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Reference of Measurements in Halacha

2019-06-11T21:52:29Z

Jacobrosenfeld: /* Shaot Zmaniot */

[[Image:Measuring Tools.png|200px|right]]
There are many different [[measurements]] used in the Torah and classical Rabbinic Seforim, which are important for daily living. An example is the specific amount of wine that [[Kiddush]] is made on: One [[Revi'it]]. If one doesn't know how much a [[Revi'it]] is, how can one fulfill the Mitzvah properly?
The modern day equivalents for many Hebrew [[measurements]] are discussed below.
In addition, discussed below are many Halachic times which also matter for everyday use.
==Food or Drink==
===Kezayit===

#According to Ashkenazim, all sizes are measured in volume and not weight.<ref>Mishna Brurah 456:3, Vezot HaBracha (pg 6) </ref> However, according to Sephardim the actual halacha is that measures are in volume but the minhag is to follow the measures in weight. <ref>See Yalkut Yosef (Klalei [[Brachot]] pg 195-202) who discusses this at length. However, see Or Letzion (Vol. 3, Introduction) who argues that the custom to use weight is only for foods which have similar density to water, but for other foods (like Matza) one would use volume. Halacha Brurah 210:2 rules that the kezayit is measured by volume and not weight. See Otzrot Yosef 8:9. </ref>
#There’s a dispute in the Rishonim whether the [[Kezayit]] (olive size) is a half or third of a [[KeBaytzah]] (egg size), and regarding [[Bracha Achrona]] and Deoritta Mitzvot, the halacha follows the opinion that a [[Kezayit]] is half a KeBeytzah. <ref>*Mishna Brurah 486:1 writes that the Tosfot holds a [[Kezayit]] is half of a KeBeitzah with the shell and the Rambam holds it is a third of a KeBeitzah (see Tosfot (Yoma 80b s.v. Agav), Rambam (Eiruvin 1:9)). S”A 486 rules like Tosfot. Rav Avraham Chaim Noeh (Shiurei Torah 3:12) argues that Tosfot holds half a KeBeitzah without the shell.
*What's the halacha? Mishna Brurah 486:1 rules that for Deoritta Mitzvot and [[Bracha Achrona]], one should eat the size of half a KeBeitzah, but for Derabbanan Mitzvot, one third suffices. He adds that since one has to make a Bracha on [[maror]], one should eat half a KeBeitzah.
*Chazon Ish 39:17 decided that we could be lenient like the Rambam. see below for an exact amount according to Chazon Ish</ref>
#According to Rav Chaim Noeh, the [[Kezayit]] for Deoritta measures (eating [[Matzah]]) and [[Bracha Achrona]] is 27cc. The Chazon Ish’s opinion is that the [[Kezayit]] is 33.3 grams (1.3 oz). <ref>*The Tzlach (Pesachim 116b) holds that the modern day eggs are half the size of those in the days of Chazal. However, Rav Noeh (Shiurei Torah Shaar 3) argues that the modern day eggs have not changed from the days of Chazal. Mishna Brurah 486:1 writes that for the mitzvah deoraitta of [[matza]], one should follow the stringent view of the Tzlach. see Rav Shlomo Wahrman (Orot Haesach 28) who explains why there is no need to say that the eggs have shrunk since the times of the Gemara. see also Maaseh Rav 74, where it says that the Gra accepted the position of the Tzlach.
*Practically, how much is a [[Kezayit]]?
**(1) Rav Chaim Noeh in Shiurei Torah (3:11, pg 191, 5707) writes that for Deoritta Mitzvot one should eat 28.8cc, however, in Shiurei Tzion (p. 70, 5709) he writes that it is 27cc. Vezot HaBracha (Birur Halacha 1) explains that Rav Chaim Noeh retracted from his original ruling.
**(2) Rav Chaim Kanievsky in Shiurin Shel Torah (p. 66) quotes the Chazon Ish that a [[Kezayit]] is 2/3 of a modern egg and an egg can possibly be up to 55cc. Therefore, Vezot HaBracha (Birur Halacha 1) writes that the Chazon Ish holds that 33.3cc is a [[Kezayit]]. The Chazon Ish's opinion of [[Kezayit]] is partially based on the opinion of the Tzlach. see also Chazon Ish in Hilchot [[Shabbat]] 39.
**(3) Vezot HaBracha (Birur Halacha 1) quotes Haggadat Kol Dodi which quotes Rav Moshe Feinstein as saying that a [[Kezayit]] is 31.2cc. [However, Rabbi Bodner in Halachos of K’zayis (p. 24) writes that Rav Dovid Feinstein told him that Rav Moshe never measured the eggs himself and it was his student who calculated 1.1oz, but that if his calculations were more precise he should use those. Therefore, Rabbi Bodner rules, based on his own calculations, that a [[Kezayit]] is 27.2cc.]
**(4) Rav Mordechai Willig ([http://www.yutorah.org/lectures/lecture.cfm/760487/Rabbi_Mordechai_I_Willig/How_Much_Matza_Do_You_Need_to_Eat Pesach To-Go, Nisan 5771], p. 60) is of the opinion that the size in volume of a kezayis is 22.5 cubic centimeters.
</ref>
##The minhag of the world and many other authorities is to follow Rav Chaim Noeh’s opinion. <ref>Vezot HaBracha (pg 6, Birur 1, pg 221) quotes Rav Elyashiv and Rav Shlomo Zalman saying that for [[Bracha Achrona]] the widely accepted measurement of the [[Kezayit]] is according to Rav Chaim Noeh. Vezot HaBracha also mentions that such is the minhag of the world. </ref>
#If one ate between a third and a half a [[KeBaytzah]] one should not make a Bracha achrona because of safek [[Brachot]]. Therefore, one should have less than a third and not make a Bracha achrona or more than a half and make a Bracha achrona. <ref>Mishna Brurah 486:1 </ref>
#On Mitzvot Deoritta such as eating [[Matzah]] one must be strict to hold a [[Kezayit]] is a half a [[KeBaytzah]]. However, regarding מצות Derabbanan it’s preferable to hold that a [[Kezayit]] is a half a kebaytzah, however, one may rely on the opinion that a [[Kezayit]] is a third a kebaytzah. <ref>Mishna Brurah 486:1 </ref>
#One needs to make sure that he does not count air in the food as part of the shiur of kezayis. If one has a food that is hollow, a kezayis of that food is considered when the food would be pressed.<ref>Rama 486:1 </ref>

===Kedi Achilat Pras===

#See [[Kedi Achilat Pras]] (the time in which a [[Kezayit]] is considered eaten together)

===KeBaytzah===

#According to Rav Chaim Noeh, the KeBaytzah is 55cc, and according to the Chazon Ish, it is 100cc. <ref>Vezot HaBracha pg 6 </ref>

===Revi'it===

#A Reviyit is a [[KeBaytzah]] and a half.<ref>Mishna Brurah 486:1 </ref> Therefore, Rav Chaim Noeh holds that the [[Reviyit]] is 86 grams (3 oz),<ref>Shiurei Tzion (p. 69)</ref> the Chazon Ish holds that the [[Reviyit]] is 150 grams (5.3 oz).<ref>Rav Chaim Kanievsky in Shiurin Shel Torah (p. 66) according to the rulings of the Chazon Ish </ref>, and some quote Rav Moshe as saying the Revi'it is 3.3 oz. <ref>Vezot HaBracha (Birur Halacha 1) quotes Haggadat Kol Dodi which quotes Rav Moshe Feinstein as saying that a [[Reviyit]] is 3.3 oz.</ref>
#With regards to drinking [[the four cups of wine]], see the [[Required Amount of Matzah and Wine for the Seder]] page.

===Kedei Shtiyat Reviyit===

#See Kedei Shtiyat Revi'it (the time in which a Revi'it is considered drunk together).

==Length==
===Amah, Tefach, Etzbah===
{| class="wikitable sortable"
!
!Amah
!Tefach
!Etzbah
|-
|Rav Moshe Feinstein<ref>Sh”t Igrot Moshe O”C 1:136. writes that the [[Amah]] is 21.25 inches and one can be strict to hold that it is 23 inches. Similarly, the Aruch Hashulchan YD 286:21 writes that 4 amot is one Russian ''sazhen'' which is the equivalent of 7 feet (see [https://en.wikipedia.org/wiki/Obsolete_Russian_units_of_measurement Wikipedia's page on Russian measurements]) meaning that the amah is 21 inches. [https://asif.co.il/download/kitvey-et/kol/kol-30/1-29.pdf Dr. Gideon Freedman in Kol Bramah v. 4 p. 229] proves that the Aruch Hashulchan YD 201:3 and Mishna Brurah 358:7 both hold that the amah is 21 inches. The Aruch Hashulchan says that an amah is three quarters of a arshin and an arshin is 71.12 cm. The Mishna Brurah ties 53 russian arshins to 70.83 amot. See there for the calculations.</ref>
|21.25 in. (53.98 cm)
|3.54 in. (9.00 cm)
|0.89 in. (2.25 cm)
|-
|Rav Chaim Noeh<ref>Shiurei Torah (by Rav Chaim Noeh, Siman 3 Seif 25 pg 249) </ref>
|18.90 in. (48 cm)
|3.15 in. (8 cm)
|0.79 in. (2 cm)
|-
|Chazon Ish<ref>Shiurin shel Torah (pg 3) by the Steipler quoting the Chazon Ish but admitting that these are approximate measures because of the need to publicize the measures but not an accurate calculation. </ref>
|24 in. (60.96 cm)
|4 in. (10.16 cm)
|1 in. (2.54 cm)
|}

===Mil===

#When [[Mil]] is given in terms of time, some consider it 18 minutes, some 22.5 minutes, and some 24 minutes. <ref>Shulchan Aruch 459:2 writes that the [[mil]] is 18 minutes. Rama 261:1 agrees. Beiur Halacha 459:2 s.v. Haviy quotes some who consider it 22.5 minutes and others who say that it is 24 minutes.</ref>
#When [[Mil]] is given in terms of distance it is equal to 2000 [[Amot]]. <ref>Rashi Yoma 67a s.v. shivah and Tosfot Shabbat 34b s.v. safek write that a mil is 2000 amot. Shulchan Aruch 261:2 writes that 3/4 of a [[mil]] is equal to 1500 [[amot]], implying a [[mil]] is 2000 [[amot]]. [http://www.yeshiva.org.il/midrash/shiur.asp?id=15883#3b Rabbi Melamed on yeshiva.org.il] writes that a [[mil]] is 2000 [[amot]].</ref>

==Money==
===Prutah===

#A [[prutah]] is 1/40 of a gram of silver (which is about a few cents). However, the [[prutah]] with regards to the mitzvah of returning a lost object is discussed [[Returning_Lost_Objects#Worth_a_Prutah| here]]. <ref>S”A CM 88:1 says a [[prutah]] is a half of a pearl of barley. Shiurei Torah (Rav Chaim Noeh pg 177) and Shiurei HaMitzvot (Chazon Ish pg 65) say a [[prutah]] is 1/40 of a gram of silver (which currently is about 2.3 cents). Halachos of [[Chanukah]] (Rabbi Shimon Eider, pg 38) quotes Rav Moshe Feinstein saying that a [[prutah]] is 2 or 3 cents and not just one penny. See Halachos of Other People’s Money (Rabbi Bodner pg 150) who quotes Rav Moshe regarding a [[prutah]] for the mitzvah of returning a lost object. </ref>

===Asara Zehuvim===

#If someone steals someone else's mitzvah they should pay them the 10 zehuvim, which is equal to 1200 grams of silver (roughly $650 but varies).<ref>Rav Chaim Noeh (Shiurei Torah p. 379 ch. 3 n. 45) writes that the 10 zehuvim are equal to 250 silver dinar which are 1200 grams of silver.</ref>

==Time==
===Shaot Zmaniot===

#[[Shaot Zmaniot]] are halachic hours which are calculated by dividing the daytime hours into 12. There’s a dispute of how to measure the day; some count the day from Olot HaShachar until [[Tzet HaKochavim]] (Magen Avraham) <ref>Many authorities holds that the halachic hours in the day are considered from Olot including: Sh”t Trumat HaDeshen 1, Levush 267, Minchat Cohen (Mevoh Shemesh 2:6) in name of Tosfot Ramban and Rashba, Bach (431), Taz 433, Pri [[Chadash]] 443, Magen Avraham 58:1, 433:3, Eliyah Raba 58:2, Mizbe’ach Adama 4a, Mikraeh Kodesh 158b, Mateh Yehuda 433, Sh”t Chaim Shal 2:38(70), Tov Ayin 18:38, Sh”t Teshuva MaAhava 1:25, Shalmei Tzibbur 93c, Chesed Alafim 58:5, Chaye Adam 21:3,27:1, Kitzur Shulchan Aruch 17:1, Magen Giborim (Shiltei Hagiborim 58:3), and Rav Poalim O”C 2:2. </ref>, and some count it from [[HaNetz]] until [[Shekiah]] (Gra).<ref>Many authorities hold that the halachic hours of the day are considered to begin from [[HaNetz]] incluing: Rambam’s Sh”t Pear Hadar 44 (as understood by Halacha Brurah (Shaar Tzion 58:17), Rav Chaim Drok (Noam 9 pg 235), and Orot Chaim 320 against the Yetsiat Mitzmayim (Sefaka Deyoa pg 115)), Siddur Rav Sadyah Goan pg 12, Minchat Cohen Mevoh Hashemesh 2:6 in name of Goanim, Rambam, Rabbenu Yonah, Hagahot Maimon, and Mordechai (Pri [[Chadash]] rejects his proofs), Shiltei Hagiborim on the Mordechai ([[Brachot]] 4:3) (as understood by Magen Avraham 233:3, Shaar Tzion 233:10, and Kaf HaChaim 233:7), Levush (233:1,267), Shaarei Knesset Hagedolah 58:8, Tosfot [[Yom Tov]] (Pesachim 2:3), and Biur HaGra 459:2.</ref>
##According to Sephardim, regarding Deoritta laws (including [[Kriyat Shema]]) one should be strict for the opinion of the Magen Avraham. <ref>In conclusion, Minchat Cohen (Mevoh Hashemesh 2:9), Erech HaShulchan 433, Halichot Olam (vol 1, Vaera 3), and Yalkut Yosef (vol 1, pg 98) write that one should be strict for the opinion of the Magen Avraham for Deoritta issues, for example [[Kriyat Shema]]. </ref>
##Among Ashkenazim, some are strict to hold like the Magen Avraham, unless there is an serious need, in which case one may hold like the Gra. <ref>Rabbi Yechiel Michel Tukachinsky in Sefer Eretz Yisrael (pg 18#3) writes that the minhag of [[Israel]] is to follow the magen avraham and only under pressure may one rely on the Gra.</ref> However, some are lenient to rely on the Gra. <ref>[http://www.yutorah.org/lectures/lecture.cfm/728553/Rabbi_Hershel_Schachter/Shiur_on_Zmanim_in_Halacha Rav Hershel Schachter on yutorah.org] (min 77-79) says that many follow the opinion of the Gra in calculating the time for Sof [[Kriyat Shema]]. </ref>

===Olot HaShachar===

#Many rishonim hold that [[Olot HaShachar]] is 72 minutes before sunrise on a "perfect day" (when sunrise and sunset are exactly 12 hours apart) in Jerusalem which is equivalent to when the sun is 16 degrees below the horizon for everywhere in the world, however, others hold that [[Olot HaShachar]] is 90 minutes on a perfect day which is 19.78 degrees below the horizon. <ref>*The Rosh (Brachot 4:1) writes that Olot for the korban tamid and Shacharit is after the rays of the sun begin to show and also the Eastern part of the sky began to become light. This is also the opinion of the Rabbenu Yerucham cited by Bet Yosef 89:1. Shulchan Aruch 89:1 codifies their opinion. Magen Avraham 89:3 argues that many rishonim hold that Olot is once the rays of the sun begin to show even though the Eastern part of the sky isn't light. Torat Yoma 28a siman 11 writes that the Rambam Pirush Mishnayot Yoma 3:1 and Ritva Yoma 28a hold like the Rosh and Rabbenu Yerucham, while Rashi sides with the Magen Avraham. Practically, the Mishna Brurah (Biur Halacha 89:1 s.v. v'im) writes that one shouldn't be lenient for the Magen Avraham as the Eliya Rabba, Mateh Yehuda, and Gra argue with the Magen Avraham. Therefore, Olot is once the rays of the sun began to show and also the Eastern part of the sky became light.
*Sefer Zmanim KeHilchatam (Rabbi Berstein, pg 347) writes that 72 minutes on a perfect day in Jerusalem is equal to when the sun is 16 degrees below the horizon and 90 minutes is equal to 19.78 degrees below the horizon. He personally rules that one should be strict for both of these opinions for Deoritta halachas and those derabbanan halachas where safek is lechumra. He tries to prove that this is the opinion of the Mishna Brurah (92:3, Beiur Halacha 163:1 s.v. Berachok). However, he totally rejects the opinion that [[Olot HaShachar]] is 120 minutes before sunrise. [It is noteworthy that astronomical dawn is the time when the Sun is at 18 degrees below the horizon and before then the sky is absolutely dark ([timeanddate.com https://www.timeanddate.com/astronomy/different-types-twilight.html]).]
*He also quotes Rabbi Tukachinsky who held like the opinion of 90 minutes.
*[http://www.yutorah.org/lectures/lecture.cfm/728553/Rabbi_Hershel_Schachter/Shiur_on_Zmanim_in_Halacha Rav Hershel Schachter on yutorah.org] (min 65-7) says that we assume that [[Olot HaShachar]] depends on degrees below horizon and the specific times vary according to one’s location. Similarly, [http://www.ou.org/webcast_kosher Rav Yisrael Belsky] (OU Kosher Webcast, 2011, min 19-21) mentioned in passing that [[Olot HaShachar]] is assumed to be 72 minutes before sunrise, varying according to the longitude and latitude.</ref>

===MeSheyakir===

#There is a wide range of opinions precisely when Misheyakir occurs in Jerusalem on a perfect day, when there is exactly 12 daylight hours and every seasonal hour consists of 60 minutes. The three opinions include: 35 minutes before sunrise,<ref>Rav Moshe Feinstein in Le-Torah ve-Hora'ah Vol. 3:7 and in Iggeros Moshe OC 4:6 holds of 35 minutes. Rav Yaakov Kamenetsky in Emes liyaakov OC 58:1 rules that it is 36 minutes before sunrise. Zmanei Halacha LeMaaseh (pg 19) holds of 40 minutes before sunrise. </ref> 60 minutes before sunrise,<ref>Rav Tukaczinsky in Sefer Eretz Yisrael 1:4 (pg 18), Kaf HaChaim 18:18, Sh"t Binyan Tzion 2:16 hold of 60 minutes before sunrise. Nivreshet (vol 1, pg 43) holds of 52 minutes.</ref> and 66 minutes before sunrise.<ref>Rav Ovadya Yoseh in Yechave Daat 2:8</ref>
#The various opinions would then have to be extrapolated according to the region of the world and time of year.<ref>*There are two factors at work here: First, the processes of daybreak and nightfall occur faster at places near the equator than places further away from the equator. Second, the speed of these processes are also affected by the seasons.
*A common solution would be to use seasonal minutes. In order to calculate a seasonal hour, one would need to add up all the daytime minutes and then divide by 12 to get the number of minutes that are in each seasonal hour. For instance, if there were 11 hours of daylight, each seasonal hour would consist of 55 minutes. To further complicate matters, there are two ways of counting the daytime minutes: The Magen Avraham counts from dawn until nightfall with the emergence of 3 stars, whereas the Gra counts from sunrise to sunset.
*Another means for calculation, which has only recently been implemented, is to compare the level of brightness by using the relative position of the sun. For instance, it has been determined that 60 minutes before sunrise on a perfect day in Jerusalem the sun is 12.9 degrees below the horizon. Therefore, if one wanted to find the equivalent time anywhere in the world during any season, he would simply determine at what time the sun will be 12.9 degrees below the horizon in that locale on that day and that would be the extrapolated Meshiyakir.</ref> Thus, according to the commonly accepted opinion that Meshiyakir is between 50 and 60 minutes before sunrise in Jerusalem - In New York, depending on the time of the year, it could be anywhere from 56-73 minutes before sunrise.<ref>MyZmanim.com. These figures are determined using MyZmanim’s earliest published position of 11.5 degrees below the horizon. Unfortunately, MyZmanim.com only offers calculations based upon 10.2 degrees, 11 degrees, and 11.5 degrees but not 12.9 degrees. It is unfortunate because 12.9 degrees correlates to Rav Tukaczinsky’s 60 minutes before sunrise which, although is a very lenient position is also well collaborated and accepted.

*[http://www.ou.org/webcast_kosher Rav Yisrael Belsky] (OU Kosher Webcast, 2011, min 21-23) mentions in passing that [[MeSheYakir]] is about 40 or 50 minutes before sunrise.
*[http://www.yutorah.org/lectures/lecture.cfm/728553/Rabbi_Hershel_Schachter/Shiur_on_Zmanim_in_Halacha Rav Hershel Schachter on yutorah.org] (min 68-70) says that Rav Moshe held [[MeSheYakir]] is between 35-40 minutes before sunrise and seems to agree with him, although he mentions that some say it’s 55 minutes before sunrise.</ref>

===HaNetz HaChama (Sunrise)===

#[[HaNetz HaChama]] is sunrise which is halachically the same as the astronomical calculation of sunrise.<ref>*[http://www.yutorah.org/lectures/lecture.cfm/728553/Rabbi_Hershel_Schachter/Shiur_on_Zmanim_in_Halacha Rav Hershel Schachter on yutorah.org] (min 69-72) says that sunrise is the same as the sunrise calculated by the naval observatory which is when the sun begins to rise. Halacha Brurah 58:7 proves that netz is astronomical sunrise when the upper edge of the sun is on the horizon as opposed to the opinion of the Divrei Dovid 36 and Ben Ish Chai Vayishlach no. 4 that it is 2.6 minutes earlier.
*[http://www.yutorah.org/lectures/lecture.cfm/728553/Rabbi_Hershel_Schachter/Shiur_on_Zmanim_in_Halacha Rav Hershel Schachter on yutorah.org] (min 72-77) says that sunset should be determined as though the mountains to the east and west are at sea level and do not block the visibility of the sun. However, the elevation of the place one is currently located is taken into consideration and if one is in a valley the sunset is a little later (less than 5 minutes) than what would have been visible. Yet, he adds, that most opinions hold that regarding sunrise both one’s location’s elevation and surrounding mountains are taken into consideration.</ref> This is the standard time printed for netz such as on myzmanim.com.

===Chatzot===

#[[Chatzot]] is midday and midnight, always separated by 12 hours.<ref>Mishna Brurah 1:9 writes that [[chatzot]] at night is always 12 hours after [[chatzot]] of day for any place in the world.</ref>

===Mincha Gedola===

#Mincha Gedola is six and a half halachic hours (Shaot Zmaniot) after sunrise.<ref>Rashi (Pesachim 107a s.v. mincha gedola), Rambam (Tefillah 3:2)</ref>

===Mincha Ketana===

#Mincha Ketana is nine and a half halachic hours (Shaot Zmaniot) after sunrise.<ref>Rashi (Pesachim 107b s.v. oh), Rambam (Tefillah 3:2)</ref>

===Shekiyah (Sunset)===

#[[Shekiyah]] is sunset which, in general, is halachically the same as the astronomical calculation of sunset. <ref>[http://www.yutorah.org/lectures/lecture.cfm/728553/Rabbi_Hershel_Schachter/Shiur_on_Zmanim_in_Halacha Rav Hershel Schachter on yutorah.org] (min 69-72) says that sunset is the same as the sunset calculated by the naval observatory which is when the sun has completely set. </ref>

===Tzet HaKochavim (Emergence of the stars)===

#There's a major dispute when Tzet HaKochavim is: Rabbenu Tam assumes that it's about 72 minutes after [[Shekiyah]] and the Gra assumes that it's three quarters of a [[mil]] after [[Shekiyah]], varying according to one's location. <ref>Rabbi Hershel Schachter on [http://www.yutorah.org/lectures/lecture.cfm/728553/Rabbi_Hershel_Schachter/Shiur_on_Zmanim_in_Halacha# yutorah.org (min 43-5)] explains that many practice like the Gra regarding Tzet HaKochavim on [[Motzei Shabbat]]. See Biur HaGra and Mishna Brurah 261. Pri Megadim assumes that according to Rabbenu Tam, 72 minutes is a fixed time, but Mishna Brurah writes that it varies according to one's location.</ref>

===Bein HaShemashot===

#[[Bein HaShemashot]] is the time period between certain daytime and certain nighttime. In many halachot, it is considered a ''safek,'' or doubt, whether it is considered day or night and has many practical ramifications. There is a major dispute regarding the length of this period. <ref>*'''(1) Gemara [[Shabbat]]''' 34b says [[Bein HaShemashot]] is considered as a doubt whether it is considered daytime or nighttime. When is [[Bein HaShemashot]]? Rabbi Yehuda says that [[Bein HaShemashot]] starts from [[Shekiyah]] and concludes when the entire ball of the sun has set. Rabbi Yose, however, says that [[Bein HaShemashot]] is as short as the blink of an eye, though R. Yose also agrees that there is a doubt (Tosfot 34b s.v. Rabbi Yose). R. Nechemya says that it is from [[Shekiyah]] and lasts the length of time it takes to walk a half [[mil]]. [Note, a mil is 2000 amot (see above).]
*'''Explanation of Rabbi Yehuda's opinion:''' Rabba explains Rabbi Yehuda as saying that [[Bein HaShemashot]] starts from [[Shekiyah]] even though the sky is still red, while Rav Yosef says [[Bein HaShemashot]] starts from when the sun already set. It follows, says the Gemara, that according to Rabba the span of [[Bein HaShemashot]] is 3/4 of a [[mil]] and according to Rav Yosef [[Bein HaShemashot]] is 2/3 of a [[mil]].
*'''Who do we follow, Rabba or Rav Yosef, in explaining Rabbi Yehuda?''' The Rif (15a) writes that since it is unclear whether halacha follows Rav Yosef or Rabba, one should be strict to follow Rabba that [[Bein HaShemashot]] begins at [[Shekiyah]]. Then he says that it seems halacha should follow Rabba because halacha always follows Rabba with three exceptions and this isn't one of them. Similarly, Rambam ([[Shabbat]] 5:4) rules like Rabba that [[Bein HaShemashot]] begins at [[Shekiyah]]. Rabbenu Yonah (quoted by Rosh [[Shabbat]] 2:23) argues that since they're not arguing about which logic is correct but about what Rav Yehuda said the halacha follows both Rabba and Rav Yosef, whichever way will be a stringency. Therefore, in context of [[accepting Shabbat]], Rama 261:1 rules like Rabba that [[Bein HaShemashot]] is 3/4 of a [[mil]].
*'''Explanation of Rabbi Yose's opinion:''' Shmuel ([[Shabbat]] 35a) says that Rav Yose’s concept of [[Bein HaShemashot]] takes place after the [[Bein HaShemashot]] already finished. Tosfot ([[Shabbat]] 34b s.v. Rabbi Yose) explains that even according to Rabbi Yose there’s a window of time when there is an uncertainty whether it is day or night but it isn’t as long as it is for Rabbi Yehuda. Rosh (Shabbat 2:23) discusses whether Rabbi Yose's [[Bein HaShemashot]] begins immediately after Rabbi Yehuda's or a while afterwards and doesn't come to a clear conclusion. Rashi to 35a s.v. Bein HaShemashot DeRabbi Yose seems to hold that it is right after R. Yehuda's period.
*'''Who does the halacha follow? Rabbi Yehuda or Rabbi Yose''' The Briatta ([[Shabbat]] 34b) says that in regards to practical ramifications [[Bein HaShemashot]] is always considered day as a stringency and night as a stringency. Rif ([[Shabbat]] 14b) and Rambam ([[Shabbat]] 5:4) codify this Briatta. Shulchan Aruch 261:1 rules that during [[Bein HaShemashot]] one may not do anything one may not do on [[Shabbat]] with some exceptions (see there). Therefore, Rabbi Yochanan ([[Shabbat]] 35a) says that we follow Rabbi Yehuda regarding [[Shabbat]] as a stringency and Rabbi Yose regarding Trumah as a stringency. Rif (15a) and Rosh 2:23 codify Rabbi Yochanan as halacha.
*'''(2) Gemara Pesachim''' 94a records Rabbi Yochanan's statement that an average person can walk 30 [[mil]] from [[HaNetz HaChama]] until [[Shekiyah]] and 5 [[mil]] from [[Shekiyah]] until [[Tzet HaKochavim]] (according to Rashi s.v. Ovav). The Gemara challenges this and explains really an average person can walk 32 [[mil]] from [[HaNetz HaChama]] until [[Shekiyah]] and only 4 [[mil]] from [[Shekiyah]] until [[Tzet HaKochavim]].
*'''The opinion of Rabbenu Tam:''' Tosfot (Pesachim 94a s.v. Rabbi Yehuda and [[Shabbat]] 35a s.v. Trei) is bothered how the Gemara [[Shabbat]] seems to say that from [[Shekiyah]] until [[Tzet HaKochavim]] a person can walk 3/4 of a [[mil]] (according to the Rabba) and the Gemara Pesachim says a person can walk 4 [[mil]]. Rabbenu Tam answers that the Gemara [[Shabbat]] was referring to the end of the [[Shekiyah]] and from then until [[Tzet HaKochavim]] is 3/4 of a [[mil]], while the Gemara Pesachim is discussing the beginning of [[Shekiyah]] which takes 4 [[mil]] until [[Tzet HaKochavim]]. Ramban (cited by [[Maggid]] Mishna), [[Maggid]] Mishna ([[Shabbat]] 5:4), and Ran ([[Shabbat]] 15a) agree. The Ran ([[Shabbat]] 15a) explains that according to Rabbenu Tam there's two Shekiyot. After the first it is still considered daytime until 3.25 [[mil]] after the beginning of the [[Shekiyah]]. [[Bein HaShemashot]], which is uncertain day or night, spans 3/4 of a [[mil]] and begins from the beginning of the second [[Shekiyah]]. See Beiur Halacha 261 s.v. Metechila who explains that the first [[Shekiyah]] is when the sun sets from our vision, and the second [[Shekiyah]] is when the light from the sun leaves the sky.
*'''Does halacha follow Rabbenu Tam?''' The Shulchan Aruch 261:2 rules in accordance with Rabbenu Tam and states that from the beginning of the [[Shekiyah]] until [[Bein HaShemashot]] there's 3.25 [[mil]] and then [[Bein HaShemashot]] itself is .75 of a [[mil]], which is equivalent to the time it takes to walk 1500 [[amot]]. Beiur Halacha 261 s.v. Metechila writes that for sure one should be strict for the Gra not to do any melacha after sunset.
*'''(3) Shmuel's opinion:''' Then, Shmuel ([[Shabbat]] 35b) says that [[Bein HaShemashot]] is as long as two stars are seen in the sky, but if there’s only one star, it’s day, and if it’s three, then it’s night. The Gemara then clarifies that the stars which were discussed are medium size stars. Similarly, the Yerushalmi ([[Brachot]], cited by Ran 15a) says that [[Shabbat]] concludes when three stars can be seen in one area and not spread out. The Rambam ([[Shabbat]] 5:4) rules like Shmuel that when three medium size stars are seen it is certain nighttime. The Kesef Mishna ([[Shabbat]] 5:4) is bothered why the Rambam said that [[Bein HaShemashot]] begins from [[Shekiyah]] and ends when three stars are seen, choosing the opinion of Rabba for the beginning of [[Bein HaShemashot]] and Shmuel for the end of [[Bein HaShemashot]]. He answers that really Rabba and Shmuel agree and just describe it differently. This may also be the intent of the Rif (15a) and Rosh 2:23 who say that halacha follows Rabba as a stringency and also quote Shmuel without anyone arguing. See Or Letzion Vol. 1 YD 1:10 who offers a novel interpretation of the opinion of the Rambam that he holds like Rabbi Yose (see there for the halachic implications). See also Beur Halacha 416 who paskens like Rabbi Yose MeIkar HaDin, as well, and Chazon Ovadia Shabbat Vol. 1 pp. 264.</ref>
#The Gemara rules that if one does a Melacha on [[Shabbos]] for the duration of Bein Hashemashos on Friday evening and Saturday evening, one has certainly violated [[Shabbos]], and must bring a sin-offering. <ref>[[Shabbos]] 35b, Rambam (Hilchot [[Shabbos]] 5:4). This is because if one treats [[Bein Hashemashot]] as day, one broke [[Shabbos]] on Saturday evening. If one treats [[Bein Hashemashot]] as night, one violated [[Shabbos]] on Friday evening. </ref>
#Therefore, one cannot perform Melacha during [[Bein Hashemashot]]. <ref>Mishnah [[Shabbos]] 34b </ref>

==Miscellaneous==
===Toch Kedei Dibbur===

#[[Kedei Dibbur]] is the time it takes to say Shalom Alecha Rebbe. <ref>Kitzur Shulchan Aruch (Klalim s.v. Kedei)</ref>
#[[Toch Kedei Dibbur]] is less than the time it takes to say Shalom Alecha Rebbe.<ref>Kitzur Shulchan Aruch (Klalim s.v. Kedei)</ref>

===Kdei Aniva===

#There are several opinions about how long Kdei Aniva is, however, one doesn't need to be strict to consider it to be longer than 2 gudalin. <ref>How long is kdei aniva? There’s several opinions about this topic:

*Smag- long enough to loop around all the rest of the 7 strings.
*Chayei Adam, Kitzur Shulchan Aruch 9:13- 4 gudalin, Beiur Halacha: 2 gudalin, Eliya Rabba (paskening like Rif and Rosh)- long enough to loop around just 1 string (very short).
*The Beiur Halacha concludes that there’s no need to be strict for more than 2 gudalin. And he says if you have no choice, you can rely on the Eliya Rabba. see [http://ph.yhb.org.il/07-08-11/ Peninei Halacha]</ref>
#How long is the shiur of 2 godlin in practical terms? Chazon Ish : 5 cm, Rav Chaim Naeh: 4 cm. Rav Mordechai Eliyahu (comments to Kitzur 9:13) writes that Kedi Anivah is 4 cm.

