Shavuos that falls on Erev Shabbos-Laws and reminders:

A. Thursday-Erev Shavuos:

1. Perform Eruv Tavshilin.
2. Light a 24 hour candle on Erev Shavuos to use to light candles on Friday.

B. Friday-Shavuos day:

When to eat the Yom Tov meal:[1] 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.[2] One must complete the meal before sunset, although may recite Birchas Hamazon after sunset.[3]

Preparing food for Shabbos:[4] 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.

Hodu before Mincha:[5] 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.[6]

Yizkor: It is an Ashkenazi[7] 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.[8]]

Mikveh:[9] 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.

 

C. 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.

D. 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.

E. 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.

Directives for when Shavuos falls on Erev Shabbos: · Perform Eruv Tavshilin on Erev Yom Tov [Thursday]. · Light a 24 hours candle on Erev Shavuos to use to light candles on Friday. · Begin the Yom Tov day meat meal prior to the 10th hour of the day [three Zemaniyos hours before sunset]. · Set up the food for Shabbos with enough time for it to be hot and fully cooked before sunset. · Light Shabbos candles on Friday from a pre-existing flame, at the set time of candle lighting. [If one forgot to do Eiruv Tavshilin, speak to a Rav.] · Shnayim Mikra: In Eretz Yisrael, one is to recite Shnayim Mikra of Parshas Naso past midday on Shavuos. · Prior to Mincha on Shavuos day, Erev Shabbos, Hodu is omitted although Patach Eliyahu is recited. · We begin Kabalas Shabbos from Mizmor Ledavid, and not from Lechu Neranina. This applies even in Israel. [However, in Lecha Dodi in Israel, the normal Nussach of Berina is recited]. · 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. · In the Diaspora: The following passages prior to Kiddush are read in an undertone: shalom aleichim, eishes chayil, mizmor ledavid Hashem ro’i, da hi se’udasa.

 

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[1] As learned from Admur 529:2 and Admur 291:4 brought next, and so rules Kitzur Halachos 249 footnote 10.

[2] Admur 529:2

[3] 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]

[4] Admur 527:8; M”B 527:3; See Aruch Hashulchan 527:3; Piskeiy Teshuvos 527:3 for other opinions in this matter

[5] Siddur Admur

[6] Siddur Tehillas Hashem; Sefer Haminhagim p. 117 [English]

[7] Sefaradi communities do not recite Yizkar.

[8] 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]

[9] 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.

[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.

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 3^rd 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].

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

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