Inviting Guests who may Drive on Shabbos

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Dear Rabbi,

We have a question regarding the issues involved when inviting non-shomer Shabbos Jews to our home for Shabbos night. We would like to branch out a bit and invite non-frum Jews to our Friday nights. However, the issue of said Jews driving to our homes now figures more prominently in our minds than it did previously. I can surmise that there are opinions both for and against (due to the fact that it is “done” as they say), and that therefore perhaps it becomes an issue of hashkofa. In short, is it acceptable to invite when we know they will be driving to our home? I’m not sure if it makes a difference, but they would be parking on public property, arriving before Shabbos, walking to and from shul, etc, and then leaving our “sphere of responsibility” (and our property) prior to any melacha (that we know of).

Thanks, David

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Dear David,

If there are good reasons to invite the person/people in question, e.g. kiruv potential or family members, etc., you can invite for Friday night if they arrive before Shabbos, etc, as you describe. However, in extending the invitation you should make it clear that your preference would be for them to spend the whole Shabbos with you, and not drive home on Friday night. Make it clear that as far as you are concerned, you would be pleased for them not to leave, with the chillul shabbos which it entails. In this way, your message is: Come and honour/celebrate Shabbos with us, not “come and/even though you will desecrate Shabbos–our invitation is more important”.

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Ask the Rabbi: Easy as א-ב-ג?
Dear Rabbi Simon,
I hope you fasted well yesterday.
Thank you for the insights into the Kinnot, making them easier to understand.
In the afternoon, I was listening to a shiur on Eichah on Torahanytime.  As an aside, the speaker mentioned that the 1st perek of Eichah is the source for the order of the alef bet as we know it.  Other chapters also follow the alef bet chronology but with ayin en peh interchanged.
He quoted Rabbi Shimon Schwab as his source.
Although he did not elaborate on this, surely Sefer Tehillim predates Megillat Eichah by centuries.  Several psalms are written in the alef bet order (e.g.
psalm 119).
Can you please clarify?
Thank you & best wishes.
PhilippeHi Philippe
***
TY for your sophisticated Q.
I have also heard that the question of the sequence of samekh and 'ayin is subject to dispute. It seems that there are indications that in Paleo-Hebrew the order is reversed from what we know. It is alleged that chapters 2, 3 and 4 of Eichah (chapter 5 is not alphabetical) reflect the original order. Of course, as you say, ch 1 conforms to the order with which we are family.
You are right that Tehillim predates Eichah, however a critic can claim that the order was redacted to bring it in line with the accepted/preferred sequence. This is particularly true for ch. 119, where each of the 8 vv per letter are their own group, and each set of 8 vv. can easily be repositioned. The question is in Ps. 34 or 145, if the internal logic of the passage sheds light on the correct sequence. In Ps. 34, some claim that the v. starting with the letter peh makes more sense to follow the verse starting with samekh (due to the common appearance of the word ra'). I am not convinced that this argument is compelling.
I will stick with the mesorah, that 'ayin belongs before peh. Best to look before speaking.
Rabbi Rashi Simon
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