Earliest and Latest time to light Chanukah Candles and Reference of Measurements in Halacha: Difference between pages

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== Earliest Time to Light ==
==Kezayit==
# According to Ashkenazim, while some poskim hold that one may light [[Chanukah]] candles immediately after sunset, many say that one shouldn't light until 10 or 25 minutes after sunset. According to Sephardim, the ideal time to light [[Chanukah]] candles is immediately after [[Tzet HaKochavim]], which in Israel can be approximated to be 15 minutes after sunset.<ref>  
# 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) discusses this at length. </ref>
* The Gemara [[Shabbat]] 21b states one should light from Mishtishka HaChama (lit. from the setting of the sun) until people leave the marketplace. What does the Mishtishka HaChama mean?
# 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>
* On the basis of some Rishonim the Gra (Beiur HaGra 672:1) writes that one should light at sunset. See Bei’ur Halacha s.v. lo, who adds that perhaps the Rambam holds one should light at sunset. [Seemingly, Bet Yosef who quotes Rambam and then says that the Tur used the word “the end of the sunset” because the beginning of the sunset is still mostly day, holds that the Rambam and Tur don’t argue. However, the Yad Aharon 672 explains the Rambam as holding one should light at sunset. and Mishna Brurah (Biur Halacha 672:1) also suggests this possibility.] Additionally, The Rama (Darkei Moshe 672:4) quotes the Maharil's practice of lighting right after sunset. The Darkei Moshe also quotes the Sefer Minhagim (of Rabbi Tirna pg 144) who agrees that the gemara means that one should light at [[Shekiyah]], but adds that one doesn't need to be careful about this.  
* 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 D”H 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.
* The Rashba (21b D”H Ha DeAmrinan) seems to understand the term Mishtishka HaChama to mean Shkiyat HaChama. The Ran (on the Rif 9a s.v. Mitzvata) and Meiri (21b s.v. Achar) also imply this understanding. The Beiur HaGra 672:1 understands the Rashba and Ran as discussing the Shekiya Sheniya (the second sunset, a term that will hopefully be clarified later).  
* 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. </ref>
* However, The Mordechai (Hagahot Mordechai 455) writes that one should light [[Chanukah]] candles at Tzeit HaKochavim, because a candle isn’t noticeable during the day. Similarly, Rabbenu Tam (Sefer HaYashar 221, Tosfot Menachot 20b D”H Nifsal) holds that one should not [[chanuka]] candles until the end of the second [[shekiyah]], which is equivalent to Tzet Hakochavim. The Hagahot Mordechai ([[Shabbat]] 455), Ritva 21b, Sh”t Trumat HaDeshen 102 in name of Mordechai, Sedah LeDerech 4:7(2), and Bach 672:1 based on the Rosh ([[Shabbat]] 2:3) concur with the opinion of Rabbenu Tam. The Tur and S”A 672:1 rule like the Mordechai.  
# 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>
* Most achronim hold like S”A to light at Tzet Hakochavim including the Shaarei Knesset HaGedolah 672:1, Magan Avraham 672:1, Eliyah Raba 672:1, Maamer Mordechai 672:1, Chaye Adam 154:18, Derech HaChaim 672:2, Ben Ish Chai Vayeshev 7, Shulchan lechem Hapanim 672, and Kaf Hachaim 672:2.
* The Tzlach (Pesachim 116) 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.  
* Thus, Yalkut Yosef 672:1 writes that one should light at tzet hachochavim which is 15 minutes after sunset. [The time of 15 minutes is built off the Geonim's opinion that 13.5 minutes after sunset is Tzet Hakochavim unlike the tzet hachochavim of Rabbenu Tam, which is 72 minutes after sunset because [[Chanukah]] is only derabanan and one can rely on the Minhag Eretz Yisrael for derabanan mitzvoth (Sh”t Yabia Omer 2:21). Additionally, by not lighting until the Tzet Hakochavim of Rabbenu Tam will lead one to light after the latest time for which one doesn’t fulfill the mitzvah according to many poskim (Sefer [[Chanukah]] of Rav Kanievsky pg 13 note 8).] [http://www.halachayomit.co.il/EnglishDefault.asp?HalachaID=1695 Halacha yomit] writes that the time is exprapolated to each place based on 13.5 minutes Sha'ot Zmaniot.  
* Practically, how much is a Kezayit?
