Daily Prayer

Erev Shabbat

עֶרֶב שַׁבָּת

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446 Kabbalat Shabbat: Because Kabbalat Shabbat is not considered part of Ma'ariv, it is customary for the Shaliaḥ Tzibbur to stand at the bima, rather than at the front of the synagogue [אשי ישראל, לו:יד]. For the same reason, it is permissible for a male under the age of 13 to lead Kabbalat Shabbat.

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

448 By custom, mourners who are sitting shiva remain outside the synagogue for Kabbalat Shabbat, entering when the congregation finishes Lekha Dodi. As they enter, the congregation calls out in unison הַמָּקוֹם יְנַחֵם אֶתְכֶם בְּתוֹךְ שְׁאָר אֲבֵלֵי צִיּוֹן וִירוּשָׁלָיִם (page 383) [ערוה״ש יו״ד, ת:ה].

449 The congregation says the last two psalms of Kabbalat Shabbat, מִזְמוֹר שִׁיר לְיוֹם הַשַּׁבָּת (Ps. 92) and יהוה מָלָךְ (Ps. 93). This is followed by the Mourner's Kaddish and a passage from the Zohar כְּגַוְנָא.

450 Ma'ariv for Shabbat and Yom Tov: וְהוּא רַחוּם is omitted [טור או״ח, רסו]. The Shaliaḥ Tzibbur moves to the front of the synagogue to say Barekhu. It is preferable for Ma'ariv to begin after nightfall. If it does not, the congregation needs to repeat the Shema after nightfall [משנ״ב או״ח, רסו:ג]. The conclusion of הַשְׁכִּיבֵנוּ is different from the weekday formula, and בָּרוּךְ יהוה לְעוֹלָם is omitted [שו״ע שם, ג]. If one erroneously concludes הַשְׁכִּיבֵנוּ with the weekday blessing, one should say the correct blessing, provided one remembers immediately. If not, one does not repeat the blessing [משנ״ב, שם:ט]. It is customary to say וְשָׁמְרוּ (page 407) before the Amida [משנ״ב, שם]. If it is also Yom Tov, one adds the verse relating to the Festival (וַיְדַבֵּר מֹשֶׁה, page 407).

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

452 If one begins to say the Amida for weekdays on Shabbat and remembers in the middle of the Amida, one should complete the blessing already started, then begin the fourth blessing for the appropriate Shabbat Amida [שו״ע או״ח, רסח:ב]. If one remembers after completing the Amida, the correct Amida should be said from the beginning [שם:ד].

453 One who says the Amida for the wrong Shabbat service (e.g., saying the Amida for Shaḥarit during Minḥa), does not repeat the Amida. The exception is one who says the wrong Amida during Musaf, or the Musaf Amida during a different service, in which case the Amida must be repeated [שם:ו]. If, however, one remembers during the Amida, one goes back to the beginning of the fourth blessing of the correct Amida [משנ״ב, שם:טו].

454 After the Amida, the Shaliaḥ Tzibbur and congregation say וַיְכֻלּוּ (page 421) [שו״ע או״ח, רסח:ו]. The Shaliaḥ Tzibbur says the abbreviated Repetition of the Amida, unless prayers are said in a location where (a) services are not held in a regular fashion, or (b) there is no Torah scroll [משנ״ב, שם:כד]. The Shaliaḥ Tzibbur says the Full Kaddish, Psalm 23 and Barekhu. From Shabbat Ḥol HaMo'ed Pesaḥ until Shavuot, the Omer is counted (page 319). The congregation says Aleinu, followed by the Mourner's Kaddish.

455 Some congregations have the custom to say Kiddush in the synagogue prior to Aleinu. However, since Kiddush should generally be said where the Shabbat meal is eaten, where possible, the Kiddush wine should be drunk by a child (or children) under the age of bar/bat mitzva. If this is not possible, the person making Kiddush may drink the wine [שו״ע או״ח, רסט:א].

456 Upon returning home, the custom is to say (or sing) a number of traditional songs and prayers. Some have the custom to bless their children. The Kiddush for Shabbat is an affirmative mitzva from the Torah. By custom, one person says Kiddush and the others listen attentively, fulfilling their obligation by proxy (based on the principle of שומע כעונה – "one who hears is as one who says"). Women are obligated in this mitzva, and a woman is permitted to say Kiddush for herself and others [שו״ע או״ח, רעא:ב]. It is customary to punctuate the meal with Zemirot. After the meal, one adds רְצֵה to the third blessing of Birkat HaMazon (page 1037). On Rosh Ḥodesh, יַעֲלֶה וְיָבֹא (page 1039) is added after רְצֵה [שו״ע או״ח, קפח:ה].

יוֹם שַׁבָּת

SHABBAT DAY

457 One does not put on tefillin. Prayers begin as on weekdays, although one adds special verses for Shabbat in the section of Korbanot (page 51) [שו״ע ורמ״א או״ח, מח:א]. Pesukei DeZimra: as for Shabbat and Yom Tov (page 459) [שו״ע או״ח, נא:ט]. After אָז יָשִׁיר, the congregation says Nishmat. The Shaliaḥ Tzibbur for Shaḥarit begins from the words שׁוֹכֵן עַד.

458 Shaḥarit: as for Shabbat and Yom Tov. After Barekhu, the congregation says הַכֹּל יוֹדוּךָ (page 517). The Shabbat Amida is said. On Rosh Ḥodesh, יַעֲלֶה וְיָבֹא is added in the fifth blessing (page 547). On Ḥanukka, וְעַל הַנִּסִּים is added in the sixth blessing (page 551). After the Repetition of the Amida, on Rosh Ḥodesh, the congregation says Half Hallel [שו״ע או״ח, תכב:ב]. The Shaliaḥ Tzibbur then says Full Kaddish. This is followed by the Daily Psalm (Ps. 92) and, if applicable, Psalm 104 or 27, followed by the Mourner's Kaddish.