===Yad Soledet Bo===

#For purposes of cooking on Shabbat and Kashrut, Yad Soledet Bo is certainly hotter than 113 degrees Fahrenheit. <ref>Shemirat Shabbat Kehilchata (ch. 1, note 3), Badei Hashulchan 92:151</ref> Others are concerned for anything over 110 degrees Fahrenheit and over 160 degrees is certainly yad soledet bo. <ref>Igrot Moshe (OC 4:74 Bishul no. 3), The Laws of Kashrut p. 111). [https://www.yutorah.org/sidebar/lecture.cfm/788227/rabbi-hershel-schachter/kashrus-in-the-home/ Rav Hershel Schachter ("Kashrus in the Home" 2012, about min 30)] quotes Rav Soloveitchik that yad soledet bo is at least 140 degrees and no more than 160 degrees.</ref>

==Links==

*[http://www.yutorah.org/lectures/lecture.cfm/763395/Rabbi_Michael_Taubes/_Parshas_Eikev_How_Big_is_a_Kezayis_ How Big is a Kezayis] by Rabbi Michael Taubes

==Sources==
<references />
[[Category:Brachot]]

Reference of Measurements in Halacha

2019-06-11T21:42:34Z

Jacobrosenfeld: added table for amah, tefach and etzbah and made other minor changes.

[[Image:Measuring Tools.png|200px|right]]
There are many different [[measurements]] used in the Torah and classical Rabbinic Seforim, which are important for daily living. An example is the specific amount of wine that [[Kiddush]] is made on: One [[Revi'it]]. If one doesn't know how much a [[Revi'it]] is, how can one fulfill the Mitzvah properly?
The modern day equivalents for many Hebrew [[measurements]] are discussed below.
In addition, discussed below are many Halachic times which also matter for everyday use.
==Food or Drink==
===Kezayit===

#According to Ashkenazim, all sizes are measured in volume and not weight.<ref>Mishna Brurah 456:3, Vezot HaBracha (pg 6) </ref> However, according to Sephardim the actual halacha is that measures are in volume but the minhag is to follow the measures in weight. <ref>See Yalkut Yosef (Klalei [[Brachot]] pg 195-202) who discusses this at length. However, see Or Letzion (Vol. 3, Introduction) who argues that the custom to use weight is only for foods which have similar density to water, but for other foods (like Matza) one would use volume. Halacha Brurah 210:2 rules that the kezayit is measured by volume and not weight. See Otzrot Yosef 8:9. </ref>
#There’s a dispute in the Rishonim whether the [[Kezayit]] (olive size) is a half or third of a [[KeBaytzah]] (egg size), and regarding [[Bracha Achrona]] and Deoritta Mitzvot, the halacha follows the opinion that a [[Kezayit]] is half a KeBeytzah. <ref>*Mishna Brurah 486:1 writes that the Tosfot holds a [[Kezayit]] is half of a KeBeitzah with the shell and the Rambam holds it is a third of a KeBeitzah (see Tosfot (Yoma 80b s.v. Agav), Rambam (Eiruvin 1:9)). S”A 486 rules like Tosfot. Rav Avraham Chaim Noeh (Shiurei Torah 3:12) argues that Tosfot holds half a KeBeitzah without the shell.
*What's the halacha? Mishna Brurah 486:1 rules that for Deoritta Mitzvot and [[Bracha Achrona]], one should eat the size of half a KeBeitzah, but for Derabbanan Mitzvot, one third suffices. He adds that since one has to make a Bracha on [[maror]], one should eat half a KeBeitzah.
*Chazon Ish 39:17 decided that we could be lenient like the Rambam. see below for an exact amount according to Chazon Ish</ref>
#According to Rav Chaim Noeh, the [[Kezayit]] for Deoritta measures (eating [[Matzah]]) and [[Bracha Achrona]] is 27cc. The Chazon Ish’s opinion is that the [[Kezayit]] is 33.3 grams (1.3 oz). <ref>*The Tzlach (Pesachim 116b) holds that the modern day eggs are half the size of those in the days of Chazal. However, Rav Noeh (Shiurei Torah Shaar 3) argues that the modern day eggs have not changed from the days of Chazal. Mishna Brurah 486:1 writes that for the mitzvah deoraitta of [[matza]], one should follow the stringent view of the Tzlach. see Rav Shlomo Wahrman (Orot Haesach 28) who explains why there is no need to say that the eggs have shrunk since the times of the Gemara. see also Maaseh Rav 74, where it says that the Gra accepted the position of the Tzlach.
*Practically, how much is a [[Kezayit]]?
**(1) Rav Chaim Noeh in Shiurei Torah (3:11, pg 191, 5707) writes that for Deoritta Mitzvot one should eat 28.8cc, however, in Shiurei Tzion (p. 70, 5709) he writes that it is 27cc. Vezot HaBracha (Birur Halacha 1) explains that Rav Chaim Noeh retracted from his original ruling.
**(2) Rav Chaim Kanievsky in Shiurin Shel Torah (p. 66) quotes the Chazon Ish that a [[Kezayit]] is 2/3 of a modern egg and an egg can possibly be up to 55cc. Therefore, Vezot HaBracha (Birur Halacha 1) writes that the Chazon Ish holds that 33.3cc is a [[Kezayit]]. The Chazon Ish's opinion of [[Kezayit]] is partially based on the opinion of the Tzlach. see also Chazon Ish in Hilchot [[Shabbat]] 39.
**(3) Vezot HaBracha (Birur Halacha 1) quotes Haggadat Kol Dodi which quotes Rav Moshe Feinstein as saying that a [[Kezayit]] is 31.2cc. [However, Rabbi Bodner in Halachos of K’zayis (p. 24) writes that Rav Dovid Feinstein told him that Rav Moshe never measured the eggs himself and it was his student who calculated 1.1oz, but that if his calculations were more precise he should use those. Therefore, Rabbi Bodner rules, based on his own calculations, that a [[Kezayit]] is 27.2cc.]
**(4) Rav Mordechai Willig ([http://www.yutorah.org/lectures/lecture.cfm/760487/Rabbi_Mordechai_I_Willig/How_Much_Matza_Do_You_Need_to_Eat Pesach To-Go, Nisan 5771], p. 60) is of the opinion that the size in volume of a kezayis is 22.5 cubic centimeters.
</ref>
##The minhag of the world and many other authorities is to follow Rav Chaim Noeh’s opinion. <ref>Vezot HaBracha (pg 6, Birur 1, pg 221) quotes Rav Elyashiv and Rav Shlomo Zalman saying that for [[Bracha Achrona]] the widely accepted measurement of the [[Kezayit]] is according to Rav Chaim Noeh. Vezot HaBracha also mentions that such is the minhag of the world. </ref>
#If one ate between a third and a half a [[KeBaytzah]] one should not make a Bracha achrona because of safek [[Brachot]]. Therefore, one should have less than a third and not make a Bracha achrona or more than a half and make a Bracha achrona. <ref>Mishna Brurah 486:1 </ref>
#On Mitzvot Deoritta such as eating [[Matzah]] one must be strict to hold a [[Kezayit]] is a half a [[KeBaytzah]]. However, regarding מצות Derabbanan it’s preferable to hold that a [[Kezayit]] is a half a kebaytzah, however, one may rely on the opinion that a [[Kezayit]] is a third a kebaytzah. <ref>Mishna Brurah 486:1 </ref>
#One needs to make sure that he does not count air in the food as part of the shiur of kezayis. If one has a food that is hollow, a kezayis of that food is considered when the food would be pressed.<ref>Rama 486:1 </ref>

===Kedi Achilat Pras===

#See [[Kedi Achilat Pras]] (the time in which a [[Kezayit]] is considered eaten together)

===KeBaytzah===

#According to Rav Chaim Noeh, the KeBaytzah is 55cc, and according to the Chazon Ish, it is 100cc. <ref>Vezot HaBracha pg 6 </ref>

===Revi'it===

#A Reviyit is a [[KeBaytzah]] and a half.<ref>Mishna Brurah 486:1 </ref> Therefore, Rav Chaim Noeh holds that the [[Reviyit]] is 86 grams (3 oz),<ref>Shiurei Tzion (p. 69)</ref> the Chazon Ish holds that the [[Reviyit]] is 150 grams (5.3 oz).<ref>Rav Chaim Kanievsky in Shiurin Shel Torah (p. 66) according to the rulings of the Chazon Ish </ref>, and some quote Rav Moshe as saying the Revi'it is 3.3 oz. <ref>Vezot HaBracha (Birur Halacha 1) quotes Haggadat Kol Dodi which quotes Rav Moshe Feinstein as saying that a [[Reviyit]] is 3.3 oz.</ref>
#With regards to drinking [[the four cups of wine]], see the [[Required Amount of Matzah and Wine for the Seder]] page.

===Kedei Shtiyat Reviyit===

#See Kedei Shtiyat Revi'it (the time in which a Revi'it is considered drunk together).

==Length==
===Amah, Tefach, Etzbah===
{| class="wikitable sortable"
!
!Amah
!Tefach
!Etzbah
|-
|Rav Moshe Feinstein<ref>Sh”t Igrot Moshe O”C 1:136. writes that the [[Amah]] is 21.25 inches and one can be strict to hold that it is 23 inches. Similarly, the Aruch Hashulchan YD 286:21 writes that 4 amot is one Russian ''sazhen'' which is the equivalent of 7 feet (see [https://en.wikipedia.org/wiki/Obsolete_Russian_units_of_measurement Wikipedia's page on Russian measurements]) meaning that the amah is 21 inches. [https://asif.co.il/download/kitvey-et/kol/kol-30/1-29.pdf Dr. Gideon Freedman in Kol Bramah v. 4 p. 229] proves that the Aruch Hashulchan YD 201:3 and Mishna Brurah 358:7 both hold that the amah is 21 inches. The Aruch Hashulchan says that an amah is three quarters of a arshin and an arshin is 71.12 cm. The Mishna Brurah ties 53 russian arshins to 70.83 amot. See there for the calculations.</ref>
|21.25 in. (53.98 cm)
|3.54 in. (9.00 cm)
|0.89 in. (2.25 cm)
|-
|Rav Chaim Noeh<ref>Shiurei Torah (by Rav Chaim Noeh, Siman 3 Seif 25 pg 249) </ref>
|18.90 in. (48 cm)
|3.15 in. (8 cm)
|0.79 in. (2 cm)
|-
|Chazon Ish<ref>Shiurin shel Torah (pg 3) by the Steipler quoting the Chazon Ish but admitting that these are approximate measures because of the need to publicize the measures but not an accurate calculation. </ref>
|24 in. (60.96 cm)
|4 in. (10.16 cm)
|1 in. (2.54 cm)
|}

===Mil===

#When [[Mil]] is given in terms of time, some consider it 18 minutes, some 22.5 minutes, and some 24 minutes. <ref>Shulchan Aruch 459:2 writes that the [[mil]] is 18 minutes. Rama 261:1 agrees. Beiur Halacha 459:2 s.v. Haviy quotes some who consider it 22.5 minutes and others who say that it is 24 minutes.</ref>
#When [[Mil]] is given in terms of distance it is equal to 2000 [[Amot]]. <ref>Rashi Yoma 67a s.v. shivah and Tosfot Shabbat 34b s.v. safek write that a mil is 2000 amot. Shulchan Aruch 261:2 writes that 3/4 of a [[mil]] is equal to 1500 [[amot]], implying a [[mil]] is 2000 [[amot]]. [http://www.yeshiva.org.il/midrash/shiur.asp?id=15883#3b Rabbi Melamed on yeshiva.org.il] writes that a [[mil]] is 2000 [[amot]].</ref>

==Money==
===Prutah===

#A [[prutah]] is 1/40 of a gram of silver (which is about a few cents). However, the [[prutah]] with regards to the mitzvah of returning a lost object is discussed [[Returning_Lost_Objects#Worth_a_Prutah| here]]. <ref>S”A CM 88:1 says a [[prutah]] is a half of a pearl of barley. Shiurei Torah (Rav Chaim Noeh pg 177) and Shiurei HaMitzvot (Chazon Ish pg 65) say a [[prutah]] is 1/40 of a gram of silver (which currently is about 2.3 cents). Halachos of [[Chanukah]] (Rabbi Shimon Eider, pg 38) quotes Rav Moshe Feinstein saying that a [[prutah]] is 2 or 3 cents and not just one penny. See Halachos of Other People’s Money (Rabbi Bodner pg 150) who quotes Rav Moshe regarding a [[prutah]] for the mitzvah of returning a lost object. </ref>

===Asara Zehuvim===

#If someone steals someone else's mitzvah they should pay them the 10 zehuvim, which is equal to 1200 grams of silver (roughly $650 but varies).<ref>Rav Chaim Noeh (Shiurei Torah p. 379 ch. 3 n. 45) writes that the 10 zehuvim are equal to 250 silver dinar which are 1200 grams of silver.</ref>

==Time==
===Shaot Zmaniot===

#[[Shaot Zmaniot]] are halachic hours which are calculated by dividing the daytime hours into 12. There’s a dispute of how to measure the day; some count the day from Olot HaShachar until [[Tzet HaKochavim]] (Magen Avraham) <ref>Many authorities holds that the halachic hours in the day are considered from Olot including: Sh”t Trumat HaDeshen 1, Levush 267, Minchat Cohen (Mevoh Shemesh 2:6) in name of Tosfot Ramban and Rashba, Bach (431), Taz 433, Pri [[Chadash]] 443, Magen Avraham 58:1, 433:3, Eliyah Raba 58:2, Mizbe’ach Adama 4a, Mikraeh Kodesh 158b, Mateh Yehuda 433, Sh”t Chaim Shal 2:38(70), Tov Ayin 18:38, Sh”t Teshuva MaAhava 1:25, Shalmei Tzibbur 93c, Chesed Alafim 58:5, Chaye Adam 21:3,27:1, Kitzur Shulchan Aruch 17:1, Magen Giborim (Shiltei Hagiborim 58:3), and Rav Poalim O”C 2:2. </ref>, and some count it from [[HaNetz]] until [[Shekiah]] (Gra).<ref>Many authorities hold that the halachic hours of the day are considered to begin from [[HaNetz]] incluing: Rambam’s Sh”t Pear Hadar 44 (as understood by Halacha Brurah (Shaar Tzion 58:17), Rav Chaim Drok (Noam 9 pg 235), and Orot Chaim 320 against the Yetsiat Mitzmayim (Sefaka Deyoa pg 115)), Siddur Rav Sadyah Goan pg 12, Minchat Cohen Mevoh Hashemesh 2:6 in name of Goanim, Rambam, Rabbenu Yonah, Hagahot Maimon, and Mordechai (Pri [[Chadash]] rejects his proofs), Shiltei Hagiborim on the Mordechai ([[Brachot]] 4:3) (as understood by Magen Avraham 233:3, Shaar Tzion 233:10, and Kaf HaChaim 233:7), Levush (233:1,267), Shaarei Knesset Hagedolah 58:8, Tosfot [[Yom Tov]] (Pesachim 2:3), and Biur HaGra 459:2.</ref>
##According to Sephardim, regarding Deoritta laws (including [[Kriyat Shema]]) one should be strict for the opinion of the Magen Avraham. <ref>In conclusion, Minchat Cohen (Mevoh Hashemesh 2:9), Erech HaShulchan 433, Halichot Olam (vol 1, Vaera 3), and Yalkut Yosef (vol 1, pg 98) write that one should be strict for the opinion of the Magen Avraham for Deoritta issues, for example [[Kriyat Shema]]. </ref>
##Among Ashkenazim, some are strict to hold like the Magen Avraham, unless there is an serious need, in which case one may hold like the Gra. <ref>Rabbi Yechiel Michel Tukachinsky in Sefer Eretz Yisrael (pg 18#3) writes that the minhag of [[Israel]] is to follow the magen avraham and only under pressure may one rely on the Gra.</ref>However, some are lenient to rely on the Gra. <ref>[http://www.yutorah.org/lectures/lecture.cfm/728553/Rabbi_Hershel_Schachter/Shiur_on_Zmanim_in_Halacha Rav Hershel Schachter on yutorah.org] (min 77-79) says that many follow the opinion of the Gra in calculating the time for Sof [[Kriyat Shema]]. </ref>

===Olot HaShachar===

#Many rishonim hold that [[Olot HaShachar]] is 72 minutes before sunrise on a "perfect day" (when sunrise and sunset are exactly 12 hours apart) in Jerusalem which is equivalent to when the sun is 16 degrees below the horizon for everywhere in the world, however, others hold that [[Olot HaShachar]] is 90 minutes on a perfect day which is 19.78 degrees below the horizon. <ref>*The Rosh (Brachot 4:1) writes that Olot for the korban tamid and Shacharit is after the rays of the sun begin to show and also the Eastern part of the sky began to become light. This is also the opinion of the Rabbenu Yerucham cited by Bet Yosef 89:1. Shulchan Aruch 89:1 codifies their opinion. Magen Avraham 89:3 argues that many rishonim hold that Olot is once the rays of the sun begin to show even though the Eastern part of the sky isn't light. Torat Yoma 28a siman 11 writes that the Rambam Pirush Mishnayot Yoma 3:1 and Ritva Yoma 28a hold like the Rosh and Rabbenu Yerucham, while Rashi sides with the Magen Avraham. Practically, the Mishna Brurah (Biur Halacha 89:1 s.v. v'im) writes that one shouldn't be lenient for the Magen Avraham as the Eliya Rabba, Mateh Yehuda, and Gra argue with the Magen Avraham. Therefore, Olot is once the rays of the sun began to show and also the Eastern part of the sky became light.
*Sefer Zmanim KeHilchatam (Rabbi Berstein, pg 347) writes that 72 minutes on a perfect day in Jerusalem is equal to when the sun is 16 degrees below the horizon and 90 minutes is equal to 19.78 degrees below the horizon. He personally rules that one should be strict for both of these opinions for Deoritta halachas and those derabbanan halachas where safek is lechumra. He tries to prove that this is the opinion of the Mishna Brurah (92:3, Beiur Halacha 163:1 s.v. Berachok). However, he totally rejects the opinion that [[Olot HaShachar]] is 120 minutes before sunrise. [It is noteworthy that astronomical dawn is the time when the Sun is at 18 degrees below the horizon and before then the sky is absolutely dark ([timeanddate.com https://www.timeanddate.com/astronomy/different-types-twilight.html]).]
*He also quotes Rabbi Tukachinsky who held like the opinion of 90 minutes.
*[http://www.yutorah.org/lectures/lecture.cfm/728553/Rabbi_Hershel_Schachter/Shiur_on_Zmanim_in_Halacha Rav Hershel Schachter on yutorah.org] (min 65-7) says that we assume that [[Olot HaShachar]] depends on degrees below horizon and the specific times vary according to one’s location. Similarly, [http://www.ou.org/webcast_kosher Rav Yisrael Belsky] (OU Kosher Webcast, 2011, min 19-21) mentioned in passing that [[Olot HaShachar]] is assumed to be 72 minutes before sunrise, varying according to the longitude and latitude.</ref>

===MeSheyakir===

#There is a wide range of opinions precisely when Misheyakir occurs in Jerusalem on a perfect day, when there is exactly 12 daylight hours and every seasonal hour consists of 60 minutes. The three opinions include: 35 minutes before sunrise,<ref>Rav Moshe Feinstein in Le-Torah ve-Hora'ah Vol. 3:7 and in Iggeros Moshe OC 4:6 holds of 35 minutes. Rav Yaakov Kamenetsky in Emes liyaakov OC 58:1 rules that it is 36 minutes before sunrise. Zmanei Halacha LeMaaseh (pg 19) holds of 40 minutes before sunrise. </ref> 60 minutes before sunrise,<ref>Rav Tukaczinsky in Sefer Eretz Yisrael 1:4 (pg 18), Kaf HaChaim 18:18, Sh"t Binyan Tzion 2:16 hold of 60 minutes before sunrise. Nivreshet (vol 1, pg 43) holds of 52 minutes.</ref> and 66 minutes before sunrise.<ref>Rav Ovadya Yoseh in Yechave Daat 2:8</ref>
#The various opinions would then have to be extrapolated according to the region of the world and time of year.<ref>*There are two factors at work here: First, the processes of daybreak and nightfall occur faster at places near the equator than places further away from the equator. Second, the speed of these processes are also affected by the seasons.
*A common solution would be to use seasonal minutes. In order to calculate a seasonal hour, one would need to add up all the daytime minutes and then divide by 12 to get the number of minutes that are in each seasonal hour. For instance, if there were 11 hours of daylight, each seasonal hour would consist of 55 minutes. To further complicate matters, there are two ways of counting the daytime minutes: The Magen Avraham counts from dawn until nightfall with the emergence of 3 stars, whereas the Gra counts from sunrise to sunset.
*Another means for calculation, which has only recently been implemented, is to compare the level of brightness by using the relative position of the sun. For instance, it has been determined that 60 minutes before sunrise on a perfect day in Jerusalem the sun is 12.9 degrees below the horizon. Therefore, if one wanted to find the equivalent time anywhere in the world during any season, he would simply determine at what time the sun will be 12.9 degrees below the horizon in that locale on that day and that would be the extrapolated Meshiyakir.</ref> Thus, according to the commonly accepted opinion that Meshiyakir is between 50 and 60 minutes before sunrise in Jerusalem - In New York, depending on the time of the year, it could be anywhere from 56-73 minutes before sunrise.<ref>MyZmanim.com. These figures are determined using MyZmanim’s earliest published position of 11.5 degrees below the horizon. Unfortunately, MyZmanim.com only offers calculations based upon 10.2 degrees, 11 degrees, and 11.5 degrees but not 12.9 degrees. It is unfortunate because 12.9 degrees correlates to Rav Tukaczinsky’s 60 minutes before sunrise which, although is a very lenient position is also well collaborated and accepted.

*[http://www.ou.org/webcast_kosher Rav Yisrael Belsky] (OU Kosher Webcast, 2011, min 21-23) mentions in passing that [[MeSheYakir]] is about 40 or 50 minutes before sunrise.
*[http://www.yutorah.org/lectures/lecture.cfm/728553/Rabbi_Hershel_Schachter/Shiur_on_Zmanim_in_Halacha Rav Hershel Schachter on yutorah.org] (min 68-70) says that Rav Moshe held [[MeSheYakir]] is between 35-40 minutes before sunrise and seems to agree with him, although he mentions that some say it’s 55 minutes before sunrise.</ref>

===HaNetz HaChama (Sunrise)===

#[[HaNetz HaChama]] is sunrise which is halachically the same as the astronomical calculation of sunrise.<ref>*[http://www.yutorah.org/lectures/lecture.cfm/728553/Rabbi_Hershel_Schachter/Shiur_on_Zmanim_in_Halacha Rav Hershel Schachter on yutorah.org] (min 69-72) says that sunrise is the same as the sunrise calculated by the naval observatory which is when the sun begins to rise. Halacha Brurah 58:7 proves that netz is astronomical sunrise when the upper edge of the sun is on the horizon as opposed to the opinion of the Divrei Dovid 36 and Ben Ish Chai Vayishlach no. 4 that it is 2.6 minutes earlier.
*[http://www.yutorah.org/lectures/lecture.cfm/728553/Rabbi_Hershel_Schachter/Shiur_on_Zmanim_in_Halacha Rav Hershel Schachter on yutorah.org] (min 72-77) says that sunset should be determined as though the mountains to the east and west are at sea level and do not block the visibility of the sun. However, the elevation of the place one is currently located is taken into consideration and if one is in a valley the sunset is a little later (less than 5 minutes) than what would have been visible. Yet, he adds, that most opinions hold that regarding sunrise both one’s location’s elevation and surrounding mountains are taken into consideration.</ref> This is the standard time printed for netz such as on myzmanim.com.

===Chatzot===

#[[Chatzot]] is midday and midnight, always separated by 12 hours.<ref>Mishna Brurah 1:9 writes that [[chatzot]] at night is always 12 hours after [[chatzot]] of day for any place in the world.</ref>

===Mincha Gedola===

#Mincha Gedola is six and a half halachic hours (Shaot Zmaniyot) after sunrise.<ref>Rashi (Pesachim 107a s.v. mincha gedola), Rambam (Tefillah 3:2)</ref>

===Mincha Ketana===

#Mincha Ketana is nine and a half halachic hours (Shaot Zmaniyot) after sunrise.<ref>Rashi (Pesachim 107b s.v. oh), Rambam (Tefillah 3:2)</ref>

===Shekiyah (Sunset)===

#[[Shekiyah]] is sunset which, in general, is halachically the same as the astronomical calculation of sunset. <ref>[http://www.yutorah.org/lectures/lecture.cfm/728553/Rabbi_Hershel_Schachter/Shiur_on_Zmanim_in_Halacha Rav Hershel Schachter on yutorah.org] (min 69-72) says that sunset is the same as the sunset calculated by the naval observatory which is when the sun has completely set. </ref>

===Tzet HaKochavim (Emergence of the stars)===

#There's a major dispute when Tzet HaKochavim is: Rabbenu Tam assumes that it's about 72 minutes after [[Shekiyah]] and the Gra assumes that it's three quarters of a [[mil]] after [[Shekiyah]], varying according to one's locations. <ref>Rabbi Hershel Schachter on [http://www.yutorah.org/lectures/lecture.cfm/728553/Rabbi_Hershel_Schachter/Shiur_on_Zmanim_in_Halacha# yutorah.org (min 43-5)] explains that many practice like the Gra regarding Tzet HaKochavim on [[Motzei Shabbat]]. See Biur HaGra and Mishna Brurah 261. Pri Megadim assumes that according to Rabbenu Tam, 72 minutes is a fixed time, but Mishna Brurah writes that it varies according to one's location.</ref>

===Bein HaShemashot===

#[[Bein HaShemashot]] is the time period between certain daytime and certain nighttime. In many halachot, it is considered a doubt whether it is considered day or night and has many practical ramifications. There is a major dispute how long this period is. <ref>*'''(1) Gemara [[Shabbat]]''' 34b says [[Bein HaShemashot]] is considered as a doubt whether it is considered daytime or nighttime. When is [[Bein HaShemashot]]? Rabbi Yehuda says that [[Bein HaShemashot]] starts from [[Shekiyah]] and concludes when the entire ball of the sun has set. Rabbi Yose, however, says that [[Bein HaShemashot]] is as short as the blink of an eye, though R. Yose also agrees that there is a doubt (Tosfot 34b s.v. Rabbi Yose). R. Nechemya says that it is from [[Shekiyah]] and lasts the length of time it takes to walk a half [[mil]]. [Note, a mil is 2000 amot (see above).]
*'''Explanation of Rabbi Yehuda's opinion:''' Rabba explains Rabbi Yehuda as saying that [[Bein HaShemashot]] starts from [[Shekiyah]] even though the sky is still red, while Rav Yosef says [[Bein HaShemashot]] starts from when the sun already set. It follows, says the Gemara, that according to Rabba the span of [[Bein HaShemashot]] is 3/4 of a [[mil]] and according to Rav Yosef [[Bein HaShemashot]] is 2/3 of a [[mil]].
*'''Who do we follow, Rabba or Rav Yosef, in explaining Rabbi Yehuda?''' The Rif (15a) writes that since it is unclear whether halacha follows Rav Yosef or Rabba, one should be strict to follow Rabba that [[Bein HaShemashot]] begins at [[Shekiyah]]. Then he says that it seems halacha should follow Rabba because halacha always follows Rabba with three exceptions and this isn't one of them. Similarly, Rambam ([[Shabbat]] 5:4) rules like Rabba that [[Bein HaShemashot]] begins at [[Shekiyah]]. Rabbenu Yonah (quoted by Rosh [[Shabbat]] 2:23) argues that since they're not arguing about which logic is correct but about what Rav Yehuda said the halacha follows both Rabba and Rav Yosef, whichever way will be a stringency. Therefore, in context of [[accepting Shabbat]], Rama 261:1 rules like Rabba that [[Bein HaShemashot]] is 3/4 of a [[mil]].
*'''Explanation of Rabbi Yose's opinion:''' Shmuel ([[Shabbat]] 35a) says that Rav Yose’s concept of [[Bein HaShemashot]] takes place after the [[Bein HaShemashot]] already finished. Tosfot ([[Shabbat]] 34b s.v. Rabbi Yose) explains that even according to Rabbi Yose there’s a window of time when there is an uncertainty whether it is day or night but it isn’t as long as it is for Rabbi Yehuda. Rosh (Shabbat 2:23) discusses whether Rabbi Yose's [[Bein HaShemashot]] begins immediately after Rabbi Yehuda's or a while afterwards and doesn't come to a clear conclusion. Rashi to 35a s.v. Bein HaShemashot DeRabbi Yose seems to hold that it is right after R. Yehuda's period.
*'''Who does the halacha follow? Rabbi Yehuda or Rabbi Yose''' The Briatta ([[Shabbat]] 34b) says that in regards to practical ramifications [[Bein HaShemashot]] is always considered day as a stringency and night as a stringency. Rif ([[Shabbat]] 14b) and Rambam ([[Shabbat]] 5:4) codify this Briatta. Shulchan Aruch 261:1 rules that during [[Bein HaShemashot]] one may not do anything one may not do on [[Shabbat]] with some exceptions (see there). Therefore, Rabbi Yochanan ([[Shabbat]] 35a) says that we follow Rabbi Yehuda regarding [[Shabbat]] as a stringency and Rabbi Yose regarding Trumah as a stringency. Rif (15a) and Rosh 2:23 codify Rabbi Yochanan as halacha.
*'''(2) Gemara Pesachim''' 94a records Rabbi Yochanan's statement that an average person can walk 30 [[mil]] from [[HaNetz HaChama]] until [[Shekiyah]] and 5 [[mil]] from [[Shekiyah]] until [[Tzet HaKochavim]] (according to Rashi s.v. Ovav). The Gemara challenges this and explains really an average person can walk 32 [[mil]] from [[HaNetz HaChama]] until [[Shekiyah]] and only 4 [[mil]] from [[Shekiyah]] until [[Tzet HaKochavim]].
*'''The opinion of Rabbenu Tam:''' Tosfot (Pesachim 94a s.v. Rabbi Yehuda and [[Shabbat]] 35a s.v. Trei) is bothered how the Gemara [[Shabbat]] seems to say that from [[Shekiyah]] until [[Tzet HaKochavim]] a person can walk 3/4 of a [[mil]] (according to the Rabba) and the Gemara Pesachim says a person can walk 4 [[mil]]. Rabbenu Tam answers that the Gemara [[Shabbat]] was referring to the end of the [[Shekiyah]] and from then until [[Tzet HaKochavim]] is 3/4 of a [[mil]], while the Gemara Pesachim is discussing the beginning of [[Shekiyah]] which takes 4 [[mil]] until [[Tzet HaKochavim]]. Ramban (cited by [[Maggid]] Mishna), [[Maggid]] Mishna ([[Shabbat]] 5:4), and Ran ([[Shabbat]] 15a) agree. The Ran ([[Shabbat]] 15a) explains that according to Rabbenu Tam there's two Shekiyot. After the first it is still considered daytime until 3.25 [[mil]] after the beginning of the [[Shekiyah]]. [[Bein HaShemashot]], which is uncertain day or night, spans 3/4 of a [[mil]] and begins from the beginning of the second [[Shekiyah]]. See Beiur Halacha 261 s.v. Metechila who explains that the first [[Shekiyah]] is when the sun sets from our vision, and the second [[Shekiyah]] is when the light from the sun leaves the sky.
*'''Does halacha follow Rabbenu Tam?''' The Shulchan Aruch 261:2 rules in accordance with Rabbenu Tam and states that from the beginning of the [[Shekiyah]] until [[Bein HaShemashot]] there's 3.25 [[mil]] and then [[Bein HaShemashot]] itself is .75 of a [[mil]], which is equivalent to the time it takes to walk 1500 [[amot]]. Beiur Halacha 261 s.v. Metechila writes that for sure one should be strict for the Gra not to do any melacha after sunset.
*'''(3) Shmuel's opinion:''' Then, Shmuel ([[Shabbat]] 35b) says that [[Bein HaShemashot]] is as long as two stars are seen in the sky, but if there’s only one star, it’s day, and if it’s three, then it’s night. The Gemara then clarifies that the stars which were discussed are medium size stars. Similarly, the Yerushalmi ([[Brachot]], cited by Ran 15a) says that [[Shabbat]] concludes when three stars can be seen in one area and not spread out. The Rambam ([[Shabbat]] 5:4) rules like Shmuel that when three medium size stars are seen it is certain nighttime. The Kesef Mishna ([[Shabbat]] 5:4) is bothered why the Rambam said that [[Bein HaShemashot]] begins from [[Shekiyah]] and ends when three stars are seen, choosing the opinion of Rabba for the beginning of [[Bein HaShemashot]] and Shmuel for the end of [[Bein HaShemashot]]. He answers that really Rabba and Shmuel agree and just describe it differently. This may also be the intent of the Rif (15a) and Rosh 2:23 who say that halacha follows Rabba as a stringency and also quote Shmuel without anyone arguing. See Or Letzion Vol. 1 YD 1:10 who offers a novel interpretation of the opinion of the Rambam that he holds like Rabbi Yose (see there for the halachic implications). See also Beur Halacha 416 who paskens like Rabbi Yose MeIkar HaDin, as well, and Chazon Ovadia Shabbat Vol. 1 pp. 264.</ref>
#The Gemara rules that if one does a Melacha on [[Shabbos]] for the duration of Bein Hashemashos on Friday evening and Saturday evening, one has certainly violated [[Shabbos]], and must bring a sin-offering <ref>[[Shabbos]] 35b, Rambam (Hilchot [[Shabbos]] 5:4). This is because if one treats [[Bein Hashemashot]] as day, one broke [[Shabbos]] on Saturday evening. If one treats [[Bein Hashemashot]] as night, one violated [[Shabbos]] on Friday evening. </ref>
#Therefore, one can do no Melacha during [[Bein Hashemashot]] <ref>Mishnah [[Shabbos]] 34b </ref>.

