Making Early Shabbat: Difference between revisions

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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?==
==When does [[Shabbat]] start?==
# It is absolutely forbidden to do any Melacha (activities forbidden on [[Shabbat]]) after sunset on Friday. (See footnote for background)<ref>
* S"A 261:2 writes that one should accept shabbat early during the time between Shekiyah (sunset) and Ben HaShemashot (twilight) to fulfill the mitzvah of Tofeset [[Shabbat]]. S"A explains that this time period is the length of time it takes to walk 3.25 mil. Then Ben HaShemashot (twilight) lasts for a period of 3/4 of a mil which is followed by Tzet HaCochavim (emergence of the stars). For this discussion, we're assuming that a mil is considered 18 minutes like the ruling of S"A 459:2 and Mishna Brurah 459:15. If so, S"A holds that one must accept [[Shabbat]] 13.5 minutes before Tzet HaCochavim 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 HaCochavim there is a short Ben 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.
* 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>


==Tosefet [[Shabbat]] (the mitzvah of accepting [[Shabbat]] early)==
#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]].
# It is a mitzvah to accept [[Shabbat]] early and add from the weekdays onto [[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 [[Shabbat]]. The gemara then continues to include all other holidays and [[Shabbat]] in this halacha. (This also appears in Yoma 81b). S"A 263:2 brings this as halacha. Biur 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 Biur 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 appllies to both men and women. <ref> Kaf Hachayim 261:16. Az Nidberu quotes the Ktav Sofer 56 who agrees. </ref>
*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]].
# 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>
*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.
# 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>
*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>
* Mishna Brurah 261:21 based on Rama 608:3 holds that a verbal declaration is needed and a acceptance in one's heart isn't sufficient. Shemirat [[Shabbat]] Kihilchita 46:2, Az Nidberu 1:1, Tehilah l'David 263:10. According to Rabbi Akiva Eiger 271:1 saying good shabbos may be enough of a declaration.
# It is customary to accept shabbat by saying "mizmor shir leyom hashabbat" if it was not previously accepted before sunset. <ref> Hazon Ovadia, Page 294 </ref>
* 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 ha-Shulchan 261:2, Eretz Tzvi 60, Yabia Omer 7:34, Chidushei Ra'ah Berachos 26b, Beiur ha-Gr"a 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>
# 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 D”H DeRav agree that one doesn’t have to accept [[Shabbat]] from Plag Mincha (from ten and three quarter hours). Nonetheless, the Rosh 4:6 writes that certainly there is a minimum time limit but leaves it unclear as to what the limit is. Rabbenu Yonah (Brachot 18b D”H Rav) quotes Rabbi Yacov who says that there’s no minimum time and any amount suffices.
* S"A 261:2 and 608:1 rules that there's no minimum requirement of time one needs to add to [[Shabbat]] to fulfill Tosefet [[Shabbat]]. 39 Melachos (vol 1, pg 150) rules like S"A that there's no specific minimum time for Tofeset [[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. Biur Halacha D"H 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 Tofeset [[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 HaTzion 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. </ref>
# The minhag of yerushalim 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>


==Making early [[Shabbat]] (effects of accepting [[Shabbat]] early)==
==Mitzvah of Accepting [[Shabbat]] Early==
#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.
*[https://torah.org/torah-portion/weekly-halacha-5772-yisro/ Rav Doniel Neustadt] 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===
===Refraining from Melacha===
# It is forbidden to do any Melacha after one accepted [[Shabbat]]. <ref> S"A 263:10, Mishna Brurah 261:28 </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>S"A 263:17, Mishna Brurah 263:64 </ref>
#It is forbidden to do any Melacha after one accepted [[Shabbat]]. <ref>Shulchan Aruch 263:10, Mishna Brurah 261:28 </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 Magan 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 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 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 [[Shemona Esreh]]. 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 [[Shemona Esreh]] 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 Magan 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>
#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>
===Saying Arvit/Mariv early===
#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>
# 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>
#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>
* 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 D”H MeMaymatai), Rabbenu Yonah (Brachot 18b D”H DeAved), Rosh (Brachot 4:3), Kesef Mishna (Tefillah 3:4), S”A 233:1) write that one must be consistent to either always follow Rabbi Yehuda or Rabbanan.
===Refraining from Eating===
* 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 D”H 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.]
# One who accepted shabbat early should not eat for the rest of the day but may drink until sunset if one is thirsty. <ref> Halacha Berura 271:26 </ref>
* 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.] S”A codifies this as halacha that one is permitted to pray Arvit earlier than one does during the week.  
 
