Three Weeks and Reference of Measurements in Halacha: Difference between pages

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The Three Weeks is a period of time from the fast of [[Shiva Asar BeTamuz]] until [[Tisha BeAv]]. There are a number of practices of [[mourning]] observed in this time in memory of the destruction of the Beit HaMikdash. Starting from [[Rosh Chodesh]] Av there is another period called the [[Nine Days]] which includes even more stringent practices of [[mourning]]. For the laws of the [[Nine Days]], please see the [[Nine Days]] page.
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?
==When does the Three Weeks begin?==
The modern day equivalents for many Hebrew [[measurements]] are discussed below.
# The Ashkenazic minhag is to begin [[mourning]] from [[Shiva Asar BeTamuz]]. <ref> Rama 551:2 and 4</ref>  
In addition, discussed below are many Halachic times which also matter for everyday use.
# Many authorities hold that the practices of [[mourning]] begin from the night of [[Shiva Asar BeTamuz]] (before the actual fast begins). <ref>  
==Food or Drink==
* The Chida in Sh"t Chaim Sha’al 1:24 writes that one may not make [[Shehecheyanu]] the night of [[Shiva Asar BeTamuz]]. Kaf Hachaim 551:207 agrees. Tzitz Eliezer 10:26 maintains that the one may not make a wedding the night of [[Shiva Asar BeTamuz]] and bases it on the ruling of the Chida not to say [[Shehecheyanu]] from the night of [[Shiva Asar BeTamuz]]. He add that according to some achronim the night of the 17th of tammuz is as strict as the [[Nine Days]]. In regards to weddings the night of [[Shiva Asar BeTamuz]], Eshel Avraham Mebutchatch OC 551, Nitei Gavriel (Bein HaMetzarim, vol 1, 14:5), Halichot Shlomo (Moadim vol 2, 18:5), and Rabbi Soloveitchik (cited by Rabbi Hershel Schachter in Nefesh Harav page 196) agree. Orchot Rabbeinu (vol 2, pg 127) quotes the Steipler about not taking a haircut the night of [[Shiva Asar BeTamuz]]. See also Rav Elyashiv (cited by Doleh UMashkeh pg 207-208), Divrei Moshe 1:33, [[Shevet Halevi]] 8:168:7 and 10:81:2, Moadim Uzmanim 8:338, and Moadei Yeshurun (pg 128) who agree with this approach.
===Kezayit===
* However, Sh"t Igrot Moshe 1:168, 3:100 (at the end), and 4:112(2) permits in cases of great need (such as performing a wedding on Motzei [[Shabbat]] the night of [[Shiva Asar BeTamuz]]). Igrot Moshe 3:100 adds that since saying [[Shehecheyanu]] is a dispute there's no need to be strict not to say it the night of [[Shiva Asar BeTamuz]]. Igrot Moshe 4:112(2) writes for great need one can be lenient to cut one's hair the night of [[Shiva Asar BeTamuz]]. Shearim Metsuyanim BeHalacha 122:1 agrees. Sh"t Rivevot Efraim 1:375 writes that later Rav Moshe was asked about performing a wedding the night of [[Shiva Asar BeTamuz]] and he advised doing the Chupah before [[Shekiyah]]. Rav Elyashiv (cited by Doleh U’mashke pg 208 note 557) says that in a pressing situation once can be lenient. </ref>
{| class="wikitable sortable"
# If [[Shiva Asar BeTamuz]] falls out on [[Shabbat]] and is pushed off to Sunday, then everyone agrees that the practices of [[mourning]] apply the night of the fast (Motzei [[Shabbat]]) as some of them apply already on Shabbat. <ref> Sh"t Igrot Moshe 1:168, and 3:100 </ref>
!Opinions
!Kezayit (cm<sup>3</sup>)
|-
|Rav Mordechai Willig<ref>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. His calculations are primarily based on Rav Hadar Margolin.</ref>
|22.5
|-
|Rav Chaim Noeh<ref>Rav Chaim Noeh in [https://www.hebrewbooks.org/pdfpager.aspx?req=20888&st=&pgnum=270 Shiurei Torah (3:11, pg 191, 5707)] writes that for Deoritta Mitzvot one should eat 28.8cc, however, in [https://www.hebrewbooks.org/pdfpager.aspx?req=35168&st=&pgnum=69 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.</ref>
|27
|-
|Rav Moshe Feinstein<ref>Vezot HaBracha (Birur Halacha 1) quotes Haggadat Kol Dodi which quotes Rav Moshe Feinstein as saying that a [[Kezayit]] is 31.2cc.</ref>
|31.2
|-
|Chazon Ish<ref>Steipler in Shiurin Shel Torah (second edition, 5750, pp. 65-6; first edition, 5716, pp. 86-7) quotes the Chazon Ish that a [[Kezayit]] is 2/3 of a modern egg and an egg today measures between 45-50 grams. At most, the kezayit would be 33.3 grams. Vezot HaBracha (Birur Halacha 1:3) records this opinion of the Chazon Ish as 33.3cc for a [[Kezayit]]. The Chazon Ish's opinion of [[Kezayit]] is partially based on the opinion of the Tzlach who doubles today's eggs to figure out a kebaytzeh ([https://www.hebrewbooks.org/pdfpager.aspx?req=14336&st=&pgnum=118 Chazon Ish OC 39:6]). However, the Chazon Ish also holds that the kezayit is only 1/3 of a kebeytzeh like the Rambam ([https://www.hebrewbooks.org/pdfpager.aspx?req=14336&st=&pgnum=123 Chazon Ish OC 39:17]).</ref>
|33.3
|}