==Miscellaneous==
===Toch Kedei Dibbur===

#[[Kedei Dibbur]] is the time it takes to say Shalom Alecha Rebbe. <ref>Kitzur Shulchan Aruch (Klalim s.v. Kedei)</ref>
#[[Toch Kedei Dibbur]] is less than the time it takes to say Shalom Alecha Rebbe.<ref>Kitzur Shulchan Aruch (Klalim s.v. Kedei)</ref>

===Kdei Aniva===

#There are several opinions about how long Kdei Aniva is, however, one doesn't need to be strict to consider it to be longer than 2 gudalin. <ref>How long is kdei aniva? There’s several opinions about this topic:

*Smag- long enough to loop around all the rest of the 7 strings.
*Chayei Adam, Kitzur Shulchan Aruch 9:13- 4 gudalin, Beiur Halacha: 2 gudalin, Eliya Rabba (paskening like Rif and Rosh)- long enough to loop around just 1 string (very short).
*The Beiur Halacha concludes that there’s no need to be strict for more than 2 gudalin. And he says if you have no choice, you can rely on the Eliya Rabba. see [http://ph.yhb.org.il/07-08-11/ Peninei Halacha]</ref>
#How long is the shiur of 2 godlin in practical terms? Chazon Ish : 5 cm, Rav Chaim Naeh: 4 cm. Rav Mordechai Eliyahu (comments to Kitzur 9:13) writes that Kedi Anivah is 4 cm.

===Yad Soledet Bo===

#For purposes of cooking on Shabbat and Kashrut, Yad Soledet Bo is certainly hotter than 113 degrees Fahrenheit. <ref>Shemirat Shabbat Kehilchata (ch. 1, note 3), Badei Hashulchan 92:151</ref> Others are concerned for anything over 110 degrees Fahrenheit and over 160 degrees is certainly yad soledet bo. <ref>Igrot Moshe (OC 4:74 Bishul no. 3), The Laws of Kashrut p. 111). [https://www.yutorah.org/sidebar/lecture.cfm/788227/rabbi-hershel-schachter/kashrus-in-the-home/ Rav Hershel Schachter ("Kashrus in the Home" 2012, about min 30)] quotes Rav Soloveitchik that yad soledet bo is at least 140 degrees and no more than 160 degrees.</ref>

==Links==

*[http://www.yutorah.org/lectures/lecture.cfm/763395/Rabbi_Michael_Taubes/_Parshas_Eikev_How_Big_is_a_Kezayis_ How Big is a Kezayis] by Rabbi Michael Taubes

==Sources==
<references />
[[Category:Brachot]]

Reference of Measurements in Halacha

2019-06-11T21:35:16Z

Jacobrosenfeld: /* Kedei Achilat Pras */ typo

[[Image:Measuring Tools.png|200px|right]]
There are many different [[measurements]] used in the Torah and classical Rabbinic Seforim, which are important for daily living. An example is the specific amount of wine that [[Kiddush]] is made on: One [[Revi'it]]. If one doesn't know how much a [[Revi'it]] is, how can one fulfill the Mitzvah properly?
The modern day equivalents for many Hebrew [[measurements]] are discussed below.
In addition, discussed below are many Halachic times which also matter for everyday use.
==Food or Drink==
===Kezayit===

#According to Ashkenazim, all sizes are measured in volume and not weight.<ref>Mishna Brurah 456:3, Vezot HaBracha (pg 6) </ref> However, according to Sephardim the actual halacha is that measures are in volume but the minhag is to follow the measures in weight. <ref>See Yalkut Yosef (Klalei [[Brachot]] pg 195-202) who discusses this at length. However, see Or Letzion (Vol. 3, Introduction) who argues that the custom to use weight is only for foods which have similar density to water, but for other foods (like Matza) one would use volume. Halacha Brurah 210:2 rules that the kezayit is measured by volume and not weight. See Otzrot Yosef 8:9. </ref>
#There’s a dispute in the Rishonim whether the [[Kezayit]] (olive size) is a half or third of a [[KeBaytzah]] (egg size), and regarding [[Bracha Achrona]] and Deoritta Mitzvot, the halacha follows the opinion that a [[Kezayit]] is half a KeBeytzah. <ref>*Mishna Brurah 486:1 writes that the Tosfot holds a [[Kezayit]] is half of a KeBeitzah with the shell and the Rambam holds it is a third of a KeBeitzah (see Tosfot (Yoma 80b s.v. Agav), Rambam (Eiruvin 1:9)). S”A 486 rules like Tosfot. Rav Avraham Chaim Noeh (Shiurei Torah 3:12) argues that Tosfot holds half a KeBeitzah without the shell.
*What's the halacha? Mishna Brurah 486:1 rules that for Deoritta Mitzvot and [[Bracha Achrona]], one should eat the size of half a KeBeitzah, but for Derabbanan Mitzvot, one third suffices. He adds that since one has to make a Bracha on [[maror]], one should eat half a KeBeitzah.
*Chazon Ish 39:17 decided that we could be lenient like the Rambam. see below for an exact amount according to Chazon Ish</ref>
#According to Rav Chaim Noeh, the [[Kezayit]] for Deoritta measures (eating [[Matzah]]) and [[Bracha Achrona]] is 27cc. The Chazon Ish’s opinion is that the [[Kezayit]] is 33.3 grams (1.3 oz). <ref>*The Tzlach (Pesachim 116b) holds that the modern day eggs are half the size of those in the days of Chazal. However, Rav Noeh (Shiurei Torah Shaar 3) argues that the modern day eggs have not changed from the days of Chazal. Mishna Brurah 486:1 writes that for the mitzvah deoraitta of [[matza]], one should follow the stringent view of the Tzlach. see Rav Shlomo Wahrman (Orot Haesach 28) who explains why there is no need to say that the eggs have shrunk since the times of the Gemara. see also Maaseh Rav 74, where it says that the Gra accepted the position of the Tzlach.
*Practically, how much is a [[Kezayit]]?
**(1) Rav Chaim Noeh in Shiurei Torah (3:11, pg 191, 5707) writes that for Deoritta Mitzvot one should eat 28.8cc, however, in Shiurei Tzion (p. 70, 5709) he writes that it is 27cc. Vezot HaBracha (Birur Halacha 1) explains that Rav Chaim Noeh retracted from his original ruling.
**(2) Rav Chaim Kanievsky in Shiurin Shel Torah (p. 66) quotes the Chazon Ish that a [[Kezayit]] is 2/3 of a modern egg and an egg can possibly be up to 55cc. Therefore, Vezot HaBracha (Birur Halacha 1) writes that the Chazon Ish holds that 33.3cc is a [[Kezayit]]. The Chazon Ish's opinion of [[Kezayit]] is partially based on the opinion of the Tzlach. see also Chazon Ish in Hilchot [[Shabbat]] 39.
**(3) Vezot HaBracha (Birur Halacha 1) quotes Haggadat Kol Dodi which quotes Rav Moshe Feinstein as saying that a [[Kezayit]] is 31.2cc. [However, Rabbi Bodner in Halachos of K’zayis (p. 24) writes that Rav Dovid Feinstein told him that Rav Moshe never measured the eggs himself and it was his student who calculated 1.1oz, but that if his calculations were more precise he should use those. Therefore, Rabbi Bodner rules, based on his own calculations, that a [[Kezayit]] is 27.2cc.]
**(4) Rav Mordechai Willig ([http://www.yutorah.org/lectures/lecture.cfm/760487/Rabbi_Mordechai_I_Willig/How_Much_Matza_Do_You_Need_to_Eat Pesach To-Go, Nisan 5771], p. 60) is of the opinion that the size in volume of a kezayis is 22.5 cubic centimeters.
</ref>
##The minhag of the world and many other authorities is to follow Rav Chaim Noeh’s opinion. <ref>Vezot HaBracha (pg 6, Birur 1, pg 221) quotes Rav Elyashiv and Rav Shlomo Zalman saying that for [[Bracha Achrona]] the widely accepted measurement of the [[Kezayit]] is according to Rav Chaim Noeh. Vezot HaBracha also mentions that such is the minhag of the world. </ref>
#If one ate between a third and a half a [[KeBaytzah]] one should not make a Bracha achrona because of safek [[Brachot]]. Therefore, one should have less than a third and not make a Bracha achrona or more than a half and make a Bracha achrona. <ref>Mishna Brurah 486:1 </ref>
#On Mitzvot Deoritta such as eating [[Matzah]] one must be strict to hold a [[Kezayit]] is a half a [[KeBaytzah]]. However, regarding מצות Derabbanan it’s preferable to hold that a [[Kezayit]] is a half a kebaytzah, however, one may rely on the opinion that a [[Kezayit]] is a third a kebaytzah. <ref>Mishna Brurah 486:1 </ref>
#One needs to make sure that he does not count air in the food as part of the shiur of kezayis. If one has a food that is hollow, a kezayis of that food is considered when the food would be pressed.<ref>Rama 486:1 </ref>

===Kedi Achilat Pras===

#See [[Kedi Achilat Pras]] (the time in which a [[Kezayit]] is considered eaten together)

===KeBaytzah===

#According to Rav Chaim Noeh, the [[KeBaytzah]] is 55cc, and according to the Chazon Ish, it is 100cc. <ref>Vezot HaBracha pg 6 </ref>

===Revi'it===

#A [[Reviyit]] is a [[KeBaytzah]] and a half.<ref>Mishna Brurah 486:1 </ref> Therefore, Rav Chaim Noeh holds that the [[Reviyit]] is 86 grams (3 oz),<ref>Shiurei Tzion (p. 69)</ref> the Chazon Ish holds that the [[Reviyit]] is 150 grams (5.3 oz).<ref>Rav Chaim Kanievsky in Shiurin Shel Torah (p. 66) according to the rulings of the Chazon Ish </ref>, and some quote Rav Moshe as saying the [[Reviyit]] is 3.3 oz.<ref>Vezot HaBracha (Birur Halacha 1) quotes Haggadat Kol Dodi which quotes Rav Moshe Feinstein as saying that a [[Reviyit]] is 3.3 oz.</ref>
#With regards to drinking [[the four cups of wine]], see the [[Required Amount of Matzah and Wine for the Seder]] page.

===Kedei Shtiyat Reviyit===

#See [[Kedei Shtiyat Reviyit]] (the time in which a [[Reviyit]] is considered drunk together)

==Length==
===Amah, Tefach, Etzbah===

#According to Rav Moshe Feinstein, the [[Amah]] is 21.25 inches (53.98 centimeters), the [[Tefach]] is 3.54 inches (9.00 centimeters), and the Etzbah is 0.89 inches (2.25 centimeters). <ref>Sh”t Igrot Moshe O”C 1:136. writes that the [[Amah]] is 21.25 inches and one can be strict to hold that it is 23 inches. Similarly, the Aruch Hashulchan YD 286:21 writes that 4 amot is one Russian ''sazhen'' which is the equivalent of 7 feet (see [https://en.wikipedia.org/wiki/Obsolete_Russian_units_of_measurement Wikipedia's page on Russian measurements]) meaning that the amah is 21 inches. [https://asif.co.il/download/kitvey-et/kol/kol-30/1-29.pdf Dr. Gideon Freedman in Kol Bramah v. 4 p. 229] proves that the Aruch Hashulchan YD 201:3 and Mishna Brurah 358:7 both hold that the amah is 21 inches. The Aruch Hashulchan says that an amah is three quarters of a arshin and an arshin is 71.12 cm. The Mishna Brurah ties 53 russian arshins to 70.83 amot. See there for the calculations.</ref>
#According to Rav Chaim Noeh, the [[Amah]] is 18.90 inches (48 centimeters), the [[Tefach]] is 3.15 inches (8 centimeters), and the Etzbah is 0.79 inches (2 centimeters) <ref>Shiurei Torah (by Rav Chaim Noeh, Siman 3 Seif 25 pg 249) </ref>
#According to the Chazon Ish, the [[Amah]] is 24 inches (60.96 centimeters), the [[Tefach]] is 4 inches (10.16 centimeters), and the Etzbah is 1 inch (2.54 centimeters). <ref>Shiurin shel Torah (pg 3) by the Steipler quoting the Chazon Ish but admitting that these are approximate measures because of the need to publicize the measures but not an accurate calculation. </ref>

===Mil===

#When [[Mil]] is given in terms of time, some consider it 18 minutes, some 22.5 minutes, and some 24 minutes. <ref>Shulchan Aruch 459:2 writes that the [[mil]] is 18 minutes. Rama 261:1 agrees. Beiur Halacha 459:2 s.v. Haviy quotes some who consider it 22.5 minutes and others who say that it is 24 minutes.</ref>
#When [[Mil]] is given in terms of distance it is equal to 2000 [[Amot]]. <ref>Rashi Yoma 67a s.v. shivah and Tosfot Shabbat 34b s.v. safek write that a mil is 2000 amot. Shulchan Aruch 261:2 writes that 3/4 of a [[mil]] is equal to 1500 [[amot]], implying a [[mil]] is 2000 [[amot]]. [http://www.yeshiva.org.il/midrash/shiur.asp?id=15883#3b Rabbi Melamed on yeshiva.org.il] writes that a [[mil]] is 2000 [[amot]].</ref>

==Money==
===Prutah===

#A [[prutah]] is 1/40 of a gram of silver (which is about a few cents). However, the [[prutah]] with regards to the mitzvah of returning a lost object is discussed [[Returning_Lost_Objects#Worth_a_Prutah| here]]. <ref>S”A CM 88:1 says a [[prutah]] is a half of a pearl of barley. Shiurei Torah (Rav Chaim Noeh pg 177) and Shiurei HaMitzvot (Chazon Ish pg 65) say a [[prutah]] is 1/40 of a gram of silver (which currently is about 2.3 cents). Halachos of [[Chanukah]] (Rabbi Shimon Eider, pg 38) quotes Rav Moshe Feinstein saying that a [[prutah]] is 2 or 3 cents and not just one penny. See Halachos of Other People’s Money (Rabbi Bodner pg 150) who quotes Rav Moshe regarding a [[prutah]] for the mitzvah of returning a lost object. </ref>

===Asara Zehuvim===

#If someone steals someone else's mitzvah they should pay them the 10 zehuvim, which is equal to 1200 grams of silver (roughly $650 but varies).<ref>Rav Chaim Noeh (Shiurei Torah p. 379 ch. 3 n. 45) writes that the 10 zehuvim are equal to 250 silver dinar which are 1200 grams of silver.</ref>

==Time==
===Shaot Zmaniot===

#[[Shaot Zmaniot]] are halachic hours which are calculated by dividing the daytime hours into 12. There’s a dispute of how to measure the day; some count the day from Olot HaShachar until [[Tzet HaKochavim]] (Magen Avraham) <ref>Many authorities holds that the halachic hours in the day are considered from Olot including: Sh”t Trumat HaDeshen 1, Levush 267, Minchat Cohen (Mevoh Shemesh 2:6) in name of Tosfot Ramban and Rashba, Bach (431), Taz 433, Pri [[Chadash]] 443, Magen Avraham 58:1, 433:3, Eliyah Raba 58:2, Mizbe’ach Adama 4a, Mikraeh Kodesh 158b, Mateh Yehuda 433, Sh”t Chaim Shal 2:38(70), Tov Ayin 18:38, Sh”t Teshuva MaAhava 1:25, Shalmei Tzibbur 93c, Chesed Alafim 58:5, Chaye Adam 21:3,27:1, Kitzur Shulchan Aruch 17:1, Magen Giborim (Shiltei Hagiborim 58:3), and Rav Poalim O”C 2:2. </ref>, and some count it from [[HaNetz]] until [[Shekiah]] (Gra).<ref>Many authorities hold that the halachic hours of the day are considered to begin from [[HaNetz]] incluing: Rambam’s Sh”t Pear Hadar 44 (as understood by Halacha Brurah (Shaar Tzion 58:17), Rav Chaim Drok (Noam 9 pg 235), and Orot Chaim 320 against the Yetsiat Mitzmayim (Sefaka Deyoa pg 115)), Siddur Rav Sadyah Goan pg 12, Minchat Cohen Mevoh Hashemesh 2:6 in name of Goanim, Rambam, Rabbenu Yonah, Hagahot Maimon, and Mordechai (Pri [[Chadash]] rejects his proofs), Shiltei Hagiborim on the Mordechai ([[Brachot]] 4:3) (as understood by Magen Avraham 233:3, Shaar Tzion 233:10, and Kaf HaChaim 233:7), Levush (233:1,267), Shaarei Knesset Hagedolah 58:8, Tosfot [[Yom Tov]] (Pesachim 2:3), and Biur HaGra 459:2.</ref>
##According to Sephardim, regarding Deoritta laws (including [[Kriyat Shema]]) one should be strict for the opinion of the Magen Avraham. <ref>In conclusion, Minchat Cohen (Mevoh Hashemesh 2:9), Erech HaShulchan 433, Halichot Olam (vol 1, Vaera 3), and Yalkut Yosef (vol 1, pg 98) write that one should be strict for the opinion of the Magen Avraham for Deoritta issues, for example [[Kriyat Shema]]. </ref>
##Among Ashkenazim, some are strict to hold like the Magen Avraham, unless there is an serious need, in which case one may hold like the Gra. <ref>Rabbi Yechiel Michel Tukachinsky in Sefer Eretz Yisrael (pg 18#3) writes that the minhag of [[Israel]] is to follow the magen avraham and only under pressure may one rely on the Gra.</ref>However, some are lenient to rely on the Gra. <ref>[http://www.yutorah.org/lectures/lecture.cfm/728553/Rabbi_Hershel_Schachter/Shiur_on_Zmanim_in_Halacha Rav Hershel Schachter on yutorah.org] (min 77-79) says that many follow the opinion of the Gra in calculating the time for Sof [[Kriyat Shema]]. </ref>

===Olot HaShachar===

#Many rishonim hold that [[Olot HaShachar]] is 72 minutes before sunrise on a "perfect day" (when sunrise and sunset are exactly 12 hours apart) in Jerusalem which is equivalent to when the sun is 16 degrees below the horizon for everywhere in the world, however, others hold that [[Olot HaShachar]] is 90 minutes on a perfect day which is 19.78 degrees below the horizon. <ref>*The Rosh (Brachot 4:1) writes that Olot for the korban tamid and Shacharit is after the rays of the sun begin to show and also the Eastern part of the sky began to become light. This is also the opinion of the Rabbenu Yerucham cited by Bet Yosef 89:1. Shulchan Aruch 89:1 codifies their opinion. Magen Avraham 89:3 argues that many rishonim hold that Olot is once the rays of the sun begin to show even though the Eastern part of the sky isn't light. Torat Yoma 28a siman 11 writes that the Rambam Pirush Mishnayot Yoma 3:1 and Ritva Yoma 28a hold like the Rosh and Rabbenu Yerucham, while Rashi sides with the Magen Avraham. Practically, the Mishna Brurah (Biur Halacha 89:1 s.v. v'im) writes that one shouldn't be lenient for the Magen Avraham as the Eliya Rabba, Mateh Yehuda, and Gra argue with the Magen Avraham. Therefore, Olot is once the rays of the sun began to show and also the Eastern part of the sky became light.
*Sefer Zmanim KeHilchatam (Rabbi Berstein, pg 347) writes that 72 minutes on a perfect day in Jerusalem is equal to when the sun is 16 degrees below the horizon and 90 minutes is equal to 19.78 degrees below the horizon. He personally rules that one should be strict for both of these opinions for Deoritta halachas and those derabbanan halachas where safek is lechumra. He tries to prove that this is the opinion of the Mishna Brurah (92:3, Beiur Halacha 163:1 s.v. Berachok). However, he totally rejects the opinion that [[Olot HaShachar]] is 120 minutes before sunrise. [It is noteworthy that astronomical dawn is the time when the Sun is at 18 degrees below the horizon and before then the sky is absolutely dark ([timeanddate.com https://www.timeanddate.com/astronomy/different-types-twilight.html]).]
*He also quotes Rabbi Tukachinsky who held like the opinion of 90 minutes.
*[http://www.yutorah.org/lectures/lecture.cfm/728553/Rabbi_Hershel_Schachter/Shiur_on_Zmanim_in_Halacha Rav Hershel Schachter on yutorah.org] (min 65-7) says that we assume that [[Olot HaShachar]] depends on degrees below horizon and the specific times vary according to one’s location. Similarly, [http://www.ou.org/webcast_kosher Rav Yisrael Belsky] (OU Kosher Webcast, 2011, min 19-21) mentioned in passing that [[Olot HaShachar]] is assumed to be 72 minutes before sunrise, varying according to the longitude and latitude.</ref>

===MeSheyakir===

#There is a wide range of opinions precisely when Misheyakir occurs in Jerusalem on a perfect day, when there is exactly 12 daylight hours and every seasonal hour consists of 60 minutes. The three opinions include: 35 minutes before sunrise,<ref>Rav Moshe Feinstein in Le-Torah ve-Hora'ah Vol. 3:7 and in Iggeros Moshe OC 4:6 holds of 35 minutes. Rav Yaakov Kamenetsky in Emes liyaakov OC 58:1 rules that it is 36 minutes before sunrise. Zmanei Halacha LeMaaseh (pg 19) holds of 40 minutes before sunrise. </ref> 60 minutes before sunrise,<ref>Rav Tukaczinsky in Sefer Eretz Yisrael 1:4 (pg 18), Kaf HaChaim 18:18, Sh"t Binyan Tzion 2:16 hold of 60 minutes before sunrise. Nivreshet (vol 1, pg 43) holds of 52 minutes.</ref> and 66 minutes before sunrise.<ref>Rav Ovadya Yoseh in Yechave Daat 2:8</ref>
#The various opinions would then have to be extrapolated according to the region of the world and time of year.<ref>*There are two factors at work here: First, the processes of daybreak and nightfall occur faster at places near the equator than places further away from the equator. Second, the speed of these processes are also affected by the seasons.
*A common solution would be to use seasonal minutes. In order to calculate a seasonal hour, one would need to add up all the daytime minutes and then divide by 12 to get the number of minutes that are in each seasonal hour. For instance, if there were 11 hours of daylight, each seasonal hour would consist of 55 minutes. To further complicate matters, there are two ways of counting the daytime minutes: The Magen Avraham counts from dawn until nightfall with the emergence of 3 stars, whereas the Gra counts from sunrise to sunset.
*Another means for calculation, which has only recently been implemented, is to compare the level of brightness by using the relative position of the sun. For instance, it has been determined that 60 minutes before sunrise on a perfect day in Jerusalem the sun is 12.9 degrees below the horizon. Therefore, if one wanted to find the equivalent time anywhere in the world during any season, he would simply determine at what time the sun will be 12.9 degrees below the horizon in that locale on that day and that would be the extrapolated Meshiyakir.</ref> Thus, according to the commonly accepted opinion that Meshiyakir is between 50 and 60 minutes before sunrise in Jerusalem - In New York, depending on the time of the year, it could be anywhere from 56-73 minutes before sunrise.<ref>MyZmanim.com. These figures are determined using MyZmanim’s earliest published position of 11.5 degrees below the horizon. Unfortunately, MyZmanim.com only offers calculations based upon 10.2 degrees, 11 degrees, and 11.5 degrees but not 12.9 degrees. It is unfortunate because 12.9 degrees correlates to Rav Tukaczinsky’s 60 minutes before sunrise which, although is a very lenient position is also well collaborated and accepted.

*[http://www.ou.org/webcast_kosher Rav Yisrael Belsky] (OU Kosher Webcast, 2011, min 21-23) mentions in passing that [[MeSheYakir]] is about 40 or 50 minutes before sunrise.
*[http://www.yutorah.org/lectures/lecture.cfm/728553/Rabbi_Hershel_Schachter/Shiur_on_Zmanim_in_Halacha Rav Hershel Schachter on yutorah.org] (min 68-70) says that Rav Moshe held [[MeSheYakir]] is between 35-40 minutes before sunrise and seems to agree with him, although he mentions that some say it’s 55 minutes before sunrise.</ref>

===HaNetz HaChama (Sunrise)===

#[[HaNetz HaChama]] is sunrise which is halachically the same as the astronomical calculation of sunrise.<ref>*[http://www.yutorah.org/lectures/lecture.cfm/728553/Rabbi_Hershel_Schachter/Shiur_on_Zmanim_in_Halacha Rav Hershel Schachter on yutorah.org] (min 69-72) says that sunrise is the same as the sunrise calculated by the naval observatory which is when the sun begins to rise. Halacha Brurah 58:7 proves that netz is astronomical sunrise when the upper edge of the sun is on the horizon as opposed to the opinion of the Divrei Dovid 36 and Ben Ish Chai Vayishlach no. 4 that it is 2.6 minutes earlier.
*[http://www.yutorah.org/lectures/lecture.cfm/728553/Rabbi_Hershel_Schachter/Shiur_on_Zmanim_in_Halacha Rav Hershel Schachter on yutorah.org] (min 72-77) says that sunset should be determined as though the mountains to the east and west are at sea level and do not block the visibility of the sun. However, the elevation of the place one is currently located is taken into consideration and if one is in a valley the sunset is a little later (less than 5 minutes) than what would have been visible. Yet, he adds, that most opinions hold that regarding sunrise both one’s location’s elevation and surrounding mountains are taken into consideration.</ref> This is the standard time printed for netz such as on myzmanim.com.

