Permissible ways to heat up food on Shabbat and Making Early Shabbat: Difference between pages

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==General guidelines of Hachzara==
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===Returning food to an uncovered fire===
There is a mitzvah of accepting Shabbat early. This can be fulfilled by accepted even a few minutes early. Ideally one should accept it verbally, however, some say that it can be accepted mentally, and others hold that it is unnecessary to consciously accept it. This last opinion holds that as long as one refrains from doing melacha before Shabbat begins one fulfills this mitzvah.  
# There is a rabbinic prohibition not to return cooked food to a fire on [[Shabbat]] even if the food is fully cooked. Some say that the reason for the prohibition is that it looks like cooking and some that it is because one may come to stoke the coals. <Ref> 
* The Mishnah (Shabbat 36b) records Beit Hillel’s opinion that one may not return a pot to a Kirah (type of stove meant to hold two pots) on Shabbat if the Kirah is heated with pressed sesame or wood unless the coals were covered with ashes or removed.
* Rashi Shabbat 36b "lo machzirim" says its "mechzay kimivashel", meaning, that the reason Chazal prohibited placing fully cooked food on the fire on Shabbat is that it looks like one is cooking on Shabbat. Baal HaMoar 16b, Rashba (38b D”H MeKlal) in name of some geonim, Ritva (40b D”H VeAskina), and Ran (17b D”H Bei Rav Ashi) write that the prohibition of Hachzara is a gezerah of Chazal because it looks like cooking when one heats up cold food on [[Shabbat]]. Mishna Brurah 253:55 quotes this Ran.
* Rabbeinu Tam Sefer Hayashar 235 adds that Chazal prohibited it lest a person stoke the coals on Shabbat. Shaar HaTziyun 235:37 quotes this opinion of the Rabbeinu Tam.
* The Gemara and Rishonim discuss under what conditions may one return food to the fire. Based on the Rama 253:2, Shemirat Shabbat KeHilchata 1:18 rules that one may return food to a fire on Shabbat only under the following conditions: 1) the food is fully cooked, 2) it’s still somewhat hot (see the footnotes to [[#The opinion of the Ran]] about which foods need to be somewhat hot), 3) it was removed with intent be to returned, 4) one kept his hand on it, and 5) the fire is covered. For the slightly variant conditions according to Sephardim, see Yalkut Yosef 253:9.</ref>
# One may not return food to the oven on [[Shabbat]] even if the food is fully cooked and is very hot since an oven is considered an uncovered flame, Hachzara is forbidden. <Ref>Shemirat Shabbat KeHilchata 1:17 </ref>
## If there’s a metal insert in the oven to cover over the fires, some consider the oven to be considered a covered fire. <Ref> Sh”t Igrot Moshe 4:74:27 permits returning food to an oven on [[Shabbat]] if the oven has a metal insert of 4 sides to serve as a reminder. However, Sh”t Shevet HaLevi 3:48 argues on Igrot Moshe and holds that under all circumstances it’s forbidden to return food to the inside of an oven. </ref>
===Moving pots around on top of a fire===
# It’s permissible to move a pot from a small fire to a larger one, which is properly covered. <Ref>Shemirat Shabbat KeHilchata 1:21 </ref>
# A pot was on the edge of the blech (not above the fire) may be moved to the center of the blech (above the fire) as long as the area where the pot was originally was as hot as 113 degrees and the food was fully cooked. <Ref> Shemirat Shabbat KeHilchata 1:22 </ref>


==Conditions to permit Hachzara==
==When does [[Shabbat]] start?==
# Someone who takes food off the fire on [[Shabbat]] may return it under the following conditions:
## the food is fully cooked  <ref> S”A 318:4 and Rama 253:2 rule like the Rambam and Tur who hold that unless foods are fully cooked one would violate Bishul Deoritta, against the Rosh ([[Shabbat]] 3:10-11) and Rashba ([[Shabbat]] 18b) who hold that once food is cooked KeMachal Ben Dursai it’s permissible to cook it even until it’s fully cooked food. Therefore, one may not return to the fire any food that’s not fully cooked otherwise there’s a potential Deoritta violation of bishul. Accordingly, Biur Halacha 318:4 D”H Shayach writes that even if one is in doubt whether the food is fully cooked or not one may not return the food to the fire. So brings Shemirat Shabbat KeHilchata 1:18 note 55. </ref>
## the fire must be covered <ref> S”A 253:2 writes that one may return hot food if the fire is Garuf or Katum. Mishna Brurah 253:81 adds that a similar metal try can be used as a cover of the fire to separate the fir from the pot. Similarly, S”A 253:3 writes that if on [[Shabbat]] morning one finds the food in one’s pot burning, one may remove it from the fire, put an empty pot on the fire and then the pot with food in it on top of the empty pot. Mishna Brurah 253:81 comments that it’s permissible to put the pot back on the fire since there’s an empty pot on the fire making it like Garuf or Katum. Kaf HaChaim 253:11, Sh”t Maharshag 2:50, Sh”t Igrot Moshe 1:93, and Shemirat Shabbat KeHilchata 1:18 rule that the fire must be covered in order to do Hachzara (Shemirat Shabbat KeHilchata (1 note 54 quotes Rabbi Shlomo Zalman as saying that one shouldn’t increase the flame when one puts a cover on top of it). Many poskim including Mishna Brurah 318:91, Shemirat Shabbat KeHilchata (chapter 1 note 59) in name of Rav Shlomo Zalman, and Sh”t Igrot Moshe 1:93 rule that one may cover the fire on [[Shabbat]] even if the pot is metal against Chazon Ish 37:11 who forbids putting metal on fire where it’ll become 113 degrees. </ref>
## at the time it was removed from the fire, one intends to put it back <ref> Rama 253:2 in name of the Tur rules that one must have intention to return the food to the fire when one takes it off. Shemirat Shabbat KeHilchata 1:18 agrees. Mishna Brurah 253:56 writes that if one still has the food in one’s hand but didn’t intend to return it to fire, one can be lenient in cases of need. </ref>
## According to Ashkenazim, the pot must remain in one’s hand or in one’s hand while resting on a table or ground, however according to Sephardim, as long as the pot wasn’t placed on the ground, one may return it. <ref> Rama 253:2 writes that one of the conditions of Hachzara is that one keeps the pot in one’s hand. Mishna Brurah 253:55 writes that it’s forbidden to return the pot even if one put it down on a table or bench. The Shemirat Shabbat KeHilchata 1:18 writes that if one keeps one hand on the pot as one rests in on a table one may return the pot to the covered fire. Many achronim including Torat [[Shabbat]] 253:11, Demesk Eliezer 253:11, Sh”t Igrot Moshe 4:74:33, and the 39 Melachos (vol 2 pg 619, by Rabbi Ribiat) rule that as one as one keeps one’s hand on the pot even if the pot was rested on a table or bench one may return the pot. [However, from the Biur Halacha 253:2 D”H Velo it seems not like this.] On the other hand, S”A 253:2 writes that one of the conditions is to make sure not to place the pot on the ground. Magan Avraham 253:20 writes that the S”A argues on the Rama and permits leaving it on a table or bench if one intends to return it to the fire. Thus, Yalkut Yosef ([[Shabbat]] vol 1 pg 103) writes that there’s no requirement to have the food in one's hand. </ref>
## According to Ashkenazim, the food (liquid and solid) should be slightly warm in order to return it to the fire, however some argue that solids don’t need to be warm at all. On the other hand, according to Sephardim, the liquids must still be 113 degrees (and solids can be cold). <ref> S”A 253:2 writes that a condition of Hachzara is that the food is still boiling meaning that it’s 113 degrees. This condition is referring specifically to liquids as the Mishna Brurah 253:54 explains that this condition is dependant one of bishul and not Hachzara. Since S”A 318:4 rules that a liquid may not be heated up once it’s not 113 degrees, so too here a liquid may not be put back on the covered fire unless it’s 113 degrees. However, Rama 253:2 and 318:15 writes that Ashkenazim are lenient to allow returning a fully cooked liquid as long as it’s now slightly warm. So holds Mishna Brurah 253:54 and Shemirat Shabbat KeHilchata 1:18. Regarding solids, the Magan Avraham 253:36 writes that it also must be somewhat warm in order to return it to the fire. However, the Biur Halacha 253:5 D”H Ubilvad argues on the Magan Avraham based on the Buir HaGra. [It seems that Mishna Brurah 253:54, 91 rules like the Gra against the Magan Avraham even though he quotes the Magan Avraham (in 253:68).] The Shemirat Shabbat KeHilchata 1:18 seems to rule like the Magan Avraham, however, it’s unclear what he holds based on the footnote. Yalkut Yosef ([[Shabbat]] vol 1 pg 103) and Menuchat Ahava (3:2, vol 1 pg 50) agree with the Biur Halacha that one may be lenient like the Gra. </ref>
===Clarification of the first requirement===
# One may not return the inset of a crockpot to the base unless it was covered with aluminum foil (or the like) and it's preferable to cover the knob as well. <ref> Shabbos Kitchen (Rabbi Simcha Bunim Cohen, p. 60)</ref>
===Clarification of the forth requirement===
# According to Ashkenazim, in cases of need one may return food if it was placed on a table or bench as long as one had intent to return it a covered fire. <Ref> Buir Halacha 253:2 D”H VeDato writes in cases where one had intent to return the pot to the fire, and left it on the ground, in a case of need there’s room to be lenient. Shemirat Shabbat KeHilchata 1:19, Orchot [[Shabbat]] (vol 1 pg 85) agree. (It seems, however, that the Orchot [[Shabbat]] quotes Biur Halacha even in cases where there’s no need). </ref>
# Some say that marble countertops are considered like a table or bench and if placed down there without intent, one may return it if there’s a need for the food. However, others say that marble countertops are considered like the ground and one shouldn’t return it to the fire unless there’s no other hot food. <Ref> Regarding placing a pot on a marble countertop there’s a dispute in the poskim. Petach Dvir 253:2, Sh”t Yitzchak Yiranen 2:42, and Menuchat Ahava 3:2, 3:8(3) write that anything attached to the ground is considered like the ground. Yalkut Yosef ([[Shabbat]] vol 1 pg 193 note 9) says that one has what to rely on if it was left on marble and not on the ground itself. Orchot [[Shabbat]] 2:46 brings a dispute between Rav Elyashiv, Rav Shlomo Zalman, and Rav Nassim Karlitz who are lenient regarding marble counters while, Rav Wosner is strict on this issue. </ref>
===If some of the conditions are lacking===
# If the pot was placed on a table or chair (and let go) but one had intent to return it to the fire, or one still has it in one’s hand but didn’t have intent to return it to the fire, one may be lenient if the food is needed as long as the other requirements (covered fire, fully cooked, still warm) have not been breached. <Ref> Buir Halacha 253:2 D”H VeDato (and Mishna Brurah 253:56) writes that if necessary (Shat Tzorech) one can rely on the Rishonim who say one doesn’t need intent if it’s still in one’s hand or one doesn’t need it in one’s hands if one has intent. Shemirat Shabbat KeHilchata 1:19 agrees. </ref>
# If one didn’t have intent to return the pot to the fire and the pot was placed on a table or chair (and let go), one shouldn’t be lenient to eat the food unless there’s no other hot food. <Ref>Shemirat Shabbat KeHilchata 1:20 </ref>
# If one didn't have intent to return the pot to the fire or that the pot was placed on a table or chair (and let go), one may return a pot of food to the fire as long as the food is needed and the other four requirements are satisfied. <ref> Shemirat Shabbat KeHilchata 1:19 </ref>


