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Maariv

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Not to be confused withMa'riborMaariv (newspaper).
For other uses, seeMaariv (disambiguation).
Maarivminyanin a JaffaTel Avivflea-market shop
Maarivat theWestern Wall

MaarivorMaʿariv(Hebrew:מַעֲרִיב,[maʔaˈʁiv]), also known asArvit,orArbit(Hebrew:עַרְבִית,[ʔaʁˈvit]), is aJewish prayer serviceheld in theeveningornight.It consists primarily of the eveningShemaandAmidah.

The service will often begin with two verses fromPsalms,followed by the communal recitation ofBarechu.The three paragraphs of theShemaare then said, both preceded and followed by two blessings, although sometimes a fifth blessing is added at the end. Thehazzan(leader) then recites half-Kaddish.TheAmidahis said quietly by everyone, and, unlike at the other services, is not repeated by thehazzan.The chazzan recites the fullKaddish,Aleinuis recited, and the mourners'Kaddishends the service; some recite another Psalm or Psalms before or after Aleinu. Other prayers occasionally added include theCounting of the Omer(betweenPassoverandShavuot) and (in many communities)Psalm 27(between the first ofEluland the end ofSukkot).

Maarivis generally recited aftersunset,however, it may be recited as early as one and a quarterseasonal hoursbefore sunset. This is common only on Friday nights, in order to beginShabbatearlier. At theconclusion of Shabbatandholidays,the service is usually delayed untilnightfall.WhileMaarivshould be prayed beforemidnight,it may be recited untildaybreakor evensunrise.

Etymology[edit]

The wordMaarivis the first significant word in the opening blessing of the evening service. It is derived from theHebrewworderev,which translates toevening.Maarivis a conversion of this word into a verb, which means "bringing on evening." The name comes from the end of the first blessing of the prayer, "Blessed are you, O Lord, who brings on the evenings."Arvitis the adjective form of this word, roughly translated as "of the evening".[1]It shares the same etymological root asmaghrib,theIslamicevening prayer.

Origin[edit]

Maarivis said to correspond to the evening observances in theHoly Temple.Although there were nosacrificesbrought at night, any animal parts which were not burned during the day could be offered at night. Since this was not always necessary, the evening prayer was declared to be optional as well. However, the Jews long ago accepted it as an obligation, so it is now considered to be mandatory. However, there remain some vestiges of its original voluntary status; for example, theAmidahis not repeated by the leader, unlike by all other prayers (an exception being on the Sabbath, when the leader recites an abbreviated repetition, see below).[2][3]

Another explanation is that as the third prayer,Maarivcorresponds toJacob,the thirdpatriarch.Support is brought fromGenesis 28:11,which says that when Jacob left his hometown ofBeershevato go toHaran,he "met at the place for the sun had set." TheTalmudunderstands this to mean that Jacob prayed at night, and hence institutedMaariv.[4]Some suggest that he first started reciting the prayer after he fled from his homeland, and as a result, the prayer service has become associated with trust in God.[5]

Time[edit]

Further information:Zmanim

Generally, the time whenMaarivcan first be recited is when the time for recitingMinchaends. But there are varying opinions on this.Maarivshould not begin before 1¼ hours beforesunset.Others delayMaarivuntil after sunset or afterdusk.IfMaarivis recited prior to dusk, individuals repeat the Shema later in the evening.[6]

Back-to-backMinchaandMaariv[edit]

In many congregations, the afternoon and evening prayers are recited back-to-back, to save people having to attend synagogue twice.[7]TheVilna Gaondiscouraged this practice, and followers of his set of customs commonly wait until after nightfall to reciteMa'ariv,since the name derives from the word "nightfall".[8]

On Shabbat[edit]

On the eve ofShabbat,some have the custom to recite theMaarivprayer earlier than usually, generally duringPelag Hamincha(1¼ hours before sunset). This is in order to fulfill the precept of adding from the weekday to the holiness of Shabbat. However, this is too early for the recitation of Shema, so Shema should be repeated later under these circumstances.[9]

Prayers included[edit]

Introductory prayers[edit]

On weekdays, the service begins with two verses fromPsalms:78:38and20:10.In some communities, these verses are proceeded byPsalm 134,a few assorted verses, and a half Kaddish.

Shema[edit]

The first main part of the service is focused on theShema Yisrael.

When aminyanis present,Barechu,the formal public call to prayer, is recited. Then come two blessings, one praising God for creating the cycle of day and night, and one thanking God for theTorah.

The three passages of theShemaare then recited.

