Daily Prayer

erev Shabat

עֶרֶב שַׁבָּת

Israeli: ' marks a reduced vowel that Israeli speech drops (b'rachah); when the vowel is pronounced it is written e (lefanecha). - separates syllables that would otherwise run together.

How to read the transliterations

446 Kabbalat Shabbat: By custom the Shaliaḥ Tzibbur stands at the bima, rather than at the synagogue's front, since Kabbalat Shabbat is not treated as belonging to Ma'ariv [אשי ישראל, לו:יד]. For that same rationale it is permitted for a male younger than the age of 13 to conduct Kabbalat Shabbat.

447 When the closing stanza of Lekha Dodi is recited, custom is to stand facing the door or the rear, which ordinarily is the western side, of the synagogue [משנ״ב או״ח, רסב:י].

448 Custom keeps mourners who sit shiva outside the synagogue during Kabbalat Shabbat, coming in once the congregation finishes Lekha Dodi. Upon their entrance, those assembled cry out together הַמָּקוֹם יְנַחֵם אֶתְכֶם בְּתוֹךְ שְׁאָר אֲבֵלֵי צִיּוֹן וִירוּשָׁלָיִם (page 383) [ערוה״ש יו״ד, ת:ה].

449 Those assembled recite the final two psalms of Kabbalat Shabbat, מִזְמוֹר שִׁיר לְיוֹם הַשַּׁבָּת (Ps. 92) and יהוה מָלָךְ (Ps. 93). Next come the Mourner's Kaddish and a passage drawn from the Zohar כְּגַוְנָא.

450 Ma'ariv for Shabbat and Yom Tov: וְהוּא רַחוּם is left out [טור או״ח, רסו]. The Shaliaḥ Tzibbur advances to the synagogue's front to recite Barekhu. Ma'ariv preferably starts after nightfall. Should it begin earlier, those assembled must repeat the Shema after nightfall [משנ״ב או״ח, רסו:ג]. הַשְׁכִּיבֵנוּ closes with wording unlike the weekday formula, and בָּרוּךְ יהוה לְעוֹלָם is left out [שו״ע שם, ג]. Should one mistakenly close הַשְׁכִּיבֵנוּ with the weekday blessing, the proper blessing is to be recited, so long as one recalls at once. Otherwise, the blessing is not repeated [משנ״ב, שם:ט]. Custom is to recite וְשָׁמְרוּ (page 407) before the Amida [משנ״ב, שם]. When the day is also Yom Tov, one inserts the verse pertaining to the Festival (וַיְדַבֵּר מֹשֶׁה, page 407).

451 The Shabbat Ma'ariv Amida is recited (page 409). On Rosh Ḥodesh, יַעֲלֶה וְיָבֹא is inserted within the fifth blessing (page 415). On Ḥanukka, וְעַל הַנִּסִּים is inserted within the sixth blessing (page 417).

452 Should one start reciting the weekday Amida on Shabbat and recall midway through the Amida, the blessing already begun is to be finished, after which one starts the fourth blessing of the proper Shabbat Amida [שו״ע או״ח, רסח:ב]. Should recollection come after finishing the Amida, the right Amida is to be recited from the beginning [שם:ד].

453 Whoever recites the Amida belonging to a different Shabbat service (e.g., reciting Shaḥarit's Amida during Minḥa) does not repeat the Amida. An exception arises for whoever utters an incorrect Amida at Musaf, or recites the Musaf Amida at another service, requiring that the Amida be said again [שם:ו]. Yet if recollection occurs while still in the Amida, one returns to the opening of blessing four in the proper Amida [משנ״ב, שם:טו].

454 Following the Amida, the Shaliaḥ Tzibbur and congregation recite וַיְכֻלּוּ (page 421) [שו״ע או״ח, רסח:ו]. The Shaliaḥ Tzibbur recites the abbreviated Repetition of the Amida, except when prayer occurs at a site where (a) services do not take place regularly, or (b) no Torah scroll is present [משנ״ב, שם:כד]. The Shaliaḥ Tzibbur recites the Full Kaddish, Psalm 23 and Barekhu. As of Shabbat Ḥol HaMo'ed Pesaḥ through Shavuot, the Omer is counted (page 319). Those assembled recite Aleinu, then the Mourner's Kaddish.

455 Certain congregations customarily recite Kiddush prior to Aleinu in the synagogue. Yet because Kiddush ought ordinarily to be recited at the place of the Shabbat meal, whenever feasible a child (or children) under the age of bar/bat mitzva should drink the Kiddush wine. When that cannot be done, whoever makes Kiddush may drink the wine [שו״ע או״ח, רסט:א].

456 Once one has returned home, custom is to say (or sing) various traditional songs and prayers. Some customarily bless their children. Shabbat Kiddush is an affirmative mitzva from the Torah. Customarily, one person recites Kiddush while the rest listen attentively, meeting their duty by proxy (invoking the principle of שומע כעונה – "one who hears is as one who says"). Women are bound by this mitzva, and a woman may recite Kiddush for herself and others [שו״ע או״ח, רעא:ב]. Custom is to punctuate the meal with Zemirot. After the meal, רְצֵה is inserted into Birkat HaMazon's third blessing (page 1037). On Rosh Ḥodesh, יַעֲלֶה וְיָבֹא (page 1039) is inserted after רְצֵה [שו״ע או״ח, קפח:ה].

יוֹם שַׁבָּת

THE DAY OF SHABBAT

457 Tefillin are not worn. Prayer opens as on weekdays, though special verses for Shabbat are added within the Korbanot section (page 51) [שו״ע ורמ״א או״ח, מח:א]. Pesukei DeZimra: matching Shabbat and Yom Tov (page 459) [שו״ע או״ח, נא:ט]. After אָז יָשִׁיר, those assembled recite Nishmat. The Shaliaḥ Tzibbur for Shaḥarit starts from the words שׁוֹכֵן עַד.

458 Shaḥarit: matching Shabbat and Yom Tov. After Barekhu, those assembled recite הַכֹּל יוֹדוּךָ (page 517). The Shabbat Amida is recited. On Rosh Ḥodesh, the fifth blessing receives יַעֲלֶה וְיָבֹא (page 547). On Ḥanukka, the sixth blessing receives וְעַל הַנִּסִּים (page 551). Following the Repetition of the Amida, on Rosh Ḥodesh, those assembled recite Half Hallel [שו״ע או״ח, תכב:ב]. The Shaliaḥ Tzibbur then recites Full Kaddish. Next come the Daily Psalm (Ps. 92) and, where relevant, Psalm 104 or 27, then the Mourner's Kaddish.