==Buying new items==
#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>
# During the Three Weeks, one should not wear any new clothes or eat a new fruit which would obligate one to make a [[Shehecheyanu]]. <ref>Shulchan Aruch 551:17 writes that it is good not to make a [[Shehecheyanu]] on a new fruit or new clothing during the Three Weeks.  
#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. Vshiuro), Rambam (Eiruvin 1:9)). Shulchan Aruch O.C. 486 adopts Tosfot. Rav Avraham Chaim Noeh (Shiurei Torah 3:12) argues that Tosfot holds half a KeBeitzah without the shell.
* The Sh"t Maharil 15 writes that one shouldn't make a [[Shehecheyanu]] on a new fruit or new clothing during the Three Weeks. Shulchan Aruch 551:17 codifies this as halacha saying that it is good not to say [[Shehecheyanu]] during the Three Weeks. Bach 551 (at the end) agrees and writes because of this one shouldn't eat a new fruit or wear new clothing.
*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.
* The Bach 551 writes that because of avoiding situations which would obligate [[Shehecheyanu]] one shouldn't buy or wear new clothing during the Three Weeks. Kaf HaChaim 551:210 agrees. Mishna Brurah 551:99 writes that one shouldn't wear the new clothing. Although the Bear Mayim Chaim 7 writes that the only issue is not to make the bracha of [[Shehecheyanu]], however, one may eat a new fruit and just not make [[Shehecheyanu]], the Maamar Mordechai 551:14 rejects this idea and doesn't allow eating the new fruit. The Mishna Brurah 551:99 and Kaf HaChaim 551:207 agree with the Maamar Mordechai. 
*Chazon Ish OC 39:17 decided that we could be lenient like the Rambam. See below for an exact amount according to Chazon Ish.
* The Rabbenu Shevet (quoted by the Mordechai Taanit 633) writes that one may not fix or wear new clothes during the week in which [[Tisha BeAv]] falls and adds that it is proper to be strict about this during the [[Nine Days]]. He bases this on the Yerushalmi (Pesachim 4:1) which says that it is a proper minhag not to sew from the beginning of Av. Bet Yosef 551:6 explains that although the Yerushalmi said not to sew during the [[Nine Days]], that's only a minhag, however, there is only an actual prohibition during the week in which [[Tisha BeAv]] falls out. Shulchan Aruch 551:6 rules that it is forbidden to wear new clothes during the week in which [[Tisha BeAv]] falls out and the Rama adds that the Ashkenazic minhag is to be strict on this starting from [[Rosh Chodesh]] Av (during the entire [[Nine Days]]). The Magen Avraham 551:21 is bothered why there is another prohibition to wear new clothes (Shulchan Aruch 551:6) if one can't wear new clothes anyway because of avoiding making [[Shehecheyanu]] during the entire Three Weeks (Shulchan Aruch 551:17). See there where he gives 2 answers. The Kaf HaChaim 551:88 answers that avoiding [[Shehecheyanu]] is only considered preferable by Shulchan Aruch 551:17, while not wearing new clothes during the week during which [[Tisha BeAv]] falls out is an actual prohibition.  
*Background: According to the Ri (Tosfot Yoma 80b) a kezayit is equal to half an egg. He is based on the gemara Yoma 80a that a person can swallow an egg one time and Keritut that a person can swallow two olives at one time. According to the Rambam it is less than a third of an egg. The Rambam holds like Rabbi Yochanan Ben Broka who says that two meals is the volume of 6 eggs (Eruvin 82b) and two meal is also equal to 18 dates (Eruvin 80b). Since the date is bigger than an olive (Yoma 79b) the kezayit is less than a third of an egg. According to rabbenu tam it is less than 30% of an egg. Gra 486 answers the questions for each approach. Rabbenu Tam says we follow Rabbi Shimon who holds that two meals is 5.33 eggs (Eruvin 38b) since according to him the general amount of a loaf is 8 eggs which is broadly accepted in gemara as the primary volume for tumat ochlin which is 1/8 of a loaf. Since two meals is 18 dates (Eruvin 80b) and a date is larger than an olive (Yoma 79b) the olive must be less than 8/27 of an egg. Gra 486 explains each opinion in depth. He answers why the Rambam wasn’t concerned about tumat ochlin since the gemara was discussing an egg without a peel which is 66% the size of a regular egg and the size of an egg for tumat ochlin isn’t precise. That also answers the discrepancy of whether a person can swallow two olives or an egg, the egg discussed is an egg without a peel. He also adds that the Rambam held like Rabbi Yochanan Ben Broka because the Mishna in Peah 8:6 follows his opinion but Tosfot argue that Peah which is biblical isn’t a proof for the size of a meal for eruvin which is rabbinic.</ref>
* Nonetheless, in light of Shulchan Aruch 551:17's ruling to avoid [[Shehecheyanu]], Mishna Brurah 551:99 writes that one shouldn't eat a new fruit or wear new clothing during the Three Weeks. Chazon Ovadyah (Arba Taniyot p. 129) agrees.</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 s.v. vhoil) 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.
# During the [[Nine Days]] one should not buy new clothing.<ref>Rama 551:7 writes that buying new clothing is forbidden during the [[Nine Days]] just like fixing new clothing (which is discussed in the previous footnote). The Mishna Brurah 551:49 writes that it's forbidden to buy new clothes even if one will only wear them after [[Tisha BeAv]]. Kaf HaChaim 551:103 agrees.</ref>
*Practically, how much is a [[Kezayit]]?
# Knitting and needlecraft is prohibited during the [[Nine Days]]. <ref> Rav Shimon Eider Halachos of the Three Weeks page 11. </ref> Repairing a torn garment is permitted <ref>Iggerot Moshe, OC 3:79. </ref>
**(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.
# If one doesn't have non-leather shoes for [[Tisha BeAv]] and one forgot to buy, one may buy them in the [[Nine Days]]. <ref>Sh"t Halachot Ketanot 1:139, Zeh HaShulchan (vol 2, Siman 551), Sh"t Rivevot Efraim 1:375 in the name of Rav Moshe Feinstein Iggerot Moshe 3:80 </ref>
**(2) Steipler 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.
# If one doesn't have [[Tefillin]] or one has the opportunity to buy nicer [[Tefillin]] it's permissible to buy them after [[Rosh Chodesh]] Av. <ref> Zeh HaShulchan (vol 1, Siman 551), Sh"t Rivevot Efraim 1:375 in the name of Rav Moshe Feinstein Iggerot Moshe OC 3:80 </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.]
# One should refrain from buying [[Tzitzit]] or a [[Tallit]] during the three weeks. <ref>Sh"t Rivevot Efraim 1:375 in the name of Rav Moshe Feinstein writes that one should refrain from buying [[Tzitzis]] or a Talis. Similarly, Or LeArba Asar (pg 81) writes that one should buy and wear it (and make [[Shehecheyanu]]) before the three weeks, however, after the fact if one didn't and one doesn't have as nice a pair one is permitted to wear it. Sh"t Birkat Reuven Shlomo 9:31 agrees. She'elat yaavetz 82 says that if your [[tzitzit]] become pasul and you don't have another, you may wear or even purchase a new one to fulfill the mitzva. </ref>
**(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.
# One should refrain from buying a car during the three weeks unless one is buying it primarily for business purposes (such as a truck). <ref>Sh"t Rivevot Efraim 1:375 in the name of Rav Moshe Feinstein </ref> However, if one's entire family will use it (and benefit from it) one may buy it until [[Rosh Chodesh]] Av and make a bracha of HaTov VeHaMetiev instead of [[Shehecheyanu]]. <ref>Sh"t Igrot Moshe 3:80, Sh"t Rivevot Efraim 1:375, Nitay Gavriel Page 51 </ref>
**(5) Rav Shlomo Miller (approbation to Hiddurei Hamiddot p. 80, second edition) writes that for a sick person on Pesach they can rely on the kezayit as 4/9 oz or 13.1 cc. It is based on the Ritva Brachot 1:7 and Ri Shu'iv Tzav who write that the reviyit is 2 unkeliyot and he explains that these are equivalent to modern day ounces (see Chavot Yair in Chut Hashani 97 and R' Reich in Mesoret Hashekel) and also uses the opinion that the kezayit is 1/3 of a kebeytzeh.
# If there is a sale and one will be unable to purchase the same clothing after [[Tisha BeAv]] at the sale price, one may buy the item during the [[Nine days]], but may not wear the clothing until after [[Tisha BeAv]]. <ref> Sh"t Kinyan Torah 1:109 quoted in Piskei Tshuvos 551:27 </ref>  
</ref>
# Some poskim permit buying a closet or cabinet during the [[Nine Days]], while others forbid it. <ref> Torat Hamoadim 5:16 says that buying closets or cabinets doesn't make one joyful and is therefore permitted but Iggerot Moshe 3:82 says a bookshelf does make people happy and is not allowed to be bought. </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. Yachava Daat 1:16 accepts Rav Noeh's opinion.</ref>
# Some poskim permit buying any necessary appliance, such as a refrigerator, washing machine, or bed, to replace one that broke during the Three Weeks. <ref> Piskei Teshuvot 551:11 </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>
#For more opinions of kezayit see: [https://www.ou.org/torah/files/the-kezayit.pdf OU's article on Kezayit].


==Weddings==
===Kedi Achilat Pras===
# The Ashkenazic custom is not to get married during the three weeks. <ref> Rama 551:2 and Darchei Moshe 551:5 based on the Sefer Haminhagim, Chayei Adam 133:8, Kitzur Shulchan Aruch 122:1, Hilchot UMinhagei Ben HaMetsarim (Rabbi Moshe Karp) 3:1, Nitei Gavriel Bein Hametzarim vol. 1, 14:8. On the night of Shiva Asar Bitammuz itself, Rav Moshe Feinstein (OC 168) is lenient, while Tzitz Eliezer 10:26 is strict. </ref> Among Sephardim, some have just the custom not to get married during the [[nine days]] (from [[Rosh Chodesh]] Av until [[Tisha BeAv]]) <ref> Shulchan Aruch 551:2, based on gemara Yevamot 43b, Yalkut Yosef (Moadim, 5748 edition, pg 554, Chazon Ovadyah (Arba Taaniyot pg 140), Sh"t Yabia Omer OC 6:43, Sh"t Yechave Daat 1:36, Sh"t Or Litzion 3:25:1 </ref> and some have the custom not to get married the entire three weeks. <ref> Ben Ish Chai Parashat Devarim Halacha 4 based on the Shyarei Knesset Hagedola, Sdei Chemed 6 Marechet Bein Hametzarim 1:10,  [http://www.dailyhalacha.com/displayRead.asp?readID=946 Rabbi Mansour on DailyHalacha.com] says that this is the Syrian minhag.  </ref>
# Some say that it is permitted for an Ashkenazi to attend a sefardi wedding before [[Rosh Chodesh]] Av, and they may even dance at the wedding. <ref> Nitei Gavriel Bein Hametzarim vol. 1, 14:10, Teshuvot Vihanhagot 4:128 </ref> Others hold that it is forbidden. <ref>Rivevot Ephraim 6:289</ref>
# Technically, it is permitted to get married on Motzaei [[Tisha BeAv]], but some have the custom not to. If one is unsure what his custom is, he can be lenient and rely on the ikar hadin that it is permitted. <ref> Sh"t Yabia Omer 2:23:16, Sh"t Yechave Daat 5:41. </ref>


===Engagement===
#See [[Kedi Achilat Pras]] (the time in which a [[Kezayit]] is considered eaten together)
# It is permitted to become engaged or write tenaim during the [[Nine Days]], and even on [[Tisha BeAv]] itself as long as there is no meal to celebrate or music and dancing.  <ref> Shulchan Aruch 551:2 with Magen Avraham 551:10, and Mishna Brurah 551:16 and 19, Tur 551 in the name of Rav Nissim, Kitzur Shulchan Aruch 122:1, Pri Megadim Eshel Avraham 551:10, Baer Heitev 551:11, Moed Likol Chai 9:18, Ben Ish Chai Parashat Devarim 1:5, Chayei Adam 133:8, Aruch Hashulchan 551:8, Yalkut Yosef Moadim page 553. <br />
However, the Tzitz Eliezer (13:60) notes that many Jews refrain from doing so on Tisha B'Av. In addition, the Ben Ish Chai (Devarim: Halacha 4) writes that in Baghdad, they would not get engaged during the nine days between Rosh Chodesh Av and Tisha B'Av. He says further that it is preferred not to get engaged at all during the "Three Weeks." </ref> Until [[Rosh Chodesh]], one is allowed to celebrate the engagement with a festive meal but without dancing. <ref> Mishna Brurah 551:19 </ref>
# The chattan and kallah to wear Shabbat clothing to their engagement party. <ref> Halichos Shlomo Moadim 2:14:4 </ref>
# Some poskim allow buying the engagement ring during the nine days<ref>Rav Shlomo Zalman Auerbach in Shalmei Simcha page 61 </ref>, while others are strict unless there will be a financial loss.<ref> Igros Moshe E.H. 4:84 </ref>


==Meals with Friends==
===KeBaytzah===
# Some say that it is forbidden to have meals with friends during the nine days. <Ref>Aruch Hashulchan 551:8</ref> However, if it isn't a meal but only desserts, that is okay.<ref>Nitai Gavriel (Ben Hametzarim 16:1) based on Magen Avraham 551:10</ref>


