Roadmap to Prayer Lesson 33

7/30/2019 Roadmap to Prayer Lesson 33

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T H E P I R C H E I SH O SH A N I M R O A D M A P T O PR A Y E R P RO JE C T

The Roadmap to Prayer

Lesson 33

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48 9

Mincha: The Afternoon PrayerBBaacckk ggrr oouunndd

The Gemara in Berachos1 teaches that the Patriarchs instituted the three daily prayers.

A vraham A vinu instituted the Morning Prayer - Tefillas Shacharis; Y i tzchak A vinu

instituted the Afternoon Prayer - Tefillas Mincha; Y aakov A vinu instituted the

N ighttime Prayer - Tefillas Maariv. The Gemara also states that the three daily

prayers correspond to the tw o daily sacrif ices the Korban T amid of the M orning andof the Evening and to the burning of limbs and fats of the Korbanos which were

placed on the mizbei ach at night.

II nn tt ii mmaa tt ii oonn

The M enoras H amaor2 brings a well known reference that the Patriarchs instituted the

respective Tefillos which is encoded in their names.

A vraham the second letter in his name in H ebrew stands for Bok er

Morning.

Y itzchak the second letter in his name in H ebrew stands forTzaharayim N oon.

Yaakov - the second letter in his name in H ebrew stands for E rev

Evening.

Additionally, in the letters corresponding to the A t-bash order of the H ebrew

alphabet, i.e. the first letter A leph pairs with the last letter T af which gives the

sound of A t . Then the second letter Beis pairs with the second last letter which

gives the sound of Bash and so on.

Accordingly,

1 D af 26b

2 Chapter 2 Tefilla

Lesson

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T H E P I R C H E I S H O S H A N I M R O A D M A P T O P R A Y E R P R O J E C T

A N A T T A C H M E N T O F T H E S O U L L E S S O N 3 3

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A vraham the first letter represents the letter T af for Tefillas

and Beis the second letter represents the lett er Shin for Shacharis.

Y itzchak and Yaakov both begin with the letter Y ud which

corresponds to the letter M em in A t-bash alphabet, for M incha andM aariv respectively.

Why Tefillas Mincha is c alled Mincha

Why do we call T efil las M incha, M incha , more than any other Tefilla? Some say it is

because according to Torah law one is obligated to daven (pray) one time a day3.

Accordingly, the second prayer, M incha, is an added offering; something more than

necessary; a gift. M incha also means a gift as it says that Y aak ov A vinu sent a M incha, a

gift, to appease his brother E isav.

The A budraham writes that the name M incha alludes to the sin of A dam who sinnedduring the tenth H alachic Hour (Shaah Z emanis) of the day that he was created wh ich

is in the middle of the afternoon. According to T argum O nk elos, the word used in this

pasuk to express the tim e of day of A dams sin is the root word M incha4.

Mincha Gedolah, Mincha Ketanah

M incha is the aft ernoon prayer w hich begins at half past noon and can be prayed until

the end of the day, nighttime5. There are two basic times for M incha; M incha G edolah

and M incha K etanah. M incha G edolah is the earliest time one can daven M incha which is

at half past noon. This was the earliest time that the afternoon daily sacrifice wouldbe brought during the year. That would be on the busiest day the Kohanim had in the

Beis H amik dash, when E rev Pesach (Passover eve) would fall on E rev Shabbos (Sabbath

eve). It was so busy because there were so many K orban Pesach offerings being

brought and time was short because it was E rev Shabbos and all the Pesach sacrifices

had to be roasted before nightt ime. Since that w as the earliest possible tim e for the

Korban T amid of the afternoon, it is also the earliest time for T efil las M incha. The

3 Rambam H ilchos T efilla 1:1

4 )',('.

5 This is according to the opinion of the Rabbanan. The term nighttime is not an exact t ime because everyoneagrees that within fif teen m inutes of nighttime it is considered Bein H ashemashos ( twilight) and too late for TefillasM incha (M ishna Berura 233:2). A ccording to Rebbe Y ehudah the latest time for M incha is at Plag H aM incha which isexplained later in the lesson.