===Chatzot===

#[[Chatzot]] is midday and midnight, always separated by 12 hours.<ref>Mishna Brurah 1:9 writes that [[chatzot]] at night is always 12 hours after [[chatzot]] of day for any place in the world.</ref>

===Mincha Gedola===

#Mincha Gedola is six and a half halachic hours (Shaot Zmaniyot) after sunrise.<ref>Rashi (Pesachim 107a s.v. mincha gedola), Rambam (Tefillah 3:2)</ref>

===Mincha Ketana===

#Mincha Ketana is nine and a half halachic hours (Shaot Zmaniyot) after sunrise.<ref>Rashi (Pesachim 107b s.v. oh), Rambam (Tefillah 3:2)</ref>

===Shekiyah (Sunset)===

#[[Shekiyah]] is sunset which, in general, is halachically the same as the astronomical calculation of sunset. <ref>[http://www.yutorah.org/lectures/lecture.cfm/728553/Rabbi_Hershel_Schachter/Shiur_on_Zmanim_in_Halacha Rav Hershel Schachter on yutorah.org] (min 69-72) says that sunset is the same as the sunset calculated by the naval observatory which is when the sun has completely set. </ref>

===Tzet HaKochavim (Emergence of the stars)===

#There's a major dispute when Tzet HaKochavim is: Rabbenu Tam assumes that it's about 72 minutes after [[Shekiyah]] and the Gra assumes that it's three quarters of a [[mil]] after [[Shekiyah]], varying according to one's locations. <ref>Rabbi Hershel Schachter on [http://www.yutorah.org/lectures/lecture.cfm/728553/Rabbi_Hershel_Schachter/Shiur_on_Zmanim_in_Halacha# yutorah.org (min 43-5)] explains that many practice like the Gra regarding Tzet HaKochavim on [[Motzei Shabbat]]. See Biur HaGra and Mishna Brurah 261. Pri Megadim assumes that according to Rabbenu Tam, 72 minutes is a fixed time, but Mishna Brurah writes that it varies according to one's location.</ref>

===Bein HaShemashot===

#[[Bein HaShemashot]] is the time period between certain daytime and certain nighttime. In many halachot, it is considered a doubt whether it is considered day or night and has many practical ramifications. There is a major dispute how long this period is. <ref>*'''(1) Gemara [[Shabbat]]''' 34b says [[Bein HaShemashot]] is considered as a doubt whether it is considered daytime or nighttime. When is [[Bein HaShemashot]]? Rabbi Yehuda says that [[Bein HaShemashot]] starts from [[Shekiyah]] and concludes when the entire ball of the sun has set. Rabbi Yose, however, says that [[Bein HaShemashot]] is as short as the blink of an eye, though R. Yose also agrees that there is a doubt (Tosfot 34b s.v. Rabbi Yose). R. Nechemya says that it is from [[Shekiyah]] and lasts the length of time it takes to walk a half [[mil]]. [Note, a mil is 2000 amot (see above).]
*'''Explanation of Rabbi Yehuda's opinion:''' Rabba explains Rabbi Yehuda as saying that [[Bein HaShemashot]] starts from [[Shekiyah]] even though the sky is still red, while Rav Yosef says [[Bein HaShemashot]] starts from when the sun already set. It follows, says the Gemara, that according to Rabba the span of [[Bein HaShemashot]] is 3/4 of a [[mil]] and according to Rav Yosef [[Bein HaShemashot]] is 2/3 of a [[mil]].
*'''Who do we follow, Rabba or Rav Yosef, in explaining Rabbi Yehuda?''' The Rif (15a) writes that since it is unclear whether halacha follows Rav Yosef or Rabba, one should be strict to follow Rabba that [[Bein HaShemashot]] begins at [[Shekiyah]]. Then he says that it seems halacha should follow Rabba because halacha always follows Rabba with three exceptions and this isn't one of them. Similarly, Rambam ([[Shabbat]] 5:4) rules like Rabba that [[Bein HaShemashot]] begins at [[Shekiyah]]. Rabbenu Yonah (quoted by Rosh [[Shabbat]] 2:23) argues that since they're not arguing about which logic is correct but about what Rav Yehuda said the halacha follows both Rabba and Rav Yosef, whichever way will be a stringency. Therefore, in context of [[accepting Shabbat]], Rama 261:1 rules like Rabba that [[Bein HaShemashot]] is 3/4 of a [[mil]].
*'''Explanation of Rabbi Yose's opinion:''' Shmuel ([[Shabbat]] 35a) says that Rav Yose’s concept of [[Bein HaShemashot]] takes place after the [[Bein HaShemashot]] already finished. Tosfot ([[Shabbat]] 34b s.v. Rabbi Yose) explains that even according to Rabbi Yose there’s a window of time when there is an uncertainty whether it is day or night but it isn’t as long as it is for Rabbi Yehuda. Rosh (Shabbat 2:23) discusses whether Rabbi Yose's [[Bein HaShemashot]] begins immediately after Rabbi Yehuda's or a while afterwards and doesn't come to a clear conclusion. Rashi to 35a s.v. Bein HaShemashot DeRabbi Yose seems to hold that it is right after R. Yehuda's period.
*'''Who does the halacha follow? Rabbi Yehuda or Rabbi Yose''' The Briatta ([[Shabbat]] 34b) says that in regards to practical ramifications [[Bein HaShemashot]] is always considered day as a stringency and night as a stringency. Rif ([[Shabbat]] 14b) and Rambam ([[Shabbat]] 5:4) codify this Briatta. Shulchan Aruch 261:1 rules that during [[Bein HaShemashot]] one may not do anything one may not do on [[Shabbat]] with some exceptions (see there). Therefore, Rabbi Yochanan ([[Shabbat]] 35a) says that we follow Rabbi Yehuda regarding [[Shabbat]] as a stringency and Rabbi Yose regarding Trumah as a stringency. Rif (15a) and Rosh 2:23 codify Rabbi Yochanan as halacha.
*'''(2) Gemara Pesachim''' 94a records Rabbi Yochanan's statement that an average person can walk 30 [[mil]] from [[HaNetz HaChama]] until [[Shekiyah]] and 5 [[mil]] from [[Shekiyah]] until [[Tzet HaKochavim]] (according to Rashi s.v. Ovav). The Gemara challenges this and explains really an average person can walk 32 [[mil]] from [[HaNetz HaChama]] until [[Shekiyah]] and only 4 [[mil]] from [[Shekiyah]] until [[Tzet HaKochavim]].
*'''The opinion of Rabbenu Tam:''' Tosfot (Pesachim 94a s.v. Rabbi Yehuda and [[Shabbat]] 35a s.v. Trei) is bothered how the Gemara [[Shabbat]] seems to say that from [[Shekiyah]] until [[Tzet HaKochavim]] a person can walk 3/4 of a [[mil]] (according to the Rabba) and the Gemara Pesachim says a person can walk 4 [[mil]]. Rabbenu Tam answers that the Gemara [[Shabbat]] was referring to the end of the [[Shekiyah]] and from then until [[Tzet HaKochavim]] is 3/4 of a [[mil]], while the Gemara Pesachim is discussing the beginning of [[Shekiyah]] which takes 4 [[mil]] until [[Tzet HaKochavim]]. Ramban (cited by [[Maggid]] Mishna), [[Maggid]] Mishna ([[Shabbat]] 5:4), and Ran ([[Shabbat]] 15a) agree. The Ran ([[Shabbat]] 15a) explains that according to Rabbenu Tam there's two Shekiyot. After the first it is still considered daytime until 3.25 [[mil]] after the beginning of the [[Shekiyah]]. [[Bein HaShemashot]], which is uncertain day or night, spans 3/4 of a [[mil]] and begins from the beginning of the second [[Shekiyah]]. See Beiur Halacha 261 s.v. Metechila who explains that the first [[Shekiyah]] is when the sun sets from our vision, and the second [[Shekiyah]] is when the light from the sun leaves the sky.
*'''Does halacha follow Rabbenu Tam?''' The Shulchan Aruch 261:2 rules in accordance with Rabbenu Tam and states that from the beginning of the [[Shekiyah]] until [[Bein HaShemashot]] there's 3.25 [[mil]] and then [[Bein HaShemashot]] itself is .75 of a [[mil]], which is equivalent to the time it takes to walk 1500 [[amot]]. Beiur Halacha 261 s.v. Metechila writes that for sure one should be strict for the Gra not to do any melacha after sunset.
*'''(3) Shmuel's opinion:''' Then, Shmuel ([[Shabbat]] 35b) says that [[Bein HaShemashot]] is as long as two stars are seen in the sky, but if there’s only one star, it’s day, and if it’s three, then it’s night. The Gemara then clarifies that the stars which were discussed are medium size stars. Similarly, the Yerushalmi ([[Brachot]], cited by Ran 15a) says that [[Shabbat]] concludes when three stars can be seen in one area and not spread out. The Rambam ([[Shabbat]] 5:4) rules like Shmuel that when three medium size stars are seen it is certain nighttime. The Kesef Mishna ([[Shabbat]] 5:4) is bothered why the Rambam said that [[Bein HaShemashot]] begins from [[Shekiyah]] and ends when three stars are seen, choosing the opinion of Rabba for the beginning of [[Bein HaShemashot]] and Shmuel for the end of [[Bein HaShemashot]]. He answers that really Rabba and Shmuel agree and just describe it differently. This may also be the intent of the Rif (15a) and Rosh 2:23 who say that halacha follows Rabba as a stringency and also quote Shmuel without anyone arguing. See Or Letzion Vol. 1 YD 1:10 who offers a novel interpretation of the opinion of the Rambam that he holds like Rabbi Yose (see there for the halachic implications). See also Beur Halacha 416 who paskens like Rabbi Yose MeIkar HaDin, as well, and Chazon Ovadia Shabbat Vol. 1 pp. 264.</ref>
#The Gemara rules that if one does a Melacha on [[Shabbos]] for the duration of Bein Hashemashos on Friday evening and Saturday evening, one has certainly violated [[Shabbos]], and must bring a sin-offering <ref>[[Shabbos]] 35b, Rambam (Hilchot [[Shabbos]] 5:4). This is because if one treats [[Bein Hashemashot]] as day, one broke [[Shabbos]] on Saturday evening. If one treats [[Bein Hashemashot]] as night, one violated [[Shabbos]] on Friday evening. </ref>
#Therefore, one can do no Melacha during [[Bein Hashemashot]] <ref>Mishnah [[Shabbos]] 34b </ref>.

==Miscellaneous==
===Toch Kedei Dibbur===

#[[Kedei Dibbur]] is the time it takes to say Shalom Alecha Rebbe. <ref>Kitzur Shulchan Aruch (Klalim s.v. Kedei)</ref>
#[[Toch Kedei Dibbur]] is less than the time it takes to say Shalom Alecha Rebbe.<ref>Kitzur Shulchan Aruch (Klalim s.v. Kedei)</ref>

===Kdei Aniva===

#There are several opinions about how long Kdei Aniva is, however, one doesn't need to be strict to consider it to be longer than 2 gudalin. <ref>How long is kdei aniva? There’s several opinions about this topic:

*Smag- long enough to loop around all the rest of the 7 strings.
*Chayei Adam, Kitzur Shulchan Aruch 9:13- 4 gudalin, Beiur Halacha: 2 gudalin, Eliya Rabba (paskening like Rif and Rosh)- long enough to loop around just 1 string (very short).
*The Beiur Halacha concludes that there’s no need to be strict for more than 2 gudalin. And he says if you have no choice, you can rely on the Eliya Rabba. see [http://ph.yhb.org.il/07-08-11/ Peninei Halacha]</ref>
#How long is the shiur of 2 godlin in practical terms? Chazon Ish : 5 cm, Rav Chaim Naeh: 4 cm. Rav Mordechai Eliyahu (comments to Kitzur 9:13) writes that Kedi Anivah is 4 cm.

===Yad Soledet Bo===

#For purposes of cooking on Shabbat and Kashrut, Yad Soledet Bo is certainly hotter than 113 degrees Fahrenheit. <ref>Shemirat Shabbat Kehilchata (ch. 1, note 3), Badei Hashulchan 92:151</ref> Others are concerned for anything over 110 degrees Fahrenheit and over 160 degrees is certainly yad soledet bo. <ref>Igrot Moshe (OC 4:74 Bishul no. 3), The Laws of Kashrut p. 111). [https://www.yutorah.org/sidebar/lecture.cfm/788227/rabbi-hershel-schachter/kashrus-in-the-home/ Rav Hershel Schachter ("Kashrus in the Home" 2012, about min 30)] quotes Rav Soloveitchik that yad soledet bo is at least 140 degrees and no more than 160 degrees.</ref>

==Links==

*[http://www.yutorah.org/lectures/lecture.cfm/763395/Rabbi_Michael_Taubes/_Parshas_Eikev_How_Big_is_a_Kezayis_ How Big is a Kezayis] by Rabbi Michael Taubes

==Sources==
<references />
[[Category:Brachot]]

Kedi Achilat Pras

2019-06-11T21:34:13Z

Jacobrosenfeld: Fixed link redirect

#REDIRECT [[Bracha Achrona#Food]]

Biur Chametz

2019-06-11T21:30:36Z

Jacobrosenfeld: typos

==How to do Biur Chametz==

#The minhag is to burn chametz (until it becomes coals or ashes) during the day, however, one fulfills the mitzvah by destroying the Chametz in any fashion. <ref>Rama 445:1, Mishna Brurah 445:1-2, Chazon Ovadia part 1 page 64. Kaf Hachayim 445:3-4. This is based on the Mishna in Pesachim 21a which records an argument regarding how to fulfill the obligation in Shemot 12:15 תַּשְׁבִּיתוּ שְּׂאֹר מִבָּתֵּיכֶם. Rabbi Yehuda says the only way is to burn while chachamim say you can burn it, crumble it, or throw it into the river. Even though the Shulchan Arukh (445:1) rules that one may dispose of chametz in any fashion, Rama 445:1 writes that the minhag is to specifically burn it in order to satisfy all opinions. The Gra 445:1 says that even chachamim say that ideally one should burn it, as the Mishnah states one can "even" (af) eliminate it in other ways. He adds that the only reason this is only a custom and not obligatory is because according to rabbi yehuda you need to burn the chametz after its prohibited time and since we do it before that we can really do it any way. Kaf Hachayim 445:11 says that there is special kabbalistic importance to burning the chametz because it symbolizes burning the evil inclination. </ref>
#It is preferable for one to burn his own chometz and not to appoint someone else to do it for him. <ref>Kinyan Torah 5:37</ref>
#One should cut the chametz into thin slices in order for it to burn properly. <ref>Chazon Ovadia [[Pesach]] page 40. </ref>
#One should leave over at least a [[Kezayit]] of chametz that he is not selling to a non-jew in order to properly fulfill this mitzva. <ref>Mishna Brurah 445:10, Kaf Hachayim 445:18. </ref>
#It is permitted to throw the chametz into a field with a lot of birds, but if the person notices that at the prohibited time for chametz, the birds haven't eaten it yet, he should destroy it immediately. <ref>Chazon Ovadia page 65. </ref>
#One fulfills the mitzvah of destroying the chametz by flushing it down the toilet. <ref>Piskei Teshuvot 445:4, Mishna Brurah 445:5. Kinyan Torah 2:86 quotes the Chazon Ish 118:3 that he reluctantly agrees that the modern toilet is similar to throwing it into the ocean. </ref>
#It is forbidden to do melacha once the time for burning comes until you burn the chametz. <ref>Chazon Ovadia Part 1 page 65 based on Magen Avraham 445:2. </ref>
#One should burn the chametz until it turns to charcoal. <ref>Mishna Brurah 445:1, Shulchan Aruch Harav 445:4, Kaf Hachayim 445:3. </ref>
#If one puts chametz in one’s private garbage bin one should either pour Ajax on the Chametz to make it totally inedible <ref>Minchat Yitzchak 4:56, [[Shevet Halevi]] 1:137. </ref>, or put it in the street and declare that it be ownerless in front of three people. <ref>Piskei Teshuvot 445:7, Chelkat Yaakov 3:165 </ref> One can also include them in the sale of the chametz to a non-jew but then they cannot be used by him over [[pesach]]. <ref>Be'er Moshe 1:41; 3:74 </ref>
#It’s preferable to burn the chametz without dousing it in gasoline or lighter fluid so that one can destroy the Chametz with fire and not to make it inedible using any other means. <ref>Halichot Shlomo 6:10, Piskei Teshuvot 445:1, Beer Moshe 5:122, Siddur [[Pesach]] Kihilchato page 173. </ref> If the chametz will not burn in time without the gasoline then one should pour it to speed up the burning. <ref>http://www.torah.org/advanced/weekly-halacha/5757/metzorah.html </ref>
#There is a custom to burn the ten pieces of chametz that were hidden for the bedikah along with the rest of the chametz during biur. <ref>Kaf Hachayim 432:1 quoting the Arizal, Chazon Ovadia 5763 [[Pesach]] Part 1 page 36. </ref> There is also a custom to burn the [[lulav]], <ref>[http://www.dailyhalacha.com/displayRead.asp?readID=241 Rabbi Mansour on dailyhalacha.com]. Hagahot Maimoniot Hilkhot [[Sukkah]] 7:26 and Darchei Moshe Haaroch 664 and the Rama 664:9. Kaf Hachayim 445:16, 664:60 says to take half of the [[lulav]] to burn with the chametz and half to bake the matzot. The custom in Yemen was to use it to feul the ovens for [[matza]] according to Rav Yosef Kapach in Halikhot Teiman page. </ref> the [[aravot]] used for hoshanot <ref>Mishna Brurah 445:7 </ref>, leftover [[chanuka]] candles and wicks <ref>[http://www.dailyhalacha.com/displayRead.asp?readID=241 Rabbi Mansour on dailyhalacha.com]. See also [[Leftover oil and wicks]] of [[Chanukah]] candles. </ref> and fingernails <ref>Chazon Ish quoted in Orchot Rabbeinu page 104 </ref> along with the chametz.
#One should throw the chametz with his right hand. <ref>Orchot Chaim 451:1. </ref>
#One should burn the chametz in one's own property. <ref>Teshuvot vihanhagot 1:192 quoting the Ramban that the mitzva from the torah to burn chametz only applies to chametz in your domain. </ref>
#One doesn’t have to do [[Bitul Chametz]] after [[Bedikat Chametz|Bedika]] of the Shul or Bet Midrash <ref>Mishna Brurah 433:43, Aruch HaShulchan 433:12 </ref> unless it belongs to an individual in which case one should do [[Bitul Chametz]]. <ref>Halachos of [[Pesach]] (Rabbi Eider; pg 73) </ref>
#One should brush his teeth before the prohibited time for chametz arrives. <ref>Chazon Ovadia part 1 page 63, Ben Ish Chai Parashat Tzav halacha 8, Kaf Hachayim 444:32, Yechave Daat 1:91:8. </ref>
#Women are also obligated in the mitzva to destroy chametz. <ref>Sefer Hachinuch Mitzva 9, Chazon Ovadia [[pesach]] 5763 part 1 page 57. Pri Megadim Introduction to Hilchot [[Pesach]] 7 says that women are exempt from destroying chametz. </ref>

==Which candle to use==

#One should not use a candle torch such as a [[havdala]] candle for checking for chametz because it is not possible to insert it into narrow places. <ref>Chazon Ovadia page 38 </ref>
#Someone who used a torch must repeat the search without a blessing using a single candle. <ref>Chazon Ovadia page 38 </ref>
#If one does not possess a candle one may use a small flashlight. <ref>Chazon Ovadia page 38 </ref>

==Beracha==

#There is no beracha recited before the burning. The beracha of ''al biur chametz'' is recited before the bedika. <ref>Shulchan Aruch 432:1. Mishna Brurah 432:3 explains that this is because bedika is considered the beginning of the biur, and the bitul is done mainly in the heart and you can't say a beracha on something done in your heart. </ref>
#If someone forgot the beracha the night before on the bedika, he can recite the next day on the burning. <ref>Mishna Brurah 423:4 </ref>
#One does not recite a blessing when using a flashlight for Bedikat Chametz. <ref>Or Letzion 7.8 </ref>

==Praying Arvit==

#If one did not pray [[arvit]] and the time to search for chametz has arrived, one must pray [[arvit]] first and then search for chametz. <ref>Chazon Ovadia page 44 </ref>

==When==

#If one is selling his chametz via his local rabbi, it is preferable to burn his remaining chametz after the sale takes effect. <ref>*The Mishna (Pesachim 21a) records a dispute between Rabbi Yehuda, who holds that one must burn one’s Chametz in order to fulfill Biur Chametz, and Rabanan, who say that one can fulfill Biur Chametz even by throwing it to the wind or into the ocean. The Rosh (2:3) quotes a dispute amongst the Rishonim regarding which opinion is normative. While the S”A 445:1 rules like Rabanan, the Rama says the Minhag is to burn it.
*Rabbi Mordechai Willig (Am Mordechai Moadim p. 152-3) defends the Minhag of those who burn the Chametz in the morning before going to work even though it is before the Rabbi sells the rest of their Chametz. He explains that even though they aren’t burning their last K’zayit, nonetheless, they fulfill Tashbitu when the Rabbi sells the Chametz on their behalf. He bases this argument on the Tur 436, who according to the Pri Chadash 436:3, holds that selling one’s Chametz to a non-Jew is a fulfillment of Tashbitu. He adds that even though there is a Mitzvah to burn the Chametz, Rosh and Beit Yosef maintain that if one gets rid of his Chametz before the fifth hour, even Rabbi Yehuda agrees that one need not burn it.
*Rabbi Hershel Schachter (B’ikvei HaTzon p. 76) argues that some Rishonim hold that one does not fulfill Tashbitu by selling one’s Chametz (see Tosfot Rabbenu Peretz Pesachim 28b). Accordingly, if one burns his Chametz in the morning before the Rabbi sells the rest of one’s Chametz, one might not fulfill Tashbitu. Furthermore, the Bracha one made before [[Bedikat Chametz]] may turn out to be a Bracha Levatala. Rabbi Schachter also stated his opinion on the [http://www.ou.org/torah/article/oukosher_pre-pesach_webcast_5771 OU Pre-Pesach Webcast 5771] between minutes 28:30 and 30:15 and in a [http://www.yutorah.org/lectures/lecture.cfm/774202/Rabbi_Hershel_Schachter/Halachos_of_Pesach shiur on yutorah.org] (“Halachos of [[Pesach]],” min 3-6). See [http://www.hebrewbooks.org/pagefeed/hebrewbooks_org_13070_102.pdf an article in Kovetz Aharon VeYisrael] about whether one fulfills Tashbitu with selling his chametz to a non-Jew.</ref>
#The burning and the bitul of the chametz should be finished by the end of the fifth hour. <ref>Shulchan Aruch 434:2, Mishna Brurah 434:12, Kaf Hachayim 434:38-40. Theoretically, one may burn one’s chametz until halakhic midday (Mishnah Pesachim 11b); however, Mishna Brurah (434:12) writes that in order to perform bitul chametz after biur chametz, one must burn it before the end of the fifth hour. </ref> Some say that one should specifically burn it at the beginning of the fifth hour. <ref>Piskei Teshuvot 445:3. The gemara in pesachim 21a says that from the torah chametz is only forbidden at mid-day, the rabbis made it two hours earlier because people might get confused with the hours. Rambam Chametz U'[[matza]] 1:9. </ref>
#If chametz is found during [[pesach]], see [[Bedikat_Chametz#If_one_finds_Chametz]].
#The [[nullification]] during the day should be done before the sixth hour, so that the chametz that you nullify is still yours when you nullify it. <ref>Shulchan Aruch 434:2 </ref> but after the burning. <ref>Rama 434:2. According to Rav Yaakov Emden in Mor Uketzia 434 one can do the bitul before the burning even lechatchila. </ref>
#If one leaves his house, he should still do bitul when the time comes. <ref>Shulchan Aruch 236:1. </ref>

==If a Person Finds Chametz on Pesach==

#If someone finds chametz on Pesach if it is [[Chol Hamoed]] he should remove it and destroy it immediately. If it is [[Yom Tov]] he should cover it until the nighttime and then destory it. On Yom Tov itself it is muktzeh and it is forbidden to burn it in its place.<ref>Gemara Pesachim 6a, Shulchan Aruch OC 446:1. Bet Yosef 446:1 cites a machloket rishonim whether one should burn it on Yom Tov if he didn't do bitul. Rashi, Ran, and Rabbenu Yechiel holding that one should burn it if one didn't do bitul and the Rambam disagreeing. Mishna Brurah 446:6 writes that most achronim side with those who say that one can at least take it and throw it in the wind it if one didn't do bitul but the minhag is always to just cover the chametz on Yom Tov.</ref>
#If one finds Chametz on Pesach if one sold one's chametz then one should simply put away that chametz together with the rest of the chametz that was sold to the non-Jew.<ref>Mikrei Kodesh p. 231 writes that if you find chametz on pesach you should just put it away with the rest of your chametz since it was sold to a non-Jew and burning it would be stealing from the non-Jew. Furthermore, taking it to burn is acquiring it as a thief and it isn’t right to own the chametz on pesach even for that short period of time even though one intends to burn it (Tosfot Pesachim 29a). Shevet Halevi 9:116 agrees and adds that if one picks it up to avoid any shaylah of acquiring it one could have explicit intention not to acquire it.</ref>

==Erev Pesach on Shabbat==

#When the fourteenth of Nisan occurs on a [[Shabbat]], all chametz must be destroyed before [[shabbat]] except for the chametz that will be needed for the first two [[shabbat]] meals. <ref>Shulchan Aruch 444:1, Rambam Hilchot Chametz U'[[matza]] 3:3 based on Rabbi Meir's opinion on Pesachim 49a. </ref>

==Links==

*[http://www.hebrewbooks.org/54541 Yalkut Yosef Hilchot Pesach vol. 1 (Hebrew, 5775)]

==Sources==
<references />
[[Category:Pesach]]
[[Category:Holidays]]

Showering on Yom Tov

2019-06-11T21:13:35Z

Jacobrosenfeld: /* Psak */ style

[[Image:shower.jpg|200px|right]]
==Background==
'''Heating up water on [[Yom Tov]]'''
In the Mishna ([https://he.wikisource.org/wiki/%D7%9E%D7%A9%D7%A0%D7%94_%D7%91%D7%99%D7%A6%D7%94_%D7%91_%D7%94 Beitzah 2:5]), Bet Shamai say that one may only heat up water for washing one’s feet and only to a temperature that one would be able to drink, while Bet Hillel permit heating up the water even as hot as needed to bathe. The Rif and Tosfot (Beitzah 21b) stipulate that Beit Hillel only permitted heating water on [[Yom Tov]] for one's hands and feet, but not for one's entire body. 
'''The Rishonim's question'''
The Ran (Beitzah 11a) explains that Bet Hillel's opinion is based on the concept of Mitoch (since it’s permitted to cook for food on [[Yom Tov]], it’s also permitted to heat up water for bathing). This concept of mitoch is a subject of dispute between Beit Hillel and Beit Shammai in an earlier Mishna. The Mishna (Beitzah 1:5) records a dispute where Bet Hillel permitted [[carrying]] a child, [[Lulav]], or sefer torah in a public domain on [[Yom Tov]], and Bet Shamai prohibited. The Gemara (Beitza 12a) explains that this dispute is based on the concept of Mitoch, Beit Hillel accept it, while Beit Shammai do not. Since we always hold like Bet Hillel (Eiruvin 6b), Shulchan Aruch Orach Chaim 518:1 rules that we hold like Beit Hillel that there is a concept of mitoch. Seemingly, then it should be permitted to heat up water for washing one's entire body based on the concept of mitoch. 
'''Tosfot's approach'''
Tosfot (Beitzah 21b s.v. Lo Yicham) writes that Bet Hillel only allows heating up water to a high temperature regarding one’s hands and feet because that’s a pleasure enjoyed by everyone, however, for the entire body it’s forbidden (Biblically) because it’s not considered something which is a pleasure enjoyed by everyone. This is similar to the Gemara Ketubot 7a which stipulates that a pleasure which is only enjoyed by wealthy people isn't considered Ochel Nefesh. A number of Rishonim agree with this explanation.<ref>The idea of Tosfot Beitzah is also found in Tosfot ([[Shabbat]] 39b s.v. VeBeit Hillel), Rosh ([[Shabbat]] 3:7), Meiri (Beitzah 21b s.v. Amar HaMeiri HaMishna HaReviyit) ,and Piskei Rid (Beitzah 21b according to the Gilyon of the Ketav Yad). </ref> 
'''Rambam's approach'''
The Rambam ([[Yom Tov]] 1:16), however, holds that the only prohibition involved is the rabbinic prohibition to bathe in a bathhouse. A number of rishonim agree.<ref>The Ritva Beitzah (21b s.v. Matiten) agrees with the Rambam that the prohibition to heat up water on [[Yom Tov]] is only rabbinic in nature. The Shitah Mekubeset quotes this. </ref>The Ramban ([[Shabbat]] 40a s.v. Ha Ditnan) explains that even though seemingly this rabbinic prohibition should not be extended to [[Yom Tov]] because it is permitted to engage in those melachot for [[Yom Tov]], nonetheless, since some Halachic concerns still apply to bathing on [[Yom Tov]], such as [[squeezing]] water from one’s hair or towel, the prohibition applies to [[Yom Tov]] as well. 
'''Which approach is accepted as halacha?'''
The Shulchan Aruch 511:2 seems to rule like the Rambam, while the Rama follows the opinion of Tosfot. For a clarification of this point as well as the opinion of other major poskim, see the footnote.<ref>*'''Proofs that the halacha follows Tosfot''': The Beit Yosef 511:2 simply quotes Tosfot and does not quote the reason of the Rambam. Seemingly, he holds like the Tosfot. Even though, he quotes the Rif, who says that one may not heat up water for a complete body shower, the Rif doesn't explicitly state that he agrees with the Rambam's explanation. Mishna Brurah 511:10 quotes the opinion of Tosfot and only mentions the explanation of the Rambam in the Shaar HaTziyun (511:8). Chazon Ovadyah ([[Yom Tov]] pg 41) also explains the prohibition to heat up water on [[Yom Tov]] for a full-body shower in accordance with Tosfot.
*'''Proof that Shulchan Aruch follows the Rambam''': The Ran ([[Shabbat]] 18b and Beitzah 11b) writes that since the Rif and Rambam hold that heating up water on [[Yom Tov]] for a full-body shower is onlyrabbinic, it is permitted to take a shower if the water was heated up before [[Yom Tov]]. According to Tosfot, who hold that heating up water on [[Yom Tov]] is a biblical prohibition, it would be prohibited to take a shower with hot water even if it was heated before [[Yom Tov]]. Beit Yosef 511:2 quotes the Ran. Shulchan Aruch 511:2 rules that it is permitted to bathe one's entire body in hot water which was heated before [[Yom Tov]], while the Rama rules that it is forbidden. Using the logic of the Ran, Shulchan Aruch follows the opinion of the Rambam, whereas the Rama follows the opinion of the Tosfot.
*Assuming, as did the Ran, that the Rif holds like the Rambam, it is very reasonable to believe Shulchan Aruch follows the Rambam, since two of the three major pillars of halacha agree to that opinion. See Rav Yosef Karo's introduction to the Beit Yosef s.v. VeLeChen. See, however, the Meiri (Beitzah 21b s.v. Amar HaMeiri HaMishna HaReviyit) who explains like Tosfot but also rules like the Rif that one may completely bathe in water which was heated before [[Yom Tov]]. According to the Meiri, these two aren't necessarily related and as such, the proof as to the ruling of Shulchan Aruch isn't ironclad.
*'''Proofs that we're strict for both''': The Kaf HaChaim 511:13 quotes both opinions and doesn't rule definitively. The Shaar HaTziyun details a practical difference between the Rambam and Tosfot but doesn't rule either way.</ref> The Beiur Halacha 511:2 s.v. Yadav implies that what is considered a pleasure enjoyed by everyone depends on the time and place. (Sh”t Mayim Chaim 1:29 supports this idea.) <ref>"Changes in Sociology or Technology and Jewish Law Responses to Them: The Cases of Showering or Smoking on [[Yom Tov]]" is an RJJ article by Avi Wagner and R’ Broyde on this topic. (R’ Broyde states aware of only one posek who says “Shaave” never changes).</ref>
'''Showering with water heated up before [[Yom Tov]]'''
 Tosfot who holds that there is a biblical prohibition to heat up water on [[Yom Tov]], also holds that there’s a rabbinic prohibition to bathe in water heated before [[Yom Tov]] just like there’s a rabbinic prohibition regarding water heated before [[Shabbat]]. Based on this, the Noda Biyehuda OC 24 and Chacham Tzvi 11 forbid immersing in a heated mikveh, even if the water was heated before [[Yom Tov]] but they did permit using lukewarm water. Teshuvot Divrei Chaim OC 2:26 says that the minhag is to allow women to immerse even on [[Shabbat]] and [[Yom Tov]] in a heated Mikvah. Rabbi Akiva Eiger on Shulchan Aruch 307:5, quoted by Bi’ur Halacha 326:1 "Bimayim" permits bathing in hot water even on [[Shabbat]] because if not the women would be in great discomfort, and the gezeira wasn't made on situations like those. However, the Rambam holds that it’s permissible to wash one’s whole body with water that was heated up before [[Yom Tov]] as long as it’s done outside a bathhouse because there was a rabbinic prohibition not to bathe in a bathhouse on [[Yom Tov]] (Bet Yosef 511:2). 
 Shulchan Aruch 511:2 rules like the Rambam and the Rama rules like Tosfot. Mishna Brurah 551:19 writes that Ashkenazim shouldn’t change the minhag to refrain from washing one’s whole body in water that was heated before [[Yom Tov]]. However, Chazon Ovadyah ([[Yom Tov]] pg 41) writes that the Sephardic minhag is to follow Shulchan Aruch. Sh”t Mayim Chayim 1:29 agrees. 

==Psak==

=== Sephardic ===
One may not shower on [[Yom Tov]] with water heated on [[Yom Tov]], however, one may shower with water heated before [[Yom Tov]] as long as it is not in a bathhouse. One may shower on [[Yom Tov]] Sheni with water heated by an electric heater on [[Yom Tov]] Rishon, provided there is no incoming cold water that will be heated as it enters the tank. Water that was heated in a solar boiler (common in Israel) is considered like water that was heated before [[Yom Tov]] and one could shower one’s whole body in them on [[Yom Tov]]. <ref>Rav Ovadyah Yosef (Chazon Ovadya [[Yom Tov]] p. 41 and p. 157), Yalkut Yosef [[Shabbat]] Volume 4 Siman 326 page 58. [http://download.yutorah.org/2017/55086/879510.pdf Rav Eliyahu Ben Chaim] holds that it is permitted to shower in lukewarm water on Yom Tov.</ref>

According to a ruling of Rav Yitzchak Yosef Shlita, in the Diaspora, when [[Yom Tov]] falls out on Thursday and Friday and leads into [[Shabbat]], colloquially known as a Three Day [[Yom Tov]], it is permissible to take a shower on [[Yom Tov]] as long as the water in the boiler was boiling before [[Yom Tov]] even if there is incoming water that will be heated as it enters the boiler. <ref>Rabbi Gavriel Elbaz (author of the English HalachaYomit.co.il site) as well as a few other Rabbis sent a question to Rav Yitzchak Yosef Shlita as to whether the lenient position Rav Ovadia Yosef took regarding a solar boiler could be applied to an electric boiler. The final ruling of Rav Yitzchak Yosef can be found on [http://halachayomit.co.il/Default.asp?HalachaID=1573 HalachaYomit.co.il in Hebrew] as well as [http://www.halachayomit.co.il/EnglishDisplayRead.asp?readID=1997 HalachaYomit.co.il in English]. See, however, another [http://www.halachayomit.co.il/displayRead.asp?ReadID=1996 article on HalachaYomit.co.il]. The Teshuvah was later printed in Shu"t HaRishon LeTzion vol. 2 Orach Chaim Siman 74.

