Siman 281

We learn in Megillah (23a): On Shabbat one hurries to come to the beit din, for everything has already been prepared from the eve of Shabbat, and it is proper to hurry their arrival to recite Shema like the vatikin (Rashi); and one hurries to leave because of the delight of Shabbat (ibid.). And in Masekhet Soferim (Chapter 18, Halacha 4) it says: On Shabbat one hurries to come, in order to recite the recitation of Shema like the vatikin, and one delays leaving, in order that they may hear the explanation of the seder, meaning the parashah of the weekly portion. And according to this, one must wonder about our teacher, the Rema, who wrote in this siman: "And the custom is that on Shabbat one delays coming to the beit knesset more than on weekdays, because regarding the daily offering of the weekday it is written: 'in the morning,' and regarding Shabbat it is said: 'And on the Shabbat day,' which implies a delay." Thus far his words, and this is contrary to the Gemara and Masekhet Soferim. And perhaps he reasons that that which they said "one hurries to come" is not in contrast to the weekdays, for the Gemara did not mention the weekdays, but rather in contrast to Yom Tov, where it says there "one delays coming," because one must prepare for the Yom Tov meal—in contrast to this it said that on Shabbat "one hurries to come," meaning more than on Yom Tov, but in contrast to the weekdays one delays. And that which he wrote as the reason from that which is written "And on the Shabbat day"—it is a mere allusion, for this is written regarding the musaf offerings, but rather because it is written "besides the continual burnt offering," which implies they are adjacent to one another. And the primary reason is because on Shabbat one sleeps more than on weekdays, and so it is in the source of the law in the Mordechai, chapter Kol Kitvei, see there, because sleep on Shabbat is a delight. (See Bach and Magen Avraham, and according to what I wrote everything settles well. And one must look into the Rif, the Rambam, the Rosh, and the Tur, who omitted this matter from Megillah.)

One enters the beit knesset and arranges the morning blessings, the Akedah, the section of the sacrifices, and the Mishnah of "Eizehu Mekoman" as on weekdays. However, only regarding the sacrifices does one say "And on the Sabbath day," because we do not read the Musaf of the Sabbath in the Torah, which is not the case on a Yom Tov, where we read the section of the Musafim in the Torah. And regarding that which we say "And on your New Moons" on Rosh Chodesh, even though we read it in the Torah—it can be said that since not everyone comes to the beit knesset on weekdays, they do not hear the Torah reading. But on the Sabbath and Yom Tov, everyone comes to the beit knesset. And that which we say "And on the Sabbath day" on the Sabbath before Shacharit, which is the Musaf sacrifice—it is in order to mention all the sacrifices together: the Tamid, the incense, and the Musafim.

And I have a question: behold, regarding all the sacrifices they instituted to say them based on "and we will render the calves of our lips," so why did they not institute to mention the parashah of the bazikhin on Shabbat, namely the showbread and the bazikhin and their burning, which is at the end of parashat Emor? And it seems to me the reason is because we say in Yoma (33a) regarding Abaye's arrangement of the order of the altar service, that the musafim precede the bazikhin, because regarding the bazikhin it is written "on the day" twice—see there. And we say at the beginning of "Pesach is slaughtered," that according to the one who holds this—the musafim were offered at the sixth hour and the bazikhin at the seventh, see there. And according to this, they would not burn the bazikhin before midday. Therefore, it is impossible to say them during Shacharit, for this is like one who says the sacrifices before the light of day. And according to this, that which I have seen in some prayer books where they printed the parashah of the bazikhin before the Kiddush of the day on Shabbat morning—it is not correct; and this is only if one recites Kiddush after midday, and behold it is forbidden to fast on Shabbat until midday, as is written in siman 288.

We add several psalms in Pesukei D'Zimra: HaShamayim Mesaprim, LeDavid BeShanoto, Tefillah LeMoshe, Yoshev BeSeter, Halelu Et Shem Hashem, Hallel HaGadol, Ranenu Tzaddikim, Mizmor Shir LeYom HaShabbat, and Hashem Malakh Ge'ut Lavesh. The Sephardim add further the psalm Shiru L'Hashem Shir Hadash and Hashem Shir HaMa'alot and "Ha'aderet Veha'emunah," and they were not concerned for what the Maharil wrote, not to say Ha'aderet Veha'emunah in public except for Yom Kippur. (Magen Avraham siman 565, subsection 5) The Ashkenazim say the psalms after "Barukh She'amar," because even on weekdays they say "Hodu" after Barukh She'amar; and the Sephardim, who say Hodu before Barukh She'amar on weekdays, also say the psalms beforehand, except for "Mizmor Shir LeYom HaShabbat," which they say immediately after Barukh She'amar, just as they say "Mizmor LeTodah" on weekdays after Barukh She'amar. On Shabbat we do not say Mizmor LeTodah, because a Todah offering is not brought on Shabbat. Our teacher, the Tur, complains about this, because we do not say this for the sake of the offering but rather for the sake of thanksgiving (Beit Yosef); nevertheless, such is the simple custom and it is not to be changed.

