We begin the Minha prayer on Shabbat afternoon with the Ketoret, which is followed by Ashreh and U’ba Le’siyon. Although on weekdays we recite "U’ba Le’siyon" during Shaharit, the Rabbis established that on Shabbat it should be recited at Minha, since the morning service on Shabbat is already quite lengthy.
"U’ba Le’siyon" is followed by half-Kaddish and then the recitation of the verse, "Va’ani Tefilati Lecha Hashem Et Rason." Our custom, following the custom of the Rashash (Rav Shalom Sherabi, Yemen-Israel, 1720-1777), is to recite this verse twice.
The reason given for the recitation of this verse is based upon a Midrash (brought by the Tur) which notes the difference between the way Jews observe their holidays and the way the non-Jews observe theirs. Whereas non-Jews generally engage in drinking and frivolity on their holidays, we spend our time on Shabbat engrossed in prayer and Torah study. And thus when we return to the synagogue on Shabbat afternoon after lunch to hear the Torah reading, this is an "Et Rason" – a time when we earn Hashem’s favor. At this special moment, it is appropriate to recite the verse, "Va’ani Tefilati" which speaks of our prayers at an "Et Rason." As such, it is recited only at Minha on Shabbat, and not at Minha on Yom Tob (when Yom Tob does not fall out on Shabbat), as the Torah is not read at Minha on Yom Tob.
A different reason for this custom is given by the Zohar, which comments that the time of Minha on Shabbat is, inherently, an "Et Rason" – a time when we can earn G-d’s mercy and grace. Accordingly, even if a person recites Minha privately, without a Minyan, and thus there is no Torah reading, he nevertheless recites "Va’ani Tefilati" before the Amida.
"Va’ani Tefilati" is not recited at Minha on Yom Kippur, even when it is Shabbat. Although the aforementioned reasons would, seemingly, apply on Shabbat Yom Kippur, nevertheless, the custom of the Kabbalists in Yeshivat Bet-El was to omit this recitation when Shabbat fell on Yom Kippur, and this is the custom that we follow.
Kaddish is not recited after the Torah reading at Minha on Shabbat, as it is after the Torah reading on Monday and Thursday. The reason is that Kaddish is recited in any event shortly after the reading, before the Amida, with no significant prayer recited in the interim. Therefore, we simply delay the Kaddish until before the Amida.
In the Amida prayer, some people have the custom to recite the text, "Ve’yanuhu Bam Mekadesheh Shemecha," whereas others recite, "Ve’yanuhu Bo Mekadesheh Shemecha."
After the Amida, we recite a series of three verses that begin with the word "Sidkatecha." We recite these verses as a sort of "Hashkaba" prayer for three righteous men who died on Shabbat afternoon – Yosef, Moshe Rabbenu, and King David. (The commentators explain that Moshe Rabbenu did not actually die on Shabbat, as evidenced by the Midrash which relates that he wrote thirteen Sifreh Torah on the day he died. However, he died on Friday and was buried on Shabbat afternoon, so we consider him to have died on Shabbat.) As Sidkatecha serves as a kind of "Hashkaba," some communities have the custom of standing during this recitation. We, however, follow the custom that was observed by the Jews of Halab (Aleppo, Syria) to sit while reciting Sidkatecha.
Sidkatecha is not recited on any day which, during the week, would warrant reciting "Yehi Shem." This includes Rosh Hodesh, Hanukah, when a Hatan is present in the synagogue, and other festive occasions.
Following Sidkatecha, we recite Kaddish Titkabal, "Hallelu-ya Odeh Hashem," and "Alenu."
