Chapter 39: Laws of Musaf[1]

*See our corresponding Sefer “The laws & Customs of Rosh Chodesh” for the full details of this subject!

1. The Mitzvah:[2]

The Sages instituted the Musaf prayer to be said on every day in which the Musaf sacrifice was offered in the Temple. Thus, the Musaf prayer on Rosh Chodesh corresponds to the Musaf offering brought in the Beis Hamikdash on Rosh Chodesh.

Are women obligated to Daven Musaf?[3] It is debated amongst the Poskim if women are obligated to Daven Musaf. Practically, it is customary of many women to Daven Musaf, although those women who do not Daven Musaf certainly have upon whom to rely.

2. When?[4]

The time of the Musaf prayer begins immediately after Shacharis. Even if one Davened Shacharis very early in the day, immediately after its time of arrival, nevertheless one may also Daven Musaf at that time.

If Davened before Shacharis: If one transgressed and Davened Musaf before Shacharis he nevertheless fulfills his obligation.[5] However, initially, one may never Daven Musaf before Shacharis even if this will cause him to miss Davening Musaf with a Minyan, such as he arrived to Shul when the congregation is Davening Musaf. In such a case he is to first Daven Shacharis and then Daven Musaf privately.

Delaying past 7th hour: One may not delay the Musaf prayer past seven [Zmaniyos] hours into the day, which is one hour after midday. One who delays Musaf past this time is called a Posheia, one who is negligent. Nonetheless, one fulfills his obligation even if he prayed Musaf past this time being that the prayer may be recited throughout the day.

One already Davened Mincha: Even if one already Davened Mincha he may nevertheless still Daven Musaf.

Mincha versus Musaf-Which is one to Daven first:[6] If one delayed Davening Musaf until the time of Mincha arrived, which is from 6.5 hours into the day, and hence now has two prayer obligations in front of him, one of Musaf and one of Mincha, then it is disputed as to whether he must precede Mincha or if he may choose to precede Musaf.  In order to avoid the above debate, one is to always be careful to Daven Musaf before the time of Mincha arrives, which is 6.5 hours into the day. Practically, the widespread custom today is to always precede Musaf to Mincha, even if it is past Mincha Ketana. If however one now has a Minyan available for Mincha, then he is to Daven Mincha with the congregation and only afterwards Daven Musaf.

Mincha versus Musaf-No time to Daven both: If one does not have time to Daven both Musaf and Mincha, such as it is already very close to nighttime, one is to Daven Mincha in such a case.

Forgot to Daven Musaf until night-Tashlumin:[7] If one forgot to Daven Musaf throughout the entire day, until nightfall, he cannot make up the prayer with a Tashlumin Shemoneh Esrei as is usually done for other prayers.

If it is already past sunset, but before nightfall, may one still Daven Musaf?[8] Yes.

If one Davened an early Maariv, may he still Daven Musaf?[9] If one Davened Maariv early, past Plag Hamincha, one is to nevertheless Daven Musaf.

May one Daven the Shacharis Shemoneh Esrei when the congregation is Davening Musaf?[10] Yes.

What is the law if one intended to Daven Shacharis, and then realized that he accidently Davened Musaf? Some Poskim rule he has not fulfilled his obligation and is to Daven Shacharis and then repeat Musaf afterwards.

Delaying Hallel until after Musaf so one can Daven Musaf with the Minyan:[11] When faced with either the ability to Daven Musaf with a Minyan or say Hallel before Musaf, it is Halachically better to Daven Musaf with a Minyan and make up Hallel afterwards. However, if he chooses to first recite Hallel even in expense of Musaf with the Minyan in order not to mix up the order of Davening, he has upon whom to rely.

3. Eating before Musaf:[12]

It is permitted to eat after Shacharis, prior to Musaf, all the foods that are permitted to be eaten prior to Mincha once its time has arrived. Thus, one may eat fruits of unlimited quantity, in order to satiate the heart. One may eat up to a Kibeitza [55 grams] of bread or Mezonos or alcoholic beverages, but not more.

