, “the small minchah,” nine and a half seasonal hours from sunrise.

The Alter Rebbe is referring to the ruling of the Shulchan Aruch of Rav Yosef Caro, which makes a blanket statement that the obligation to give precedence to the Afternoon Service applies from six and a half seasonal hours onward. The Alter Rebbe understands Magen Avraham 286:3 as supporting that ruling by drawing a parallel to eating a meal, i.e., just as one should not begin a meal before reciting the Afternoon Service even before minchah ketanah, so too one should not recite the Mussaf Service at that time.

In his Kuntreis Acharon (note 1), the Alter Rebbe questions the comparison drawn by Magen Avraham, for the reason one cannot begin a meal at that time is lest one prolong it and not recite the Afternoon Service at the proper time. But the rationale does not apply here, because it is unlikely that one will prolong his Mussaf prayers for hours. Moreover, if the issue was only that the prayers would be prolonged, there would be no question with regard to Yom Kippur, for the entire congregation would certainly remind each other and not prolong Mussaf beyond the required time.

The Alter Rebbe also states that since, fundamentally, the proper time to recite the Afternoon Service is after minchah ketanah (see Talmud Yerushalmi, Berachos 4:1), until that time, it would certainly be preferable to first recite the Mussaf Service.

The Alter Rebbe also challenges another statement of Magen Avraham (op. cit.): that if there is only time to recite one prayer service – either Mussaf or the Afternoon Service – one should recite Mussaf, because one may compensate for the omission of the Afternoon Service by reciting the Evening Service twice. The Alter Rebbe differs, maintaining that the principle that a more frequent obligation takes precedence over a less frequent one applies even when the less frequent obligation will not be fulfilled at all.

Because of the many piyutim (liturgical hymns) added to the repetition of the Shemoneh Esreh.

It should be noted that there are those who do not recite Minchah before Mussaf even when alone and even after minchah ketanah. See Aruch HaShulchan 286:17, which gives a halachic rationale, and Kaf HaChayim 286:36, which explains the rationale for this practice according to the Kabbalah of the AriZal.