* However Pri Chadash 672 and Buir HaGra O”C 672:1 (see also Beiur HaGra O"C 261 and Y”D 266:17, and Maaseh Rav 235) hold that one should light at sunset. Mishna Brurah 672:1 quotes both the opinion of the S"A and Gra and then writes that if one davens at Tzet Hakochavim one may follow the opinion of the Gra even initially. See also Sh”t Az Nidabru 7:70. Rav Moshe Feinstein in Igrot Moshe O”C 4:101 and Rav Chaim Kanievsky in Yemeh [[Hallel]] VeHodah 12:8, say to light 10 minutes after sunset and have it last for a half hour before tzet hachovim and a half hour after tzet hachoavim. Torat HaMoadim 4:1 rules to light 15 minutes after [[shekiah]] [15 minutes is based on the geonim’s tzet hachochavim (3/4 [[mil]]) with the Rav Amram Goan’s lengh of a [[mil]] being 18 minutes, the fact that in the winter the [[shaot Zmaniot]] are shorter, and we add on a few minutes to be strict for Rabbi Yose’s opinion of Ben Hashemashot which only happens after Rabbi Yehuda’s finishes.]
**(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.  
* Igrot Moshe 4:101:7 writes that one should light 10 minutes after sunset with enough oil to last an hour. Shemaytata DeMoshe 672 explains that Rav Moshe held that 10 minutes was sufficient time to be considered the Tzet Hakochavim of the Geonim and it is still within a half hour of sunset. Az Nidbaru 7:70 quotes Rav Aharon Kotler as having said that one should light 25 minutes after sunset. </ref>
**(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.
# In general, one should not earlier than [[Shekiyah]] or Tzet Hachochavim, depending on previous halacha, except on [[Friday afternoon of Chanuka]]. But if one is going to be unable to light that night and will miss the mitzvah totally, one should light after Plag HaMincha. Many poskim say that one may light with a bracha, while others say that one should light without a bracha. But it’s preferable to have someone light for you at the proper time rather than light early oneself. <ref> Torat HaMoadim 4:2 rules because many rishonim and achronim (brought below) hold that one doesn’t fulfill the mitzvah even after the fact if lit during the day, one should only light it if one thinks he’s going to miss the mitzvah entirely. Behag ([[Chanukah]] pg 25d), and Rambam ([[Chanukah]] 4:5) hold if one lights earlier one doesn’t fulfill the mitzvah. However on [[Shabbat]] 21b, Rashba, Ran, Ritva, Orchot Chaim ([[Chanukah]] 15) hold lighting too early fulfills the mitzvah after the fact. S”A 672:1 writes one can’t light earlier than Tzet and there’s an opinion that if one’s preoccupied he can light from plag hamincha. Seemingly this is a case of Stam-anonymous opinion and then Yesh Omrim- individual opinion for which we would hold like the anonymous opinion. So holds Kiseh Rachamim 63a, Siddur Bet Ovad 159b, Moed Kol Chai 27:26, Tefilah Ledavid, Pri Megadim M”Z 673:9. However some achronim hold still in Shat HaDachak one can light after Plag because the two opinions in S”A aren’t arguing but discuss the general case and then the case of someone preoccupied, and therefore one could light with a bracha. This is the opinion of the Levush, Bach, Sefer Yeraim 274, Shaarei Kneset HaGedolah 672:1, Pri Chadash, Chaye Adam 154:18, Pri Megadim A”A 672:1 and Mishna Brurah 672:3. </ref>
**(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.]</ref>
# If someone lit earlier than [[Shekiah]] after Plag Hamincha, should relight at the proper time of the mitzvah without a bracha. If one lit before Plag Hamincha should relight at the proper time with a bracha. <ref> Torat HaMoadim 4:3 writes that if one lit before [[Shekiyah]], one should relit at night because some Rishonim hold that one doesn't fulfill the mitzvah to light after Plag HaMincha (such as the Rambam and Bahag). However, he adds that one should relight without a bracha in deference to the opinions (Rashba, Ran, Ritva, and Orchot Chaim) who hold that one fulfills his mitzvah then. Torat HaMoadim concludes that if one lit before Plag Hamincha one should relight with a bracha because no one holds that one fulfill the mitzvah at that time. </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>
# A boy, who regularly lights at Shkiah, who is becoming [[Bar Mitzvah]] a night of [[Chanukah]], can light at Shkiah as usual. Some say to light at [[Tzet HaKochavim]] even if usually lights at Shkiah. <ref> Sefer [[Chanukah]] of Rav Kenievsky 13:16, Sh”t Teshuvot Vehanhagot 2:337 against Rav Vosner in Kovetz Mebet Levi kislev 5757 says not to light until Tzet. Mikrei Kodesh ([[Chanukah]] 11:3) leaves it as a question. </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>


