[Avodah] When Early Shabbos is Rosh Chodesh

[Akiva Miller]

.
R' Marty Bluke wrote:

> Tosefes shabbos doesn’t turn day into night so anything
> related to night cannot be done

And he gave several examples of such halachos: hefsek tahara, counting
sefira, chometz. Plus my example of counting the days for bris milah. But
Tefilah and Birkas Hamazon are in a different category, where Tosefes
Shabbos DOES change the date. Specifically:

> As to yaaleh vyavo, the chiyuv to say yaale vyavo is based on
> the fact that you are supposed to mention Rosh Chodesh in the
> tefilos of the day. Once you davened maariv, shacharis, mussaf
> and mincha on Friday you have fulfilled that obligation. The
> tefilla of maariv on Friday afternoon is not a tefila of Rosh
> Chodesh and therefore has no chiyuv to say yaaleh vyavo.

I accept this, but not because it makes sense to me. In my view, if
"Tosefes shabbos doesn’t turn day into night" and therefore Rosh Chodesh
afternoon is still Rosh Chodesh despite my early acceptance of Shabbos,
then I don't see any logical reason for skipping Yaaleh V'Yavo in that
Shabbos Maariv. But I've never ever ever been in a shul where the gabbai
reminded us to include it, so I accept what RMBluke wrote here, as an
example of Puk Chazi ("Go look what people actually do; that must be the
halacha.")

He also gave sukkah and shofar as examples. These are particularly good
examples because the mitzvah itself is in the regular category, but the
bracha on that mitzva is in the tefilah category. Thus, if you
accepted Shabbos early on Hoshana Raba afternoon, you still have to eat in
the sukkah, but you have to omit the Leshev. And if a shofar was finally
found on the second day of Rosh Hashana after Kabalas Shabbos, it must be
blown but without the bracha.

But I would like a better understanding of these two categories. I would
like to understand WHY Tefilah and Birkas Hamazon are in a separate
category, WHY they are subject to Kabalas Shabbos while the other halachos
aren't. As I wrote above, in my way of viewing things, it would be entirely
reasonable for Tefila and Birkas Hamazon to be unaffected by Kabbalas
Shabbas the same way that all those other halachos are unaffected. In such
a universe, a person could accept Shabbos via lighting neros with a bracha,
and say kiddush and eat the seuda - and then bench without Retzeh and say a
regular weekday Mincha. (That is to say, a regular Friday Mincha in other
situations, but a regular Friday Mincha with Yaaleh V'Yavo in this
particular situation.) Kabalas Shabbos would affect only those halachos
which are intrinsic to Shabbos, such as saying Kiddush and the prohibition
of Melacha. But not other things, like davening or bentching.

I am quite aware that this is NOT the halacha, but I'm trying to understand
why. Consider this situation: A person accepted Shabbos early and then
realized that he forgot Mincha. He is no longer able to say a regular
Friday mincha. It is also not suggested that he might say a Shabbos mincha
(i.e. Atah Echad in his Shmoneh Esray) even though it *is* mincha-time, and
Tefilah *does* follow the Kababas Shabbos rather than following the
calendar. Rather, he must make it up at maariv by saying the amidah then
twice. (Source: Shmirat Shabbat K'hilchata 46:5 citing Mishne Brurah
263:43) But why? Why is a duplicate maariv preferred over saying mincha in
its proper time?

Another halacha where we ignore Kabalas Shabbos is Fast Days. When Asarah
B'Teves is on Erev Shabbos, beginning Shabbos early does NOT allow one to
break the fast early. (Some rabanim might allow early eating based on an
early calculation of Tzeis, but that is totally separate from the Kabalas
Shabbos question.) One must wait for the day to be over, however that might
be defined. But commencing Shabbos does *not* suffice to put an end to
Asara B'Teves.

But there is one other situation where Tosefes Shabbos DOES turn day into
night - and as a leniency! - and that is eating meat and wine during the
Nine Days. Regardless of when Rosh Chodesh Av was, one can accept Shabbos
Chazon early and eat meat/wine. One might answer that this exception is
because avoiding meat/wine is "only" a minhag when Shavua Shechal Bo hasn't
started yet. But this halacha applies even when Tisha B'Av is on Shabbos
itself (and delayed to Sunday), and (according to many poskim) the whole
week (Sunday 3 Av to Friday 8 Av inclusive) counts as Shavus Shechal Bo;
even then one can still accept Shabbos early in order to eat meat/wine on
the 8th of Av.

So we have three exceptions, where Kabalas Shabbos affect the nature of the
day even for non-Shabbos halachos: tefila, benching, and meat/wine during
the nine days. Can anyone think of other exceptions? And what do they have
in common?

Akiva Miller
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