==Cutting Hair==
#According to Rav Chaim Noeh, the KeBaytzah is 55cc, and according to the Chazon Ish, it is 100cc. <ref>Vezot HaBracha pg 6 </ref>
# According to Ashkenazim it’s forbidden to cut one’s hair for the entire three weeks, however, according to Sephardim one can cut hair until the week of [[Tisha BeAv]]. <Ref> The Gemara in Taanit 26b says that one shouldn’t cut one’s hair the week of [[Tisha BeAv]]. This Gemara is brought as Halacha by the Rambam (Taaniot 5:6). The Ramban (Torat HaAdam ([[Aveilut]] Yishana pg 346) explains that this prohibition applies to all hair on the body except the mustache if it interferes with eating. The Tur and S”A 551:3,12-13 rule like the Ramban that during the week of [[Tisha BeAv]] one is forbidden to cut any hair on one’s body except if there’s facial hair interfering with eating. Chazon Ovadyah (Arba Taniyot pg 158) and Ben Ish Chai Devarim 12 write that this is Sephardic custom. However, Darkei Moshe 551:5 and Rama 551:4 rules that Ashkenazim should be strict not to cut hair all three weeks like the Sefer Minhagim (pg 74). Levush 3, Chayei Adam 133:8, Mishna Brurah 551:82, Aruch Hashulchan 551:31, Kitzur Shulchan Aruch 122:3. Aruch Hashulchan 551:16 says the reason for this is that if we were allowed to get haircuts until [[Rosh Chodesh]] Av it would not be clear that we grew our hair for [[mourning]], therefore we stop cutting it for the entire three weeks. </ref> One should wait until after [[chatzot]] on the tenth of Av to get a haircut. <ref> Aruch Hashulchan 551:16. </ref>
# For Sephardim it’s permitted to take a haircut during the three weeks even a Sephardic Yeshiva Bachur in a Ashkenazi Yeshiva <Ref>Sh”t Yechave Daat 4:36, 3:39, Sh”t Yabia Omer 3:31:5, Yalkut Yosef (Kitzur S”A 551(2):11) </ref> however, it’s preferable to be strict not to cut the entire three weeks. <Ref>Chazon Ovadyah (Arba Taniyot pg 158-9) </ref>
# The father of a baby boy, the sandak, and the mohel can all cut their hair on the day of a baby's [[brit milah]]. <ref> Shaar Hatziyun 551:4 quoting the Chatam Sofer 158, Kitzur Shulchan Aruch 122:15, Kaf ha-Chayim 551:10, Pitchei [[Teshuvah]] 551:1, She’arim Metzuyanim b'Halachah 122:16. Baer Heitev 551:3 is stringent.  </ref>
# It is forbidden to take a haircut for a bar mitzva. <ref> Rav Moshe Feinstein quoted in Moadei Yeshurun page 128. Rivevot Ephraim 1:337, 2:155:20, Nitei Gavriel 20:6 allow for a bar mitzva boy to get a haircut until the week of [[Tisha BeAv]]. </ref>
# Some say if one’s hair is so long that it is a chatzitzah for [[tefillin]] then one is permitted to get a haircut. <ref> Shalmei Moed page 476, Nitei Gavriel 19:7 </ref>
# If not cutting one's hair will cause great monetary loss, one is permitted to cut it during the three weeks but not during the week that Tisha B'av falls out. If one will not lose money, even if the hair makes him uncomfortable he may not cut his hair. <ref> Iggerot Moshe OC 4:102. see Igros Moshe Choshen Mishpat 93. see also See also Halichos Shlomo Moadim vol. 2 page 414 </ref>
# Some poskim allow a child under the age of six to get a haircut. <ref> Iggerot Moshe YD 1:224 and Aruch Hashulchan 551:31. Mishna Brurah 551:81 and Shaar Hatziyun 551:91 as well as the Chayei Adam 133:18 conclude that children even below 6 should not get haircuts and bring two reasons from the Terumat Hadeshen 142. One being [[chinuch]], in which case it would only apply to older than six and the other being "agmat nefesh," meaning it makes people feel more pain to see children [[mourning]], in which case it would apply to even children under 6. Chanoch lanaar 21:2:1, Nitei Gavriel 20:7, Rivevot Ephraim 1:336:2, 2:155:19  say that if an upsherin falls out during the three weeks one should either push it up or postpone it. Torat Yekutiel 1:47 is lenient. </ref>
# It is permitted to comb and style one's hair during the Three Weeks and [[Nine Days]] and one doesn't have to worry that one will pull out hairs. <ref> Eliya Rabba 551:7, Shaare Teshuva 551:12, Mishna Brurah 551:20, Aruch Hashulchan 551:15, Sh"t Yechave Daat 6:35, Ben Ish Chai Devarim 14, Kaf Hachayim 551:46.  </ref>
# The poskim debate if one can trim his eyebrows during the three weeks.<ref> Rav Moshe Feinstein (quoted in Nitei Gavriel Bein Hametzarim pg. 130) says that may not do so during the three weeks  either. Rav Shlomo Zalman Auerbach (Halichot Shlomo vol. 2: pg. 414) disagrees and permits it. Devar Halachah 9, Shalmei Moed page 477 agrees. </ref>


===Women===
===Revi'it===
# A woman who needs to cut her hair in order to get married, all the more so if she's already engaged, or if a woman has the custom to cut her hair before going to the mikveh, it's permissible to do so during the three weeks. <ref>Chazon Ovadyah (Arba Taniyot pg 163), Shalmei Moed (pg 477), Iggerot Moshe YD 2:137, Halichot Shelomo 3:14, Devar Halachah 10, Shalmei Moed Perek 89. see also Nefesh Harav 191-192 where he writes that it makes sense to say that women should be allowed to get haircuts up until the week of Tisha B'av.  </ref>
# If a woman’s hair is growing so long that it is becoming difficult for her to keep the hair under the head covering, she can cut it during the three weeks. <ref> Mishnah Brurah 551:79, Rivevot Ephraim 8:178 </ref>
# It is permitted to put on makeup as one would on a regular day of the year but not something extra special. <ref>[http://www.tzohar.org.il/?p=1652 Rav Broner on tzohar.org.il], [http://din.org.il/2016/07/25/%D7%90%D7%99%D7%A4%D7%95%D7%A8-%D7%95%D7%A1%D7%99%D7%93%D7%95%D7%A8-%D7%92%D7%91%D7%95%D7%AA-%D7%91%D7%91%D7%99%D7%9F-%D7%94%D7%9E%D7%A6%D7%A8%D7%99%D7%9D/ din.org.il], and [http://shut.moreshet.co.il/shut2.asp?id=26322 Rav Sherlow]. This is also the implication of the Nitai Gavriel (Ben Hametzarim 73 fnt. 10).</ref>
===Wigs===
# Women may get their sheitels cut or styled during the three weeks, as this is not considered to be their hair, but their clothing. <ref> Nitei Gavriel Bein Hamitzarim pg. 139 </ref>


