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for Parashat Kdoshim

GUIDE TO EARLY SHABBAT

Back by popular demand, this Torah Tidbits Pull-Out contains practical information, detailed explanations, and helpful, handy texts for enjoying your "Early Shabbat".

In many communities, people "take Shabbat early" during the summer months when nightfall is relatively late and many families prefer to eat their Friday night meal at a more civilized hour, and to have a bit more time after supper to learn, go over the sedra, read, go for a walk, play a family game, etc. There are some halachic points to clarify.

BACKGROUND

The first Mishna of Ch. 4 of Brachot, contains a dispute between the Tana Kama (the first unnamed opinion in a Mishna-dispute) and Rabbi Yehuda as to when the deadline for Mincha is. The Tana Kama says that one may daven Mincha until sunset. Rabbi Yehuda says that one may daven Mincha only until Plag Mincha.

PLAG is one and a quarter "halachic" hours before sunset. A halachic hour is a twelfth part of the day, calculated from sunrise to sunset. There is another way of reckoning the day - dawn to stars out, but that complicates this issue, so we will stick to the sunrise-to-sunset day for this presentation.

By extension, the Talmud teaches that the deadline for Mincha for each opinion is also the earliest time for Maariv, and some other nighttime mitzvot. In other words, the T.K. says that the day ends and night begins at sunset and Rabbi Yehuda say PLAG begins evening, even though the sun is still shining.

The Gemara presents us with an atypical resolution of this dispute - D'AVAD K'MAR AVAD, U'D'AVAD K'MAR AVAD - he who acts according to the one opinion, acts correctly, and he who acts according to the other opinion, acts correctly. It is ALMOST a take-your-pick situation.

A corollary of this issue is that one may not "take Shabbat" before PLAG MINCHA. One may not light Shabbat candles (or Chanuka candles) before PLAG, nor say Kabbalat Shabbat & Maariv, nor make Kiddush.

THE SHMA

Although one may daven Maariv from PLAG (following Rabbi Yehuda's opinion), most authorities say that one does not fulfill his obligation to say the nighttime Sh'ma if it is said before sunset. (Stars-out is the proper beginning time for Shma.) Therefore, those who daven early must repeat the Sh'ma (all three passages) after stars-out. In other words, when one davens Maariv before dark (but after Plag), he says the full Sh'ma, and its brachot, as part of the davening, but not in fulfillment of the mitzva of reciting the Sh'ma at night.

One objection to taking Shabbat early is that the Sh'ma in its Maariv setting is not said at its proper time. Although one will repeat it later, this is not ideal. Furthermore, it becomes too easy to forget to repeat the Sh'ma after dark.

This pull-out is meant to obviate the latter objection, as are announcements at the end of "early minyan".

ANOTHER PROBLEM

Since davening Mincha after Plag is okay according to the Tana Kama but NOT according to Rabbi Yehuda, and davening Maariv before sunset is okay according to Rabbi Yehuda but not according to the Tana Kama, it is "not ideal" (that's putting it mildly, to be kind to those shuls that do not follow this point) to daven both Mincha and Maariv between Plag and sunset.It is therefore ideal to schedule an early minyan to begin Mincha about 15 minutes before PLAG. This way, Mincha can be said before PLAG (which is proper when Maariv will be before sunset), followed by Kabbalat Shabbat and Maariv, after PLAG. This would be consistent with Rabbi Yehuda's opinion.

CANDLE LIGHTING

Women must be reminded to light candles after PLAG, never before. Women should daven Mincha on their own (this is a year-round procedure), light after PLAG, then go to shul for Kabbalat Shabbat (if they want to).

KIDDUSH

Shuls which schedule their early minyan's Mincha after PLAG, not only enter into the internal contradiction situation mentioned above ("satisfying" neither the T.K. nor Rabbi Yehuda), but also can run into another problem (depending upon timing). Once it gets "close" to dark, one should not begin a meal (nor say Kiddush) before saying Shma. In other words, if one has not made Kiddush before sunset (maybe even 5-10 minutes before that), then he must (should?) wait until dark, say the Sh'ma, and THEN make Kiddush. The idea is to say Kiddush well enough before sunset so that one is not in the "range" of Sh'ma time. If people are "sloppy" about this issue, they make taking Shabbat early less than ideal.

