Laws relevant when Shavuos falls on Erev Shabbos
- Thursday-Erev Shavuos:
Eruv Tavshilin: Whenever Yom Tov falls on Erev Shabbos one must do Eruv Tavshilin on Erev Yom Tov in order to be allowed to cook and light candles on Friday for Shabbos.
Candles: One is to light a 24 hour candle on Erev Shavuos to use to light candles on Friday.
- Friday-Shavuos day:
Yizkor: It is an Ashkenazi[1] custom to recite Yizkor on Shavuos immediately after the completion of the Haftorah. In the Diaspora, the custom is to recite Yizkor on the second day of Shavuos, after the Torah reading. [This applies even if it falls on Shabbos.[2]]
When to eat the Yom Tov meal:[3] When Yom Tov falls on Erev Shabbos one is to start the Yom Tov day meal prior to the beginning of the 10th hour of the day in order to eat the Shabbos meal with an appetite. If one transgressed or forgot and did not eat prior to the 10th hour, then he may eat a meal past the 10th hour.[4] One must complete the meal before sunset, although may recite Birchas Hamazon after sunset.[5]
Preparing food for Shabbos:[6] Even when Eiruv Tavshilin is performed, it is only permitted to cook food for Shabbos if there is enough time for the food to be fully cooked and servable to guests on Yom Tov, prior to sunset. It is Biblically forbidden to cook foods if there isn’t enough time left for the food to be served before sunset. Many are unaware of this matter.
Shnayim Mikra: In Eretz Yisrael, one is to recite Shnayim Mikra [of Parshas Naso] past midday on Shavuos. In the Diaspora, Shnayim Mikra is not recited this Friday and is only recited next Friday.
Mikveh:[7] One should try to immerse in a Mikveh on Friday afternoon which is Yom Tov, on behalf of Shabbos. Although, the widespread custom indeed seen amongst Chabad Chassidim is not to be particular in this matter.
Hodu before Mincha:[8] Prior to Mincha, Hodu is omitted although Patach Eliyahu is recited. [This applies in both Eretz Yosrael and the Diaspora.]
Candle lighting: One lights candles for Shabbos from a pre-existing flame at the usual time of candle lighting. It goes without saying that the candles may not be lit after sunset. In Eretz Yisrael, the regular Shabbos blessing is recited. In the Diaspora one recites the blessing of “Baruch Ata Hashem Elokeinu Melech Haolam Asher Kidishanu Bimitzvosav Vetzivanu Lehadlik Neir Shel Shabbos Vishel Yom Tov” and then Shehechiyanu.[9]
Immersing in a Mikveh on Friday afternoon for the sake of Shabbos if Friday is Yom Tov
- Question: [Wednesday, 4th Sivan 5783]
I always immerse in a Mikveh on the afternoon of Erev Shabbos in preparation for Shabbos. Should one also do so in occurrences [such as this year’s Shavuos], when Yom Tov falls on Erev Shabbos, and hence one would be immersing on the afternoon of Yom Tov for the sake of Shabbos?
Answer:
Although the widespread custom is not to be particular to immerse in a mikvah in the afternoon of Yom Tov which is Erev Shabbos, and some Chassidic Masters even negated doing so, nonetheless, based on the directive of the Rebbe Rashab, and celebrated Chabad Mashpi’im, one is to do so if possible. Certainly, it is proper for the management of the mikvah to make it available for people who desire to immerse in it on Friday afternoon, following the above directive.
Baal Keri: If one is a Baal Keri then he is to be particular to immerse on Yom Tov for the sake of purifying himself from his state of Keri and to enter Shabbos in a state of purity.
Saying that one is immersing for the sake of Shabbos: While there is no Halachic prohibition to immerse on Yom Tov for the sake of Shabbos, according to some opinions, one should not explicitly state that he is doing so for this reason, although from other opinions, it is evident that there is no issue with even stating this, and so is the implied ruling of Admur.
Explanation:
The Halachic issues: The act of immersion does not transgress the prohibition to prepare on Yom Tov for after Yom Tov, being that it is an action which one benefits from already on Yom Tov and appears simply like washing dirt off the body and cooling off in a body of water, and does not look like a preparation activity for after Shabbos. In fact, the Poskim state that it is for this reason that it is at all permitted for one to immerse in a Mikveh on Shabbos and is why doing so does not contain the prohibition of Tikkun Keli, as to the onlooker it simply seems like he is bathing the body. In essence, entering the Mikveh for after Shabbos purposes, is no different than one who sleeps or eats on Shabbos in order so he have strength after Shabbos, which is permitted to be done. This is explicitly ruled in the Mishneh Beitza which states that one who is impure is to immerse on Shabbos afternoon for the sake of Yom Tov. Nonetheless, some Poskim write that explicitly saying the purpose of the sleep, and that it is for the sake of after Shabbos is considered a belittlement of Shabbos and the same would seemingly apply to one who says the purpose of his immersion. However, it is clear from other Poskim, including Admur, that they are not worried of this issue, and that it is permitted to even make this statement. So can also be proven from the teaching of the Rebbe Rashab [brought below] that one should immerse in a mikvah on Yom Tov afternoon for the sake of Shabbos, and that there is no Halachic issue with preparing on Yom Tov for after Yom Tov regarding this matter.
