Touring a Shul

Question: May I tour an ancient shul if I don’t intend to daven there?

Answer: The Gemara (Megilla 28a), citing the Tosefta (Megilla 2:18), prohibits using a shul inappropriately. This includes eating, drinking, or walking through it without purpose.

Accordingly, Rambam (Tefilla 11:6) and the Shulchan Aruch (OC 151:1) rule that one should not enter or stroll through a shul unless there is a specific reason to do so. The Kesef Mishna (Tefilla 11:6) explains that entering a shul simply to relax or de-stress is not permitted; one should enter only to daven or to read from the Torah.

The Talmud Yerushalmi (Shekalim 5:4) recounts that R’ Chama bar Chanina and R’ Hoshiya once walked through a shul in Lod. R’ Yitzchak Falaji (Yafeh Lelev OC 151:2) explains that talmidei chachamim may do so, as their walks are considered a form of simchas mitzva, helping to prepare the mind for Torah learning and reflection (see Shaar Hatziyon 151:9).

R’ Aharon Epstein (Kapei Aharon 16) notes that although Rambam (Tefilla 11:8) states that one should enter a shul only for a mitzva, in the following halacha (11:9), he permits entering to call a child or a friend, provided one remains briefly inside, as the very presence in a shul is itself considered a mitzva. The Bach (OC 151:3) and Elya Rabba (151:5) clarify that even standing or pausing in a shul, not only sitting, is deemed a mitzva. Based on this, entering a shul to admire its beauty and grandeur is certainly permissible.

In conclusion, it is permitted to enter a shul to appreciate its architecture or historical significance. Nonetheless, it is ideal to enhance the visit by learning some Torah or reciting a few pesukim.

Starting Shavuos Early

Question: I know that we do not normally daven maariv on the first night of Shavuos until nacht. Can we make an earlier minyan?

Answer: The Shelah (Shavuos 1) states that one must not recite kiddush or begin the Yom Tov meal on the first night of Shavuos until it is nacht (nightfall). As the Torah writes that one must count seven complete weeks of the omer, bringing Yom Tov early would diminish this. The Magen Avraham (494:1) and Pri Chadash (OC 494:1) also write that one must wait until nacht on the first night of Shavuos to recite kiddush.

However, the Yosef Ometz (850) notes that he never witnessed anyone in Germany wait until nacht to recite kiddush. He argues that waiting until nacht reduces the time available for learning on Shavuos night. Similarly, the Korban Nesanel (Pesachim 10:2) states that it is not necessary to wait until nacht to recite kiddush and begin the meal.

The Mishna Berura (261:19; Biur Halacha 261:2) discusses a machlokes about whether the mitzva of tosefes Shabbos, which involves adding time to the beginning and end of Shabbos (Rosh Hashana 9a; Yuma 81b) is miderabanan or mideoraisa. The Avnei Nezer (OC 16:12) argues that the mitzva is mideoraisa and applies equally to bringing Yom Tov in early. Consequently, R’ Yaakov Emden (Siddur Beis Yaakov, Shavuos 4) suggests that in order to fulfil tosefes Yom Tov, one should daven maariv early.

Despite this, the Taz (OC 494:1), Shulchan Aruch Harav (OC 494:2) and Mishna Berura (494:1) all maintain that one should not daven maariv before nacht. R’ Naftali Zvi Yehuda Berlin (Haamek Davar, Vayikra 23:21) explains that the Torah commands Shavuos to be observed 'on that very day', which necessitates waiting until nacht.

In conclusion, it is important to wait until nacht to daven maariv on Shavuos if that is the practice of your kehilla.