Q: It is important for my small children that we make “early Shabbos” (daven Ma’ariv an hour or so before sunset). I feel funny doing so, because it compromises the correct time of davening, which I am careful about. What should I do? Is it better to accept Shabbat early, make Kiddush, eat, and catch Ma’ariv with the late minyan?

A: There is a machloket among Tanna'im whether the cut-off between the times of Mincha and Ma’ariv is nightfall or Plag haMincha (=PLAG - a proportional hour and a quarter before night) (Berachot 26a). There is also a post-Talmudic machloket whether night begins basically at sunset (G’ra) with bein hash’mashot (halachic twilight) or around an hour later (Rabbeinu Tam). Our communities primarily follow the G’ra that sunset is the main cut-off time. We regularly daven Mincha until sunset and Ma’ariv somewhat afterward.

The gemara (ibid. 27a) is flexible regarding the earliest time for Ma’ariv, saying that one can follow either opinion in the machloket of whether the cut-off is night or PLAG. The Shulchan Aruch (OC 233:1) says that one should be consistent about which opinion he follows. Places that daven Mincha until night, should not daven Maariv at that time, barring a situation of specific need (sh’at had’chak). We admire that you try to avoid using a leniency that was accepted only in a sh’at had’chak. However, let us discuss your specific question.

The Shulchan Aruch (267:2) says that at Shabbat’s entrance, we daven Ma’ariv earlier than during the week. The Mishna Berura (=MB) (ad loc.:2) explains that we rely on the lenient opinion regarding the earliest time for Ma’ariv to gain the halachic benefits of accepting Shabbat early. The Magen Avraham (ad loc.:1) suggests that because of changes on Shabbat in the service in the Beit HaMikdash that Ma’ariv mirrors, there is an inherent reason to daven Ma’ariv earlier. If we accept the concept that it can be done before halachic night, it should be permitted from PLAG. The MB (233:11) does warn that on a day that we allow Ma’ariv to be done from PLAG, we should be careful to daven Mincha before PLAG to avoid an internal contradiction (tarti d’satri). Even though he raises the possibility of allowing tarti d’satri in certain cases of need, especially on Shabbat, he objects to it being as early as we are discussing (MB 267:3).

Let us move on to practical halacha. We believe that if starting one’s Shabbat early during the summer brings significant enhancement, this is sufficient grounds to make “early Shabbos.” If this is the only practical way to meaningfully include one’s children, this is reason to prefer, if not require, doing so. Every father, or probably better, mother, should decide what works for the family. Furthermore, realize that there is an old minhag to make Shabbat Ma’ariv relatively early and a wide- spread minhag in many communities to do so from PLAG. Just as we take a minhag of strictness seriously, so too we take one of leniency (or one with elements of leniency) seriously.

Your idea of accepting Shabbat (after having davened Mincha), eating, and joining a late minyan for Ma’ariv will solve some time problems. (Why Kiddush can be done early is beyond our present scope). The MB (271:11) says that one may do this, if he starts eating a half-hour before night, as otherwise he should wait to daven Ma’ariv. (There is an issue for standard “early Shabbos,” of eating a half-hour before the time for Kri’at Shema, which one recited too early. However, there may be relatively more room for leniency there - see Shemirat Shabbat K’hilchata 47:(106). Other ideas for leniency in the matter are beyond our scope). Kaf HaChayim272:3 does cite the Ari’s kabbalistically-based objection to switching the order of Ma’ariv and Kiddush. To us, a greater issue is that the minhag in our communities is to do early Shabbat one way, and going out of one’s way to do it differently can potentially be divisive. If you want to use your system discretely, you have the right to do so, but we should not be the one’s to teach new minhagim.

Ed. note: One taking Shabbat early should be meticulous in the saying of the Sh'ma in its proper time. We recommend saying it during the meal (after Tzeit HaKochavim) or at least right before benching, rather than waiting for later, risking forgetting it.