The Chassidic custom outside Chabad: While some Hasidic Masters such as the Tzadik of Shinava were particular not to immerse on erev Shabbos when it coincided with Yom Tov being that doing so is considered a belittlement towards Yom Tov, others [i.e. Tzanz] would immerse, although some Hasidic Masters were particular to only immerse after nightfall [i.e. Satmar]
The Chabad custom: While the widespread Chabad custom of many is not to do so, the directive of some of the most illustrious Mashpi’im of Lubavitch, was for one to immerse on Erev Shabbos in preparation for Shabbos. This itself is based on a teaching of the Rebbe Rashab in one of his famed Hemsheichim in which he writes that whenever one goes from one level of holiness to another level of holiness, such as from the holiness of Yom Tov to the holiness of Shabbos, one needs to immerse in a Mikveh, in order to be incorporated in the higher level of nullification. From here it is clearly understood that when Yom Tov falls on Erev Shabbos, that one should immerse again on Yom Tov afternoon for the sake of Shabbos. Indeed, based on this it has been told that the renowned Mashpia Rav Shlomo Chaim Kesselman, would tell the students should immerse in a Mikveh on Friday afternoon which is Yom Tov. However, I inquired from one of his esteemed and close students, Harav Eliyahu Landa Shlita, as to whether he ever heard such a directive from Rav Shlomo Chaim Kesselman, and he stated that he does not recall ever hearing such a thing, and that on the contrary the custom always was when Yom Tov fell on Motzei Shabbos or vice versa to have in mind in the Shabbos morning immersion that it also counts for the Shabbos immersion, and to immerse only once in the morning and not immerse again later in the afternoon for Erev Shabbos.
Sources: Hemshech Samech Vav end of page 387 [p. 511 in new edition]; Hiskashrus; See regarding immersing in the afternoon on Yom Tov on behalf of Shabbos and vice versa: Permitted: Beitza 17a [permitted]; Hemshech Samech Vav end of page 387 [p. 511 in new edition]; Erev Pesach Shechal Beshabbos 12 footnote 54 that from Beitza 17b it is proven that there is no issue with doing so and that indeed some are accustomed to do so; Not to do so: Imrei Pinchas 799; Divrei Yechezkal Hachadash in name of the Tzadik of Shinava that one should not do so due to it being a belittlement; Kaneh Bosem 3:22-24 is stringent; Other sources: Piskeiy Teshuvos 290:4 and footnote 26 and 444:12 and footnote 85 and 528:3 [permitted, and some do so, but don’t say it]; Nitei Gavriel Yom Tov 56:7-8 footnotes 13-14 for different customs and opinions; Rav Moshe Freund in Ateres Yehoshua p. 93 127-128 and Kisvei Kodesh Ateres Yehoshua Michtav 21 and Mara Deshmaasisa 184 [that personally he and his father would not immerse in such a case as Shabbos does not cause impurity, however, those who want to do so may do so and there is no Halachic issue involved]; See regarding not saying that one is doing the action for after Shabbos: Admur 290:6; M”A 290; 307:1; Sefer Chassidim 266; Shaareiy Teshuvah 290; Elya Raba 307:1; P”M 290 M”Z; M”B 290:4; Piskeiy Teshuvos 290:4; See regarding immersing after midday on Erev Shabbos: Mateh Efraim 625:14 in name of Shaar Hakavanos and Peri Eitz Chaim; Kanfei Yona 1:95; Mishnes Chassidim Yom Hashishi 7:1; Shlah p. 138a last line in name of Kanfei Yona; Likkutei Mahrich 2 p. 7b; See also Likkutei Dibburim 3:568; Chayeh Adam 138:5; Kaf Hachaim 581:82; Alef Lamagen 581:121; Likkutei Mahrich 2 p. 7b in name of Siddur Rav Shabsi
- Friday Night:
Kabalas Shabbos-Maariv:[10] When Shavuos falls on Erev Shabbos, one begins Kabalas Shabbos from Mizmor Ledavid [psalm 29], [omitting all the Psalms from Lechu Neranina until Mizmor Ledavid].[11] This applies in both Eretz Yisrael and the Diaspora.[12] [One recites the entire Nussach from Mizmor Ledavid and onwards, including Ana Bekoach; all the stanzas of Lecha Dodi; Mizmor Shir, Kegavna.[13] In Israel, the normal Nussach of Berina is recited in Lecha Dodi[14], if one is reciting Kabalas Shabbos after the leave of Yom Tov.[15] However, in the Diaspora, one recites Besimcha.[16] After Shemoneh Esrei one recites Vayechulu, and Meiyn Sheva. Following the recital of Meiyn Sheva one recites Kaddish with Tiskabel. This Kaddish is then followed by “Mizmor Ledavid Hashem Roiy” as is usually recited on Friday night.[17] One then recites half Kaddish, Barchu and Aleinu.[18]]
Kiddush in Diaspora:[19] When Shavuos falls on Friday evening, the following passages prior to Kiddush are read in an undertone: shalom aleichim, eishes chayil, mizmor ledavid Hashem ro’i, da hi se’udasa. Kiddush for Yom Tov, with the Shabbos additions is recited.
Kiddush in Eretz Yisrael:[20] In Israel, one recites the regular order of Kiddush in a loud tone, including shalom aleichim, eishes chayil, mizmor ledavid Hashem ro’i, da hi se’udasa.
Should one say Besimcha or Berina in Lecha Dodi of Motzei Yom Tov
Question: [Monday, 2nd Sivan 5783]
I am wondering regarding what is the correct Nussach to say in Lecha Dodi in Israel this Friday night. Should we say Berina being that it is no longer Yom Tov, or should we say Besimcha being that we are coming off the joy of Yom Tov just as we skip Lechu Neranina and begin from Mizmor Ledavid?
Answer:
On Motzei Yom Tov which falls on Friday night one is to recite the regular Nussach of Berina in Lecha Dodi and not Besimcha unless one is reciting Lecha Dodi on Friday prior to the start of nightfall in which case the Nussach of Besimcha is recited.
