Shulchan Aruch: Chapter 267 - Laws Pertaining to Prayer on Friday

Literally, “fall on one’s face.” That expression is used because the Tachanun prayers were ordained to be recited while prostrating oneself. See sec. 131:1.

I.e., after reciting Shemoneh Esreh in the Afternoon Service. This applies even when one recites the Afternoon Service early Friday afternoon. By the same token, if someone eats a meal that requires the recitation of Grace from midday onward, he should recite Shir HaMaalos (Psalm 126) beforehand, as is the custom on Shabbos and festivals, and not Al Naharos Bavel (Psalm 137) as is the custom during weekdays (Kaf HaChayim 267:2).

Tachanun is not recited on Shabbos and festivals. The custom stated in the main text reflects how the holiness of Shabbos extends beyond the day itself, affecting the hours preceding and following the Shabbos (see Likkutei Sichos, Vol. 28, p. 19).

See, however, the end of the subsection, where the Alter Rebbe concludes, “If one also desires to also recite the Shabbos Evening Service at night, he has license to do so.” This is indeed the custom in most Lubavitch communities. See Tzemach Tzedek, Chidushim al HaShas 1:c-d (quoted in Badei HaShulchan 27:12), who discusses the importance of reciting the Shema and the Evening Service at the proper time, especially for one who does so the entire week. See also Badei HaShulchan 77:15, which mentions the custom to recite the Kabbalas Shabbos and the Evening Service later in order to enable the study of Chassidus, which prepares a person to internalize the holiness of Shabbos. See also footnote 14 below.

See those sources for the definition of this term. As stated in sec. 261:5, if one accepts the Shabbos – and, surely, if he recites the Evening Service – earlier than that, his acceptance of Shabbos and prayers are not valid and he must repeat them in their proper time.

Shulchan Aruch 235:1 states that one must wait until the appearance of three “small” stars. Magen Avraham 235:1 states that even three “intermediate” stars are sufficient. Nevertheless, since we lack the expertise to differentiate between intermediate and small stars, we must be more stringent than would otherwise be necessary. See sec. 293:1.

In his Seder Hachnasas Shabbos, the Alter Rebbe describes a number of reasons why we lack this expertise. It is disputed, however, whether these stringencies are still required in the present age, when we have accurate measurements at our disposal. See Seder Hachnosas Shabbos, Levin, Kehot, 2013, pp. 27-35, 75ff.

See Berachos 27b. There is a fundamental dispute between the Sages and Rabbi Yehudah as to when the time for the Afternoon Service ends and the time for the Evening Service begins. The Sages maintain that it is nightfall; Rabbi Yehudah maintains that it is p’lag haminchah. In conclusion, the Rabbis maintain that one may choose either opinion to follow, but should be consistent in following that opinion. Since Shema must (according to almost all opinions) be recited at night, the Alter Rebbe refers to those who follow the opinion of the Sages as, “those who recite the EveningService at the appropriate time.” Nevertheless, he rules here that even such people can rely on the opinion of Rabbi Yehudah on Friday in order to accept Shabbos early.

I.e., Minchah ketanah, or one and a quarter seasonal hours before sunset, according to the Alter Rebbe’s ruling in his Siddur. (See above sec. 261:5 and footnotes.)

Berachos 4:1.

But not with regard to the recitation of the Shema or the Counting of the Omer. See sec. 489:12.

This section is not extant in the Alter Rebbe’s Shulchan Aruch. See the Shulchan Aruch of Rav Yosef Caro, Orach Chayim, sec. 233:1. The intent is that if the time between p’lag haminchah and nightfall is deemed appropriate for the recitation of the Afternoon Service (in accordance with the opinion of the Sages), it is not appropriate for the recitation of the Evening Service (which would be in accordance with the opinion of Rabbi Yehudah). One should not recite both services in this same time frame.

This section is not extant in the Alter Rebbe’s Shulchan Aruch. See the Shulchan Aruch of Rav Yosef Caro, Orach Chayim, sec. 235:1. In that source, it is recommended that a congregation that recites the Evening Service before nightfall also recite the Shema and its blessings at that time. Afterwards, the Shema is recited individuallyagain, but without its blessings. This is the practice followed at present by those who recite the Evening Service before nightfall. See also Kuntreis Acharon (note 1). See also sec. 293:2 and Kuntreis Acharon (note 1) to that section.

See sec. 111:1, which describes this requirement.

Berachos 27a. See the Alter Rebbe’s responsa, the conclusion of responsum 7, from which it is apparent that this is a more desirable practice. There the Alter Rebbe states that in the present time, people have started becoming more meticulous in their observance of many practices, in particular, the recitation of the Evening Service at the appropriate time. As mentioned in footnote 4, this is the prevailing custom in most Lubavitch communities. Although the above is the most desrable approach for both an individual and a community, many communities follow the leniency of reciting both the Afternoon and Evening Service between p’lag haminchah and the appearance of the stars because it is difficult to arrange a minyan to pray at the appropriate times (see Magen Avraham 233:7). An individual, however, should never follow this leniency.

