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T H E PI RCH EI SH OSH AN I M ROADMAP T O PRAYER PROJECT
The Roadmap t o Prayer
Lesson 33
Pirchei Shoshanim 2006
This shiur may not be reproduced in any f orm without permission of the copyright hol der
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489
Mincha: The Aft er noon Prayer
B Ba ac ck k g gr r o ou un nd d n : pn n : pn
The Gemara in Berachos
1
teaches that the Patriarchs instituted the three daily prayers.
A vraham A vi nu instituted the Morning Prayer - Tefillas Shacharis; Y itzchak A vi nu
instituted the Afternoon Prayer - Tefillas Mincha; Y aak ov A vi nu instituted the
N ighttime Prayer - Tefillas Maariv. The Gemara also states that the three daily
prayers correspond to the two daily sacrif ices the Korban T ami d of the Morning and
of the Evening and to the burning of limbs and f ats of the Korbanos which were
placed on the mi zbeiach at night.
I I n nt t i i m ma at t i i o on n n: n:
The M enoras H amaor
2
brings a well known ref erence that the Patriarchs instituted the
respective T efi llos which is encoded in their names.
A vraham un:a the second lett er in his name in Hebrew stands for Bok er
:pa Morning.
Y itzchak pnx the second letter in his name in Hebrew stands f or
T zaharayi m u:nx N oon.
Y aak ov apy - the second letter in his name in Hebrew stands for E rev a:y
Evening.
Additionally, in the letters corresponding to the A t-bash order of the Hebrew
alphabet, i.e. the f irst letter A leph pairs with the last letter T af n which gives the
sound of A t n. Then the second letter Bei s pairs with the second last letter which
gives the sound of Bash oa and so on.
Accordingly,
1
D af 26b
2
Chapter 2 T efilla
Lesson
33
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
490
A vraham un:a the f irst letter represents the letter Taf n f or T efi llas n:on
and Bei s a the second letter represent s the letter Shi n o f or Shachari s n:no.
Y itzchak pnx and Y aak ov apy both begin with the letter Y ud which
corresponds to the letter M em n in A t-bash alphabet, f or M i ncha nn:n and
M aari v a:yn respectively.
Why Tefi l l as Mi ncha i s call ed Mi ncha
Why do we call T efi llas M i ncha, M i ncha , more than any other T efi lla? Some say it is
because according to Torah law one is obligated to daven (pray) one time a day
3
.
Accordingly, the second prayer, M i ncha, is an added of f ering; something more than
necessary; a gif t. M i ncha also means a gif t as it says that Y aak ov A vi nu sent a M i ncha, a
gif t, to appease his brother E i sav.
The A budraham writes that the name M i ncha alludes to the sin of A dam who sinned
during the tenth Halachic Hour (Shaah Z emani s) of the day that he was created which
is in the middle of the afternoon. According to T argum Onk el os, the word used in this
pasuk to express the time of day of A dams si n is the root word M i ncha
4
.
Mi ncha Gedol ah, Mi ncha Ket anah
M i ncha is the af ternoon prayer which begins at half past noon and can be prayed until
the end of the day, nighttime
5
. There are two basic times f or M i ncha; M i ncha Gedolah
and M i ncha Ket anah. M i ncha Gedolah is the earliest time one can daven M i ncha which is
at half past noon. This was the earliest time that the af ternoon daily sacrif ice would
be brought during the year. That would be on the busiest day the Kohani m had in the
Bei s H ami k dash, when E rev Pesach (Passover eve) would f all on E rev Shabbos (Sabbath
eve). I t was so busy because there were so many Korban Pesach of f erings being
brought and time was short because it was E rev Shabbos and all the Pesach sacrif ices
had to be roasted bef ore nightt ime. Since that was the earliest possible time for the
Korban T ami d of the af ternoon, it is also the earliest time for T efi llas M i ncha. The
3
Rambam H ilchos T efilla 1:1
4
n:p: n n:onn nn:n :on nyoao n:oy n un :a:o a u+ o:n un n an5o ) :a ' x , n ( : n: un
nx:nn ' : n:n n .
5
This is according to the opinion of the Rabbanan. The term nighttime is not an exact time because everyone
agrees that within fif teen minutes of nighttime it is considered Bein H ashemashos ( twilight ) and too late f or T efillas
M i ncha (M ishna Berura 233:2). According to Rebbe Y ehudah the latest time f or M incha is at Pl ag H aM i ncha which is
explained later in the lesson.
