Chapter 41: The Shabbos Davening[1]

1. Mincha on Erev Shabbos:[2]

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

Saying Hodu: It is a custom established from the Baal Shem Tov to recite psalm 107 prior to the Mincha prayer. Hodu is omitted prior to Mincha Erev Shabbos if it coincides with Yom Tov or Chol Hamoed. [Some communities are accustomed to reciting Hodu together with a Minyan. This is not the Chabad custom, and rather every congregant recites Hodu on his own and the Chazan then begins from Ashreiy.]

Saying Patach Eliyahu: After Hodu one recites Patach Eliyahu. Patach Eliyahu is recited even when Hodu is omitted such as Erev Shabbos Chol Hamoed.

Erev Yom Tov that coincides with Erev Shabbos: When Erev Yom Tov falls on Erev Shabbos one recites the paragraph of Hodu and Patach Eliyahu prior to Mincha as usual. One does not recite Hodu or Patach Eliyahu prior to Mincha of Erev Yom Tov if it does not fall on Erev Shabbos.

Tachanun: It is customary to omit Tachanun by Mincha of Erev Shabbos. [This applies even when Davening Mincha early by Mincha Gedola. Likewise, for this reason one who ate bread after midday does not recite Al Naros before Birchas Hamazon but rather recites Shir Hamaalos.]

Wearing a Tallis: Many communities are accustomed that the Chazan wear a Tallis for Mincha of Erev Shabbos. This is not the Chabad custom. Nevertheless, if not wearing a Tallis will cause strife in the Shul one is to compromise on his custom and wear the Tallis for Mincha. However, one is not to wear a Tallis for Kabalas Shabbos.

Davening Mincha after candle lighting on Erev Shabbos:[3] A woman who lights Shabbos candles, and thus accepts Shabbos with her lighting, is to Daven Mincha beforehand. [If she did not do so, and has already lit her candles, then many Poskim rule that she may not daven Mincha afterwards, and is to rather Daven Maariv twice. Practically, initially, if she sees that she will not have time to Daven Mincha before lighting candles, she is to stipulate that she does not plan to accept Shabbos with her lighting. In such a case she may light the candles, and then Daven Mincha, and then accept Shabbos, although the accepting of Shabbos must be done within ten minutes from the lighting. If she did not make this stipulation and already lit candles, she is to daven Maariv twice, although those who nevertheless Daven Mincha have upon whom to rely. If a man is lighting candles, he may always delay accepting Shabbos and daven Mincha after the lighting, so long as he [Davens Mincha and] accepts Shabbos within ten minutes from the lighting. However, some are accustomed to Daven Mincha before lighting even regarding men.]

Davening Mincha in Shul that already began Davening Maariv:[4] It is forbidden for one to begin Davening Mincha in a shul that has already begun Davening Maariv on Friday night, once they have already recited Barchu. Rather, he should Daven Mincha outside of the shul. In the event that he already answered Barchu with the congregation, then it is considered that he has already accepted the Shabbos, and hence he may no longer Daven Mincha and he is to rather Daven the Shemoneh Esrei of Maariv twice, the second time as Tashlumin for the Mincha prayer. If the congregation has yet to recite Barchu, then he may begin to Daven Mincha even if he knows that they will recite Barchu while he is in the middle of Shemoneh Esrei.

 

2. General rules for Shabbos Shemoneh Esrei:
3. Began Ata Chonein or other weekday blessing:[5]

If during Shabbos Shemoneh Esrei of Maariv, Shacharis and Mincha [excluding Musaf] one accidentally began saying Ata Chonein, or any other weekday Shemoneh Esrei blessing, then he must first finish the weekday blessing and only then is he to begin with the middle Shabbos blessing. Even if one only began saying the first word of the weekday blessing, he must first complete the entire blessing and is only then to continue with the blessing of Shabbos. Anyone who accidentally begins praying the weekday prayer on Shabbos, it is a bad omen for him, and he should do an accounting of his soul and have thoughts of repentance.

Only said the word Ata of Ata Chonein: If one only recited the word Ata of the blessing of Ata Chonein, then by Maariv and Mincha one may continue with the Shabbos blessing of Ata Kidashta and Ata Echad, as the word Ata is also the first word of the Shabbos blessing of Maariv and Mincha Shemoneh Esrei. This applies even if he had intent to recite the weekday blessing of Ata Chonein. However, by Shacharis Shemoneh Esrei, if one accidentally recited the word Ata with intent to say the weekday Shemoneh Esrei forgetting that it is Shabbos, then he must finish the blessing of Ata Chonein and only afterwards begin the Shabbos blessing of Yismach Yisrael. However, if he knew that it is Shabbos and simply had his tongue slip and recite the normal weekday blessing, then so long as he has yet to say the word Chonein, then he is to continue from Yismach Yisrael.

Chazan of Shabbos said Ata Chonein in Chazaras Hashatz:[6] In the event that the Chazan in his repetition accidentally began saying the blessing of the weekday prayer, he is to stop and continue from the blessing of Shabbos, and not complete the blessing of Chonein Hadas.

1. Davened a weekday Shemoneh Esrei instead of Shabbos:[7]

If one accidentally Davened Shemoneh Esrei of the weekday instead of Shemoneh Esrei of Shabbos, then he does not fulfill his obligation. If he remembers prior to finishing Shemoneh Esrei, which is prior to completing Elokaiy Netzor, then he is to return to the middle blessing of Shabbos. If, however, he already recited the second Yihyu LeRatzon even if he has yet to take three steps back, then he must return to the beginning of Shemoneh Esrei.