==Shaving==
#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>[https://www.hebrewbooks.org/pdfpager.aspx?req=35168&pgnum=68 Shiurei Tzion (p. 69 n. 6)], [https://www.hebrewbooks.org/pdfpager.aspx?req=20888&st=&pgnum=253 Shiurei Torah (p. 176 3:6)]</ref> the Chazon Ish holds that the [[Reviyit]] is 150 grams (5.3 oz).<ref>Steipler 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>
# There is a general prohibition of [[shaving]] during the three weeks just like hair cuts, however, there are several situations which may warrant [[shaving]] which include a person who shaves everyday, [[shaving]] for work, and [[shaving]] for Kavod [[Shabbat]]. As each one of these is a dispute and unclear if it is totally permissible, a person should follow his father’s minhag or ask his local Rabbi for guidance. <ref>  
#With regards to drinking [[the four cups of wine]], see the [[Required Amount of Matzah and Wine for the Seder]] page.
Since S”A 551:12 rules that it’s forbidden to cut any hair on one’s body during the week of [[Tisha BeAv]] as a din from the Gemara it would seem clear that it’s forbidden to shave during the week of [[Tisha BeAv]]. Additionally, Ashkenazim who follow the Rama shouldn’t be able to shave during the entire three weeks as Rama 551:4 writes that the minhagim of the week of [[Tisha BeAv]] apply to the entire three weeks. However, there are several leniencies in the Achronim.           
* (1) [[Shaving]] Regularly: Magen Avraham 551:14 explains that the reason the Rama is strict by cutting hair all three week and is lenient by washing clothes (that it should only begin from [[Rosh Chodesh]] Av) is because it wasn’t common to cut hair every week. This Magen Avraham is brought by the Achronim including the Chaye Adam 133:17, and Mishna Brurah 551:32. Additionally, Aruch HaShulchan 551:16 explains that it takes 3 weeks of not cutting hair to make it recognizable that one is in [[mourning]]. Based on this, Shearim Metzuyanim BeHalacha 122:5 says that those who usually shave every 2-3 days should be able to shave since for them it’s just like washing clothes. Rav Ovadyah in Chazon Ovadyah (Vol Arba Taniot pg 162) based on this M”A says that seemingly, Ashkenazim should be allowed to shave for Kavod [[Shabbat]] prior to the week of [[Tisha BeAv]]. However, Sh”t Shaar Zekenim pg 88a (quoted by Kaf HaChaim 551:65), Shivilei Dovid 551:4, and Rav Vozner in Sh”t Shevet HaLevi 10:81:3 reject this leniency based on the minhag to be strict for all circumstances.            
* (2) Uncomfortable: (a) Rabbi Elazar Melamed in Peninei Halacha (zmanim pg 154-5) writes that if a person shaves everyday it’s very uncomfortable not to shave and it’s similar to S”A 551:13 that permits [[shaving]] a moustache that interferes with eating. (b)Rav Soloveitchik (quoted by Nefesh HaRav, Rav Schachter pg 191 and Shiurei Harav Al Inyanei [[Aveilut]] V'Tisha B'Av, pages 20-21 compared the three weeks to the [[Aveilut]] of a year, the week of [[Tisha BeAv]] (or according to Ashkenazim, from [[Rosh Chodesh]]) compares to the [[Aveilut]] of Shloshim, and [[Tisha BeAv]] itself is like [[Aveilut]] of [[Shiva]]. Accordingly, Rav Schachter writes that one who regularly shaves every day would be allowed to shave everyday until [[Rosh Chodesh]] Av. (Rav Schachter supports this comparison from Sh”t Panim Meirot 3:37e, and goes so far as to question Sh”t Igrot Moshe Y”D 2:137 who compares the week of [[Tisha BeAv]] to [[Aveilut]] of [[Shiva]].)          
* (3) [[Shaving]] Specifically: Seemingly, from S”A 551:12 all bodily hair can’t be cut including [[shaving]] a beard. However, Sh”t Chatam Sofer Y”D 348 s.v. VeIy Galach writes that the entire prohibition only applies to cutting one’s hair but the poskim never spoke about [[shaving]] facial hair. This chiluk is also made by the Sh”t Nodeh BeYehuda O”C 14. Shearim Metsuyanim BeHalacha 122:5 brings these achronim as halacha for someone who needs to shave for work.
* (4) Monetary loss: (a)Sh”t Maharam Shik Y”D 371 writes that there is what to defend those who it’s difficult to do business with important people without [[shaving]] and during the year they regularly shave every 2-3 days to continue in the three weeks until the week of [[Tisha BeAv]]. (b) Sh”t Igrot Moshe C”M 1:93, O”C 4:102, 5:24:9 writes that by losing a business deal or customers that will affect one’s income after [[Tisha BeAv]], one can shave until the week of [[Tisha BeAv]], but during the week of [[Tisha BeAv]] itself it’s only permissible to shave if one will not be able to make an income after [[Tisha BeAv]] or without working one needs to borrow money and it’s difficult to find someone to borrow from). (c) Maadenei Shlomo pg 51 brings Rav Shlomo Zalman Auerbach who says that if there’s a chance you’ll lose your job you can shave (even during the week of [[Tisha BeAv]]). Halichot Shlomo pg 414 brings Rav Shlomo Zalman Auerbach who says that it’s permissible for a person who is  in danger of losing a lot of money or his job may shave during the three weeks. (d)Shearim Metsuyanim BeHalacha brings the Taz 551:1 (brought by Mishna Brurah 551:12) that says nowadays we don’t decrease our business activity during this time since we have to pay government taxes and all income is included in our [[Parnasa]] and therefore here too if there’s a chance of losing [[Parnasa]] that can be considered a concern of loss of money.
* <div id="shavingforkavodshabbos"></div> (4) Kavod [[Shabbat]]: (a) Magen Avraham 551:14 and Mishna Brurah 551:32 write that the prohibition of cutting hair applies even for Kavod [[Shabbat]] (unlike [[laundering]] which is relaxed for Kavod [[Shabbat]] for someone who doesn't have other clothes, because people don't cut their hair either way weekly). Yet, Pri Megadim (A”A 551:14) writes that according to Rama one can shave in honor of [[Shabbat]] until [[Rosh Chodesh]] Av. However, Mateh Yehuda 551:4 writes that even in honor of [[Shabbat]] one can’t shave during the three weeks. (b) On this dispute, Kaf HaChaim 551:66 writes that in this regard in depends on the minhag of the place (to follow the Pri Megadim or not), and Rabbi Moshe Karp in Hilchot UMinhagei Ben HaMeysarim (pg 25) writes that the Pri Megadim was more in line with minhag Ashkenaz than the Mateh Yehuda and there’s a lot to rely on to follow Pri Megadim. (c) Even on the original position of the Magen Avraham, the Hagahot Rabbi Akiva Eiger and Beiur Halacha 551:3 s.v. VeChen (based on Tosfot Tanit and the Yerushalmi) argue that cutting hair should be permissible for Kavod [[Shabbat]] even for [[Shabbat]] Chazon. [However, the Rishonim themselves don’t all agree with Tosfot including the Kol Bo (quoted in Bet Yosef 551:4) who wouldn’t shave before [[Shabbat]] chazon and the Bet Yosef (who argues on Tosfot that it’s impossible to think that it’s permissible to cut hair on [[Tisha BeAv]] for Kavod [[Shabbat]]).] (d) Ashkenazim: Sh”t Ner Ezra (vol 2 pg 155-8) concludes that one can be lenient to shave for Kavod [[Shabbat]] and quotes Rav Aharon Lichtenstein who agrees. [http://www.torah.org/advanced/weekly-halacha/5762/pinchas.html Weekly Parsha Halacha by Rabbi Neustadt] writes that since many do shave regularly (more than once a week) there is a basis for the lenient minhag (based on the logic of the Magen Avraham). Nonetheless, the Shemirat [[Shabbat]] KeHilchata 42:52 writes simply like the Mishna Brurah not to shave during the three weeks even for Kavod [[Shabbat]]. (e)Sephardim: Rav Ovadyah Yosef (Sh"t Yechave Daat 3:39, Sh”t Yabia Omer 3:31:5; Chazon Ovadyah pg 162) writes that there is what to rely on to shave Friday of [[Shabbat]] Chazon if ones beard is uncomfortable, and certainly there’s what to rely on for Ashkenazim to shave for Kavod [[Shabbat]] during the rest of the three weeks. (e) Someone in doubt: Rabbi Rabinowitz (quoted in Peninei Halacha by 156) says that a person should follow the minhag of his father so as not to appear more lenient or strict that his father. </ref>
# A mourner who completed his [[mourning]] period during the Three Weeks, may take a haircut and a shave until [[Rosh Chodesh]]. <ref> Mishna Brurah 551:87, Kitzur Shulchan Aruch 122:14 </ref>
# Women may shave their legs if necessary. <ref> Rav Moshe Feinstein quoted in Moadei Yeshurun page 128 note 9, Kitzur Hilchot Bein hametzarim page 4. </ref>


==Dancing==
===Kedei Shtiyat Reviyit===
# Dancing is forbidden during the three weeks even not in the context of a joyous occasion. <Ref> Magen Avraham 551:10 says explicitly that it is forbidden to dance during the three weeks even if not in the context of a joyous occasion such as an engagement. The Eliya Rabba 551:6, Pri Megadim E"A 551:10, Baer Hetiev 551:11, Mishna Brurah 551:16, Ben Ish Chai (Shana Rishona, Devarim no. 5), Yalkut Yosef (Moadim pg 560, Kitzur S”A 551:9), Chazon Ovadyah (Arba Taaniyot pg 149), Simchat Cohen 162, and Lehorot Natan 10:49 all concur that dancing is forbidden during the three weeks. </ref>
# Some poskim are lenient to permit dancing at a sheva brachot during the three weeks for someone who got married before the three weeks.<ref>Lehorot Natan 10:49 explains that not dancing during the three weeks is a minhag but making the chatan and kallah happy at sheva brachot is a Biblical or rabbinic obligation.</ref> Other poskim forbid it and even recommend not having a sheva brachot meal.<ref>Keneh Bosem 3:36. Nitai Gavriel (Three Weeks 6:5) cites poskim about this dispute.</ref>


==Swimming and Bathing==
#See [[Bracha_Achrona#Drink |Kedei Shtiyat Revi'it]] (the time in which a Revi'it is considered drunk together).
# Many hold that it is permissible to swim during the three weeks except in dangerous waters until the [[nine days]] (from [[Rosh Chodesh]] Av). <ref> Sh"t Teshuvot VeHanhagot 2:263, Piskei Teshuvot 551:46 [http://www.yutorah.org/lectures/lecture.cfm/735559/Rabbi_Aryeh_Lebowitz/Halachos_of_the_Three_Weeks Rabbi Ayreh Lebowitz], Moadei Yeshurun (pg 128) quoting Rav Moshe, Halichot Shlomo (Moadim, vol 2, chap 14, note 7), MeBayit Levi (vol 13, pg 22, note 5) quoting Rav Wosner, Sh"t Rivevot Ephraim 3:333, 4:135:14, 6:285:2, and Shevet HaKehati 1:169:4. [http://books.google.com/books?id=k2lV5wQwwj0C&lpg=PA34&ots=yg-xJtgt00&dq=swimming%20during%20the%20three%20weeks&pg=PA12#v=onepage&q=swimming%20during%20the%20three%20weeks&f=false Rabbi Eider] quotes Rav Moshe Iggerot Moshe Even Haezer 4:84 who says even during the [[nine days]] if one is sweating or dirty and wants to wash off it's permissible to dip in the pool for a short time. Shaarim mitzuyanim bihalacha kuntres acharon 122:12 is lenient with children swimming in private area during the [[nine days]], but not in public, like camps. Yechave Daat 1:38 says that sephardim are permitted to swim throughout the three weeks, [[nine days]], and week of [[Tisha BeAv]] but ashkenazim who follow the Rama should not. [http://www.dailyhalacha.com/displayRead.asp?readID=2181 Rabbi Eli Mansour] says the syrian minhag is not to swim during the week in which [[Tisha BeAv]] falls out. </ref>
==Bathing and Showering==
# Some stop bathing and showering for the week of [[Tisha BeAv]]  and some start already from the [[nine days]]. <ref> Rambam Hilchot Taaniot 5:6 says from the week of and the Mordechai Taanit 639 says from [[Rosh Chodesh]] Av. Both opinions are quoted in Shulchan Aruch 551:16. Kaf Hachayim 551:186 says to follow whatever the custom of the place where you are living. Yechave Daat 1:38 says that the sephardic custom is that one is permitted to shower in cold water throughout and only has to stop using hot water for the week of [[Tisha BeAv]]. </ref> For [[Shabbat Chazon]], some poskim permit washing the whole body with hot water, <ref> Yechave Daat 1:38 </ref>
# Some poskim permit washing or showering to remove dirt or sweat. <ref> Aruch Hashulchan 551:37 </ref>
# Men who have the custom to use the mikveh daily can continue to use a cold mikveh during the week of [[Tisha BeAv]] even according to the custom that people wouldn't swim or shower. <ref> Kaf Hachayim 551:190, Ben Ish Chai Devarim 16, Yechave Daat 1:38 </ref>