And after the Song of the Sea, we add "Nishmat," in which the miracles of the Exodus from Egypt are mentioned, and therefore we say this on Shabbat and Yom Tov. And likewise we say "Shochen Ad" and "Uvemakhalot." And one should lengthen and be pleasant in the songs, and one should not protest against one who lengthens them, even though the one protesting intends so because of the neglect of Torah study, but not like the lengthening of the chazzanim, which the sages do not approve of. (Magen Avraham, subsection 4) And we say "Hakol Yoducha" and "El Adon," and the first two stanzas consist of five words and the rest consist of four words, and at the end they consist of six words, and one should not change this. (Zohar Terumah) And the version of the Sephardim is "Seraphim and Chayot and Ophanim of holiness," and so it is in the Tikkunei Zohar. And so it appears, for the Ophanim are lower than the Chayot, as is explained in the Merkavah of Yechezkel. Nevertheless, the Ashkenazim say: "Seraphim and Ophanim and Chayot of holiness," for so it is in Zohar Terumah (page 132a), and so we say in Yotzer: "And the Ophanim and Chayot of holiness." And it seems to me the reason is because the Ophanim do not have elevation of their own, and all their vitality is from the Chayot, as it is written in Yechezkel: "For the spirit of the Chayah was in the Ophanim, and when the Chayot went, the Ophanim went beside them, etc." And therefore they precede the Ophanim, not because they precede in rank, but on the contrary, as if saying the Ophanim who are dependent on the Chayot of holiness, not that they have power of their own.

And we say "To the God who rested," and our teacher, the Rema, wrote that regarding any matter, if one did not say it—we do not make him repeat it, except if he did not say "To the God who rested"—we make him repeat it; see there. And the reason, it can be said, is that in all the other praises the Shabbat is not explicitly mentioned, but rather because the day of Shabbat is a day of rest and holiness—they added praises within it. This is not the case with "To the God who rested," for the essence of the holiness of Shabbat is mentioned there; therefore, we make him repeat it. And they wondered about him: was this mentioned in the Gemara? Furthermore, the Tur wrote that in Toledo they do not say it, see there; so how can we say that if one did not say it—we make him repeat it? (Magen Avraham). However, even our teacher, the Rema, did not intend that he should return to the beginning of the blessing, but rather that he should say it in the place where he stands. (ibid.) And as for the other songs, since he passed the place where they are said and did not say them—he does not say them at all anymore.

And we pray the first three blessings, which are only praise, and the middle blessing. The primary element is the blessing of "Be pleased with our rest... Who sanctifies the Shabbat," but we precede it with "Moses shall rejoice," just as in the evening prayer we precede it with "You sanctified." And the intent of "Moses shall rejoice in the gift of his portion" is that he chose the day of Shabbat for rest while they were still in Egypt, as is brought in the Midrashim, and when they were commanded regarding the Shabbat, Moses rejoiced in the gift of his portion, for the Holy One, Blessed be He, chose the portion that he had chosen. And it contains fifty-five words, corresponding to the fifty-five words that are from "But My Shabbats you shall keep" until "And He gave to Moses." (Tur)

And if he did not mention that of Shabbat—they return him: if he uprooted his feet—he returns to the beginning of the prayer, and if he did not uproot his feet—he returns to that of Shabbat (ibid.). And the shaliach tzibbur repeats the prayer, and in Kedushah they add "Az Bekol" and "Mimekomcha Malkenu Tofia Vetimloch etc.", and he says Birkat Kohanim and Kaddish Shalem, and they say "Ein Kamocha etc.". And the Sephardim say "Atah Hareta etc.", because this was said regarding the receiving of the Torah which was given on Shabbat (ibid.). And the Sephardim say the Shir Shel Yom after Shacharit, and it is correct, for behold, for Musaf there was a different song, "HaZiv Lach," as is found in Rosh Hashanah (31a), and how do we say it after Musaf. And I wonder that in Masekhet Soferim chapter 18 and chapter 19 it lists there the songs of the Musafim, and it did not mention that of Shabbat. And also those who are accustomed to say on Rosh Chodesh after Musaf "Barchi Nafshi," which is the Musaf song of Rosh Chodesh, and so too on every festival, they say the song belonging to the Musaf of that day as printed in the Machzorim, why was the Musaf song of Shabbat not mentioned at all, and it requires further study. And know, that with us in Shacharit we do not say "Yismechu Bemalchutcha" but rather begin "Am Mekadeshei Shevi'i," and in Musaf we begin "Yismechu." And the Sephardim begin also in Shacharit "Yismechu," except they do not conclude "Zecher Lema'aseh Bereshit" in Shacharit, and the reason is not known. And one should not bow in Nishmat at the time he says "Lecha Levadecha Anachnu Modim," because one should not bow in prayer except in the place where the sages said, and no more. And that which they bow in Aleinu at "Vaanachnu Korim" is because it is after the prayer, and they say that we are bowing, and so too at Hagbahah they bow before the Sefer Torah, but not during the prayer. (The commentators labored in the explanation of "He saw and established the form of the moon," and it seems simple that it is because He diminished its light, as is explained in the Midrash, and in the future it will be filled. And this is "and established"—that He established it for the future and now He diminished it, and see in the Tur)