See sec. 261:4 and sec. 263:6.

Berachos 27b.

See sec. 261:5 for a definition of this term.

28.8 cc (slightly over 1 fl. oz.) in contemporary measure, according to Shiurei Torah 3:9. We are speaking of a measurement of volume, not of weight. Moreover, in sec. 486:2 (based on Uktzin 2:8), the Alter Rebbe writes that this measure should be calculated without crushing the small air pockets within the food.

Sec. 291:1 brings two opinions as to whether one should eat at least an egg-sized portion of bread at the Shabbos meals or whether an olive-sized amount is sufficient. There he rules that one should eat an egg-sized portion if possible. Here, regarding the stringency of eating more bread after nightfall, he only mentions the smaller olive-sized amount. See also sec. 274:6, 8.

See sec. 274:1.

Lest he become preoccupied with his meal and/or fall asleep and forget to recite the Shema.

The prohibition against eating from a half hour before nightfall is stated by Magen Avraham 267:2, whichspeaks of a person who recites the Evening Service on Friday while it is still day. In his Kuntreis Acharon (note 1), the Alter Rebbe explains Magen Avraham’s intention as follows: The restriction applies only to one who, on weekdays, recites the Evening Service after the appearance of the stars. By contrast, one who recites the Evening Service during the week while it is still day is permitted to begin his Shabbos meal before nightfall, since he usually fulfills his obligation to recite the evening Shema with his recitation before retiring. However, a person who recites the Evening Service at the appropriate time during the week has not accustomed himself to fulfilling his obligation to recite the Shema in that manner. Hence, he is forbidden to eat until he recites the Shema at the proper time.

This section is not extant in the Alter Rebbe’s Shulchan Aruch. See the Shulchan Aruch of Rav Yosef Caro, Orach Chayim, sec. 235:2, which gives details regarding the prohibition against eating a meal from about a half hour before the appearance of the stars. See also sec. 431:11 and Kuntres Acharon 2.

For the Shema must be recited after nightfall, as implied by the phrase “when you lie down” (Devarim 6:7; see Berachos 2a).

For eating one’s Shabbos meal in darkness reduces the pleasure and satisfaction the person derives from that meal.

See Zohar, Vol. I, p. 48a; Vol. II, p. 205a.

Here in his Shulchan Aruch, the Alter Rebbe uses the term ופרוס. It is recorded that a handwritten note from the Alter Rebbe states that one should use the term ופרוש, concluding with the letter sin. That term is more closely associated with spreading shelter (the Rebbe Rashab’s notes to Siddur Torah Or; Shaar HaKollel 17:21).

It is Lubavitch custom to stand when reciting ופרוש (Sefer HaMinhagim). The rationale is that the soul is granted additional spiritual consciousness at this time (Kaf HaChayim 261:28).

I.e., Germany and Eastern Europe and other countries that follow Ashkenazic custom. Perhaps the constant persecution the Jews in these countries faced motivated them to make these additions.

In his Siddur, the Alter Rebbe does not include any of the phrases requesting protection in his version of this blessing for Shabbos.

Shmos 31:16-17.

The Alter Rebbe, however, writes in his Piskei Siddur that there is reason for care in this regard, because VeShamru, like the blessing Baruch A-donai leolam… that some recite during the week, could be considered as an interruption.

In his Piskei HaSiddur, sec. 128, Rav Chayim Naeh writes that since the Alter Rebbe did not include Baruch A-donai leolam… in the Evening Service during the week, chassidim understood that to mean that VeShamru should also not be recited. Why then did the Alter Rebbe include it in his Siddur?

In resolution, it is explained that there is a well-known tradition among chassidim that Reb Levi Yitzchak of Berditchev asked the Alter Rebbe why he did not have his chassidim recite Veshamru. When the Jews recite Veshamru, Reb Levi Yitzchak declared, “a commotion like that of market day is aroused in Heaven.”

The Alter Rebbe replied that when the Jews link the blessing of redemption to the Shemoneh Esreh, there is also a commotion like that of market day aroused in Heaven and “it is impossible to attend every market day.” Nevertheless, in consideration of Reb Levi Yitzchak, he included the passage in his Siddur.

In his Piskei Dinim (Orach Chayim 236), the Tzemach Tzedek notes that Lubavitch custom is not to recite this passage even in a synagogue where the congregation does recite it. He, nevertheless, concludes that certainly everything must be done in a peaceful manner. In his letters (Vol. 18, p. 200), the Rebbe writes that one who uses the nusach of the Alter Rebbe’s Siddur should not recite this passage even when he is leading the prayers in a synagogue whose custom is to recite it.

Shabbos 118b.