• Insight 1: Mincha Make-up During Maariv: If you miss Mincha, you pray Maariv, and then you pray Mincha again as a make-up.
• Insight 2: Maariv Make-up During Shacharit: If you miss Maariv, you pray Shacharit, and then you pray Maariv again as a make-up.
• Insight 3: The Role of Ashrei: The inclusion of the Ashrei (a psalm of praise) prayer between the two Amidahs is a practice designed to create a slight separation between the two prayers. This helps to distinguish the regular prayer from the make-up prayer. This is mentioned specifically for the Maariv make-up during Shacharit, and the gloss extends it to the Mincha make-up during Maariv. It's a subtle but important detail in maintaining the distinctness of each prayer.

Limitations and Conditions of Make-Up Prayers

Not all missed prayers can be made up, and the conditions are important.

## The Time Constraint for Make-Ups

Orach Chayim 108:12: "[This statement] that one can complete [i.e. make-up] the [Amidah] prayer that one missed applies specifically during the time of [the next Amidah] prayer, but when it is not the time of [that next Amidah] prayer, one may not."

• Insight 1: No "Catching Up Later": This is a critical limitation. You cannot make up a missed Shacharit prayer during Maariv, for example. The window for making up a prayer is strictly limited to the time of the next prayer in the sequence.
• Insight 2: The Spiritual Opportunity: This limitation underscores the importance of praying at the designated times. The make-up is a concession, not a replacement for timely prayer. It's about rectifying a missed opportunity within a relatively close timeframe, reflecting the ongoing nature of our relationship with the Divine.

## The "One Skip" Rule

Orach Chayim 108:13: "There are no make-up prayers other than for the prayer immediately adjoining [i.e. preceding] prayer alone; so that if one erred and did not pray the morning prayer and [also] the afternoon prayer, one [only] prays the evening prayer twice [with] the latter prayer as a make-up for the afternoon prayer, but for the morning prayer there is no make-up; and the same goes for all the rest of the prayers."

• Insight 1: The "One-Step" Rule: This section clarifies that the make-up provision generally applies only when one prayer is missed. If you miss Shacharit AND Mincha, you can only make up the Mincha during Maariv. The Shacharit prayer, having been missed and not falling within the "immediately adjoining" rule for Maariv, has no make-up.
• Insight 2: The Impact of Multiple Missed Prayers: This rule highlights the serious consequences of missing consecutive prayers. The opportunity for make-up is lost for the earlier missed prayers. This emphasizes the importance of vigilance in maintaining the prayer schedule.

## Voluntary Prayer as a Substitute

Orach Chayim 108:14: "Even though there are no make-up prayers other than for the prayer immediately adjoining that prayer, and (other) prayers that one missed [i.e. one skipped two or more as mentioned above] do not have a make-up; if one wants to pray that one [i.e. the one that cannot be make-up anymore] as a voluntary prayer and one will innovate something [new] into it, one is allowed to and it is proper to do so."

• Insight 1: The Option of Voluntary Prayer: For prayers that cannot be made up according to the strict rules (like the Shacharit missed in the scenario above), there's still an option: to pray them as a nedavah (נדבה), a voluntary or optional prayer.
• Insight 2: The "Innovation" Requirement: To pray a missed prayer as a voluntary prayer, especially if it’s prayed during the time of the next regular prayer, one must "innovate something new" (lekhadesh davar chadash). This means adding something unique to the prayer, perhaps a different intention or a slightly altered wording, to distinguish it from a mandatory prayer. This prevents it from being seen as a "make-up" that bypasses the rules.
• Insight 3: Encouragement for Voluntary Prayer: The phrase "it is proper to do so" suggests that even though it's not a strict obligation, engaging in voluntary prayer to connect with the missed spiritual opportunity is encouraged.

## Specific Prayers Without Make-Ups

Orach Chayim 108:15: "If the whole day passed and one did not pray the additional prayer [on Shabbat, Festivals, and Rosh Chodesh], there is no make-up for it."

• Insight 1: The Musaf Prayer: The Musaf (additional) prayer, which is recited on Shabbat, festivals, and Rosh Chodesh, has no make-up. If you miss it entirely on the day it's supposed to be said, the opportunity is lost. This highlights the special nature of these festival prayers.

Intentional Omission vs. Extenuating Circumstances

The text draws a sharp distinction between intentional omission and unintentional misses.

## Intentional Omission

Orach Chayim 108:16: "[If] it was on purpose and one did not pray [an Amidah], there is no make-up for it. Even at the prayer that is immediately adjoining it. And if one wanted, one may pray it as a voluntary prayer and one does need an innovation of something new [in it] if one prayed it at the prayer time immediately adjoining it."