Tashlumin: If one only noticed the above mistake, that he had Davened a weekday Shemoneh Esrei when he already reached his next Shemoneh Esrei, then he must Davened the next Shemoneh Esrei twice, the second time being a Tashlumin for the previous invalid prayer. For example, if he Davened a weekday Maariv Shemoneh Esrei and only remembered the next morning by Shacharis, then he is the Daven Shacharis Shemoneh Esrei twice, with saying the same middle blessing of Yismach Moshe in both.

Remembered after Musaf: If the above mistake of reciting a weekday Shemoneh Esrei occurred in one’s Shachris Shemoneh Esrei, and he only remembered after he already Davened Musaf, then he is not to repeat his Shachris Shemoneh Esrei.

In doubt as to which Shemoneh Esrei he Davened: In the event that one is unsure if he Davened Shemoneh Esrei of Shabbos or of the weekday then it is questionable as to whether he is required to repeat the prayer, and therefore he is not to repeat it and is rather to concentrate on the repetition of the Chazan and fulfill his obligation through it. If this occurred by the Maariv prayer, then he is to concentrate on the blessing of Meiyn Sheva recited by the Chazan and fulfill his obligation through it.

1. Davened a different Shabbos Shemoneh Esrei:[8]

If by Maariv, Shacharis, or Mincha of Shabbos one accidentally Davened the wrong Shabbos Shemoneh Esrei, such as if he accidentally Davened the Shabbos Shemoneh Esrei of Mincha by Shacharis or vice versa, or accidentally Davened the Shabbos Shemoneh Esrei of Maariv by Shacharis or vice versa, then he nevertheless fulfills his obligation. Nonetheless, if one remembered his mistake prior to reciting the closing blessing of Mikadesh Hashabbos, then he is to retract and restart from the beginning of the middle blessing of that prayers Shabbos Shemoneh Esrei. If he already finished the blessing of Mikadesh Hashabbos, then he is to simply continue. However, if one accidentally Davened the Musaf Shemoneh Esrei by Maariv, Shacharis, or Mincha of Shabbos, then he does not fulfill his obligation and must repeat that prayer.

Davened Musaf instead of Shacharis: In the event that one accidentally Davened the Musaf Shemoneh Esrei instead of Shacharis, then some Poskim rule that he fulfills his obligation of Musaf, and is hence not to repeat its recital. Practically, in the case that one absentmindedly Davened Musaf instead of Shacharis, then one should place close attention to the Chazaras Hashatz of Musaf having in mind to fulfill his obligation with the repetition according to those authorities who require it. [Alternatively, one should be the Chazan for Musaf Chazaras Hashatz and hence fulfill his obligation according to all.]

Davened different Shabbos Shemoneh Esrei instead of Musaf:[9] If by Musaf of Shabbos one accidentally Davened the wrong Shabbos Shemoneh Esrei, such as if he accidentally Davened the Shabbos Shemoneh Esrei of Maariv, Shacharis, or Mincha instead of Musaf, then he does not fulfill his obligation. This certainly applies if he accidentally Davened a weekday Shemoneh Esrei instead of Musaf, that he does not fulfill his obligation. Thus, if he remembers prior to finishing Shemoneh Esrei, which is prior to completing Elokaiy Netzor, then he is to return to the middle blessing of Musaf. If, however, he already recited the second Yihyu LeRatzon even if he has yet to take three steps back, then he must return to the beginning of Shemoneh Esrei of Musaf. [However, if the above mistake occurred on Shabbos afternoon, such as if on Shabbos afternoon one accidentally Davened the Shacharis or Mincha Shemoneh Esrei instead of Musaf, then he fulfills his obligation of Mincha with that Shemoneh Esrei, and is to Daven Musaf afterwards.]

1. Tashlumin:[10]

If one missed one of the Shabbos Shemoneh Esrei’s, then he must Daven the next Shemoneh Esrei twice, just as we rule during the week. For example, if he forgot to Daven Maariv Shemoneh Esrei on Friday night and only remembered the next morning by Shacharis, then he is the Daven Shacharis Shemoneh Esrei twice, with saying the same middle blessing of Yismach Moshe in both.

1. Nidava:[11]

It is not possible for one to Daven a Nidava Shemoneh Esrei on Shabbos.

3. Maariv Friday night:[12]
4. Kabalas Shabbos:

After Davening Mincha, Kabalas Shabbos is recited beginning from the Psalm of Lichu Neranina. It is permitted and even encouraged for one to begin Kabalas Shabbos as soon as possible, so long as it is after Pelag Hamincha, and there is no need to wait until nightfall to do so. Nonetheless, the custom in Lubavitch is to study Chassidus between Mincha and Kabalas Shabbos and hence usually the recital of Kabalas Shabbos gets delayed until after nightfall.

Lecha Dodi: In the liturgy of Lecha Dodi when one reaches the stanza of Boi Beshalom, one is to turn towards his left side and face towards the West. The custom is to bow one’s head towards one’s right upon saying the first set of words Boi Kalah and towards one’s left upon saying the second set of words Boi Kalah and then turn back to face the ark and bow one’s head towards the middle and say the third set of words Boi Kalah quietly.

After Lecha Dodi: After the recital of Lecha Dodi one recites the Psalm of Mizmor Shir Liyom Hashabbos, Hashem Melech, which is then followed by mourners Kaddish. After the recital of Kaddish, the prayer of Kigavna is recited which is followed by half Kaddish and Barchu.

Yom Tov or Chol Hamoed falls on Friday evening:[13] When Yom Tov or Chol Hamoed falls on Friday evening, one begins the Maariv prayer from Mizmor Ledavid [psalm 29], [omitting all the Psalms from Lechu Neranina until Mizmor Ledavid]. [One recites the entire prayer from Mizmor Ledavid and onwards, including Ana Bekoach; all the stanzas of Lecha Dodi; Mizmor Shir, Kegavna. In Lecha Dodi, the wording of Besimcha is recited instead of Berina. After Shemoneh Esrei one recites Vayechulu, and Meiyn Sheva. Following the recital of Meiyn Sheva one recites Kaddish with Tiskabel. This Kaddish is then followed by “Mizmor Ledavid Hashem Roiy” as is usually recited on Friday night. One then recites half Kaddish, Barchu and Aleinu.]