==Returning food to non-typical heating elements==
#It is absolutely forbidden to do any Melachah (activities forbidden on [[Shabbat]]) after sunset on Friday. (See footnote for background)<ref>*Shulchan Aruch 261:2 writes that one should accept [[shabbat]] early during the time between [[Shekiyah]] (sunset) and [[Bein HaShemashot]] (twilight) to fulfill the mitzvah of Tofeset [[Shabbat]]. Shulchan Aruch explains that this time period is the length of time it takes to walk 3.25 [[mil]]. Then [[Bein HaShemashot]] (twilight) lasts for a period of 3/4 of a [[mil]] which is followed by [[Tzet HaKochavim]] (emergence of the stars). For this discussion, we're assuming that a [[mil]] is considered 18 minutes like the ruling of Shulchan Aruch 459:2 and Mishna Brurah 459:15. If so, Shulchan Aruch holds that one must accept [[Shabbat]] 13.5 minutes before [[Tzet HaKochavim]] which is 58.5 minutes after [[Shekiyah]].
===Near a fire===
*However, Mishna Brurah 261:23 quotes many Rishonim and the Gra who hold that between Sheiyah and [[Tzet HaKochavim]] there is a short [[Bein HaShemashot]] of 3/4 of a [[mil]] (13.5 minutes) and afterwards it's considered nighttime Deoraitta. According this opinion the Mishna Brurah writes that one may absolutely stop doing Melacha (activities forbidden on [[Shabbat]]) before [[Shekiyah]].
# It’s permissible to place completely cooked cold solid food near a fire to remove the chill or warm it up. According to Ashkenazim, completely cooked slightly warm liquid is the same as cold solid food, while according to Sephardim, only if the liquid is completely cooked and at least the temperature of Yad Soledet Bo to be placed near a fire.<ref> Nonetheless, the Ran 19a writes that one may place a cold fully cooked food near the fire on Shabbat even in an area where it can reach Yod Soldet Bo because it is not considered a normal way of cooking. The Bet Yosef 318:15 limits this leniency to a fully cooked solid food, but a cold liquid may not be heated up near the fire because it is considered Bishul according to many opinions. Thus, S”A 318:15 rules that one may place a cold fully cooked solid or boiling liquid near the fire even in an area where it may become Yad Soldet Bo. Mishna Brurah 318:96 explains that according to S"A the liquid only needs to be Yad Soledet Bo and not actually boiling. (Whether the liquid needs to be completely cooked besides for being Yad Soledet Bo, see [[footnote about Bishul Deoritta]].) Rama 318:15, however, writes that the Ashkenazic minhag is to be lenient regarding reheating cooked liquids as long as it’s slightly warm. Shemirat Shabbat KeHilchata 1:13 and Shabbos Kitchen (pg 43) agree. </ref>  
*Baal Hatanya, Siddur:Seder Kabalat [[Shabbat]], writes that Shkiyah starts approximately 6 minutes after sea-level shkiyah (generally considered shkiyah)and then the 3/4 of a [[mil]] start. However, he holds that a [[mil]] is twenty four minutes so 3/4 of a [[mil]] is 18 minutes. Obviously, this applies to Jerusalem during the spring and fall equinox and would fluctuate accordingly throughout the world and various seasons. See there that in Russia it is approximately 34 minutes after shkiyah.
# Cold liquids that are fully cooked may not be placed in an area where if the food was left there it would reach Yad Soldet Bo unless there’s a great need, such as heating milk for a baby, and one’s intent is only to warm it or remove the chill and one actually removes it before it reaches Yad Soldet Bo. <Ref> Shemirat Shabbat KeHilchata 1:13 </ref>  
*The 39 Melachos (Rabbi Ribiat, vol 1, pg 145) writes that the accepted practice is in accordance with the Gra and so it's strictly forbidden from doing Melacha from the time of [[Shekiyah]]. Yalkut Yosef ([[Shabbat]], vol 1, pg 128) agrees.</ref>
# One may not put uncooked food in area (near the fire) where it could eventually reach 110 degrees even if one intends to remove it from that area before it becomes 110 degrees. However, if it wouldn't reach 110 degrees even if it was left there, then it's permissible. <Ref>39 Melachos (vol 2 pg 563), Shemirat Shabbat KeHilchata 1:13 </ref>
 
# It’s forbidden to place a piece of bread close enough to the fire that it will toast. <Ref> Shemirat Shabbat KeHilchata 1:62 </ref>
==Mitzvah of Accepting [[Shabbat]] Early==
# It’s forbidden to dry wet clothes by placing them near a heater or radiator. <Ref> Shemirat Shabbat KeHilchata 15:9-11 </ref>
#It is a mitzvah to accept [[Shabbat]] early and add from the weekdays onto [[Shabbat]]. This mitzvah is known as ''Tosefet Shabbat''.<ref>Gemara [[Rosh Hashana]] 9a learns from Vayikra 23:32 that there is an obligation to add from the weekday onto [[Yom Kippur]] called Tosefet Yom Hakippurim. The gemara then continues to include all other [[holidays]] and [[Shabbat]] in this halacha. (This also appears in Yoma 81b). Shulchan Aruch 261:2 brings this as halacha. Beiur Halacha 261:2 "yeish omrim" quotes several poskim that believe that tosefet [[shabbat]] is a mitzva from the torah. Included in this is the Or Zarua Hilchot Erev [[Shabbat]] 20 Rambam as well as the Tur however do not mention the idea of Tosefet [[Shabbat]] anywhere. [[Maggid]] Mishneh in Hilchot Shvitat Esor 1:6, is quoted by the Beiur Halacha 261:2 "yeish omrim," as explaining it to be rabbinic according to the Rambam. The Kessef Mishne Hilchot [[Shabbat]] 4:3 says that the Rambam rejects the idea of adding on to [[shabbat]] entirely even midirabanan. </ref>
##The Torah states "Veshameru Beneh Yisrael Et Hashabbat La'asot Et Hashabbat." The Or Hachaim hints to an explanation of "La'asot Et Hashabbat" that describes the halacha of tosefet [[shabbat]]. Therefore, tosefet [[shabbat]] fulfills the obligation of "La'asot Et Hashabbat." <ref>Shemot (31:16) and the Or Hachaim on Shemot (31:16) </ref> This mitzva applies to both men and women. <ref>Kaf Hachayim 261:16. Az Nidberu quotes the Ktav Sofer 56 who agrees. </ref>
#Some say that it's sufficient to add any amount of time before sunset, while others hold that one should add 20 or 30 minutes to [[Shabbat]]. (See footnote for background) <ref>*How long is Tosefet [[Shabbat]]? Rosh [[Brachot]] 4:6 and Tosafot [[Brachot]] 27a s.v. DeRav agree that one doesn’t have to accept [[Shabbat]] from Plag [[Mincha]] (from ten and three quarter hours). Nonetheless, the Rosh Brachot 4:6 writes that certainly there is a minimum time limit but leaves it unclear as to what the limit is. This is also the opinion of the Tosfot Beitzah 30a s.v. deha. Rabbenu Yonah ([[Brachot]] 18b s.v. Rav) quotes Rabbi Yacov who says that there’s no minimum time and any amount suffices.
*Shulchan Aruch 261:2 and 608:1 rules that there's no minimum requirement of time one needs to add to [[Shabbat]] to fulfill Tosefet [[Shabbat]] seeming to follow the opinion of Rabbi Yacov. Tur 509:1 seems also to hold any amount of time suffices. 39 Melachos (vol 1, pg 150) rules like Shulchan Aruch that there's no specific minimum time for Tosefet [[Shabbat]]. 39 Melachos (Rabbi Ribiat, Hakdama LeMelachat [[Shabbat]], note 667) quotes Rav Henkin who said that in order not to violate [[Shabbat]] and in order to fulfill Tosefet [[Shabbat]] one must add a few minutes before [[Shekiyah]] refraining from Melacha and agrees with this opinion. Eretz Tzvi 70 and Iggerot Moshe 1:96 suggest that one add at least two minutes, Avnei Nezer 4:98 suggests at least four minutes, while Minchat Elazar 1:23 and Teshuvot Maharshag 38 say at least 5.
*However, the Mishna Brurah 261:22 quotes the Rosh who argues that a certain amount of time is needed. Beiur Halacha s.v. Ayzo Zman posits that this period of time should be no longer than 3/4 of a [[mil]] (which is 13.5 minutes). The Mishna Brurah 261:23 concludes that in order to fulfill the mitzvah of Tosefet [[Shabbat]] (adding onto [[Shabbat]]) one should refrain from work from the time that the sun is seen at the top of the trees, or to be strict 30 or 20 minutes before [[Shekiyah]]. [Mishna Brurah (Shaar HaTziyun 261:21) explains that by refraining from melacha 20 minutes before sunset one will have satisfied the opinion of the Yerayim to consider the [[mil]] to be 24 minutes and 3/4 of a [[mil]] is 18 minutes.] 39 Melachos (Rabbi Ribiat, vol 1, pg 145) writes that it's not practical to rely upon the method of determining the beginning of [[Shabbat]] by looking at when the sun hits the tree tops but rather one should rely upon times printed on calendars made by halachic experts.
*Tosfot Rabbenu Peretz (Beitza 30a s.v. Di'ha) quotes the Ri who says that the minimum amount of time to add for tosefet Shabbat is 30 minutes. Rav Hershel Schachter (Nefesh Harav pg. 154) cites this opinion and adds from Rav Yosef Dov Soloveitchik that this was the practice in Europe to light candles 30 minutes before sunset.</ref>
##The minhag of yerushalayim is to add 45 minutes to [[Shabbat]]. However, women don't need to abide by this minhag. <ref>Shemirat Shabbat KeHilchata chap 46 note 20. </ref>
#[[Mincha]] should be scheduled at least 20-25 minutes before sunset so that you can finish before sunset and everybody could fulfill the mitzva. <ref>Shemirat Shabbat Kihilchita 46:5. </ref> If the [[minyan]] starts late so that it won't be able to accept [[shabbat]] before sunset, one should do it after his silent shmoneh esrei, and still answer [[kedusha]] afterwards. <ref>Rabbi Doniel Neustadt (http://www.torah.org/advanced/weekly-halacha/5762/lechlecha.html) writes that one should accept [[shabbat]] early after the silent shemona esreh. He adds that one may still answer [[kedusha]] based on Tzitz Eliezer 10:15(1) and Yabia Omer 6:21(3) who hold that even after one said [[maariv]] on Friday night one is allowed to answer [[kedusha]] of a [[minyan]] saying [[kedusha]] of [[mincha]]. </ref>
# If one knows that if he starts mincha before Shekiya he isn't going to have enough time to be mekabel Shabbat after his silent Shemona Esrei it is better to say mincha without accepting Shabbat first and one can rely on the opinions that hold one fulfills Tosefet Shabbat by just refraining from melacha.<ref>[https://www.torahanytime.com/#/lectures?v=73293 Rav Yitzchak Yosef (Motzei Shabbat Vayechei 5779 approx min 30)]</ref>
#Some hold that in order to fulfill the mitzvah of adding from the weekday to [[Shabbat]] one doesn't need to make any verbal declaration, while others hold that one should verbally accept [[Shabbat]]. <ref>*Mishna Brurah 261:21 based on Rama 608:3 holds that a verbal declaration is needed and an acceptance in one's heart is insufficient. Shemirat Shabbat Kihilchita 46:2, Az Nidberu 1:1, Tehilah l'David 263:10, and L'horot Natan 5:15 agree. According to Rabbi Akiva Eiger 271:1 saying good [[shabbos]] may be enough of a declaration.
*39 Melachos (Rabbi Ribiat, vol 1, pg 150) writes that no verbal declaration is needed rather once one resolves to accept [[Shabbat]] early [[Shabbat]] takes effect. This dispute may be reflected in a dispute in Mishna Brurah 553:2, who quotes Bach and Gra that it is sufficient.
*Rav Doniel Neustadt in http://www.torah.org/advanced/weekly-halacha/5762/lechlecha.html quotes Aruch HaShulchan 261:2, Eretz Tzvi 60, Yabia Omer 7:34, Chidushei Ra'ah [[Berachos]] 26b, Beiur Hagra O.C. 393:2 and Chayei Adam 5:2, Shevet ha-Levi 10:50, Imrei Shalom 4:18 as possibly holding that even just refraining from doing any melacha is enough for tosefet [[shabbat]] and you don't even have to have it in mind.</ref>
 