*The letter by Rabbi Elbaz included the following points. Please note that the following variables individually may not be accepted by the halacha, however, it is together that they formed a basis for a lenient position.
*Facts of the case: Under the boiler is a gas fueled flame that is constantly lit to keep the water hot. Inside the boiler is a thermostat to measure the temperature of the water. When water is removed from the boiler, immediately cold water enters the boiler. At that time, either the cold water is heated immediately by the hot water in the boiler or because a lot of cold water entered, the temperature drops and the fire below the boiler is raised automatically.
*Perhaps the entire prohibition of heating up water, according to Shulchan Aruch, is only rabbinic (see above).
*Perhaps the new water that enters and is heated is only considered a pesik reisha de'lo nicha leh. See Chazon Ovadia ([[Yom Tov]] p. 41) and Yabia Omer 4:34:35. Even if it is a pesik reisha denicha leh, still some permit a pesik reisha for a rabbinic prohibition. See Leviyat Chen (Siman 314 #39).
*There is a minority opinion that considers the water that entered as grama. See Chazon Ovadia ([[Shabbat]] v. 4 p. 405).
*If it can be established that the water was heated up in a permitted fashion, then there is a discussion whether it is permitted to take a full body shower in those waters. See Shulchan Aruch 326 and 511, Halichot Olam (v. 4, p. 207), and Chazon Ovadia ([[Shabbat]] v. 6, p. 76-8).
*Lastly, perhaps for someone who is in pain there is room to be lenient. See Rabbi Akiva Eiger (307 and 326).</ref> In any event, this ruling does not address the issues of plucking out hairs or [[squeezing]] out hair, which are forbidden.

=== Ashkenazik ===
Many major authorities forbid taking a shower with hot water whether the water was heated before [[Yom Tov]] or on [[Yom Tov]]. However, one may wash one's body one limb at a time with water heated before [[Yom Tov]] and one may heat up water on [[Yom Tov]] to wash one’s face hands and feet. However, some authorities are lenient and hold that it's preferable to shower on [[Yom Tov]] with lukewarm water but it's even permitted to shower with hot water, however, one should not use very hot water. Nonetheless, it's imperative to be careful about certain concerns:

*(1) that one may not squeeze water out of one's hair, either to dry it or to rub in shampoo and so one should put the shampoo in before wetting one's hair.
*(2) One may not use regular bar soap based on Mishna Brurah 326:30 but one should use liquid soap, preferably one that is a thin liquid.
*(3) Some forbid using the towel to dry one's hair but agree that it's permissible to dry one's body as long as the towel isn't saturated to the point that one is [[squeezing]] out water. <ref>This is the opinion of Rabbi Aryeh Lebowitz mostly quoting Rav Hershel Schachter. This lenient opinion is based on a discussion whether and to what extent halacha considers a pleasure enjoyed by most people to change according to time.

*(1) Magen Avraham 511:5, Aruch HaShulchan 511:5, and Beiur Halacha 511 s.v. Yadav hold that when considering what is a pleasure enjoyed by all one must take into consideration the contemporary custom during the week.
*(2) [http://www.yutorah.org/lectures/lecture.cfm/749147/Rabbi_Aryeh_Lebowitz/Ten_Minute_Halacha_-_Showering_on_Yom_Tov Rabbi Aryeh Lebowitz] (New York, 2010) brings a proof from the above sources that since nowadays it’s more common to shower daily or at least once every two days heating up water for that purpose should be permissible. Rabbi Lebowitz quotes Rav Hershel Schachter who permits showering in lukewarm water. It should be noted, however, that Rav Hershel Schachter's pesak as recorded in [http://www.yutorah.org/lectures/lecture.cfm/776128/Rabbi_Hershel_Schachter/Reishit_Bikkurim:_A_Guide_to_Shavuot_Observance Reishit Bikkurim] ([[Shavuot]] 5772) is that it is forbidden to shower in hot or warm water, but only in water that's cold but not uncomfortably cold. In the footnote he explicitly writes that lukewarm water is forbidden. This same position is confirmed in [http://www.yutorah.org/lectures/lecture.cfm/791957/Rabbi_Hershel_Schachter/Hilchos_Pesach_and_Yom_Tov a shiur on yutorah.org titled "Hilchos Pesach and Yom Tov"] (min 30) which was given before [[Pesach]] 2013. [https://www.yutorah.org/sidebar/lecture.cfm/898113/rabbi-hershel-schachter/inyonei-pesach-yom-tov-6-mitoch-electricity-funerals-bathing-chametz-mixtures-kitnios-mechirah-birkas-kohanim/ Rav Schachter (March 2018 Inyanei Pesach 6 min 30)] said that to be strict for the Ramban one shouldn't shower in warm water.
[https://player.fm/series/yutorah-r-aryeh-lebowitz-recent-shiurim-1315098/ten-minute-halacha-rav-schachters-position-on-showering-on-yom-tov Rav Aryeh Lebowitz (March 2017) reexplained the issue and Rav Schachter's position and he retracted from his initial explanation of Rav Schachter's opinion. There he explained that Rav Schachter was only lenient if it is just warm enough that it is to remove the coldness of the water. The reason being that Shaar Hatziyun 511:25 citing Rabbi Akiva Eiger discusses whether the gezerah habaalanim only applies to yad soledet or even lukewarm. Bet Meir holds that lukewarm water is an issue. However, if it isn't warm but it is just removing the chill everyone agrees that gezerah habaalanim is permitted.

*(3) Sh”t Mayim Chayim 1:29 (Rav Chaim Dovid HaLevi, Tel Aviv, 1991) agrees with the above proof, however, he disagrees with the assumption that nowadays the common custom is to shower daily and it’s not sufficient that it’s the custom to shower regularly (even once in two days). [He does admit that if he were in a very hot climate and it was actually the custom for everyone to take a shower every single morning then he’d permit.] (This is similar to the position taken by the Chazon Yechezkel Beitzah 2:7 but Shemirat [[Shabbat]] Kehilchata 21 note 21 questions it.)
*(4) However, Sh”t Bear Moshe 8:158-9 (Rav Moshe Stern, Brooklyn, NY, 1987) argues that the above sources aren’t a proof because in all those cases the contemporary custom was only considered in order to create a stringency beyond that which that was ruled in Shulchan Aruch. Therefore, Bear Moshe is unwilling to consider permitting heating water to shower on [[Yom Tov]].
*(5) Mishna Brurah 551:9 and 18 rules (like the Rama) that one may not take a shower a full body shower with hot water on [[Yom Tov]] whether the water was heated on [[Yom Tov]] or before, however, one may wash one's whole body part by part with water heated before [[Yom Tov]] and one may heat up water on [[Yom Tov]] to wash one's hands, feet, and face.
*(6) In conclusion whether or not this definition of "a pleasurable activity enjoyed by all" in halacha can change most poskim are unwilling to rule leniently and rule in accordance with the Mishna Brurah even nowadays. This is the opinion of Shemirat [[Shabbat]] KeHilchata 14:7 (in old and new edition), [http://www.thehalacha.com/attach/Volume3/Issue18.pdf Halachically Speaking] quoting Horav Yisroel Belsky, Rivevot Ephraim i6:265, 8:248:1, Sh"t Tzitz Eliezer 6:20, 11:64, Avnei Yushfei 3:55 quoting Rav Elyashiv. [In the footnote (#21) of Shemirat [[Shabbat]] Kehilchata he discusses the topic at length and shows that there is some reason to be lenient but nonetheless doesn't rule that way.]
*(7) Rabbi Simcha Bunim Cohen in his book "The Laws of [[Yom Tov]]" basically agrees to all of the above and adds that it's customary to refrain from even a cold shower on [[Yom Tov]] unless there it is a case of discomfort and that it's permitted to heat up water on [[Yom Tov]] for the purpose of washing a minor part of the body. Lastly, Rav Simcha Bunim Cohen adds that washing any part of the body in a shower or bathtub is forbidden unless one is partly clothed. Rav Chaim Jachter on [http://www.koltorah.org/ravj/Showering_on_Yom_Tov_1.html koltorah.org] points out that one should not distinguish in this regard between the first and second day of [[yom tov]] simply because the second day is rabbinic, as the Aruch Hashulchan 511:11 says this is degrading to [[Yom tov sheni]].</ref>

===Children===

#If a person always bathes their child every day then it is permitted to bathe them in hot water on Yom Tov. If they only bathe them every other day or the like then it is forbidden to bathe them in hot water on Yom Tov.<ref>Ohalei Yakov (Shavuot p. 79 Yom Tov 11)</ref>

==Links==

*[http://hirhurim.blogspot.com/2007/09/yom-tov-hygiene-hot-shower.html Rabbi Ari Enkin on hirhurim.com]
*[http://www.koltorah.org/ravj/Showering_on_Yom_Tov_1.html Rabbi Jachter on koltorah.org]
*[http://www.thehalacha.com/attach/Volume3/Issue18.pdf Halachically Speaking]
*[http://www.yutorah.org/lectures/lecture.cfm/749147/Rabbi_Aryeh_Lebowitz/Ten_Minute_Halacha_-_Showering_on_Yom_Tov Rabbi Aryeh Lebowitz on yutorah.org]
*[http://www.yutorah.org/lectures/lecture.cfm/776128/Rabbi_Hershel_Schachter/Reishit_Bikkurim:_A_Guide_to_Shavuot_Observance Rav Hershel Schachter in Reishit Bikkurim (p. 5)]

==Sources==
<references />
[[Category:Holidays]]
[[Category:Pesach]]
[[Category:Sukkot]]

Showering on Yom Tov

2019-06-11T21:12:19Z

Jacobrosenfeld: like to mishna

[[Image:shower.jpg|200px|right]]
==Background==
'''Heating up water on [[Yom Tov]]'''
In the Mishna ([https://he.wikisource.org/wiki/%D7%9E%D7%A9%D7%A0%D7%94_%D7%91%D7%99%D7%A6%D7%94_%D7%91_%D7%94 Beitzah 2:5]), Bet Shamai say that one may only heat up water for washing one’s feet and only to a temperature that one would be able to drink, while Bet Hillel permit heating up the water even as hot as needed to bathe. The Rif and Tosfot (Beitzah 21b) stipulate that Beit Hillel only permitted heating water on [[Yom Tov]] for one's hands and feet, but not for one's entire body. 
'''The Rishonim's question'''
The Ran (Beitzah 11a) explains that Bet Hillel's opinion is based on the concept of Mitoch (since it’s permitted to cook for food on [[Yom Tov]], it’s also permitted to heat up water for bathing). This concept of mitoch is a subject of dispute between Beit Hillel and Beit Shammai in an earlier Mishna. The Mishna (Beitzah 1:5) records a dispute where Bet Hillel permitted [[carrying]] a child, [[Lulav]], or sefer torah in a public domain on [[Yom Tov]], and Bet Shamai prohibited. The Gemara (Beitza 12a) explains that this dispute is based on the concept of Mitoch, Beit Hillel accept it, while Beit Shammai do not. Since we always hold like Bet Hillel (Eiruvin 6b), Shulchan Aruch Orach Chaim 518:1 rules that we hold like Beit Hillel that there is a concept of mitoch. Seemingly, then it should be permitted to heat up water for washing one's entire body based on the concept of mitoch. 
'''Tosfot's approach'''
Tosfot (Beitzah 21b s.v. Lo Yicham) writes that Bet Hillel only allows heating up water to a high temperature regarding one’s hands and feet because that’s a pleasure enjoyed by everyone, however, for the entire body it’s forbidden (Biblically) because it’s not considered something which is a pleasure enjoyed by everyone. This is similar to the Gemara Ketubot 7a which stipulates that a pleasure which is only enjoyed by wealthy people isn't considered Ochel Nefesh. A number of Rishonim agree with this explanation.<ref>The idea of Tosfot Beitzah is also found in Tosfot ([[Shabbat]] 39b s.v. VeBeit Hillel), Rosh ([[Shabbat]] 3:7), Meiri (Beitzah 21b s.v. Amar HaMeiri HaMishna HaReviyit) ,and Piskei Rid (Beitzah 21b according to the Gilyon of the Ketav Yad). </ref> 
'''Rambam's approach'''
The Rambam ([[Yom Tov]] 1:16), however, holds that the only prohibition involved is the rabbinic prohibition to bathe in a bathhouse. A number of rishonim agree.<ref>The Ritva Beitzah (21b s.v. Matiten) agrees with the Rambam that the prohibition to heat up water on [[Yom Tov]] is only rabbinic in nature. The Shitah Mekubeset quotes this. </ref>The Ramban ([[Shabbat]] 40a s.v. Ha Ditnan) explains that even though seemingly this rabbinic prohibition should not be extended to [[Yom Tov]] because it is permitted to engage in those melachot for [[Yom Tov]], nonetheless, since some Halachic concerns still apply to bathing on [[Yom Tov]], such as [[squeezing]] water from one’s hair or towel, the prohibition applies to [[Yom Tov]] as well. 
'''Which approach is accepted as halacha?'''
The Shulchan Aruch 511:2 seems to rule like the Rambam, while the Rama follows the opinion of Tosfot. For a clarification of this point as well as the opinion of other major poskim, see the footnote.<ref>*'''Proofs that the halacha follows Tosfot''': The Beit Yosef 511:2 simply quotes Tosfot and does not quote the reason of the Rambam. Seemingly, he holds like the Tosfot. Even though, he quotes the Rif, who says that one may not heat up water for a complete body shower, the Rif doesn't explicitly state that he agrees with the Rambam's explanation. Mishna Brurah 511:10 quotes the opinion of Tosfot and only mentions the explanation of the Rambam in the Shaar HaTziyun (511:8). Chazon Ovadyah ([[Yom Tov]] pg 41) also explains the prohibition to heat up water on [[Yom Tov]] for a full-body shower in accordance with Tosfot.
*'''Proof that Shulchan Aruch follows the Rambam''': The Ran ([[Shabbat]] 18b and Beitzah 11b) writes that since the Rif and Rambam hold that heating up water on [[Yom Tov]] for a full-body shower is onlyrabbinic, it is permitted to take a shower if the water was heated up before [[Yom Tov]]. According to Tosfot, who hold that heating up water on [[Yom Tov]] is a biblical prohibition, it would be prohibited to take a shower with hot water even if it was heated before [[Yom Tov]]. Beit Yosef 511:2 quotes the Ran. Shulchan Aruch 511:2 rules that it is permitted to bathe one's entire body in hot water which was heated before [[Yom Tov]], while the Rama rules that it is forbidden. Using the logic of the Ran, Shulchan Aruch follows the opinion of the Rambam, whereas the Rama follows the opinion of the Tosfot.
*Assuming, as did the Ran, that the Rif holds like the Rambam, it is very reasonable to believe Shulchan Aruch follows the Rambam, since two of the three major pillars of halacha agree to that opinion. See Rav Yosef Karo's introduction to the Beit Yosef s.v. VeLeChen. See, however, the Meiri (Beitzah 21b s.v. Amar HaMeiri HaMishna HaReviyit) who explains like Tosfot but also rules like the Rif that one may completely bathe in water which was heated before [[Yom Tov]]. According to the Meiri, these two aren't necessarily related and as such, the proof as to the ruling of Shulchan Aruch isn't ironclad.
*'''Proofs that we're strict for both''': The Kaf HaChaim 511:13 quotes both opinions and doesn't rule definitively. The Shaar HaTziyun details a practical difference between the Rambam and Tosfot but doesn't rule either way.</ref> The Beiur Halacha 511:2 s.v. Yadav implies that what is considered a pleasure enjoyed by everyone depends on the time and place. (Sh”t Mayim Chaim 1:29 supports this idea.) <ref>"Changes in Sociology or Technology and Jewish Law Responses to Them: The Cases of Showering or Smoking on [[Yom Tov]]" is an RJJ article by Avi Wagner and R’ Broyde on this topic. (R’ Broyde states aware of only one posek who says “Shaave” never changes).</ref>
'''Showering with water heated up before [[Yom Tov]]'''
 Tosfot who holds that there is a biblical prohibition to heat up water on [[Yom Tov]], also holds that there’s a rabbinic prohibition to bathe in water heated before [[Yom Tov]] just like there’s a rabbinic prohibition regarding water heated before [[Shabbat]]. Based on this, the Noda Biyehuda OC 24 and Chacham Tzvi 11 forbid immersing in a heated mikveh, even if the water was heated before [[Yom Tov]] but they did permit using lukewarm water. Teshuvot Divrei Chaim OC 2:26 says that the minhag is to allow women to immerse even on [[Shabbat]] and [[Yom Tov]] in a heated Mikvah. Rabbi Akiva Eiger on Shulchan Aruch 307:5, quoted by Bi’ur Halacha 326:1 "Bimayim" permits bathing in hot water even on [[Shabbat]] because if not the women would be in great discomfort, and the gezeira wasn't made on situations like those. However, the Rambam holds that it’s permissible to wash one’s whole body with water that was heated up before [[Yom Tov]] as long as it’s done outside a bathhouse because there was a rabbinic prohibition not to bathe in a bathhouse on [[Yom Tov]] (Bet Yosef 511:2). 
 Shulchan Aruch 511:2 rules like the Rambam and the Rama rules like Tosfot. Mishna Brurah 551:19 writes that Ashkenazim shouldn’t change the minhag to refrain from washing one’s whole body in water that was heated before [[Yom Tov]]. However, Chazon Ovadyah ([[Yom Tov]] pg 41) writes that the Sephardic minhag is to follow Shulchan Aruch. Sh”t Mayim Chayim 1:29 agrees. 

==Psak==
'''Sephardic'''
One may not shower on [[Yom Tov]] with water heated on [[Yom Tov]], however, one may shower with water heated before [[Yom Tov]] as long as it is not in a bathhouse. One may shower on [[Yom Tov]] Sheni with water heated by an electric heater on [[Yom Tov]] Rishon, provided there is no incoming cold water that will be heated as it enters the tank. Water that was heated in a solar boiler (common in Israel) is considered like water that was heated before [[Yom Tov]] and one could shower one’s whole body in them on [[Yom Tov]]. <ref>Rav Ovadyah Yosef (Chazon Ovadya [[Yom Tov]] p. 41 and p. 157), Yalkut Yosef [[Shabbat]] Volume 4 Siman 326 page 58. [http://download.yutorah.org/2017/55086/879510.pdf Rav Eliyahu Ben Chaim] holds that it is permitted to shower in lukewarm water on Yom Tov.</ref>
According to a ruling of Rav Yitzchak Yosef Shlita, in the Diaspora, when [[Yom Tov]] falls out on Thursday and Friday and leads into [[Shabbat]], colloquially known as a Three Day [[Yom Tov]], it is permissible to take a shower on [[Yom Tov]] as long as the water in the boiler was boiling before [[Yom Tov]] even if there is incoming water that will be heated as it enters the boiler. <ref>Rabbi Gavriel Elbaz (author of the English HalachaYomit.co.il site) as well as a few other Rabbis sent a question to Rav Yitzchak Yosef Shlita as to whether the lenient position Rav Ovadia Yosef took regarding a solar boiler could be applied to an electric boiler. The final ruling of Rav Yitzchak Yosef can be found on [http://halachayomit.co.il/Default.asp?HalachaID=1573 HalachaYomit.co.il in Hebrew] as well as [http://www.halachayomit.co.il/EnglishDisplayRead.asp?readID=1997 HalachaYomit.co.il in English]. See, however, another [http://www.halachayomit.co.il/displayRead.asp?ReadID=1996 article on HalachaYomit.co.il]. The Teshuvah was later printed in Shu"t HaRishon LeTzion vol. 2 Orach Chaim Siman 74.

*The letter by Rabbi Elbaz included the following points. Please note that the following variables individually may not be accepted by the halacha, however, it is together that they formed a basis for a lenient position.
*Facts of the case: Under the boiler is a gas fueled flame that is constantly lit to keep the water hot. Inside the boiler is a thermostat to measure the temperature of the water. When water is removed from the boiler, immediately cold water enters the boiler. At that time, either the cold water is heated immediately by the hot water in the boiler or because a lot of cold water entered, the temperature drops and the fire below the boiler is raised automatically.
*Perhaps the entire prohibition of heating up water, according to Shulchan Aruch, is only rabbinic (see above).
*Perhaps the new water that enters and is heated is only considered a pesik reisha de'lo nicha leh. See Chazon Ovadia ([[Yom Tov]] p. 41) and Yabia Omer 4:34:35. Even if it is a pesik reisha denicha leh, still some permit a pesik reisha for a rabbinic prohibition. See Leviyat Chen (Siman 314 #39).
*There is a minority opinion that considers the water that entered as grama. See Chazon Ovadia ([[Shabbat]] v. 4 p. 405).
*If it can be established that the water was heated up in a permitted fashion, then there is a discussion whether it is permitted to take a full body shower in those waters. See Shulchan Aruch 326 and 511, Halichot Olam (v. 4, p. 207), and Chazon Ovadia ([[Shabbat]] v. 6, p. 76-8).
*Lastly, perhaps for someone who is in pain there is room to be lenient. See Rabbi Akiva Eiger (307 and 326).</ref> In any event, this ruling does not address the issues of plucking out hairs or [[squeezing]] out hair, which are forbidden.

'''Ashkenazik'''
Many major authorities forbid taking a shower with hot water whether the water was heated before [[Yom Tov]] or on [[Yom Tov]]. However, one may wash one's body one limb at a time with water heated before [[Yom Tov]] and one may heat up water on [[Yom Tov]] to wash one’s face hands and feet. However, some authorities are lenient and hold that it's preferable to shower on [[Yom Tov]] with lukewarm water but it's even permitted to shower with hot water, however, one should not use very hot water. Nonetheless, it's imperative to be careful about certain concerns:

*(1) that one may not squeeze water out of one's hair, either to dry it or to rub in shampoo and so one should put the shampoo in before wetting one's hair.
*(2) One may not use regular bar soap based on Mishna Brurah 326:30 but one should use liquid soap, preferably one that is a thin liquid.
*(3) Some forbid using the towel to dry one's hair but agree that it's permissible to dry one's body as long as the towel isn't saturated to the point that one is [[squeezing]] out water. <ref>This is the opinion of Rabbi Aryeh Lebowitz mostly quoting Rav Hershel Schachter. This lenient opinion is based on a discussion whether and to what extent halacha considers a pleasure enjoyed by most people to change according to time.

*(1) Magen Avraham 511:5, Aruch HaShulchan 511:5, and Beiur Halacha 511 s.v. Yadav hold that when considering what is a pleasure enjoyed by all one must take into consideration the contemporary custom during the week.
*(2) [http://www.yutorah.org/lectures/lecture.cfm/749147/Rabbi_Aryeh_Lebowitz/Ten_Minute_Halacha_-_Showering_on_Yom_Tov Rabbi Aryeh Lebowitz] (New York, 2010) brings a proof from the above sources that since nowadays it’s more common to shower daily or at least once every two days heating up water for that purpose should be permissible. Rabbi Lebowitz quotes Rav Hershel Schachter who permits showering in lukewarm water. It should be noted, however, that Rav Hershel Schachter's pesak as recorded in [http://www.yutorah.org/lectures/lecture.cfm/776128/Rabbi_Hershel_Schachter/Reishit_Bikkurim:_A_Guide_to_Shavuot_Observance Reishit Bikkurim] ([[Shavuot]] 5772) is that it is forbidden to shower in hot or warm water, but only in water that's cold but not uncomfortably cold. In the footnote he explicitly writes that lukewarm water is forbidden. This same position is confirmed in [http://www.yutorah.org/lectures/lecture.cfm/791957/Rabbi_Hershel_Schachter/Hilchos_Pesach_and_Yom_Tov a shiur on yutorah.org titled "Hilchos Pesach and Yom Tov"] (min 30) which was given before [[Pesach]] 2013. [https://www.yutorah.org/sidebar/lecture.cfm/898113/rabbi-hershel-schachter/inyonei-pesach-yom-tov-6-mitoch-electricity-funerals-bathing-chametz-mixtures-kitnios-mechirah-birkas-kohanim/ Rav Schachter (March 2018 Inyanei Pesach 6 min 30)] said that to be strict for the Ramban one shouldn't shower in warm water.
[https://player.fm/series/yutorah-r-aryeh-lebowitz-recent-shiurim-1315098/ten-minute-halacha-rav-schachters-position-on-showering-on-yom-tov Rav Aryeh Lebowitz (March 2017) reexplained the issue and Rav Schachter's position and he retracted from his initial explanation of Rav Schachter's opinion. There he explained that Rav Schachter was only lenient if it is just warm enough that it is to remove the coldness of the water. The reason being that Shaar Hatziyun 511:25 citing Rabbi Akiva Eiger discusses whether the gezerah habaalanim only applies to yad soledet or even lukewarm. Bet Meir holds that lukewarm water is an issue. However, if it isn't warm but it is just removing the chill everyone agrees that gezerah habaalanim is permitted.

*(3) Sh”t Mayim Chayim 1:29 (Rav Chaim Dovid HaLevi, Tel Aviv, 1991) agrees with the above proof, however, he disagrees with the assumption that nowadays the common custom is to shower daily and it’s not sufficient that it’s the custom to shower regularly (even once in two days). [He does admit that if he were in a very hot climate and it was actually the custom for everyone to take a shower every single morning then he’d permit.] (This is similar to the position taken by the Chazon Yechezkel Beitzah 2:7 but Shemirat [[Shabbat]] Kehilchata 21 note 21 questions it.)
*(4) However, Sh”t Bear Moshe 8:158-9 (Rav Moshe Stern, Brooklyn, NY, 1987) argues that the above sources aren’t a proof because in all those cases the contemporary custom was only considered in order to create a stringency beyond that which that was ruled in Shulchan Aruch. Therefore, Bear Moshe is unwilling to consider permitting heating water to shower on [[Yom Tov]].
*(5) Mishna Brurah 551:9 and 18 rules (like the Rama) that one may not take a shower a full body shower with hot water on [[Yom Tov]] whether the water was heated on [[Yom Tov]] or before, however, one may wash one's whole body part by part with water heated before [[Yom Tov]] and one may heat up water on [[Yom Tov]] to wash one's hands, feet, and face.
*(6) In conclusion whether or not this definition of "a pleasurable activity enjoyed by all" in halacha can change most poskim are unwilling to rule leniently and rule in accordance with the Mishna Brurah even nowadays. This is the opinion of Shemirat [[Shabbat]] KeHilchata 14:7 (in old and new edition), [http://www.thehalacha.com/attach/Volume3/Issue18.pdf Halachically Speaking] quoting Horav Yisroel Belsky, Rivevot Ephraim i6:265, 8:248:1, Sh"t Tzitz Eliezer 6:20, 11:64, Avnei Yushfei 3:55 quoting Rav Elyashiv. [In the footnote (#21) of Shemirat [[Shabbat]] Kehilchata he discusses the topic at length and shows that there is some reason to be lenient but nonetheless doesn't rule that way.]
*(7) Rabbi Simcha Bunim Cohen in his book "The Laws of [[Yom Tov]]" basically agrees to all of the above and adds that it's customary to refrain from even a cold shower on [[Yom Tov]] unless there it is a case of discomfort and that it's permitted to heat up water on [[Yom Tov]] for the purpose of washing a minor part of the body. Lastly, Rav Simcha Bunim Cohen adds that washing any part of the body in a shower or bathtub is forbidden unless one is partly clothed. Rav Chaim Jachter on [http://www.koltorah.org/ravj/Showering_on_Yom_Tov_1.html koltorah.org] points out that one should not distinguish in this regard between the first and second day of [[yom tov]] simply because the second day is rabbinic, as the Aruch Hashulchan 511:11 says this is degrading to [[Yom tov sheni]].</ref>

===Children===

#If a person always bathes their child every day then it is permitted to bathe them in hot water on Yom Tov. If they only bathe them every other day or the like then it is forbidden to bathe them in hot water on Yom Tov.<ref>Ohalei Yakov (Shavuot p. 79 Yom Tov 11)</ref>

==Links==

*[http://hirhurim.blogspot.com/2007/09/yom-tov-hygiene-hot-shower.html Rabbi Ari Enkin on hirhurim.com]
*[http://www.koltorah.org/ravj/Showering_on_Yom_Tov_1.html Rabbi Jachter on koltorah.org]
*[http://www.thehalacha.com/attach/Volume3/Issue18.pdf Halachically Speaking]
*[http://www.yutorah.org/lectures/lecture.cfm/749147/Rabbi_Aryeh_Lebowitz/Ten_Minute_Halacha_-_Showering_on_Yom_Tov Rabbi Aryeh Lebowitz on yutorah.org]
*[http://www.yutorah.org/lectures/lecture.cfm/776128/Rabbi_Hershel_Schachter/Reishit_Bikkurim:_A_Guide_to_Shavuot_Observance Rav Hershel Schachter in Reishit Bikkurim (p. 5)]

==Sources==
<references />
[[Category:Holidays]]
[[Category:Pesach]]
[[Category:Sukkot]]

