Magen Avot

Unlike the other primary prayer services, the ma’ariv service does not include a repetition of the shemoneh esrei. This is largely because ma’ariv was originally optional in nature, and therefore, there was no pressing need for a repetition. Another reason is that most people in ancient times were unable to attend the synagogue for ma’ariv, and simply prayed alone at home.[1] It is interesting to note, however, that Rabbi David Abudraham writes that although there is no formal repetition at ma’ariv, the Baruch Hashem Le’olam verses that are recited in chutz la’aretz serve in place of a repetition. In these verses, God’s name is mentioned eighteen times, reminiscent and symbolic of a repetition of the shemoneh esrei.

On Shabbat, however, when attendance at ma’ariv is much greater than it is during the rest of the week, a special prayer known as "magen avot" or "me'ein sheva" was instituted into the Friday night maariv. It is recited after the silent amida and resembles a repetition of the amida (shemoneh esrei).[2] The congregation should stand when magen avot is recited.[3]

The primary reason magen avot was instituted was because in ancient times, synagogues were located outside of the city limits, and returning home alone at night was considered to be dangerous. Therefore, in order to ensure that those who had come late, or those who were not yet finished reciting their prayers would not be left to walk home alone, the Friday night ma’ariv was extended with the recitation of magen avot. The time that it took for the congregation to recite magen avot helped ensure that everyone finished ma’ariv at the same time and would be able to walk home together as a large group.[4] During the week, the Baruch Hashem l’olam amen v’amen served this purpose.[5] Furthermore, an individual who arrived late to the synagogue could listen to the chazzan's recitation of magen avot and thereby discharge his obligation to pray.[6] There is also a view that magen avot was instituted as an alternative to Kiddush at a time when wine was not widely unavailable.[7] Even though the original reasons for reciting magen avot are no longer applicable nowadays, it continues to be recited, as an enactment of the sages cannot be rescinded.[8]

Since magen avot was specifically instituted for the synagogue, it is generally not recited in any other place, such as at a private home or campsite. This is true even if a minyan is praying together.[9] This is because such temporary, occasional, and ad hoc minyanim are generally organized for a specific group or purposes. Therefore, it is unlikely that anyone would arrive exceptionally late to justify the recitation of magen avot and the subsequent delay that reciting it would cause.[10] So too, such minyanim would likely not have been made outside of city limits in ancient times. Therefore, there would have been no concerns for the safety of those walking home.

Nevertheless, a number of authorities sanction the recitation of magen avot at occasional or temporary minyanim.[11] So too, magen avot may be recited in any location that is designated for prayer over the course of a few days.[12] Magen Avot may also be recited in a hotel synagogue, even though the congregants are just temporary visitors and have no real affiliation with the hotel or the synagogue.[13] Similarly, magen avot may be recited in a temporary location if all the prayer services over the course of Shabbat will be held there.[14] 

Some authorities rule that even when it is permitted to recite magen avot there must be a Torah present in order to do so.[15] Common custom, however, is not in accordance with this view.[16] There is also an opinion that magen avot may always be recited if there is a Torah present.[17] There are also authorities who rule, based on kabbalistic teachings, that magen avot should always be recited regardless of all other considerations,[18] and Sefardic custom is in accordance with this view.[19] The custom in Jerusalem is to always recite magen avot.[20] A chazzan who begins to recite magen avot, in a situation where doing may not be justified, need not be censured nor silenced.[21]

Magen Avot is not recited on Yom Tov. This is because people were more careful to come on time to the synagogue on Yom Tov eve, and therefore there was little concern that someone would be left alone in the synagogue after the service was over.[22] So too, since most authorities rule that the requirement to recite Kiddush on Yom Tov is only rabbinic, there was no urgent need to institute magen avot as an alternative to Kiddush as was done for Shabbat.[23] There are also kabbalistic reasons why it is not recited on Yom Tov.[24] Magen Avot is recited on Yom Tov that coincides with Shabbat (with the exception of the first night of Pesach) and on a Shabbat in which Erev Shabbat was a Yom Tov.[25]

There are differing customs as to how or when the chazzan should bow during the recitation of magen avot, if at all. As such, each congregation should follow its own custom in this regard.[26] There are conflicting reports as to what the opinion of Rav Yosef Shalom Elyashiv was with regard to bowing during magen avot. Some say that Rav Elyashiv ruled that the chazzan really should not bow during magen avot, but since it is practiced in most congregations, it can continue.  On the other hand, there seems to be eyewitness account that Rav Elyashiv would bow during magen avot when he led the prayers.[27]