==Effects of Accepting [[Shabbat]] Early==
===Refraining from Melacha===
 
#It is forbidden to do any Melacha after one accepted [[Shabbat]]. <ref>Shulchan Aruch 263:10, Mishna Brurah 261:28 </ref>
#If there's only one minyan in the community and they accepted Shabbat then the individuals of the community automatically have to accept Shabbat then as well.<ref>Mordechai Bameh Madlikin, Shulchan Aruch O.C. 263:12. See Igrot Moshe O.C. 3:38 who suggests that if the community accepted Shabbat early for convenience such as those shuls which only have early minyanim for the summer it isn't binding on the whole community. He doesn't resolve the issue conclusively.</ref>
#If one accepted [[Shabbat]] early and most of the community didn't accept [[Shabbat]] it is permitted to ask a Jew who didn't accept to do a Melacha for him. <ref>Shulchan Aruch 263:17, Mishna Brurah 263:64 </ref>
#If it's necessary to do a Melacha and it's still early in the day before sunset, some say that may perform a Heiter Nederim, [[nullification]] of one's vow to accept [[Shabbat]] before 3 people, while others hold that the annulment isn't effective. <ref>Taz 263:3 and Levush hold that one may do Hatarat Nedarim to annul one's early acceptance of [[Shabbat]], while the Magen Avraham 263:31, Aruch HaShulchan 263:25, Mishna Brurah 263:5 hold that this annulment will not be effective to permit one to do Melacha. See Igrot Moshe 2:38 </ref>
#If someone made a mistake on Friday afternoon and prayed [[Arvit]] thinking that it was nighttime one has not fulfilled one’s obligation and would have to pray again. One would be permissible to do Melacha (activity forbidden on [[Shabbat]]) until one prays again, while others forbid. However, if a community made such a mistake they would not have to repeat [[Shmoneh Esrei]]. According to many one is permissible to do Melacha until one prays again while other to some it’s forbidden to do Melacha. <ref>Gemara [[Brachot]] 27b writes that on Friday afternoon someone who made a mistake and said [[Arvit]] early thinking it was nighttime according to Abaye he would have to pray again and it would be permissible to do Melacha. However, if it’s a community who made such a mistake Rebbe said that they do not have to repeat [[Shmoneh Esrei]] because of Tirech DeTzibbur. The Rosh 4:6, Tur, and S”A 263:14 rule that it’s permissible to do Melacha until they pray again, while the Magen Avraham 263:26 quotes many Rishonim (Or Zaruha, Rokeach, Raavan) who are strict and forbid Melacha since they don’t have to pray again. </ref>
 
===Saying Arvit/Mariv Early===
#One may say [[Arvit]] earlier than the rest of the week even if one normally prays [[Mincha]] after Plag [[Mincha]] and [[Arvit]] after nighttime. Many authorities hold that if one is going to pray [[Arvit]] before nighttime that one should make sure to pray [[Mincha]] before Plag [[Mincha]] even if one will pray privately, while some defend those who are lenient in a [[minyan]] to pray both [[Mincha]] and [[Arvit]] after Plag [[Mincha]] before nighttime.<ref>
*The Mishna ([[Brachot]] 26a) writes that according to Rabbi Yehuda one must pray [[Mincha]] prior to ten and three quarter hours while according to Rabbanan [[Mincha]] may be said until nighttime. According to Rabbi Yehuda the earliest time to say [[Mariv]] is ten and three quarter hours while according to Rabbanan the earliest time is nighttime.
*Many Rishonim (Tosfot ([[Brachot]] 2a s.v. MeMaymatai), Rabbenu Yonah ([[Brachot]] 18b s.v. DeAved), Rosh ([[Brachot]] 4:3), Kesef Mishna ([[Tefillah]] 3:4), Shulchan Aruch O.C. 233:1) write that one must be consistent to either always follow Rabbi Yehuda or Rabbanan.
*In fact, the Tur 293 quotes the Ritz Gayit who argues that since the minhag is to pray [[Mincha]] during the week after Plag [[Mincha]], on Friday night as well one may not pray early. [Similarly, Gemara [[Brachot]] 27a-b records the practice of Rav to pray [[Arvit]] early on Friday afternoon. Tosfot ([[Brachot]] 27a s.v. DeRav) understands that Rav held like Rabbi Yehuda that the latest [[time for Mincha]] is Plag [[Mincha]] (ten and three quarter hours) and the earliest time for [[Arvit]] is also Plag [[Mincha]].]
*However, the Bet Yosef 267:2 argues based on the Rambam ([[Tefillah]] 3:7) and Rosh ([[Brachot]] 4:6) who simply codify the halacha of praying [[Arvit]] early on Friday that one is permitted to pray [[Arvit]] early even if one doesn’t do so during the week. [The same implication could be made from the Tur 267:1.] Shulchan Aruch 267:2 codifies this as halacha that one is permitted to pray [[Arvit]] earlier than one does during the week.
*[Magen Avraham 267:1 at first questions this ruling of S”A because the Gemara [[Brachot]] 27a seems to assign Rav to the opinion of Rabbi Yehuda meaning that one may only pray early on Friday night if one always follows Rabbi Yehuda. He adds that this is also implied from Kesef Mishna ([[Tefillah]] 3:7) who says that Friday night has the same status as the rest of the week. However, the Magen Avraham answers that the Gemara only meant to assign Rav to Rabbi Yehuda’s opinion in the initial discussion, but in conclusion the Gemara reinterpreted the story of Rav to mean that one may pray [[Arvit]] earlier than one does during the week. Additionally, he explains that [[Arvit]] was instituted corresponding to the limbs and fats burned at night, however, on Friday night the limbs and fats were not burnt after nightfall. Mishna Brurah 267:3 adds that the ruling of S”A is based on those who say that accepting [[Shabbat]] makes it considered as if it was night regarding [[prayer]].]
*Nonetheless, the Mishna Brurah 267:3 writes that if one follows Rabbi Yehuda on Friday night (and prays [[Arvit]] early) one should make sure to say [[Mincha]] before Plag [[Mincha]] (ten and three quarter hours) so that one doesn’t contradict oneself within one night. The Beiur Halacha (267:2 s.v. VeBePlag) writes that even though there is a lenient opinion which permits a [[minyan]] to pray both [[Mincha]] and [[Arvit]] between Plag [[Mincha]] and nighttime, since the minhag isn’t to rely on this opinion during the week because this opinion isn’t supported by the Gemara on Friday night as well one shouldn’t rely on this opinion. The Mishna Brurah 267:3 writes that the only time to rely on this lenient opinion is in a need of great need and if one prays [[Arvit]] during the time of [[Bein HaShemashot]]. Yalkut Yosef ([[Shabbat]], vol 1, pg 204-5) writes that one shouldn't contradict oneself to pray [[Mincha]] after plag [[Mincha]] and [[Mariv/Arvit|Arvit]] before nighttime. Nonetheless, Menuchat Ahava (vol 1, chap 6, note 6) writes that it is completely permitted but the minhag is to pray [[Mariv/Arvit|Arvit]] after nightfall.
*[http://www.bknw.org/library/articles/shabbos/Making%20Early%20Shabbos.pdf Rabbi Aryeh Lebowitz] quotes Rav Soleveitchik who held like the Mishna Brurah and concluded that one should pray [[Mincha]] privately without a [[minyan]] before Plag [[Mincha]] so as not to contradict oneself. He also writes that in order to avoid issues of Yuhara (appearing religiously arrogant) one should go to [[Mincha]] when the [[minyan]] is praying and pretend to pray along with them. See Nefesh Harav pg. 157-158 where Rav Hershel Schachter writes that Rav Soloveitchik would not daven Maariv after Plag Hamincha even if it was on Friday Afternoon for Tosefet Shabbat.</ref>
#Some poskim recommend never accepting Shabbat Early and davening Maariv after Plag before Shekiya. Even though it is acceptable according to the rishonim it is preferable to avoid relying on the leniency to pray Maariv after Plag before Shekiya.<ref>Mishna Brurah 267:3, Biur Halacha 271:1 s.v. meyad. Dirshu 267:6 cites Rav Elyashiv (Kovetz Teshuvot 1:23, Sefer Zichron Dror Yikra p. 372), the Steipler (Orchot Rabbenu v. 1 p. 108), and Rav Shlomo Zalman Auerbach (Byitzchak Yikareh 263:4, Halichot Shlomo Tefillah ch. 14 fnt. 10) who all hold that one shouldn't make early Shabbat from plag, rather one should always daven maariv after tzet hakochavim in accordance with the Mishna Brurah.
*Rav Simcha Bunim Cohen (The Aura of Shabbos p. 268) quotes Rav Elyashiv as saying that if someone has small children and will have to have the Shabbat meal early, it is preferable to eat the Shabbat meal after mincha before maariv and daven maariv after sunset rather than daven maariv before sunset. His reasoning was that it is problematic to daven maariv early since the minhag is to daven after sunset. Also, davening early involves saying Kriyat Shema before sunset.
* However, Dirshu 267:11 also cites Rav Shmuel Wosner and Rav Nissim Karelitz (Likrat Shabbat 14:22) who are lenient. Also, Menuchat Ahava 1:6:5 cited by Tiferet 267:11 disagrees and holds based on the Rambam that it is permitted even initially.</ref>
#Only after ten and three quarter hours (Plag [[Mincha]]) one may light [[Shabbat]] candles, and then accept [[Shabbat]] with saying [[Arvit]].<ref>Shulchan Aruch O.C. 267:2
*Gemara [[Shabbat]] 118b quotes Rabbi Yose who prayed to have his portion among the people of Tiberius who accepted [[Shabbat]] early. Rashi (D”H MeMachnisei) explains that since Teveriyah was in a valley and the sun appeared to set earlier the people would accept [[Shabbat]] early. Additionally, in Gemara Pesachim 105b Rav Nachman Bar Yitchak says that going into [[Shabbat]] the earlier one accepts [[Shabbat]] the better. Rashbam (s.v. Ayulei) explains that it’s preferable because one is showing a love for the mitzvah to do it early and Zarizin Makdimin LeMitzvot (the enthusiastic are eager to do מצות early).
*How early can one accept [[Shabbat]] and light candles? Gemara [[Brachot]] 27a-b records the practice of Rav to pray [[Arvit]] early on Friday afternoon. Tosfot ([[Brachot]] 27a s.v. DeRav) understands that this practice of accepting [[Shabbat]] early and lighting [[Shabbat]] candles early is only permitted starting from Plag [[Mincha]] (ten and three quarter hours). Rabbenu Yonah ([[Brachot]] 18b s.v. Rav Tzali), Mordechai ([[Brachot]] Siman 90), and Rosh ([[Brachot]] 4:6) agree. [This is how the Bet Yosef 263:4 and 267:2 understands the above Rishonim.]
*How early can one say Shema? The Rabbenu Yonah (18b s.v. Rav Tzali) and Rosh ([[Brachot]] 4:6) add that one who prays [[Arvit]] early should only say [[Shmoneh Esrei]] early and say [[Brachot]] Shema and Shema after [[Tzet HaKochavim]]. Even though one is losing out on juxtaposing Shema to [[Shmoneh Esrei]] it’s preferable to accept [[Shabbat]] early because of the mitzvah to add from the week onto [[Shabbat]]. The Rambam ([[Tefillah]] 3:7) agrees that it’s an issue to separate Shema from [[Shmoneh Esrei]] against the Raavad.
*The S”A 235:1 concludes that even though the halacha accepts the opinions that one doesn’t fulfill Shema before [[Tzet HaKochavim]] if one is praying in a [[minyan]] which is praying [[Arvit]] before [[Tzet HaKochavim]] one should still pray Shema with the [[Brachot]] together with the [[minyan]] and repeat Shema after [[Tzet HaKochavim]]. (See further discussion there).</ref> Acceptance of [[Shabbat]] before that time is null and void. <ref>Mishna Brurah 267:4 </ref>
 