* [Magan 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 Magan 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.]
===Saying Arvit/Mariv Early===
* 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 Biur Halacha (267:2 D”H 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 Ben 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.
#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>
* [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. </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.
# Only after ten and three quarter hours (Plag Mincha) one may light [[Shabbat]] candles, and then accept [[Shabbat]] with saying Arvit. <Ref>S”A 267:2
*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.
* Gemara [[Shabbat]] 118b quotes Rabbi Yose who prayed to have his portion among the people of Teveriyah 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 (D”H 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).  
*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]].]
* 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 D”H 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 D”H 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.]
*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.
* How early can one say Shema? The Rabbenu Yonah (18b D”H Rav Tzali) and Rosh (Brachot 4:6) add that one who prays Arvit early should only say [[Shemona Esreh]] early and say Brachot Shema and Shema after Tzet HaCochavim. Even though one is losing out on juxtaposing Shema to [[Shemona Esreh]] 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 [[Shemona Esreh]] against the Raavad.  
*[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]].]
* The S”A 235:1 concludes that even though the halacha accepts the opinions that one doesn’t fulfill Shema before Tzet HaCochavim if one is praying in a minyan which is praying Arvit before Tzet HaCochavim one should still pray Shema with the Brachot together with the minyan and repeat Shema after Tzet HaCochavim. (See further discussion there). </ref> Acceptance of [[Shabbat]] before that time is null and void. <Ref>Mishna Brurah 267:4 </ref>
*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.
===Saying Kiddush after making early Shabbat===
*[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>
# One is permitted to do Kiddish and the Friday night meal before nightfall, however it's preferable to have at least a Kezayit of food after nightfall. <ref> Bach 473 writes that one can't have the [[Shabbat]] meal before nightfall. However, Taz argues and permits having a meal before nightfall. Chaye Adam ([[Shabbat]] 6:2) and Mishna Berurah 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. </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.  
# If one accepted [[Shabbat]] early one may say Kiddush <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 S”A 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.
*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.
* [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> and eat the Friday night meal before nighttime. However, some argue that one doesn’t fulfill one’s obligation before nighttime and so some say one shouldn’t start one’s meal until Tzet HaCochavim and some say that one should eat at least a Kezayit of bread after nightfall. <Ref>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 Magan Avraham 267:1 (at the end) agrees that from many Rishonim it’s implied 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 HaCochavim. 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. Yalkut Yosef ([[Shabbat]] vol 1 pg 201-4) agrees that preferably one should be concerned for the strict opinions one’s entire meal after nightfall. </ref>
* 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>
#Some poskim permit saying kiddush and eating the meal before arvit as long as the meal begins a half hour before tzet hakochavim <ref> Mishna Berura 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>
#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 says that it is forbidden to have the Friday night meal before sunset unless one prayed Mariv.</ref>
 