==Saying Shehecheyanu==
===Ayfah, Seah, Kav, Log===
# One should refrain from making a [[Shehecheyanu]] during the Ben Hamitzarim. <Ref> S”A 551:17 based on Maharil 31 writes that one should refrain from saying [[Shehecheyanu]] during Ben HaMeysarim. The Magen Avraham 551:42 explains that the reason not to make [[Shehecheyanu]] is because the three weeks is a time of tragedy for Klal Yisrael and it’s improper to have extra joy. However, the Gra s.v. VeNohagin understands the practice as based on [[Aveilut]] and therefore argues that this is only an extra chumra and one is allowed to make [[Shehecheyanu]] (just like a mourner can make a [[Shehecheyanu]] as in [[Brachot]] 59b). The Taz 551:17 agrees to be lenient based on the concern that perhaps if you don’t make the Bracha now you may not be able after the Ben HaMeysarim. Mishna Brurah 551:98 concludes that one shouldn’t be lenient except on [[Shabbat]]. Yalkut Yosef 551:12 rules like Shulchan Aruch that one should refrain from making [[Shehecheyanu]] during the three weeks. </ref>
{| class="wikitable sortable"
# However, a pregnant woman or a sick person is permitted to eat new fruit. <Ref> Mishna Brurah 551:99, Yalkut Yosef 551:13 </ref>
!Shiur<ref>Rashbam Pesachim 108b s.v. dhaynu explains that an ayfeh is three seah, which is six kav, which is four log, which is six kebeytzot. Shulchan Aruch OC 486:1 rules like Tosfot that a Kebeytzah is two kezaytim. For shiur of kezayit see [[#Kezayit]] above.</ref>
# On [[Shabbat]] one may make [[Shehecheyanu]]. <Ref> Sefer Chasidim 840, Mateh Moshe 697, Yosef Ometz 861, Magen Avraham 551:21,42, Chaye Adam 133:8, Kitzur Shulchan Aruch 122:2, Sh"t Yechave Daat 1:37 permit making [[Shehecheyanu]] on [[Shabbat]]. However, the Magen Avraham 551:42 quotes the Kitvei HaArizal who is machmir even on [[Shabbat]]. Mishna Brurah 551:98 concludes that one can be lenient regarding making [[Shehecheyanu]] on [[Shabbat]] since there’s some are lenient on [[shechiyanu]] during all of the three weeks and there’s some who specifically permit [[Shabbat]].  </ref>  
!Ayfah
# On [[Shabbat]] Chazon one shouldn’t wear new clothes. <Ref> Eliyah Rabba 551:17 in name of Madenei [[Yom Tov]] that one should wear new clothes even on [[Shabbat]] during the three weeks because wearing new clothes has a special aspect of happiness (greater than eating a new fruit). This is also the opinion of the Chaye Adam 133:14, Derech HaChaim 551:6 and Kitzur Shulchan Aruch 122:2 not to wear new clothes all three weeks including [[Shabbat]]. However, Aruch HaShulchan 551:38 writes that one can make [[Shehecheyanu]] before [[Rosh Chodesh]] Av and afterwards one shouldn’t make [[Shehecheyanu]] even on [[Shabbat]] Chazon. Additionally, Mishna Brurah 551:45 writes that even those who are lenient to make [[Shehecheyanu]] on [[Shabbat]] will agree to be strict on [[Shabbat]] Chazon not to wear new clothes (which has a special element of happiness that a new fruit doesn’t have). Sh”t Yechave Daat 1:37 and Torat HaMoadim 5:7 concurs to the opinion of Mishna Brurah. </ref>
!Seah
# One shouldn’t make a [[Shehecheyanu]] on the night of [[Shiva Asar BeTamuz]]. However, if there is a great need, there’s what to rely on. <Ref> Sh”t Sh”t Chaim Shal 1:24, Kaf HaChaim 551:207, Sdei Chemed 5:page 277, Beiur Halacha 551:2 and Ikrei HaDaat O”C 27:9 write that one shouldn’t say [[Shehecheyanu]] on the night of [[Shiva Asar BeTamuz]]. However, Nechamat Yisrael (pg 40) permits in case of great need based on Sh”t Igrot Moshe O”C 1:168 (so is explicit in Sh”t Igrot Moshe O”C 3:100) and Mishnat Yacov (pg 168) permits [[Shehecheyanu]] at night even without any need. </ref>
!Kav
# One should not purchase a new talit gadol as this would require making a shehecheyanu. However, one can purchase a new tallit katan since shehecheyanu is not recited on those.<Ref> Iggerot Moshe 3:80</ref> One may also purchase a tallit gadol if it doesn't have strings up until Rosh Chodesh Av.<ref>Moadei Yeshurun pg. 129:13b and pg. 152:34 in the name of Rav Moshe</ref>
!Log
# One may purchase a pair of tefillin during the three weeks and even during the nine days.<ref> Iggerot Moshe 3:80</ref>
!Kebeytzah
# A person should recite a [[Shehecheyanu]] upon the birth of a baby girl during the three weeks because that Bracha can't wait until after the three weeks. <ref> Nitei Gavriel 17:19, Avnei Yushfei 5:80 based on Maharil 31 who says the restriction of saying [[shehecheyanu]] is only on a beracha that can wait until after. </ref>Similarly, at a [[Pidyon HaBen]] one should make a [[Shehecheyanu]] even during the three weeks. <ref>Nitei Gavriel 17:20 </ref>
!Kezayit
# A [[shehecheyanu]] should be recited for the [[Pidyon Haben]] even during the Three Weeks. <ref> Shulchan Aruch 551:17, Moed Likol Chai 9:25 </ref>
!cm<sup>3</sup>
===Hatov Vihametiv===
!inch<sup>3</sup>
# One may say the Bracha of HaTov VeHaMeitiv during the three weeks.<ref>Nitei Gavriel 17:22, Shaare [[Teshuvah]] 551:10, Moed Likol Chai 9:24, Machazik Beracha 551:10, Rav Chaim Kanievsky quoted in Nechamas Yisroel page 45:footnote 14, Rivevot Ephraim 4:135:2, 7:58, 234, Avnei Yushfe 5:81 quoting Rav Wosner, Ohr Litziyin 3:25:4 </ref>
|-
|Ayfah
|1
|3
|18
|72
|432
|864
|23328
|1424
|-
|Seah
|1/3
|1
|6
|24
|144
|288
|7776
|475
|-
|Kav
|1/18
|1/6
|1
|4
|24
|48
|1296
|79
|-
|Log
|1/72
|1/24
|1/4
|1
|6
|12
|324
|20
|-
|Kebeytzah
|1/432
|1/144
|1/24
|1/6
|1
|2
|54
|3.3
|-
|Kezayit
|1/864
|1/288
|1/48
|1/12
|1/2
|1
|27
|1.6
|}


==Eating a new fruit or wearing new clothing==
#For example the average apple's volume is 104.5 cm<sup>3</sup> which is 3.9 kezaytim.<ref>https://cigrjournal.org/index.php/ejounral/article/view/1124</ref>
# Because one shouldn’t make a [[Shehecheyanu]], one shouldn’t eat a new fruit or wear a new clothing because these actions require a [[Shehecheyanu]]. <Ref> Sh”t Chaim Sheol O”C 7 and Ketonet Yosef 11 (quoted in Kaf HaChaim 551:207) writes that even though one can’t make a [[Shehecheyanu]] during the 3 weeks, one can eat a new fruit or wear new clothes without a Bracha. However, the Sefer Chasidim 840, Shaarei Knesset HaGedolah 551:52, Bach 551e, Maamer Mordechai 551:14, Yometz Ometz 56, Bear Heitev 551:20, and Kitzur Shulchan Aruch 122:2 write that one is not allowed to have a new fruit during the three weeks without a Bracha, since having a new fruit requires a Bracha and it can’t be made during the three weeks. Birkei Yosef 551:12, Shaare Teshuva 551:38, Kaf Hachayim 551:215 say that a [[shehecheyanu]] may be recited if by mistake the Borei pri haetz was already said over a new fruit. </Ref> A new fruit that will not be available after the Three Weeks may be eaten and a [[shehecheyanu]] recited. <ref> Rama OC 551:17 </ref>
# Since nowadays we don’t make a [[Shehecheyanu]] on buying new clothes but only for wearing new clothes, some permit buying new clothes and some forbid. <Ref> Halichot Shlomo pg 411 brings from the Talmidim of Rav Shlomo Zalman Aurbach that it’s permissible to buy new clothes since nowadays we don’t make a Bracha on buying clothes. This is the ruling of Mishna Brurah 551:45 and Kaf Hachayim 551:88, see Nechamet Yisrael pg 40 </ref>


==Listening to Music==
==Length==
{{Listening to Music during the Three Weeks}}
===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 an 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 (Siman 3 Seif 25 pg 249), Shiurei Torah (p. 71 n. 21) </ref>
|18.90 in. (48 cm)
|3.15 in. (8 cm)
|0.79 in. (2 cm)
|-
|Chazon Ish<ref>Shiurin Shel Torah (5750 p. 63) by the Steipler quotes the Chazon Ish as holding that the measure of the tefach is 9.62cm and when measuring with larger measures would be a stringency one should use 9.8cm. For some of the measurements there the tefach is rounded up to 10cm. Also, on p. 3 the measurements are converted to inches and it approximates the tefach as 4 inches. However, he references p. 63 for the more accurate measurements. Also, he notes that these are approximate measures, which he did because of the need to publicize the measures but not an accurate calculation.</ref>
|22.72 in. (57.72 cm)
|3.79 in. (9.62 cm)
|0.95 in. (2.41 cm)
|}