                         

1. Ufros Sukas Shalom in Maariv:[14]

In the blessing of Hashkiveinu [said during Maariv of Friday night and Yom Tov] one is not to conclude with the regular Nusach of “Shomer Amo Yisrael La’ad,” but rather with “Haporeis Sukkas Shalom Aleinu Veal Kol Amo Yisrael Veal Yerushalayim.”

Accidentally concluded with “Shomer Es Amo Yisrael La’ad” instead of “Hapores Sukas Shalom”:[15] If he remembered within Kdei Dibbur, he is to recite the correct conclusion of “Hapores Sukas Shalom Aleinu.” If he did not remember within enough time, he nevertheless fulfills his obligation, and is not to repeat the blessing. Nonetheless, after Davening, it is proper to repeat the words “Hapores Sukkas Shalom Aleinu” without Hashem’s name.

1. Veshamru:[16]

It is not the Chabad custom to recite Veshamru prior to Shemoneh Esrei of Friday night being that in the opinion of the Alter Rebbe, doing so is considered an interval between Geula and Tefila. Thus, immediately after  the conclusion of the blessing of Hashkiveinu, the half Kaddish is recited which is then followed by the Shemoneh Esrei. Even if one is praying in a Shul in which the custom is to recite Veshamru prior to Shemoneh Esrei of Friday night, he is not to say it with them and is rather to remain silent until Kaddish is recited.

1. Vayechulu:[17]

It is customary to repeat the paragraph of Vayechulu after the conclusion of the silent Friday night Shemoneh Esrei.

Saying it standing and in unison: It is customary to recite Vayechulu in unison, the entire congregation together, in a loud voice and in a standing position. The reason for this is because through its recital we testify to G-d regarding the creation, and witnesses need to stand during their testimony. The custom of the world is to stand even when saying it alone.[18]

Reciting alone: Vayechulu may be recited alone, and so is the custom of some to be particular to say it alone if they could not say it with the Minyan. However, others are accustomed to try to say it together with one other person. Each should follow his custom. The widespread Chabad custom of today and previous times is to say it even alone.

1. Meiyn Sheva:[19]

After the recital of Vayechulu, the Chazan recites the blessing of Meiyn Sheva which is then followed by the full Kaddish with Tiskabel. The custom is for the congregation to recite together with the Chazan the entire paragraph of Magen Avos until the words Zecher Lemaaseh Bereishis. Even an individual who is praying without a Minyan may choose to recite it.

Private Minyan:[20] The blessing of Meiyn Sheva is recited only in an established Shul, which is defined as an area in which a Minyan Davens on a constant basis. In an area that a Minyan Davens only on mere occasion, such as those that make an occasional Minyan in their home [such as in times of rain], then the blessing of Meiyn Sheva is not to be recited. Nevertheless, those areas that are accustomed to recite Meiyn Sheva even by a Minyan of mere occasion, are not to be protested. If a set Minyan will take place in a certain area for a limited amount of time, such as those who make pilgrimage to certain cities and set up a Minyan for a few weeks, then there is an opinion which rules that Meiyn Sheva is to be recited there. [In Yerushalayim, the custom is to recite Meiyn Sheva even by an occasional Minyan taking place in a private home. According to Kabala, every Minyan is to recite Meiyn Sheva irrelevant to where the Minyan is taking place, even if it is a mere one time location. Practically one may not follow this custom unless he practices all of his rulings according to Kabbalah.]

Is a set Shabbos only Minyan to recite Meiyn Sheva?[21] Yes. Some Poskim write that this applies even if the set Minyan only takes place on Friday night.

Is Meiyn Sheva to be recited by a family Minyan taking place in a Simcha hall, or in the house of one of the Mechutanim?[22] No. Some however write that if the hall contains a set Shul which serves a different Minyan each Shabbos, and it contains a Sefer Torah, then it may be recited.

If a set Minyan has temporarily relocated, is Meiyn Sheva to be recited in the new temporary location?[23] Yes. This applies even if they are Davening in the street.

1. The conclusion of Maariv:

Following the recital of Meiyn Sheva the Chazan recites Kaddish with Tiskabel. After the recital of Meiyn Sheva and Kaddish Tiskabel, the Chabad custom is to recite the Psalm of “Mizmor Ledavid Hashem Roiy,” which is then followed by half Kaddish and Barchu, Aleinu and the mourners Kaddish.

1. The liturgy of Shalom Aleichem:[24]

Upon arriving home one is to recite Shalom Aleichem and Eishes Chayil. It is to be said immediately upon arriving home, even if one does not plan to start the meal right away. It is to be said equally by every man and woman. It is to be said standing. Each Piyut is said three times in order to strengthen the matter.

Yom Tov that coincides with Shabbos: When Yom Tov or Chol Hamoed falls on Friday evening, some are accustomed not to recite Shalom Aleichim. Others are accustomed to reciting it as usual. Practically, the Chabad custom is to recite it in an undertone.

4. Shacharis:[25]

Time for Shacharis:[26] It is customary to delay the time for Shacharis on Shabbos morning in comparison to the usual start time of the weekday in order to allow one to sleep a little later into the day, as sleeping on Shabbos is part of the Mitzvah of Oneg Shabbos. Nonetheless, one must beware not to pass the time of Shema and prayer. Accordingly, in the winter in which the nights are short and the end time of Shema prayer is early, one should not delay the start of the prayer.

