99
edits
Reference of Measurements in Halacha: Difference between revisions
From Halachipedia
Reference of Measurements in Halacha (view source)
Revision as of 13:36, 16 July 2024
, 16 July 2024→Shaot Zmaniot
| Line 265: | Line 265: | ||
#[[Shaot Zmaniot|''Shaot zmaniot'']] are halachic hours which are calculated by dividing the daytime hours into 12.<ref>Rambam Peirush Hamishnayot Brachot 1:2 writes that all ''shaot'' in the Mishna are ''shaot zmaniyot.'' Rama 233:1 agrees. Gra on Shulchan Aruch O.C. 443 quotes this Rambam and supports his view from many sources.</ref> | #[[Shaot Zmaniot|''Shaot zmaniot'']] are halachic hours which are calculated by dividing the daytime hours into 12.<ref>Rambam Peirush Hamishnayot Brachot 1:2 writes that all ''shaot'' in the Mishna are ''shaot zmaniyot.'' Rama 233:1 agrees. Gra on Shulchan Aruch O.C. 443 quotes this Rambam and supports his view from many sources.</ref> | ||
#Chazon Ish explains the reason that halachic hours are divided based on the daylight hours and are not 60-minute hours. ''Chazal'' did not establish halachic hours as an entity of themselves; rather, they were designed as a description of when mitzvot may be done. For example: '' | #Chazon Ish explains the reason that halachic hours are divided based on the daylight hours and are not 60-minute hours. ''Chazal'' did not establish halachic hours as an entity of themselves; rather, they were designed as a description of when mitzvot may be done. For example: ''kriat shema'' must be said before a quarter of the day has passed; ''chazal'' divided the day into hours to illustrate that time. Since the time for mitzvot is based on the length of daylight, the clearest way to depict this is with ''shaot zmaniyot.'' It was ''chazal's'' decision whether to make these 12 hours of daylight run from ''alot'' to ''tzet'', or from ''hanetz'' to ''shkiya.'' What their conclusion was is the subject of great debate.<ref>Chazon Ish O.C. 13 Article 1</ref> | ||
#There’s a dispute of how to measure the day; some count the day from ''alot hashachar'' until [[Tzet HaKochavim|''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|''hanetz'']] until [[Shekiah|''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> | #There’s a dispute of how to measure the day; some count the day from ''alot hashachar'' until [[Tzet HaKochavim|''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|''hanetz'']] until [[Shekiah|''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 Biblical laws (including [[Kriyat Shema|''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> | ##According to Sephardim, regarding Biblical laws (including [[Kriyat Shema|''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> | ||