== Latest Time to Light==
==Kedi Achilat Pras==
# One shouldn’t delay lighting the [[Chanukah]] candles at the ideal time (see above), but if one didn't light until after the time that people left the marketplace, one should nonetheless light. However, while some say that one may only recite the bracha if some of the household members are awake, others hold that it’s proper to wake up some of the family, but if one can’t, he should still light with a bracha. <ref>
# See [[Kedi Achilat Pras]] (the time in which a [[Kezayit]] is considered eaten together)
* The Gemara [[Shabbat]] 21b has two explanations of the Briatta's language of ‘Tichleh Regel Min HaShuk’ (once people leave the market). The first explanation is ‘if one didn’t light, one can still light’ and the other explanation is that one must put in enough oil to last until the time people leave the market. The Rambam ([[Chanukah]] 4:5) rules that one who didn’t light at the beginning of the night, one can still light until ‘Tichleh Regel’. The Bach 672 explains that the Rambam understood that the two answers of the gemara are complementary and so he rules based on the first answer that one may only light until the time people leave the market. Magid Mishna, Bahag ([[Chanukah]] pg 25d), Sh”t HaGoanim Sharei Teshuva 233, Riaz, Rid, Shiltei Giborim, Smak 280, Mordechai ([[Shabbat]] 2:265), Ran, Sefer HaTrumah 228, Rosh ([[Shabbat]] 2:3), Tur 672, Pri Chadash, Maamer Mordechai  672:4, Sh”t Sadeh Aretz O”C 35 D”H VaAni, hold like the Rambam that after ‘Tichle Regel there’s no mitzvah to light. Therefore, Meiri, Ritva, and Orchot Chaim ([[Chanukah]] 15) say to light after then without a bracha.
* However, Tosfot ([[Shabbat]] 21b D”H Deiy Lo Adlik) writes that according to the second answer of the gemara one may light all night. However, in deference to the first answer if people have already left the market one should only light without a bracha. However, the Ri (Tosfot ibid.) raises the point that since nowadays we light indoors and there is pirsumei nisa for the family members, one may light even after the time that people have left the marketplace.
* Additionally, the Rashba ([[Shabbat]] 21b) understands that if one didn’t light by ‘Tichleh Regel’ can still light all night and the Briatta is only telling us what is preferable. The Rashba bases his idea on the Mishna [[Megillah]] (20b) that states any nighttime mitzvah may be performed anytime during the night. The Ravyah 3:843, Hagahot Maimon ([[Chanukah]] 4:2), Machsor Vitri (236 pg 199), Rabbenu Yerucham 9:1, Siddur Rashi 316 pg 151, Teshuvat Rashi 52, Pardes HaGadol 199, Sh”t Maseh HaGoanim 52 pg 43, Tosfot ([[Shabbat]] 21b D”H Deiy Lo Adlik) in name of the Ri, Sefer Trumah 228 in name of Ri, Shibolei HaLeket 185 in name of Sefer Hatrumah, Ohel Moed ([[Chanukah]] 4), Teshuvat Ravyah 972, Rosh 2:3, Smak, Rabbene Yerucham 9:1, Meiri, Smag, Orchot Chaim in name of some Geonim and Sefer Hatrumah, and Ran hold that one may light later in the night based on the opinion of the Ri and Rashba. Rabben Peretz (on Smak 280) says to light while household members are awake. Ritva says nowadays when we light inside we can light after ‘Tichle Regel’ against the Tur who says this time applies even nowadays. [Darkei Moshe and Bach write that the Tur also agrees to the Tosfot but just was writing according to the Minhag of his place.]
* Based on the opinion of the Ri, the Rama 672:2 rules nowadays one doesn’t need light by Tichleh Regel but one should be careful to light by then. Similarly,  S”A 672:2 rules that if one did not light before people left the marketplace, he nevertheless should do so later on until [[Olot HaShachar]]. The Magen Avraham 672:6 explains that one is allowed to light after people left the marketplace with a bracha only as long as the family members are awake. Eliyah Raba, 672:3, Chaye Adam 154:19, Derech Hachaim 672:2, Ben Ish Chai Vayeshev 7, Aruch HaShulchan 672:7, and Kaf Hachaim 672:26 agree with the Magen Avraham. Thus, Mishna Brurah 672:11 says that if one is lighting after the time that people have left the marketplace, it is proper to awaken family members so that one may light with a bracha. Similarly, Rav Dovid Yosef (Torat HaMoadim 4:4) rules that one shouldn’t make a bracha but shouldn’t stop someone who wants to make the bracha as he has what to rely on.
* However, Igrot Moshe 4:105:7 argues that even if all family members are sleeping, one may recite the bracha, because pirsumei nisa isn’t an absolutely essential part of the mitzvah. The Chemed Moshe (quoted by Shaat Tziyun 672:17), Erech Hashulchan 672:4, and Moed Kol Chai 27:27 agree. One of the proofs of the Chemed Moshe is the Riaz (quoted by S"A 677:3) who says that if a person is alone in a town that is completely filled with non-Jews one should light there with a bracha, even if there is someone lighting for him at home. The Igrot Moshe writes that the same would be true even if a person is all alone and there aren't even non-Jews around, one should light there with a bracha.