Explanation: The normal wording in Lecha Dodi as printed in the Siddur is to say Berina Ubetzahala. However, the Rebbe Rashab directed, based on the writings of the Mishnas Chassidim, that when Yom Tov falls on Friday night then one should substitute the word Berina with Besimcha. The term Rina denotes a bittersweet joy, a joy that comes as a result of a previous distance. However Simcha does not have any bitterness mixed with it at all and hence is more befitting to be said on Yom Tov. This directive of the Rebbe Rashab was later recorded in Hayom Yom and Sefer Haminhagim, however only regarding the scenario in which Yom Tov falls on Friday night and not the scenario in which Motzei Yom Tov falls on Friday night. This is in contrast to the ruling brought a few lines earlier in Sefer Haminhagim that we start from Mizmor Ledavid even when Motzei Yom Tov falls on Friday night. This implies that the two matters are not related and although we start from Mizmor Ledavid when Motzei Yom Tov falls on Friday night we do not recite the wording of Besimcha, and so explicitly rules the Mateh Efraim. As for the question of what the differences between the two, the Ketzos Hashulchan explains that once we already mention the term Shabbos in prayer we may no longer make mention of Yom Tov, if it is already the leave of Yom Tov. If however one is saying Lecha Dodi before the leave of Yom Tov then indeed the wording of Besimcha should be recited. All this is unlike the directive written in Sichas Hashavua and Hiskashrus that one is to always say Besimcha even on Friday night which is Motzei Yom Tov and quotes Sefer Haminhagim as their source. Not only does Sefer Haminhagim not say such a thing but implies the exact opposite as we explained above.
Sources: See regarding that when Yom Tov falls on Friday night one should substitute Besimcha for Berina: Hagahos Hasiddur of Rebbe Rashab; Ketzos Hashulchan 77:2; Mishnes Chassidim “Leil Yom Tov” 1:2; Hagahos Mahariy Tzemach in Nagid Mitzvah; Siddur rashkav; Hayom Yom 17th Tishreiy; Sefer Haminhagim p. 26 and 36 See regarding that when Motzei Yom Tov falls on Friday night one should say the regular wording of Berina: Mateh Efraim 601:11; Ketzos Hashulchan 77 footnote 13 regarding if saying it after nightfall; Nitei Gavriel Yom Tov 2:22-4; Birurei Minhagim [Friedman] p. 35 See regarding that when Yom Tov or Motzei Yom Tov falls on Friday night one starts from Mizmor Ledavid: Siddur Admur regarding Yom Tov; Mateh Efraim 601:11.Ketzos Hashulchan 77:2; Sefer Haminhagim p. 36
✍️ From the Rav’s Desk: Taking in Shabbos Early When Shavuos Falls on Erev Shabbos
Question
I am accustomed, during the summer months or whenever Shabbos begins late, to accept Shabbos early for the sake of my children so they can be awake for Kiddush and the Shabbos meal. This year, when Shavuos falls on Erev Shabbos, I feel somewhat uncomfortable doing so, as it seems like I am shortening the Yom Tov. Is this merely a feeling of misplaced guilt, or is there a genuine halachic concern with accepting Shabbos early in this situation?
Answer
Davening Maariv early in this circumstance follows the same halachic principles as doing so in any other Erev Shabbos of the year.
Practically speaking:
- Even on a regular day, including Friday, and certainly when Erev Shabbos is also Yom Tov (as in your case), Davening Maariv early is generally discouraged for Ashkenazim, who are accustomed to beginning Maariv only after nightfall. [However, for Sephardim—who are accustomed to davening Maariv early—there is no issue whatsoever in doing so, as this follows their accepted custom.]
- Nevertheless, even Ashkenazim may rely on the lenient opinion to begin Maariv early in a genuine time of need, such as to allow young children to participate in the Shabbos meal or when a community may be unable to gather a minyan after nightfall.
- In all cases—both for Sephardim and Ashkenazim—davening Maariv early may only be done if it does not contradict the proper order of Mincha and Maariv, such as ensuring that Mincha was davened prior to plag hamincha, or by relying on accepted leniencies to daven both Mincha and Maariv after plag or to daven Maariv after sunset. A full discussion of this aspect is beyond the scope of this article.
Explanation
In general, it is a great mitzvah to accept Shabbos early. Doing so fulfills the biblical commandment of tosefes Shabbos and tosefes Yom Tov—adding from the weekday onto the holiness of Shabbos or Yom Tov. However, the issue under discussion is not the early acceptance of Shabbos itself, but rather the practice of davening Maariv early.
Davening Maariv Early — The General Issue: The question of davening Maariv early applies throughout the year, even on weekdays. According to some opinions in the Talmud and Shulchan Aruch, Maariv should ideally be recited only at night, after nightfall. Additionally, according to all opinions, the Shema must be recited at night. From a strict halachic standpoint, the Shulchan Aruch rules that it is permissible for one to be lenient and choose to daven Maariv early, provided that Mincha was recited earlier (before plag hamincha). Thus, fundamentally, there is no absolute prohibition, and hence many communities, particularly Sephardic communities and communities with small Minyanim, are accustomed to Daven Maariv after Pelag. Nevertheless, the widespread custom among Ashkenazim for over 200 years has been to be stringent and to daven Maariv only after nightfall.
Does Erev Shabbos Differ? With regards to Davening Maariv early on Erev Shabbos: One might argue that Erev Shabbos should be different, since there is a mitzvah to accept Shabbos early. Perhaps even Ashkenazim who are strict during the week could rely on leniencies in honor of Shabbos. However, the accepted ruling is that Erev Shabbos is no different in this regard. While Kabbalas Shabbos may be recited before nightfall, the actual Maariv prayer—especially including Shema—should ideally be recited only after nightfall.
Time of need by Ashkenazim: That said, in a genuine time of need, even Ashkenazim may rely on the lenient opinion and daven Maariv early. This can include:
- A personal need (Won’t be able to Daven after nightfall for whatever reason)
- A communal need (e.g., difficulty gathering a minyan later)
- Family needs, such as enabling young children to participate in the Shabbos meal during the summer months.
- A fast day (want to end the fast immediately after nightfall)
For this reason, there are many even Ashkenazi communities rely on this leniency when necessary.