Ask the Rabbi Q&A is part of Hemdat Yamim, the weekly parsha sheet published by Eretz Hemdah. You can read this section or the entire Hemdat Yamim at www.ou.org or www.eretzhemdah.org. And/or you can receive Hemdat Yamim by email weekly, by sending an email to info@eretzhemdah.org with the message: Subscribe/English (for the English version) or Subscribe/Hebrew (for the hebrew version). Please leave the subject blank. Ask the Vebbe Rebbe is partially funded by the Jewish Agency for Israel

[2] Candle by Day
The hardest and easiest things about having a job is being forced to work.
From A Candle by Day by Rabbi Shraga Silverstein

[3] CHIZUK and IDUD (for Olim & not-yet-Olim respectively)
Parshat B'ha'alot'cha contains much optimism and disappointment. As Bnei Yisrael prepare for travel, Moshe Rabeinu entreats his father-in-law to participate in their journey to Eretz Yisrael which is bound to be "good" (mentioned five times by Moshe). Yet, the ideal journey is quickly offset by complaints, highlighted by the word "ra", bad (also mentioned five times in ch.11). The story of Kivrot Hata'ava highlights the nature of the challenges the people will pose to Moshe Rabeinu over the next 39 years. As Bnei Yisrael complain for meat, Moshe explains that he is meant to be a nursemaid for them - he can provide for milk, but not meat.
Moshe understands the complaint about food as an attempt to undermine his leadership, for the core is the same: the people seek meat - a physically-based value system, more than ru'ach - the spiritual, religious ideology presented by Moshe. Hashem suggests to Moshe that he solve the problems of the "asafsuf" ("collection" of complainers) through two asefot ("collections") - collecting elders for leadership, and collecting quail to satisfy and ultimately to punish their craving. This story is meant to teach us how leadership must act against a wild, non-ideological, meat- craving nation. Both collections begin through ru'ach (spirit, wind). A spirit shall rest upon the elders, transforming them into leaders, and a wind shall bring the quail of punishment. "Ruach" (6x) must counter "basar" (8x). The challenge for leadership is to recognize the power of "ru'ach" and with it to instill proper values and vision.

This week's haftara (Zecharya 2:14) tells of the revelation of a golden menora to Zecharya who served as a prophet during the period of Shivat Zion. The candelabra is surrounded by two olive trees which symbolize the two models of leadership - monarchy and priesthood. The connection with Parshat B'ha'alot'cha seems to involve the Menora that Aharon is commanded to light at the beginning of the parsha. Yet, the message of the Menora is also one of leadership that echoes the story of Kivrot Hata'ava - "Lo bechayil velo beko'ach ki im beruchi amar Hashem Tzevakot" - a message to Zerubabevel, the leader then - and to the leadership of the future: Hashem's strength is not in the physical, but once again 'in the ru'ach'.

As the State of Israel was established, the Menora and its olive branches became the symbol of what our state and leadership is all about. No one can deny, in the spirit of the past few national holidays (Yom Ha'atzmaut, Yom Yerushalayim), that we survive not through 'basar' - physical strength - but through "ru'ach Hashem." The parsha and haftara emphasize to the leaders of the Jewish people that negative values must be replaced with an ideology of ru'ach - one that today has been embodied through the symbol of the State. May we merit proper leadership to live up to these values.
Shani Taragin, Alon Shvut

[4] A Touch of Wisdom, A Touch of Wit
R' Yisrael of Ruzhin would say: "Why is the law that if a person gives up hope of recovering what he lost, and another subsequently finds the object, then it belongs to the finder?
"That rule was meant as a penalty to the one who gave up hope. This teaches us that a Jew may never give up hope."

R' Chaim of Brisk would say:
"We are told that Moshe reached the forty-ninth rung of understanding. Why didn't he reach the last, fiftieth rung?
"So that he would still be able to fulfill the mitzva of having faith in God."