* Similarly, Rav Ovadyah in Chazon Ovadyah ([[Chanukah]] pg 64-7; published 5767) writes it in this language: if one comes home late and everyone is sleeping if one can wake up one or two house members that's great, however, if one can’t wake anyone up then one can still make a bracha. [It seems that Rav Ovadyah Yosef retracted from his ruling in Kol Sinai 5725.] Rav Shlomo Zalman Auerbach (cited by Beyomin DeChanukah 242 and Shalmei Moed pg 218) agrees.
* See also the Magan Avraham quotes Maharshal who says to make a bracha only up to [[Chatzot]]. The Gra (Maaseh Rav 236) agrees with the Maharshal.
* The Rif (9b), Rambam (ibid.), and Rosh (2:3) all write that the time that people leave the marketplace is one half-hour after the time for lighting begins. Tur and S”A 672:2 codify this as halacha. However, the Ritva 21b s.v. Ad points out that this amount of time is not an objective time period, but rather is dependent on the time and place. Therefore, Rabbi Mordechai Willig (Hilchos [[Chanukah]] and [[Purim]] #1, min 19-20) rules that although the minhag of some yeshivot is to light about 20 minutes after sunset (see note 1), one may light as long as people are walking in the streets, which in a yeshiva could be very late indeed. </ref>
# Someone who came home right before [[Olot HaShachar]] can light with a bracha even though it won’t be lit for 30 minutes during the night. Some say one should light without a bracha if there’s not 30 minutes for the candle to be light at night. <ref> Sh”t [[Shevet Halevi]] 8:156 writes that one can light with a bracha even if there’s not 30 minutes for the candles to burn before Olot Hashachar. He proves this from the simple language of S”A, Magan Avraham and Mishna Brurah (and all other poskim) that one can light all night until [[Olot HaShachar]]. So writes Sh”t Rivovot Efraim 5:582 in name of Sh”t Shem MeShimon 3 pg 120. Chazon Ovadiah ([[Chanukah]] pg 67) seems to agree because he quotes the Shevet HaLevi and no one who argues. Yalkut Yosef Kitzur Shulchan Aruch 672:2. However, Rav Elyashiv in Sefer [[Chanukah]] 13:13 and Torat HaYoledet 54:7 say not to light with a bracha unless there’s 30 minutes before [[Olot HaShachar]]. </ref>
# One should wait for his wife because of Shalom Bayit even if that means missing lighting precisely at the time for lighting. <ref> Emet LeYacov 677 in the footnote, Kovetz MeBet Levi kislev 5757. </ref>
# One who didn’t light at night (before [[Olot HaShachar]]) can’t light during the day, but if one wants, one can light without a bracha. <ref> S”A 672:2. Siddur Rashi 116 pg 151 (quoting Teshuvat Rabbenu Yitzchak Bar Yehuda) says if one didn’t light during the night one can’t light during the day. So quotes Sh”t Maaseh Goenim 55 pg 43, Teshuvat Rashi 52, Machsor Vitri 237 pg 201, Sh”t Maharam MeRotenberg 634, Pardes HaGadol 199, Tur 672, Shibolei HaLeket 185, and Roke’ach 226. Ravyah 3:843 in name of Rabbenu Tam says one can light in the day if one didn’t light at night. Sh”t Hitorerut Teshuva 1:119 writes that since we light nowadays indoors one should light as long as the candle gives off light (before [[HaNetz]], when the sun’s light overwhelms the candles light). However, Rav Ovadyah in Kol Sinai (kislev 5725) and Torat HaMoadim 4:5 argue that even though one should light to satisfy all opinions one isn’t allowed to make a bracha. </ref>
# Soldiers in the army who can’t light at night for security reasons and want to light while it’s still day and extinguish it before it gets dark can light without a bracha. <ref> Yalkut Yosef (Moadim pg 210) </ref>
== Lighting before or after Mariv==
# One who came home late and has to pray [[Mariv]] and light candles should pray first. <ref> Chazon Ovadyah ([[Chanukah]] pg 71) and Mishna Brurah (explained in Biur Halacha) 672:1 brings two proofs :1)Tosfot ([[Shabbat]] 23b D”H Hadar) says Tadir VeShEno Tadir, Tadir Kodem (the more common mitzvah comes first) overrides the mitzvah of Pirsume Nisa (publicizing the miracle. So holds Meiri ([[Shabbat]] 23b) in name of Gedolei Dorot, Ran ([[Shabbat]] 23b), Ramban ([[Shabbat]] 22b), Rosh ([[Shabbat]] 2:13), Rashba ([[Shabbat]] 22b), Teshuvat Rashba 1:1070, Rabbenu Yerucham (p. 61d 2). Also, [[Kriyat Shema]] is Deoritta and lighting candles is Derabanan and Peni Yehoshua [[Brachot]] 51b, Nodeh BeYehuda Kama O”C 39,41e, and Sh”t Rama MePano 14 hold Deorittas precede a Derabanan. Even though the Shagat Aryeh argues that