===Starting one's meal after making early Shabbat===
===Starting one's meal after making early Shabbat===
# If one prayed Arvit if there’s more than a half hour before Tzet HaCochavim one may begin one’s meal, however, 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 HaCochavim.<ref>  
#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>
* 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 HaCochavim since many opinions hold that one may fulfill saying Shema earlier it’s not considered like eating before having said Shema.  
#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 reciting 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 (from plag hamincha) it’s not considered like eating before having said Shema. In other words, one may rely upon Rabbenu Tam who holds that reciting Shema earlier is effective in order to allow eating the meal before reciting Shema again.
* The Magan 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 HaCochavim.  
*The Magen Avraham 267:2 argues on the Bet Yosef. He holds that since one didn’t fulfill Shema, one may not 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 HaCochavim 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 HaCochavim. 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 HaCochavim. </ref>
*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>
===Praying Mincha after accepting Shabbat===
# 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>
# Once one accepts [[Shabbat]] one may not pray mincha of Friday but rather one must pray Mariv twice (for Tashlumin). <ref>S"A 263:15. Avnei Yashfei 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>S"A 263:15, Mishna Brurah 263:58 </ref>
===Praying Mincha after Accepting Shabbat===
# 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's preferable to say it outside the Shul (if the Tzibbur will reach Barchu while one is still saying Mincha). <ref>S"A 263:16, Mishna Brurah 263:63 </ref>
 
#Once one accepts [[Shabbat]] one may not pray [[Mincha]] of Friday but rather one must pray [[Mariv]] twice (for [[Tashlumin]]).<ref>Shulchan Aruch O.C. 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>
##Some say that it isn't necessary to accept Shabbat actively and as long as one refrains from melacha one automatically adds to Shabbat. Therefore one could pray mincha without accepting Shabbat actively and still fulfill the mitzvah of adding to Shabbat.<ref>Chazon Ovadia (Shabbat v. 1 p. 266). </ref>
##Sephardim advise that one can stipulate that one is going to accept Shabbat for the purpose of melacha and not for the purpose of davening. So they fulfilled the mitzvah of adding to Shabbat but can still pray mincha.<ref>Chazon Ovadia (Shabbat v. 1 p. 266) explains that according to the Taz 263:3 the acceptance of Shabbat is like a neder and depends on what you decide to accept. Therefore, it is possible to accept melacha and not for prayers. He also cites the [https://www.hebrewbooks.org/pdfpager.aspx?req=606&st=&pgnum=151 Eretz Tzvi 60] who says that one could stipulate that if Rabbenu Tam is correct one plans to accept Shabbat 30 minutes after sunset and if the Geonim are correct then he plans to accept Shabbat two minutes before sunset. Chazon Ovadia adds that one can rely on the Rabbenu Tam to pray after making such a stipulation since potentially one didn't yet accept Shabbat and mincha is only rabbinic. He adds another reason why it is acceptable since we follow Rabbi Yosi and for him it isn't night until the end of the ben hashemashot of Rabbi Yehuda.</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. Hazon Ovadia (Page 298) says that one should not pray minha in a bet knesset which has reached the words "boi kalla" in kabbalat shabbat. </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. Hazon Ovadia (Page 298) adds that there is no prohibition if one began minha while it was permissible to do so. </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> 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. See also Gra in [https://www.hebrewbooks.org/pdfpager.aspx?req=35342&st=&pgnum=18 Maaseh Rav n. 117] who is quoted as saying that it isn't proper to have the Friday night meal before sunset unless one has already davened Maariv. [https://www.yutorah.org/sidebar/lecture.cfm/799449/rabbi-hershel-schachter/hilchos-shabbos-4-inyonei-shalosh-seudos/ Rav Schachter (Hilchos Shabbat 4 min 32-4)] explained the Gra based on Rav Soloveitchik's explanation in the Rambam and connected it with Maaseh Rav n. 64 about seuda shelishit before mincha. However, the Peulat Sachir understands the Gra in Maaseh Rav n. 117 to specifically be about accepting Shabbat before sunset.</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>


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[[Category:Shabbat]]
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Latest revision as of 04:10, 20 September 2024

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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]
  2. It is customary to accept shabbat by saying "mizmor shir leyom hashabbat" if it was not previously accepted before sunset. [2]

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.[3]
    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." [4] This mitzva applies to both men and women. [5]
  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) [6]
    1. The minhag of yerushalayim is to add 45 minutes to Shabbat. However, women don't need to abide by this minhag. [7]
  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. [8] 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. [9]
  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.[10]
  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. [11]

Effects of Accepting Shabbat Early

Refraining from Melacha

  1. It is forbidden to do any Melacha after one accepted Shabbat. [12]
  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.[13]
  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. [14]
  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. [15]
  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. [16]