===Saying [[Kiddush]] after making early Shabbat===
#One is permitted to recite [[Kiddish]] and have the [[Friday night meal]] before nightfall<ref>In Gemara [[Brachot]] 27b Shmuel says that if one accepted [[Shabbat]] early one may make [[Kiddish]] early (before nighttime). This is brought as halacha by the Rif ([[Brachot]] 18b, on the bottom), Rosh ([[Brachot]] 4:6, at the end), and Rambam ([[Shabbat]] 29:11). The Shulchan Aruch O.C. 267:2 writes that one may even before nighttime implying that one may make [[Kiddish]] early. The Mishna Brurah 267:5 writes explicitly that one may make [[Kiddish]] before nighttime.
*The Mishna Brurah 267:5 writes the reason one may make [[Kiddish]] before nightfall is because the acceptance of [[Shabbat]] early makes it considered as if it was already [[Shabbat]]. See Yalkut Yosef ([[Shabbat]] vol 1 pg 201-4) who discusses how the Rambam could hold of this considering that he omits the entire idea of Tosefet [[Shabbat]] (accepting [[Shabbat]] early).</ref>, however it's preferable to have at least a [[Kezayit]] of food after nightfall. <ref>Bach 472:1 writes that one can't finish the [[Shabbat]] meal before nightfall, otherwise one didn't fulfill the mitzvah of eating a Shabbat meal on Shabbat. Taz 472:1 quotes the Maharal who agrees. Chaye Adam ([[Shabbat]] 6:2) and Mishna Brurah 267:5 rule that one can have one's meal early but one should preferably have a [[Kezayit]] of food after nightfall to satisfy the opinion of the Bach.
* The Bet Yosef 267:2 quotes the Mahari Avuhav who infers from the Rosh who says that one should wait to have [[Matza]] on [[Pesach]] after nightfall that on a regular [[Shabbat]] one could fulfill one’s obligation of the [[Shabbat]] meal before nighttime. The Magen Avraham 267:1 (at the end) agrees that many Rishonim imply that one who makes early [[Shabbat]] may have one’s meal early, however, the Shelah and Bach say that one must have at least a [[Kezayit]] of bread after [[Tzet HaKochavim]]. Mishna Brurah 267:5 rules that preferably one should be concerned for the strict opinions to have at least a [[Kezayit]] of bread after nightfall. Shemirat Shabbat Kehilchata 54:33 clarifies that the kezayit of food which the Mishna Brurah is referring to is a kezayit of bread. Yalkut Yosef ([[Shabbat]] vol 1 pg 201-4) agrees that preferably one should be concerned for the strict opinions.</ref>
#Some poskim permit saying [[Kiddush]] and eating the meal before [[Mariv/Arvit|Arvit]] as long as the meal begins a half hour before [[Tzet HaKochavim]],<ref>Mishna Brurah 271:11 quoting the Magen Avraham</ref> while others say that it isn't proper. <ref>Kaf Hachayim 271:22 and 272:3 says that it is not proper to do these mitzvot out of sequence. The Gra in Maasei Rav 117 also says that it is forbidden for more than just kabbalistic reasons.</ref>
 
===Starting one's meal after making early Shabbat===
#If one prayed [[Arvit]] if there’s more than a half hour before [[Tzet HaKochavim]] one may begin one’s meal.<Ref>Magen Avraham 267:2, Mishna Brurah 267:6</ref>
#If there’s less than a half hour one shouldn’t begin one’s meal, however, those who do have what to rely on. Whether or not one began one’s [[Shabbat]] meal early one should make sure to repeat Shema after [[Tzet HaKochavim]].<ref>
*The Bet Yosef 267:2 asks that even if one is permitted to have one’s [[Shabbat]] meal before nighttime how could it permitted to eat before saying Shema. The Bet Yosef answers that even though we hold that one doesn’t fulfill Shema until [[Tzet HaKochavim]] since many opinions hold that one may fulfill saying Shema earlier it’s not considered like eating before having said Shema.
*The Magen Avraham 267:2 argues on the Bet Yosef and says that since one didn’t fulfill Shema one may begin one’s meal within a half hour of [[Tzet HaKochavim]].
*Mishna Brurah 267:6 rules that if there’s less than a half hour before [[Tzet HaKochavim]] one shouldn’t begin one’s meal because according to many opinions one hasn’t fulfilled one’s obligation of Shema, however, those who do begin the meal at that time have what to rely on. Nonetheless, concludes Mishna Brurah, whether or not one eats one’s meal early one must make sure to repeat Shema after [[Tzet HaKochavim]]. Yalkut Yosef ([[Shabbat]] vol 1 pg 201-4) agrees that one should make sure to start one’s meal before a half hour before [[Tzet HaKochavim]].</ref>
# One shouldn't start one's meal within a half hour of the time that one can count the [[Sefirat Haomer]], which is Tzet Hakochavim. If one prayed early and now are beginning the meal within a half hour of Tzet Hakochavim there is what to rely upon to start the meal then and place a paper or calendar with the sefira printed on it on the table to remind him to count later.<ref>Avnei Darech 4:50:3 quoting Rav Simcha Hakohen Kook that placing a paper with sefirat haomer or the like on the table serves as a reminder and would permit starting the meal within 30 minutes of sefirat haomer. It is better than appointing someone to remind him to count since the person would have to consistently remember and not get involved with the meal themselves.</ref>
 
===Praying Mincha after Accepting Shabbat===
 
#Once one accepts [[Shabbat]] one may not pray [[Mincha]] of Friday but rather one must pray [[Mariv]] twice (for [[Tashlumin]]).<ref>Shulchan Aruch 263:15. Avnei Yishpeh 1:56 quotes Rav Yosef Shalom Elyashiv as saying that if one didn't actively accept [[Shabbat]] you can still daven [[Mincha]] afterwards because you haven't officially taken on [[shabbat]]. </ref>
#If one arrived in Shul which was up to [[Barchu]] of [[Mariv]] on Friday night and one still didn't pray [[mincha]], one should say [[Mincha]] in a different shul or outside that Shul but not answer Brachu before saying [[Mincha]].<ref>Shulchan Aruch 263:15, Mishna Brurah 263:58 </ref>
#If the Tzibur did not yet reach [[Barchu]] one may pray [[Mincha]] in the shul even if they will reach [[Barchu]] while one is still saying [[Mincha]], nonetheless, it is preferable to say it outside the Shul (if the Tzibbur will reach [[Barchu]] while one is still saying [[Mincha]]).<ref>Shulchan Aruch 263:16, Mishna Brurah 263:63 </ref>
===Eating the Meal Before Praying Maariv===
# According to many poskim it is permitted to pray [[Mincha]] early, before or after [[Plag Hamincha]], then accept Shabbat, recite [[Kabbalat Shabbat]], recite [[Kiddush]] and have the [[Friday night meal]]. Then one would pray [[Maariv]] afterwards. One should be careful not to start the meal within a half hour of the time for Maariv.<ref>Magen Avraham 271:5, Mishna Brurah 271:11, Eliya Rabba 271:5, Rav Elyashiv (cited by Dirshu 271:3), Beir Heitev 271:4, Kitzur Shulchan Aruch 77:4. Taz 271:4 also accept this practice as Eliya Rabba notes. Peulat Sachir on Maaseh Rav 117:1 notes that one could accept Shabbat for the Magen Avraham with a verbal declaration or by reciting Mizmor Shir Shel Yom Hashabbat.</ref> Some rabbis disagree with this practice.<ref>Gra in [https://www.hebrewbooks.org/pdfpager.aspx?req=35342&st=&pgnum=18 Maaseh Rav n. 116] writes that it isn't proper to have the Friday night meal before davening Maariv. Rav Soloveitchik as quoted in Nefesh Harav p. 158 explained based on Rambam Shabbat 30:10 that there is an order for how the Shabbat day is supposed to be structured. First is a prayer and then there is a meal. That pair of activities is repeated thrice, once at night and twice during the day.</ref>
 
==Ending Shabbat Late==
 
#Just like there's a mitzvah to start Shabbat early there's a mitzvah to end Shabbat late.
#For those who keep Shabbat until 42 minutes after Shekiya it is permissible to daven maariv after 30 minutes after shekiya so that you can finish maariv and be ready for Havdalah at 42 minutes after Shekiya.<ref>Mpenini Harav p. 88 writes that in Boston Rav Soloveitchik allowed maariv to start 30 minutes after Shekiya even though they didn't recite Havdalah until 42 minutes after Shekiya after maariv. Additionally, he personally didn't do melacha for 90 minutes after Shekiya. See Mpeninei Harav p. 92 writes that based on Tosfot Brachot 27b s.v. rav it sounds like you can't do tosefet Shabbat after you do havdalah.</ref>