Deorittas don’t have any precedence over Derabanan’s, most of the achronim agree with the Peni Yehoshua including: Sh”t Imrei Esh O”C 53, Mispeh Eitan ([[Brachot]] 51b), Chatom Sofer (Pesachim 102b), and Sh”t Shev Yacov O”C 22. However Magan Avraham 672:5 rules one should light before praying [[Mariv]]. Because of Tadir and [[Shema]] is Deoritta, Sh”t Shevut Yacov 2:40, Sh”t Shev Yacov 22 quoted by Sh”t Orach LeChaim O”C 1, implied from Sh”t Lechem Seirim 21, Shoel UMeishiv (Riviah 2:219) and Chaim VeChesed Mosefia pg 90d:11 in name of Mahari MeTaril disagree with the Magan Avraham. Chidushei Maharsa 8b says that everyone agrees that if it’s close to [[Chatzot]] one should pray before lighting because preferably one should pray before [[Chatzot]]. [Bear Hetev 672:2 quotes Magan Avraham and then says so holds Knesset Hagedolah. However Shaarei Teshuva 672:1 says that the Bear Hetev made a mistake about the Knesset Hagedolah as appears from Sh”t Shevut Yacov. Sh”t Shevut Yacov quotes the Shaarei Knesset Hagedolah (Hagahot Hatur 672:1) who writes that he retracted from his opinion that one should light before praying. ]  </ref>
# Sephardim have the Minhag to pray [[Mariv]] at Shkiah and to light individually at Tzet. So too, if the [[minyan]] prays at Tzet they should pray and then light individually unless there’s a concern that they won’t be able to light before ‘Tichle Regel’, in which case each individual should light before praying. One should set up the chanukia and candles before Tzet so that after [[Mariv]] one can light right away.  <ref> Torat HaMoadim 4:8 and Kaf Hachaim 672:5 say that because of Tadir we pray and then light. Chida in Machzik Bracha 672:3, Sh”t Mahari Halevi 1:182, says if there’s a concern of missing ‘Tichle Regel’ one could light first. One should set it up beforehand as per Mishna Brurah 672:1 and Kaf Hachaim 672:6. </ref>
# Ashkenzim who have the Minhag to pray at Tzet, should light at Shkiah before praying [[Mariv]] at Tzet. If Tzet came and one didn’t light he should first pray and then light. However some have the Minhag to always light after praying [[Mariv]]. One should set up the chanukia and candles before Tzet so that after [[Mariv]] one can light right away. <ref> Mishna Brurah 672:1 in name of Mor Ukesiah and the Minhag of the Gra to light before they prayed at Tzet, if one didn’t light until Tzet one prays first because of Tadir and that [[Shema]] is Deoritta. He also records the practice of some who would always light after [[Mariv]]. Torat HaMoadim 4:8 agrees. One should set it up beforehand as per Mishna Brurah 672:1 and Kaf Hachaim 672:6. </ref>
# If one has an established [[minyan]] for [[Mariv]] very late, one can light earlier than [[Mariv]] at [[Tzet HaKochavim]]. <ref> Yeshuot Yacov 681:1, Sh”t Az Nidabru 9:47, Sh”t Teshuvot VeHanhagot 2:338, Mitzvah Ner Ish Ubeto (6 footnote 4), and Rav Elyashiv (quoted in Halichot Yosef p. 239) say that the reason of Tadir (and that [[Shema]] is Deoritta) only applies if the two mitzvot ([[mariv]] and [[Chanukah]] candles) are both available at the same time, but if one mitzvah is later, such as if one goes to a [[Maariv]] [[minyan]] later, one can light earlier at the appropriate time. See, however, Igrot Moshe 4:99(1) who seems to disagree with this point (See the [[Sefirat HaOmer#When to count Sefira]] page about this). </ref>
==If one is in middle of something==
# If a person is in the middle of a seder of learning, many poskim hold that one should wait until the end of the seder to light [[Chanukah]] candles. <Ref> Me’iri ([[Shabbat]] 21b) writes that in France, the minhag of the bnei yeshiva was to wait to light [[Chanukah]] candles until after they finished learning in the beit midrash. Rav Hershel Schachter (Halachipedia Article 5773 #9) quoted Rav Soloveitchik as having ruled that if someone is in middle of a seder of learning, such as the kollel’s afternoon seder, one should wait until the end of the seder in order to light [[Chanukah]] candles. Yalkut Yosef ([[Chanukah]] p. 80-1) quotes Rav Ovadia Yosef and Rav Chaim Pinchas Sheinberg to the same effect. See, however, Halichot Shlomo p. 296, where Rav Shlomo Zalman Auerbach is cited as ruling that kollel members should go home to light at the right time even at the expense of interrupting a seder. </ref>
# If a person is in middle of a class one may wait until the end of the class in order to light [[Chanukah]] candles so that one will have time to sit by the candles. <Ref> Rav Hershel Schachter (Halachipedia Article 5773 #9) said that if one is in middle of a class, he need not leave in order to light. Rather, one should wait until afterwards so that he will be able to sit by the candles for a short while. </ref>