4. Saying a psalm before Musaf of Rosh Chodesh:[13]

The Chazan is to recite a Psalm prior to reciting the half Kaddish before Musaf. This Psalm is to be concluded aloud for the congregation to hear. One is to recite at least three verses for this purpose; it is not necessary to recite an entire psalm. At least some of these verses are to be recited aloud.

5. The Nussach:[14]

Keser:[15] The Kedusha of Keser is recited during the Chazan’s repetition of Musaf.

Vehameracheim: During Modim of Musaf one says “Vehameracheim” with a Vav.

Kaddish: After the Chazan’s repetition he recites the [full] Kaddish [with Tiskabel]. This is then followed by Ein Kelokeinu, Kaddish Derabanan and Aleinu.

Lamnatzeiach and daily Tehillim: After Aleinu one recites the psalm of “Lamnatzeiach Yeancha” [prior to saying the daily Tehillim with the congregation].

6. The Karbanos in Musaf:[16]

One must mention the sacrifices of the holiday within his Musaf prayer. The custom of Ashkenazi Jewry is to mention the verses of the particular Musaf sacrifice of each holiday on that holiday. Even Sephardic Jewry is accustomed to mention the particular sacrifices in the Musaf prayer of Rosh Chodesh.

If one omitted the sacrifices: If one did not mention the sacrifices in Musaf, then if he said the words “Naaseh Venakriv Lefanecha Kemo Shekasavta Aleinu Besorasecha” he fulfills his obligation. [If however he did not recite the verses of the sacrifice and also omitted these words then he must repeat the Musaf prayer.]

Reading the verses from within a Siddur: One is to read the verses of the Musaf sacrifice from within the Siddur. [One is not to recite it from memory.]

What is the law if one mentioned the wrong Musaf sacrifice in his prayer?[17] If he has not yet concluded the middle blessing, he is to retract and recite the correct blessing and set of verses. If he has already concluded the middle blessing, then if he recited the words “Naaseh Venakriv Lefanecha Kemo Shekasavta Aleinu Besorasecha” then he fulfills his obligation and is to continue with the prayer.

7. Davened the weekday Shemoneh Esrei instead of Musaf:

What is the law if one began reciting the weekday Shemoneh Esrei instead of Musaf and remembered in the middle?[18] If in middle of the Musaf prayer one realizes that he is reciting the blessings of the weekday Shemoneh Esrei, he is to immediately stop within the blessing that he is currently holding and continue with the Musaf blessing.

What is the law if one Davened the entire weekday Shemoneh Esrei instead of Musaf?[19] If one accidently Davened the weekday Shemoneh Esrei instead of Musaf, then if he mentioned the days Karbanos in any of the blessings of the Shemoneh Esrei, he fulfills his obligation. If he did not mention the Karbanos then he must recite the prayer of Musaf, even if he recited Ya’aleh Veyavo. 

In doubt if Davened Musaf Shemoneh Esrei or weekday Shemoneh Esrei:[20] If one is in doubt if he Davened the weekday Shemoneh Esrei or Musaf Shemoneh Esrei, it then he is not to repeat the prayer. He is however to have in mind to be Yotzei with the Chazan’s repetition. He is to answer Amen for the Chazan’s blessings, although is not to answer Baruch Hu Uvaruch Shemo. He is to say Kedusha with the congregation, although is not to say the entire Modim [only the first three words].

What is the law if during Musaf one concluded the middle blessing with the words “Mikadeish Hashabbos”, or “Mikadeish Yisrael Veroshei Chadashim”?[21]  If one mistakenly said “Mikadeish Hashabbos” instead of “Mikadeish Yisrael Veroshei Chadashim/Yisrael Vihazmanim” he does not fulfill his obligation and must repeat the blessing. Likewise, if on Roh Chodesh one mistakenly said “Mikadeish Yisrael Vehazmanim” instead of “Mikadeish Yisrael Veroshei Chadashim” he does not fulfill his obligation and must repeat the blessing. If he remembered within Kdei Dibbur then he is to only repeat the last words of “Mikadeish Yisrael Veroshei Chadashim”. If he remembered passed Kdei Dibbur then he is to repeat the concluding blessing. If he remembered after beginning Ritzei, he must return to the beginning of that blessing.[22] If he already concluded Shemoneh Esrei, he must repeat Shemoneh Esrei.