Shmuel Himelstein has written a wonderful series for ArtScroll: Words of Wisdom, Words of Wit; A Touch of Wisdom, A Touch of Wit; and" Wisdom and Wit" — available at your local Jewish bookstore (or should be).
Excerpted with the permission of the copyright holder

[5] Parsha Points to Ponder -for B'HA-ALO-T'CHA
1) Rashi explains (8:2) that the command for Aharon to maintain the Menora specifically follows the dedication offerings of the leaders of each tribe since Aharon was saddened that he and his tribe were not involved in the dedication ceremony. Why was Aharon the one who was upset and not the Nasi of Levi, Elitzfon ben Uziel (according to the Midrash)? Wasn't he the one who was actually deprived of participating in the dedication ceremony?

2) Rashi comments that the section dealing with Pesach Sheni (9:6-12) should in reality have been initiated by Moshe. However, these men who came forward to ask to fulfill the Pesach offering merited to have it taught through them instead since they were the impetus for this mitzva. Why doesn't the Torah actually mention their names to truly give them the merit of having it taught "through their hands" in Rashi's words?

3) The Torah describes a conversation between Moshe and Yisro regarding whether Yisro would join the Jewish people on their journey to Israel. (10:29-32) Why doesn't the Torah actually relate whether Yisro chose to join the Jewish people or not at the end of this conversation?

Last week's Parsha Points to Ponder (for NASO)
(1) Why does the Torah mandate counting all those who COME to the army for the count of the Leviyim (4:23) while stating to count all who GO OUT to the army regarding the count of the entire nation in Parshas Bamidbar (1:3)?

Commentaries explain that the concept of going 'out' to war in the Torah refers not only to actual battles with our enemies, but also, to our personal battles with the yeitzer hara. Therefore, the notion of going out to war relates to all Jews since all Jews must do battle with their internal desires as well as the external temptations. In fact, they have the obligation to go out and confront them. The Leviyim, however, had another responsibility. They were charged with forging a constant connection to G-d, thereby serving as the spiritual spark for the rest of the people. Thus, they had the additional internal battle. This inner struggle is captured in the 'coming' to fight the war.

(2) Rashi (6:2) teaches that the laws regarding the Nazir and the Sotah are placed adjacent to each other to teach that ONE WHO SEES THE SOTAH IN HER DISGRACE SHOULD ABSTAIN FROM WINE LIKE A NAZIR...

Rav Yaakov Yitzchak Ruderman explains that the message of this Chazal is that if people are inspired to change they should not procrastinate assuming that at some future point they will draw from this inspiration. Instead, they must seize the moment and immediately do something tangible. That is why Chazal specify that the person who actually sees the sotah in her disgrace should become a nazir.

3) The Torah states simply ET KORBANO - HIS SACRIFICE WAS, regarding the sacrifices of the Princes (see, for example, 7:25). Why, however, when describing the sacrifice of the Prince of Yissaschar, does it add the extra word HIKRIV ET KORBANO meaning HE BROUGHT HIS SACRIFICE WHICH WAS... (7:19)?

The tribe of Yisaschar represents Torah study. Chazal teach that for a person to truly grow in Torah learning he must be completely devoted to and immersed in this pursuit. Commentaries teach that the Torah alludes to this when it states HIKRIV connoting his completely giving himself over to his sacrifice, which, for the tribe of Yissaschar, symbolically refers to the learning of Torah.

Parsha Points to Ponder is prepared by Rabbi Dov Lipman of Beit Shemesh ppp@israelcenter.co.il • Answers will appear in the next issue of TT

[6] MicroUlpan
Double micro-Ulpan again. The stalk by which a leaf is attached to a branch: petiole in English, ,P'TO'TERET in Hebrew.

[7] Pirkei Avot
The original custom, it seems, was to read/learn a chapter of Pirkei Avot on each Shabbat between Pesach and Shavuot. Somewhere along the Chain of Tradition, many communities took on the custom of recycling Pirkei Avot throughout the summer months, with their long Shabbat afternoons with plenty of time to nap AND to learn. And so, Pirkei Avot's 6 chapters are reread/learned again, and again, and again, until the Shabbat before Rosh HaShana.

The setting for each cycle is different, and each contributes to the way the chapters are studied.