==Related Pages==
==KeBaytzah==
# [[Chanukah candle lighting]]
# According to Rav Chaim Noeh, the [[KeBaytzah]] is 55cc and according to the Chazon Ish is 100cc. <ref>Vezot HaBracha pg 6 </ref>
==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. </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>S"A 459:2 writes that the mil is 18 minutes. Rama 261:1 agrees. Biur 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>S"A 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>
 
==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.
 
==Kedi Shtiyat Reviyit==
# See [[Kedi Shtiyat Reviyit]] (the time in which a Reviyit is considered drunk together)
==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>
 
==Toch Kedi Dibbur==
# Kedi Dibbur is the time it takes to say Shalom Alecha Rebbe. <ref>Kitzur S"A (Klalim s.v. Kedi)</ref>
# Toch Kedi Dibbur is less than the time it takes to say Shalom Alecha Rebbe.<ref>Kitzur S"A (Klalim s.v. Kedi)</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, Biur Halacha: 2 gudalin, Eliya Rabba (paskening like Rif and Rosh)- long enough to loop around just 1 string (very short.) The BIur 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. </ref>
# How long is a 2 godlin in practical terms? Chazon Ish: 5 cm, Rav Chaim Naeh: 4 cm. <ref>Rav Mordechai Eliyahu (comments to Kitzur 9:13) writes that Kedi Anivah is 4 cm. </ref>
 
==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 Shachar until [[Tzet HaKochavim]] (Magan 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, Magan 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, Magan 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 Magan 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 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>
* 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, Biur Halacha 163:1 s.v. Berachok). However, he totally rejects the opinion that Olot HaShachar is 120 minutes before sunrise.
* 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 is 72 minutes before sunrise, varying 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, in general, 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.
* [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>
==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>
==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 HaCochavim (Emergence of the stars)==
# There's a major dispute when Tzet HaCochavim 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 HaCochavim 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>
==Ben HaShemashot==
# Ben 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 Ben HaShemashot is considered as a doubt whether it is considered daytime or nighttime. When is Ben HaShemashot? Rabbi Yehuda says that Ben HaShemashot starts from Shekiyah and concludes when the entire ball of the sun has set. Rabbi Yose, however, says that Ben HaShemashot is as short as the blink of an eye.
* '''Explanation of Rabbi Yehuda's opinion:''' Rabba explains Rabbi Yehuda as saying that Ben HaShemashot starts from Shekiyah even though the sky is still red, while Rav Yosef says Ben HaShemashot starts from when the bottom of the sun already set. It follows, says the Gemara, that according to Rabba the span of Ben HaShemashot is ¾ of a mil and according to Rav Yosef Ben 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 Ben 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 Ben 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 (see Gemara 34b) the halacha follows both Rabba and Rav Yosef, whichever way will be a stringency. In context of accepting Shabbat, Rama 261:1 rules like Rabba that Ben HaShemashot is 3/4 of a mil.
* '''Explanation of Rabbi Yose's opinion:''' Shmuel (Shabbat 35a) says that Rav Yose’s concept of Ben HaShemashot takes place after the Ben 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 2:23 discusses whether Rabbi Yose's Ben HaShemashot begins immediately after Rabbi Yehuda's or a while afterwards and doesn't come to a clear conclusion.
* '''Who does the halacha follow? Rabbi Yehuda or Rabbi Yose''' The Briatta (Shabbat 34b) says that in regards to practical ramifications Ben HaShemashot is always considered day as a stringency and night as a stringency. Rif (Shabbat 14b) and Rambam (Shabbat 5:4) codify this Briatta. S"A 261:1 rules that during Ben HaShemashot one may not doing anything one may not do on Shabbat with some exceptions (see there). 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 D”H 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 D”H 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 end 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. Ben HaShemashot, which is uncertain day or night, spans .75 of a mil and begins from the beginning of the second Shekiyah. See Biur Halacha 261 s.v. Metechila 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 S"A 261:2 rules in accordance with Rabbenu Tam and states that from the beginning of the Shekiyah until Ben HaShemashot there's 3.25 mil and then Ben HaShemashot itself is .75 of a mil, which is equivalent to the time it takes to walk 1500 amot. Biur 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 Ben 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 Ben HaShemashot begins from Shekiyah and ends when three stars are seen, choosing the opinion of Rabba for the beginning of Ben HaShemashot and Shmuel for the end of Ben 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.</ref>
==Sources==
==Sources==
<references/>
<references/>
[[Category:Chanukah]]