The special Mizmorim and liturgy added to the Shabbos prayer:[27] It is customary to recite extra Mizmorim on Shabbos morning. This institution mentioned in the Zohar and according to some versions in the Zohar, were instituted by the Anshei Kneses Hagedola to be recited, while according to another version of the Zohar, it was instituted after the period of the Anshei Kneses Hagedola, by sages who lived in Talmudic times. Likewise, it is customary to add the liturgy of Nishmas at the end of Pesukei Dezimra, before Shochen Ad. Within the blessings of the Shema, it is customary to at the liturgy of Hakol Yoducha and Keil Adon, Vilakeil Asher Shavas.

Saying the prayer in song and sweet melody: It is proper to lengthen the recital of the Shabbos prayer and to recite the words with the sweet Shabbos melodies out of honor for the day.

Bowing in Nishmas: One is not to bow upon reciting the words Lecha Levadcha Anachnu Modim in Nishmas as one is only permitted to bow by those areas that the sages instituted for one to bow.

Accidentally skipped the Mizmorim of Shabbos said before Baruch Sheamar:[28] Those who Daven Nussach Arizal or Sephard, and say these Mizmorim prior to Baruch Sheamar, should only make them up after Shemoneh Esrei. Those who Daven Nussach Ashkenaz and recite these Mizmorim after Baruch Sheamar, may make them up any time prior to the start of the blessing of Yotzer Or, even after Yishtabach has been concluded.

If one accidentally skipped Nishmas, may he recite it between Yishtabach and Yotzer Or?[29] If one accidentally skipped Nishmas on Shabbos or Yom Tov, and already said the prayer of Yishtabach as he is accustomed to do during the week, then it may be recited between Yishtabach and Yotzer Or. If one already began Yotzer Or, it may no longer be recited, and is not to be recited even after Davening.

What is the law if one accidentally skipped the middle of the blessing of Yotzer Or?[30] If one began the blessing of Yotzer Or properly, and after saying the first few words accidentally skipped the remainder of the paragraphs and recited straight away it’s concluding blessing of Yotzer Hameoros, nevertheless, he fulfills his obligation and is not required to repeat the blessing. This applies even though he did not say the Kedusha within the middle blessing. The above law applies likewise to the Shabbos Davening, that if one accidentally skipped the entire middle part of the blessing, including the additional Shabbos paragraphs of Keil Adon and Lakeil Asher Shavas, he nevertheless fulfills his obligation and is not to repeat the blessing. He is likewise not to say the additional part of Lakeil Asher Shavas upon remembering [even if he remembered to say it prior to finishing the blessing, as this liturgy must be recited in its proper place], although it is proper to recite it after the Shacharis prayer. 

Making an interval between Geula and Tefila on Shabbos:[31] On Shabbos, one may make an interval for a Davar Shebekidusha between Goal Yisrael and the start of Shemoneh Esrei, as on Shabbos there is no obligation to proximate the two. Nevertheless, even on Shabbos, it is best to conclude Goal Yisrael together with the Chazan in order to be exempt from answering Amen.

The order of the prayers after the Chazan’s repetition: After the conclusion of the Chazan’s repetition, Mizmor Shir Liyom Hashabbos is recited, which is then followed by Ata Hareisa and the Torah reading.

5. The Torah Reading:

See Chapter 28 for the full details of this matter!

Shema/Gadlu/Romemu/Al Hakol: After the Chazan receives the scroll [with both hands] he is to hold it by his right side [with the front part of the scroll facing the people] and on Shabbos and Yom Tov, he is first to recite the verse of Shema Yisrael, Echad Leilokeinu, and then Gadlu. The Chazan is to slightly lift the Sefer Torah three times, one time upon saying Shema, a second time upon saying Echad, and a third time upon saying Gadlu.  [The custom is for the Chazan to slightly turn his face towards the congregation while saying Gadlu. However, some Poskim rule that the Chazan is to face the Heichal while saying it.]

The amount of Aliyos: Moshe established to read seven Aliyos on Shabbos and to read five Aliyos on Yom Tov. Ezra established to read three Aliyos during the week on Mondays and Thursdays.

The order if two or more Torah scrolls are removed: Whenever two scrolls are removed, the weekly Torah portion is read from the first scroll until, and including, Shevi’i. The second scroll is then placed on the Bima which is followed by half Kaddish. Hagbah is then done to the first scroll. [The Mi Shebeirach for the ill is recited after Hagbah.] One may not open the second scroll until the first scroll is rolled up and placed in its Meil. Maftir is read from the second scroll. One then performs Hagbah to the second scroll and reads the Haftorah for Shekalim. [On Shabbos Mevarchim the Chazan for Musaf takes the scroll of Maftir to hold. When the scrolls are being returned to the Aron, the scroll of Maftir is taken first.] 

Chazak Chazak Vinischazeik: The custom is that after the completion of each of the five Chumashim, the congregation stands and recites Chazak Chazak Vinischazeik prior to the concluding blessing being said. The Chabad custom is also for the Olah to recite it.

Half Kaddish: On Shabbos, the Kaddish is recited prior to Maftir.

Maftir/Haftorah: See Chapter 28 Halacha 16-17 for the full details of this matter!

Yikum Purkan: Yikum Purkan is recited after the conclusion of the Torah reading.

Av Harachamim: Av Harachamim is recited on every Shabbos with exception to days that Tachanun is omitted such as on days of a Bris or if a Chasan is present, and on Shabbos Mevarchim. However, on Shabbos Mivarchim Sivan, Av Harachamim is recited. On Shabbos Mevarchim Tishrei, being that we do not bless the new month, one recites the paragraph of Av Harachamim prior to Musaf.