• Insight 1: No Make-Up for Intentional Misses: This is a firm rule. If one deliberately chooses not to pray, there is no make-up prayer, not even during the time of the next prayer. This emphasizes the importance of intentional engagement with prayer.
• Insight 2: Voluntary Prayer Still Possible (with Innovation): Similar to the case of missing multiple prayers, an intentionally missed prayer can be prayed as a voluntary prayer, but it still requires the "innovation of something new" if prayed during the adjacent prayer time. This further distinguishes it from a formal make-up.

## Extenuating Circumstances

Orach Chayim 108:17: "One who did not pray [the Amidah] while there was still enough time to pray because one supposed that time would still remain for one after one finished whatever thing one was involved in, and between one thing and another, the time passed; and similarly, one who was troubled with monetary needs so that one would not incur a loss, and because of that one lost [one's opportunity] to pray; and similarly someone who is drunk and did not pray. All of these are considered people with extenuating circumstances and they [do] have a pan opportunity for] a make-up."

• Insight 1: Defining Extenuating Circumstances: This section provides concrete examples of situations that qualify for make-up prayers, even if the prayer was missed. These include:
  • Miscalculation of Time: Assuming one has more time than they actually do due to being engrossed in an activity.
  • Financial Pressures: Being so preoccupied with monetary concerns that prayer time is missed to avoid financial loss. The gloss here from T'rumat HaDeshen, however, advises against letting prayer time pass due to monetary loss in the first place.
  • Intoxication: Being too drunk to pray. (This is a complex area, and Jewish law generally discourages getting to such a state of intoxication, especially during prayer times).
• Insight 2: The Principle of "Forced Circumstance": These scenarios are grouped under the umbrella of ones (אונס), meaning being forced or compelled by circumstances beyond one's full control. The law recognizes that human plans can be disrupted by life's demands and unexpected events.

Special Cases: Shabbat, Festivals, and Rosh Chodesh

The rules become more intricate when dealing with Shabbat and holidays, especially concerning specific liturgical insertions.

## Eve of Shabbat and Festivals

Orach Chayim 108:18: "If one erred and did not pray the afternoon prayer on the eve of Shabbat, one should pray the evening prayer [i.e. Shabbat Amidah] twice; the first is for the evening prayer and the second is the make-up [for the afternoon prayer]. Gloss: similarly, if one did not pray the afternoon prayer on the eve of Rosh Chodesh [the New Month], one prays the Rosh Chodesh [prayer] twice. And if one did not mention "Ya'aleh V'yavo" [i.e. the insertion for Rosh Chodesh] in the first one, but one mentioned it in the second one, one must go back and pray [again]. But if one did not mention it in both of them, or if one mentioned it in the first but not the second, then one does not need to go back ([based on the] Kol Bo, except for what he wrote regarding saying the Rosh Chodesh prayer twice)"

• Insight 1: Make-up on Shabbat Eve: If you miss Mincha on Friday afternoon, you pray the Friday night (Shabbat) Maariv prayer, and then you pray it again as a make-up for the missed Mincha.
• Insight 2: Rosh Chodesh Complexity: The gloss introduces the specific insertion for Rosh Chodesh, "Ya'aleh V'yavo." If you miss Rosh Chodesh Mincha, you pray Rosh Chodesh Maariv twice. The crucial point is the correct inclusion of "Ya'aleh V'yavo." If you miss it in the first (regular) prayer but say it in the second (make-up), you've fulfilled the requirement. If you miss it in both, you still fulfill the obligation of the make-up prayer. However, if you say it in the first but miss it in the second, you must repeat the second prayer. This highlights the importance of correct liturgical insertions.
• Commentary Insight (Magen Avraham & Ba'er Hetev): The commentaries discuss the scenario where Rosh Chodesh occurs on a Saturday night. If you missed Mincha on Shabbat, you pray Maariv twice. The second prayer is a make-up for Mincha. If you also missed saying "Ya'aleh V'yavo" in the first Maariv prayer (which would be the regular Shabbat Maariv), you would then say it in the second make-up prayer to fulfill the Rosh Chodesh requirement. However, if Rosh Chodesh itself is the night of the prayer (i.e., Saturday night), then the second prayer (the make-up) would include the "Ya'aleh V'yavo" and the first would not.

## After Shabbat and Festivals

Orach Chayim 108:19: "If one erred and did not pray the afternoon prayer on Shabbat, one should pray it upon the [immediately after the end of] Shabbat (two weekday prayers); one separates [Shabbat from weekday i.e. the insertion of "ata chonantanu" into the 4th blessing of the Amidah] in the first, but one does not separate in the second. If one did not separate in the first, but separated in the second, the second prayer counts, but the first prayer does not count. If one separated in both of them, or did not separate in either of them, one has fulfilled one's obligation [for both recitations of the Amidah]."