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second time for T efil las M incha is called M incha K etanah which officially begins at nine

and a half hours into the day. This calculation is based on H alachic H ours which

takes all the daylight hours6 and divides into twelve equal parts Shaos Zemaniyos. The

amount o f minutes in each H alachic Hour will vary according to the length of the

day. If there are just ten daylight hours in a winter day, then each hour will consist of

fifty minutes. If there are fourteen hours in a summer day, then there will be seventy

minutes in each hour. I n order to f igure out M incha K etanah when a day begins at 6:15

A .M. and ends at 8:15 P.M. one would count nine and a half hours of seventy

minutes each7 and add it t o 6:15 A .M . when the day began which w ould come out at

about 5:23 P.M. The same formula is repeated for any length o f day, whether short or

long.

Earliest Time for Mincha Gedolah

M incha G edolah is the earl iest t ime one can pray (daven) M incha.

The Mechaber8 rules that one who davens before six and a half H alachic H ours into

the day has not fulfilled his obligation to pray (daven) M incha. The M ishna Berura9

brings that there are opinions that consider davening right after Chatzos (noon) to be

valid bedieved (post facto). L ikewise, one who wasnt able to pray (daven) Shacharis on

time, can daven Shacharis up until Chatzos (noon). Once Chatzos arrives, it is now time

for T efill as M incha, although we dont daven M incha then either because one can easily

make a mistake to daven before Chatzos. The correct order of Prayer (Tefilla) in this

case is to fir st pray (daven) M incha and then another prayer (Tefilla) for Shacharis as a

makeup Tefilla fo r the one he missed. I f one davened Shacharis before M incha during the

first half hour after Chatzos (noon) one need not repeat that Shemoneh E srei becausesome opinions maintain that the time for Shacharis10 has not yet elapsed until half past

Chatzos (noon).

6 There are different opinions whether to calculate the hours between sunrise and sunset or from A los H ashacharuntil Tz eis H akochavim.

7 (9.5 x 70 minutes) 60 minutes = 11:08 (HH :M M )

8 Simon 233

9 Ibid. k 2 quoting some A chronim (later day autho rit ies) . Ho wever, in practice the Chafetz C haim argues that on ewho prayed (davened) then has possibly fulfilled his obligation to daven since the first half hour after noon is invalidonly because one can easily mistakenly think even before noon is after noon. T efillas N edava would be the bestoption in case of doubt if one can concentrate properly and add a portion to h is T efill as N edava.

10 Simon 89 k 7


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Plag HaMincha

Plag H aM incha represents the time by which the A fternoon T amid was completed

according to the opinion of Rebbe Y ehudah but not according to the Rabbanan as we

will now see.

The M ishna in Berachos11 brings an argument between the Rabbanan who say the time

for M incha is until evening while Rebbe Y ehudah maintains only until Plag H aM incha.

The G emara explains that according to the Rabbanan the time for the Afternoon Korban

Tamid sacrifice was until evening. According to Rebbe Y ehudah it was only until Plag

H aM incha. Therefore, T efill as M incha is also unti l t hese respective tim es as well12.

Plag H aM incha literally means half of M incha. This means that when we calculate the

time from M incha K etanah unt il sundown we have two and a half H alachic H ours.

That is from nine and a half hours which is M incha K etanah until sundown which is

the end of the twelfth hour of the day. When we take this amount o f tim e and divideit into half, one and a quarter H alachic H ours, it gives us the tim e for Plag H aM incha.

Both according to the Rabbanan and according to Rebbe Y ehudah, once the time for

M incha has passed, one may pray (daven) M aariv.

The Halachic Ruling

The G emara does not conclude with a definitive ruling whether to follow the opinion

of the Rabbanan and daven M incha until sundown or like the opinion of R ebbe Yehudah

who allows praying (davening) M incha only until Plag H aM incha. The Shulchan Aruch13

rules accordingly that one may choose to follow either opinion. In case of necessity,

one may daven M incha before Plag H aM incha and M aariv after Plag H aM incha even if

normally one davens M incha until nighttime. One must still be careful not to daven

M incha after Plag H aM incha and M aariv before sundown because then one is

contradicting his actions of considering the same time frame both as day and as night.