 

6. Shabbos Mevarchim Hachodesh:[32]

Blessing the new month: It is a vintage custom of previous generations that on the Shabbos prior to Rosh Chodesh we bless the new month that it should be a month filled with good tidings for the Jewish people. The blessing takes place after the reading of the Haftorah and Yikum Purkan, prior to Ashrei. This Shabbos is cordially known as Shabbos Mevarchim. On the Shabbos before Rosh Hashanah we do not bless the coming month. It is customary to bless the month of Av as is done prior to every other month. However, in some communities, the custom is to refrain from blessing the month of Av being it is a month of bad occurrences. When Rosh Chodesh falls on Shabbos the blessing of Mevarchim Hachodesh takes place the previous Shabbos.

Announcing the Molad: It is proper for one to know the Molad prior to reciting the blessing over the new month. It is therefore customary in all Shuls for the Chazan or Gabaiy to announce the Molad prior to reciting the Birchas Hachodesh. If one did not hear the Molad or does not know its date, he is to continue as usual with the Birchas Hachodesh.

Standing during Birchas Hachodesh: It is customary to stand [throughout Birchas Hachodesh] while the date of Rosh Chodesh is announced in Shul.

The Nussach of Birchas Hachodesh: When Rosh Chodesh falls on Shabbos-Sunday the Nussach recited by the dates of the new month is “Hashabbos Kodesh Ulimacharaso Beyom Harishon.” One however does not say Limacharaso by a two day Rosh Chodesh that falls in the same week.

Holding the Sefer Torah: The custom is for the Chazan to hold the Sefer Torah upon reciting Birchas Hachodesh. [When there are two Sifrei Torah’s, the Chazan is to take the Sefer of Maftir.] 

Av Harachamim: Av Harachamim is not recited on Shabbos Mevarchim. On Shabbos Mivarchim Iyar, Av Harachamim is omitted just like every other Shabbos Mevarchim. On Shabbos Mivarchim Sivan, Av Harachamim is recited. On Shabbos Mevarchim Tishrei, being that we do not bless the new month, one recites the paragraph of Av Harachamim prior to Musaf.

Tehillim Shabbos Mevarchim: The Rebbe Rayatz instituted that the entire Tehillim be recited prior to Shacharis on Shabbos Mevarchim. The institution was for the Tehillim to be recited specifically together as a congregation, and not each person individually. If there is a Chiyuv present [an Avel within 11 months of a parents passing or one who has a Yartzite of a parent that day] then Kaddish is to be recited after each Sefer. If a Chiyuv is not present, then Kaddish is not to be recited between each Sefer, although at the conclusion of the entire Tehillim, Kaddish is to be recited by one who does not have any parents. In the event that Kaddish is being recited between each Sefer, the Yehi Ratzon for each Sefer is to be recited prior to each Kaddish. At the very least, it is to be recited by the person saying the Kaddish. Today, the Yehi Ratzon is customarily recited by the entire congregation, however some are accustomed not to say it, unless they are saying Kaddish or are leading the Tehillim. The Rebbe was not accustomed to recite the Yehi Ratzon after each Sefer, but rather only once after the entire Tehillim. In the event that there is no Chiyuv present and Kaddish is not being recited between each Sefer, it is implied that one does not recite the Yehi Ratzon between each Sefer. It is not customary to recite the verses of Lechu Neranena printed prior the start of the Tehillim, nor the verses printed after the completion of the Tehillim. The entire book of Tehillim is recited before Shacharis just as on any other Shabbos Mevarchim.

 

7. Musaf:

The order before Musaf:[33] Prior to Musaf, Ashreiy is recited which is then followed by Yehalelu and half Kaddish. One should not make an interval between Ashreiy and Kaddish.

Eating before Musaf:[34] It is permitted to make Kiddush and 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. Immediately after making Kiddush, one must either drink a Revius of wine, or eat a Kezayis of Mezonos so it be Kiddush Bemakom Seuda.

When to Daven Musaf: See Chapter 39!

What is the law if one accidentally Davened the Shemoneh Esrei of Shacharis/Mincha instead of Musaf? If one intended to Daven Musaf and accidentally Davened the Shemoneh Esrei of Mincha, he fulfills his obligation of Mincha and is to Daven Musaf afterwards.[35] Thus, if one accidentally Davened the regular Yom Tov Shemoneh Esrei on the afternoon of Yom Tov, instead of Musaf, he fulfills his obligation of Mincha with that Shemoneh Esrei, and is to Daven Musaf afterwards. The same applies if on Shabbos afternoon one accidentally Davened the Shacharis or Mincha Shemoneh Esrei instead of Musaf, he fulfills his obligation of Mincha with that Shemoneh Esrei, and is to Daven Musaf afterwards.[36]

The order of the prayer after Musaf:[37] After the completion of Musaf Shemoneh Esrei, one recites the prayer of Ein Kelokeinu, which is then followed by Kaddish Derabanon. In Israel, the custom of many communities is to recite Barchu at this point, although this is not the Chabad practice. This is then followed by the prayer of Aleinu. After Aleinu one is to recite the daily Tehillim and the paragraph of the showbread [i.e. Lechem Hapanim].

8. Mincha:[38]

The order of the prayer after Mincha:[39] The order of the Mincha prayer begins with the recital of the Karbanos and incense offering. This is then followed by the prayer of Ashreiy and Uva Letziyon which is then followed by the half Kaddish.

Veani Sefilasi: After the half Kaddish, the verse of Veani Sefilasi is recited. This verse is recited even if the Torah reading will not be taking place, such as if there is no Torah scroll or Minyan available. It is to be recited prior to the half Kaddish even if there is no Torah reading taking place and one has a Minyan, in order not to make an interval between half Kaddish and the start of Shemoneh Esrei. This is then followed by the Torah reading.