Revision as of 01:19, 31 December 2013

Kezayit

  1. According to Ashkenazim, all sizes are measured in volume and not weight.[1] However, according to Sephardim the actual halacha is that measures are in volume but the minhag is to follow the measures in weight. [2]
  2. 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. [3]
  3. 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). [4]
    1. The minhag of the world and many other authorities is to follow Rav Chaim Noeh’s opinion. [5]
  4. 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. [6]
  5. 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. [7]

Kedi Achilat Pras

  1. See Kedi Achilat Pras (the time in which a Kezayit is considered eaten together)

KeBaytzah

  1. According to Rav Chaim Noeh, the KeBaytzah is 55cc and according to the Chazon Ish is 100cc. [8]

Amah, Tefach, Etzbah

  1. 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). [9]
  2. 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) [10]
  3. 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). [11]

Mil

  1. When Mil is given in terms of time, some consider it 18 minutes, some 22.5 minutes, and some 24 minutes. [12]
  2. When Mil is given in terms of distance it is equal to 2000 Amot. [13]

Revi'it

  1. A Reviyit is a KeBaytzah and a half.[14] Therefore, Rav Chaim Noeh holds that the Reviyit is 86 grams (3 oz),[15] the Chazon Ish holds that the Reviyit is 150 grams (5.3 oz).[16], and some quote Rav Moshe as saying the Reviyit is 3.3 oz.[17]
  2. With regards to drinking the four cups of wine, see the Required Amount of Matzah and Wine for the Seder page.

Kedi Shtiyat Reviyit

  1. See Kedi Shtiyat Reviyit (the time in which a Reviyit is considered drunk together)

Prutah

  1. 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 here. [18]

Toch Kedi Dibbur

  1. Kedi Dibbur is the time it takes to say Shalom Alecha Rebbe. [19]
  2. Toch Kedi Dibbur is less than the time it takes to say Shalom Alecha Rebbe.[20]

Kdei Aniva

  1. 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.[21]
  2. How long is a 2 godlin in practical terms? Chazon Ish: 5 cm, Rav Chaim Naeh: 4 cm. [22]

Shaot Zmaniot

  1. 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 Shachar until Tzet HaKochavim (Magan Avraham) [23], and some count it from HaNetz until Shekiah (Gra).[24]
    1. According to Sephardim, regarding Deoritta laws (including Kriyat Shema) one should be strict for the opinion of the Magen Avraham. [25]
    2. 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. [26]However, some are lenient to rely on the Gra. [27]

Olot HaShachar

  1. Many rishonim hold that Olot HaShachar is 72 minutes before sunrise on a perfect day 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. [28]

MeSheyakir

  1. 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,[29] 60 minutes before sunrise,[30] and 66 minutes before sunrise.[31]
  2. The various opinions would then have to be extrapolated according to the region of the world and time of year.[32] 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.[33]

HaNetz HaChama (Sunrise)

  1. HaNetz HaChama is sunrise which, in general, is halachically the same as the astronomical calculation of sunrise.[34]

Chatzot

  1. Chatzot is midday and midnight, always separated by 12 hours.[35]

Shekiyah (Sunset)

  1. Shekiyah is sunset which, in general, is halachically the same as the astronomical calculation of sunset. [36]

Tzet HaCochavim (Emergence of the stars)