I f one needs to do th is in order that the M inyan doesnt disperse, one may even daven

11 M ishna daf 26a and G emara daf 26b

12 See Pnei Y ehoshua who explains that the Rabbis held that one would normally finish the sprink ling of the blood of

the sacrifice before sunset as prescribed for all Korbanos even though technically the day continues until night whenthe stars emerge (T zeis H ak ochavim). The burning of its fats and limbs would preferably be completed before theend of the day which ends at that time (Tz eis H ak ochavim). According to Rebbe Y ehudah the Korban Tamid must becompleted by Plag H aM inchah. H owever, the burn ing of the fats and limbs were still permit ted past sunset ad even atnight, except that he doesnt consider t hat portio n of the sacrifice which is not integral t o the validity o f t he Korbanto correspond to Tefill as M incha, as does the sprinkling of the blood.

13 233:1


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M incha after Plag H aM incha and M aariv before Shek ia (sunset) during the same time

frame14.

The Latest Tim e for Davening Mincha

T efillas M incha needs to be recited in time, either before Plag H aM incha like RebbeY ehudah or before night like the Rabbanan. O ne needs to be especially mindf ul not to

wait unt il the last m oment t o pray (daven) M incha since this Prayer (Tefilla) is very easy

to forget as its time is in the middle of the day when people are usually still at work.

Because of this consideration our great Sages (Chazal) gave specif ic warning that one

shouldnt forget to daven M incha as well as not starting activities that may get drawn

out and cause one to miss davening M incha. One who does so will be greatly

rewarded for this15. The E lya Rabba writes that it was because of this reason itself that

E liyahu H aN avis prayer (tefilla) was

accepted by M incha as the pasuk

states, A nd it was at the time ofM incha and E li yahu approached

The L evush writes that although

one can daven M incha at M incha

G edolah time which would

normally have been the preferred

time since Zerizin makdimin

leM itzvos (one should always seek

to perform a M itzvah at the first

opportunity), we still do not dothis M itzvah at that time. This is

because davening later by M incha

Ketanah during the time when the

Korban was usually brought, is a

greater merit for our Prayers

(T efil los) to be accepted.

According to the opinion of the

Rabbanan one may daven M incha until nighttim e. I n defin ing nighttim e according to

H alacha there are different opinions amongst the Posk im (H alachic authorities). We will

not go into the reason for this dispute; suffice to say that the question revolves

14 233:1

15 T ur, L evush 232:1

E liyahu at H ar H aCarmel:

E li yahu H anavi was forced to bring the idol-worshippers of Bal to ashowdown at H ar H aCarmel. So many people were being ledastray by these people that somethi ng drasti c had to be done.A lthough duri ng thi s peri od of time, it was forbidden to sacri ficeanimals on a private altar, i t was a permi tted for E li yahu H anavito do so as a special dispensation for the sak e of stemmi ng the tidetowards idol worship. H e taunted the worshippers of the Bal tobring down a heavenly fire to consume the animal sacrifice they hadbrought up onto their altar. A fter they unsuccessfull y tried in fr ont ofall the onlook ers, E li yahu turned in prayer t o H ashem i mploringH im to send down a fire from H eaven to consume the animalsacri fice on the altar whi ch he erected for H ashems sak e. I t was atM incha that H ashem sent out a fi re to consume his sacrifi ce, provingto all those present t hat H ashem i s G -d and no other power exists.I n fact, our Sages teach us that E li yahu had cried out in prayer wit h

a double ex pression A neini H ashem A neini (answer meH ashem, answer me!). T he two ex pressions were for H ashem toanswer hi s prayer that a fire should consume the sacrifi ce and thatno one should at tr ibute his miraculous feat to witchcraft or sorcery.Rav Y erucham L evovitz ztl commented how despite the fact thatthis miracle came from G -d, i t was still possible for non-believers to attribute the open miracles to sorcery and tocontinue to discredit belief in H ashem. H owever, this didn thappen as E liyahus prayer at M incha time was full yaccepted and a tremendous Ki ddush H ashem t ranspired.


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around whether the beginning of sunset or the end of sunset marks the end of the

day.

Simon 232

I n th is Simon of Shulchan A ruch the following issues are discussed:

What does one do when there is not enough time to pray (daven) a full M incha

with Chazoras H ashatz?

Which activities are forbidden before M incha?

Which M incha does this refer to, M incha G edolah or Ketanah?

D oes it apply only to activit ies that are tim e consuming or to anything which may

end up taking more time than one thinks?