The Torah reading of Mincha:[40] Ezra established for the Torah to be read also on Mincha of Shabbos. He established for three Aliyos to be read. One may not subtract from this number of Aliyos.[41] Likewise, one may not add to these Aliyos. He established for ten Pesukim or more be read from the coming weeks Parsha.  The same applies by the readings of Monday’s and Thursday’s.  This applies even by Parshas Haazinu.

The half Kaddish: On Shabbos by Mincha, Kaddish is not recited by the Bima after Kerias Hatorah. The custom of the world is to return the Sefer Torah to the Heichal, recite Yehalelu and Ledavid Mizmor, or other Mizmorim, and then say the half Kaddish. The Chabad custom is to begin the Half Kaddish at the end of Gelila, and quicken the Gelila and Yehalelu while lengthen the saying of the Half Kaddish, having the Sefer Torah returned to the Aron prior to the conclusion of the Kaddish, and then begin Shemoneh Esrei.

When is Yehalelu to be recited on Mincha of Shabbos? According to the Rebbe’s directives, Yehalelu is to be recited after Gelila, while the Sefer Torah is being returned to the Aron, in the midst of the Kaddish, and not between the Kaddish and Shemoneh Esrei. [Perhaps, it is best to recite it after answering Amen Yihei Shmei Raba, prior to the Chazan continuing the Kaddish. While the Chazan who says the Half Kaddish should say it to himself before he begins the half Kaddish.] Some  however write the Rebbe was accustomed to recite Yehalelu only after the Kaddish was completed by the Chazan, prior to beginning Shemoneh Esrei.

Tzidkasecha:[42] After the conclusion of Shemoneh Esrei and the Chazan’s repetition we recite the three verses of Tzidkasecha. These three verses are stated as a form of Tziduk Hadin for the three Tzadikim who passed away at this time which are Yosef, Dovid, and Moshe. However, it is to be omitted on any day on which Tachanun would be omitted if it were a weekday.

9. Maariv:[43]

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

When to Daven Maariv: It is accustomed to delay the Davening of Maariv [past the time of Tzeis Hakochavim] in order to delay the leave of Shabbos.

Saying Barchu in length: It is accustomed to lengthen the saying of Vehu Rachum and Barchu with a pleasant hymn in order to delay the end of Shabbos and hence add Shabbos into the weekday. [Doing so is a Segula for success and to be saved from injury during the coming week. Likewise, it delays the souls from returning to Gehinnom.]

May one Daven Maariv early before Shabbos is over: If one will be unable to Daven Maariv and say Havdalah after Shabbos, such as he must travel immediately after Shabbos for the purpose of a Mitzvah [or another purpose, or is an Onen] he may Daven Maariv on Shabbos after Plag Hamincha prior to the conclusion of Shabbos. In such a case he must repeat Shema after nightfall. Nevertheless, he does not need to repeat Havdalah even if the opportunity presents itself after nightfall. If he is traveling for the purpose of a Mitzvah he may choose to only Daven Shemoneh Esrei while it is still Shabbos, and after Shabbos, while traveling, he is to say Shema and its blessings. Despite the above allowance, some opinions state it is proper for one to refrain from doing the above [i.e. saying Havdalah and Maariv while still Shabbos] as it is a puzzling matter to the public.

Are women obligated to Daven Maariv on Motzei Shabbos?[44] Women are not obligated to Daven Maariv on Motzei Shabbos, as is the law regarding Maariv of every night.

Davening Maariv with concentration: One is to Daven Maariv on Motzei Shabbos with special concentration, as at that time the Kelipas are reenergized and receive back their power.

Ata Chonantanu:[45] Within the Shemoneh Esrei of Maariv recited on Motzei Shabbos, one is obligated to recite Havdalah. If one forgot to say Ata Chonantanu then he is to continue with Shemoneh Esrei as usual.  If he remembered prior to saying Hashem’s name in the end of the blessing of Ata Chonein, he is to say it then and continue with “Vichaneinu Meitcha” and finish the blessing. If he remembered only after he already finished the blessing of Chonen Hadaas, or after having already said Hashem’s name in the end of the blessing, he is to continue with Shemoneh Esrei as normal. He may not go back and repeat the blessing of Ata Chonein. Likewise, he is not to add Ata Chonantanu anywhere else in the prayer. In all cases that one forgot to say Ata Chonantanu then [although he is not required to repeat Shemoneh Esrei and fulfills his obligation] nevertheless, if he desires, he may repeat Shemoneh Esrei as a Tefilas Nedava following its relevant laws. In all cases that one forgot Ata Chonantanu, he is to beware to say Havdalah or say “Baruch Hamavdil Bein Kodesh Lechol” prior to doing any Melacha. If he did Melacha prior to saying Baruch Hamavdil he must repeat Shemoneh Esrei with Ata Chonantanu. Likewise, if he ate or drank liquids other than water prior to Havdalah he must repeat Shemoneh Esrei.

Vihi Noam:[46] The prayer of Vihi Noam is recited on Motzei Shabbos after Shemoneh Esrei of Maariv. Some are accustomed to stand for the reading of the verse Vihi Noam. It is not recited when a Yom Tov falls out within the week. If however the Holiday [or Yom Kippur] falls on Shabbos, Vihi Noam is recited the previous Motzei Shabbos.[47] It goes without saying that Vihi Noam is omitted on Motzei Shabbos Chol Hamoed. Vihi Noam is recited the Motzei Shabbos which precedes Chanukah and Purim. Vihi Noam and Yosheiv Beseiser are omitted on Motzei Shabbos which coincides with Tishe Beav. One is to begin from Ata Kadosh.]

What is the law if the Chazan absentmindedly said Kaddish Shalem with Tiskabel before Vihi Noam, is he then to say half Kaddish after Vihi Noam instead of Kaddish Tiskabel? One is to say Kaddish Shaleim without Tiskabel after Vihi Noam. However, some allow repeating Tiskabeil also in the second Kaddish.