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
491
second time f or T efi llas M i ncha is called M i ncha Ket anah which of f icially begins at nine
and a half hours into the day. This calculation is based on Halachic Hours which
takes all the daylight hours
6
and divides into twelve equal parts Shaos Z emaniyos. The
amount of minutes in each Halachic Hour will vary according to the length of the
day. I f there are just ten daylight hours in a winter day, then each hour will consist of
f if ty minutes. I f there are f ourteen hours in a summer day, then there will be seventy
minutes in each hour. I n order to f igure out M i ncha Ket anah 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 sevent y
minutes each
7
and add it to 6:15 A.M. when the day began which would come out at
about 5:23 P.M. The same f ormula is repeated f or any length of day, whether short or
long.
Earl i est Ti me for Mi ncha Gedol ah
M i ncha Gedolah is the earliest time one can pray (daven) M i ncha.
The Mechaber
8
rules that one who davens bef ore six and a half Halachic Hours into
the day has not f ulf illed his obligation to pray (daven) M i ncha. The M i shna Berura
9
brings that there are opinions that consider davening right af ter Chatzos (noon) to be
valid bedi eved (post facto). Likewise, one who wasnt able to pray (daven) Shachari s on
time, can daven Shachari s up until Chatzos (noon). Once Chatzos arrives, it is now time
f or T efi llas M i ncha, although we dont daven M i ncha then either because one can easily
make a mistake to daven bef ore Chatzos. The correct order of Prayer (Tefi lla) in this
case is to f irst pray (daven) M i ncha and then another prayer (T efi lla) for Shachari s as a
makeup T efi lla f or the one he missed. I f one davened Shachari s before M i ncha during the
f irst half hour af ter Chatzos (noon) one need not repeat that Shemoneh E srei because
some opinions maintain that the time f or Shachari s
10
has not yet elapsed until half past
Chatzos (noon).
6
There are dif f erent opinions whether to calculate the hours between sunrise and sunset or from A l os H ashachar
until Tzeis H ak ochavim.
7
(9.5 x 70 minutes) 60 minutes = 11:08 (HH:MM)
8
Simon 233
9
I bid. k 2 quoting some A chronim (later day authorities) . However, in practice the Chafetz Chaim argues that one
who prayed (davened) then has possibly f ulf illed his obligation to daven since the f irst half hour af ter noon is invalid
only because one can easily mistakenly think even before noon is after noon. T efi llas N edava would be the best
option in case of doubt if one can concentrate properly and add a portion to his Tefill asN edava.
10
Simon 89 k 7
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
492
Pl ag HaMi ncha
Plag H aM i ncha 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 i shna in Berachos
11
brings an argument between the Rabbanan who say the time
f or M i ncha is until evening while Rebbe Y ehudah maintains only until Plag H aM i ncha.
The Gemara explains that according to the Rabbanan the time for the Afternoon Korban
T ami d sacrif ice was until evening. According to Rebbe Y ehudah it was only until Plag
H aM i ncha. Therefore, T efi llas M i ncha is also until these respective times as well
12
.
Plag H aM i ncha literally means half of M i ncha. This means that when we calculate the
time f rom M i ncha Ketanah until sundown we have two and a half Halachic Hours.
That is f rom nine and a half hours which is M i ncha Ketanah until sundown which is
the end of the twelf th hour of the day. When we take this amount of time and divide
it into half , one and a quarter Halachic Hours, it gives us the time for Plag H aM i ncha.
Both according to the Rabbanan and according to Rebbe Y ehudah, once the time for
M i ncha has passed, one may pray (daven) M aari v.