===Covered fire (Blech)===
# Many poskim permit covering the fire on [[Shabbat]] with a metal tray if the flame isn’t strong enough to make the tray red-hot. <Ref> Sh”t Zera Emet 3:26 permits one to put a metal tray (with small holes) on a fire on [[Shabbat]] and then do Hachzara based on S”A 318:8 where he brings the dispute whether one can do Hachzara on an empty over the fire and rules like the lenient opinion. Chazon Ish 37:11 argues that actually placing the metal sheet on the fire is the forbidden act of [[Mavir]] based on Rambam ([[Shabbat]] 12:1, 9:6) who says that one who heats metal to mold it violates [[Mavir]]. Even though S”A 253:3 writes that on [[Shabbat]] day one can put a empty pot on a fire (and then return a pot that was on the fire right before), Chazon Ish explains that S”A is talking about a earthenware pot and not metal. However Nishmat Adam 20:1, Kesot HaShulchan (134 pg 42), Sh”t Shevet Halevi 1:91, Sh”t She’ilat Shaul 29, Chazon Ovadyah ([[Shabbat]] 1 pg 55), and Sh”t Tefilah LeMoshe 1:59 (pg 647) argue that in our case the tray won’t become hot as a coal or hot enough to be reshaped and so it should be permitted. Shemirat Shabbat KeHilchata 1:23 and 1:38 permits covering the fire on Shabbat as long as the fire isn’t strong enough to make the tray red-hot. </ref>
'''According to Ashkenazim'''
# It’s forbidden to place a pot of fully cooked food on a blech (a metal tray covering the fire) even if one’s intent is just to remove it’s chill. <Ref> Shemirat Shabbat KeHilchata 1:25, Sh”t Igrot Moshe 1:94, Shabbos Kitchen (pg 44), 39 Melachos (vol 2 pg 564) </ref> However, many permit placing fully cooked food on a blech on the area where it doesn’t reach 113 degrees. <Ref> Shabbos Kitchen pg 44, Igrot Moshe 1:94. However, Az Nidabru 8 forbids even in an area where the blech will not reach Yad Solet Bo. </ref>
# Some say that it’s permissible to put foods on the blech on shabbat which could not be cooked on the blech (such as challah or kugel) as long as one doesn’t put it on the area which is over the fire. <ref> 39 Melachos (vol 2 pg 564) quoting Rav Shlomo Zalman </ref>
# One may move pots from a cooler area to a warmer position on the blech only if the food is fully cooked and the area from which it stood originally was 113 degrees. <Ref>Shemirat Shabbat KeHilchata 1:25 </ref>
'''According to Sephardim'''
# According to Sephardim, it’s permissible to put a solid completely cooked food on top of a blech or hotplate on [[Shabbat]]. <ref> [http://www.dailyhalacha.com/displayRead.asp?readID=429 Rabbi Mansour on Dailyhalacha.com], Yalkut Yosef ([[Shabbat]] vol 3 pg 207) </ref> However, it is forbidden to put a cooked liquid on a blech or hotplate on [[Shabbat]] unless one fulfills the conditions of Hachzara, however it is permissible to ask a non-Jew to put a cooked liquid on top of a blech or hotplate on [[Shabbat]]. <ref> [http://www.dailyhalacha.com/displayRead.asp?readID=429 Rabbi Mansour on Dailyhalacha.com], Yalkut Yosef ([[Shabbat]] vol 3 pg 207) </ref>
===One pot on top of another===
# One may place cold fully cooked solid food on top of a pot that is on the fire on Shabbat because that is not considered on top of a fire at all. <Ref>
* The Tosefta (Shabbat 3:23) permits placing a pot of food on top of another pot (Kedeirah Al Gabei Kedeirah) on Shabbat in order to preserve the heat of the top pot but not in order to heat it up. The Bet Yosef 258 quotes Rabbeinu Yerucham, who cites the Rosh’s opinion that the requirement that the food be hot is true only regarding foods that weren’t fully cooked or liquids, but a cold fully cooked solid may be placed on top of a pot on Shabbat. Rabbeinu Yerucham then quotes a second opinion that placing cold food on top of a pot is like placing it on a fire which is forbidden. S”A 318:8 rules like the Rosh. Many achronim including Gra 318:7, Eliyah Rabba 318:21, Mishna Brurah 318:60, Shemirat Shabbat KeHilchata 1:36, and Yalkut Yosef ([[Shabbat]] vol 3 pg 207) agree.
* Additionally, Rabbenu Yerucham quotes a dispute whether this leniency applies even if the bottom pot is on the fire, or only if it isn’t on the fire. S”A 318:7 quotes these two opinions without ruling. Magen Avraham 318:24 and Mishna Brurah 318:55 rule like the first opinion. Thus, Shemirat Shabbat KeHilchata 1:42 rules that one may place cold fully cooked solid food on top of another pot of food that is on the fire, even if it will become Yad Soldet Bo. Shabbos Kitchen (p. 41-2) and Orchot Shabbat (p. 99) agree.</ref> According to Sephardim, a fully cooked liquid, which is also at least Yad Soledet Bo is the equivalent of a fully cooked solid food, according to Ashkenazim, a fully cooked liquid which is at least slightly warm, is the equivalent of fully cooked solid food. <ref>Even though S"A 318:7 writes that liquids must be as hot as Yad Soldet Bo, Rama 318:15 argues that even if it’s just slightly warm it’s permissible. Shemirat Shabbat KeHilchata 1:36 agrees. </ref>
# Note that this leniency only applies if the bottom pot is filled with food and not if it is empty. <ref>
* S"A 318:8 rules that one may place fully cooked cold food on top of another pot on the fire. On the other hand, the S”A 253:3 rules that one may return food on top of an old pot only if the food is still hot and wasn’t placed on the ground, implying that placing food on top of another pot isn’t permitted without the conditions of Hachzara. The Pri Megadim E”A 253:33 answers that the leniency spoken about in 318:8 only applies if the bottom pot is filled with food, and not if it is empty. Bei’ur Halacha 253:3 D”H Veyezaher, Chazon Ish 37, Sh”t Az Nidbaru 3:14, and Shabbos Kitchen (Rabbi Simcha Bunim Kohen; pg 42) agree that the bottom pot must be filled with food. See, however, Sh”t Shevet HaLevi 1:91.
* See Shemirat Shabbat KeHilchata (chap 1, note 126) who writes that if the empty pot isn't on top of the fire directly but rather on top of a tray which covered the fire, then one may place fully cooked solid food on top of the empty pot because that's considered like a pot on top of a pot. Piskei Teshuvot 253:25 agrees. Also, Orchot Shabbat (p. 100) writes that some permit placing fully cooked cold food on top of an empty pot on top of an electric hot plate. However, Rav Mordechai Willig in Am Mordechai (p. 30) disagrees because there should be no difference between one blech and two or a flat blech and a crooked blech. </ref>
# If the food isn't fully cooked, one may not place the food on top of another pot which is on the fire <Ref> S”A 318:7-8 quotes a dispute whether one may place a pot with cold solids or hot liquids which are Yad Soldet Bo on top of a pot that’s on the fire and rules leniently. Even though the Taz 318:11 writes that it’s permissible even if it’s not fully cooked (but seems to require that the pot will not be able to cook), Mishna Brurah 318:55 rules that the food must be fully cooked based on many Achronim (Bach, Gra, Tosefet [[Shabbat]], Olat [[Shabbat]], Maamer Mordechai, Pri Megadim) who disagree with the Taz 318:9 on a similar issue. Shemirat Shabbat KeHilchata 1:36 rules like the Mishna Brurah. </ref> unless there's no chance that the pot will reach Yad Soldet Bo if it was left there. <Ref> Buir Halacha 318:6 D”H Ad SheTehe, Shemirat Shabbat KeHilchata 1:36 </ref>
# It’s forbidden to place a pot on top of another pot where the top pot contains food with containing large quantities of congealed fat. However, if there’s only a little congealed fat such that when melted it mixes with the rest of the food it’s permissible. If fat was dissolved it may be eaten. It’s also permitted to dissolve a sauce that is normally eaten in its congealed state such as fish sauce. <Ref> Shemirat Shabbat KeHilchata 1:37 </ref>
===Kedeirah Blech===
# Some say that placing food on a “Kedeirah Blech,” a rectangular box filled with water placed on top of the fire before Shabbat, is the same as placing food on top of a pot on the fire, while others say that it merely like a covered fire, to which one may not return food without fulfilling certain conditions (see the [[#Covered_fire_(Blech)]] section). <Ref> A “Kedeirah Blech” is a covered rectangular metal box containing water that is meant to serve as a “pot” on top of the fire upon which pots can rest. Rav Hershel Schachter (“Hilchos Bishul B’Shabbos”, min 56-9) rules that a “Kedeirah Blech” is like a pot on top of a pot and is permissible. Rav Mordechai Willig (Am Mordechai p. 28), though, argues that since the water inside the “Kedierah Blech” isn’t meant to be consumed, it is not similar to the case of a pot on top of a pot. Rabbi Elyashiv (cited by The 39 Melachos Bishul note #212), Rabbi Belsky (39 Melachos Bishul note #211; on ouradio.org, [http://www.ouradio.org/ouradio/channel/C2055/ “Cooking on Shabbos- A HOT TOPIC”], min 60-68), and Rabbi Dovid Cohen (oukosher.org) agree.
* Shevet HaKehati 4:110 and Az Nidbaru 1:38 say that a pot inside a pot isn’t considered a Kedeirah Al Gabi Kedeirah. Shemirat Shabbat KeHilchata (chap 1, note 118), 39 Melachos (regarding a double boiler), and Piskei Teshuvot 253:25 agree. Note that this is a case of a pot inside of a pot, such as a double boiler, but isn't the same as the Kedeirah Blech.</ref>
===Electric Hotplates===
# Many authorities permit placing food on an electric hotplate which does not have an adjustable temperature setting, even without fulfilling the conditions of Hachzara, since it is not a usual way of cooking. However, others say that it is considered like a covered fire, upon which one may not return food without fulfilling the conditions of Hachzara. <Ref>
* Rav Mordechai Willig (Am Mordecahi p. 48) writes that one may heat up cold fully cooked solid food on an electric hotplate which is not used for cooking and has only one temperature setting. Halachos of Shabbos (p. 313), Shabbos Kitchen (p. 43), and Chazon Ovadyah (p. 78) agree. See Sh”t Igrot Moshe 4:74:35 who rules that if it is impossible cook on a particular electric hotplate, one may heat up already warm food on it if it has only one setting. Shemirat Shabbat KeHilchata 1:30, however, rules that an electric hot plate is a like a covered fire and one may not return food onto it without fulfilling the other conditions of Hachzara. (Rabbi Neuwirth emphasizes this in his approbation of Am Mordechai (p. 7).) Rabbi Belsky (quoted by Halachically Speaking 4:16:3) and Orchot Shabbat (p. 99) agree.
* Chazon Ovadyah ([[Shabbat]] 1 pg 55) holds that since Hachzara is only forbidden as it looks like cooking a plaata (electric hotplate) which isn’t used for cooking should be permitted for Hachzara. Rav Frankel (Kol Torah (Iyar 5723, Sh”t Har Tzvi O”C 136, Toldot Zev ([[Shabbat]] 2 pg 234)) concurs. Sh”t Igrot Moshe (O”C 4:74(35), 1:93) permits Hachzara on a blech if the food is fully cooked because it’s not used to cook and being a blech for [[Shabbat]] it serves as a reminder it’s [[Shabbat]]. Sh”t Yashkil LeAvdi O”C 7:28, Rav Shlomo Zalman Aurbach (Shulchan Shlomo 253:27), Sh”t Tzitz Eliezer 8:26, Chukei Chaim Peretz 8 in name of Rav Sheinberg, Sh”t Me’oneh Lashon 22, Sh”t Tefilah LeMoshe 1:32, and Yitzchak Yiranen (pg 50) concur to permit Hachzara on a plaata. However, Yashiv Moshe (Rabbi Twersky pg 36) in name of Rav Elyashiv and Sh”t Avnei Yishfeh 1:83 are strict because a plaata is sometimes used to cook. See also Sh”t Shemesh UMagen 1:53 and 3:54(3).
* See Halachos of Shabbat (p. 313) who rules that one may place food on a radiator. See also Shemirat Shabbat KeHilchata 1:30, who argues that a radiator is like a covered fire upon which one may not return food to it on Shabbat without fulfilling the other conditions of Hachzara.</ref>
===Crock-pot===
# Some say that one may leave fully cooked food in a crock-pot which is on a timer (set from before [[Shabbat]]) to turn on [[Shabbat]] morning and off [[Shabbat]] afternoon, however, some question this. <ref>[http://www.ou.org/webcast_kosher Rabbi Hershel Schachter] (OU Kosher Webcast, min 13-16) says that even though the Shemirat [[Shabbat]] Kehilchata is lenient there is room to be strict because the Chazon Ish had a doubt about this. </ref>
===Warming Drawers===
# Some permit placing fully cooked solid food in a warming drawer if one turns it on the low setting, which it can't be used for cooking, and the knob to adjust the temperature is covered, while others forbid (see below for details).<ref>
* Rabbi Gedalia Schwartz ([http://www.crcweb.org/Sappirim/Sappirim%206%20(Nov%202007).pdf Sappirim 5768], Issue 6) ruled that one may place food in a warming drawer if they are set to the low setting so that they aren’t used for cooking and the knobs are removed or covered. He notes that this only applies to solid completely cooked food.
* Rabbi Belsky (on ouradio.org, [http://www.ouradio.org/ouradio/channel/C2055/ “Cooking on Shabbos- A HOT TOPIC”], min 6-8) says that essentially it may be permitted to use a warming drawer on Shabbat which looks different than other warming drawers and only reaches temperatures of 175 degrees, but doesn’t conclude that it is actually permissible, because it is too similar to other warming drawers. However, if the warmer drawer is adjustable or it could reach temperatures of 275 degrees it is certainly forbidden.
* Rabbi Muschell ([http://www.star-k.org/kashrus/kk-cooking-ovenshabbos.htm star-k.org]) writes that if the warming drawer reaches above 120 degrees one may not place food in there on Shabbat. Rather he writes that one may leave food in there from before Shabbat on a few conditions. If the temperature is adjustable the knob must be covered. If opening the warming drawer is thermostatically controlled one may only open the drawer once on Shabbat, removing everything at one time. Similarly, on another page, the [http://star-k.org/cons-appl-wolf-warmdrawer.htm Star-K] writes that all food should be placed in the drawer before Shabbat and may not be placed there on Shabbat. The drawer may be opened only once and so one should remove all food at one time. Additionally, the Star-K writes, that one should cover the knobs and the temperature certainly may not be adjusted on Shabbat.</ref>
===The opinion of the Ran===
# Some say that if solid food was on the Blech during Bein HaShemashot and was removed on Shabbat, it may be returned to a covered fire on Shabbat as long as it is fully cooked, while many others reject this leniency. <Ref>
* The Ran (Shabbat 17b) infers from the Yerushalmi that if food was on the fire from before Shabbat and was removed only once Shabbat began, it may be returned without all of the conditions of Hachzara. Bet Yosef 253:2 writes that many Rrishonim, including Tosfot, Rosh, and Rambam, disagree with the Ran. Nonetheless, the Rama 253:2 records the minhag to rely on the Ran but advises one to be strict. Mishna Brurah 253:63 explains that this leniency only removes the conditions of intending to return the food and keeping it in one’s hand; the food would still have to be fully cooked and placed on a covered fire.
* Magen Avraham 253:36 writes that besides for the other conditions of Hachzara it is only permitted to return a solid food to a covered fire if it is not completely cold because otherwise it looks like one is cooking on Shabbat. Bei’ur Halacha 253:5 D”H UBilvad, however, explains that the Gra argues that only liquids need to be warm in order to be returned, but solids may be returned even if they are cold. Shemirat Shabbat KeHilchata 1:20 and Sh”t Igrot Moshe 4:74:31 rule like the Magen Avraham, while Chazon Ovadyah (p. 80) agrees with the Gra. Mishna Brurah 253:67 defends the minhag to some degree. Chazon Ish dissapproves of relying on this leneincy. Rabbi Shimon Eider (Halachos of Shabbos, chap 14, sec F, pg 355) rules that one should not rely on this lenient ruling and writes that the Mishna Brurah's defense wouldn't apply nowadays.
* Rav Soloveitchik (cited by Rabbi Jachter in “Hachzara and Hatmana”, koltorah.org) ruled that one may rely on the Ran. (This ruling of Rav Soloveitchik is also recorded in [http://books.google.com/books?id=XDzlvJ5zsfsC&pg=PA91&lpg=PA91&dq=rewarming+food+on+shabbos+the+rav+soloveitchik&source=bl&ots=zGIQw2Rkng&sig=3aiB2mMukVfevkvDRG94ziTvueY&hl=en&ei=TOuqToa3C6PW0QGO4uyEDw&sa=X&oi=book_result&ct=result&resnum=4&sqi=2&ved=0CDQQ6AEwAw#v=onepage&q&f=false Halakhic positions of Rabbi Joseph B. Soloveitchik], (Rabbi Zeigler, vol 4, pg 90-1) and by [http://www.tzemachdovid.org/thepracticaltorah/vayakhel.shtml Rabbi Michael Taubes].) This is also relying on the Gra’s opinion that only liquids need to be warm. Rav Mordechai Willig (Am Mordechai p. 47), however, rules that initially one should not rely on this lenient ruling. Rav Hershel Schachter (“Hilchos Bishul B’Shabbos”, min 52-5), Shemirat Shabbat KeHilchata 1:23, 39 Melachos (Bishul #203), and Halachos of Shabbos (p. 355) agree.
* [http://www.yutorah.org/lectures/lecture.cfm/761944/Rabbi_Dovid_Miller/Shabbat_42_-_Bishul_11_-_hachzara_on_blechs_and_plattas Rabbi Dovid Miller] in explaining the topic emphasizes that Rav Soloveitchik only permitted reheating fully cooked solid food but not liquids or soup. </ref>
==Questions==
* May one return cold fully cooked food to a blech on Shabbos? See the [[#Covered fire (Blech)]] section above.
* May one return cold fully cooked food to an electric hotplate on Shabbos? See the [[#Electric Hotplates]] section above.
* May one return cold fully cooked food to an Kedierah Blech on Shabbos? See the [[#Kedierah Blech]] section above.
==Sources==
==Sources==
<references/>
<references />
[[Category:Shabbat]]