• Insight 1: Make-up after Shabbat: If you miss Mincha on Shabbat, you pray two weekday prayers after Shabbat ends. The first prayer is the regular weekday Maariv, and the second is the make-up for Shabbat Mincha.
• Insight 2: The "Atah Chonantanu" Blessing: The crucial element here is the Atah Chonantanu blessing, a special addition to the fourth blessing of the Amidah on Shabbat and festivals, which distinguishes Shabbat/festival prayer from weekday prayer. When making up a Shabbat prayer after Shabbat, the first prayer (regular weekday Maariv) should include Atah Chonantanu to signify the end of Shabbat. The second prayer (the make-up for Shabbat Mincha) should not include Atah Chonantanu, as it is a make-up for a prayer that occurred during Shabbat.
• Insight 3: Order and Correctness: The rule emphasizes that the prayer with Atah Chonantanu must be the first one to be considered valid for the transition from Shabbat. If you mistakenly put it in the second prayer, only the second prayer counts. If you do it correctly (first prayer with, second without), you fulfill both. If you do it incorrectly (e.g., neither or both), the law is more lenient, but the ideal is clear.

Orach Chayim 108:20: "If one erred during the afternoon prayer of Shabbat and prayed the Eighteen [i.e. the weekday Amidah] and did not mention Shabbat, [immediately after the end of] Shabbat one prays [the Amidah] twice, and does not separate [Shabbat from weekday - i.e. insert "ata chonantanu"] in the second; and it should be prayed according to the law of a voluntary prayer and there is no need to innovate any [new] thing [into it]. The same applies if one did not mention "Ya-aleh V'yavo" during the afternoon prayer of Rosh Chodesh."

• Insight 1: Correcting a Weekday Prayer Mistakenly Said on Shabbat: If you mistakenly prayed the weekday Amidah on Shabbat afternoon without the Shabbat additions, you pray twice after Shabbat ends. The first prayer is the regular weekday Maariv. The second prayer is the make-up for the mistaken Shabbat Mincha. Crucially, the second prayer should not include Atah Chonantanu because it's a make-up for a prayer that was supposed to be Shabbat prayer. It's treated as a voluntary prayer in this case, and the usual requirement for innovation is waived.
• Insight 2: Rosh Chodesh Parallel: This principle is extended to Rosh Chodesh. If you mistakenly prayed a weekday prayer on Rosh Chodesh Mincha without "Ya'aleh V'yavo," you would pray twice after Rosh Chodesh Mincha ends. The second prayer would be the make-up, and it would include "Ya'aleh V'yavo."

## Prayer Interruption

Orach Chayim 109:1: "One who erred and mentioned something [belonging to] one of the other days [i.e. a passage or insertion from a different occasion] in one's prayer when it was not its time [to say it], it is not considered an interruption. Gloss: if one realizes that one erred, one stops [saying the incorrect passage], even in the middle of the blessing(Ohr Zarua in Tractate B'rachot)"

• Insight 1: Not an Interruption: This section deals with accidental liturgical errors. If you mistakenly say something from a different day's prayer (e.g., mentioning a festival on a regular weekday), it does not invalidate your prayer as an "interruption" that would require you to start over.
• Insight 2: Correcting the Error: The gloss advises that if you realize your mistake mid-sentence, you should stop the incorrect passage and continue with the correct prayer. This is a practical approach to rectifying minor errors during prayer.

Praying with the Congregation

The Shulchan Arukh also addresses how an individual should navigate prayer when the congregation is already praying.

## Joining a Praying Congregation

Orach Chayim 109:2: "One who enters the synagogue and finds the congregation praying, if one is able to start and finish [one's Amidah] before the the prayer leader arrives at Kedushah [the third blessing of the Amidah] or Kaddish, one should pray. [And this is [also] the ruling for [answering] Amen to [the blessings of] "The Holy One" [at the end of the third Amidah blessing] and "Who Hears Prayer" [at the end of the third-to-last Amidah blessing]; their law is like Kaddish and Kedusha [Tosefot, the Ro"sh, and the Mordecai in the chapter "Mi Shemeito" [Tractate Berakhot, chp. 3], and Terumat Hadeshen siman 11] and if not, one should not pray if [i.e. as long as] the time [for praying the Amidah] has not [yet] passed. And if one entered after [the congregation recited] Kedushah, if one is able to start and finish [one's Amidah] before the prayer leader arrives at Modim [the second-to-last blessing of the Amidah], one should pray; and if not, one should not pray. And this is the ruling if [as long as] one is able to arrive at Modim or one of the other blessings in which one bows: when the prayer leader arrives at Modim, one should pray. And if one needs to begin [praying the Amidah] in order to juxtapose Geulah [the blessing of redemption that immediately precedes the Amidah] to the [Amidah] prayer, and it happens that the prayer leader reaches Modim when one is in the middle of one of the [Amidah] blessings, one should bow with [the prayer leader]. But if one is at the beginning or end [of one of the Amidah blessings], one should not bow, because we do not bow at the beginning or end of a blessing, except for Avot [the first blessing of the Amidah] and Hoda'ah [the second-to-last blessing of the Amidah]."