Showering on Yom Tov

2019-06-11T21:09:35Z

Jacobrosenfeld: /* Psak */ style

[[Image:shower.jpg|200px|right]]
==Background==
'''Heating up water on [[Yom Tov]]'''
In the Mishna (Beitzah 2:5), Bet Shamai say that one may only heat up water for washing one’s feet and only to a temperature that one would be able to drink, while Bet Hillel permit heating up the water even as hot as needed to bathe. The Rif and Tosfot (Beitzah 21b) stipulate that Beit Hillel only permitted heating water on [[Yom Tov]] for one's hands and feet, but not for one's entire body. 
'''The Rishonim's question'''
The Ran (Beitzah 11a) explains that Bet Hillel's opinion is based on the concept of Mitoch (since it’s permitted to cook for food on [[Yom Tov]], it’s also permitted to heat up water for bathing). This concept of mitoch is a subject of dispute between Beit Hillel and Beit Shammai in an earlier Mishna. The Mishna (Beitzah 1:5) records a dispute where Bet Hillel permitted [[carrying]] a child, [[Lulav]], or sefer torah in a public domain on [[Yom Tov]], and Bet Shamai prohibited. The Gemara (Beitza 12a) explains that this dispute is based on the concept of Mitoch, Beit Hillel accept it, while Beit Shammai do not. Since we always hold like Bet Hillel (Eiruvin 6b), Shulchan Aruch Orach Chaim 518:1 rules that we hold like Beit Hillel that there is a concept of mitoch. Seemingly, then it should be permitted to heat up water for washing one's entire body based on the concept of mitoch. 
'''Tosfot's approach'''
Tosfot (Beitzah 21b s.v. Lo Yicham) writes that Bet Hillel only allows heating up water to a high temperature regarding one’s hands and feet because that’s a pleasure enjoyed by everyone, however, for the entire body it’s forbidden (Biblically) because it’s not considered something which is a pleasure enjoyed by everyone. This is similar to the Gemara Ketubot 7a which stipulates that a pleasure which is only enjoyed by wealthy people isn't considered Ochel Nefesh. A number of Rishonim agree with this explanation.<ref>The idea of Tosfot Beitzah is also found in Tosfot ([[Shabbat]] 39b s.v. VeBeit Hillel), Rosh ([[Shabbat]] 3:7), Meiri (Beitzah 21b s.v. Amar HaMeiri HaMishna HaReviyit) ,and Piskei Rid (Beitzah 21b according to the Gilyon of the Ketav Yad). </ref> 
'''Rambam's approach'''
The Rambam ([[Yom Tov]] 1:16), however, holds that the only prohibition involved is the rabbinic prohibition to bathe in a bathhouse. A number of rishonim agree.<ref>The Ritva Beitzah (21b s.v. Matiten) agrees with the Rambam that the prohibition to heat up water on [[Yom Tov]] is only rabbinic in nature. The Shitah Mekubeset quotes this. </ref>The Ramban ([[Shabbat]] 40a s.v. Ha Ditnan) explains that even though seemingly this rabbinic prohibition should not be extended to [[Yom Tov]] because it is permitted to engage in those melachot for [[Yom Tov]], nonetheless, since some Halachic concerns still apply to bathing on [[Yom Tov]], such as [[squeezing]] water from one’s hair or towel, the prohibition applies to [[Yom Tov]] as well. 
'''Which approach is accepted as halacha?'''
The Shulchan Aruch 511:2 seems to rule like the Rambam, while the Rama follows the opinion of Tosfot. For a clarification of this point as well as the opinion of other major poskim, see the footnote.<ref>*'''Proofs that the halacha follows Tosfot''': The Beit Yosef 511:2 simply quotes Tosfot and does not quote the reason of the Rambam. Seemingly, he holds like the Tosfot. Even though, he quotes the Rif, who says that one may not heat up water for a complete body shower, the Rif doesn't explicitly state that he agrees with the Rambam's explanation. Mishna Brurah 511:10 quotes the opinion of Tosfot and only mentions the explanation of the Rambam in the Shaar HaTziyun (511:8). Chazon Ovadyah ([[Yom Tov]] pg 41) also explains the prohibition to heat up water on [[Yom Tov]] for a full-body shower in accordance with Tosfot.
*'''Proof that Shulchan Aruch follows the Rambam''': The Ran ([[Shabbat]] 18b and Beitzah 11b) writes that since the Rif and Rambam hold that heating up water on [[Yom Tov]] for a full-body shower is onlyrabbinic, it is permitted to take a shower if the water was heated up before [[Yom Tov]]. According to Tosfot, who hold that heating up water on [[Yom Tov]] is a biblical prohibition, it would be prohibited to take a shower with hot water even if it was heated before [[Yom Tov]]. Beit Yosef 511:2 quotes the Ran. Shulchan Aruch 511:2 rules that it is permitted to bathe one's entire body in hot water which was heated before [[Yom Tov]], while the Rama rules that it is forbidden. Using the logic of the Ran, Shulchan Aruch follows the opinion of the Rambam, whereas the Rama follows the opinion of the Tosfot.
*Assuming, as did the Ran, that the Rif holds like the Rambam, it is very reasonable to believe Shulchan Aruch follows the Rambam, since two of the three major pillars of halacha agree to that opinion. See Rav Yosef Karo's introduction to the Beit Yosef s.v. VeLeChen. See, however, the Meiri (Beitzah 21b s.v. Amar HaMeiri HaMishna HaReviyit) who explains like Tosfot but also rules like the Rif that one may completely bathe in water which was heated before [[Yom Tov]]. According to the Meiri, these two aren't necessarily related and as such, the proof as to the ruling of Shulchan Aruch isn't ironclad.
*'''Proofs that we're strict for both''': The Kaf HaChaim 511:13 quotes both opinions and doesn't rule definitively. The Shaar HaTziyun details a practical difference between the Rambam and Tosfot but doesn't rule either way.</ref> The Beiur Halacha 511:2 s.v. Yadav implies that what is considered a pleasure enjoyed by everyone depends on the time and place. (Sh”t Mayim Chaim 1:29 supports this idea.) <ref>"Changes in Sociology or Technology and Jewish Law Responses to Them: The Cases of Showering or Smoking on [[Yom Tov]]" is an RJJ article by Avi Wagner and R’ Broyde on this topic. (R’ Broyde states aware of only one posek who says “Shaave” never changes).</ref>
'''Showering with water heated up before [[Yom Tov]]'''
 Tosfot who holds that there is a biblical prohibition to heat up water on [[Yom Tov]], also holds that there’s a rabbinic prohibition to bathe in water heated before [[Yom Tov]] just like there’s a rabbinic prohibition regarding water heated before [[Shabbat]]. Based on this, the Noda Biyehuda OC 24 and Chacham Tzvi 11 forbid immersing in a heated mikveh, even if the water was heated before [[Yom Tov]] but they did permit using lukewarm water. Teshuvot Divrei Chaim OC 2:26 says that the minhag is to allow women to immerse even on [[Shabbat]] and [[Yom Tov]] in a heated Mikvah. Rabbi Akiva Eiger on Shulchan Aruch 307:5, quoted by Bi’ur Halacha 326:1 "Bimayim" permits bathing in hot water even on [[Shabbat]] because if not the women would be in great discomfort, and the gezeira wasn't made on situations like those. However, the Rambam holds that it’s permissible to wash one’s whole body with water that was heated up before [[Yom Tov]] as long as it’s done outside a bathhouse because there was a rabbinic prohibition not to bathe in a bathhouse on [[Yom Tov]] (Bet Yosef 511:2). 
 Shulchan Aruch 511:2 rules like the Rambam and the Rama rules like Tosfot. Mishna Brurah 551:19 writes that Ashkenazim shouldn’t change the minhag to refrain from washing one’s whole body in water that was heated before [[Yom Tov]]. However, Chazon Ovadyah ([[Yom Tov]] pg 41) writes that the Sephardic minhag is to follow Shulchan Aruch. Sh”t Mayim Chayim 1:29 agrees. 

==Psak==

===Sephardic===
One may not shower on [[Yom Tov]] with water heated on [[Yom Tov]], however, one may shower with water heated before [[Yom Tov]] as long as it is not in a bathhouse. One may shower on [[Yom Tov]] Sheni with water heated by an electric heater on [[Yom Tov]] Rishon, provided there is no incoming cold water that will be heated as it enters the tank. Water that was heated in a solar boiler (common in Israel) is considered like water that was heated before [[Yom Tov]] and one could shower one’s whole body in them on [[Yom Tov]]. <ref>Rav Ovadyah Yosef (Chazon Ovadya [[Yom Tov]] p. 41 and p. 157), Yalkut Yosef [[Shabbat]] Volume 4 Siman 326 page 58. [http://download.yutorah.org/2017/55086/879510.pdf Rav Eliyahu Ben Chaim] holds that it is permitted to shower in lukewarm water on Yom Tov.</ref>
According to a ruling of Rav Yitzchak Yosef Shlita, in the Diaspora, when [[Yom Tov]] falls out on Thursday and Friday and leads into [[Shabbat]], colloquially known as a Three Day [[Yom Tov]], it is permissible to take a shower on [[Yom Tov]] as long as the water in the boiler was boiling before [[Yom Tov]] even if there is incoming water that will be heated as it enters the boiler. <ref>Rabbi Gavriel Elbaz (author of the English HalachaYomit.co.il site) as well as a few other Rabbis sent a question to Rav Yitzchak Yosef Shlita as to whether the lenient position Rav Ovadia Yosef took regarding a solar boiler could be applied to an electric boiler. The final ruling of Rav Yitzchak Yosef can be found on [http://halachayomit.co.il/Default.asp?HalachaID=1573 HalachaYomit.co.il in Hebrew] as well as [http://www.halachayomit.co.il/EnglishDisplayRead.asp?readID=1997 HalachaYomit.co.il in English]. See, however, another [http://www.halachayomit.co.il/displayRead.asp?ReadID=1996 article on HalachaYomit.co.il]. The Teshuvah was later printed in Shu"t HaRishon LeTzion vol. 2 Orach Chaim Siman 74.

*The letter by Rabbi Elbaz included the following points. Please note that the following variables individually may not be accepted by the halacha, however, it is together that they formed a basis for a lenient position.
*Facts of the case: Under the boiler is a gas fueled flame that is constantly lit to keep the water hot. Inside the boiler is a thermostat to measure the temperature of the water. When water is removed from the boiler, immediately cold water enters the boiler. At that time, either the cold water is heated immediately by the hot water in the boiler or because a lot of cold water entered, the temperature drops and the fire below the boiler is raised automatically.
*Perhaps the entire prohibition of heating up water, according to Shulchan Aruch, is only rabbinic (see above).
*Perhaps the new water that enters and is heated is only considered a pesik reisha de'lo nicha leh. See Chazon Ovadia ([[Yom Tov]] p. 41) and Yabia Omer 4:34:35. Even if it is a pesik reisha denicha leh, still some permit a pesik reisha for a rabbinic prohibition. See Leviyat Chen (Siman 314 #39).
*There is a minority opinion that considers the water that entered as grama. See Chazon Ovadia ([[Shabbat]] v. 4 p. 405).
*If it can be established that the water was heated up in a permitted fashion, then there is a discussion whether it is permitted to take a full body shower in those waters. See Shulchan Aruch 326 and 511, Halichot Olam (v. 4, p. 207), and Chazon Ovadia ([[Shabbat]] v. 6, p. 76-8).
*Lastly, perhaps for someone who is in pain there is room to be lenient. See Rabbi Akiva Eiger (307 and 326).</ref> In any event, this ruling does not address the issues of plucking out hairs or [[squeezing]] out hair, which are forbidden.

===Ashkenazik===
Many major authorities forbid taking a shower with hot water whether the water was heated before [[Yom Tov]] or on [[Yom Tov]]. However, one may wash one's body one limb at a time with water heated before [[Yom Tov]] and one may heat up water on [[Yom Tov]] to wash one’s face hands and feet. However, some authorities are lenient and hold that it's preferable to shower on [[Yom Tov]] with lukewarm water but it's even permitted to shower with hot water, however, one should not use very hot water. Nonetheless, it's imperative to be careful about certain concerns:

*(1) that one may not squeeze water out of one's hair, either to dry it or to rub in shampoo and so one should put the shampoo in before wetting one's hair.
*(2) One may not use regular bar soap based on Mishna Brurah 326:30 but one should use liquid soap, preferably one that is a thin liquid.
*(3) Some forbid using the towel to dry one's hair but agree that it's permissible to dry one's body as long as the towel isn't saturated to the point that one is [[squeezing]] out water. <ref>This is the opinion of Rabbi Aryeh Lebowitz mostly quoting Rav Hershel Schachter. This lenient opinion is based on a discussion whether and to what extent halacha considers a pleasure enjoyed by most people to change according to time.

*(1) Magen Avraham 511:5, Aruch HaShulchan 511:5, and Beiur Halacha 511 s.v. Yadav hold that when considering what is a pleasure enjoyed by all one must take into consideration the contemporary custom during the week.
*(2) [http://www.yutorah.org/lectures/lecture.cfm/749147/Rabbi_Aryeh_Lebowitz/Ten_Minute_Halacha_-_Showering_on_Yom_Tov Rabbi Aryeh Lebowitz] (New York, 2010) brings a proof from the above sources that since nowadays it’s more common to shower daily or at least once every two days heating up water for that purpose should be permissible. Rabbi Lebowitz quotes Rav Hershel Schachter who permits showering in lukewarm water. It should be noted, however, that Rav Hershel Schachter's pesak as recorded in [http://www.yutorah.org/lectures/lecture.cfm/776128/Rabbi_Hershel_Schachter/Reishit_Bikkurim:_A_Guide_to_Shavuot_Observance Reishit Bikkurim] ([[Shavuot]] 5772) is that it is forbidden to shower in hot or warm water, but only in water that's cold but not uncomfortably cold. In the footnote he explicitly writes that lukewarm water is forbidden. This same position is confirmed in [http://www.yutorah.org/lectures/lecture.cfm/791957/Rabbi_Hershel_Schachter/Hilchos_Pesach_and_Yom_Tov a shiur on yutorah.org titled "Hilchos Pesach and Yom Tov"] (min 30) which was given before [[Pesach]] 2013. [https://www.yutorah.org/sidebar/lecture.cfm/898113/rabbi-hershel-schachter/inyonei-pesach-yom-tov-6-mitoch-electricity-funerals-bathing-chametz-mixtures-kitnios-mechirah-birkas-kohanim/ Rav Schachter (March 2018 Inyanei Pesach 6 min 30)] said that to be strict for the Ramban one shouldn't shower in warm water.
[https://player.fm/series/yutorah-r-aryeh-lebowitz-recent-shiurim-1315098/ten-minute-halacha-rav-schachters-position-on-showering-on-yom-tov Rav Aryeh Lebowitz (March 2017) reexplained the issue and Rav Schachter's position and he retracted from his initial explanation of Rav Schachter's opinion. There he explained that Rav Schachter was only lenient if it is just warm enough that it is to remove the coldness of the water. The reason being that Shaar Hatziyun 511:25 citing Rabbi Akiva Eiger discusses whether the gezerah habaalanim only applies to yad soledet or even lukewarm. Bet Meir holds that lukewarm water is an issue. However, if it isn't warm but it is just removing the chill everyone agrees that gezerah habaalanim is permitted.

*(3) Sh”t Mayim Chayim 1:29 (Rav Chaim Dovid HaLevi, Tel Aviv, 1991) agrees with the above proof, however, he disagrees with the assumption that nowadays the common custom is to shower daily and it’s not sufficient that it’s the custom to shower regularly (even once in two days). [He does admit that if he were in a very hot climate and it was actually the custom for everyone to take a shower every single morning then he’d permit.] (This is similar to the position taken by the Chazon Yechezkel Beitzah 2:7 but Shemirat [[Shabbat]] Kehilchata 21 note 21 questions it.)
*(4) However, Sh”t Bear Moshe 8:158-9 (Rav Moshe Stern, Brooklyn, NY, 1987) argues that the above sources aren’t a proof because in all those cases the contemporary custom was only considered in order to create a stringency beyond that which that was ruled in Shulchan Aruch. Therefore, Bear Moshe is unwilling to consider permitting heating water to shower on [[Yom Tov]].
*(5) Mishna Brurah 551:9 and 18 rules (like the Rama) that one may not take a shower a full body shower with hot water on [[Yom Tov]] whether the water was heated on [[Yom Tov]] or before, however, one may wash one's whole body part by part with water heated before [[Yom Tov]] and one may heat up water on [[Yom Tov]] to wash one's hands, feet, and face.
*(6) In conclusion whether or not this definition of "a pleasurable activity enjoyed by all" in halacha can change most poskim are unwilling to rule leniently and rule in accordance with the Mishna Brurah even nowadays. This is the opinion of Shemirat [[Shabbat]] KeHilchata 14:7 (in old and new edition), [http://www.thehalacha.com/attach/Volume3/Issue18.pdf Halachically Speaking] quoting Horav Yisroel Belsky, Rivevot Ephraim i6:265, 8:248:1, Sh"t Tzitz Eliezer 6:20, 11:64, Avnei Yushfei 3:55 quoting Rav Elyashiv. [In the footnote (#21) of Shemirat [[Shabbat]] Kehilchata he discusses the topic at length and shows that there is some reason to be lenient but nonetheless doesn't rule that way.]
*(7) Rabbi Simcha Bunim Cohen in his book "The Laws of [[Yom Tov]]" basically agrees to all of the above and adds that it's customary to refrain from even a cold shower on [[Yom Tov]] unless there it is a case of discomfort and that it's permitted to heat up water on [[Yom Tov]] for the purpose of washing a minor part of the body. Lastly, Rav Simcha Bunim Cohen adds that washing any part of the body in a shower or bathtub is forbidden unless one is partly clothed. Rav Chaim Jachter on [http://www.koltorah.org/ravj/Showering_on_Yom_Tov_1.html koltorah.org] points out that one should not distinguish in this regard between the first and second day of [[yom tov]] simply because the second day is rabbinic, as the Aruch Hashulchan 511:11 says this is degrading to [[Yom tov sheni]].</ref>

===Children===

#If a person always bathes their child every day then it is permitted to bathe them in hot water on Yom Tov. If they only bathe them every other day or the like then it is forbidden to bathe them in hot water on Yom Tov.<ref>Ohalei Yakov (Shavuot p. 79 Yom Tov 11)</ref>

==Links==

*[http://hirhurim.blogspot.com/2007/09/yom-tov-hygiene-hot-shower.html Rabbi Ari Enkin on hirhurim.com]
*[http://www.koltorah.org/ravj/Showering_on_Yom_Tov_1.html Rabbi Jachter on koltorah.org]
*[http://www.thehalacha.com/attach/Volume3/Issue18.pdf Halachically Speaking]
*[http://www.yutorah.org/lectures/lecture.cfm/749147/Rabbi_Aryeh_Lebowitz/Ten_Minute_Halacha_-_Showering_on_Yom_Tov Rabbi Aryeh Lebowitz on yutorah.org]
*[http://www.yutorah.org/lectures/lecture.cfm/776128/Rabbi_Hershel_Schachter/Reishit_Bikkurim:_A_Guide_to_Shavuot_Observance Rav Hershel Schachter in Reishit Bikkurim (p. 5)]

==Sources==
<references />
[[Category:Holidays]]
[[Category:Pesach]]
[[Category:Sukkot]]

Showering on Yom Tov

2019-06-11T21:09:12Z

Jacobrosenfeld: /* Psak */ style

[[Image:shower.jpg|200px|right]]
==Background==
'''Heating up water on [[Yom Tov]]'''
In the Mishna (Beitzah 2:5), Bet Shamai say that one may only heat up water for washing one’s feet and only to a temperature that one would be able to drink, while Bet Hillel permit heating up the water even as hot as needed to bathe. The Rif and Tosfot (Beitzah 21b) stipulate that Beit Hillel only permitted heating water on [[Yom Tov]] for one's hands and feet, but not for one's entire body. 
'''The Rishonim's question'''
The Ran (Beitzah 11a) explains that Bet Hillel's opinion is based on the concept of Mitoch (since it’s permitted to cook for food on [[Yom Tov]], it’s also permitted to heat up water for bathing). This concept of mitoch is a subject of dispute between Beit Hillel and Beit Shammai in an earlier Mishna. The Mishna (Beitzah 1:5) records a dispute where Bet Hillel permitted [[carrying]] a child, [[Lulav]], or sefer torah in a public domain on [[Yom Tov]], and Bet Shamai prohibited. The Gemara (Beitza 12a) explains that this dispute is based on the concept of Mitoch, Beit Hillel accept it, while Beit Shammai do not. Since we always hold like Bet Hillel (Eiruvin 6b), Shulchan Aruch Orach Chaim 518:1 rules that we hold like Beit Hillel that there is a concept of mitoch. Seemingly, then it should be permitted to heat up water for washing one's entire body based on the concept of mitoch. 
'''Tosfot's approach'''
Tosfot (Beitzah 21b s.v. Lo Yicham) writes that Bet Hillel only allows heating up water to a high temperature regarding one’s hands and feet because that’s a pleasure enjoyed by everyone, however, for the entire body it’s forbidden (Biblically) because it’s not considered something which is a pleasure enjoyed by everyone. This is similar to the Gemara Ketubot 7a which stipulates that a pleasure which is only enjoyed by wealthy people isn't considered Ochel Nefesh. A number of Rishonim agree with this explanation.<ref>The idea of Tosfot Beitzah is also found in Tosfot ([[Shabbat]] 39b s.v. VeBeit Hillel), Rosh ([[Shabbat]] 3:7), Meiri (Beitzah 21b s.v. Amar HaMeiri HaMishna HaReviyit) ,and Piskei Rid (Beitzah 21b according to the Gilyon of the Ketav Yad). </ref> 
'''Rambam's approach'''
The Rambam ([[Yom Tov]] 1:16), however, holds that the only prohibition involved is the rabbinic prohibition to bathe in a bathhouse. A number of rishonim agree.<ref>The Ritva Beitzah (21b s.v. Matiten) agrees with the Rambam that the prohibition to heat up water on [[Yom Tov]] is only rabbinic in nature. The Shitah Mekubeset quotes this. </ref>The Ramban ([[Shabbat]] 40a s.v. Ha Ditnan) explains that even though seemingly this rabbinic prohibition should not be extended to [[Yom Tov]] because it is permitted to engage in those melachot for [[Yom Tov]], nonetheless, since some Halachic concerns still apply to bathing on [[Yom Tov]], such as [[squeezing]] water from one’s hair or towel, the prohibition applies to [[Yom Tov]] as well. 
'''Which approach is accepted as halacha?'''
The Shulchan Aruch 511:2 seems to rule like the Rambam, while the Rama follows the opinion of Tosfot. For a clarification of this point as well as the opinion of other major poskim, see the footnote.<ref>*'''Proofs that the halacha follows Tosfot''': The Beit Yosef 511:2 simply quotes Tosfot and does not quote the reason of the Rambam. Seemingly, he holds like the Tosfot. Even though, he quotes the Rif, who says that one may not heat up water for a complete body shower, the Rif doesn't explicitly state that he agrees with the Rambam's explanation. Mishna Brurah 511:10 quotes the opinion of Tosfot and only mentions the explanation of the Rambam in the Shaar HaTziyun (511:8). Chazon Ovadyah ([[Yom Tov]] pg 41) also explains the prohibition to heat up water on [[Yom Tov]] for a full-body shower in accordance with Tosfot.
*'''Proof that Shulchan Aruch follows the Rambam''': The Ran ([[Shabbat]] 18b and Beitzah 11b) writes that since the Rif and Rambam hold that heating up water on [[Yom Tov]] for a full-body shower is onlyrabbinic, it is permitted to take a shower if the water was heated up before [[Yom Tov]]. According to Tosfot, who hold that heating up water on [[Yom Tov]] is a biblical prohibition, it would be prohibited to take a shower with hot water even if it was heated before [[Yom Tov]]. Beit Yosef 511:2 quotes the Ran. Shulchan Aruch 511:2 rules that it is permitted to bathe one's entire body in hot water which was heated before [[Yom Tov]], while the Rama rules that it is forbidden. Using the logic of the Ran, Shulchan Aruch follows the opinion of the Rambam, whereas the Rama follows the opinion of the Tosfot.
*Assuming, as did the Ran, that the Rif holds like the Rambam, it is very reasonable to believe Shulchan Aruch follows the Rambam, since two of the three major pillars of halacha agree to that opinion. See Rav Yosef Karo's introduction to the Beit Yosef s.v. VeLeChen. See, however, the Meiri (Beitzah 21b s.v. Amar HaMeiri HaMishna HaReviyit) who explains like Tosfot but also rules like the Rif that one may completely bathe in water which was heated before [[Yom Tov]]. According to the Meiri, these two aren't necessarily related and as such, the proof as to the ruling of Shulchan Aruch isn't ironclad.
*'''Proofs that we're strict for both''': The Kaf HaChaim 511:13 quotes both opinions and doesn't rule definitively. The Shaar HaTziyun details a practical difference between the Rambam and Tosfot but doesn't rule either way.</ref> The Beiur Halacha 511:2 s.v. Yadav implies that what is considered a pleasure enjoyed by everyone depends on the time and place. (Sh”t Mayim Chaim 1:29 supports this idea.) <ref>"Changes in Sociology or Technology and Jewish Law Responses to Them: The Cases of Showering or Smoking on [[Yom Tov]]" is an RJJ article by Avi Wagner and R’ Broyde on this topic. (R’ Broyde states aware of only one posek who says “Shaave” never changes).</ref>
'''Showering with water heated up before [[Yom Tov]]'''
 Tosfot who holds that there is a biblical prohibition to heat up water on [[Yom Tov]], also holds that there’s a rabbinic prohibition to bathe in water heated before [[Yom Tov]] just like there’s a rabbinic prohibition regarding water heated before [[Shabbat]]. Based on this, the Noda Biyehuda OC 24 and Chacham Tzvi 11 forbid immersing in a heated mikveh, even if the water was heated before [[Yom Tov]] but they did permit using lukewarm water. Teshuvot Divrei Chaim OC 2:26 says that the minhag is to allow women to immerse even on [[Shabbat]] and [[Yom Tov]] in a heated Mikvah. Rabbi Akiva Eiger on Shulchan Aruch 307:5, quoted by Bi’ur Halacha 326:1 "Bimayim" permits bathing in hot water even on [[Shabbat]] because if not the women would be in great discomfort, and the gezeira wasn't made on situations like those. However, the Rambam holds that it’s permissible to wash one’s whole body with water that was heated up before [[Yom Tov]] as long as it’s done outside a bathhouse because there was a rabbinic prohibition not to bathe in a bathhouse on [[Yom Tov]] (Bet Yosef 511:2). 
 Shulchan Aruch 511:2 rules like the Rambam and the Rama rules like Tosfot. Mishna Brurah 551:19 writes that Ashkenazim shouldn’t change the minhag to refrain from washing one’s whole body in water that was heated before [[Yom Tov]]. However, Chazon Ovadyah ([[Yom Tov]] pg 41) writes that the Sephardic minhag is to follow Shulchan Aruch. Sh”t Mayim Chayim 1:29 agrees. 

==Psak==

=== '''Sephardic''' ===
One may not shower on [[Yom Tov]] with water heated on [[Yom Tov]], however, one may shower with water heated before [[Yom Tov]] as long as it is not in a bathhouse. One may shower on [[Yom Tov]] Sheni with water heated by an electric heater on [[Yom Tov]] Rishon, provided there is no incoming cold water that will be heated as it enters the tank. Water that was heated in a solar boiler (common in Israel) is considered like water that was heated before [[Yom Tov]] and one could shower one’s whole body in them on [[Yom Tov]]. <ref>Rav Ovadyah Yosef (Chazon Ovadya [[Yom Tov]] p. 41 and p. 157), Yalkut Yosef [[Shabbat]] Volume 4 Siman 326 page 58. [http://download.yutorah.org/2017/55086/879510.pdf Rav Eliyahu Ben Chaim] holds that it is permitted to shower in lukewarm water on Yom Tov.</ref>
According to a ruling of Rav Yitzchak Yosef Shlita, in the Diaspora, when [[Yom Tov]] falls out on Thursday and Friday and leads into [[Shabbat]], colloquially known as a Three Day [[Yom Tov]], it is permissible to take a shower on [[Yom Tov]] as long as the water in the boiler was boiling before [[Yom Tov]] even if there is incoming water that will be heated as it enters the boiler. <ref>Rabbi Gavriel Elbaz (author of the English HalachaYomit.co.il site) as well as a few other Rabbis sent a question to Rav Yitzchak Yosef Shlita as to whether the lenient position Rav Ovadia Yosef took regarding a solar boiler could be applied to an electric boiler. The final ruling of Rav Yitzchak Yosef can be found on [http://halachayomit.co.il/Default.asp?HalachaID=1573 HalachaYomit.co.il in Hebrew] as well as [http://www.halachayomit.co.il/EnglishDisplayRead.asp?readID=1997 HalachaYomit.co.il in English]. See, however, another [http://www.halachayomit.co.il/displayRead.asp?ReadID=1996 article on HalachaYomit.co.il]. The Teshuvah was later printed in Shu"t HaRishon LeTzion vol. 2 Orach Chaim Siman 74.

*The letter by Rabbi Elbaz included the following points. Please note that the following variables individually may not be accepted by the halacha, however, it is together that they formed a basis for a lenient position.
*Facts of the case: Under the boiler is a gas fueled flame that is constantly lit to keep the water hot. Inside the boiler is a thermostat to measure the temperature of the water. When water is removed from the boiler, immediately cold water enters the boiler. At that time, either the cold water is heated immediately by the hot water in the boiler or because a lot of cold water entered, the temperature drops and the fire below the boiler is raised automatically.
*Perhaps the entire prohibition of heating up water, according to Shulchan Aruch, is only rabbinic (see above).
*Perhaps the new water that enters and is heated is only considered a pesik reisha de'lo nicha leh. See Chazon Ovadia ([[Yom Tov]] p. 41) and Yabia Omer 4:34:35. Even if it is a pesik reisha denicha leh, still some permit a pesik reisha for a rabbinic prohibition. See Leviyat Chen (Siman 314 #39).
*There is a minority opinion that considers the water that entered as grama. See Chazon Ovadia ([[Shabbat]] v. 4 p. 405).
*If it can be established that the water was heated up in a permitted fashion, then there is a discussion whether it is permitted to take a full body shower in those waters. See Shulchan Aruch 326 and 511, Halichot Olam (v. 4, p. 207), and Chazon Ovadia ([[Shabbat]] v. 6, p. 76-8).
*Lastly, perhaps for someone who is in pain there is room to be lenient. See Rabbi Akiva Eiger (307 and 326).</ref> In any event, this ruling does not address the issues of plucking out hairs or [[squeezing]] out hair, which are forbidden.

=== '''Ashkenazik''' ===
Many major authorities forbid taking a shower with hot water whether the water was heated before [[Yom Tov]] or on [[Yom Tov]]. However, one may wash one's body one limb at a time with water heated before [[Yom Tov]] and one may heat up water on [[Yom Tov]] to wash one’s face hands and feet. However, some authorities are lenient and hold that it's preferable to shower on [[Yom Tov]] with lukewarm water but it's even permitted to shower with hot water, however, one should not use very hot water. Nonetheless, it's imperative to be careful about certain concerns:

*(1) that one may not squeeze water out of one's hair, either to dry it or to rub in shampoo and so one should put the shampoo in before wetting one's hair.
*(2) One may not use regular bar soap based on Mishna Brurah 326:30 but one should use liquid soap, preferably one that is a thin liquid.
*(3) Some forbid using the towel to dry one's hair but agree that it's permissible to dry one's body as long as the towel isn't saturated to the point that one is [[squeezing]] out water. <ref>This is the opinion of Rabbi Aryeh Lebowitz mostly quoting Rav Hershel Schachter. This lenient opinion is based on a discussion whether and to what extent halacha considers a pleasure enjoyed by most people to change according to time.

*(1) Magen Avraham 511:5, Aruch HaShulchan 511:5, and Beiur Halacha 511 s.v. Yadav hold that when considering what is a pleasure enjoyed by all one must take into consideration the contemporary custom during the week.
*(2) [http://www.yutorah.org/lectures/lecture.cfm/749147/Rabbi_Aryeh_Lebowitz/Ten_Minute_Halacha_-_Showering_on_Yom_Tov Rabbi Aryeh Lebowitz] (New York, 2010) brings a proof from the above sources that since nowadays it’s more common to shower daily or at least once every two days heating up water for that purpose should be permissible. Rabbi Lebowitz quotes Rav Hershel Schachter who permits showering in lukewarm water. It should be noted, however, that Rav Hershel Schachter's pesak as recorded in [http://www.yutorah.org/lectures/lecture.cfm/776128/Rabbi_Hershel_Schachter/Reishit_Bikkurim:_A_Guide_to_Shavuot_Observance Reishit Bikkurim] ([[Shavuot]] 5772) is that it is forbidden to shower in hot or warm water, but only in water that's cold but not uncomfortably cold. In the footnote he explicitly writes that lukewarm water is forbidden. This same position is confirmed in [http://www.yutorah.org/lectures/lecture.cfm/791957/Rabbi_Hershel_Schachter/Hilchos_Pesach_and_Yom_Tov a shiur on yutorah.org titled "Hilchos Pesach and Yom Tov"] (min 30) which was given before [[Pesach]] 2013. [https://www.yutorah.org/sidebar/lecture.cfm/898113/rabbi-hershel-schachter/inyonei-pesach-yom-tov-6-mitoch-electricity-funerals-bathing-chametz-mixtures-kitnios-mechirah-birkas-kohanim/ Rav Schachter (March 2018 Inyanei Pesach 6 min 30)] said that to be strict for the Ramban one shouldn't shower in warm water.
[https://player.fm/series/yutorah-r-aryeh-lebowitz-recent-shiurim-1315098/ten-minute-halacha-rav-schachters-position-on-showering-on-yom-tov Rav Aryeh Lebowitz (March 2017) reexplained the issue and Rav Schachter's position and he retracted from his initial explanation of Rav Schachter's opinion. There he explained that Rav Schachter was only lenient if it is just warm enough that it is to remove the coldness of the water. The reason being that Shaar Hatziyun 511:25 citing Rabbi Akiva Eiger discusses whether the gezerah habaalanim only applies to yad soledet or even lukewarm. Bet Meir holds that lukewarm water is an issue. However, if it isn't warm but it is just removing the chill everyone agrees that gezerah habaalanim is permitted.