A minyan that starts Mincha a half hour before J'lem candle lighting time will get people home for a "problem-free" Kiddush, if the people don't linger too much after shul. (They still have the Mincha-Maariv after Plag problem.)

Technically, if one begins his meal "with halachic permission", he need not stop for Sh'ma or the Omer - they can be be said/counted after the meal. However, it is hereby highly recommended that when the proper time arrives, families should interrupt their meals for Sh'ma and the Omer. This will help prevent forgetting later on and will also have a positive educational value for family and guests.

Some say that when people say Kiddush and begin their first Shabbat Seuda before dark, they should see to it that some challah is eaten after dark as well.

OTHER OBJECTIONS

Some object to splitting a community by having two minyanim of Friday night.

Others point out potential problems if a whole community takes Shabbat early and some individual members don't, lighting candles and doing other "melachot" after the community accepted Shabbat. Ask your Rav.

Early Shabbat should be an enhancement of Shabbat, a fulfillment of Tos'fot Shabbat - but without being careless about Shma and davening.

This handy pull-out will hopefully make things easier for you. Bring it to your Shabbat table and use it for the Sh'ma and then for counting the Omer. Remain sitting for the Sh'ma; stand for counting the Omer.

The following chart covers the period from this Shabbat until the scheduled return to "winter time". Most shuls with early minyanim will probably go back to a one-minyan schedule before Rosh HaShana, even though we won't be turning the clocks back until Motza'ei Shabbat-Simchat Torah.

PLAG - Mincha before this time, if at all possible. Candle lighting after this time.

REG - regular candle lighting time.

NSS - near sunset (or near stars-out). Kiddush by this time (preferably).

SHMA - Suggested to repeat the Shma at this time or soon thereafter. Follow the repeat of Shma with the Omer counting.

Friday of, PLAG, REG, NSS, SHMA

Kdoshim, 6:02, 6:47, 7:21, 7:55

Emor, 6:06, 6:52, 7:26, 8:00

Bhar, 6:09, 6:57, 7:31, 8:05

B'chukotai, 6:13, 7:02, 7:36, 8:10

Bamidbar, 6:17, 7:06, 7:40, 8:15

Naso, 6:20, 7:09, 7:43, 8:20

B'haalot'cha, 6:22, 7:12, 7:46, 8:25

Shlach, 6:24, 7:13, 7:47, 8:25

Korach, 6:24, 7:14, 7:48, 8:25

Chukat, 6:24, 7:13, 7:47, 8:25

Balak, 6:22, 7:11, 7:45, 8:20

Pinchas, 6:20, 7:08, 7:42, 8:15

Matot-Mas'ei, 6:16, 7:04, 7:38, 8:10

Dvarim, 6:12, 6:58, 7:32, 8:05

Va'etchanan, 6:07, 6:52, 7:26, 8:00

Eikev, 6:01, 6:44, 7:19, 7:50

R'ei, 5:54, 6:36, 7:11, 7:40

Shof'tim, 5:47, 6:28, 7:02, 7:35

Ki Teitzei, 5:39, 6:19, 6:53, 7:25

Ki Tavo, 5:31, 6:10, 6:44, 7:15

Nitzavim/Vayelech, 5:24, 6:00, 6:35, 7:05

Rosh HaShana, 5:16, 5:51, 6:26, 6:55

Ha'azinu-Shuva, 5:08, 5:42, 6:17, 6:45

Sukkot, 5:01, 5:34, 6:08, 6:40

Simchat Torah, 4:55, 5:26, 6:00, 6:30

When the proper time arrives, say the Sh'ma with KAVANA to fulfill the mitzva of KRI'AT SHMA BIZMANA.

Then count the Omer. KAVANA should be for counting days and counting weeks. KAVANA should be for a Torah mitzva (if it is, in our time) or a Rabbinic mitzva (if that opinion is correct).