The Hal achi c Rul i ng
The Gemara does not conclude with a def initive ruling whether to follow the opinion
of the Rabbanan and daven M i ncha until sundown or like the opinion of Rebbe Y ehudah
who allows praying (daveni ng) M i ncha only until Plag H aM incha. The Shulchan Aruch
13
rules accordingly that one may choose to f ollow either opinion. I n case of necessity,
one may daven M i ncha bef ore Plag H aM i ncha and M aari v af ter Plag H aM i ncha even if
normally one davens M i ncha until nighttime. One must still be caref ul not to daven
M i ncha af ter Plag H aM i ncha and M aari v bef ore 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 this in order that the M i nyan doesnt disperse, one may even daven
11
M ishna daf 26a and Gemara daf 26b
12
See Pnei Y ehoshua who explains that the Rabbis held that one would normally finish the sprinkling of the blood of
the sacrif ice bef ore sunset as prescribed f or all Korbanos even though technically the day continues until night when
the stars emerge (Tzeis H ak ochavim). The burning of its f ats and limbs would pref erably be completed before the
end of the day which ends at that time (Tzei s H ak ochavim). According to Rebbe Y ehudah the Korban T amid must be
completed by Pl agH aM inchah. However, the burning of the f ats and limbs were still permitted past sunset ad even at
night, except that he doesnt consider that portion of the sacrif ice which is not integral to the validity of the Korban
to correspond to Tefill as M incha, as does the sprinkling of the blood.
13
233:1
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
493
M i ncha af ter Plag H aM i ncha and M aari v bef ore Shek i a (sunset) during the same time
f rame
14
.
The Lat est Ti me for Daveni ng Mi ncha
T efi llas M i ncha needs to be recited in time, either before Plag H aM i ncha like Rebbe
Y ehudah or bef ore night like the Rabbanan. One needs to be especially mindf ul not to
wait until the last moment to pray (daven) M i ncha since this Prayer (T efi lla) is very easy
to f orget 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 f orget to daven M i ncha as well as not starting activities that may get drawn
out and cause one to miss davening M i ncha. One who does so will be greatly
rewarded f or this
15
. The E lya Rabba writes that it was because of thi s reason i tsel f that
E li yahu H aN avis prayer (tefi lla) was
accepted by M i ncha as the pasuk
states, A nd i t was at the ti me of
M i ncha and E li yahu approached
The L evush writes that although
one can daven M i ncha at M i ncha
Gedolah time which would
normally have been the pref erred
time since Z eri zi n mak di mi n
leM i tzvos (one should always seek
to perform a M i tzvah at the f irst
opportunity), we still do not do
this M i tzvah at that time. This is
because davening later by M i ncha
Ket anah during the time when the
Korban was usually brought, is a
greater merit for our Prayers
(T efi llos) to be accepted.
According to the opinion of the
Rabbanan one may daven M i ncha until nighttime. I n def ining nighttime according to
H al acha there are dif ferent opinions amongst the Posk im (H alachi c authorities). We will
not go into the reason for this dispute; suf f ice to say that the question revolves
14
233:1
15
Tur, L evush 232:1
E liyahu at H ar H aCarmel:
E liyahu H anavi was forced to bringtheidol -worshi ppers of Bal to a
showdown at H ar H aCarmel. So many people were being l ed
astray by these peopl e that something drasti c had to be done.
A lthough during this period of time, it was forbidden to sacrifice
ani mals on a pri vate altar, i t was a permi tted for E li yahu H anavi
to do so as a special dispensation for the sak e of stemmi ng the tide
towards idol worship. H e taunted the worshippers of the Bal to
bri ng down a heavenly fi reto consume the animal sacri fi ce they had
brought up onto their altar. A fter they unsuccessfully tried in front of
all the onlook ers, E l iyahu turned in prayer to H ashem impl oring
H im to send down a fire from H eaven to consume the animal
sacri fi ce on the altar whi ch he erected for H ashems sak e. I t was at
M incha that H ashem sent out a fireto consumehi s sacrifice, proving
to all those present that H ashem i s G-d and no other power ex i sts.
I n fact, our Sages teach us that E l iyahu had cried out in prayer with
a double ex pressi on A nei ni H ashem A neini (answer me
H ashem, answer me!). T he two ex pressions were for H ashem to
answer hi s prayer that a fire should consume the sacrifi ce and that
no one shoul d attribute his miraculous feat to witchcraft or sorcery.
Rav Y erucham L evovitz ztl commented how despite the fact that
this mi racl e came from G-d, it was still possi ble for non-
beli evers to attri bute the open mi racles to sorcery and to
conti nue to di scredit beli ef i n H ashem. H owever, thi s di dnt
happen as E li yahus prayer at M i ncha ti me was fully
accepted and a tremendous Ki ddush H ashem transpi red.
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
494
around whether the beginning of sunset or the end of sunset marks the end of the
day.
Si mon 232
I n this Simon of Shulchan Aruch the f ollowing issues are discussed:
What does one do when there is not enough time to pray (daven) a f ull M i ncha
with Chazoras H ashatz?