*(3) Sh”t Mayim Chayim 1:29 (Rav Chaim Dovid HaLevi, Tel Aviv, 1991) agrees with the above proof, however, he disagrees with the assumption that nowadays the common custom is to shower daily and it’s not sufficient that it’s the custom to shower regularly (even once in two days). [He does admit that if he were in a very hot climate and it was actually the custom for everyone to take a shower every single morning then he’d permit.] (This is similar to the position taken by the Chazon Yechezkel Beitzah 2:7 but Shemirat [[Shabbat]] Kehilchata 21 note 21 questions it.)
*(4) However, Sh”t Bear Moshe 8:158-9 (Rav Moshe Stern, Brooklyn, NY, 1987) argues that the above sources aren’t a proof because in all those cases the contemporary custom was only considered in order to create a stringency beyond that which that was ruled in Shulchan Aruch. Therefore, Bear Moshe is unwilling to consider permitting heating water to shower on [[Yom Tov]].
*(5) Mishna Brurah 551:9 and 18 rules (like the Rama) that one may not take a shower a full body shower with hot water on [[Yom Tov]] whether the water was heated on [[Yom Tov]] or before, however, one may wash one's whole body part by part with water heated before [[Yom Tov]] and one may heat up water on [[Yom Tov]] to wash one's hands, feet, and face.
*(6) In conclusion whether or not this definition of "a pleasurable activity enjoyed by all" in halacha can change most poskim are unwilling to rule leniently and rule in accordance with the Mishna Brurah even nowadays. This is the opinion of Shemirat [[Shabbat]] KeHilchata 14:7 (in old and new edition), [http://www.thehalacha.com/attach/Volume3/Issue18.pdf Halachically Speaking] quoting Horav Yisroel Belsky, Rivevot Ephraim i6:265, 8:248:1, Sh"t Tzitz Eliezer 6:20, 11:64, Avnei Yushfei 3:55 quoting Rav Elyashiv. [In the footnote (#21) of Shemirat [[Shabbat]] Kehilchata he discusses the topic at length and shows that there is some reason to be lenient but nonetheless doesn't rule that way.]
*(7) Rabbi Simcha Bunim Cohen in his book "The Laws of [[Yom Tov]]" basically agrees to all of the above and adds that it's customary to refrain from even a cold shower on [[Yom Tov]] unless there it is a case of discomfort and that it's permitted to heat up water on [[Yom Tov]] for the purpose of washing a minor part of the body. Lastly, Rav Simcha Bunim Cohen adds that washing any part of the body in a shower or bathtub is forbidden unless one is partly clothed. Rav Chaim Jachter on [http://www.koltorah.org/ravj/Showering_on_Yom_Tov_1.html koltorah.org] points out that one should not distinguish in this regard between the first and second day of [[yom tov]] simply because the second day is rabbinic, as the Aruch Hashulchan 511:11 says this is degrading to [[Yom tov sheni]].</ref>

===Children===

#If a person always bathes their child every day then it is permitted to bathe them in hot water on Yom Tov. If they only bathe them every other day or the like then it is forbidden to bathe them in hot water on Yom Tov.<ref>Ohalei Yakov (Shavuot p. 79 Yom Tov 11)</ref>

==Links==

*[http://hirhurim.blogspot.com/2007/09/yom-tov-hygiene-hot-shower.html Rabbi Ari Enkin on hirhurim.com]
*[http://www.koltorah.org/ravj/Showering_on_Yom_Tov_1.html Rabbi Jachter on koltorah.org]
*[http://www.thehalacha.com/attach/Volume3/Issue18.pdf Halachically Speaking]
*[http://www.yutorah.org/lectures/lecture.cfm/749147/Rabbi_Aryeh_Lebowitz/Ten_Minute_Halacha_-_Showering_on_Yom_Tov Rabbi Aryeh Lebowitz on yutorah.org]
*[http://www.yutorah.org/lectures/lecture.cfm/776128/Rabbi_Hershel_Schachter/Reishit_Bikkurim:_A_Guide_to_Shavuot_Observance Rav Hershel Schachter in Reishit Bikkurim (p. 5)]

==Sources==
<references />
[[Category:Holidays]]
[[Category:Pesach]]
[[Category:Sukkot]]

Hotzaah

2019-04-07T16:00:27Z

Jacobrosenfeld: removed a redundancy

{{Okay}}
One of the 39 Melachot which one is prohibited to do on [[Shabbat]] is [[Hotzah]], [[carrying]] from one domain to another. In general, one may not carry from a public domain to a private one, or visa versa. Additionally, one may not carry 4 [[amot]] in a public domain.<ref>The first Mishna in Maseches Shabbos explains that there is an issur deoraisa for a person to take an object from a reshus hayachid on Shabbos and place the object into a reshus harabim or vise versa. One who does so has violated Hotzah. There is also a rabbinic prohibition to do half of the melacha, by either picking up the object (akira) in order to transfer it or to place it done (hanacha) after it has been transferred. The Gemara (Shabbos 4a) indicates that akira and hanacha are only prohibited if the object is placed or removed from a platform of four by four tefachim. Interestingly, the Gemara (5a) states that a person’s hand is treated as if it is four by four tefachim.</ref> The definition of these domains and the exceptions under which a person may carry are described below. For a broader perspective about [[carrying on Shabbat]] and the modern Eruv, see our [[Introduction to the Modern Eruv]].
==Source==

#The source of Meleches Hotzah is a major machlokes Rishonim. <ref>Rashi Mishna 2a states that the source for Hotzah is “Vayichale ha’am me’havee” (Shemot 36:6) in which Moshe Rabbeinu commands Klal Yisroel to stop bringing donations for the Mishkan. However, the Ri (Eruvin 17b, Shabbos 2a) states that the source for Hotzah is “Al yaytzay ish mimkomo” (Shemot 16:29) which states that one may not leave one’s domain while carrying. It is imperative to point out that while most melachos are learned from the construction of the mishkan, Hotzah requires pesukim be established as a melacha. Tosfot and Ramban on 2a both address this inconsistency and explain that since Meleches Hotzah is inferior, or ''garuah, ''in nature (See their respective explanations what exactly the deficiency is, see also Ohr Zarua’s siman 82) it requires pesukim to clarify that it still is considered one of the 39 melachos and was also done in the Mishkan.(See Tos 96b) 
This concept of ''Melacha Garua'' has a considerable amount of practical applications. For instance, the Chayei Adam (Shabbos 9:11) states that an object that has been illicitly carried on Shabbos may still be used, in contrast to other melakhot which, when violated, taint the object with a rabbinical prohibition preventing one from using the object. Furthermore, some rishonim understand that the reason the Talmud says that eiruvin is not required on Yom Tov is because Hotzah falls short of the status of a complete melakhah. See also Afikei Yam, II, 4:8.The fact that Hotzah is a ''Melacha Garua'' has ramifications also on the source of the toldos. Usually, the toldos of a melacha merely consist of actions resembling the avos logically. However, some Rishonim (See Tos 96b) learn that the toldos of Hotzah must be both similar in svara to the avos from which they are derived and practiced in the mishkan—a characteristic not found in any other melacha. The toldos of Hotzah are haavara (carrying daled amos in reshus harabim), throwing an item from reshus hayachid to reshus harabim and vice versa, throwing an item four amos in reshus harabim, and hoshata (transferring a chefetz from reshus hayachid to an adjacent reshus hayachid through a makom ptur). (Listed in the first Mishna in Perek Hazorek (96a)) It is a discussion amongst the Rishonim whether hachnasa, transferring something from a reshus harabim to a reshus hayachid, is an av or a toldah. (See Ramban 2b, Rambam Hil Shabbos) </ref>

==Definition of the 4 domains==

#There are 4 categories of domains on [[Shabbat]]: the Reshut HaRabim (public domain), Reshut HaYachid (private domain), intermediate area (Karmelit), and exempt area (Makom Patur).<ref>Shulchan Aruch 345:1, Kitzur Shulchan Aruch 81:1</ref>
#A Reshut HaYachid is defined as an area of at least 4 [[Tefachim]] by 4 [[Tefachim]] surrounded by walls of at least 10 [[Tefachim]]. This includes a pit which is 4x4 [[Tefachim]] with walls of 10 [[Tefachim]].<ref>Kitzur Shulchan Aruch 81:2</ref>
#A Reshut HaRabim is defined as a street which is 16 [[amot]] wide. Some say that if there's not 600,000 people passing through it daily it's not a Reshut HaRabim. <ref>Kitzur Shulchan Aruch 81:3</ref>
#A Karmelit is defined as an area of 4 [[Tefachim]] by 4 [[Tefachim]] with walls which are less than 10 [[Tefachim]] in height. It also includes areas where the public doesn't walk and doesn't have proper fencing such as fields, or rivers which are 10 [[Tefachim]] deep.<ref>Kitzur Shulchan Aruch 81:4</ref>
#A Makom Patur is a place which is less than 4 [[Tefachim]] by 4 [[Tefachim]] but is of at least 3 [[Tefachim]] in height. They are only a Makom Patur when placed in a Reshut HaRabim, but in a Karmelit they are considered like a Karmelit. <ref>Kitzur Shulchan Aruch 81:5</ref>

==Where is it forbidden to carry?==

#It is forbidden to carry, pass, or throw an object in a Reshut HaRabim or Karmelit. <ref>Kitzur Shulchan Aruch 82:1. The derabbanan prohibitions of Hotzah include doing an akira without a hanacha (3a), a hanacha without an akira (3a), and Hotzah from reshus hayachid/reshus harabim to a karmelis (3b).</ref>
#It is forbidden to carry from Reshut HaYachid to Reshut HaRabim or a Karmelit, from a Reshut HaRabim or Karmelit to a Reshut HaYachid, from Reshut HaRabim to a Karmelit, or from a Karmelit to a Reshut HaRabim. It is permissible to carry from a Makom Patur to a Reshut HaYchid, Reshut HaRabim, or Karmelit and from these areas to a Makom Patur as long as one doesn't carry 4 [[amot]] in a Reshut HaRabim or Karmelit.<ref>Kitzur Shulchan Aruch 82:2</ref>
#Because there are a lot of detailed and complicated halachot in defining these 4 domains, in a city where there's no Eruv, someone who isn't an expert shouldn't carry into another domain unless one knows for certain that it's permissible.<ref>Kitzur Shulchan Aruch 82:2</ref>
#It is permitted to carry from a private or public domain to an exempt area or from an exempt area to a private or public domain. However, one may not carry from a private domain to a public domain through an exempt area or visa versa. Similarly, one may not stand in an exempt area and transfer an item from a private domain to a public domain via the exempt area or visa versa. <ref>Shulchan Aruch 346:1</ref>
#There is a dispute whether it is permitted to stand in an exempt area and transfer an item from a private domain to a Karmelit or visa versa. Similarly, there is a dispute whether it is permitted to carry from a private domain to a Karmelit or Karmelit to a private domain via an exempt area. Many poskim write that one should be strict about this case. <ref>Shulchan Aruch 346:1 quotes two opinions on the matter. Birkei Yosef 346:1 explains that Shulchan Aruch rules like the lenient opinion. The Rama 372:6 is strict on the matter. Kaf Hachaim 346:17 writes that one should be strict in order to satisfy both opinions quoted in Shulchan Aruch, but that if the item was placed down in the exempt area before being transferred there is room to be lenient. </ref>

==Modern Day Eruv==

#Many poskim hold that it is permissible to carry on Shabbat within an eruv. However, some poskim disagree and wouldn't allow carrying in any eruv. Sephardim are initially strict not to carry in an eruv when possible but have what to rely upon to be lenient if there is a serious need to carry within the eruv.<ref>Yalkut Yosef 345:4. For background see [[Introduction to the Modern Eruv]].</ref>

==Defining the act of carrying==

#Picking up an object is called Akirah and putting it down is called Hanacha. Both of these actions are forbidden. Therefore, one may not give an object to a non-Jew who will carry from a Reshut HaYachid to a Reshut HaRabim or Karmelit because in that case the Jew will have done the Akirah, rather the non-Jew should pick up the object himself. Similarly, if a non-Jew brings something from one domain to another, the Jew shouldn't take it from his hand because if he did the Jew will have violated Hanacha, rather the non-Jew should put it down.<ref>Kitzur Shulchan Aruch 82:3</ref>
#It is forbidden to bring something into the public domain if it isn't a clothing or jewelry. Even within the category of jewelry certain things are rabbinically forbidden to wear in the public domain, however, the minhag is to be lenient for all jewelry<ref>See Tosfot Shabbat 64b</ref>, yet a Yarei Shamayim should be strict upon himself. <ref>Kitzur Shulchan Aruch 84:1-2</ref>
#If it is normal to wear two pairs of clothing, one on top of the other even during the week, then one may wear one pair of clothes on top of another on [[Shabbat]] in the public domain even if one doesn't need it but is bringing it for one's friend or the like. <ref>Kitzur Shulchan Aruch 84:12</ref>
#If it is raining, one may wearing a coat in order to protect oneself from rain since the coat is worn as a regular clothing. However, it is forbidden to carry a clothing on top of one's hat in order to protect the hat from rain because it isn't considered wearing the clothing in a regular way. <ref>Shulchan Aruch 301:14, Kitzur Shulchan Aruch 84:4, Mishna Brurah 301:52-3 </ref>
#It is permitted to wear a [[Tallit]] in the public domain on [[Shabbat]] as long as one wears it regularly; however, one may not put it around one's neck in a place where it is abnormal to wear it that way.<ref>Kitzur Shulchan Aruch 84:16</ref>

==Carrying a child==

#It is forbidden to carry a baby or child even if he is able to walk even in a Karmalit.<ref>Biur Halacha 308:41 s.v. shelo forbids it as does Igrot Moshe OC 2:33. See Rabbi Akiva Eiger 1:28.</ref> However, one shouldn't tell people who do this because certainly they will not listen and its better that they do so unintentionally rather than violate [[Shabbat]] intentionally. <ref>Mishna Brurah 308:154, Kitzur Shulchan Aruch 82:10</ref>

==What is considered a garment?==

#Plastic bags worn over one's shoes are not considered garments and should not be worn outside of an Eruv. <ref>Rav Simcha Bunim Cohen (The [[Shabbos]] Home, v. 1, p. 121) in the name of Rav Moshe Feinstein </ref>
#On Shabbat, some posking permit one to walk outside an eruv with a coat worn over his shoulders, without his arms in the sleeves, where that is a normal mode of wearing a coat. This is considered "wearing" it, not carrying it. There is an additoinal concern that it might fall off and then you might carry it. <ref>Rivivot Ephraim 1:223:14 </ref><ref>Or Letzion 2:23:7</ref>
#One may put a shoe insert into a shoe and wear it outside of the eruv on Shabbat to make the shoe wearable since it is considered part of the shoe. <ref>Sh"t Rivivot Ephraim 1:225 </ref>

==Wearing a watch==

#It is permitted to wear a watch which a person wouldn't remove if it stopped working, such as a gold watch, because then the watch is considered a jewelry. However, if one is not in an eruv, a person shouldn't wear a regular watch which a person would remove from their hand if it stopped working, but those who are lenient have what to rely on.<ref>Shemirat [[Shabbat]] KeHilchata 18:27</ref>
#One may not go out of an eruv with a pocket watch on [[Shabbat]]. <ref>Kitzur Shulchan Aruch 84:2, Shemirat [[Shabbat]] KeHilchata 18:28</ref>

==Glasses==

#A person who regularly wears glasses may wear them in a public domain on [[Shabbat]]. He must wear them on his nose, and may not carry them in his pocket or wear them on his forehead or around his neck. <ref>Yalkut Yosef 301:31 and Shemirat [[Shabbat]] KeHilchata 18:16. Rav Mordechai Eliyahu (comments on Kitzur Shulchan Aruch 84:6) writes that one may wear glasses in the public domain, however, one who usually takes them off in the street shouldn't go out with them without an eruv. </ref>
#A person who does not regularly wear glasses but wears, for example, reading glasses for reading only and otherwise carries them in his pocket, may not wear the reading glasses in a public domain. <ref>Yalkut Yosef 301:32, Shemirat [[Shabbat]] KeHilchata 18:17. </ref>Bifocals which may be worn for both reading and regular use may be worn in a public domain on [[Shabbat]]. <ref>Shemirat [[Shabbat]] KeHilchata perek 18 halacha 17 </ref>
#Someone who attaches a string worn around his neck to his glasses may wear the glasses with the string attached in a public domain on [[Shabbat]], as long as he wears the glasses on his nose and not around his neck or on his forehead. <ref>Shemirat [[Shabbat]] KeHilchata perek 18 halacha 16, Sh"t Rivivot Ephraim 1:227 </ref>
#Contact lenses may be worn in a public domain on [[Shabbat]] by someone who regularly wears them. However, a person who has not yet adjusted to contact lenses may not wear them in a public domain on [[shabbat]], lest he take them out and carry them in his hand. <ref>Yalkut Yosef siman 301 seif 33, Shemirat [[Shabbat]] KeHilchata perek 18 halacha 17 </ref>
#Photocromatic lenses, i.e. lenses that change from clear to dark in sunlight, may be worn on [[Shabbat]] as long as they are worn for regular use. <ref>Yalkut Yosef siman 301 seif 34, Shemirat [[Shabbat]] KeHilchata perek 18 halacha 18 </ref>
#According to some, sunglasses worn only to protect one's eyes from the sun's rays may be worn in a public domain on [[Shabbat]].<ref>Halichot Olam Chelek 4: pg. 283 </ref> Others are strict <ref>Yalkut Yosef siman 301 seif 35, Shemirat [[Shabbat]] KeHilchata perek 18 halacha 18 </ref> This includes sunglasses worn over regular glasses. <ref>Shemirat [[Shabbat]] KeHilchata perek 18 halacha 18 </ref> Those who are lenient have what to rely on, especially in a place with an eruv. <ref>Yalkut Yosef siman 301 seif 35. </ref>
#Sunglasses that are worn at all times for eyesight problems are considered like regular glasses, and may be worn in a public domain on [[Shabbat]]. <ref>Yalkut Yosef siman 301 seif 34, Shemirat [[Shabbat]] KeHilchata perek 18 halacha 18 </ref>
#Sunglasses that are connected by a hinge to a regular pair of glasses that are regularly worn may be worn in a public domain on [[Shabbat]] as long as the person doesn't remove the sunglasses totally when in the shade, rather flips up the sunglasses while they are still attached. It is best to stringent, however. <ref>Yalkut Yosef siman 301 seif 36, shmirat [[shabbat]] perek 18 halacha 18 </ref>
#Sunglasses worn on doctor's orders and are not removed even when one is in his house are judged like regular glasses, and may be worn in a public domain on [[Shabbat]]. <ref>Shemirat [[Shabbat]] KeHilchata perek 18 halacha 18 </ref>

==A Hearing-aid==

#A person who is hard of hearing may wear a hearing-aid on [[Shabbat]], even in a public domain without an eruv. One need not be concerned with considerations of electricity or [[carrying]] as long as the hearing-aid is securely in his ear, and he turned it on before [[Shabbat]] and leaves it on until after [[Shabbat]]. <ref>Shemirat [[Shabbat]] Kehilchata (perek 18 halacha 14), Yalkut Yosef (siman 328 seif 328 and siman 301 seif 38). See footnote 39 there where he quotes Hacham Ovadiah, Rav Shlomoh Zalman Auerbach, Rav Henkin, and the Tzitz Eliezer who ruled leniently as well. </ref>

==Cane and Wheelchair==

#Someone who can't walk without a cane may walk in a public domain with the cane. <ref>Tosfot (Shabbat 65b s.v. hakiteya) even writes that on Shabbat it is permitted for someone who needs a cane to walk to go out with it to a public domain on Shabbat since it is like shoes for him. Rashba (Beitzah 25b s.v. ein) and Ran (Beitzah 14a s.v. gemara tanu) agree with Tosfot. The Shitah Mikubeset (Beitzah 25b s.v. vekatav mori) quotes the Radvaz who argues with Tosfot but concludes that he doesn't feel confident to reject the ruling of Rabbenu Tam that it is permitted. Shulchan Aruch OC 301:17 accepts the opinion of Tosfot.</ref> If the person walks at home without a cane and only uses a cane outside he may not walk with it in a public domain on Shabbat.<ref>Mishna Brurah 301:64</ref> Someone who could walk without a cane but because it is icy outside he is afraid of slipping, it is forbidden to walk out with a cane unless there is an eruv.<ref>Mishna Brurah 301:65. Birkei Yosef 301:3 writes that if it is muddy out and one wants to use a cane not to slip one may not use a cane except in a private domain.</ref>
#Within an eruv it is permitted to walk with a cane either to help one walk or to for the appearance, however, it is forbidden for no purpose at all.<ref>Mishna Brurah 301:66 writes that it is forbidden to walk with a cane in an eruv if there's no purpose for the cane because it is a desecration of Yom Tov (see Beitzah 25b).</ref>
#A wheelchair is different from a cane and even if a person can't walk without a wheelchair he may not go out with a wheelchair on Shabbat to a public domain.<ref>Rav Paalim 1:25, Minchat Yitzchak 2:114, Shemirat Shabbat Khilchata (ch. 34 fnt. 101)</ref>

==Sources==
<references />
[[Category:Shabbat]]
[[Category:Eruvin]]

Allowing Carrying Using an Eruv Chatzerot

2019-04-07T14:30:34Z

Jacobrosenfeld: fixed typo. lentil==>lintel

{{Okay}}
To permit carrying in a courtyard, community, or town on Shabbos, an eruv chatzerot is necessary. The eruv consists of 3 parts: 1) Walls or halachic partitions surrounding the desired area, 2) Renting access from the non-Jewish residents, and 3) A communally owned deposit of food. This article describes how to practically set up your very own Eruv Chatzerot in order to allow carrying on Shabbat in your area. For rabbis there is an obligation to set up an eruv in the community to allow to carry and avoid a violation of Shabbat.<ref>Rosh quoted in S”A, Kitzur Shulchan Aruch 94:1</ref>

==The Walls or Halachic Partitions==

#As long an area can be determined not to be a public domain on a Biblical level, an eruv using tzurot hapetach, entranceways made with two polls and a lintel as thin as a string on top, suffice. <ref>Rav Hershel Schacter in "[[Introduction to the Modern Eruv]]"</ref>
#See Rav Hershel Schachter's article on [[Introduction to the Modern Eruv]] and the [[Hotzah]] page for details about how to create the tzurat hapetach and the definitions of the 4 halachic domains.

==Renting access from non-Jews==

#In order to create an eruv to permit carrying it is necessary to rent the area of the non-Jewish residents as long as there are 2 or more Jews in the area.<ref>Shulchan Aruch O.C. 382:1</ref>
#It is possible to rent a non-Jew's area for the purposes of eruv chatzerot by renting it from his worker.<ref>Shulchan Aruch O.C 382:11</ref>
##For example, in an apartment building it is sufficient to go to the superintendent to pay a nominal amount in order to rent the hallways and lobby of the building. This, with the other conditions of an eruv chatzerot, would permit carrying from the Jewish apartments into the hallways and lobby but not into the non-Jew or non-religious Jew's apartment.<ref>[http://www.yutorah.org/lectures/lecture.cfm/803011/Rabbi_Hershel_Schachter/Eiruvei_Chatzeiros Rav Hershel Schachter ("Eiruvei Chatzeiros" min 10-20)] explains that it suffices to say to the non-Jew that he is only renting it for religious purposes, since that is considered sechirut reuha. Additionally, if one were to rent the actual area where the non-Jews live then it is considered as though the entire area is under one domain and one may carry everywhere. However, where that's impossible it is possible to rent the area where the non-Jew has access, such as the public domain or the hallways of an apartment building, and then it would be permitted to carry from one's house into those public areas but not into the non-Jew's house. The same applies to a Jew who isn't careful about observing Shabbat publicly. Lastly, the superintendent is considered as though he is the worker who has access to the public domains of the building and can rent out those area. Therefore, in order to create an eruv chetzerot in an apartment building it is possible to make an oral transaction in which one rents the lobby and hallways from the superintendent for religious purposes. </ref>
##For example, in a city-wide eruv, it is possible to rent the streets and public domains for religious purposes from the town mayor. This, with the other conditions of an eruv chatzerot, would permit carrying from the Jewish houses into the street and public domains.<ref>[http://www.yutorah.org/lectures/lecture.cfm/803011/Rabbi_Hershel_Schachter/Eiruvei_Chatzeiros Rav Hershel Schachter ("Eiruvei Chatzeiros" min 20-27)] explains that classically the town mayor or chief of police had access to everyone's houses and as such it is possible to rent from the mayor the entire town. However, in America, the mayor doesn't have such rights but still it is possible to rent from the mayor the streets and public domains. However, this rental wouldn't help with the apartment buildings since the mayor doesn't have rights to the inside of the apartment building.</ref>

==Communally Owned Food==

#The purpose of the jointly owned food is to indicate that it is as though everyone who owns a share of the food was living in one area.<ref>Gemara Eruvin 49a, Kitzur Shulchan Aruch 94:6</ref> In order to create a community eruv food of the size of 6 or 8 Kebaytzim suffices.<ref>Kitzur Shulchan Aruch 94:8</ref> Traditionally people use a box of Matzahs since that lasts a very long time.<ref>Rama 368:5. [http://www.yutorah.org/lectures/lecture.cfm/803011/Rabbi_Hershel_Schachter/Eiruvei_Chatzeiros Rav Hershel Schachter ("Eiruvei Chatzeiros," min 2-4) on yutorah.org] explains that a box of matzah is traditionally used for the eruv chatzerot and it works even for Sephardim who would make mezonot since it can be hamotzei if eaten as a meal. [http://www.yutorah.org/lectures/lecture.cfm/803011/Rabbi_Hershel_Schachter/Eiruvei_Chatzeiros Rav Hershel Schachter ("Eiruvei Chatzeiros," min 8-9) on yutorah.org] states that one box of matzahs probably has 8 Kebaytzim but if you think that's not enough then have 2 boxes of matzah.</ref>
#The food should be given as a gift to the entire community with the following procedure:
##The box of matzahs should be handed to a Jewish adult to whom the giver is unrelated<ref>Mishna Eruvin 79b, Kitzur Shulchan Aruch 94:7</ref> in order that the recipient acquire it on behalf of the Jews living in the community, including those who will move into the community from that point until the next Pesach.<ref>Tosfot Eruvin says that a guest who isn't living in a community for more than 30 days doesn’t need to participate in the shituf eruv for the chatzerot.</ref>
##The recipient should raise the box of matzahs a Tefach.<ref>Kitzur Shulchan Aruch 94:6</ref>
##After handing the box of matzahs to the recipient on behalf of the community, the giver who is creating the eruv should take the matzahs and recite the bracha of 'Asher Kideshanu B'mitzvotav V'tzivanu Al Mitzvat Eruv' is recited<ref>Kitzur Shulchan Aruch 94:6</ref>, however, this is only if one is certain that one absolutely needs an eruv chatzerot.
##Then he should stipulate that the box of matzah should serve as the eruv in order to permit carrying in that particular domain, with the following language: בהדין עירובא יהא שרי לנא לאפוקי ולעיולי מן הבתים לחצר ומן החצר לבתים ומבית לבית לכל ישראל הדרים בבתים שבחצר הזה.<ref>Kitzur Shulchan Aruch 94:6</ref>
##It is necessary to repeat this process each pesach and should be recreated the Shabbat during Pesach.<ref>Kitzur Shulchan Aruch 94:11</ref>
#The food must be accessible on Shabbat to the Jewish people for whom the eruv serves. <ref>Shulchan Aruch 394:2, Chaye Adam 72:9, Kitzur Shulchan Aruch 94:10</ref> According to Ashkenazim, it is common to place the eruv in the shul<ref>Rama 366:3, Kitzur Shulchan Aruch 94:24</ref>, however, according to Sephardim it should be placed in a person's house.<ref>Eruv KeHilchato (Rabbi Avraham Ades, p. 164)</ref>
##For example, in an apartment building it is should be known that the box of matzahs are stored in a certain apartment and when that person is away for shabbat, it should still be accessible such as by leaving the key with another tenant in the building.<ref>[http://www.yutorah.org/lectures/lecture.cfm/803011/Rabbi_Hershel_Schachter/Eiruvei_Chatzeiros Rav Hershel Schachter ("Eiruvei Chatzeiros," min 3-4) on yutorah.org]</ref> Some poskim hold that if the building is inside of a communal eruv, which has communal food such as matzah, the building eruv can rely upon the communal food of the communal eruv.<ref>Or Letzion 2:23:13</ref>
#If the food is eaten in the middle of Shabbat, it is still permitted to carry for that Shabbat, but the food must be replaced for the next Shabbat.<ref>Mishna Brurah 368:16</ref>

==Carrying within a Building==

#If a person lives in an apartment building with other Jews, an eruv chatzerot is necessary in order to carry within the building on Shabbat.<ref>Eruv KeHilchato (Rabbi Avraham Ades, p. 149)</ref> Some say that if there is an eruv in town one doesn't need a specific eruv chatzerot for the building even if one doesn't hold of the eruv.<ref>[http://www.hebrewbooks.org/pdfpager.aspx?req=19979&pgnum=223 Or Letzion 2:23:13]</ref>
#Some say that if students live in a dorm with other Jewish students and everyone eats together in the cafeteria, an eruv chatzerot isn't necessary in order to carry in the dorms on Shabbat.<ref>Avnei Yishfeh O.C. 5:73 holds that if all of the students eat together in the cafeteria there's no need for an eruv chatzerot. [http://www.yutorah.org/lectures/lecture.cfm/803011/Rabbi_Hershel_Schachter/Eiruvei_Chatzeiros Rav Hershel Schachter ("Eiruvei Chatzeiros," min 35-40)] says that Rav Soloveitchik held that the students in the dormitory in Yeshiva University should make an eruv chatzeirot, however, the general assumption is like Rav Moshe and there's no need for an eruv chatzeirot.</ref>
#If a person visits a hotel for a Shabbat, some say that an eruv chatzerot isn't necessary in order to carry in the hotel on Shabbat, while others require it.<ref>[http://www.star-k.org/articles/kashrus-kurrents/501/the-travelers-halachic-guide-to-hotels/ Rav Tzvi Goldberg on star.org] writes that Igros Moshe 1:141 permits carrying without an eruv chatzeiros in a hotel, while the Dvar Avraham 3:30 argues. For a short summary of the topic see [http://www.yutorah.org/lectures/lecture.cfm/795045/Rabbi_Chaim_Eisenstein/Halacha_from_the_Daily_Daf--Eruvin_85-86-_Is_an_Eruvei_Chatzeiros_Necessary_in_a_Hotel- Rabbi Eisenstein's shiur on yutorah.org]. [http://www.yutorah.org/lectures/lecture.cfm/803011/Rabbi_Hershel_Schachter/Eiruvei_Chatzeiros Rav Hershel Schachter ("Eiruvei Chatzeiros," min 34-39)] explained that the consensus is that since all of the food for the hotel comes from the same kitchen there's no need for an eruv chatzerot; additionally, since the hotel can leave heavy furniture in the rooms that indicates that really everyone is guests by the hotel owner and there's no need for an eruv chatzerot.</ref>

==Sources==
<references />
[[Category:Shabbat]]