Before saying the bracha, one should know the count he will be making (and not just look for it after the bracha). This means "before the bracha", not just before the end of the bracha.

The saying of SHMA is a mitzva from the Torah and we should seize the first opportunity after dark to say it, even during our Shabbat meal. Say it with KAVANA to fulfill the mitzva and to reconfirm one's belief in G-d and commitment to mitzvot. Suggestion (which can be done only when SH'MA is not being said as part of davening): Before saying the SH'MA, say: L'SHEIM MITZVAT KRI'AT SH'MA BIZMANA

Give Thanks where Thanks are Due

One of the early p'sukim in this week's sedra commands us to Revere our Parents and to Preserve the Shabbat. Commentaries explain the juxtaposition of these two areas of Mitzva in various ways.

(The following comment is my own; I don't think I saw or heard it anyplace, but if it has merit, maybe someone mentions it - PC)

G-d gave human beings the intellect and superior brain-power, the insight and inspiration to do creative things. Animals eat their food in its raw state. Humans are creative. They can scramble, soft-boil, hard-boil, poach, and fry an egg in many interesting and tasty ways. Humans build structures for shelter, beauty, social interaction. We write books and magazines, newspapers and personal letters, for the mutual benefit of the members of human society. We take fibers from the animal and plant world and make clothes. In these and many other ways, we conquer our world (and are supposed to take good care of it). All these creative activities are gifts from G-d. And G-d has commanded us to abstain from these activities (and many like them) on one day of the week, so that we might never take for granted these Divine gifts. The Shabbat violator (consciously or unconsciously) "takes credit" for the superiority of the human being. He is a human, greatest being on Earth, and he will do what he wants, when he wants. In essence, the "real" Shabbat desecrator denies or rejects G-d's role in the Creation of the World and in the formation of the inhabitants thereof.

The child (of any age) who does not show proper respect to his parents, denies or rejects their vital role in bringing their child into the world. The disrespectful child does what he wants, because he is self-centered. The world revolves around him.

In both of these mitzvot (really in most others), violation is accompanied by an arrogant disregard for those who must be acknowledged and thanked.

Which is easier to understand? Which is more natural for a person to obey - the rules of Shabbat or the command to revere his parents?

I would like to suggest that for some people it is the one and for some, the other. The pasuk in question links the two areas of mitzva. It says to the loving child who respects his parents and in other ways is a moral and ethical person, but who has difficulty with his commitment to certain elements of religious law, that just as he understands that he owes a tremendous debt of gratitude to his parents for all that they have done for him, so too, he owes everything to the Creator, and that He deserves our love and commitment. And the verse says to the careful Shabbat observer, the meticulous davener, who knows "before Whom he stands", but who has difficulty with proper respect of his parents (and perhaps other failings of an interpersonal nature), that just as you understand that G-d is the Boss, know that your parents are His partners in your creation, and that you owe then honor and reverence and respect and love.

Pirkei Avot

This Shabbat, we read/learn the second chapter of Avot. It opens with teachings of Rabbi Yehuda HaNassi, referred to as RABBI, who asks: What is the straight, proper path that a person should choose? He answers: Whatever brings credit to him and is pleasing to others. (This is one of many ways that translators render this opening statement of 2:1.) Note something interesting at the beginning of Parshat K'doshim. The command to Be Holy is preceded by G-d speaking to Moshe and telling him to speak to ALL THE PEOPLE OF ISRAEL and say to them BE HOLY...The Midrash says that K'DOSHIM was presented to the people in special assembly. Says the Chatam Sofer, one might think that to achieve true holiness, an individual must separate himself from others in order to better focus on his spiritual goals, But K'doshim was commanded to everyone - together. The Challenge of a Jew is be holy; the challenge of the Jewish People is to be a holy nation. Judaism teaches us the non-mathematical nature of our People - the whole is GREATER than the sum of its parts. Therefore, the advice of Rabbi Yeduda HaNassi is to follow a path in life that is not only proper in G-d's eyes, but one that is pleasant and admired by others. A person's religious, moral, ethical behavior must be more than "technically" correct, it must inspire others to pursue a life of holiness, a life of Torah and mitzvot.