The fol low ing are some Halachic c onclusions:

The consensus is that one must be careful a half-hour before the time for M incha

Ketanah not to start a large formal meal16, like a wedding, Bar M itzvah, Bris and

Pidyon H aben.

H aircuts are generally perm it ted no wadays since most barbers have back up

equipment in case one of his haircutting appliances breaks in middle of the

haircut.

O ne who davens with a specific M inyan can be lenient to perform work up until

his regular time for T efillas M incha. O ne who doesnt have a particular minyan that

he attends on a regular basis may not get involved in work or o ther activit ies that

tend to take a long time to complete.

O ne who wishes to engage in T orah study at a half-hour before the time for

M incha K etanah or later, may do so if he davens M incha at a fixed t ime. O therwise

he may appoint som eone else to remind him or use an alarm clock as a reminder.

If one is studying in a shul where a M inyan will gather for M incha it is also

permissible.

D ayanim (Jewish Judges) who want to start deliberating over a case must appoint

an individual to remind them to daven M incha.

16 M ishna Berura k 26


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I t is preferable that one davens M incha even at M incha G edolah before sitting dow n

to each lunch.

Tefi l las NedavaA T efillin N edava is an extra voluntary Shemoneh E srei that one wishes to add in order

to supplement his prayer. Som e of the rules about N edava Prayer are that one needs to

make an addit ional request in each one of the middle section brochos of Shemoneh E srei.

This is done by adding something which is relevant to the theme of that particular

blessing. O ne must be sure that he can concentrate properly when davening such a

Tefilla. O n Shabbos, Y om Tov or T efillas M ussaf T efil las N edava is not allowed.

In practice, T efil las N edava is discouraged nowadays since we find it very difficult to

concentrate on our prayer from the beginning of Shemoneh E srei unti l i ts end. I n cases

of doubt, when one is unsure whether an integral part was omitted from ones

obligatory Shemoneh E srei, T efil las N edava can be recited as an opt ion if in case his first

Shemoneh E srei was indeed valid. In such a case, one need not add additional request in

each of the middle-section s brochos.

Minc ha Gedolah and Mincha K etanah anyone?

The Rosh17 was asked an interesting question regarding a congregation that accepted

upon themselves for a period of time to pray both M incha G edolah and M incha K etanah,

which one should they consider the obligatory M incha and which one the additional

N edava prayer? The Rambam18 mentions that some of the Sages (G eonim) consider

the first one the N edava prayer since that was the less common time for bringing the

Korban M incha in the Beis H amik dash. H owever, if one davened the fi rst M incha as the

obligatory one, then the next M incha at M incha Ketanah is the N edava prayer. The

M echaber19 rules according to the Rambam that one should rather daven the main

Tefilla at M incha K etanah and if one wishes to daven at M incha G edolah as well, that

Tefilla should be the N edava. The M ishna Berura20 adds that although whenever one

davens two Shemoneh E sreis back to back when davening T efill as N edava the first one is

17 Klal 4:9

18 H ilchos T efilla 3:3

19 Simon 234:1

20 234:2


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always the current obligatory Shemoneh E srei and the second is the N edava, here the

f irst one has to be the N edava as it is stil l before the preferred tim e for M incha.

The M ishna Berura in his notes21 in fact brings the opinion of the Rosh who prefers

davening M incha G edolah and accordingly would daven it as a T efil las Chovah(obligatory prayer) and then if he wishes to pray (daven) again later at M incha K etanah

time he would pray (daven) that one as a N edava. This opinion is also the opinion of

the Tur, the T az as well as the Gra. H e ends off commenting that it is unusual that

none of the commentaries to the Shulchan A ruch make this observation.

The Preferred Tim e

There is a disagreement when the preferred time for M incha is. Some say the best

time is right at the beginning at M incha G edolah. Others say it is at M incha Ketanah time

while others prefer davening M incha close to sundown.

The M echaber rules that the preferred time is when the Korban Tamid (D aily Sacrif ice)

of the afternoon was commonly brought which is at M incha K etanah. One who davens

M incha at M incha G edolah is yotzei (fulfills) the M itzvah anyway. H owever, there are

other early sources that maintain the opposite, that M incha G edolah is the preferred

time for praying (davening) M incha and this is also the ruling of the V ilna G aon the Gra.