When Yom Tov Falls on Erev Shabbos: When Yom Tov falls on Erev Shabbos, an additional concern arises: by davening Maariv early and accepting Shabbos, one appears to be shortening the duration of Yom Tov. This may seem to contradict the concept of tosefes Yom Tov, which requires adding to its sanctity, not subtracting from it. A precedent for this concern can be found in the halachah regarding Shabbos, which states that one should not daven Maariv early on Shabbos day after plag hamincha, but should rather wait until nightfall. An exception is only made in a genuine time of need, where it would otherwise be difficult or impossible to daven later. Accordingly, one might suggest that the same restriction should apply in our case as well—that one should not daven Maariv early on Yom Tov that falls on Erev Shabbos. However, despite this concern, the great Achronim, including the Alter Rebbe and Mishneh Berurah, clarify that there is no prohibition in doing so. On the contrary, they record that there were communities that specifically davened Maariv early in such cases to ensure that all Shabbos preparations were completed well before sunset. This was important because even when Eruv Tavshilin has been performed, food may not remain cooking into Shabbos in an unprepared state, and must enter sunset fully cooked and ready to eat. Thus, once early Maariv is permitted (as discussed above), there is no additional halachic issue when Yom Tov coincides with Erev Shabbos.
Why no issue of the restriction against Davening Maariv early on Shabbos: As for the reason why there is no concern here with davening Maariv early on Yom Tov that falls on Erev Shabbos—unlike on a regular Shabbos, where we noted that it should ideally not be done—the explanation is straightforward. The primary concern is not the timing of Maariv itself, but rather the issue of reciting Havdalah before the proper conclusion of Shabbos. Accordingly, on a regular Shabbos, one should not daven Maariv early after plag hamincha, since doing so would require reciting Atah Chonantanu (which contains Havdalah) before nightfall. However, when Yom Tov transitions into Shabbos, this concern does not apply. There is no Havdalah recited within Maariv in such a case, and Atah Chonantanu is not said. Consequently, the underlying reason to avoid early Maariv is absent, and this issue is therefore not a concern.
Is One “Cutting Short” Yom Tov? The concern of “cutting short” Yom Tov is not considered a true halachic problem. Even if one accepts Shabbos early by Davening Maariv, one still refrains from performing melacha afterward, which preserves the sanctity of the day. The primary fulfillment of tosefes Shabbos and tosefes Yom Tov is through refraining from work before the day begins and after it ends—not through the precise timing of Maariv or Havdalah, which are primarily elements of prayer structure. Furthermore, upon slight reflection, it becomes evident that the universal Halachic requirement when Yom Tov falls on Erev Shabbos is in fact to accept Shabbos early—and this is an absolute necessity. For example, women must light candles before sunset, as it is forbidden to light after sunset, and even men have a Mitzvah of Tosefes Shabbos, to accept Shabbos early. Thus, whatever time they choose to light candles, or accept Shabbos, after Pelag, they are effectively accepting Shabbos early and so to say cutting Yom Tov short. Yet, nowhere do we find any concern raised about this practice. On the contrary, we do not even find that the halachic authorities suggest delaying candle lighting as much as possible in order to avoid “shortening” Yom Tov. We must therefore conclude that this entire notion of “cutting short” Yom Tov is fundamentally mistaken. The day is not being reduced; rather, we are adding to its sanctity through the early acceptance of Shabbos. At the same time, the sanctity of Yom Tov continues, as it is still being observed and honored through not doing Melacha. [While the above reflects the straightforward conclusion of the majority of later authorities, there is still room to consider a more stringent perspective. Notably, the Taz rules in the laws of Sukkos that one who accepts Shemini Atzeres early may no longer recite a blessing upon eating in the sukkah, since—according to Torah law—the time of Sukkos has already ended. Based on this approach, one could argue that once a person accepts the next day early, he effectively brings the previous holiness to a close. Accordingly, it might seem that when one davens Maariv early, he is in effect shortening the Yom Tov, and perhaps this should be avoided. However, aside from the fact that many later authorities disagree with the ruling of the Taz, it can be suggested that even according to his position, he is merely describing the practical halachic outcome—not establishing any prohibition against accepting the day early. This is all the more so in our case, where one is transitioning from Yom Tov into Shabbos, which possesses an even greater level of sanctity.]
Davening Maariv early on Shabbos Erev Yom Tov, and on first day of Yom Tov into the second day: It is important to note that all of the above discussion applies specifically to the case of Yom Tov leading into Shabbos. However, when dealing with the opposite scenario—such as Shabbos leading into Yom Tov, or the first day of Yom Tov in the Diaspora leading into the second day of Yom Tov—the halachic considerations are different. In these cases, there is indeed a genuine debate among the poskim as to whether one may daven Maariv early. The primary distinction is that in these situations one is transitioning from a higher level of holiness to a lower one. Additionally, Havdalah is recited within Maariv (e.g., Vatodieinu) when Shabbos enters Yom Tov, which creates a greater basis for concern regarding davening Maariv before the proper time. Accordingly, these cases involve more substantial halachic hesitation. Nonetheless, even here, there are authorities who permit davening Maariv early under certain circumstances.
Summary
- Accepting Shabbos early is a mitzvah.
- The main issue is davening Maariv early, which is generally avoided by Ashkenazim unless there is a need.
- In situations of need (such as for children), it is permitted.
- When Yom Tov falls on Erev Shabbos, there is no additional prohibition.
- The concern of “shortening” Yom Tov is not considered halachically problematic.