Shavuot

2018-11-21T00:03:44Z

Jacobrosenfeld: Updated source

[[File:Shavuot.jpg|300px|right]]
==Preparing for Shavuot==
# Some say that thirty days before Shavuot one should start learning the halachot of Shavuot, whereas others say that one should start from [[Rosh Chodesh]] Sivan. <ref>In Gemara Pesachim 6a, Rabbanan hold that one should begin to learn Hilchot [[Pesach]] thirty days in advance of [[Pesach]], whereas Rabban Shimon Ben Gamliel holds only 2 weeks. Rabbanan learn this idea from Moshe who taught the laws of [[Pesach Sheni]] thirty days in advance which was [[Pesach]] in Nissan. Shulchan Aruch 429:1 rules like the opinion of the Rabbanan. Mishna Brurah 429:1 quotes some who extend this to other Yamim Tovim such as Shavuot, whereas the Gra held that it does not apply to Shavuot and it is sufficient to begin learning the halachot of shavuot from Rosh Chodesh Sivan.</ref> All agree that on the holiday itself one should learn the halachot of Shavuot. <ref>Gemara [[Megillah]] 32b states that one should learn the halachot of Shavuot on Shavuot. Mishna Brurah 429:1 quotes this as halacha.</ref>
# The notion that one should learn in preparation for the holiday doesn't mean that a talmid chacham should stop his regular learning in order to learn halacha of the upcoming holiday, rather it means that a question about hilchot shavuot is given precedence to questions not about shavuot.<ref>Chazon Ovadyah ([[Pesach]] pg 1) explains that the halacha in Gemara Pesachim 6a is relevant in regards to the laws established in Tosefta Sanhedrin 7:5 which state that a person should ask relevant questions and a relevant question has precedence over the irrelevant questions.</ref> Some, however, dispute this point.<ref>See Beiur Halacha 429 s.v. Shoalin</ref>

==Decorating the Shul for Shavuot==
# Some have the custom to decorate the shul for Shavuot with flowers, trees or nice smelling fruits. <Ref>Rama O"C 494:3 (quoting Maharil pg. 160) explains that the custom commemorates the joy of Matan Torah. Birkei Yosef 494:6 says that this custom is an ancient one dating back to the time of the Midrash Targum Sheini on Megillat Esther 3:8 which writes that Haman mentioned this minhag of ours to Achashverosh. Magen Avraham 494:5 explains that trees are used for decoration so that we should pray for a good fruit harvest because Shavuot is the day we are judged regarding the fruits of the year. The Levush 494:1 writes that this minhag is based on the pasuk “גַּם-הַצֹּאן וְהַבָּקָר אַל-יִרְעוּ, אֶל-מוּל הָהָר הַהוּא” (Shemot 34:3) which implies that there was pasture on Har Sinai. Sefer Minhag Avoteinu Biyadenu vol. 2 pg. 578 suggests the Maharil himself felt that the minhag was a fulfillment of added simcha of the holiday itself, not a commemoration of the simcha of Matan Torah. He writes that this minhag developed specifically on Shavuot because there is an added level of happiness which manifests in physical pleasures, as the Gemara Pesachim 68b writes that though there is a machloket Tannaim if the holidays should be כולו לה’ or חצי לכם and חצי לה’, all opinions agree that there is an aspect of לכם on Shavuot. With this, he explains why the Maharil writes that the greenery should smell nice. Thus, according to the Maharil, it is our joy in essence of the Torah itself and our ability to learn it that we are celebrating by putting out decorations, while according to the Rama the celebration is more focused on the historical fact that Hashem chose us as His nation and gave us His Torah. see also Yechave Daat 4:33. See further in Sefer Minhag Avotenu Biyadenu vol. 2 pg. 573-604 for a lengthy discussion of the development of this minhag and the various reasons. </ref> While some communities abstain from this custom because it may be considered a chok akum,<Ref>This is the opinion of the Gra as quoted by the Chayei Adam 131:13 and Maaseh Rav Siman 195. He felt that since it was only a minhag and not a real din, we should abolish it since it became a religious practice of the non-Jews. This seems to be accepted by the Aruch Hashulchan 494:6 and Rav Moshe Feinstein (Iggerot Moshe YD 4:11:5). The Munkatcher Rov (Shaar Yissachar vol. 2 pg. 119) writes that although the minhag is well-founded, the best option is to refrain. Rav Shlomo Zalman Auerbach (quoted in Ve’alehu Lo Yibol 1:page 184) argues that the Gra only wanted to abolish the custom of placing trees in shuls and not flowers. The Steipler (Orchos Rabbenu vol. 2 pg. 99) agrees. </ref> others justify the practice.<ref>Chacham Ovadia Yosef (Yechave Daat 4:33 and Yabia Omer YD 3:24, see also Yalkut Yosef Kitzur S”A 494:17) explains that the custom is justified based on the Sh"t Maharik Shoresh 88 who explains that there is no concern of "'Bechukoteihem lo telechu" (Vayikra 18:3, the prohibition regarding following non-Jewish practices and laws) by a custom that has a good reason for its practice. See also Rav Yosef Shaul Nathanson (Yosef Daat Siman 348) and Maharsham (Daat Torah 494:3 and Shu"t Maharsham 1:127), ad Chut Hamishulash pg. 128 who argue in favor of the minhag. [http://www.daat.ac.il/daat/toshba/minhagim/shavuot.htm Minhagei Edot Yisrael] writes that Persian Jews call Shavuot Moed’eh Gol, meaning holiday of flowers. In conclusion, Piskei Teshuvot 494:10 writes that the minhag in most places is to place flowers in the shuls.</ref>
# Similarly, some have the practice to hand out scented herbs so that people can smell them and recite a beracha.<ref>Derashot Chatam Sofer 5562 where he writes that this is based on the Gemara Shabbat 88b which says that “with every single statement that emanated from the mouth of Hashem the whole world became filled with besamim — the fragrance of spices.” see also Birkat Yaavetz of Rav Dovid Cohen on Moadim vol. 2 pg. 263 </ref> This should not not be done between Baruch Sheamar and the Shemoneh Esreh.<ref>Magen Avraham 494:9 quoting the Shela Hakadosh, Kaf Hachaim 494:57, Torat Hacham Baruch pg. 27 </ref>Some also place flowers on the Sefer Torah itself<ref>Minhag Avoteinu Biyadeinu 2, page 602.</ref> or distribute flowers to be thrown at the Sefer Torah<ref>Kaf Hachaim Sofer 494:58</ref> in honor of Shavuot.
# If Shavuot falls out on a Sunday, one should not place the greenery on Shabbat in preparation for Shavuot but should do so either on Yom Tov or before Shabbat.<ref>Magen Avraham 494:5, Shulchan Aruch Harav 494:14, Mishna Berura 494:9 write that even though there is not a problem of muktzeh since they were designated from before Shabbat for this purpose, there is still a problem of preparing on Shabbat for Yom Tov.</ref>

==Reading Megillat Rut on Shavuot==
# The Ashkenazic minhag is to read Megillat Rut on Shavuos.<ref>The Rama 490:9 writes that the minhag is to read Megillas Rut on Shavuot. The Birkei Yosef 694:11 quotes the midrash which says that the reason we read Rut on Shavuot is because it emphasizes the sacrifice Rut made to accept the Torah and because it describes an awesome act of kindness, which is one of the core themes of Torah.
* See [http://www.yutorah.org/lectures/lecture.cfm/734733/Rabbi_Aryeh_Lebowitz/Ten_Reasons_to_Read_Rus_on_Shavuos Rabbi Aryeh Lebowitz] for Ten Reasons to Read Rus on Shavuos. </ref>

==Eating Dairy on Shavuot==
# The minhag Yisrael is to have dairy foods on Shavuot. <Ref> Rama 494:3 writes that the minhag is to eat dairy foods on Shavuot. He explains that by having a dairy meal, one ensures that will have [[two loaves of bread]], one for the dairy meal and one for the meat meal, and the [[two loaves of bread]] are in commemoration of the Shtei HaLechem brought in the Beit HaMikdash on Shavuot. The Mishna Brurah 494:12 adds an alternative reason for the custom: the Jews had only dairy food immediately after Matan Torah because preparing kosher meat takes a long time. Thus, we eat dairy in commemoration of Matan Torah.
* Additionally, the Olelot Efraim (Ma’amar 141) writes that the reason for the minhag is that Chazal (Eiruvin 52b) compare [[learning Torah]] to a baby suckling milk: just as a baby always finds a new and sweet taste in the milk, so too the learner always a new and sweet taste in Torah.
* Rav Moshe Shternbuch in Moadim U'zmanim 8:319 says that prior to matan torah, milk was a problem because it could have been considered "ever min hachai," eating from a live animal. Therefore, we celebrate our first opportunity to eat dairy products which occurred at Matan Torah because if the torah in shemot 3:8 praises [[Israel]] for being a land filled with milk and honey it has to be that it is permissible for consumption.
* Additionally, Rav Shternbuch in Teshuvot Vehanhagos 5:161 suggests that we specifically eat cheese on the day of matan Torah since, unlike other foods that spoil with time, aged cheese is actually better than new cheese. As such, we eat cheese on Shavuot to remind us that the 3000 years since Matan Torah doesn't mean the Torah is "outdated," but that it is even greater and just as applicable to our lives.
* The Yeshuot Yaakov 494:2 gives another reason. He says that the primary change at kabbalat hatorah was that even though the avot could keep mitzvot they didn't have a yetzer hara. We received the yetzer hara at Har Sinai and that's why the gemara tells us that the reward for someone who is commanded in a mitzva is greater than someone's who isn't because he doesn't have a yetzer hara not to fulfill it. Our goal now is to control the yetzer hara and defeat it to achieve the ultimate good. Based on a gemara in Nidda he says that blood is the symbol of tumah so we take the potential for impurity and turn it around completely to achieve the purity of milk.
* The Bais Halevi on Parashat Yitro gives his own reason. The gemara says that we were given the torah and not the angels because many mitzvot require performance with the body and angels don't have bodies. We have milk and then we have meat to fulfill simchat [[yom tov]], so we show how our observance of the laws of milk and meat requires physicality.
* The Torat Chaim on Bava Metzia 86b says that we eat dairy based on an Aggada that when Hashem gave us the torah and the angels complained that they should be the ones receiving the torah, Hashem showed them Avraham, and we are told in Bereishit 18:8 that they ate milk and meat together but the Jews don't eat milk and meat together. see also Yalkut Yosef Moadim page 444 and Noda Biyehuda YD 64.
* see [http://www.yutorah.org/lectures/lecture.cfm/744919/Rabbi_Aryeh_Lebowitz/Ten_Minute_Halacha_-_Five_Reasons_for_Eating_Dairy_on_Shavuos Rabbi Aryeh Lebowitz] for elaboration on some of these reasons </ref>
# It is preferable to eat meat at the [[Yom Tov]] meals. While some consider this to be an obligation, others hold that there is no technical requirement to do so. <ref>The Rambam ([[Yom Tov]] 6:18) rules that the Mitzvah of Simchat [[Yom Tov]] is fulfilled through consumption of meat and wine. The Beit Yosef 529:2 asks why the Rambam codifies the consumption of meat on [[Yom Tov]] when the Gemara (Pesachim 109a) states clearly that the mitzvah of Simcha is fulfilled through eating meat only during the time of the Beit HaMikdash, while nowadays the mitzvah is fulfilled through wine alone. Accordingly, the S”A 529:1 writes that one must have wine at each [[Yom Tov]] meal and makes no mention of the consumption of meat. The Eliyah Rabba 529:6 and Bei’ur Halacha 529 s.v. Keitzad explain that Shulchan Aruch intentionally omitted the obligation to eat meat because of his question in the Beit Yosef.
* The Yam Shel Shlomo (Beitzah 2:5) answers the Beit Yosef’s question by reinterpreting the Gemara to mean that nowadays, one must have wine in addition to meat, as opposed to the times of the Beit HaMikdash when one could fulfill the Mitzvah through meat without wine. Thus, Mor U’Ketziah 529, Kitzur S”A 103:7, Aruch HaShulchan 529:5, and Chazon Ovadia ([[Yom Tov]], p. 319) rule that it is an obligation to eat meat on [[Yom Tov]].
* The Bach 529, however, explains that although there is no obligation to eat meat nowadays, there still is a mitzvah to do so, and one would fulfill the Mitzvah of Simcha thereby. The Magen Avraham 529:3, Shulchan Aruch HaRav 529:7, Mishna Brurah 529:11, and Kaf HaChaim 529:28 agree.
* See also the Sha’agat Aryeh (Siman 65), who argues that Simchat [[Yom Tov]] does not obligate one to eat meat in particular; rather, it is fulfilled by what is subjectively considered enjoyable by each person (see Pesachim 109a). Birkei Yosef 529:4 agrees. Darkei Teshuva 89:19 quotes Rav Chaim of Sanz as disagreeing with the Sha’agat Aryeh. </ref>
# It is preferable to have meat both at the nighttime and daytime meal of [[Yom Tov]]. Those who have a practice to eat one dairy meal, however, have what to rely on. <ref>The Darkei Teshuva (89:19) mentions a number of minhagim:
* (A) Some people eat only dairy on Shavuot in order to fulfill the minhag. The Darkei Teshuva disapproves of this practice because he accepts the view of the Rambam that there is an obligation to eat meat on [[Yom Tov]]. See note 1 above.
* (B) Some people eat dairy for the nighttime meal and meat for the daytime meal. Such was the minhag of the Steipler (Orchot Rabbeinu v. 2 p. 98). The Darkei Teshuva comments that this is reasonable according to the Sha’agat Aryeh’s (Siman 68) view that Simchat [[Yom Tov]] is only d’rabanan at night; however, others disagree with the Sha’agat Aryeh. Otzrot Yosef (Rav Dovid Yosef 13:7) quotes this as a minhag. Rav Hershel Schachter (Bikvei HaTzon p. 81) suggests that Simchat [[Yom Tov]] follows the schedule of [[Korbanot]] for which the night follows the day, implying that eating meat for Simchat [[Yom Tov]] does not apply the first night. Therefore, he said (oral communication) that if one enjoys dairy, one may have a dairy meal for the night of [[Yom Tov]]. This approach is supported by the Sfat Emet ([[Sukkah]] 48a), who writes that Simchat [[Yom Tov]] can be fulfilled with one meat meal, either during the night or day. Rabbi Mordechai Willig (Pesachim Shiur 110, min 40-50) agrees with this reasoning.
* Tangentially, Rav Ovadia Yosef in Meor Yisrael (Beitzah 36b v. 2 p. 313) writes that Shulchan Aruch 546:3 might also hold that simcha at night is only derabbanan. Pitchei Teshuva YD 341:13 quotes the VShav Hakohen 95 who argues that there is a mitzvah of simcha deoritta even at night. He proves his contention from Rambam (Chagiga 2:13) unlike the Maharik ad loc. Rashbam (Pesachim 108b s.v. yedey yayin yatzah (2)) implies that he agrees with Rambam.
* (C) Some eat a dairy meal and then a meat meal. The Torat Chaim (Chullin 83a) writes that it is better to abrogate the minhag of eating dairy rather than have meat after eating dairy, which is forbidden according to the Zohar. The Darkei Teshuva responds that in order to fulfill this minhag, one may be lenient against the Zohar. Mishna Brurah 494:16 notes that one need not make [[Birkat HaMazon]] as long as he cleanses his mouth with bread and water as well as washes his hands (S”A Y.D. 89:2).
* (D) Some eat a dairy [[Kiddush]], wait an hour, and then have a meat meal. The Darkei Teshuva finds this to be the most preferable minhag. </ref>

==Shavuot night==
===Kiddush===
# One shouldn't say [[Kiddush]] on Shavuot night until [[Tzet HaKochavim]].<ref>Magen Avraham (Intro to 494). Chacham Ovadia Yosef in Sh"t Yechave Daat 6:30, Halichot Olam 2: page 3, Chazon Ovadia Yom Tov p. 305, Sh"t Chazon Ovadia 1:1 and Sh"t Yabia Omer 5:6:5 says that ideally one should wait until 20 minutes after sunset but if necessary one can be lenient and say [[Kiddush]] earlier, but still should ideally wait until after sunset and try to eat a [[kezayit]] of bread after tzet hakochavim.
* Rav Yakov Pollack (cited by Emek Bracha 69c, Yachava Daat 6:30) is quoted as explaining that one shouldn't make kiddush of Shavuot early since we want the temimot of the sefirat haomer to extend to the very end of the 49th day and not end it early. This is cited by Magen Avraham 494:1 and Taz 494:1.
* Netsiv (Meishv Dvar OC 18 cited by Yachava Daat) explains that one shouldn't say kiddush of Shavuot early since regarding Shavuot it says וקראתם בעצם היום הזה (Vayikra 23:21).
* [http://www.hebrewbooks.org/pdfpager.aspx?req=1770&st=&pgnum=265 Hitorerut Teshuva 3:68:4] writes that one could accept Yom Tov of Shavuot early and it doesn’t impact temimot. He explains the reason not to daven early is because either way we’re going to be up all night so we might as well say [[kriyat shema]] at the right time which is after tzet hakochavim. </ref>Some say one should even wait to say [[Arvit]],<ref> Mishna Brurah 494:1, Taz 494:1</ref> while others argue.<ref> Kaf HaChaim 494:1, Moed Likol Chai 8:23, Sh"t Yechave Daat 6:30 </ref>
# If one forgot to say [[shehecheyanu]] during [[Kiddush]] on Shavuot, one cannot say it after Shavuot even within the seven days after the holiday. <ref> Chazon Ovadia [[Pesach]] page 134 </ref>

===Learning all Night===
# Many have the custom to stay up Shavuot night learning torah in anticipation of accepting the Torah on Shavuot. <ref> Mishna Brurah 494:1 writes based on the Magen Avraham that the practice is to stay up all night to learn. He quotes Arizal who said that one who learns all night on Shavuot will long the next year without being damaged. He also quotes the Magen Avraham who explains that since Bnei Yisrael overslept on the day of Matan Torah we stay up all night in order to rectify that mistake.</ref> Some even stay up the second night of Shavuot in the diaspora. <ref>Kaf Hachaim 494:6</ref>
# If staying up all night, and one plans on drinking multiple times throughout the night, it is best to make a [[Shehakol]] and Borei Nefashot for each drinking. However, if when making the first [[Shehakol]] of the night, one has explicit Kavanah (intention) for that Bracha to cover all other drinkings of the night, that works as well, and one would then not need a new bracha at each drinking. <ref> Halichot Shlomo 12:3 </ref>
# The minhag to stay up all night applies to men and not women. <ref> Sh"t Rav Pealim 1:9 in sod yesharim </ref>
# If yeshiva boys would prefer to learn gemara rather than reading the tikkun for shavuot, there is no need to stop them because they have on who to rely. However, if most of the congregation is reading the tikkun, individuals should not break off to learn gemara. <ref> Yalkut Yosef Moadim page 439, Sh"t Yechave Daat 3:32. </ref>
# If, on account of the exhaustion of learning Torah all night, he cannot daven Shacharit in the morning with proper concentration, it is better not to stay up since davening properly is a clear obligation <ref> [http://www.ravaviner.com/2013/05/laws-of-staying-awake-all-night-on.html Rav Shlomo Aviner] </ref>

==Shavuot morning==
As previously mentioned, many have the custom to stay up Shavuot night [[learning Torah]]. <ref> Magen Avraham (Intro to 494) quotes the Zohar that says that the early Chasidim would learn all of Shavuot night. Birkei Yosef 494:8, Mishna Brurah 494:1, Kaf HaChaim 494:6, Yalkut Yosef Moadim page 438, and Aruch HaShulchan 494:3 also record this minhag.</ref> There are several halachot that those who follow this practice should bear in mind:
# According to Ashkenazim, after daybreak <ref> Regarding [[Netilat Yadayim]] and Birkot HaTorah, it’s clear that if they are to be made, they shouldn’t be said until Alot HaShachar. Nitei Gavriel 18:1 and 20:1 writes so explicitly. Regarding Birchot HaShachar, Kaf HaChaim 46:49 writes that one can say all of them at [[Chatzot]], however, Piskei Teshuvot 46:14 rules that one should wait until Alot HaShachar. Regarding Tallit, S”A 18:3 rules that one may not make the Bracha until [[MeSheYakir]]. </ref>, one should use the bathroom, thus dirtying one’s hands, wash his hands for [[Netilat Yadayim]] with a Bracha, and then say [[Asher Yatzar]]. <Ref> 
* The Rosh ([[Brachot]] 9:23) writes that the reason a person must wash his hands in the morning is that one's hands almost certainly touched an unclean area. The Rashba (responsa 1:191), on the other hand, writes that the reason is that a person is created anew each morning. The Bet Yosef 4:13 writes that according to the Rosh, one who stays up all night doesn't have to wash because one can ensure that his hands stay clean, while according to the Rashba, one is created anew whether he slept or not. Because of this dispute, S”A and Rama 4:13 rule that one should wash without a bracha. Magen Avraham 494, Taz 4:9, Beiur HaGra 4:13, Birkei Yosef 46:12, and Mishna Brurah 494:1 agree. See, the Bach 4, Aruch HaShulchan 4:12, and Maaseh Rav (#2) who argue that one who didn’t sleep can say the Bracha.
* Hagahot Rabbi Akiva Eiger 4:12 writes that if one went to the bathroom, one can make the bracha. Olat Tamid 4:8, Eliyah Rabba 4:8, and Pri Megadim (E”A 494) agree. [http://www.hebrewbooks.org/pdfpager.aspx?req=7774&st=&pgnum=55 Artzot HaChaim 4:1:14] and Chaye Adam 7:6 seem to agree as well. Thus, Mishna Brurah 4:30 rules one should use the bathroom, thus dirtying his hands, wash his hands with a Bracha, and then say [[Asher Yatzar]].
* Some achronim (Nitei Gavriel 18:1, Weekly Halacha Discussion, vol 2, p. 363, Halachically Speaking vol 7, issue 6, p. 9) quote the Mishna Brurah as saying that one should use the bathroom and leave out dirtying one’s hands. Rabbi Mordechai Willig and Rabbi Hershel Schachter (cited by Halachipedia Article #22) explained that although the Mishna Brurah certainly meant to be precise, one can make the Bracha even if one merely touches an unclean area of the body.
* Derech HaChaim 1:17 adds that even by touching an unclean area, one can make the Bracha. Beiur Halacha s.v. Veyitlem agrees. Rav Shlomo Zalman Auerbach (Halichot Shlomo 2:24), however, argues that it is insufficient to touch an unclean area.
* Maamar Mordechai 4:8 disagrees with Rabbi Akiva Eiger because even according to the Rashba there is a doubt as to whether one is considered created anew if he didn’t sleep (see Magen Avraham 4:12). Kaf HaChaim 4:49 and Yalkut Yosef 4:9 agree. </ref> One should hear Elokai Neshama, HaMaavir Sheinah, and Birkot HaTorah from someone who slept. The rest of the Birkot HaShachar may be recited as usual. <ref>
* The Tur and S”A 47:12 write that if one is learning at night one doesn't have to make new Birkot HaTorah as long as one didn't fall asleep. Beiur HaGra 47:12 explains that sleep is a [[hefsek]] and if one didn't sleep, one doesn't need new [[Brachot]]. Chaye Adam 9:9, Mishna Brurah 47:28, and Rabbi Hershel Schachter (cited in Bet Yitzchak vol 30, p. 592) agree but advise hearing them from someone who slept. Magen Avraham (47:12, 494) argues that essentially Birkot HaTorah are like Birkot HaShachar, which are said every day. He adds that it's preferable to hear them from someone who certainly is obligated. Eliyah Rabba 47:9, Birkei Yosef 46:12, and Aruch HaShulchan 47:23 concur. Kaf HaChaim 47:26 and Chazon Ovadyah (p. 312) write that the Sephardic minhag is to make Birkot HaTorah oneself.
* Rama 46:8 writes that one may say all the Birkot HaShachar whether one experienced the event described in the particular Bracha or not. Although the Shulchan Aruch argues, Kaf HaChaim 46:49 writes that the Sephardic minhag is to follow the Rama.
* Eliyah Rabba 46:12 quotes the Ateret Zekenim 46:3 who says that if one didn't sleep, one shouldn't say Elokai Nishama or HaMaavir Sheinah. Thus, Mishna Brurah 46:24 writes that one should hear these [[Brachot]] from someone who slept. However, Pri Megadim (E”A 46:2) wonders why Elokai Nishama and HaMaarvir Sheinah should be different than the other Birkot HaShachar. Aruch HaShulchan 46:13 rules that one may say these [[brachot]] even if he didn't sleep. Also, Birkei Yosef 46:12 and Yalkut Yosef 489:13 Moadim page 441 write that the Sephardic minhag is to say these [[Brachot]] even if one didn’t sleep. </ref> If one normally wears a [[Tallit]] for [[Shacharit]], onee should have intent that the bracha on his [[Tallit]] should cover his [[Tallit]] Katan as well. If, however, one doesn't wear a [[Tallit]], one should hear the bracha from someone else. <Ref> Although S”A 8:16 rules if one slept in one’s [[Tzitzit]] one should make a Bracha upon arising, the Bach 8:15, Taz 8:15, Eliyah Rabba 8:18, and Kaf HaChaim 8:61 argue that one shouldn’t make a Bracha. Magen Avraham 8:21 writes that one should have in mind that his bracha on the [[Tallit]] should exempt his [[Tallit]] Katan. Mishna Brurah 8:42 agrees. Rabbi Hershel Schachter (cited in Bet Yitzchak vol 30, p. 591) rules that if one doesn't have a [[Tallit]], onee should hear the Bracha from someone else and feel his [[Tzitzit]] at the time of the Bracha. </ref> If one slept a Sheinat Kevah the day before staying up all night, he may recite the Birkot HaTorah in the morning for himself. <Ref> Hagahot Rabbi Akiva Eiger 47:12 writes that if one slept during the day prior to staying up all night, according to all opinions one has to recite Birkot HaTorah in the morning. Mishna Brurah 47:28 specifies that the sleep should be a Sheinat Kevah. Chatam Sofer (cited by Netah Sorek YD 63), Hilchot Chag BeChag (p. 131), and Rabbi Mordechai Willig (“Inyanei Chag Hashavuos”, min 48) agree. See Beirur Halacha (vol 7, p. 20) who quotes the Chazon Ish as questioning Rabbi Akiva Eiger. </ref>
# According to Sephardim, after using the bathroom one should say [[Asher Yatzer]] and not the bracha of [[Al Netilat Yadayim]]. <Ref>[[#netilat]] </ref>One may say Elokai Nishama, HaMaavir Sheinah, and Birkot HaTorah for himself. <Ref>[[#birkothashachar]] </ref> The bracha recited over the [[Tallit]] covers the [[Tallit]] Katan as well. <Ref>[[#tzitzit]] </ref>
===Netilat Yadayim===
# One who didn’t sleep at all at night should wash [[Negal Vasser|Netilat Yadayim]] in the morning without a bracha, since there’s a dispute whether there's an obligation to wash [[Negal Vasser|Netilat Yadayim]] in the morning if one did not sleep the night before. According to Ashkenazim, one who didn't sleep but goes to the bathroom in the morning should wash [[Netilat Yadayim]] with a Bracha. <Ref> Mishna Brurah 4:30, 494:1. The Artzot Hachaim (Eretz Yehuda 4:14) writes that a person who went to the bathroom can recite a bracha on netilat yadayim. According to the Rashba a bracha is automatically required since maybe a person is recreated each day even if he didn't sleep. According to the Rosh a bracha is required since a person's are dirty and require netilat yadayim after going to the bathroom. His conclusion is that it is necessary either go number two or number one and to wipe off the urine drops from oneself. This definition of what requires Netilat Yadayim for dirty hands is discussed in Bet Yosef 7. Ishei Yisrael (ch. 2 n. 99) cites the Shulchan Aruch Harav who holds that it is sufficient to touch the areas that are uncovered. However, he quotes Rav Shlomo Zalman Auerbach who disagrees and holds that touching an uncovered area doesn't require a bracha.</ref>
# One should not learn after [[Olot HaShachar]] until he washed his hands in the morning. <Ref> S”A 4:14 says that if one was awake from before [[Olot HaShachar]] and washed his hands earlier, he should wash again at [[Olot HaShachar]] without a Bracha because of Safek. Piskei Teshuvot 494:5 says once there’s an obligation to wash one’s hands one shouldn’t learn Torah. </ref>
# If one slept less than 30 minutes <ref> Kitzur S”A 2:8, Dinei Nieyor Kol HaLaylah (pg 42) in name of Rav Chaim Kanievsky </ref> or slept in a temporary fashion (putting one’s head on the table) <ref>Ishei Yisrael 2:33 note 110, Piskei Teshuvot 494:6</ref>, then it is as if he did not sleep at all. <Ref> Mishna Brurah 4:27, Ishei Yisrael 2:33 </ref>

===Asher Yatzer===
# According to Ashkenazim, if one slept at night, one should make [[Asher Yatzer]] in the morning whether or not one went to the bathroom; however, if one didn’t sleep, he should only recite [[Asher Yatzer]] if he goes to the bathroom. <Ref>Mishna Brurah 4:3 </ref> According to sephardim, one can only recite asher yatzar if he used the bathroom. Even if he does though, he would not recite the beracha of al [[netilat yadayim]] <ref> Yalkut Yosef Moadim 441. </ref>

===Tzitzit===
# If one went to sleep (or stayed up) in [[Tzitzit]], preferably one should make a Bracha on wearing a [[Tallit]] to cover the Bracha for [[Tzitzit]], however if that’s not possible, one may make a Bracha on those [[Tzitzit]] in the morning, and as one makes the bracha one should shake the [[Tzitzit]] strings. <Ref> S”A 8:16 rules that if one slept in [[Tzitzit]] one may make a new Bracha on it in the morning and at the time of the Bracha one should shake the [[Tzitzit]] strings. Mishna Brurah 8:42 explains that really this issue depends on whether there’s a mitzvah of [[Tzitzit]] at night and so it’s preferable to make the Bracha on a [[Tallit]] and cover the Bracha for [[Tzitzit]]. Piskei Teshuvot 8:30 adds that someone who that option is unavailable, such as bochrim who don’t wear Tallitim, should make the Bracha oneself like S”A. </ref>
===Birkot HaTorah===
# For ashkenazim, if one didn’t sleep at all during the night, one shouldn’t recite [[Brachot HaTorah]] but should hear them from someone who is obligated to make them (both must have kavana, and after the Bracha, both learn some pesukim such as Parshat [[Birkat Cohanim]]). <Ref> Mishna Brurah 47:28 </ref> For sephardim, the minhag is to recite these [[berachot]] even if you remained awake all night. <ref> Yabia Omer 5:5, Yechave Daat 3:33. </ref>
# One should not say birkot hatorah until after alot hashachar. <ref> Yalkut Yosef Chelek 1 page 137. </ref>
# If one slept Shinat Kevah the day before staying up all night, one should make the [[Brachot HaTorah]] in the morning after one didn’t sleep. <Ref> Mishna Brurah 47:28 in name of Rabbi Akvia Eiger </ref>

===Birkot HaShachar===
# If one didn’t sleep at all, according to Ashkenazim, one should listen to Elokei Nishama and HaMaavir Shenah from someone who did sleep. <Ref> Mishna Brurah 46:24 </ref> However, the rest of the [[Birchot HaShachar]] one can make oneself. <Ref> Piskei Teshuvot 494:7 </ref> However, according to Sephardim, one may recite these [[brachot]] oneself.<reF>Yalkut Yosef 489:13</ref>
# One should not learn after [[Olot HaShachar]] until he said [[Birchot HaShachar]]. <Ref> Mishna Brurah 47:28 </ref>

===Standing for Aseret Hadibrot===
see [[Kriyat HaTorah#Standing_for_Kriyat_HaTorah | Standing for Kriyat Hatorah]]

==Isru Chag==
# It is prohibited to fast or hold a eulogy on the day after Shavuot. <ref> Kaf Hachayim 494:48 </ref>
# The sephardic minhag is not to recite [[tachanun]], lamnatze'ach, or [[tefilla]] lidavid from [[Rosh chodesh]] sivan until the 12th. <ref> Yalkut Yosef Moadim page 445, Chazon Ovadia [[Yom Tov]] page 329. </ref>

==Links==
* [http://www.yutorah.org/lectures/lecture.cfm/817696/rabbi-hershel-schachter/practical-halacha-guide-for-shavuot/ Practical Halacha Guide for Shavuot] by Rabbi Hershel Schachter
* [http://www.theyeshivaworld.com/news/headlines-breaking-stories/128573/hilchos-uminhagei-shavuos-2.html Hilchos Uminhagei Shavuos] by Yissachar Dov Krakowski
==Sources==
<references/>
[[Category:Holidays]]