  1. There's a major dispute when Tzet HaCochavim 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. [37]

Ben HaShemashot

  1. Ben 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. [38]

Sources

  1. ↑ Mishna Brurah 456:3, Vezot HaBracha (pg 6)
  2. ↑ See Yalkut Yosef (Klalei Brachot pg 195-202) discusses this at length.
  3. ↑
    • 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 D”H 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.
  4. ↑
    • The Tzlach (Pesachim 116) 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.
    • 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.
      • (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.]
  5. ↑ 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.
  6. ↑ Mishna Brurah 486:1
  7. ↑ Mishna Brurah 486:1
  8. ↑ Vezot HaBracha pg 6
  9. ↑ 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.
  10. ↑ Shiurei Torah (by Rav Chaim Noeh, Siman 3 Seif 25 pg 249)
  11. ↑ 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.
  12. ↑ S"A 459:2 writes that the mil is 18 minutes. Rama 261:1 agrees. Biur Halacha 459:2 s.v. Haviy quotes some who consider it 22.5 minutes and others who say that it is 24 minutes.
  13. ↑ S"A 261:2 writes that 3/4 of a mil is equal to 1500 amot, implying a mil is 2000 amot. Rabbi Melamed on yeshiva.org.il writes that a mil is 2000 amot.
  14. ↑ Mishna Brurah 486:1
  15. ↑ Shiurei Tzion (p. 69)
  16. ↑ Rav Chaim Kanievsky in Shiurin Shel Torah (p. 66) according to the rulings of the Chazon Ish
  17. ↑ Vezot HaBracha (Birur Halacha 1) quotes Haggadat Kol Dodi which quotes Rav Moshe Feinstein as saying that a Reviyit is 3.3 oz.
  18. ↑ 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.
  19. ↑ Kitzur S"A (Klalim s.v. Kedi)
  20. ↑ Kitzur S"A (Klalim s.v. Kedi)
  21. ↑ 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, Biur Halacha: 2 gudalin, Eliya Rabba (paskening like Rif and Rosh)- long enough to loop around just 1 string (very short.) The BIur 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.
  22. ↑ Rav Mordechai Eliyahu (comments to Kitzur 9:13) writes that Kedi Anivah is 4 cm.
  23. ↑ 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, Magan 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, Magan Giborim (Shiltei Hagiborim 58:3), and Rav Poalim O”C 2:2.
  24. ↑ 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 Magan 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.
  25. ↑ 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.
  26. ↑ 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.
  27. ↑ 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.
  28. ↑
    • 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, Biur Halacha 163:1 s.v. Berachok). However, he totally rejects the opinion that Olot HaShachar is 120 minutes before sunrise.
    • He also quotes Rabbi Tukachinsky who held like the opinion of 90 minutes.
    • Rav Hershel Schachter on yutorah.org (min 65-7) says that we assume that Olot HaShachar is 72 minutes before sunrise, varying according to one’s location. Similarly, 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.
  29. ↑ 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.
  30. ↑ 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.
  31. ↑ Rav Ovadya Yoseh in Yechave Daat 2:8
  32. ↑
    • 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.
  33. ↑ 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.
    • Rav Yisrael Belsky (OU Kosher Webcast, 2011, min 21-23) mentions in passing that MeSheYakir is about 40 or 50 minutes before sunrise.
    • 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.
  34. ↑
    • 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.
    • 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.
  35. ↑ Mishna Brurah 1:9 writes that chatzot at night is always 12 hours after chatzot of day for any place in the world.
  36. ↑ 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.
  37. ↑ Rabbi Hershel Schachter on yutorah.org (min 43-5) explains that many practice like the Gra regarding Tzet HaCochavim 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.
  38. ↑
    • (1) Gemara Shabbat 34b says Ben HaShemashot is considered as a doubt whether it is considered daytime or nighttime. When is Ben HaShemashot? Rabbi Yehuda says that Ben HaShemashot starts from Shekiyah and concludes when the entire ball of the sun has set. Rabbi Yose, however, says that Ben HaShemashot is as short as the blink of an eye.
    • Explanation of Rabbi Yehuda's opinion: Rabba explains Rabbi Yehuda as saying that Ben HaShemashot starts from Shekiyah even though the sky is still red, while Rav Yosef says Ben HaShemashot starts from when the bottom of the sun already set. It follows, says the Gemara, that according to Rabba the span of Ben HaShemashot is ¾ of a mil and according to Rav Yosef Ben 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 Ben 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 Ben 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 (see Gemara 34b) the halacha follows both Rabba and Rav Yosef, whichever way will be a stringency. In context of accepting Shabbat, Rama 261:1 rules like Rabba that Ben HaShemashot is 3/4 of a mil.
    • Explanation of Rabbi Yose's opinion: Shmuel (Shabbat 35a) says that Rav Yose’s concept of Ben HaShemashot takes place after the Ben 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 2:23 discusses whether Rabbi Yose's Ben HaShemashot begins immediately after Rabbi Yehuda's or a while afterwards and doesn't come to a clear conclusion.
    • Who does the halacha follow? Rabbi Yehuda or Rabbi Yose The Briatta (Shabbat 34b) says that in regards to practical ramifications Ben HaShemashot is always considered day as a stringency and night as a stringency. Rif (Shabbat 14b) and Rambam (Shabbat 5:4) codify this Briatta. S"A 261:1 rules that during Ben HaShemashot one may not doing anything one may not do on Shabbat with some exceptions (see there). 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 D”H 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 D”H 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 end 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. Ben HaShemashot, which is uncertain day or night, spans .75 of a mil and begins from the beginning of the second Shekiyah. See Biur Halacha 261 s.v. Metechila 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 S"A 261:2 rules in accordance with Rabbenu Tam and states that from the beginning of the Shekiyah until Ben HaShemashot there's 3.25 mil and then Ben HaShemashot itself is .75 of a mil, which is equivalent to the time it takes to walk 1500 amot. Biur 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 Ben 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 Ben HaShemashot begins from Shekiyah and ends when three stars are seen, choosing the opinion of Rabba for the beginning of Ben HaShemashot and Shmuel for the end of Ben 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.
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