Sources:
See regarding the technical allowance of Davening Maariv early even when Yom Tov falls on Erev Shabbos: Admur 527:8 “An eruv tavshilin is only effective to permit performing all the needs of Shabbos on Yom Tov while it is still daytime—meaning that there remains sufficient time in the day such that, if guests who had not yet eaten that day would arrive, they could benefit and partake—on Yom Tov itself, before bein hashmashos—from the food that was prepared on Yom Tov. However, if there is not enough time in the day to benefit from the food that was prepared, then performing such labor would involve a Torah prohibition, as explained in סימן תק״ג. In such a case, the rabbinic institution of eruv tavshilin is ineffective to permit what is prohibited by Torah law. Since not everyone is well-versed in this halachah, it has therefore become customary, when Yom Tov falls on Friday, to begin davening the Shabbos Maariv prayer while it is still day. This is because people are generally diligent to complete all their Shabbos preparations before the Maariv prayer of Shabbos.”; M”A 527 beginning of Siman; Chemed Moshe 527; Elya Raba 527:8 in name of Levush; M”B 527:3; Mikra Kodesh 32:8; Kaf Hachaim 527:8; Hisorerus Teshuvah 299; Divrei Yatziv 117; Nitei Gavriel 24:3 footnotes 4-7; Reason to be stringent: See Taz 668:8; Nitei Gavriel ibid footnote 5
See regarding not Davening Maariv early on Shabbos day unless is time of genuine necessity: Admur 293:2-3; Michaber 293:3; Brachos 27b; Magen Avraham 293:4; Kaf Hachaim 293:8
See regarding not Davening Maariv early on Shabbos that enters Yom Tov unless is time of genuine necessity: Noam Megadim 20 based on Rama 293:3; Tosefes Shabbos 288:9; Chasam Sofer on Torah Emor; Nitei Gavriel 24:3 footnote 6
See regarding not Davening Maariv early on first day of Yom Tov unless case of genuine need: Taz 668:8; Siddur Rabbeinu Shlomo p. 234; Minhagei Maharak 22; Maharil Seder Tefila of Pesach p. 38; Levush 488:13; 598:1; Noam Megadim 20; Mateh Efraim 599:2; Binyan Shlomo 38; Divrei Yatziv 117; Nitei Gavriel 24:2 footnotes 4-7; Lenient opinions: Hisorerus Teshuvah 299
See regarding the ruling of the Taz regarding Davening Maariv early on Erev Shemini Atzeres: Taz 668:8; Shaar Hatziyon 668:11; Nitei Gavriel ibid footnote 5
See regarding the general laws of Davening Maariv early: Michaber and Rama 233:1 and 235:1; Mishneh Brachos 26a; Admur 267:2; Regarding both Mincha and Maaariv after pelag and regarding Erev Shabbos: Admur 267:2; M”A 267:1; M”B 267:3; Biur Halacha 267:2 “Umiplag”; Piskeiy Teshuvos 267:2 footnote 19; Regarding a Minyan: M”A 233:6; M”B 233:11; Poskim in Kaf Hachaim 233:12; Shraga Hameir 5:21; Kinyan Torah 4:27 Regarding a Minyan on Erev Shabbos: Derech Hachaim Arvis 1, brought in M”B 267:3; Biur Halacha ibid; Shraga Hameir 5:21; Kinyan Torah 4:27; See Piskeiy Teshuvos 233:3; 267:2
See regarding the Minhag of Ashkenazim delaying Maariv until Tzeis: Admur in Shut 7 “In previous generations our ancestors were accustomed to be lenient, however in these generations many upon many are accustomed to be stringent to Daven Maariv on time”; Tzemach Tzedek Chidushim Brachos 1:2; Gr”a in Maaseh Rav 65, brought in Biur Halacha 235 “Veim”; Ketzos Hashulchan 27 footnote 12;
See regarding that this Minhag of Ashkenazim applies even on Erev Shabbos: P”M 256 A”A 1; Kaf Hachaim 267:3; Koveitz Teshuvos of Rav Elayshiv 1:23; Piskeiy Teshuvos 267:2 footnote 15
See regarding the general Mitzvah of Tosefes Shabbos and Yom Tov: Admur 261:4; 608:1; P”M 263 A”A 28; Tehila Ledavid 263:8; Mishmeres Shalom 26:23; Eretz Tzevi 1:60; Minchas Yitzchak 9:20; Piskeiy Teshuvos 263:41; See Admur 393:2 regarding the difference between accepting Tosefes Shabbos and Itzumo Shel Yom
- Shabbos day:
Kerias Hatorah:[21] In years that the first day of Shavuos falls on Erev Shabbos, then on Shabbos in Eretz Yisrael the weekly Parsha [i.e. Naso] is read, while the Diaspora differs the weekly Parsha and instead reads the portion designated for the 2nd day of Shavuos. [This causes there to be a misalignment in the weekly Parsha between Eretz Yisrael and the Diapsora. While this misalignment could potentially be remedied fairly quickly, by having the Diaspora read two Parshiyos in one of the coming Shabbosim, practically the traditional distribution of the Parshiyos only allows this to happen several weeks down the line, thus causing there to be a several week period of misalignment of Parshiyos between Israel and the Diaspora.[22]]
Pirkei Avos:[23] In Eretz Yisrael, being that it is not Shavus, Pirkeiy Avos is recited as usual [i.e. Chapter 1] on Shabbos day after Mincha. However, in the Diaspora, Pirkei Avos is not read that Shabbos as it is the 2nd day of Yom Tov. Due to this, residents of Eretz Yisrael will be one chapter ahead of the Diaspora until Rosh Hashanah.
- Motzei Shabbos:
Havdalah: In those years that Motzei Yom Tov is also Motzei Shabbos then the order of Havdalah follows the same order as Motzei Shabbos.
Is Vayiten Lecha recited on Motzei Shabbos which is Motzei Yom Tov? Yes.
- Traveling to and from Israel in years that Parshiyos are not aligned:[24]
In years that the first day of Shavuos falls on Erev Shabbos, then on Shabbos in Eretz Yisrael the weekly Parsha [i.e. Naso] is read, while the Diaspora differs the weekly Parsha and instead reads the portion designated for the 2nd day of Shavuos. [This causes there to be a misalignment in the weekly Parsha between Eretz Yisrael and the Diapsora. While this misalignment could potentially be remedied fairly quickly, by having the Diaspora read two Parshiyos in one of the coming Shabbosim, practically the traditional distribution of the Parshiyos only allows this to happen several weeks down the line, thus causing there to be a several week period of misalignment of Parshiyos between Israel and the Diaspora.[25]] The question becomes raised as what a traveler is to do in the event that he is traveling to or from Israel. This will cause him to either miss a Parsha, or have the same Parsha read twice, depending on his direction of travel. Is there any way to make up the missed Parsha? What does one do regaridng Shnayim Mikra, And the daily Chumash lesson of Chitas or Chok Leyisrael? The following will discuss these laws in the two scenarios of traveling to and from Israel.
