21:5 There is no compensation for a Shemoneh Esreh which was missed
except during the time of the following prayer service, but not during a
time which is not a time of prayer. For example, if one waited a long
time after praying the service which one was obligated at that time, one
cannot add another prayer, to compensate for for the prayer that was
missed; 1 because (the Sages) did not decree compensation for a prayer
one missed except at the time one is occupied with a currently
obligatory prayer service; then since one is involved in praying, one
may also compensate for what was missed. 2
1) For example, a person failed to pray the morning service, and later prayed the afternoon service in its proper time. After he waited an hour, he wanted to compensate for the morning service which he omitted. This is not allowed even though the sun has not set and, thus the time for the afternoon service has not passed. 2) The Mishna Berurah 108:15 allows one to compensate for the omitted prayer in such circumstances. |
אין תשלומין לתפלה שהפסיד אלא בזמן תפלה הסמוכה לה אבל לא בשעה שאינה זמן תפלה כגון אם שהה הרבה אחר שהתפלל התפלה שהיא חובת שעה אינו יכול להתפלל עוד תשלומי תפלה שהפסיד לפי שלא תקנו תשלומין לתפלה שהפסיד אלא בזמן שהוא עוסק בתפלה שהיא חובת שעה שאז כיון שהוא עוסק בתפלה הוא משלים גם כן מה שחסר |
21:6 The compensating Shemoneh Esreh which one prays, must be prayed as
one would pray then the obligatory prayers. For example, if one did not
pray the afternoon service on (Friday afternoon) before Shabbat one
prays two evening Shemoneh Esreh of Sabbath. Even though the second one
is to compensate for a weekday service, in any event, because it is now
the Sabbath, one prays the Sabbath prayers. If one prayed the weekday (Shemoneh
Esreh), one must pray again. 1 Similarly, on the day before Rosh Hodesh,
if one did not pray the afternoon service, one prays two evening
Shemoneh Esreh, and says in both of them ''Let ascend and come''.
Similarly, if one did not pray the evening service on Rosh Hodesh one
prays two Shemoneh Esreh in the morning service. If one forgot ''Let
ascend and come'' even in the second one, one repeats the Shemoneh Esreh
again. (Even though this is compensation for the evening, and (this
omission) would not require one to repeat, in any case, at present it is
day (and one must repeat).) 2 On the Sabbath, if one did not pray the
afternoon prayers, one prays (during) the evening service, also two (Shemoneh
Esreh) of the weekday. Nevertheless, there is a difference with ''You
have favoured us''. 3 In the first (Shemoneh Esreh), one says ''You have
favoured us'', but in the second one does not say. The reason for this
(difference) is that ''You have favoured us'' is considered like Havdala,
and one does not make Havdala twice in one's prayers. The converse is
also true. If one forgot the Saturday night evening service, (on Sunday)
two morning services are said. One says in the Shemoneh Esreh that
compensates (for the evening), ''You have favoured us'' because from the
principle of these laws, one needs to make Havdala in this prayer. 4
1) This decision follows the Shulchan Aruch HaRav 108:14. However, the Mishna Berurah 108:25 considers one free from any further obligations. 2) In this instance, as well, the Mishna Berurah allows for leniency and does not require the require the repetition of the Shemoneh Esreh. 3) Which takes out Sabbath. 4) In contrast to the Shulchan Aruch HaRav 294:2, the Mishna Berurah 108:33 does not require one to mention ''You have favoured us'' in one's prayers if one has already said Havdala. Rav Chaim Soloveitchik explains that even though the second prayer is compensation for the evening service, one should say ''You have favoured us'' in the first Shemoneh Esreh, since the obligation is to say this prayer in the first Shemoneh Esreh one prays after the end of the Sabbath. |
תפלה התשלומין שהוא מתפלל חייב להתפלל כמו שהוא מתפלל אז תפלת החובה כגון אם לא התפלל מנחה בערב שבת מתפלל ערבית שתים של שבת אף על פי שהשניה באה לתשלום תפלת חול מכל מקום כיון שעתה הוא שבת מתפלל של שבת ואם התפלל של חול חוזר ומתפלל וכן בערב ראש חדש אם לא התפלל מנחה מתפלל ערבית שתים ואומר בשתיהן יעלה ויבא ואם לא התפלל ערבית בראש חדש שמתפלל שחרית שתים אם שכח יעלה ויבא אפילו בשניה חוזר ומתפלל אף על גב שתשלומין הלילה היא ואז לא היה חוזר מכל מקום השתא יממא הוא ובשבת אם לא התפלל מנחה מתפלל ערבית גם כן שתים של חול אלא שיש חילוק באתה חוננתנו בראשונה אומר אתה חוננתנו ובשניה אינו אומר והטעם בזה כיון שאתה חוננתנו הוא כמו הבדלה ואין מבדילין ב' פעמים לתפלה והוא הדין להיפך אם שכח ערבית במוצאי שבת מתפלל שחרית שתים ואומר בתפלת התשלומין אתה חוננתנו לפי שמעיקר התקנה צריך להבדיל בתפלה |
21:7 One erred in the Rosh Hodesh afternoon service and didn't say ''Let
ascend and come'', when the following day is not Rosh Hodesh, and then
even if one prays two evening Shemoneh Esreh, one will gain (by this)
nothing. Since (in this service) one can no longer say ''Let ascend and
come'', and without ''Let ascend and come'', since one has already
prayed and so one should not pray the (second) compensatory (prayer) at
all. 1
1) The Mishna Berurah (108:18) suggests praying a second Shemoneh Esreh as described before. |
טעה בראש חדש במנחה ולא אמר יעלה ויבא ולמחר אינו ראש חדש אם כן אף אם יתפלל ערבית שתים לא ירויח כלום שהרי אינו יכול לומר עוד יעלה ויבא ובלא יעלה ויבא הרי כבר התפלל על כן אינו מתפלל כלל לתשלומין |
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