==Meat and wine==
When measuring an amount that would be a stringency to use a larger measure, the poskim have slightly larger measures. They are 1/48 larger than the above measures.<ref>Rava in Eruvin 3b states that when measuring with a larger measure would be a stringency one should use a larger tefach, in which the etzba'ot are spaced out. However, if using a larger measure would yield a leniency the smaller measure of a tefach, with the etzba'ot measured without any space, should be used. Rashba (cited by Chidushei Hameiri Eruvin 3a, Maggid Mishna, and Beit Yosef YD 201) explains that the larger measure is 1/48 larger than the smaller measure. Rav Chaim Noeh in Shiurei Torah p. 249 and Shiurei Tzion p. 71 spells this out how the halacha follows the Rashba and does the calculation for his measurements. Steipler (Shiurin Shel Torah p. 63) does the same for his measurements also using the Rashba's conversion factor.</ref>
# The Ashkenazic and Sephardic custom is to refrain from meat, poultry, and wine during the [[nine days]]. Ashkenazim include [[Rosh Chodesh]] in this prohibition, while Sephardim are lenient regarding the day of [[Rosh Chodesh]] itself and some Sephardim are strict. <Ref> The gemara Baba Batra 60b quotes the opinion of Rabbi Yishmael Ben Elisha that after the destruction of the Beit HaMikdash, it would have been appropriate for the rabbis to ban eating meat and drinking wine in order to properly mourn. However, since most of the congregation would not be able to abide by this, the rabbis never made it. Biur HaGra OC 551:9 writes that this is the source for refraining from eating meat and drinking wine prior to [[Tisha BeAv]], that although it is impossible to ban eating meat and drinking wine throughout the year, it is possible to refrain from meat and wine for a short period of time. The Mishna in Taanit 26b the Gemara 30a discuss the prohibition of eating meat during the seudat hamafseket prior to [[Tisha BeAv]]. Rambam Hilchot Taaniot 5:6 says that the custom is to extend the prohibition beyond that meal. He says that some don't eat meat during the week of [[Tisha BeAv]], and some don't eat from [[rosh chodesh]] av and onward. Shulchan Aruch 551:9 writes that there are three customs about not eating meat and drinking wine; some refrain only for the week on [[Tisha BeAv]], some refrain for the [[nine days]] (from [[Rosh Chodesh]] Av), some refrain for the whole three weeks. Mishna Brurah 551:58 writes that the Ashkenazic custom is not to eat meat or drink wine for the [[nine days]] including [[Rosh Chodesh]] Av but excluding [[Shabbat]] (Mishna Brurah 551:59). This is also written in the [http://www.torah.org/advanced/weekly-halacha/5762/devarim.html Weekly Halacha by Rabbi Neustadt]. Sh"t Yechave Daat 1:41, Moed Likol Chai 9:15, [http://www.doresh-tzion.co.il/QAShowAnswer.aspx?qaid=97492 Rav Bentzion Mussafi], and Kaf Hachayim 551:125 write that the Sephardic custom is to refrain from eating meat and wine during the [[nine days]], however, on [[Rosh Chodesh]] the minhag is to be lenient, however, some are strict. See also Chazon Ovadyah (Arba Taniyot pg 169), [http://www.dailyhalacha.com/displayRead.asp?readID=2184 Rabbi Mansour on dailyhalacha.com], and Halachot and History of The Three Weeks (by Rabbi Shlomo Churba, pg 37) who all write that the Sephardic custom is not to eat meat, poultry or wine in the [[nine days]]. </ref>
{| class="wikitable sortable"
# Some say that there is what to rely on to have meat leftovers from [[Shabbat]] during the [[nine days]], while others forbid. <Ref>Chazon Ovadyah (Arba Taniyot pg 177) writes that there is what to rely on, as does the Torat Moadim 5:46. Birkei Yosef 551:6 says that in order to encourage proper for fulfillment of the meal itself we allow the leftovers to be eaten later. However, the [http://www.torah.org/advanced/weekly-halacha/5762/devarim.html Weekly Halacha by Rabbi Neustadt] quotes Sh"t Igrot Moshe 4:21(4) who forbids (see there). Aruch Hashulchan 551:24 also forbids it, also see Piskei Teshuvot 551:34. Kaf Hachayim 551:144 says that for melave malka one is permitted to eat meat leftovers as long as he doesn't prepare extra for [[shabbat]] with the intention of having leftovers. [http://www.dailyhalacha.com/displayRead.asp?readID=950 Rabbi Eli Mansour] quotes that Rav Chaim Palachi allows this while Chacham Benzion Abba Shaul says it's better not to. Rabbi Mansour also says that for the remainder of the week kids can eat it lechatchila and if adults eat it one cannot rebuke them. Piskei Teshuvot 551:34 says there are some poskim who permit eating meat for melave malka for someone who usually eats meat for melave malka. </ref>
!Larger Measures
# One who needs to eat meat for health reasons such as a child, pregnant woman, nursing woman, or an elderly or sick person is permitted to eat meat, but if he can eat chicken that is preferable. <ref> Mishna Brurah 551:64. Yechave Daat 1:41 adds that if they do, they are not required to make a [[hatarat nedarim]]. </ref>
!Amah
# One may eat meat at a meal for a mitzvah such as the meal of a [[Brit Milah]] and this includes the relatives and friend invited to the meal however, it doesn’t include those who just walk in to eat. <Ref> Chazon Ovadyah (Arba Taniyot pg 196-7). Rama 551:10 allows eating meat for a seudat mitzva, and the Taz there explains that only someone would normally be invited to this seuda, may partake in this meat seuda during this time. If the [[Brit Milah]] is scheduled to be performed before the [[nine days]], even if it has already been postponed, Shaare Teshuva 551:10 says you cannot postpone any further to allow eating meat, and one who does this is considered someone who breaches fences.  </ref>
!Tefach
# One may eat meat at a meal held for a siyum and this includes the friends and family invited to the meal. <Ref>Chazon Ovadyah (Arba Taaniyot pg 196-8). Although the Rama 551:10 writes that one should minimize the amount of guests invited to this meal, Rav Moshe Feinstein and Rav Shlomo Zalman Auerbach (cited in Nitei Gavriel 18:7), rule that if the one who completes the masechet eats in a communal dining room (such as a camp or hotel), all those who eat with him may participate. Rav Moshe Feinstein quoted in Moadei Yeshurun page 132 says that preferably one shouldn't hold a siyum of a masechet after the sixth of av. Aruch Hashulchan 551:28 says that since nowadays we do not properly celebrate the torah, preferably no siyums should be held during the [[nine days]]. </ref>
!Etzbah
# One may eat meat a meal held for a [[Bar Mitzvah]] only if it’s held the day that the son becomes 13. <ref>Chazon Ovadyah (Arba Taniyot pg 200), Halichot Shlomo (Moadim vol 2 pg 415), Yad Yitzchak 3:230, Yad Efrayim 551:31, Divrei Yatziv 2:238. Divrei Yatziv actually says that if the bar-mitzva boy says words of torah, even if it's not the actual day that he turns 13 they can nevertheless eat meat. Even though this is not mentioned by the Rama 551:10 as one of the meals you can eat meat for, Magen Avraham 225:4 says that a bar mitzva meal is a seudat mitzva, because just like siyum on a masechet is the celebration of the culmination of a mitzva, so too a bar mitzva is celebrating culminating the mitzva of [[chinuch]]. </ref>
|-
#It is preferable not to even feed children meat during the [[nine days]], but if you do you may have on who to rely. <ref>Magen Avraham 551:31 says you can give children meat even during the week of [[Tisha BeAv]] because we never had the minhag for kids to mourn. However, he adds that this is only true for a child below the age of [[chinuch]], meaning a child who doesn't understand what we mourn. Mishna Brurah 551:70 and Shaar Hatziyun 551:76 say that although there is no requirement for the child to mourn for the beit hamikdash, the prohibition of feeding children prohibited items discussed in SA OC 343 extends to things that are only prohibited by custom and therefore one shouldn't feed meat to his kids unless for health reasons and the reason the Rama permitted [[Havdalah]] wine for children was for a mitzva. Iggerot Moshe 4:21:4 says even to feed the children meat on Friday afternoon before [[shabbat]] would not be allowed unless they usually eat their [[Friday night meal]] at that hour. Based on the Magen Avraham 551:31, Rabbi David Yosef in torat hamoadim Siman 5 page 190 says there is ample room to be lenient in this case. Aruch Hashulchan 551:26 as well says there is room to be lenient, especially in a case where it is a weak child who can gain a lot from eating the meat. </ref>
|Rav Moshe Feinstein<ref>Sh”t Igrot Moshe O”C 1:136</ref>
# Although the custom is not to eat meat or drink wine during the [[nine days]], stores that sell meat or wine may continue to sell meat or wine because someone who is permitted to eat it, such as a sick person or for a seudat mitzvah may need it. <ref> Iggerot Moshe 4:112 </ref> One is permitted to leave his meat restaurant open during the [[nine days]], because the people who are eating meat during the [[nine days]], without the availability of kosher meat, may go to a non-kosher restaurant but he should preferably serve only chicken. <ref> Yechave Daat 3:38. For more on whether a meat restaurant may remain open, see [http://www.koltorah.org/ravj/Restaurants%20Serving%20Meat%20During%20the%20Nine%20Days.htm Rabbi Chaim Jachter: Restaurants Serving Meat During the Nine Days] </ref>
|21.69 in. (55.10 cm)
# One may taste the meat food on erev [[shabbat]] during the [[nine days]] but should try not to swallow any meat ingredients. <ref> Shemirat [[Shabbat]] Kihilchita 42:61 since the Magen Avraham 250:1 quotes the Arizal that this is part of the mitzva of kavod [[shabbat]] to taste the food to make sure it tastes good. </ref>
|3.62 in. (9.18 cm)
# One is permitted to buy meat and wine during the [[Nine days]] for use after the [[Nine days]] if there is a sale, or he won't have time afterwards. <ref> Iggerot Moshe 4:112 </ref>
|0.90 in. (2.30 cm)
# One is permitted to eat food that was cooked in meat pots, as long as not meat was cooked with it, and one cannot taste the taste of the meat in his food. <ref> Mishna Brurah 551:63, Kaf Hachayim 551:142, Orchot Chaim 31. Shaar Hatziyun 551:68 writes that even if a small piece of meat that will not be tasted fell into a dish, it may still be eaten. </ref>
|-
# If, by mistake, one recited a blessing over meat or wine, he should taste a bit so that his blessing will not have been in vain. <ref> Sdei Chemed (Bein ha-Metzarim 1:4). See also the topic of mistakenly making a Bracha on food on a fast day at [[Fast_Days#Other_Halachas_of_fast_days]]. </ref>
|Rav Chaim Noeh<ref>Shiurei Torah (Siman 3 Seif 25 pg 249), Shiurei Tzion (p. 71 n. 21) </ref>
# Since the minhag is not to drink wine, a question arises as to what we should do with [[Havdalah]]. For sephardim one is permitted to use wine and drink it as usual <ref> Shulchan Aruch 551:10. Yalkut Yosef page 574 adds that one may drink the entire cup. </ref> while for Ashkenazim there are several possibilities. <ref> The Aruch HaShulchan 551:26 says some people have the Minhag to drink beer or another drink that qualifies as Chamar Medina. The Eshel Avraham 551 and the Chazon Ish (quoted in Imrei Yosher, pg. 4) says that those who say [[Havdalah]] every week over wine or grape juice should do the same during the [[Nine Days]] as well. Rav Moshe Harari in his Mikraei Kodesh 1:14 say it is preferable to use grape juice as this doesn't cause any joy, and Rav Moshe Karp in Hilchot UMinhagei Bein HaMetsarim chapter 4 note 74 says that in this situation an adult can drink it lechatchila. Rama 551:10 says to preferably give it to a child. Mishna Brurah 551:70 says that it should be a minor above the age of [[chinuch]] but doesn't fully comprehend the concept of [[mourning]] the destruction of the beit hamikdash. Rav Moshe Feinstein quoted in Moadei Yeshurun page 154 says the adults should drink the [[Havdalah]] wine. Darkei Moshe 551:9 says in the name of the Maharil that this can be done lechatchila. See piskei teshuvot 551:35 and Hilchot UMinhagei Ben HaMetsarim chapter 4 note 74 for more poskim who say this. </ref>
|19.29 in. (49 cm)
# Even somebody who normally uses a cup of wine for [[Birkat HaMazon]], should not during the [[nine days]] except for on [[Shabbat]]. <ref> Rama 551:10 with Mishna Brurah 551:69, Kaf Hachayim 551:152.  </ref>
|3.22 in. (8.17 cm)
==Laundry==
|0.80 in. (2.04 cm)
# The sephardic custom is not to do laundry during the week of [[Tisha BeAv]].<ref> Shulchan Aruch 551:3 based on gemara in taanit 26b. </ref> Ashkenazic custom is to refrain already from [[Rosh Chodesh]] Av, <ref> Rama 551:3. </ref> The same applies with wearing freshly laundered clothing even if they were washed prior to these times. <ref> Shulchan Aruch and Rama 551:3, Yechave Daat 1:39 </ref>
|-
# One shouldn't do laundry even if he doesn't plan on wearing the clothes until afterwards, as this distracts him from his [[mourning]]. He also should not give it to a non-Jew to do for him. <ref> Shulchan Aruch and Rama 551:3 and Mishna Brurah 551:34. [http://www.yutorah.org/lectures/lecture.cfm/746977/Rabbi_Aryeh_Lebowitz/Ten_Minute_Halacha_-_Laundry_During_the_Nine_Days Rabbi Aryeh Lebowitz] at about 9:45 also says allowing a non-jewish housekeeper to do your laundry is prohibited even though this doesn't really distract you from [[mourning]]. </ref>
|Chazon Ish<ref>Shiurin Shel Torah (p. 63). </ref>
# A wig/sheitel is considered an article of clothing for the purposes of laundry during the [[nine days]] and therefore one should not wash it or have it set professionally during the [[nine days]]. However, one may curl or set the wig at home, provided that they are not professionals. <ref>  Piskei Teshuvot 551:20. Nitei Gavriel 21:5:footnote 8 permits fixing or cutting a wig until the [[nine days]].  </ref>
|23.20 in. (58.92 cm)
# In hospitals, it is permitted to clean the linens and clothing because this is done to keep clean for health reasons and not for pleasure. In hotels and motels they can change the linens for new guests because people are disgusted by using what others have already used. <ref> Tzitz Eliezer 13:61 </ref>
|3.87 in. (9.82 cm)
# A jewish laundromat that would have no money otherwise may wash non-Jews' clothing during this time. <ref> Mishna Brurah 551:43 </ref>
|0.97 in. (2.46 cm)
# Undergarments which are designed to absorb sweat may be worn freshly-laundered. <ref> [http://halachayomit.co.il/EnglishDisplayRead.asp?readID=2087 Rav Ovadia Yosef on halachayomit.co.il] </ref>
|}
# One is permitted to shine their shoes for Kavod of [[Shabbat]] even during the week of Tisha B'av. <ref> Iggerot Moshe 3:80, Yabea Omer OC 3:31 </ref>