Which activities are f orbidden bef ore M i ncha?
Which M i ncha does this ref er to, M i ncha Gedolah or Ketanah?
Does it apply only to activities that are time consuming or to anything which may
end up taking more time than one thinks?
The fol l owi ng are some Hal achi c concl usi ons:
The consensus is that one must be caref ul a half -hour bef ore the time for M i ncha
Ket anah not to start a large f ormal meal
16
, like a wedding, Bar Mitzvah, Bri s and
Pi dyon H aben.
Haircuts are generally permitted nowadays since most barbers have back up
equipment in case one of his haircutting appliances breaks in middle of the
haircut.
One who davens with a specif ic M i nyan can be lenient to perform work up until
his regular time f or T efi llas M i ncha. One who doesnt have a particular mi nyan that
he attends on a regular basis may not get involved in work or other activities that
tend to take a long time to complete.
One who wishes to engage in Torah study at a half -hour bef ore the time f or
M i ncha Ket anah or later, may do so if he davens M i ncha at a f ixed time. Otherwise
he may appoint someone else to remind him or use an alarm clock as a reminder.
I f one is studying in a shul where a M i nyan will gat her f or M i ncha it is also
permissible.
D ayani m (Jewish Judges) who want to start deliberating over a case must appoint
an individual to remind them to daven M i ncha.
16
M ishna Berura k 26
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
495
I t is pref erable that one davens M i ncha even at M i ncha Gedolah bef ore sitting down
to each lunch.
Tef i l l as Nedava
A T efi lli n N edava is an extra voluntary Shemoneh E srei that one wishes to add in order
to supplement his prayer. Some of the rules about N edava Prayer are that one needs to
make an additional 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. One must be sure that he can concentrate properly when davening such a
T efi lla. On Shabbos, Y om T ov or T efillas M ussaf T efi llas N edava is not allowed.
I n practice, Tefi llas N edava is discouraged nowadays since we f ind it very dif f icult to
concentrate on our prayer f rom the beginning of Shemoneh E srei until its end. I n cases
of doubt, when one is unsure whether an integral part was omitted f rom ones
obligatory Shemoneh E srei, T efi llas N edava can be recited as an option if in case his f irst
Shemoneh E srei was indeed valid. I n such a case, one need not add additional request in
each of the middle-sections brochos.
Mi ncha Gedol ah and Mi ncha Ket anah anyone?
The Rosh
17
was asked an interesting question regarding a congregation that accepted
upon themselves f or a period of time to pray both M i ncha Gedolah and M i ncha Ketanah,
which one should they consider the obligatory M i ncha and which one the additional
N edava prayer? The Rambam
18
ment ions that some of the Sages (Geoni m) consider
the f irst one the N edava prayer since that was the less common time f or bringing the
Korban M i ncha in the Bei s H ami k dash. However, if one davened the f irst M i ncha as the
obligatory one, then the next M i ncha at M i ncha Ketanah is the N edava prayer. The
Mechaber
19
rules according to the Rambam that one should rather daven the main
T efi lla at M i ncha Ketanah and if one wishes to daven at M i ncha Gedolah as well, that
T efi lla should be the N edava. The M i shna Berura
20
adds that although whenever one
davens two Shemoneh E srei s back to back when davening T efi llas N edava the f irst one is
17
Kl al 4:9
18
H ilchos Tefill a 3:3
19
Simon 234:1
20
234:2
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
496
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 still bef ore the preferred time for M i ncha.
The M i shna Berura in his notes
21
in f act brings the opinion of the Rosh who pref ers
davening M i ncha Gedolah and accordingly would daven it as a T efi llas Chovah
(obligatory prayer) and then if he wishes to pray (daven) again later at M i ncha Ketanah
time he would pray (daven) that one as a N edava. This opinion is also the opinion of
the T ur, the T az as well as the Gra. He ends of f commenting that it is unusual that
none of the commentaries to the Shulchan A ruch make this observation.
The Preferred Ti me
There is a disagreement when the pref erred time for M i ncha is. Some say the best
time is right at the beginning at M incha Gedolah. Others say it is at M i ncha Ketanah time
while others pref er davening M i ncha close to sundown.
