16,374
edits
Making Early Shabbat: Difference between revisions
From Halachipedia
m
Text replace - " arvit " to " Arvit "
m (Text replace - "Shemona Esreh" to "Shemonah Esrei") |
m (Text replace - " arvit " to " Arvit ") |
||
| Line 31: | Line 31: | ||
* 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. | * 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.] | * [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.] | ||
* 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 | * 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 [[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. </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> | ||
# 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 | # 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 | ||
| Line 42: | Line 42: | ||
# 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. | # 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. | ||
* [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> | * [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> | ||
#Some poskim permit saying kiddush and eating the meal before | #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 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> | ||
===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 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> | ||