==Cutting Nails==
===Distance of Mil===
# Cutting nails is permitted during the three weeks up until the week in which [[Tisha BeAv]] falls out. <ref> Mishnah Brurah 551:20 based on the Taz 551:13, Kitzur Shulchan Aruch 122:5. Magen Avraham 551:13 permits cutting nails even during the week of. </ref> 
# Even according to those who prohibit cutting nails during the week of [[Tisha BeAv]] permit cutting nails on the friday preceding [[Tisha BeAv]], if [[Tisha BeAv]] falls on [[shabbat]]. <ref> Mishna Brurah 551:20 </ref> According to some Poskim only one who cuts his nails every Friday for [[shabbat]] may cut his nails on the friday preceding [[Tisha BeAv]]. <ref> Eliya Rabbah 551, Yad Efraim 551, Kaf Hachaim 551:48, Piskei Teshuvot 551:19 </ref>
# A mohel is permitted to cut his nails in order to perform a [[Brit Milah]]. <ref> Kaf Hachaim 551:49 </ref>
# A women going to the mikveh may cut her nails. <ref> Mishna Brurah 551:20 </ref>
==Building and Planting==
# One is permitted to build, renovate, or paint for a mitzva like building a shul or yeshiva. <ref> Mishna Brurah 551:12, Kaf Hachayim 551:25 . Aruch Hashulchan 551:7 says anything for the public is considered for a mitzva and is permissible. </ref>
# One may hire a contractor to make necessary repairs to his home during the three weeks. <ref> Piskei Teshuvot 551:8, even though construction for joy is not done as per Shulchan Aruch 551:2, based on a gemara yevamot 43a and tosafot "milisa." </ref>
# A non-Jewish contractor is allowed to continue building a house during the three weeks and even on [[Tisha BeAv]] if he has already begun to build for a Jew <ref> Chazon Ovadia Taaniyot page 329. </ref>
# If there is a danger such as that a wall may collapse one is allowed to rebuild it even if this causes joy. <ref> Mishna Brurah 551:13 </ref>
== Miscellaneous ==
# During the three weeks a Rabbi should be careful not to hit his students <ref> Shulchan Aruch 551:18, Shulchan Shlomo 18, Chayei Adom 133:8. Mishna Brurah 551:103, Bear Heitev 551:41, Taz, Levush, Eshel Avraham Butchatch 551:18, Chayei Adam 133:8 and Aruch Hashulchan 551:39 add that this includes hitting with a strap. Kaf Hachayim 551:232 says that one should refrain even from the slightest hit. </ref> and a parent should not hit his child. <ref> Kitzur S”A 122:2, Kaf Hachayim 551:230, Orchos Rabbeinu 2: page 129:14 </ref>
# If a Jew has to have a lawsuit with a non-Jew, he should avoid having it with him in Av, as this is a time of ill fortune for a Jew. <ref> Shulchan Aruch 551:1, Taanit 29b. Mishna Brurah 551:2 based on the Magen Avraham 551:2 says that this applies throughout the month of av until [[rosh chodesh]] [[elul]], but at the minimum until [[Tisha BeAv]]. This is the ruling of the Chayei Adam 133:9, Kitzur Shulchan Aruch 122:7. Ben Ish Chai Devarim Halacha 1 says one should preferably wait until the fifteenth of av but really one has to wait until the tenth. </ref>
# Although some have the custom to fast during every day between the seventeenth of tammuz until the ninth of av, this should not be kept by a teacher of torah or somebody who is learning. <ref> Tur 551 and S”A 551:16 as well as the Chayei Adam 133:8 raise this minhag, but Birkei Yosef 551:7, Shaare Teshuva on S”A 551:16, Kaf Hachayim 551:191 and Mishna Brurah 90 say that this should not be done by a talmid chacham because he will not be able to focus on learning. </ref>
# One is permitted to recite the beracha of Hagomel at any point during the three weeks, including [[Shiva Asar BeTamuz]] and [[Tisha BeAv]]. <ref> [http://www.dailyhalacha.com/displayRead.asp?readID=2349 Rabbi Eli Mansour] </ref>
# It is a praiseworthy minhag to recite "tikkun Rachel" after chatzot of the day during the Three Weeks. This is in addition to the praiseworthy minhag to recite "tikkun chatzot" every night after chatzot. "Tikkun Rachel" should not be recited after chatzot of the day on Tish'a Bi'av itself. On Erev Rosh Chodesh, Rosh Chodesh, Erev Shabbat, and Shabbat, "tikkun Rachel" is also not recited during the day. This applies to any day that tachanun is not recited as well, for example a mohel, sandak, and avi haben, should not recite "tikkun Rachel" on the day of the berit milah. "Tikkun Chatzot" is not recited at night during a shemittah year, but a person may nevertheless recite "tikkun Rachel" during the day during the Three Weeks. <ref> Chazon Ovadia Arba Ta'aniyot page 128-129 </ref>