• Insight 1: Prioritizing Communal Prayer: The general rule is to join the congregation. If you can finish your individual Amidah before the Chazan (prayer leader) reaches key communal parts like Kedushah or Kaddish, you should pray your Amidah individually. This allows you to participate in these important communal moments.
• Insight 2: The "Modim" Moment: The text provides specific guidance regarding bowing during Modim (the blessing of thanksgiving). This is a communal act of bowing. If you are praying individually and can synchronize your bowing with the Chazan during Modim, you should do so. This maintains a connection with the congregation.
• Insight 3: Juxtaposing Geulah and Amidah: There's a rule about Geulah L'Shemonah Esrei – ensuring that the blessing of redemption that precedes the Amidah is immediately followed by the Amidah itself. If you must start your Amidah to fulfill this, and the Chazan reaches Modim while you are mid-blessing, you should bow with the Chazan. However, if you are at the very beginning or end of a blessing, you don't bow, as the bowing is specific to the middle of the Modim blessing and certain other blessings.

## Reciting Kedushah and Other Communal Elements

Orach Chayim 109:3: "If one started praying [the Amidah] along with the prayer leader [i.e. when one did not recite a private Amidah first], when one arrives along with the prayer leader at "Nakdishakh" [the beginning of the Kedushah], one should recite the entire Kedushah along with [the prayer leader], word by word, just like [the prayer leader] is reciting [it]. And similarly, one should say with [the prayer leader] word by word the blessing of "HaEil HaKadosh and the blessing of "Shomeah Tefillah". Also one should focus one's attention so that when the prayer leader arrives at "Modim", one also arrives at "Modim" and at "ha-tov shim'kha u'lekha na'eh l'hodot" [i.e. the beginning and the end of the Hoda'ah blessing], so that one can bow along with the prayer leader at "Modim". Gloss: But from the outset, one should not start until after the prayer leader said Kedusha and "HaEil Hakadosh" unless it is required to beginning because the time [for the Amidah] is passing or in order to juxtapose Geula (i.e. the blessing of redemption that immediately precedes the Amidah) to [the Amidah] prayer, then the law is like this [Tur and his own opinion]."

• Insight 1: Synchronizing with the Chazan: When praying alongside the Chazan, you are meant to synchronize your prayer with his. This includes reciting Kedushah (the declaration of God's holiness) word-for-word with him.
• Insight 2: Key Communal Blessings: You also synchronize with the Chazan for HaEil HaKadosh and Shomeah Tefillah. The goal is to reach Modim at the same time as the Chazan to bow together.
• Insight 3: Gloss on Starting Times: The gloss provides a crucial caveat: generally, you shouldn't start your individual Amidah until after the Chazan has finished Kedushah and HaEil HaKadosh. However, if you risk missing the prayer time or need to ensure Geulah is juxtaposed with your Amidah, you can start earlier, even if it means you'll be in the middle of a blessing when the Chazan reaches Modim.

## Individual vs. Congregation During Kedushah

Orach Chayim 109:4: "[One who, as] an individual, is standing in prayer [i.e. reciting the Amidah] and when one reaches the place [where] Kedushah [is said], [finds that] the congregation was saying the Kedushah D'Sidrah [also known as the U'va Letzion prayer], one should not recite "Kadosh [Kadosh Kadosh...]" with them, because the [two] Kedushah [prayers] are not equivalent]. And it seems that the same applies if the congregation was saying "Keter" [the introduction to the Kedushah in the Musaf Amidah], [that] one should not say "Kadosh [Kadosh Kadosh]" with them; rather one should remain silent and concentrate on what they are saying, for [one will have fulfilled one's obligation based on the principle of] "one who heard is like one who responded". Gloss: And some say that [when the congregation is saying] the Kedushah of Keter, which refers to the Kedushah of Musaf, and the [one who is praying as an] individual is praying Shacharit, that one may say it with them because both of them are a Kedushah of a Shemonah Esrei [i.e. Amidah] and their Kedushah is equivalent. And this seems to me to be the principle. [And the Rashba does not debate against the Geonim that the Beit Yosef cites]"