It would seem that in this case one should be consistent with his preference for the

time to daven M incha, and when one can easily daven either at M incha G edolah or at

M incha Ketanah one should always choose the same each day. Of course, if one cannot

schedule to daven always at his preferred time, he should pray ( daven) at the other less

preferred time with a M inyan since in such a case everyone agrees that both times are

H alachically valid f or davening M incha.

Minchas Struc ture

The A budraham writes that the basic structure for M incha is A shrei followed by the

half -K addish (Chatzi-Kaddish) then Shemoneh E srei. The Chazzan then says the review of the

Shemoneh E srei (C hazoras H ashatz) without Birchas Kohanim (except on Fast days). Then

T achanun is said with the accompanying Tefillos followed by Kaddish Shaleim (T iskabel).

Then a chapter from Tehillim (the common custom is to recite A leinu instead)

21 Shaar H atziyun sk 1


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followed by K addish Y ehei Shal oma (commonly referred to as K addish Y asom22 ). H e also

adds that Rabbeinu Y onah23 would recite the portion of the Korban Tamid24 since this

Prayer (Tefilla) represents the Afternoon Korban Tamid. By saying these verses

(Pesuk im)pesuk im of Korbanos one is considered as if one is bringing the Korbanos

themselves. This is derived from the verse (pasuk )25 U neshalma parim sefaseinu26 (and let

us render [for] bulls [the offering of] our lips27). The A budraham concludes that some

congregations follow this custom of reciting the Parshas H aT amid like the custom of

Rabbeinu Y onah.

One who did not recite A shrei before davening M incha should recite it afterwards

unless it is already night. Even when reciting it after M incha according to the Z ohar

one should rather recite like one who is studying a portion from Tehillim as a M itzvah

of Torah study rather than doing so as an obligation. The reason for this is based in

Kabbalistic writings28.

A shrei needs to be recited with a M inyan present since Kaddish will be recited for those

pesuk im 29 . The Rama writes (234:1) that one should not recite A shrei before there is a

full M inyan present since Kaddish needs to be recited after A shrei before davening

M incha. T he M agen A vraham adds that if A shrei was recited without a M inyan they

should then say a chapter of Tehillim in order to recite Kaddish. Similarly, when reciting

Kaddish after a lesson (shiur) of Torah study, one needs to be sure that there were ten

(10) people present during the time they were learning Torah. The reason for this is

22 Although customarily this Kaddish is recited by one whose parent/ s is/ are deceased, in principle this Kaddish is saidas a completion o f t he Tefilla one of the Seven Kaddeishim hinted to by the pasuk Sheva bayomehi llal ti cha (Seven times aday I sing Your praise). Rama Simon 132:2

23 I ggeres H aT eshuva 70

24 Bamidbar 28:2

25 The pasuk begins: 14:3. Take words with yourselves and return to H ashem. Say, "You shall forgive all iniquity andteach us [the] good [way], and let us render [for] bulls [the offering of] our lips.

26 H osheah 14:3

27 Rashi - And let us render [for] bulls that we should have sacrificed before you, let us render them with theplacation of thewords of our lips.

28 M ishna Berura 108:14

29 Simon 234:1, M agen A vraham k 1, M ishna Berura k 5


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because the main purpose of Kaddish is to exalt H ashems N ame after it was sancti f ied

through Tor ah study.

I f the time for M incha is running short, then the leader of the congregational prayers

(Shaliach Tzibbur) can begin by reciting Shemoneh E srei out loud so that they can reciteKedusha and finish before night. The rest of the congregation (Tzibbur) can either wait

until the Shaliach Tzibbur finishes Kedusha and the bracha of H aKeil H aKadosh if t here will

remain enough time for them to finish before night, or they can begin reciting

Shemoneh E srei together with the Shaliach Tzibbur word f or word, reciting Kedusha and

the bracha of H aKeil H aKadosh together with the Shaliach Tzibbur. In this case, those

congregations where the Shaliach Tzibbur recites the nusach (version) of L edor vador

naggid Baruch A tta H ashem H aKeil H aKadosh, the Tzibbur will say the same instead of

the usual nusach of A tta K adosh 30

The Y alk ut Y osef31

writes that in the above case it is preferable for the congregation(Tzibbur) to daven along with the Shaliach Tzibbur rather than wait until after Kedusha

and the bracha of H aKeil H aKadosh. H e maintains that in general it is better to have the