Revision as of 06:03, 7 July 2020

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There is a mitzvah of accepting Shabbat early. This can be fulfilled by accepted even a few minutes early. Ideally one should accept it verbally, however, some say that it can be accepted mentally, and others hold that it is unnecessary to consciously accept it. This last opinion holds that as long as one refrains from doing melacha before Shabbat begins one fulfills this mitzvah.

When does Shabbat start?

  1. It is absolutely forbidden to do any Melachah (activities forbidden on Shabbat) after sunset on Friday. (See footnote for background)[1]

Mitzvah of Accepting Shabbat Early

  1. It is a mitzvah to accept Shabbat early and add from the weekdays onto Shabbat. This mitzvah is known as Tosefet Shabbat.[2]
    1. The Torah states "Veshameru Beneh Yisrael Et Hashabbat La'asot Et Hashabbat." The Or Hachaim hints to an explanation of "La'asot Et Hashabbat" that describes the halacha of tosefet shabbat. Therefore, tosefet shabbat fulfills the obligation of "La'asot Et Hashabbat." [3] This mitzva applies to both men and women. [4]
  2. Some say that it's sufficient to add any amount of time before sunset, while others hold that one should add 20 or 30 minutes to Shabbat. (See footnote for background) [5]
    1. The minhag of yerushalayim is to add 45 minutes to Shabbat. However, women don't need to abide by this minhag. [6]
  3. Mincha should be scheduled at least 20-25 minutes before sunset so that you can finish before sunset and everybody could fulfill the mitzva. [7] If the minyan starts late so that it won't be able to accept shabbat before sunset, one should do it after his silent shmoneh esrei, and still answer kedusha afterwards. [8]
  4. If one knows that if he starts mincha before Shekiya he isn't going to have enough time to be mekabel Shabbat after his silent Shemona Esrei it is better to say mincha without accepting Shabbat first and one can rely on the opinions that hold one fulfills Tosefet Shabbat by just refraining from melacha.[9]
  5. Some hold that in order to fulfill the mitzvah of adding from the weekday to Shabbat one doesn't need to make any verbal declaration, while others hold that one should verbally accept Shabbat. [10]

Effects of Accepting Shabbat Early

Refraining from Melacha

  1. It is forbidden to do any Melacha after one accepted Shabbat. [11]
  2. If there's only one minyan in the community and they accepted Shabbat then the individuals of the community automatically have to accept Shabbat then as well.[12]
  3. If one accepted Shabbat early and most of the community didn't accept Shabbat it is permitted to ask a Jew who didn't accept to do a Melacha for him. [13]
  4. If it's necessary to do a Melacha and it's still early in the day before sunset, some say that may perform a Heiter Nederim, nullification of one's vow to accept Shabbat before 3 people, while others hold that the annulment isn't effective. [14]
  5. If someone made a mistake on Friday afternoon and prayed Arvit thinking that it was nighttime one has not fulfilled one’s obligation and would have to pray again. One would be permissible to do Melacha (activity forbidden on Shabbat) until one prays again, while others forbid. However, if a community made such a mistake they would not have to repeat Shmoneh Esrei. According to many one is permissible to do Melacha until one prays again while other to some it’s forbidden to do Melacha. [15]

Saying Arvit/Mariv Early

  1. One may say Arvit earlier than the rest of the week even if one normally prays Mincha after Plag Mincha and Arvit after nighttime. Many authorities hold that if one is going to pray Arvit before nighttime that one should make sure to pray Mincha before Plag Mincha even if one will pray privately, while some defend those who are lenient in a minyan to pray both Mincha and Arvit after Plag Mincha before nighttime.[16]
  2. Some poskim recommend never accepting Shabbat Early and davening Maariv after Plag before Shekiya. Even though it is acceptable according to the rishonim it is preferable to avoid relying on the leniency to pray Maariv after Plag before Shekiya.[17]
  3. Only after ten and three quarter hours (Plag Mincha) one may light Shabbat candles, and then accept Shabbat with saying Arvit.[18] Acceptance of Shabbat before that time is null and void. [19]

Saying Kiddush after making early Shabbat

  1. One is permitted to recite Kiddish and have the Friday night meal before nightfall[20], however it's preferable to have at least a Kezayit of food after nightfall. [21]
  2. Some poskim permit saying Kiddush and eating the meal before Arvit as long as the meal begins a half hour before Tzet HaKochavim,[22] while others say that it isn't proper. [23]

Starting one's meal after making early Shabbat

  1. If one prayed Arvit if there’s more than a half hour before Tzet HaKochavim one may begin one’s meal.[24]
  2. If there’s less than a half hour one shouldn’t begin one’s meal, however, those who do have what to rely on. Whether or not one began one’s Shabbat meal early one should make sure to repeat Shema after Tzet HaKochavim.[25]
  3. One shouldn't start one's meal within a half hour of the time that one can count the Sefirat Haomer, which is Tzet Hakochavim. If one prayed early and now are beginning the meal within a half hour of Tzet Hakochavim there is what to rely upon to start the meal then and place a paper or calendar with the sefira printed on it on the table to remind him to count later.[26]

Praying Mincha after Accepting Shabbat

  1. Once one accepts Shabbat one may not pray Mincha of Friday but rather one must pray Mariv twice (for Tashlumin).[27]
  2. If one arrived in Shul which was up to Barchu of Mariv on Friday night and one still didn't pray mincha, one should say Mincha in a different shul or outside that Shul but not answer Brachu before saying Mincha.[28]
  3. If the Tzibur did not yet reach Barchu one may pray Mincha in the shul even if they will reach Barchu while one is still saying Mincha, nonetheless, it is preferable to say it outside the Shul (if the Tzibbur will reach Barchu while one is still saying Mincha).[29]