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[1] See Admur 286; Ketzos Hashulchan 83; Ishei Yisrael 36; Tefila Kehilchasa 21-22

[2] Rambam Tefila 1:5

[3] See M”B 106:4; Kaf Hachaim 286:7

[4] Admur 286:1-2 and 286:5; 620:1 Ketzos Hashulchan 83:5

[5] Nonetheless, in the case that one absentmindedly Davened Musaf instead of Shacharis, then there is a dispute in the Poskim regarding if one fulfills his obligation of Musaf, therefore one should place close attention to the Chazaras Hashatz of Musaf having in mind to fulfill your obligation with the repetition according to those authorities who require it. Alternatively, and even better, one should be the Chazan for Musaf Chazaras Hashatz and hence fulfill his obligation according to all.

[6] Ketzos Hashulchan 83:6

Which is one to Daven first-Letter of law: If one delayed Davening Musaf until the time of Mincha arrived, which is from 6.5 hours into the day, and hence now has two prayer obligations in front of him, one of Musaf and one of Mincha, then if it is past the time of Mincha Ketana he is required to first Daven Mincha. If, however, it is prior to Mincha Ketana and he does not desire to currently eat a meal, then it is disputed as to whether he must precede Mincha or if he may choose to precede Musaf. Practically, it is proper to suspect for the stringent opinion and to therefore always be careful to Daven Musaf before the time of Mincha arrives, which is 6.5 hours into the day.

Which is one to Daven first-Kabbalah and custom: The above law applies according to the revealed aspects of Torah. However, according to Kabala, one is always to precede the prayer of Musaf to that of Mincha, even if it is past Mincha Ketana. Practically, the widespread custom today is to always precede Musaf to Mincha even if it is past Mincha Ketana and one desires to eat a meal. This certainly applies if one does not desire to Daven Mincha at this time but rather later on. If, however, one now has a Minyan available for Mincha, then he is to Daven Mincha with the congregation and only afterwards Daven Musaf.

[7] Admur 286:2 and 108:10; Michaber 108:6 and 286:1; Tosafus Brachos 26a; ; Ketzos Hashulchan 83:5

[8] Admur 286:2 “Until dark:nightfall”; Ketzos Hashulchan 83 footnote 22; Piskeiy Teshuvos 286:3

[9] Piskeiy Teshuvos 286:3

[10] Admur 90:10

[11] Rav A”ch Naah in Yagdil Torah 4:1676

[12] Admur 286:4; Michaber 286:3; Brachos 28b; Ketzos Hashulchan 83:4

^[13] Igros Kodesh 20:283 [printed in Likkutei Sichos 19:485; Shulchan Menachem 2:201; Shaareiy Halacha Uminhag p. 177]

[14] See Kaf Hachaim 423:15-17 for different Nusachos of the Musaf prayer

[15] Michaber 423:3; Admur in Siddur; Custom brought in Admur 25:41; Arizal in Shaar Hakavanos 76; See Kaf Hachaim 423:20-21

[16] Admur 591:5 and 488:8; Michaber and Rama 591:2

[17] M”B 108:38; 488:13; Sheivet Halevy 4:63; Piskeiy Teshuvos 488:2; See Betzeil Hachochmah 2:68; Teshuvos Vehanhagos 1:388

[18] Admur 268:3 regarding Musaf of Shabbos, and the same would apply to Musaf of Rosh Chodesh, as explained there

[19] Admur 268:7 and 11; 488:8; 591:5; Rama 268:4; Beis Yosef 268; See Kaf Hachaim 268:29; 423:12

[20] Admur 268:9 regarding Shabbos; See M”A 268:5 and 422:4; Ketzos Hashulchan 78:3

[21] Admur 487:1 regarding Yom Tov; M”A 487:2 and 268:5; Minchas Elazar 3:19

[22] See Admur 487:1 that one must return to “the beginning of the blessing”