To clarify (I use the term loosely) the Haftara issue of Acharei and K'doshim. Some Chumashim have Yechezkeil 22 as the Haftara of Acharei and Amos 9 for K'doshim. In other Chumashim it's vice versa. Some Chumashim also have Yechezkeil 20 as the S'faradi Haftara for K'doshim.

Here's the scoop.

In regular, 12-month years, Acharei and K'doshim are read together. Therefore, only one of their two Haftarot is read, and it is Amos 9 - Halo Chivnei Chushi'im. This accounts for 63% of the years, since 12 of every 19 years are "regular".

Concerning the remaining 37% of the years, the 13-month years, it works like this: Sometimes (specifically 10.5% of years), K'doshim is Rosh Chodesh Iyar. In those years (such as this year, 5760), K'doshim gets the Shabbat-Rosh Chodesh Haftara and Acharei gets Amos 9.

And in 10% of the years, Acharei is Erev Rosh Chodesh. That means the special Machar Chodesh Haftara for Acharei, and - you guessed it - Amos 9 for K'doshim. Actually, whent his happens, Pesach would have been Shabbat to Friday in Israel and we will have resumed Parshat HaShavua on the 8th day of Pesach. So we will be reading K'doshim on that Machar Chodesh day. Same difference. K'doshim gets Machar Chodesh and Acharei gets Halo Chivnei. So far, the other Haftara has not surfaced.

Then there are another 10.5% of years when Acharei is Shabbat HaGadol. That's right. A special Haftara for Acharei and Amos 9 for K'doshim, after Pesach. Yechezkeil 22 is still waiting in the wings. We have accounted for 94.2% of all years, where only one of the two "regular" Haftarot of Acharei and K'doshim are needed, and in all cases, the custom is to read Halo Chivnei Chushi'im (Amos 9).

That leaves us one type of a year (out of 14 types), the one coded MEM-ZAYIN-CHET or ZAYIN-CHET-GIMEL. The MEM stands for M'uberet, a 13-month year. ZAYIN is Shabbat, the day of the week of the first day of Rosh HaShana. CHET stands for CHASEIR, defective, referring to years in which Kislev has only 29 days, and not its "usual" 30. GIMEL stands for Tuesday, the day of the week on which Pesach begins. Sound familiar? 5757 is one such year. What is unique about this type of year is that Acharei and K'doshim are read separately and NEITHER is a special Shabbat. So there is room for both Haftarot. Finally. But it still isn't so simple. Some communities read Amos 9 and then Yechezkeil 22. And some, vice versa.

But most interesting is a custom of some old time Yerushalmi Ashkenazi shuls where they read Amos 9 on BOTH Shabbatot. In other words, they NEVER read Yechezkeil 22. Why not? Because that particular chapter is embarrassing to Yerushalayim. Read it and you'll see. Some shuls will read Yechezkeil 20, the S'faradi Haftara, rather than double up on Amos 9. And some will read Yechezkeil 22 anyway.

This type of year occurs 5.8% of the time, an AVERAGE of one in 17+ years. That is average. But the types of years are not evenly distributed. The last time we had this type of year was 5733, 27 years ago. No wonder you don't remember this whole fuss. And the next time we are scheduled for a ZaCHa"G year is 24 years from now, 5784.

The exchange of greetings for Yom HaAtzmaut as composed by the Chief Rabbinate many years ago contains two messages for two different segments of the Community. A person greets his fellow with wishes for a MOADIM L'SIMCHA and the answer is: L'GEULA SHLEIMA.

To secular Zionists: Do not think that the State of Israel is the fulfillment of the age-old dream and prayer of the People of Israel since the destruction of the Beit HaMikdash. "If you will it, it is no dream". We have not yet finished dreaming. The State of Israel is a major step, but we have a long way to go.

