Rise and Shine

The Gemara records that Kohanim used to heatedly vie for the right to perform the removal of the ashes from the Mizbayach. One time, a kohen pushed another, and he broke his leg in the resultant fall. To prevent future harm, the Sages devised a lottery system to choose who would have the right to remove the ashes from the Mizbayach. The Gemara notes that this lottery system was already in use for other Avodos in the Beis Hamikdash. Why wasn’t it always in use for the removal of the ashes?

The Gemara explains that since this Avoda took place early in the morning, and kohanim would have to lose sleep to perform it, they didn’t think there would be that many kohanim interested. The Gemara counters that the Avoda of burning the sacrificial fats and limbs on the Altar was performed at night. Kohanim who did that particular Avoda would likewise lose sleep by getting to bed late. Yet, the Sages enacted a lottery for that Avoda. The upshot is that kohanim are willing to lose sleep to perform Avoda. So why were the Sages surprised that so many kohanim were interested in the early morning Avoda? Kohanim are willing to lose sleep for the chance to perform Avoda in the Beis Hamikdash!

The Gemara explains that it is easier to stay up late than to wake up early. Yes, the kohanim would happily stay up late and thereby lose sleep to burn the sacrificial fats on the Mizbayach. However, the Sages initially assumed that much fewer kohanim would be interested in waking up early. That assumption was fortunately proven false. Therefore, when the Sages ascertained that so many kohanim were interested in the early morning Avoda, the Sages needed to institute a lottery system to choose who would be awarded the privilege of removing the ashes from the Mizbayach.

Rav Zilberstein says that although the kohanim did rise above their natural tendencies and arose early, we can conclude from the Gemara that it is human nature to find getting up early more difficult than going to sleep late. Therefore, even though an employee agreed to work a late-night shift, one cannot assume that he would agree to work a more difficult early morning shift. Asking an employee to do so exceeds the original employment agreement, and one may not dismiss an employee for his refusal to do work that was not part of his original agreement.

Rav Zilberstein adds that there is perhaps another halachic ramification to this concept. It is the accepted custom to recite Selichos before the Yomim Noraim and during the Aseres Yemei Teshuva. The earliest recommended time for Selichos is at midnight. Indeed, some have a custom to specifically recite Selichos at midnight. Others have the custom to arise early and say Selichos before davening. If one does not have any specific custom, which option is preferable? Rav Zilberstein suggests that arising early is preferable. It is more difficult to wake up early than to stay up late. Getting up early will be an added source of merit and a demonstration of one’s love for Hashem. Rav Zilberstein suggests that this is even true if one does not feel fully awake at the time he recites morning Selichos. As long as he is able to fully concentrate and he has no established custom, it’s preferable to recite Selichos in the morning.

As an aside, the Shevet HaLevi (10:49) bemoans the fact that many people after staying up all Shavuos night do not daven properly in the morning. This is not just a matter of not being fully awake; some individuals fall asleep during Shavuos morning davening. He suggests that one go to sleep after a night of learning. One should appoint a shomer, go to sleep, and then daven at a later minyan. The Shevet HaLevi suggests that in certain circumstances a shomer might not even be necessary.

The Mishna Berura (89:1) writes that one who stayed up all night learning may le’chatchila daven before Netz. If one follows the Mishna Berura, davening may be around 50 minutes earlier. This earlier time could potentially also help people stay more alert for Shavuos morning davening.