Is Vihi Noam recited in the house of an Avel? Some Poskim write in the house of a mourner one is to skip Vihi Noam, and Yosheiv Beseiser and is rather to start from Veata Kadosh. Others write one is to skip Vihi Noam and begin from Yosheiv Beseiser. Others rule one is to say Vihi Noam as usual, and so seems to be the opinion of Admur. Practically the widespread custom is to recite it.

Does an Avel within Shiva recite Vihi Noam? This receives the same dispute as the one mentioned above. The widespread custom however is for the Avel to recite it.

Does a Chasan within seven days of his wedding recite Vihi Noam?[48] Yes.

10. Shabbos coincides with Yom Tov:

Mincha on Erev Shabbos-Yom Tov: When Erev Yom Tov falls on Erev Shabbos one recites the paragraph of Hodu and Patach Eliyahu prior to Mincha as usual. One does not recite Hodu or Patach Eliyahu prior to Mincha of Erev Yom Tov if it does not fall on Erev Shabbos.

Shemoneh Esrei: When Yom Tov [excluding Chol Hamoed] falls on Erev Shabbos one Davens the Shemoneh Esrei of Shalosh Regalim and not that of Shabbos, adding to it the parts added on Shabbos.

Forgot to mention Shabbos in Shemoneh Esrei:[49] If one forgot to add any of the parts for Shabbos in the Shemoneh Esrei, then he does not fulfill his obligation, and must repeat Shemoneh Esrei. However, if he concluded the blessing with Mikadesh Hashabbos Viyisrael Vihazmanim, then even if he did not mention Shabbos in the main paragraph the Yom Tov Shemoneh Esrei, he nevertheless fulfills his obligation.  Furthermore, if he mentioned Shabbos anywhere in the main paragraph, then even if he did not conclude the blessing with Mikadesh Hashabbos Viyisrael Vihazmanim, he nevertheless fulfills his obligation according to some Poskim, and is hence not to repeat it. This applies whether he concluded with only Mikadesh Hashabbos, or only Mikdesh Yisrael Vihazmanim. 

Davened Shabbos Shemoneh Esrei: If one accidentally said the Shabbos Shemoneh Esrei and not the Shemoneh Esrei for Yom Tov, he does not fulfill his obligation and must repeat the correct Shemoneh Esrei.

Musaf: For Musaf one Davens the Musaf of Shalosh Regalim, adding to it the parts added on Shabbos. If one forgot to mention the Shabbos sacrifices in the Musaf then if one said “Kimo Shekasuv Besorasecha” then he has fulfilled his obligation. The same applies whenever one forgets to mention particular Karbanos.

 

11. Shabbos Chol Hamoed:

Shacharis: Follows the same Nussach of prayer as a regular Shabbos, with exception that Yaleh Veyavo is added in the Shemoneh Esrei.

Musaf: For Musaf one prays the Musaf dialect prayed by a holiday, adding to it the parts added on Shabbos. If one forgot to mention the Shabbos sacrifices in the Musaf then if one said “Kimo Shekasuv Besorasecha” then he has fulfilled his obligation. The same applies whenever one forgets to mention particular Karbanos.

Haftorah: Both the Haftorah of Shabbos Chol Hamoed Pesach and Sukkos discuss the times of the redemption. On Pesach the Haftorah discusses the resurrection, being that the resurrection will take place in Nissan. On Sukkos the Haftorah is the battle of Gog and Magog, being that in Tishreiy will be the war of Gog and Magog. The last blessing said after the Haftorah concludes on Pesach with only “Mikadeish Hashabos” being that Chol Hamoed Pesach is not considered a separate Yom Tov. On Sukkos it ends with “Mikadesh Hashabbos Yisrael Vehazmanim” being that each day is a separate Yom Tov.

 

12. Shabbos Rosh Chodesh:

When Rosh Chodesh falls on Shabbos one Davens the regular Shabbos Shemoneh Esrei, which contains seven blessings, for Maariv, Shacharis and Mincha, adding Ya’aleh Veyavo in the blessing of Avoda. The regular Nussach of Ya’aleh Veyavo is recited without adding the day of Shabbos to its wording. When Rosh Chodesh falls on Shabbos one adds in the fourth/middle blessing of Shemoneh Esrei the paragraph of Ata Yatzarta which discusses both [the sacrifices of] Shabbos and Rosh Chodesh. One concludes the blessing “Mikadeish Hashabbos Yisrael Veroshei Chodashim”.

Kerias Hatorah-The Torah reading: When Rosh Chodesh coincides with Shabbos two Sifrei Torah are removed from the Ark. Seven Aliyos from the weekly Torah portion is read from the first Torah scroll. The second scroll is then placed on the Bima which is followed by half Kaddish. Hagba is then done to the first scroll. One may not open the second scroll until the first scroll is rolled up and placed in its Meil. [The Mi Shebeirach for the ill is recited after Hagba.] The Maftir, which is the Rosh Chodesh reading, is read from the second Torah scroll. One reads the portions of “Uviyom Hashabas” and “Uviroshei Chodsheichem” until the end of that portion. One does not recite a second half Kaddish after this reading.

Haftorah: When Rosh Chodesh falls on Shabbos the Haftorah of “Hashamayim Kisi” is read. If Shabbos is Erev Rosh Chodesh then the Haftorah of “Machar Chodesh” is read in place of the weekly Haftorah. When Rosh Chodesh is two days and falls on Shabbos and Sunday then the Haftorah of “Hashamayim Kisi” is read and after the Haftorah one reads the first and last verse of the Haftorah of “Machar Chodesh”.