And to a lamentably large part of the religious community: True, the leadership of this country has often acted in a non-Torah way. True, we have a long way to go towards the Complete Geula. But rejoice and thank G-d for granting us a Jewish State, to which Jews from all over the world can and do flock, in which Torah learning has flourished in a most glorious manner, where Shabbat and Chagim are the way of life of the whole country, where the kipa worn with pride - not fear, where refrigerators are made with Shabbat switches, where children learn Torah and Jewish history from street signs, where all soldiers are sworn in with the stirring words of the first chapter of Yehoshua which exhorts us to be strong and courageous and to tenaciously cling to the Torah and keep all its mitzvot. No, we don't have everything yet. But we have so much to thank G-d for. Perhaps He is waiting for all those who revere and love Him to sing His praise and thank Him for what He has already given us, before He gives us the rest.

May we soon merit the Complete Geula, the building of the Beit HaMikdash, and the coming of Moshiach, speedily in our time, AMEN.

Why has the Mashiach not come either yesterday or today? Because we are today just as we were yesterday. - Rabbi Menachem Mendel of Kossov

from Hasidic Wisdom by Simcha Raz (Elkins/Elkins)

Here's a thought...

Our unfortunate variation of the old is the cup have full or half empty question, is some people who see the cup that is the State of Israel as full and others who see it as empty. Worse might be the people who see it as empty because of the people who see it as full. I'm staying cryptic on purpose, but I'm sure many readers will get my drift. The Religious Zionist, I think, sees the cup as half and has the optimistic approach of half full. You can sum it up with the response to Mo'adim L'Simcha for Yom HaAtzma'ut. The suggested reply says it well: L'ALTEIR L'GEULA SH'LEIMA.

CONFERENCE ON YERUSHALIYIM

Sunday to Wednesday, May 14-17, '00

at the Israel Center, 10 Straus Street, J'lem

o Sunday, May 14th - Evening

Chairman: Samson Krupnick

7:30pm - Greetings: Prof. Herman Branover

7:45pm - RESTORATION OF THE SANHEDRIN

Speaker: Rabbi Emanuel Quint

8:45pm - PROPHECY IN ERETZ YISRAEL

Speaker: Rabbi Meyer Fendel

o Monday, May 15th - Morning

Chairman: Robert Kramer

10:30am - THE ESSENCE OF YERUSHALIYIM

Speaker: Rabbi Zev Leff

11:30am - THE BIBLICAL, HISTORIC, AND STRATEGIC SIGNIFICANCE OF RECLAIMED JEWISH NEIGHBORHOODS IN ANCIENT J'LEM

Speaker: Chaim Silberstein

o Monday, May 15th - Evening

Chairwoman: Rebecca Weinberger

7:30pm - Greetings: Prof. Nahum Rakover

7:45pm - RESTORATION OF BEIT DAVID

Speaker: Rabbi Ari Shwat

8:45pm - RESTORATION OF THE PRIESTHOOD

Speaker: Yehoshua Friedman

o Tuesday, May 16th - Evening

Chairwoman: Rabbanit Pnina Peli

7:30pm - Greetings: Prof. Asher S. Kaufman

7:45pm - THE WAR OF GOG AND MAGOG: IS IT COMING UP OR DID IT ALREADY HAPPEN?

Speaker: Rabbi Baruch Horovitz

8:45pm - RETURN OF THE LOST TEN TRIBES

Speaker: Dr. Shalva Weil

o Wednesday, May 17th - Evening

Chairman: Baruch Shalev

7:30pm - Greetings: Tzvi Raviv

7:45pm - REBUILDING THE THIRD TEMPLE: WILL IT BE REBUILT BY HUMAN HANDS OR BY HEAVENLY HANDS?

Speaker: Rabbi Ephraim Sprecher

8:45pm - REDEDICATION OF YERUSHALIYIM

Speaker: Rabbi Yaakov Moshe Poupko

The Conference is sponsored by the Jerusalem Embassy Initiative of the Root & Branch Association, cosponsored by Arutz-7 and The Jerusalem Post, hosted by the Israel Center.

Admission: 5/10/15NIS per session

Refreshments by the Holy Bagel (to buy)

Mincha each day promptly at 7:15pm

Maariv follows the 2nd speaker each night

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