Eating the Meal Before Praying Maariv

  1. According to many poskim it is permitted to pray Mincha early, before or after Plag Hamincha, then accept Shabbat, recite Kabbalat Shabbat, recite Kiddush and have the Friday night meal. Then one would pray Maariv afterwards. One should be careful not to start the meal within a half hour of the time for Maariv.[30] Some rabbis disagree with this practice.[31]

Ending Shabbat Late

  1. Just like there's a mitzvah to start Shabbat early there's a mitzvah to end Shabbat late.
  2. For those who keep Shabbat until 42 minutes after Shekiya it is permissible to daven maariv after 30 minutes after shekiya so that you can finish maariv and be ready for Havdalah at 42 minutes after Shekiya.[32]

Sources

  1. ↑ *Shulchan Aruch 261:2 writes that one should accept shabbat early during the time between Shekiyah (sunset) and Bein HaShemashot (twilight) to fulfill the mitzvah of Tofeset Shabbat. Shulchan Aruch explains that this time period is the length of time it takes to walk 3.25 mil. Then Bein HaShemashot (twilight) lasts for a period of 3/4 of a mil which is followed by Tzet HaKochavim (emergence of the stars). For this discussion, we're assuming that a mil is considered 18 minutes like the ruling of Shulchan Aruch 459:2 and Mishna Brurah 459:15. If so, Shulchan Aruch holds that one must accept Shabbat 13.5 minutes before Tzet HaKochavim which is 58.5 minutes after Shekiyah.
    • However, Mishna Brurah 261:23 quotes many Rishonim and the Gra who hold that between Sheiyah and Tzet HaKochavim there is a short Bein HaShemashot of 3/4 of a mil (13.5 minutes) and afterwards it's considered nighttime Deoraitta. According this opinion the Mishna Brurah writes that one may absolutely stop doing Melacha (activities forbidden on Shabbat) before Shekiyah.
    • Baal Hatanya, Siddur:Seder Kabalat Shabbat, writes that Shkiyah starts approximately 6 minutes after sea-level shkiyah (generally considered shkiyah)and then the 3/4 of a mil start. However, he holds that a mil is twenty four minutes so 3/4 of a mil is 18 minutes. Obviously, this applies to Jerusalem during the spring and fall equinox and would fluctuate accordingly throughout the world and various seasons. See there that in Russia it is approximately 34 minutes after shkiyah.
    • The 39 Melachos (Rabbi Ribiat, vol 1, pg 145) writes that the accepted practice is in accordance with the Gra and so it's strictly forbidden from doing Melacha from the time of Shekiyah. Yalkut Yosef (Shabbat, vol 1, pg 128) agrees.
  2. ↑ Gemara Rosh Hashana 9a learns from Vayikra 23:32 that there is an obligation to add from the weekday onto Yom Kippur called Tosefet Yom Hakippurim. The gemara then continues to include all other holidays and Shabbat in this halacha. (This also appears in Yoma 81b). Shulchan Aruch 261:2 brings this as halacha. Beiur Halacha 261:2 "yeish omrim" quotes several poskim that believe that tosefet shabbat is a mitzva from the torah. Included in this is the Or Zarua Hilchot Erev Shabbat 20 Rambam as well as the Tur however do not mention the idea of Tosefet Shabbat anywhere. Maggid Mishneh in Hilchot Shvitat Esor 1:6, is quoted by the Beiur Halacha 261:2 "yeish omrim," as explaining it to be rabbinic according to the Rambam. The Kessef Mishne Hilchot Shabbat 4:3 says that the Rambam rejects the idea of adding on to shabbat entirely even midirabanan.
  3. ↑ Shemot (31:16) and the Or Hachaim on Shemot (31:16)
  4. ↑ Kaf Hachayim 261:16. Az Nidberu quotes the Ktav Sofer 56 who agrees.
  5. ↑ *How long is Tosefet Shabbat? Rosh Brachot 4:6 and Tosafot Brachot 27a s.v. DeRav agree that one doesn’t have to accept Shabbat from Plag Mincha (from ten and three quarter hours). Nonetheless, the Rosh Brachot 4:6 writes that certainly there is a minimum time limit but leaves it unclear as to what the limit is. This is also the opinion of the Tosfot Beitzah 30a s.v. deha. Rabbenu Yonah (Brachot 18b s.v. Rav) quotes Rabbi Yacov who says that there’s no minimum time and any amount suffices.
    • Shulchan Aruch 261:2 and 608:1 rules that there's no minimum requirement of time one needs to add to Shabbat to fulfill Tosefet Shabbat seeming to follow the opinion of Rabbi Yacov. Tur 509:1 seems also to hold any amount of time suffices. 39 Melachos (vol 1, pg 150) rules like Shulchan Aruch that there's no specific minimum time for Tosefet Shabbat. 39 Melachos (Rabbi Ribiat, Hakdama LeMelachat Shabbat, note 667) quotes Rav Henkin who said that in order not to violate Shabbat and in order to fulfill Tosefet Shabbat one must add a few minutes before Shekiyah refraining from Melacha and agrees with this opinion. Eretz Tzvi 70 and Iggerot Moshe 1:96 suggest that one add at least two minutes, Avnei Nezer 4:98 suggests at least four minutes, while Minchat Elazar 1:23 and Teshuvot Maharshag 38 say at least 5.
    • However, the Mishna Brurah 261:22 quotes the Rosh who argues that a certain amount of time is needed. Beiur Halacha s.v. Ayzo Zman posits that this period of time should be no longer than 3/4 of a mil (which is 13.5 minutes). The Mishna Brurah 261:23 concludes that in order to fulfill the mitzvah of Tosefet Shabbat (adding onto Shabbat) one should refrain from work from the time that the sun is seen at the top of the trees, or to be strict 30 or 20 minutes before Shekiyah. [Mishna Brurah (Shaar HaTziyun 261:21) explains that by refraining from melacha 20 minutes before sunset one will have satisfied the opinion of the Yerayim to consider the mil to be 24 minutes and 3/4 of a mil is 18 minutes.] 39 Melachos (Rabbi Ribiat, vol 1, pg 145) writes that it's not practical to rely upon the method of determining the beginning of Shabbat by looking at when the sun hits the tree tops but rather one should rely upon times printed on calendars made by halachic experts.
    • Tosfot Rabbenu Peretz (Beitza 30a s.v. Di'ha) quotes the Ri who says that the minimum amount of time to add for tosefet Shabbat is 30 minutes. Rav Hershel Schachter (Nefesh Harav pg. 154) cites this opinion and adds from Rav Yosef Dov Soloveitchik that this was the practice in Europe to light candles 30 minutes before sunset.
  6. ↑ Shemirat Shabbat KeHilchata chap 46 note 20.
  7. ↑ Shemirat Shabbat Kihilchita 46:5.
  8. ↑ Rabbi Doniel Neustadt (http://www.torah.org/advanced/weekly-halacha/5762/lechlecha.html) writes that one should accept shabbat early after the silent shemona esreh. He adds that one may still answer kedusha based on Tzitz Eliezer 10:15(1) and Yabia Omer 6:21(3) who hold that even after one said maariv on Friday night one is allowed to answer kedusha of a minyan saying kedusha of mincha.
  9. ↑ Rav Yitzchak Yosef (Motzei Shabbat Vayechei 5779 approx min 30)
  10. ↑ *Mishna Brurah 261:21 based on Rama 608:3 holds that a verbal declaration is needed and an acceptance in one's heart is insufficient. Shemirat Shabbat Kihilchita 46:2, Az Nidberu 1:1, Tehilah l'David 263:10, and L'horot Natan 5:15 agree. According to Rabbi Akiva Eiger 271:1 saying good shabbos may be enough of a declaration.
    • 39 Melachos (Rabbi Ribiat, vol 1, pg 150) writes that no verbal declaration is needed rather once one resolves to accept Shabbat early Shabbat takes effect. This dispute may be reflected in a dispute in Mishna Brurah 553:2, who quotes Bach and Gra that it is sufficient.
    • Rav Doniel Neustadt in http://www.torah.org/advanced/weekly-halacha/5762/lechlecha.html quotes Aruch HaShulchan 261:2, Eretz Tzvi 60, Yabia Omer 7:34, Chidushei Ra'ah Berachos 26b, Beiur Hagra O.C. 393:2 and Chayei Adam 5:2, Shevet ha-Levi 10:50, Imrei Shalom 4:18 as possibly holding that even just refraining from doing any melacha is enough for tosefet shabbat and you don't even have to have it in mind.
  11. ↑ Shulchan Aruch 263:10, Mishna Brurah 261:28
  12. ↑ Mordechai Bameh Madlikin, Shulchan Aruch O.C. 263:12. See Igrot Moshe O.C. 3:38 who suggests that if the community accepted Shabbat early for convenience such as those shuls which only have early minyanim for the summer it isn't binding on the whole community. He doesn't resolve the issue conclusively.
  13. ↑ Shulchan Aruch 263:17, Mishna Brurah 263:64
  14. ↑ Taz 263:3 and Levush hold that one may do Hatarat Nedarim to annul one's early acceptance of Shabbat, while the Magen Avraham 263:31, Aruch HaShulchan 263:25, Mishna Brurah 263:5 hold that this annulment will not be effective to permit one to do Melacha. See Igrot Moshe 2:38
  15. ↑ Gemara Brachot 27b writes that on Friday afternoon someone who made a mistake and said Arvit early thinking it was nighttime according to Abaye he would have to pray again and it would be permissible to do Melacha. However, if it’s a community who made such a mistake Rebbe said that they do not have to repeat Shmoneh Esrei because of Tirech DeTzibbur. The Rosh 4:6, Tur, and S”A 263:14 rule that it’s permissible to do Melacha until they pray again, while the Magen Avraham 263:26 quotes many Rishonim (Or Zaruha, Rokeach, Raavan) who are strict and forbid Melacha since they don’t have to pray again.
  16. ↑
    • The Mishna (Brachot 26a) writes that according to Rabbi Yehuda one must pray Mincha prior to ten and three quarter hours while according to Rabbanan Mincha may be said until nighttime. According to Rabbi Yehuda the earliest time to say Mariv is ten and three quarter hours while according to Rabbanan the earliest time is nighttime.
    • Many Rishonim (Tosfot (Brachot 2a s.v. MeMaymatai), Rabbenu Yonah (Brachot 18b s.v. DeAved), Rosh (Brachot 4:3), Kesef Mishna (Tefillah 3:4), Shulchan Aruch O.C. 233:1) write that one must be consistent to either always follow Rabbi Yehuda or Rabbanan.
    • In fact, the Tur 293 quotes the Ritz Gayit who argues that since the minhag is to pray Mincha during the week after Plag Mincha, on Friday night as well one may not pray early. [Similarly, Gemara Brachot 27a-b records the practice of Rav to pray Arvit early on Friday afternoon. Tosfot (Brachot 27a s.v. DeRav) understands that Rav held like Rabbi Yehuda that the latest time for Mincha is Plag Mincha (ten and three quarter hours) and the earliest time for Arvit is also Plag Mincha.]
    • However, the Bet Yosef 267:2 argues based on the Rambam (Tefillah 3:7) and Rosh (Brachot 4:6) who simply codify the halacha of praying Arvit early on Friday that one is permitted to pray Arvit early even if one doesn’t do so during the week. [The same implication could be made from the Tur 267:1.] Shulchan Aruch 267:2 codifies this as halacha that one is permitted to pray Arvit earlier than one does during the week.