Shaliach Tzibbur recite C hazoras H ashatz after the Tzibbur davens (prays) the quiet

Shemoneh E srei f irst for themselves. Only if there are less than ten people who w ill pay

attention and respond A men to the brochos of the Shaliach Tzibbur then it is better that

the Shaliach Tzibbur start saying the Shemoneh E srei out loud with the entire

congregation. This H alacha applies not only to T efil las M incha, but to Shacharis as well.

T he A ruch H ashulchan in Simon 232 writes that this is the H alacha according to the

opinion of the Rama. H owever, nowadays we wait f or the Chazzan to start and finish

until H aKeil H akadosh before starting the Shemoneh E srei ourselves. This way we can atleast answer A men to the first three brochos of the Chazzans Shemoneh E srei. According

to the Rama there is no real concern for these three A mens since in this case, the

Shaliach Tzibbur is not repeating Shemoneh E srei and there are no issues of wasted

brochos if no one answers amen. If one is concerned by C hazoras H ashatz (the repeating

of the Shemoneh E srei) that there are not nine people answering A men then it is better

for the Chazzan to start with the loud Shemoneh E srei first and say it out loud until

H aKeil H akadosh, and then everyone says Shemoneh E srei quietly to themselves.

N otw ithstanding, some Y eshivas (School f or To rah study) have adopted the custom

of reciting Shemoneh E srei out loud until after K edusha and the bracha of H aKeil

H aKadosh in order to benefit the learning schedule of the Y eshiva.

30 See Simon 232:1 and 124:2 with M ishna Berura commentary

31 132:3


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A N A T T A C H M E N T O F T H E S O U L Q U E S T I O N S

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Questions:

1) What do our three daily prayers correspond to?

2) What hint do we have through the A t-bash alphabet?

3) What does it mean that M incha represents a gift?

4) W hen is M incha G edolah?

5) W hen is M incha Ketanah?

6) W hen is Plag H aM incha?

7) What does the time of Plag H aM incha effect in the time of the Beis

H amik dash and nowadays?

8) When is the most preferred time for T efillas M incha?

9) What can one do if theres not enough tim e to pray both t he quiet

Shemoneh E srei as well as C hazoras H ashatz?

10) When does everyone suggest that it would be better for the Shaliach

Tzibbur to start the loud Shemoneh E srei immediately before the

congregations quiet Shemoneh E srei?


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A N A T T A C H M E N T O F T H E S O U L A N S W E R S

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Answers:1) They correspond to the three prayers that the Patriarchs instituted. The

daily pr ayers also cor respond to the two daily Korban Tamid sacrifices aswell as the fats and l imbs that burn ed on the mizbei ach at night.

2) We find that the first two letters of A vraham represent the letters T af

and Shin - T efil las Shacharis. Y it zchak and Yaakov the first letter of their

names corresponds to the letter M em representing M incha and

M aariv.

3) Since according to the Rambam the Torah only obligates us to daven

once a day, this second Tefilla is considered as a gif t.

4) M incha G edolah is at half past noon.

5) M incha Ketanah is at n ine and a half ho urs into the day.

6) Plag H aM incha is at the mid point between M incha Ketanah and

nighttime.

7) In the Beis H amik dash it was the ending time for bringing the Korban

Tamid according to Rebbe Y ehudah. N owadays it is the latest t ime for

davening M incha.

8) The M echaber maintains that it is at M incha K etanah while the Rosh and

some other posk im maintain that M incha G edolah is the main Tefilla.

9) O ne can begin immediately with the Chazzan reciting the first three

brochos of Shemoneh E srei before anyone davens the quiet Shemoneh E srei

and then the congregation will recite the quiet Shemoneh E srei together.

Or, the congregation should begin reciting Shemoneh E srei along with

the Chazzan and then continue af ter H aKeil H aKadosh quietly together.

10) I f t here are only ten in the M inyan and one knows that the congregants

will not all pay attention and A men to Chazoras H ashatz (the repeatShemoneh E srei).

Documents

Roadmap to Prayer Lesson 33