{"id":7115,"date":"2016-01-05T11:00:22","date_gmt":"2016-01-05T09:00:22","guid":{"rendered":"https:\/\/ph.yhb.org.il\/en\/?p=7115"},"modified":"2016-07-10T18:02:41","modified_gmt":"2016-07-10T15:02:41","slug":"01-05-11","status":"publish","type":"post","link":"https:\/\/ph.yhb.org.il\/en\/01-05-11\/","title":{"rendered":"11. Shabbat Prayers"},"content":{"rendered":"

The Amida<\/em> on Shabbat is made up of seven berakhot<\/em>. The formulation of the first and last three berakhot<\/em> is identical to their weekday versions, but in place of the thirteen berakhot<\/em> in the middle we recite one special berakha<\/em> relating to the sanctity of Shabbat. In it we beseech God to find our rest pleasing and to sanctify us with His commandments. We conclude this berakha<\/em> with \u201cBlessed are You, O Lord, Who sanctifies Shabbat\u201d (\u201cmekadesh ha-Shabbat<\/em>\u201d). The introduction to this Shabbat berakha<\/em> was formulated differently by the Sages for each of the prayer services of Shabbat. At Ma\u2019ariv <\/em>it is \u201cAta Kidashta<\/em>\u201d (\u201cYou have sanctified\u201d), \u201cYisma\u0125 Moshe<\/em>\u201d (\u201cMoshe rejoiced\u201d) at Sha\u0125arit<\/em>, and Ata E\u0125ad<\/em> (\u201cYou are one\u201d) at Min\u0125a<\/em>. One who got confused and recited the wrong berakha<\/em> \u2013 for example, he used the Min\u0125a<\/em> formulation during Ma\u2019ariv<\/em> \u2013 has fulfilled his obligation, since the central berakhot <\/em>of all three prayers share common themes and formulations (SA 268:6; MB ad loc.<\/em> 14).<\/p>\n

Technically, on Shabbat one could say all of the berakhot<\/em> one usually says during the weekday, and simply add a special berakha<\/em> for Shabbat. Nevertheless, the Sages wished to honor Shabbat and to avoid burdening the people with lengthy prayers (Berakhot<\/em> 21a). Furthermore, it is not appropriate to make requests on Shabbat, since they might cause one sorrow (Tan\u0125uma<\/em>; Rashi; Rambam). Therefore the Sages reduced Shabbat\u2019s middle berakhot<\/em> from thirteen to one. However, if one mistakenly started to say the berakhot<\/em> from the weekday Amida<\/em>, and then remembered in the middle of one of the berakhot<\/em>, he should finish the berakha<\/em> and then shift to the Shabbat formulation. Since the weekday berakha<\/em> is still relevant, and he has already begun it, it is proper that he finish it (SA 268:2). If he made a mistake and did not say the berakha<\/em> about Shabbat, as long as he has not finished the Amida<\/em> he can go back to the Shabbat berakha<\/em> and continue from there until the end of the Amida<\/em>. However, if he already finished the Amida<\/em>, even if he has not yet stepped backward, he must repeat the Amida<\/em> from the beginning (ibid. <\/em>5).<\/p>\n

The Sages also established an additional prayer service on Shabbat \u2013 Musaf<\/em> \u2013 corresponding to the extra sacrifices that were offered on Shabbat during Temple times. In this Amida<\/em> too, the first three and last three berakhot<\/em> are the same as those of every Amida<\/em>, but in the middle there is a special berakha<\/em> about the Musaf <\/em>sacrifice and the sanctity of Shabbat.[5]<\/a><\/sup><\/p>\n

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[5]<\/a>. If during Musaf<\/em> one mistakenly began to recite the weekday berakhot<\/em>, and then remembered that he must pray Musaf<\/em>, even though some maintain that he should finish the berakha<\/em>, he should not do so. Rather, he should stop immediately, because those berakhot<\/em> are not relevant to Musaf<\/em> (SA 265:2; MB ad<\/em> loc.<\/em> 5).<\/p>\n

If while praying the Amida<\/em> he began to say the word \u201cata<\/em>\u201d with the intention of continuing with the berakha<\/em> of \u201cAta \u0124onen<\/em>\u201d but then remembered that it was Shabbat, what should he do? If he was praying the Amida<\/em> of Ma\u2019ariv<\/em> or Min\u0125a <\/em>on Shabbat day, whose Shabbat berakhot<\/em> also begin with the word \u201cata<\/em>,\u201d he should continue with the correct Shabbat formulation. But if he was praying Sha\u0125arit<\/em>, since he intended to begin a weekday berakha<\/em> and indeed did so, he should finish the berakha<\/em> of Ata \u0124onen<\/em>. Nevertheless, even in Sha\u0125arit<\/em> if he recited \u201cata<\/em>\u201d absentmindedly, he should correct himself and continue with the correct berakha<\/em>, Yisma\u0125 Moshe<\/em>, since in theory if he were to continue during Sha\u0125arit<\/em> with Ata Kidashta<\/em> of Ma\u2019ariv<\/em> or Ata E\u0125ad<\/em> of Min\u0125a<\/em> he would fulfill his obligation (SA 265:3; MB ad loc.<\/em> 6; Ben Ish \u0124ai<\/em>, Year 2, Toldot 10).<\/p>\n<\/div>\n<\/div>\n","protected":false},"excerpt":{"rendered":"

The Amida on Shabbat is made up of seven berakhot. The formulation of the first and last three berakhot is identical to their weekday versions, but in place of the thirteen berakhot in the middle we recite one special berakha relating to the sanctity of Shabbat. In it we beseech God to find our rest […]<\/p>\n","protected":false},"author":1,"featured_media":0,"comment_status":"closed","ping_status":"closed","sticky":false,"template":"","format":"standard","meta":{"footnotes":""},"categories":[75],"tags":[],"class_list":["post-7115","post","type-post","status-publish","format-standard","hentry","category-01-05"],"yoast_head":"\n11. 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