- Traveling to Israel:
Kerias Hatorah for Ben Chutz Laaretz in Eretz Yisrael when Parshiyos are not aligned: If one traveled from the Diaspora to Eretz Yisrael in a week that Eretz Yisrael is one Parsha ahead of the Diaspora, as occurs in certain years starting from the Shabbos after Pesach or the Shabbos after Shavuos, then one is to try and find a Minyan of Bnei Chutz La’aretz [with at least six Bnei Chutz La’aretz] who will read the weekly Parsha of the Diaspora.[26] If the Minyan plans to stay in Eretz Yisrael for some time, such as Yeshiva Bochurim, then they should begin the reading of Kohen from the previous Parsha and have him read until Levi of the current Parsha, thus catching up to Eretz Yisrael. If a Minyan of six Bnei Chutz La’aretz is not available, then one can ask the Baal Korei of the Eretz Yisrael Minyan to begin the reading of Kohen from the previous Parsha and have him read until Levi of the current Parsha.[27] Nonetheless, he is not obligated to do so, especially in face of objection from the congregation. If neither of the above options are possible, then due to lack of choice, one has lost the previous Parsha and is to join the reading of Bnei Eretz Yisrael for their current Parsha.
Shnayim Mikra:[28] If one traveled to Eretz Yisrael in a week that Eretz Yisrael is reading a different Parsha than the Diaspora[29] one is to read the Shnayim Mikra of both Parshiyos, the one which he is now missing in the Diaspora and the one which he will now hear in Eretz Yisrael. [If he returns to the Diaspora after Shabbos, he is not required to repeat the Shnayim Mikra of the Parsha that was read in Eretz Yisrael and is now being read in the Diaspora.] In the event that he finds a Minyan of Bnei Chutz La’aretz who will only be reading only the Parsha of Chutz La’aretz then he is to do Shnayim Mikra of only the Parsha of Chutz Laaretz.
Aliyos: There is no issue with a Ben Chutz La’aretz getting an Aliyah to the Torah, even though he is holding by the previous Parsha.
Chitas:[30] If one traveled to Eretz Yisrael in a week that Eretz Yisrael is reading a different Parsha than the Diaspora, then on the day of arrival he is to learn the Chumash with Rashi for the remainder of his Parsha, and study the Chumash with Rashi for the Parsha of Eretz Yisrael, until that days Aliyah.
- Traveling from Israel:
Kerias Hatorah for Ben Eretz Yisrael in Chutz Laaretz when Parshiyos are not aligned:[31] If one traveled from Eretz Yisrael to the Diaspora in a week that Eretz Yisrael is one Parsha ahead of the Diaspora, as occurs in certain years starting from the Shabbos after Pesach or the Shabbos after Shavuos, and thus in the Diaspora they will repeat the reading that he heard in Eretz Yisrael, then he is obligated to hear the Parsha a second time.
Shnayim Mikra:[32] If one traveled from Eretz Yisrael to the Diaspora in a week that the Diaspora is reading the Parsha that was read the previous Shabbos in Eretz Yisrael[33] he is not required to repeat Shnayim Mikra of that Parsha[34], even though he is required to hear the reading of the Torah.
Aliyos: There is no issue with a Ben Eretz Yisrael getting an Aliyah to the Torah, even though he is holding by the next Parsha.
Chitas:[35] If one traveled from Eretz Yisrael in a week that Eretz Yisrael is reading a different Parsha than the Diaspora, then on the day of arrival he is to stop learning the Chumash with Rashi for his Parsha, and study the Chumash with Rashi for the Parsha of the Diaspora, until that days Aliyah.
[1] Sefaradi communities do not recite Yizkar.
[2] Implication of Kitzur SHU”A 133:21 who does not differentiate in this matter; Custom of some brought in Shaareiy Ephraim 10:31 and in Pischeiy Shearim ibid 33 that so was the custom of the Arugas Habosem and so is the custom in his own Beis Midrash; Mateh Efraim 621:2; Lashon Chachamim 28; Darkei Chaim Veshalom 804; Luach Eretz Yisrael; Darkei Chesed p. 137; Otzer Minhagei Chabad Leil Shavuos 47; Luach Devar Yom Beyomo of Belz; Halichos Chaim [Halbershtam] Shevi’I Shel Pedsach 7; Nitei Gavriel 78:9 that so is the custom in our communities; Piskeiy Teshuvos 284:14; See Encyclopedia Talmudit Vol. 8 Erech Hazkaras Neshamos p. 607; See regarding the custom of previous times to say Yizkor on every Shabbos: Admur 284:14; Rama 284:7; Shivlei Haleket 81; See Piskeiy Teshuvos 284:14; Nitei Gavriel 78:1; 79:18-20; See regarding the custom of no longer saying Yizkor on every Shabbos: Yizkor on Shabbos was Omitted from Admur in Siddur; Nimukei Orach Chaim 284:2; Maharam Brisk 2:52; Betzel Hachochmah 4:121; Ketzos Hashulchan ibid regarding first year, although he does record the custom before the Yahrzeit; Igros Moshe 2:74, however, does record this custom; See Piskeiy Teshuvos ibid and Nitei Gavriel 78:3 [See there also regarding Hashkava, Keil Malei Rachamim]
The reason: Contrary to popular belief, not only is there no prohibition to recite Yizkor on Shabbos, but furthermore, the custom used to be to recite Yizkor on every Shabbos for all souls within 12 months from death, or by the Shabbos prior to the Yahrzeit. The reason it is allowed on Shabbos is because Yizkor is not considered a supplication, which is forbidden on Shabbos, but rather a blessing, and is thus allowed. Now, although we are no longer accustomed in doing so today, nonetheless, no prohibition exists, and hence we recite Yizkor even when the last day of Yom Tov falls on Shabbos. Nonetheless, in previous times there were many communities who extended the custom of no longer saying Yizkor on Shabbos even to when the last day of Yom Tov fell on Shabbos. Now, while this custom of not saying Yizkor when Yom Tov falls on Shabbos is recorded in previous Poskim as being a custom of some communities, practically the more recent Poskim of today conclude that the widespread custom is to recite it, as is allowed according to the letter of the law.