Two more blessings are recited. The first praises God fortaking the Jews out of Egypt,and the second prays for protection during the night.

A fifth blessing,Baruch Adonai L'Olam,is then recited byAshkenazimoutside of Israel (except for somechassidiccommunities such asChabad-Lubavitch,and followers of theVilna Gaon). This blessing is made mostly from a tapestry of biblical verses. However, the blessing is omitted on Shabbat and holidays, and by some at the conclusion of those days and onChol HaMoed.It has been largely dropped by Sephardic communities, but appears in old printings of Sephardic siddurim (including Venice and Livorno). However, some Moroccan communities (both in Israel and elsewhere) recite the last part of the blessing (starting from Yir'u eineinu) at Maariv at the conclusion of the Sabbath.

In Israel,Baruch Adonai L'Olamis not recited by Ashkenazim (both Nusach Ashkenaz and Nusach Sefard), although it is recited by some congregations associated withMachon Moreshes Ashkenaz.It is recited by BaladiYemenite Jewsin and out of Israel (albeit combined with the last blessing[10]), and byItalian rite Jewsin and out of Israel.[11]It is also recited in an abbreviated form at the conclusion of the Sabbath by some Moroccan Jews.[12]

On Shabbat and holidays, some congregations recite relevant verses at this point, after the last Shema blessing.

On Festivals, some Ashkenazic communities recitepiyyutimcalledMa'arivimduring the blessings of Shema. The most well-known of these piyyutim isLel Shimurim Oto El Hatzah,recited on the first night of Passover. In the past, this was also done by Italian andRomaniote Jews.

Amidah[edit]

This is followed by theShemoneh Esreh(Amidah).Half Kaddishis recited just before theAmidah,in order to separate between the requiredShemaand the (originally) optionalAmidah.TheAmidahis followed by the fullKaddish(sometime with additions recited beforehand, see below).

Unlike in other prayers, theAmidahis not repeated aloud by thechazzanin Maariv.

Concluding prayers[edit]

Sephardim(and, in Israel, most who followNusach Sefard) then sayPsalm 121(or another topicalPsalm), say the Mourner's Kaddish and repeatBarechu,before concluding with the Aleinu.Ashkenazim,in thediaspora,neither say Psalm 121 nor repeat Barechu, but conclude withAleinufollowed by theMourner's Kaddish(in Israel, most Ashkenazim do repeat Barechu after mourner's Kaddish).

From the beginning ofElulthroughHoshanah Rabbah(and outside of Israel, onShemini Atzeretas well), mostNusach Ashkenazcommunities recitePsalm 27,which contains many allusions to theDays of AweandSukkot.This is again followed by the mourner's Kaddish. In a house of mourning, many communities conclude the service withPsalm 16orPsalm 49.In the Western Ashkenazic rite (as well as some German and Hungarian communities following the Eastern Ashkenazic rite), Psalms24,8and28are recited when maariv is recited after nightfall; these can be followed by a Mourners Kaddish if needed (since these communities usually only allow one mourner to recite each Kaddish).

Additions[edit]

Friday night[edit]

In most communities, the verses normally recited beforebarekhuare omitted, and the service begins with barekhu.

In most communities (exceptChabad,those who follow theVilna Gaon,and someBaladiYemenites), the verses Exodus 31:16-17 are recited proceeding half kaddish before the Amidah.

At the beginning ofShabbaton Friday night, theAmidahis immediately followed by the recitation ofGenesis 1–3which discusses God's "resting" onthe seventh dayofcreation.Although these verses were already said during the Amidah (and will be recited yet again duringKiddushat home) they are repeated. This is because when Shabbat coincides with aholiday,the Amidah does not include the passage.

The three verses are followed by theSeven-Faceted Blessing.This is a single blessing designed to summarize the seven blessings of the Amidah, for those who came late.[13]While originally this was said only by the leader, it is now customary in most Ashkenazic communities (except for those who follow the practices of theVilna Gaon) for the congregation to recite the middle part before the leader does so or together with the leader.[14]In the most communities of the Eastern Ashkenazic rite as well as many Sephardic communities, this blessing is omitted on the first night ofPassover,because that is considered a "time of protection"; in the Western Ashkenazic rite as well as some other communities, it is recited as normal.[15]

In communities that did not recite ba-meh madlikin before maariv, it is recited after the full Kaddish. Many communities also recitekiddushat this point.

After Shabbat[edit]

Further information:Motza'ei Shabbat

During theMaarivservicefollowing Shabbat,several additions are made.

Many communities recite (usually sing)Psalm 144andPsalm 67.

