| 21:2 If one did not pray (the Shemoneh Esreh in time), though one had the opportunity to pray, because one thought that one would still have time after one completed the activity with which one was involved; and meanwhile the time (for one's prayer) passed; and similarly, one who was preoccupied with financial affairs so that one would not suffer a loss, and for this reason lost (the opportunity) to pray on time. Even though it is forbidden (in these cases) to pass over the time for prayer because of financial loss, in any event (for cases) of forces beyond one's control, one may (for prayers one failed to say) compensate. Similarly, if one was (so) drunk that one was not in a fit state to pray, this is also considered as one prevented by forces beyond his control. This applies even though one began to drink when it was forbidden to do so, after the time for prayer had already arrived. | אם לא התפלל בעוד שהיה לו שהות להתפלל מפני שהיה חושב שעדיין ישאר לו זמן אחר שיגמור אותו עסק שהוא מתעסק בו ובין כך וכך עברה לו השעה וכן מי שהיה טרוד לצורך ממונו שלא יבא לידי הפסד ועל ידי כך הפסיד זמן התפלה אף על גב דאסור להעביר זמן תפלה משום הפסד ממון מכל מקום מיקרי אונס ויש לו תשלומין וכן אם מחמת שכרות לא היה ראוי להתפלל נחשב גם כן כאונס אף על פי שהתחיל באיסור לשתות כשהגיע זמן תפלה |
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21:3 There is no compensation for a prayer 1 except in the service that
follows. However, if one delays any longer, it is impossible to
compensate. For example, if one failed to pray both the morning and
afternoon services, one can compensate for the afternoon service in the
evening service which follows. However, one can not compensate for the
morning service, since two prayer times passed, (during which) one did
not pray neither at the correct time, nor (after) the afternoon prayer
time. 2
1) That was not said in its proper time. 2) The Shulchan Aruch HaRav 108:9 and the Mishna Berurah 108,19 explain that except on Sabbath and festivals, it is proper to pray an additional Shemoneh Esreh as compensation. However, one should add a new request, in addition to the normal text of the Shemoneh Esreh in that prayer. One should make the following stipulation: If it is possible to compensate for a missed prayer after one service has passed, this Shemoneh Esreh should be considered as intended for that purpose. If that is not possible, this Shemoneh Esreh should be considered as a prayer offered as a gift. |
אין תשלומין לתפלה אלא בתפלה הסמוכה לה אבל אם נתאחר יותר אין לה עוד תשלומין כגון אם לא התפלל לא שחרית ולא מנחה אזי מנחה יש לה תשלומין לאחר ערבית הסמוכה לה אבל שחרית אין לה תשלומין כיון שעבר שתי זמני תפלות שלא התפלל לא בזמנה ולא בזמן מנחה |
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21:4 On a day with musaph service, if one did not pray the morning
service, one can (still) compensate for it after the afternoon service.
(Since the time for the musaph service extends until night, if
necessary, like the afternoon service so it is not (regarded as though
there has) passed the time for two services.) After the musaph service,
(however), one is not able to compensate for the morning service. 1
(Since it mentions the sacrifices 2 of musaph, it is not an appropriate
substitute for the morning service.) Nevertheless, if the time for the
morning service has not passed, one may pray the morning service, even
though one has aleady prayed the musaph service.
1) By praying the musaph again. 2) Offered after the daily morning service. |
אך ביום שיש בו מוסף אם לא התפלל שחרית יכול להשלימה לאחר מנחה דכיון דזמן תפלת מוסף בדיעבד עד הלילה כמו מנחה אם כן לא עבר שתי זמני תפלות ולאחר תפלת מוסף אינו יכול להשלים תפלת שחרית דכיון שמזכיר בה קרבן מוסף אינה ראויה שתעלה לתפלת שחרית אך אם עדיין לא עבר זמן תפלת שחרית יכול להתפלל שחרית אף על פי שכבר התפלל מוסף |
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