Other opinions and customs: Some Poskim record that the custom is not to recite Yizkor when Yom Tov falls on Shabbos. [Shaareiy Ephraim 10:31 that so is the custom; Custom of some, brought in Nitei Gavriel ibid; Teshuvah of Hisorerus Teshuvah]
[3] As learned from Admur 529:2 and Admur 291:4 brought next, and so rules Kitzur Halachos 249 footnote 10.
[4] Admur 529:2
[5] Admur 271:9-11
The reason: As if one does not finish the meal before sunset he will be required to begin the next meal and perform Pores Mapa [271:12 and so is implied from end of 271:11] and the performance of Pores Mapa enters one into dispute. Thus, one who is meticulous is to avoid it all together. [271:11] The following is the dispute involved: It is disputed whether one has to say another blessing of Hamotzi on the bread that he eats after Kiddush. Some say the saying of Kiddush over wine is considered an interval between the previous blessing of Hamotzi and the bread. Others hold it is not considered an interval and hence a new blessing is not to be said over the bread eaten after Kiddush. Practically we rule leniently when it comes to a questionable blessing. However, it is best to avoid the situation all together when possible. [Admur ibid]
[6] Admur 527:8; M”B 527:3; See Aruch Hashulchan 527:3; Piskeiy Teshuvos 527:3 for other opinions in this matter
[7] Hemshech Samech Vav end of page 387
Background: In the famed Chassidic discourse of Smaech Vav, the Rebbe Rashab states that whenever one goes from one level of holiness to another level of holiness, such as from the holiness of Yom Tov to the holiness of Shabbos, one needs to immerse in a Mikveh, in order to be incorporated in the higher level of nullification. From here it is clearly understood that when Yom Tov falls on Erev Shabbos, that one should immerse again on Yom Tov afternoon for the sake of Shabbos. Indeed, based on this it has been told that the renowned Mashpia Rav Shlomo Chaim Kesselman, would tell the students should immerse in a Mikveh on Friday afternoon which is Yom Tov.
[8] Siddur Admur
[9] Siddur Tehillas Hashem; Sefer Haminhagim p. 117 [English]
[10] Siddur Admur regarding Yom Tov; Ketzos Hashulchan 77:2; Shaar Hakolel 17:6 states that this was mistakenly omitted from certain prints of the Siddur; Mateh Efraim 601:11; Sefer Haminhagim p. 36
Ruling of Admur in Shulchan Aruch: In the Shulchan Aruch 619:10, Admur rules that Kabalas Shabbos is not recited, although Mizmor Shir Leyom Hashabbos is recited before Barchu. So also brings M”E 625:41 as the customs of some communities. In the Siddur, however, Admur rules to begin from Mizmor Ledavid, and so is the Chabad custom.
[11] The reason: Some write the reason is because there is a Mitzvah of Simcha on Yom Tov and we hence desire to speed the conclusion of Maariv. [Otzer Minhagei Yeshurun p. 64; See Admur 270:1 regarding Bameh Madlikin that it is omitted on Yom Tov in order to hasten Simchas Yom Tov] Alternatively the reason is because these Psalms contain the words Rina, and on Yom Tov we emphasize the words Simcha. [Ketzos Hashulchan 77 footnote 13] Alternatively, the reason is because the first five Mizmorim until Mizmor Ledavid relate to the five weekdays until Erev Shabbos while the psalm of Mizmor Ledavid relates to Erev Shabbos. Hence, we omit the first five Zemiros as it is not proper to relate them to Yom Tov. [Sichas Kodesh 2 p. 121]
[12] Sefer Haminhagim p. 121 [English]; Hayom Yom 3rd Tishrei; Ketzos Hashulchan 77 footnote 13 [that so is custom of many of Anash]; M”E 601:11.
The reason: As prior to Lecha Dodi the word Shabbos is not mentioned and hence it is still considered a continuation of Yom Tov in which the first five psalms are always omitted. [Ketzos Hashulchan ibid]
Other Opinions: The Shaar Hakolel 17:6 writes that when Shabbos falls on Issru Chag [Motzei Yom Tov] then we start as usual from Lechu Neranena.