A paragraph called"Ata Chonantanu"is inserted into the fourth blessing of the Amidah. The recitation of this paragraph officially ends Shabbat. One who forgets to recite this paragraph may also end Shabbat throughHavdalah[16]or by saying the words "Blessed is He Who differentiates between the holy and the secular."

Two sections of prayers,"Vayehi Noam"(the last verse fromPsalm 90,followed by the fullPsalm 91) andV'Ata Kadosh(all but the first two verses ofUva Letzion), are added to the service. These prayers are recited out of mercy for the wicked. The wicked are given a reprieve fromGehinnomduring Shabbat, and the reprieve continues until all evening prayers following Shabbat are concluded.[17]InNusach AshkenazandNusach Sefard,these verses are only recited if there are a full six days of work in the upcoming week; if there is a major festival falling in the middle of the week, they are omitted. If the first day of Passover falls the following Sabbath, customs very as to whether the Eve of Passover, generally considered a minor holiday, is enough to exempt the recitation of these verses.

Nusach AshkenazandItalian Nusachalso add"Veyiten Lecha"(whereasNusach Sefardand mostSfardimsay this at home after Havdala). These are verses of blessing, that we pray should be fulfilled over the course of the week. These verses are recited even when 'Vayehi Noam' is omitted, but they are omitted when Tisha Bav falls at the conclusion of the Sabbath.

In some communities,Havdalahis also recited at this point.

Counting of the Omer[edit]

Main article:Counting of the Omer

During the seven weeks from the second night ofPassoveruntil (but not including)Shavuot,the day is counted. This is usually done duringMaariv,just beforeAleinu.Others postpone the counting until the end of the service.[18]If it is not yet nightfall, many congregations leave the counting to the individual.

Other additions[edit]

In general, relatively few prayers are added ontoMaariv.On Festivals, some communities recitepiyyutimcalled Maarivim during the blessings of Shema; in many communities, these piyyutim are omitted when the Festival falls on the Sabbath. OnSimchat Torah,theTorah is readduringMaarivin many communities. OnPurim,theBook of Estheris read, followed byV'Ata Kadosh,[19]and onTish'a Ba'avtheBook of Lamentationsand somekinnotare recited, also followed byV'Ata Kadosh.OnYom Kippur,an extended order ofSelichotis recited; in Ashkenazic communities, this is followed byAvinu Malkeinu(except on the Sabbath). On bothRosh Hashanahand Yom Kippur, many congregations recitePsalm 24.

See also[edit]

Notes[edit]

  1. ^Wein 2002,p. 88.
  2. ^ben Maimon, Moses."Prayer and the Priestly Blessing 1:6"תפילה וברכת כהנים א' ו'[Tefillah uVirkat Kohanim 1:6].Mishneh Torah.Translated by Touger, Eliyahu.
  3. ^Donin 1991,p. 72.
  4. ^Berakhot26b
  5. ^Wein 2002,p. 90.
  6. ^Donin 1991,pp. 340–341.
  7. ^In strict law, one should recite Mincha between sunset and nightfall only if one recites Arvit after nightfall. Conversely one should recite Arvit between sunset and nightfall only if one recites Mincha before sunset. In other words, one should not combine both prayers in the period between sunset and nightfall. The prevailing practice is to convene for Mincha shortly before sunset, so that Arvit may be prayed after sunset. On yet another view, the disputed period is not that between sunset and nightfall but betweenPlag Haminchaand sunset, that is, last one and one-quarter seasonal hours before sunset.[citation needed]
  8. ^One reason for this is that, while the prevailing practice may satisfy the law concerning the timing of Arvit in the sense of the evening Amidah, it means that the evening Shema is recited too early and must be repeated after nightfall, see Berakhot 2a for a discussion of the time for the evening Shema.
  9. ^Appel 1978,p. 60.
  10. ^Tikhlal
  11. ^As it appears in Italian rite siddurim. It is recited in practice in the Italian synagogue in Jerusalem when they have weekday maariv.
  12. ^Siddur Avoteinu.
  13. ^It is not clear whether this is meant to replace the latecomers' Amidah, or to give them additional time by prolonging the service. In any case, the Shulchan Aruch (OC 268:13) rules that one who hears this blessing from the leader has fulfilled his obligation of reciting the Amidah.
  14. ^Rama, Shulchan Aruch OC 268:8.
  15. ^SeeJonah Frankel,Passover Machzor, page 9 of the introduction.
  16. ^Appel 1978,p. 409.
  17. ^Appel 1978,p. 410.
  18. ^Donin 1991,p. 278.
  19. ^Karo,693:1.

References[edit]

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