• Insight 1: Different Kedushot: This section addresses a situation where the individual prayer's Kedushah timing differs from the congregation's. If you are praying Shacharit and reach Kedushah, but the congregation is reciting U'va L'Tzion (which contains a different form of Kedushah), you do not recite Kedushah with them.
• Insight 2: "Heard is Like Responded": The principle of shomeah k'oneh (שומע כעונה) applies here. By remaining silent and listening attentively to the congregation's prayer, you are considered to have fulfilled your obligation for that part of the service.
• Insight 3: Musaf Kedushah: The gloss discusses a nuance regarding the Kedushah of Keter (from Musaf). Some opinions allow an individual praying Shacharit to recite Kedushah with the congregation if they are saying Keter, as both are considered Kedushah within the Amidah. This shows the ongoing debate and refinement of these laws.

How We Live This

Understanding the laws of make-up prayers and praying with the congregation is more than just an academic exercise. It offers practical guidance for navigating our spiritual lives and deepens our appreciation for the flexibility and compassion inherent in Jewish tradition.

Practical Implications for Daily Life

• Don't Panic, Plan: If you realize you've missed a prayer, the first step is not to despair. Consult the rules:
  • Missed Shacharit? Plan to pray Mincha twice.
  • Missed Mincha? Plan to pray Maariv twice.
  • Missed Maariv? Plan to pray Shacharit twice.
  • Remember the order: Regular prayer first, then the make-up.
  • Keep it adjacent: You can only make up the prayer during the time of the next prayer.
• Be Mindful of Multiple Misses: If you've missed more than one prayer, remember that only the most recent one can be made up. This is a strong incentive to be diligent.
• Intent Matters: If you intentionally skip prayer, there's no make-up. This underscores the importance of commitment. However, for unintentional misses due to circumstances, there is a path back.
• Special Days Require Special Attention: Be extra vigilant on Shabbat, festivals, and Rosh Chodesh. The specific liturgical insertions (Atah Chonantanu, Ya'aleh V'yavo) add layers of complexity to make-up prayers, so pay close attention to them.
• Voluntary Prayer as a Safety Net: For missed prayers that cannot be formally made up, the option of voluntary prayer, with a slight innovation, is a way to connect with the spiritual opportunity.

Connecting with the Congregation

The rules for praying with the congregation highlight a core value in Judaism: the importance of community.

• Prioritize Communal Prayer: Whenever possible, praying with a minyan (quorum of ten) is preferred. The rules about joining a praying congregation are designed to help you integrate into the service even if you arrive late.
• Listen and Participate: The emphasis on synchronizing with the Chazan for Kedushah, Modim, and other key parts of the service teaches us to be attentive and engaged participants in communal worship. Even when praying individually, listening to the Chazan can fulfill certain obligations.
• The Balance of Individual and Communal: The Shulchan Arukh navigates the delicate balance between an individual's obligation to pray and the communal experience. It provides guidelines so that individuals can participate meaningfully without disrupting the congregation's rhythm.

The Underlying Philosophy: Divine Mercy and Human Responsibility

The laws of tashlumin are a beautiful illustration of the interplay between divine mercy and human responsibility.

• Recognition of Human Fallibility: Judaism doesn't expect perfection. It acknowledges that humans make mistakes, get distracted, and face challenges. The concept of make-up prayers is a testament to this understanding.
• The Open Door of Teshuvah: The ability to make up prayers, especially for those who were missed due to extenuating circumstances, reflects the principle of teshuvah – return and repentance. It's a reminder that the door to spiritual connection is rarely closed permanently.
• The Value of Every Prayer: Even when a prayer is missed, the tradition offers ways to reconnect, either through a make-up prayer or a voluntary one. This emphasizes that every attempt to connect with God is valuable.
• The Structure as a Guide: The detailed rules, while seemingly complex, provide a structure that helps us navigate these situations. This structure isn't meant to be a burden but rather a guiding hand, ensuring that we can fulfill our spiritual obligations to the best of our ability.

One Thing to Remember

The most crucial takeaway from today's lesson is this: Jewish tradition provides a compassionate framework for missed prayers, emphasizing that while timely prayer is ideal, opportunities for spiritual reconnection are generally preserved through designated make-up prayers or voluntary prayer, especially when the miss is unintentional. Don't let the fear of missing a prayer paralyze you; understand the system, strive for diligence, and know that there are paths to find your way back to the spiritual rhythm.