[13] Shaar Hakolel 17:6; Ketzos Hashulchan 77 footnote 13; Otzer Minhagei Chabad p. 63
Other customs: Some are accustomed to only recite the first and last stanza of Lecha Dodi. [M”E 625:41] Others recite the first two stanzas of Lecha Dodi corresponding to Zachar and Shamor. [Alef Hamagen 625:56] Others recite the entire Lecha Dodi with exception to the stanza of Hisnaari Meiafar Kumi which is omitted. [Peri Megadim] Some are accustomed to omitting Kegavna being that it mentions that all the other days are filled with wrath which is untrue regarding Yom Tov. [Siddur Yaavetz; Likkutei Mahrich Pesach; Alef Lamateh 625:67; Divrei Torah 9:72; Piskeiy Teshuvos 487:3]
[14] Mateh Efraim 601:11; Ketzos Hashulchan 77 footnote 13; Nitei Gavriel Yom Tov 2:22-4; Birurei Minhagim [Friedman] p. 35; Implication of Sefer Haminhagim p. 26 and 38
Background: The normal wording in Lecha Dodi as printed in the Siddur is to say Berina Ubetzahala. However, the Rebbe Rashab directed, based on the writings of the Mishnas Chassidim, that when Yom Tov falls on Friday night then one should substitute the word Berina with Besimcha. The term Rina denotes a bittersweet joy, a joy that comes as a result of a previous distance. However Simcha does not have any bitterness mixed with it at all and hence is more befitting to be said on Yom Tov. This directive of the Rebbe Rashab was later recorded in Hayom Yom and Sefer Haminhagim, however only regarding the scenario in which Yom Tov falls on Friday night and not the scenario in which Motzei Yom Tov falls on Friday night. This is in contrast to the ruling brought a few lines earlier in Sefer Haminhagim that we start from Mizmor Ledavid even when Motzei Yom Tov falls on Friday night. This implies that the two matters are not related and although we start from Mizmor Ledavid when Motzei Yom Tov falls on Friday night we do not recite the wording of Besimcha, and so explicitly rules the Mateh Efraim. As for the question of what the differences between the two, the Ketzos Hashulchan explains that once we already mention the term Shabbos in prayer we may no longer make mention of Yom Tov, if it is already the leave of Yom Tov. If however one is saying Lecha Dodi before the leave of Yom Tov then indeed the wording of Besimcha should be recited. All this is unlike the directive written in Sichas Hashavua and Hiskashrus that one is to always say Besimcha even on Friday night which is Motzei Yom Tov and quotes Sefer Haminhagim as their source. Not only does Sefer Haminhagim not say such a thing but implies the exact opposite as we explained above.
Other directives: All this is unlike the directive written in Sichas Hashavua and Hiskashrus that one is to always say Besimcha even on Friday night which is Motzei Yom Tov and quotes Sefer Haminhagim as their source. Not only does Sefer Haminhagim not say such a thing but implies the exact opposite as we explained above.
[15] Ketzos Hashulchan 77 footnote 13
[16] Hagahos Hasiddur of Rebbe Rashab; Ketzos Hashulchan 77:2; Mishnes Chassidim “Leil Yom Tov” 1:2; Hagahos Mahariy Tzemach in Nagid Mitzvah; Siddur rashkav; Hayom Yom 17th Tishreiy; Sefer Haminhagim p. 26 and 36
Difference between Rina and Simcha: The term Rina denotes a bittersweet joy, a joy that comes as a result of a previous distance. However Simcha does not have any bitterness mixed with it at all. [Magen Avos Vayishlach’ Ketzos Hashulchan 77 footnote 13]
[17] Mateh Efraim 582:2; Otzer Minhagei Chabad p. 63
[18] The above order is written in Piskeiy Hasiddur footnote 40; Otzer Minhagei Chabad p. 69
[19] Sefer Haminhagim p. 118 [English]; See Otzer Minhagei Chabad Nissan p. 142; See Mateh Efraim and Alef Hamagen 583:1
Original Chabad custom: In the earlier prints of Hayom Yom p. 46 it stated that one does not say Shalom Aleichem or Eishes Chayil at all on Shabbos Yom Tov or Shabbos Chol Hamoed. This was based on an explicit directive of the Rebbe Rayatz that one is not to say it and that so was the custom of the Rebbe Rashab and the Rebbe Maharash, although there were some years in which they said it. [Reshimos 4:12 and 22]
[20] Sefer Haminhagim p. 118 [English]; See Otzer Minhagei Chabad Nissan p. 142; See Mateh Efraim and Alef Hamagen 583:1
[21] See Ketzos Hashulchan 72 footnote 3; Piskeiy Teshuvos 285:9; Nitei Gavriel Pesach 3:40
[22] In years that the first day of Shavuos falls on Erev Shabbos, the Diaspora splits from Eretz Yisrael by Parshas Naso, and join back together by Chukas Balak [which is the first opportunity]. This occurred in years 5762, 5763, 5766, and 5769. It will reoccur in 5780, 5783, 5786, 5787.
[23] Sichas Naso 1982 3:1633; Luach Kolel Chabad; Hiskashrus
[24] See Ketzos Hashulchan 72 footnote 3; Piskeiy Teshuvos 285:9; Nitei Gavriel Pesach 3:40
[25] In years that the first day of Shavuos falls on Erev Shabbos, the Diaspora splits from Eretz Yisrael by Parshas Naso, and join back together by Chukas Balak [which is the first opportunity]. This occurred in years 5762, 5763, 5766, and 5769. It will reoccur in 5780, 5783, 5786, 5787.
[26] See Chayeh Levi 4:26; Piskeiy Teshuvos 285:9
[27] Kinyan Torah 6:12; See Betzeil Hachachmah 1:2-8
[28] Ketzos Hashulchan 72 footnote 3; Piskeiy Teshuvos 285:9
[29] Such as one traveled to Eretz Yisrael the week after a two day Shavuos, or Pesach which coincided with Shabbos, in which case Eretz Yisrael is one Parsha ahead in its reading.
[30] See Sefer Haminhagim p. 19
[31] Lehoros Nasan 3:13; Piskeiy Teshuvos 285:9
[32] Ikarei Hadaat 22:3; Ketzos Hashulchan 72 footnote 3; Piskeiy Teshuvos 285:9
[33] This can occur when the 2nd day of Pesach or Shavuos falls on Shabbos in the Diaspora and hence no Parsha is read, while in Eretz Yisrael the regular weekly Parsha was read. If one travels that week to the Diaspora, he will be hearing the same Parsha that he heard the previous Shabbos in Eretz Yisrael.
[34] This ruling is evident from Admur 285:9 who does not require one to read Shnayim Mikra of the Yomim Tovim sections prior to each Yom Tov being that it was already read or will be read in its related Shabbos portion. Hence, the same logistics apply here and there is no need to repeat Shnayim Mikra.
[35] Suggestion of Rav Y.S. Ginzberg, printed in Sichat Hashavua Pinat Halacha