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- Bemare Habazak - Rabbis Questions
Answer: You may be assuming that one may not be menachem avel on Shabbat. The gemara (Shabbat 12a-b) (reluctantly) permits being menachem avel on Shabbat, as does the Shulchan Aruch (Orach Chayim 287:1). Since this is not the optimal time to do so (Shabbat 12b; Magen Avraham 287:1), we should not be surprised by the minhag to not be menachem on Shabbat, at least for Ashkenazim (see Gesher Hachayim 20:5:2).
The timing of an avel’s entrance is based primarily on his ability to enter shul (not before Shabbat – see Tur, Yoreh Deah 393). Note a historical fact. Until relatively recently, Ma’ariv of Shabbat in shul was done during daytime, so that the community accepted Shabbat early with the saying of Barchu (see Rama, Orach Chayim 253:2, as one of many sources). The custom developed to recite Mizmor Shir L’yom HaShabbat, which became the acceptance of Shabbat (Shulchan Aruch, OC 261:4). Between Lecha Dodi and Mizmor Shir became the perfect time for the avel to come in. People could be menachem freely because it was still Friday, and he could enter as it would immediately be Shabbat, when his presence in shul became appropriate. As we pointed out in Bemareh Habazak, if Shabbat began before the community accepted Shabbat, it is also permitted for him to go into shul. Your question is a good one. Does it become forbidden to say Hamakom yenachem …?
Bemare Habazak - Rabbis Questions (654)
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One could argue that it is still permitted, as we saw that it is permitted to be menachem on Shabbat, despite the minhag not to do so. Since the custom is to welcome the avel at that point in davening, we would follow the halacha that it is permitted. However, the Pri Megadim (Mishbetzot Zahav 287:1) says that once the community has said Mizmor Shir, they may no longer announce "to go out to welcome the mourner" (it was apparently more elaborate than today) because it is a public display of mourning (this is not obvious assertion), which is forbidden (see Shulchan Aruch, YD 400:1). He allows individuals to go over and express consolations, but not the shul and not with the standard weekday formula. The Mishna Berura (287:3) states that some authorities permit regular language.
Thus, the purist will logically agree with you that after sheki’a, the shul should not say Hamakon yenachem. We could compromise and say that during bein hashemashot (doubt whether it is day or night), one can be lenient and allow the marginally problematic group consolation. (In Bemareh Habazak we allowed Shabbat leniency from sheki’a because we are lenient on matters of aveilut (Moed Katan 18a).) However, the minhag seems to allow welcoming the mourner even after tzeit hakochavim (nightfall). In theory, we can say the minhag is a mistake, by not updating the practice after the timing changed.
However, it is possible (and preferable) to uphold the minhag for two reasons. On a matter that is not overly serious halachically, we uphold minhagim even when they appear to be "wrong." Sometimes we also do not know the wisdom behind the minhag. Let us suggest a possible fundamental justification, while not being sure that it is a correct explanation. The Pri Megadim is talking about a case where the community consciously accepted Shabbat with Mizmor Shir. As such, public aveilut behavior is inappropriate. However, when the community has not yet accepted Shabbat with their behavior, it is not forbidden to welcome the avel. While each individual is not allowed to violate Shabbat because the time of Shabbat has come, consoling the mourner is not a violation (see above). If just the public nature of the practice is the problem, sensitivity to that may begin only with Mizmor Shir even the time of Shabbat came earlier.
In any case, we will uphold the minhag of our shuls, many or most of which still welcome mourners before Mizmor Shir despite your good question.
Kuzari -Rabbi Ari Shvat Kuzari class 8- "Answering Questions on the Kuzari's Proof from Mass Revelation
Rabbis in Midrash
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Kuzari -Rabbi Ari Shvat Kuzari class 9 - "Seeing is Believing" (parag. 21-30)
These paragraphs elaborate on the theme that seeing and knowing is better than any attempt to prove logically, and begins explaining the difference between Israel and gentiles.
Ein Aya Various Universal Stages of the Geula Process
Rav Kook examines the various stages of redemption, explaining how (in addition to the obvious oft-mentioned stages of ingathering the exiles, reviving the Hebrew language, army, state etc.) the messianic dream of world prosperity, the State of Israel and world unity can and are realistically and logically gradually coming true.
Kuzari -Rabbi Ari Shvat Kuzari class 8- "Answering Questions on the Kuzari's Proof from Mass Revelation
How do we know that the "claim" of mass revelation to 2,000,000 witnesses at Mt. Sinai is really true? This important class answers all of the questions skeptics ask about this claim of the Kuzari.
Ein Aya Armies Still Necessary for Balance & the War Against Wars
Rav Kook explains why the world was originally divided into the various seemingly contradicting ideologies and cultures, in order to develop each one respectively. Swords or armies symbolize how each respective ideology defends themselves, as well as deters their opposing ideologies and cultures. On the other hand, the messianic era will be one of peace, and Rav Kook explains the transition to that stage, which mankind is already undergoing.
The Land of Israel LGBT'S IN ISRAEL
The question was asked, how can one make Aliyah with the LGBT parades?
Kuzari -Rabbi Ari Shvat Kuzari class 7 - Five Accumulative Proofs of G-d
As a preparation for the Kuzari's classic proof of G-d from the mass-revelation at Sinai, we start here with 5 other directions to strengthen our belief which also contribute to what the Kuzari will present as well.
Ein Aya Muscle & Meaning: The Dual Nature of Gevurah (Physical Strength)
Is physical strength and fitness a necessity or an ideal? Although it if often totally overlooked among topics of Judaism, Rav Kook writes that it clearly is also a necessity to deter the many enemies of Israel, but even in Y'mot HaMashiach, in the Messianic era, to a certain extent, it's ideal continues even after our enemies will have been finished off.