The M echaber rules that the pref erred time is when the Korban T ami d (D aily Sacrif ice)
of the af ternoon was commonly brought which is at M i ncha Ketanah. One who davens
M i ncha at M i ncha Gedolah is yotzei (f ulf ills) the M i tzvah anyway. However, there are
other early sources that maintain the opposite, that M i ncha Gedolah is the pref erred
time for praying (daveni ng) M i ncha and this is also the ruling of the V i lna Gaon the Gra.
I t would seem that in this case one should be consistent with his pref erence f or the
time to daven M i ncha, and when one can easily daven either at M i ncha Gedolah or at
M i ncha Ket anah one should always choose the same each day. Of course, if one cannot
schedule to daven always at his pref erred time, he should pray (daven) at the other less
pref erred time with a M i nyan since in such a case everyone agrees that both times are
H alachi cally valid f or davening M i ncha.
Mi nchas St ruct ure
The A budraham writes that the basic structure for M incha is A shrei followed by the
half -K addish (Chatzi -Kaddi sh) then Shemoneh E srei . The Chazzan then says the review of the
Shemoneh E srei (Chazoras H ashatz) without Bi rchas Kohani m (except on Fast days). Then
T achanun is said with the accompanying T efi llos f ollowed by Kaddish Shalei m (T i sk abel).
Then a chapter from T ehi lli m (the common custom is to recite A lei nu instead)
21
Shaar H atziyun sk 1
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
497
f ollowed by Kaddi sh Y ehei Shal oma (commonly ref erred to as Kaddi sh Y asom
22
). He also
adds that Rabbei nu Y onah
23
would recite the portion of the Korban T ami d
24
since this
Prayer (Tefi lla) represents the Afternoon Korban T ami d. By saying these verses
(Pesuk i m)pesuk i m of Korbanos one is considered as if one is bringing the Korbanos
themselves. This is derived f rom the verse (pasuk )
25
U neshal ma parim sefasei nu
26
(and let
us render [f or] bulls [the of f ering of ] our lips
27
). The A budraham concludes that some
congregations follow this custom of reciting the Parshas H aT amid like the custom of
Rabbei nu Y onah.
One who did not recite A shrei before davening M i ncha should recite it af terwards
unless it is already night. Even when reciting it af ter M i ncha according to the Z ohar
one should rather recite like one who is studying a portion f rom T ehi lli m as a M i tzvah
of Torah study rather than doing so as an obligation. The reason f or this is based in
Kabbali sti c writings
28
.
A shrei needs to be recited with a M i nyan present since Kaddi sh will be recited f or those
pesuk i m
29
. The Rama writes (234:1) that one should not recite A shrei before there is a
f ull M i nyan present since Kaddi sh needs to be recited af ter A shrei before davening
M i ncha. The M agen A vraham adds that if A shrei was recited without a M i nyan they
should then say a chapter of Tehi lli m in order to recite Kaddi sh. Similarly, when reciting
Kaddi sh after a lesson (shi ur) of Torah study, one needs to be sure that there were ten
(10) people present during the time they were learning Torah. The reason f or this is
22
Although customarily this Kaddish is recited by one whose parent/ s is/ are deceased, in principle this Kaddi sh is said
as a completion of the Tefill a one of the Seven Kaddei shim hinted to by the pasuk Sheva bayomehillalticha (Seven times a
day I sing Your praise). Rama Simon 132:2
23
I ggeres H aTeshuva 70
24
Bamidbar 28:2
25
The pasuk begins: 14:3. Take words with yourselves and return to H ashem. Say, " You shall f orgive all iniquity and
teach us [the] good [way], and let us render [f or] bulls [the of f ering of ] our lips.
26
H osheah 14:3
27
Rashi - And let us render [f or] bulls that we should have sacrif iced bef ore you, let us render them with the
placation 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
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
498
because the main purpose of Kaddi sh is to exalt H ashems N ame after it was sanctif ied
through Torah study.