    • [Magen Avraham 267:1 at first questions this ruling of S”A because the Gemara Brachot 27a seems to assign Rav to the opinion of Rabbi Yehuda meaning that one may only pray early on Friday night if one always follows Rabbi Yehuda. He adds that this is also implied from Kesef Mishna (Tefillah 3:7) who says that Friday night has the same status as the rest of the week. However, the Magen Avraham answers that the Gemara only meant to assign Rav to Rabbi Yehuda’s opinion in the initial discussion, but in conclusion the Gemara reinterpreted the story of Rav to mean that one may pray Arvit earlier than one does during the week. Additionally, he explains that Arvit was instituted corresponding to the limbs and fats burned at night, however, on Friday night the limbs and fats were not burnt after nightfall. Mishna Brurah 267:3 adds that the ruling of S”A is based on those who say that accepting Shabbat makes it considered as if it was night regarding prayer.]
    • Nonetheless, the Mishna Brurah 267:3 writes that if one follows Rabbi Yehuda on Friday night (and prays Arvit early) one should make sure to say Mincha before Plag Mincha (ten and three quarter hours) so that one doesn’t contradict oneself within one night. The Beiur Halacha (267:2 s.v. VeBePlag) writes that even though there is a lenient opinion which permits a minyan to pray both Mincha and Arvit between Plag Mincha and nighttime, since the minhag isn’t to rely on this opinion during the week because this opinion isn’t supported by the Gemara on Friday night as well one shouldn’t rely on this opinion. The Mishna Brurah 267:3 writes that the only time to rely on this lenient opinion is in a need of great need and if one prays Arvit during the time of Bein HaShemashot. Yalkut Yosef (Shabbat, vol 1, pg 204-5) writes that one shouldn't contradict oneself to pray Mincha after plag Mincha and Arvit before nighttime. Nonetheless, Menuchat Ahava (vol 1, chap 6, note 6) writes that it is completely permitted but the minhag is to pray Arvit after nightfall.
    • Rabbi Aryeh Lebowitz quotes Rav Soleveitchik who held like the Mishna Brurah and concluded that one should pray Mincha privately without a minyan before Plag Mincha so as not to contradict oneself. He also writes that in order to avoid issues of Yuhara (appearing religiously arrogant) one should go to Mincha when the minyan is praying and pretend to pray along with them. See Nefesh Harav pg. 157-158 where Rav Hershel Schachter writes that Rav Soloveitchik would not daven Maariv after Plag Hamincha even if it was on Friday Afternoon for Tosefet Shabbat.
  17. ↑ Mishna Brurah 267:3, Biur Halacha 271:1 s.v. meyad. Dirshu 267:6 cites Rav Elyashiv (Kovetz Teshuvot 1:23, Sefer Zichron Dror Yikra p. 372), the Steipler (Orchot Rabbenu v. 1 p. 108), and Rav Shlomo Zalman Auerbach (Byitzchak Yikareh 263:4, Halichot Shlomo Tefillah ch. 14 fnt. 10) who all hold that one shouldn't make early Shabbat from plag, rather one should always daven maariv after tzet hakochavim in accordance with the Mishna Brurah.
    • Rav Simcha Bunim Cohen (The Aura of Shabbos p. 268) quotes Rav Elyashiv as saying that if someone has small children and will have to have the Shabbat meal early, it is preferable to eat the Shabbat meal after mincha before maariv and daven maariv after sunset rather than daven maariv before sunset. His reasoning was that it is problematic to daven maariv early since the minhag is to daven after sunset. Also, davening early involves saying Kriyat Shema before sunset.
    • However, Dirshu 267:11 also cites Rav Shmuel Wosner and Rav Nissim Karelitz (Likrat Shabbat 14:22) who are lenient. Also, Menuchat Ahava 1:6:5 cited by Tiferet 267:11 disagrees and holds based on the Rambam that it is permitted even initially.
  18. ↑ Shulchan Aruch O.C. 267:2
    • Gemara Shabbat 118b quotes Rabbi Yose who prayed to have his portion among the people of Tiberius who accepted Shabbat early. Rashi (D”H MeMachnisei) explains that since Teveriyah was in a valley and the sun appeared to set earlier the people would accept Shabbat early. Additionally, in Gemara Pesachim 105b Rav Nachman Bar Yitchak says that going into Shabbat the earlier one accepts Shabbat the better. Rashbam (s.v. Ayulei) explains that it’s preferable because one is showing a love for the mitzvah to do it early and Zarizin Makdimin LeMitzvot (the enthusiastic are eager to do מצות early).
    • How early can one accept Shabbat and light candles? Gemara Brachot 27a-b records the practice of Rav to pray Arvit early on Friday afternoon. Tosfot (Brachot 27a s.v. DeRav) understands that this practice of accepting Shabbat early and lighting Shabbat candles early is only permitted starting from Plag Mincha (ten and three quarter hours). Rabbenu Yonah (Brachot 18b s.v. Rav Tzali), Mordechai (Brachot Siman 90), and Rosh (Brachot 4:6) agree. [This is how the Bet Yosef 263:4 and 267:2 understands the above Rishonim.]
    • How early can one say Shema? The Rabbenu Yonah (18b s.v. Rav Tzali) and Rosh (Brachot 4:6) add that one who prays Arvit early should only say Shmoneh Esrei early and say Brachot Shema and Shema after Tzet HaKochavim. Even though one is losing out on juxtaposing Shema to Shmoneh Esrei it’s preferable to accept Shabbat early because of the mitzvah to add from the week onto Shabbat. The Rambam (Tefillah 3:7) agrees that it’s an issue to separate Shema from Shmoneh Esrei against the Raavad.
    • The S”A 235:1 concludes that even though the halacha accepts the opinions that one doesn’t fulfill Shema before Tzet HaKochavim if one is praying in a minyan which is praying Arvit before Tzet HaKochavim one should still pray Shema with the Brachot together with the minyan and repeat Shema after Tzet HaKochavim. (See further discussion there).
  19. ↑ Mishna Brurah 267:4
  20. ↑ In Gemara Brachot 27b Shmuel says that if one accepted Shabbat early one may make Kiddish early (before nighttime). This is brought as halacha by the Rif (Brachot 18b, on the bottom), Rosh (Brachot 4:6, at the end), and Rambam (Shabbat 29:11). The Shulchan Aruch O.C. 267:2 writes that one may even before nighttime implying that one may make Kiddish early. The Mishna Brurah 267:5 writes explicitly that one may make Kiddish before nighttime.
    • The Mishna Brurah 267:5 writes the reason one may make Kiddish before nightfall is because the acceptance of Shabbat early makes it considered as if it was already Shabbat. See Yalkut Yosef (Shabbat vol 1 pg 201-4) who discusses how the Rambam could hold of this considering that he omits the entire idea of Tosefet Shabbat (accepting Shabbat early).
  21. ↑ Bach 472:1 writes that one can't finish the Shabbat meal before nightfall, otherwise one didn't fulfill the mitzvah of eating a Shabbat meal on Shabbat. Taz 472:1 quotes the Maharal who agrees. Chaye Adam (Shabbat 6:2) and Mishna Brurah 267:5 rule that one can have one's meal early but one should preferably have a Kezayit of food after nightfall to satisfy the opinion of the Bach.
    • The Bet Yosef 267:2 quotes the Mahari Avuhav who infers from the Rosh who says that one should wait to have Matza on Pesach after nightfall that on a regular Shabbat one could fulfill one’s obligation of the Shabbat meal before nighttime. The Magen Avraham 267:1 (at the end) agrees that many Rishonim imply that one who makes early Shabbat may have one’s meal early, however, the Shelah and Bach say that one must have at least a Kezayit of bread after Tzet HaKochavim. Mishna Brurah 267:5 rules that preferably one should be concerned for the strict opinions to have at least a Kezayit of bread after nightfall. Shemirat Shabbat Kehilchata 54:33 clarifies that the kezayit of food which the Mishna Brurah is referring to is a kezayit of bread. Yalkut Yosef (Shabbat vol 1 pg 201-4) agrees that preferably one should be concerned for the strict opinions.
  22. ↑ Mishna Brurah 271:11 quoting the Magen Avraham
  23. ↑ Kaf Hachayim 271:22 and 272:3 says that it is not proper to do these mitzvot out of sequence. The Gra in Maasei Rav 117 also says that it is forbidden for more than just kabbalistic reasons.
  24. ↑ Magen Avraham 267:2, Mishna Brurah 267:6
  25. ↑
    • The Bet Yosef 267:2 asks that even if one is permitted to have one’s Shabbat meal before nighttime how could it permitted to eat before saying Shema. The Bet Yosef answers that even though we hold that one doesn’t fulfill Shema until Tzet HaKochavim since many opinions hold that one may fulfill saying Shema earlier it’s not considered like eating before having said Shema.
    • The Magen Avraham 267:2 argues on the Bet Yosef and says that since one didn’t fulfill Shema one may begin one’s meal within a half hour of Tzet HaKochavim.
    • Mishna Brurah 267:6 rules that if there’s less than a half hour before Tzet HaKochavim one shouldn’t begin one’s meal because according to many opinions one hasn’t fulfilled one’s obligation of Shema, however, those who do begin the meal at that time have what to rely on. Nonetheless, concludes Mishna Brurah, whether or not one eats one’s meal early one must make sure to repeat Shema after Tzet HaKochavim. Yalkut Yosef (Shabbat vol 1 pg 201-4) agrees that one should make sure to start one’s meal before a half hour before Tzet HaKochavim.
  26. ↑ Avnei Darech 4:50:3 quoting Rav Simcha Hakohen Kook that placing a paper with sefirat haomer or the like on the table serves as a reminder and would permit starting the meal within 30 minutes of sefirat haomer. It is better than appointing someone to remind him to count since the person would have to consistently remember and not get involved with the meal themselves.
  27. ↑ Shulchan Aruch 263:15. Avnei Yishpeh 1:56 quotes Rav Yosef Shalom Elyashiv as saying that if one didn't actively accept Shabbat you can still daven Mincha afterwards because you haven't officially taken on shabbat.
  28. ↑ Shulchan Aruch 263:15, Mishna Brurah 263:58
  29. ↑ Shulchan Aruch 263:16, Mishna Brurah 263:63
  30. ↑ Magen Avraham 271:5, Mishna Brurah 271:11, Eliya Rabba 271:5, Rav Elyashiv (cited by Dirshu 271:3), Beir Heitev 271:4, Kitzur Shulchan Aruch 77:4. Taz 271:4 also accept this practice as Eliya Rabba notes. Peulat Sachir on Maaseh Rav 117:1 notes that one could accept Shabbat for the Magen Avraham with a verbal declaration or by reciting Mizmor Shir Shel Yom Hashabbat.
  31. ↑ Gra in Maaseh Rav n. 116 writes that it isn't proper to have the Friday night meal before davening Maariv. Rav Soloveitchik as quoted in Nefesh Harav p. 158 explained based on Rambam Shabbat 30:10 that there is an order for how the Shabbat day is supposed to be structured. First is a prayer and then there is a meal. That pair of activities is repeated thrice, once at night and twice during the day.
  32. ↑ Mpenini Harav p. 88 writes that in Boston Rav Soloveitchik allowed maariv to start 30 minutes after Shekiya even though they didn't recite Havdalah until 42 minutes after Shekiya after maariv. Additionally, he personally didn't do melacha for 90 minutes after Shekiya. See Mpeninei Harav p. 92 writes that based on Tosfot Brachot 27b s.v. rav it sounds like you can't do tosefet Shabbat after you do havdalah.
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