Av Harachamim: Av Harachamim is not recited on Shabbos Rosh Chodesh. This applies even on Shabbos Rosh Chodesh Iyar.

Tzidkasecha: When Rosh Chodesh falls on Shabbos, Tzidkasecha is not recited during the Mincha prayer.

_______________________________________________________________________________

[1] See Admur 267-268; 281-286; Ketzos Hashulchan 77; 78; 83; 91, 93; Ishei Yisrael 36-38; Tefila Kehilchasa 21

[2] See Admur 267:1; Siddur Admur; Shaar Hakolel 17:2; Ketzos Hashulchan 77:1; Otzer Minhagei Chabad p. 55; Piskeiy Teshuvos 267:1

[3] See Admur 263:7; Ketzos Hashulchan 74:5; Piskeiy Teshuvos 263:41; Kitzur Dinei Hadlakas Neiros 2:15

[4] Admur 263:23-24; Ketzos Hashulchan 77:1

[5] Admur 268:2-4; Michaber 268:2; Rav Nachum Brachos 21a; Ketzos Hashulchan 78:1-3

[6] Kaf Hachaim 268:8; Ketzos Hashulchan 78:2; Piskeiy Teshuvos 238:4

[7] Admur 268:7-9; 117:5; Ketzos Hashulchan 78:3; Piskeiy Teshuvos 268:6-9

[8] Admur 268:10; Ketzos Hashulchan 78:4; Piskeiy Teshuvos 268:6-9

[9] Admur 268:11; Ketzos Hashulchan 78:5

[10] Ketzos Hashulchan 78:3

[11] Admur 107:1; Ketzos Hashulchan 78:3

[12] See Ketzos Hashulchan 77:2-4; Sefer Haminhagim p. 26

[13] Siddur Admur regarding Yom Tov; Ketzos Hashulchan 77:2; Shaar Hakolel 17:6

[14] Admur 267:5; Michaber 267:3; Tur 267; Ketzos Hashulchan 77:4

[15] M”B 267:9; Kaf Hachaim 267:9; Ketzos Hashulchan 77:4; Piskeiy Teshuvos 267:4

[16] Siddur Admur; Piskei Dinim of Tzemach Tzedek; Ketzos Hashulchan 77:4

[17] Admur 268:12; Ketzos Hashulchan 77:5; See Kaf Hachaim 268:33-36

[18] See Admur 268 Kuntrus Achron 2

[19] Ketzos Hashulchan 77:5

[20] See Admur 268:15; Taz 268:8; Ben Ish Chaiy 2 Vayeira 10; Kaf Hachaim 268:50; Ketzos Hashulchan 77:5

[21] Birchas Habayis 41:7; Igros Moseh 4:69; Minchas Yitzchak 10:21; Shraga Hameir 6:47; Mishneh Sachir 1:91

[22] Piskeiy Teshuvos 268:13

[23] Tehila Ledavid 268:13; Minchas Yitzchak 10:21

[24] Siddur Admur; Sefer Tikkunei Shabbos [1630]; Siddur Shlah; Siddur Arizal of Rav Yaakov Kopel; Kaf Hachaim 271:2

[25] Ketzos Hashulchan 83

[26] Admur 281:1; Ketzos Hashulchan 83:1

[27] See Admur 281:2; Rama 281; Tur 281; Zohar Teruma 2:136; Shaar Hakolel 19; Piskeiy Teshuvos 281:2

[28] See Piskeiy Teshuvos 281:3

[29] Birkeiy Yosef 281; Shaareiy Teshuvah 281:1; Ben Ish Chaiy Toldos 2; Kaf Hachaim 281:7; Piskeiy Teshuvos 54:3

[30] See Admur 59:1; Admur 281:2; Ketzos Hashulchan 83:1

[31] Ketzos Hashulchan 19:17; 83:2

[32] See Ketzos Hashulchan 83:3

[33] Ketzos Hashulchan 83:3

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

[35] See Admur 286:5 that one could [and at times must] Daven Mincha before Musaf; See Admur 268:11 that one does not fulfill the obligation of Musaf with other prayers; See Shaareiy Teshvah 422:3 who implies that one does not have to have in mind during the Prayer that it is counting for that prayer, and hence since one said the Nussach of Mincha he is Yotzei Mincha even if he did not intend to do so; See also Betzeil Hachochmah 5:22; Piskeiy Teshuvos 233:5

[36] See Admur 268:10 that if one Davened the Shacharis Nussach instead of Mincha, he nevertheless still fulfills his obligation of Mincha

[37] Ketzos Hashulchan 83:5

[38] Admur 292; Siddur Admur; Ketzos Hashulchan 91

[39] Ketzos Hashulchan 91:1

[40] Admur 292:2; M”A 135:1; Bava Kama 82a; Yerushalmi Megillah 4:1; M”B 135 in Pesicha

[41] Michaber 135:1; Mishneh Megillah 21a

[42] Siddur Admur; Ketzos Hashulchan 91:2

[43] Admur 293:1-4; Ketzos Hashulchan 93

[44] Admur 106:2; 299:18; See Piskeiy Teshuvos 299:16

[45] Shulchan Aruch Chapter 294;  Ketzos Hashulchan 93:3-4

[46] Admur 295:1

[47] So rules Admur ibid; See Mateh Efarim 581:47 regarding R”H; 602:45 regarding Shabbos Shuva; See Oatzer Minhagei Chabad p. 170 for difference in practice of the Rebbe over the years by Shabbos Teshuvah

Other Opinions: Some rule that even in such a case that Yom Tov falls on Shabbos, Vihi Noam is omitted the Motzei Shabbos prior to it. [See Kaf Hachaim 295:6]

[48] Lehoros Nasan 13:119 Brought in Piskeiy Teshuvos 295:3

[49] See Admur 487:3