I f the time f or M i ncha is running short, then the leader of the congregational prayers
(Shaliach T zibbur) can begin by reciting Shemoneh E srei out loud so that they can recite
Kedusha and f inish bef ore night. The rest of the congregation (T zibbur) can either wait
until the Shali ach T zi bbur f inishes Kedusha and the bracha of H aKei l H aKadosh if there will
remain enough time f or them to f inish bef ore night, or they can begin reciting
Shemoneh E srei together with the Shali ach T zi bbur word f or word, reciting Kedusha and
the bracha of H aKei l H aKadosh together with the Shaliach T zibbur. I n this case, those
congregations where the Shaliach T zibbur recites the nusach (version) of L edor vador
naggid Baruch A tta H ashem H aKei l H aKadosh, the T zi bbur will say the same instead of
the usual nusach of A tt a Kadosh
30
The Y alk ut Y osef
31
writes that in the above case it is pref erable f or the congregation
(T zi bbur) to daven along with the Shaliach T zibbur rather than wait until af ter Kedusha
and the bracha of H aKei l H aKadosh. He maintains that in general it is bet ter to have the
Shali ach T zi bbur recite Chazoras H ashatz af ter the T zi bbur davens (prays) the quiet
Shemoneh E srei f irst f or themselves. Only if there are less than ten people who will pay
attention and respond A men to the brochos of the Shaliach T zibbur then it is better that
the Shal iach T zibbur start saying the Shemoneh E srei out loud with the entire
congregation. This H al acha applies not only to T efi llas M i ncha, but to Shachari s as well.
The A ruch H ashulchan in Si mon 232 writes that this is the H al acha according to the
opinion of the Rama. However, nowadays we wait f or the Chazzan to start and f inish
until H aKei l H ak adosh bef ore starting the Shemoneh E srei ourselves. This way we can at
least answer A men to the f irst three brochos of the Chazzans Shemoneh E srei. According
to the Rama there is no real concern f or these three A mens since in this case, the
Shali ach T zi bbur is not repeating Shemoneh E srei and there are no issues of wasted
brochos if no one answers amen. I f one is concerned by Chazoras H ashatz (the repeating
of the Shemoneh E srei ) that there are not nine people answering A men then it is better
f or the Chazzan to start with the loud Shemoneh E srei f irst and say it out loud until
H aKei l H ak adosh, and then everyone says Shemoneh E srei quietly to themselves.
Notwithstanding, some Y eshi vas (School f or Torah study) have adopted the custom
of reciting Shemoneh E srei out loud until af ter Kedusha and the bracha of H aKei l
H aKadosh in order to benef it the learning schedule of the Y eshi va.
30
See Simon 232:1 and 124:2 with M ishna Berura commentary
31
132:3
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 Q U E S T I O N S
499
Quest ions:
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 i ncha represent s a gift?
4) When is M i ncha Gedolah?
5) When is M i ncha Ketanah?
6) When is Plag H aM i ncha?
7) What does the time of Plag H aM i ncha ef f ect in the time of the Bei s
H ami k dash and nowadays?
8) When is the most pref erred time for T efi llas M i ncha?
9) What can one do if theres not enough time to pray both the quiet
Shemoneh E srei as well as Chazoras H ashatz?
10) When does everyone suggest that it would be better f or the Shal iach
T zi bbur to start the loud Shemoneh E srei immediately before the
congregations quiet Shemoneh E srei ?
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 A N S W E R S
500
Answers:
1) They correspond to the three prayers that the Patriarchs instituted. The
daily prayers also correspond to the two daily Korban T amid sacrif ices as
well as the f ats and limbs that burned on the mi zbeiach at night .
2) We f ind that the f irst two letters of A vraham represent the letters T af
and Shi n - Tefi llas Shachari s. Y i tzchak and Y aak ov the f irst letter of their
names corresponds to the letter M em n representing M i ncha and
M aari v.
3) Since according to the Rambam the Torah only obligates us to daven
once a day, this second T efi lla is considered as a gif t.
4) M i ncha Gedolah is at half past noon.
5) M i ncha Ketanah is at nine and a half hours into the day.
6) Plag H aM i ncha is at the mid point between M i ncha Ketanah and
nightt ime.
7) I n the Bei s H ami k dash it was the ending time for bringing the Korban
T ami d according to Rebbe Y ehudah. Nowadays it is the latest time for
davening M i ncha.
8) The Mechaber maintains that it is at M i ncha Ket anah while the Rosh and
some other posk i m maintain that M i ncha Gedolah is the main T efi lla.
9) One can begin immediately with the Chazzan reciting the f irst three
brochos of Shemoneh E srei bef ore 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 aKei l H aKadosh quietly together.
10) I f there are only ten in the M i nyan and one knows that the congregants
will not all pay attention and A men to Chazoras H ashatz (the repeat
Shemoneh E srei ).