Refraining from Eating

  1. One who accepted shabbat early should not eat for the rest of the day but may drink until sunset if one is thirsty. [17]

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.[18]
  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.[19]
  3. Only after ten and three quarter hours (Plag Mincha) one may light Shabbat candles, and then accept Shabbat with saying Arvit.[20] Acceptance of Shabbat before that time is null and void. [21]

Saying Kiddush after making early Shabbat

  1. One is permitted to recite Kiddish and have the Friday night meal before nightfall[22], however it's preferable to have at least a Kezayit of food after nightfall. [23]
  2. Some poskim permit saying Kiddush and eating the meal before Arvit as long as the meal begins a half hour before Tzet HaKochavim,[24] while others say that it isn't proper. [25]

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.[26]
  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.[27]
  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.[28]

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).[29]
    1. Some say that it isn't necessary to accept Shabbat actively and as long as one refrains from melacha one automatically adds to Shabbat. Therefore one could pray mincha without accepting Shabbat actively and still fulfill the mitzvah of adding to Shabbat.[30]
    2. Sephardim advise that one can stipulate that one is going to accept Shabbat for the purpose of melacha and not for the purpose of davening. So they fulfilled the mitzvah of adding to Shabbat but can still pray mincha.[31]
  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.[32]
  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).[33]

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.[34] Some rabbis disagree with this practice.[35]

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.[36]