The first round, of course, is during the Omer, that period when we should relive the spiritual growth of the People from slave at a deep level of Tum'a until able to stand at Har Sinai - physically and spiritually - to receive the Torah. Pirkei Avot is a perfect choice to help us during that experience.

This Shabbat, we begin round two, made up of 6 "regular" Shabbatot, when we can approach Avot as a text for learning for its own sake - without the extra "baggage" of the calendar.

The following cycle will take us through the Three Weeks of Mourning the Churban and the first weeks of the Nechama, the comfort and the hopeful anticipation of the Geula. This setting gives us yet a fresh perspective with which to learn these special Mishnayot.

The fourth time around, we will be doubling up the chapters to finish Avot before Rosh HaShana. This time, our setting is the month of Elul and the imminent Days of Awe. Learning Perek again will not just be repetition, but a new learning experience because of the period of time - and mind set - in which we will find ourselves.

Hillel did not only say to be a lover and pursuer of peace, one who loves people and brings them closer to Torah. He said all those things in the context of being a student of Aharon HaKohen. Good qualities are easier to attain when you have a role model.

[8] Torah from Nature
Bushy-Tailed Jird, In Hebrew, Y'FEI ZANAV
Included in a list of mammals of Israel, the bouncy bushy tailed jird (a rodent) closely resembles a giant gerbil with a fluffy tail. It is very inquisitive and playful... rarely bites or nips... live up to five years in captivity but three years is the average life expectancy... The single species of bushy tailed jird is found in eastern Egypt, southern Israel and Jordan, and in central Saudi Arabia. Adult jirds are of 3-5 inches in length (7½-12½ cm) and another 5-6 inches of tail, and weigh an average of 45-85g... jirds gestation is 24-30 days and they can have 1-6 babies per litter... are weaned at 20-30 days... eat fruits, seeds, vegetables, some insects ...about twice as large as a gerbil... head is long and slender, with extremely long white and black whiskers, round eyes and pretty big ears. The body is getting wider towards the tail (broad hips). The hind legs are very long and slender. The hind feet soles are bare. The nails are very light colored. The fur is of a chamois leather colour, yellowish, with quite some black ticking. The hairs are bluish grey near the skin followed by a yellow band and most hairs end with a black tip. The belly is clear white. There is a clear line between the top colour and the belly. ...hairs on the tail are brownish grey. The tip of the tail is often white. More than half of the tail is covered with long hairs which stand out in a feather like way, making the tail bushy. Mostly the animals wear their tails curled up on their backs... very good climbers. ...nocturnal ...sexually mature at about 3 months old. They can produce their first litter when they are 4 months old.
Tristram's Jird is another jird found in Israel. In Hebrew it is known as a MERYON MATZUY

[9] Divrei Menachem
In parshat B'ha'alotcha we find the following proclamation: "And on the day of your rejoicing and your appointed days… you shall blow on the trumpets" (B'midbar 10:10). Curiously, the commentators differ in their interpretation of the terms, "Days of rejoicing" and "Appointed days."

For the Sifre, the days of rejoicing are the Shabbatot, clearly different from the Mo'adim. The Vilna Gaon, however, singles out the Shloshet Haregalim of Pesach, Shavu'ot and Sukkot and sees the appointed days as Rosh HaShana and Yom Kippur.

In contrast, Ibn Ezra and many later Poskim citing Rabbeinu Tam, connect the verse above with that which precedes it, referring to the people going to war. Thus, for those rabbis, these special days actually commemorate the miraculous defeat of our enemies - days like Purim and Chanuka. Harav Yehoshua Ehrenberg, a former Chief Rabbi of Tel Aviv-Yaffa, consequently saw in the injunction to blow the trumpet on the days of rejoicing and the appointed days, a precedent to say Hallel, not only on these minor holidays but also on Yom Ha'atzma'ut (and Yom Yerushalayim).

In our days we have been privileged to witness the overt hand of G-d saving us from the hands of our enemies. May we be blessed in the near future to have many more reasons to say Hallel for such occasions.

Shabbat Shalom, Menachem Persoff