In most congregations, it is customary for everyone to join in with the chazzan for the singing of the "magen avot" paragraph.[28] While doing so is certainly permissible, a number of authorities rule that it is improper.[29] According to this approach, the congregation should listen silently to the chazzan’s recitation of magen avot and simply respond "amen" at its conclusion.[30] In some congregations – as somewhat of a compromise between these two approaches -- the congregation recites "magen avot" first and it is then repeated by the chazzan.[31]

One does not answer "amen" at the conclusion of the first paragraph, "koneh shamayim va'aretz," even though it appears to be the conclusion of a blessing.[32] Some have the custom not to respond “baruch hu u’varuch shemo” during the recitation of magen avot, though the source for this custom is not entirely clear. It likely emerged in deference to those who require magen avot to be yotzai the ma’ariv amida, in which case all would agree that baruch hu varuch shemo should not be said.[33] One who is unable to recite Kiddush Friday night can discharge the mitzva of Kiddush by listening to the recitation of magen avot.[34]

It is strictly forbidden to speak during the recitation of "vayechulu" and "magen avot".[35] In fact, one should not even speak between the conclusion of shemoneh esrei and "vayechulu".[36] One who is praying alone is permitted to recite the "magen avot" paragraph, though the opening and concluding blessings may not be recited.[37] A nusach sefard or sefardi minyan that does not recite "magen avot" on a Friday night does not recite "mizmor l'david," "half-kaddish," or "barchu" either.[38]

[1] See Meiri, Berachot 21a. See also Rambam, Hilchot Tefilla 9:9.

[2] Rashi, Shabbat 24b.

[3] Rivevot Ephraim 1:189:3.

[4] Shabbat 24b with Rashi, Ran, and Meiri; Mordechai, Shabbat 407. See also Machzor Vitri 105.

[5] Rosh, Berachot 1:5; Tur, OC 236:2; Rivevot Ephraim 8:505

[6] Gra, OC 268:13.

[7] Yerushalmi, Berachot 8:1; Tosfot, Pesachim 106b. For more reasons see Ritva, Shabbat 24b.

[8] Ritva, Berachot 24b; Meiri, Pesachim 100b; Tur, OC 268; Taz, OC 268:8; Or Zarua, Erev Shabbat 20; Kolbo 11:35.

[9] Beit Yosef, OC 268; OC 268:10.

[10] Beit Yosef, OC 268.

[11] Magen Avraham 268:14; Igrot Moshe, OC 4:9. But see Eishel Avraham 268:14 and Yabia Omer 2:29.

[12] Taz, OC 268:8. See also Kitzur Shulchan Aruch 76:7.

[13] Minchat Yitzchak 10:21.

[14] Minchat Yitzchak 10:21.

[15] Mishna Berura 268:24.

[16] Igrot Moshe, OC 4:9.

[17] Yabia Omer 2:29; Minchat Yitzchak 10:21.

[18] Ben Ish Chai, Vayeira 10; Rav Pe’alim 3:23; Minchat Yitzchak 10:21.

[19] Kaf Hachaim, OC 268:50. See Kaf Hachaim (Palagi) 28:22.

[20] Har Tzvi 1:152.

[21] Magen Avraham 268:14.

[22] Mordechai, Pesachim 611; Meiri, Shabbat 24b.

[23] Mareh Kohen, Pesachim 117b.

[24] Kolbo 35.

[25] Kolbo 52, 70. See also Teshuvot Harivash 34.

[26] See: Yabia Omer, OC 2:25, 4:21; B'tzel Hachachma 4:111; Rivevot Ephraim 2:115:52; Zecher Yehosef, OC 90; Peninei Tefilla p.84.

[27] Ish Al Ha’edah p.41. See also Peninei Tefilla p.84 and Zecher Yehosef (Shavil), OC 90.

[28] Kitzur Shulchan Aruch 76:5.

[29] See Rivevot Ephraim 6:135.

[30] Maaseh Rav 116.

[31] Mishna Berura 268:22.

[32] Rivevot Ephraim 1:189.

[33] For example, some authorities allow one who forgot to recite ya’aleh v’yavo at mincha on Rosh Chodesh to make up the error by listening to magen avot.

[34] Rivevot Ephraim 5:194.

[35] OC 268:12; Mishna Berura 268:26; Kaf Hachaim (Palagi) 28:19.

[36] Rivevot Ephraim 7:395:2.

[37] Kitzur Shulchan Aruch 76:5; Mishna Berura 268:21; Rivevot Ephraim 4:44:32.

[38] Aruch Hashulchan, OC 268:17; Rivevot Ephraim 7:90.