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. ↑ Hazon Ovadia, Page 294
  3. ↑ 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.
  4. ↑ Shemot (31:16) and the Or Hachaim on Shemot (31:16)
  5. ↑ Kaf Hachayim 261:16. Az Nidberu quotes the Ktav Sofer 56 who agrees.
  6. ↑ *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.
  7. ↑ Shemirat Shabbat KeHilchata chap 46 note 20.
  8. ↑ Shemirat Shabbat Kihilchita 46:5.
  9. ↑ 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.
  10. ↑ Rav Yitzchak Yosef (Motzei Shabbat Vayechei 5779 approx min 30)
  11. ↑ *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 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.
  12. ↑ Shulchan Aruch 263:10, Mishna Brurah 261:28
  13. ↑ 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.
  14. ↑ Shulchan Aruch 263:17, Mishna Brurah 263:64
  15. ↑ 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
  16. ↑ 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.
  17. ↑ Halacha Berura 271:26
  18. ↑
    • 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.
  19. ↑ 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.
  20. ↑ 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).
  21. ↑ Mishna Brurah 267:4
  22. ↑ 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).
  23. ↑ 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.
  24. ↑ Mishna Brurah 271:11 quoting the Magen Avraham
  25. ↑ 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 says that it is forbidden to have the Friday night meal before sunset unless one prayed Mariv.
  26. ↑ Magen Avraham 267:2, Mishna Brurah 267:6
  27. ↑ *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 reciting 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 (from plag hamincha) it’s not considered like eating before having said Shema. In other words, one may rely upon Rabbenu Tam who holds that reciting Shema earlier is effective in order to allow eating the meal before reciting Shema again.
    • The Magen Avraham 267:2 argues on the Bet Yosef. He holds that since one didn’t fulfill Shema, one may not 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.
  28. ↑ 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.
  29. ↑ Shulchan Aruch O.C. 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.
  30. ↑ Chazon Ovadia (Shabbat v. 1 p. 266).
  31. ↑ Chazon Ovadia (Shabbat v. 1 p. 266) explains that according to the Taz 263:3 the acceptance of Shabbat is like a neder and depends on what you decide to accept. Therefore, it is possible to accept melacha and not for prayers. He also cites the Eretz Tzvi 60 who says that one could stipulate that if Rabbenu Tam is correct one plans to accept Shabbat 30 minutes after sunset and if the Geonim are correct then he plans to accept Shabbat two minutes before sunset. Chazon Ovadia adds that one can rely on the Rabbenu Tam to pray after making such a stipulation since potentially one didn't yet accept Shabbat and mincha is only rabbinic. He adds another reason why it is acceptable since we follow Rabbi Yosi and for him it isn't night until the end of the ben hashemashot of Rabbi Yehuda.
  32. ↑ Shulchan Aruch 263:15, Mishna Brurah 263:58. Hazon Ovadia (Page 298) says that one should not pray minha in a bet knesset which has reached the words "boi kalla" in kabbalat shabbat.
  33. ↑ Shulchan Aruch 263:16, Mishna Brurah 263:63. Hazon Ovadia (Page 298) adds that there is no prohibition if one began minha while it was permissible to do so.
  34. ↑ 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.
  35. ↑ 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. See also Gra in Maaseh Rav n. 117 who is quoted as saying that it isn't proper to have the Friday night meal before sunset unless one has already davened Maariv. Rav Schachter (Hilchos Shabbat 4 min 32-4) explained the Gra based on Rav Soloveitchik's explanation in the Rambam and connected it with Maaseh Rav n. 64 about seuda shelishit before mincha. However, the Peulat Sachir understands the Gra in Maaseh Rav n. 117 to specifically be about accepting Shabbat before sunset.
  36. ↑ 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.
Category Topic
Mitzvot of Shabbat
Kiddush Levana - Enjoying Shabbat - Fourth meal of Shabbat - Havdalah - Having a meal on Friday - In the Spirit of Shabbat - Kiddush - Lighting Shabbat Candles - Making Early Shabbat - Making one hundred Brachot on Shabbat - Preparing foods on Shabbat - Preparing for Shabbat - Shenayim Mikrah - Kavod Shabbat - Shabbos Davening - Seudat Shabbat - Seudat Shelishit - Lechem Mishneh - Motzei Shabbat - When Does Shabbat Start?
Restrictions of Shabbat
Allowing Carrying Using an Eruv Chatzerot - Animals on Shabbat - Asking a Jew to work on Shabbat - Asking a non-Jew to work on Shabbat (Amirah LeNochri) - Benefiting from a Violation of Shabbat (Maaseh Shabbat) - Books, notebooks, and papers - Brushing Teeth on Shabbat - Building a structure on Shabbat (Boneh) - Carrying on Shabbat - Cleaning the dishes - Cleaning and Folding Garments on Shabbat - Clearing the table - Cooking (Ofeh and Bishul) - Cosmetics on Shabbat - Dancing and clapping on Shabbat - Electricity on Shabbat - Eruv Chatzerot - Eruvin - Games on Shabbat - Getting dressed on Shabbat - Giving birth on Shabbat - Grinding (Tochen) - Handling objects on Shabbat (Muktzeh) - Infants on Shabbat - Introduction to the Modern Eruv - Kneading (Lash) - Mail on Shabbat - Medicine on Shabbat (Refuah on Shabbat) - Melacha That Begins Before Shabbat - Opening bottles and containers (Boneh) - Plants on Shabbat (Zoreah) - Preparing for after Shabbat (Hachana) - Reading on Shabbat (Daber Davar) - Recreation on Shabbat - Sechirut Reshut - Separating mixtures (Borer) - Squeezing fruits (Sechita) - Speaking on Shabbat (Daber Davar) - Taking a cruise over Shabbat - Taking measurements on Shabbat - Techum - Transactions on Shabbat - Transportation on Shabbat - Going to and Staying in the Hospital on Shabbat - Wages on Shabbat (Sachar Shabbat) - Washing one’s body on Shabbat
Melachos
Introduction to Melechet Machshevet - Marbeh Bshiurim - Plowing - Planting - Harvesting - Gathering - Threshing - Winnowing - Separating - Grinding - Sifting - Kneading - Baking and Cooking - Shearing - Laundering - Combing - Dyeing - Spinning - Mounting warp threads - Making two loops - Weaving - Unraveling fabric - Tying - Untying - Gluing, taping, or stapling - Ripping - Trapping - Slaughtering - Skinning - Tanning - Smoothing - Scoring - Cutting precisely - Writing - Erasing - Building - Demolishing - Completing a vessel - Extinguishing a flame - Kindling a fire - Carrying
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