===Travel===
#
# During the three weeks one should refrain from going to dangerous places and should be even more careful during the [[nine days]]. <ref> Piskei Teshuvot 551:1, 46. Also see [http://www.dailyhalacha.com/displayRead.asp?readID=1682 Rabbi Eli Mansour on dailyhalacha.com]. </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 O.C. 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>
# If possible, one should avoid flying on an airplane during the nine days.<ref>Halichot Shlomo 14:24</ref>
===Surgery===
# One should not schedule surgery for during the 3 weeks, and certainly not during the 9 days, unless the doctor insists that it cannot be postponed. <ref> Piskei Teshuvot 551:1, Dirshu Mishna Brura 551:note 128 in the name of Rav Shmuel Vosner, Rav Moshe Feinstein quoted in Moadei Yeshurun page 130:footnote 44, Emes Liyaakov 551:footnote 515, Nitei Gavriel 23:8. [http://www.doresh-tzion.co.il/QAShowAnswer.aspx?qaid=97499 Rav Bentzion Mussafi] permits until [[Rosh Chodesh]] to get surgery. see also Chazon Ovadia Arba Ta'aniyot page 128 footnote 2 </ref>


==Haftarot==
==Money==
# The custom is to read three tragic haftarot during the three weeks followed by 7 consolation haftarot. <ref> Shulchan Aruch 428:8, Kitzur Shulchan Aruch 122:6 </ref>  
{| class="wikitable sortable" style="text-align:right; vertical-align:bottom;"
# On the [[shabbat]] prior to [[Tisha BeAv]], [[Shabbat Chazon]], we read Isaiah Perek 1:1-27 and is the final of the three tragic haftarot.
|- style="text-align:left;"
==Question and Answers==
!Coin<ref>Gemara Kiddushin 12a</ref>
# Is it permissible to shave during the 3 weeks for Kavod [[Shabbos]]? [[#shavingforkavodshabbos| See above]]
!Sela
!Shekel
!Dinar, Zuz
!Maah
!Pundiyon
!Isur
!Prutah
|-
| style="text-align:left;" |Sela
|1
|2
|4
|24
|48
|96
|768
|-
|Shekel
|1/2
|1
|2
|12
|24
|48
|384
|-
| style="text-align:left;" |Dinar, Zuz
|1/4
|1/2
|1
|6
|12
|24
|192
|-
| style="text-align:left;" |Maah
|1/24
|1/12
|1/6
|1
|2
|4
|32
|-
| style="text-align:left;" |Pundiyon
|1/48
|1/24
|1/12
|1/2
|1
|2
|16
|-
| style="text-align:left;" |Isur
|1/96
|1/48
|1/24
|1/4
|1/2
|1
|8
|-
| style="text-align:left;" |Prutah
|1/768
|1/384
|1/192
|1/32
|1/16
|1/8
|1
|}
===Prutah===
 
#A [[prutah]] is 1/40 of a gram of silver, which today is equal to {{PrutaVar}} cents.<ref>This evaluation of the pruta in pennies uses the price of an ounce of silver given by a webserver with that information [http://services.packetizer.com/spotprices/ here].</ref> However, the [[prutah]] with regards to the mitzvah of returning a lost object is discussed [[Returning_Lost_Objects#Worth_a_Prutah| here]].<ref>Shulchan C.M. 88:1 says a [[prutah]] is a half of a pearl of barley. Shiurei Torah (Rav Chaim Noeh pg 177) and Shiurin Shel Torah (Steipler p. 65; first edition p. 86) say a [[prutah]] is 1/40 of a gram of silver (which currently is about 2.3 cents). Rav Hadar Margoliyat in Hiddurei Hamiddot (second edition p. 252) concludes that the prutah is no more than 1/45 of a gram. 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>
 
===Dinar===
 
#A dinar is 192 pruta's or 4.8 grams of silver.<ref>Rashi Kiddushin 12a s.v. aliba</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==
Generally, one can search for zmanim on [http://www.myzmanim.com| myzmanim.com] and for a time according to degrees below horizon anywhere in the world on [https://www.suncalc.org/| suncalc.org].
===Shaot Zmaniot===
 
#[[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: ''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>
##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>
##Among Ashkenazim, some are strict to hold like the Magen Avraham, unless there is a 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>
#Besides making a difference as to when the day starts and ends, this dispute will affect the length of a halachic hour as well. Take for example a day which is 12 hours from ''shkiya'' until ''tzet,'' and let us assume for a moment that there are 72 minutes between both ''alot'' to ''hanetz'' and ''shkiya'' until ''tzet.'' According to the Gra, a halachic hour will be 60 minutes, and according to the Magen Avrohom it will be 72 minutes.
#To illustrate the implication of this dispute let us take ''zman kriat shema'' for example. ''Zman krias shema'' is at the end of the third hour of the day. According to the Gra these hours are measured beginning at ''hanetz'' and are 60 minutes long; the end of ''zman kriat shema'' will be 180 minutes after ''hanetz.'' According to the Magen Avraham the hours are measured from ''alot'' and are 72 minutes long; ''zman kriat shema'' will be 216 minutes after ''alot.'' Subtract 72 from 216 to find that the end of ''zman kriat shema'' according to the Magen Avraham is 144 minutes after ''hanetz -'' this is 36 minutes before the ''zman'' of the Gra.<ref>Dvar Yom (English) Chap. 10:7-9. Dvar Yom writes that calling this ''zman'' the ''zman'' of the Magen Avraham is actually a misnomer. See there for a full discussion.</ref>
#There are ''rishonim'' and ''poskim'' who maintain that most ''shaot'' are ''shaot shavot'' - of equal time - 60-minute hours.<ref>Terumas HaDeshen 121</ref> However, this is not the accepted halacha. One reason given for this opinion is that many halachic times are based on peoples' daily schedule. Daily schedules do not vary based on the amount of daylight hours. For example: the end time for ''kriat shema'' is set based on the time that princes arise each day. Princes arise the same time each day, regardless of whether the sun rises at 5:30 or at 7:30.<ref>For further discussion see Ha'zmanim B'halacha Chap.12 n.11-17</ref>
 
=== Time period of Mil ===
 
# Some of the daily ''zmanim'' are described in terms of a ''mil.'' This refers to the amount of time it takes for the average person to walk a ''mil'' - 2000 ''amos''. There are three opinions in the ''poskim'' as to how long that takes.
## Some consider a ''mil'' to be 18 minutes, some 22.5 minutes, and some 24 minutes.<ref>Shulchan Aruch O.C. 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.
 
*The 18 minute mil emerges from calculating that it is possible to travel 40 mil over 12 hours from netz until shekiya. On an equinox day, there are 720 minutes from sunrise until sunset, yielding a 18 minute mil (720/40=18). This is the opinion of the Rambam Pirush Mishnayot Brachot 1:1, Trumat Hadeshen, and Shulchan Aruch O.C. 459:1.
*The 22.5 minute mil is based on the understanding that a person could walk 40 mil from olot to tzet, with 4 mil from olot until netz and 4 mil from shekiya until tzet, leaving 32 mil from netz until shekiya. Dividing up the 12 hours of the equinox day into 32 equal sections produces a 22.5 minute mil (40-4-4=32; 720/32=22.5). This is the opinion of the Gra 459:1 and Zmanim Khalacha pp. 19-20.
*The 24 minute mil is sourced in the Rambam Korban Pesach 5:8 and Pirush Mishnayot Pesachim 9:1 who holds that a person could travel 15 mil from netz until chatzot and when doubled it emerges a person can travel 30 mil from netz until shekiya. Diving 12 hours into 30 equal parts yields a 24 minute mil (720/30=24).</ref>
### Shulchan Aruch writes that it takes 18 minutes to walk a ''mil.''<ref>Shulchan Aruch O.C. 459:2</ref>
### Biur Halacha writes that some give an amount of 22.5 minutes.<ref>Biur Halacha 459:2 ''s.v. Havei''</ref>
### There are others quoted by Biur Halacha who maintain that the amount is 24 minutes.<ref>Biur Halacha 459:2 ''s.v. Havei''</ref><ref>For a further discussion as to how these times were calculated see Dvar Yom (English) Chap. 2.</ref>
 
===Alot HaShachar===
 
==== Opinions for the time of Alot Hashachar ====
#There is a debate in the Gemara whether the time from ''alot hasachar'' until sunrise is 4 ''mil'' or 5 ''mil.''<ref>Pesachim 93b -94a. Ulah says that it is 5 ''mil'' while Rav Yehuda says 4 ''mil.''</ref>
#There are different opinions among the ''poskim'' as to the ''psak'' halacha. Coupled with the debate about the timing of a ''mil'', room is made for a few different opinions.
#One view is that it takes 72 minutes from the time of the first light until sunrise. They are assuming that the time of a ''mil'' is 18 minutes, and that it takes 4 ''mil'' from ''alot'' until sunrise.<ref>Rambam Peirush Hamishnayot Brachot 1:1, Abudraham Shaar 1, Hazmanim Bhalacha Chap. 21:7 writes that this is the custom outside Israel.</ref>
#Another opinion is 90 minutes. They conclude as well that there are 4 ''mil'' between ''alot'' and ''hanetz''; yet they set the amount of a ''mil'' at 22.5 minutes.<ref>Biur Halacha 459:2 ''s.v. Havei'' quoting Biur HaGra, Sefer Seder Zmanim. Hazmanim Bhalacha Chap. 21:8 writes that this is the custom in Israel.</ref>
#A third opinion is that the ''mil'' is 24 minutes, and there are 5 ''mil'' between ''alot'' and sunrise. This sets the time of ''alot'' at 120 minutes before ''hanetz.''<ref>Magen Avrohom 459:3, Rav Chaim Noeh coined this as the "custom of Chabad"; yet there were those who disagreed - see Hazmanim Bhalacha Chap.21:9</ref><ref>Magen Avrohom 267:1 writes that there are 96 minutes between ''shkiya'' and ''tzet'' (which applies as well to the time period between ''alot'' and ''hanetz.'' This assumes that there are 4 ''mil'' each one being 24 minutes.</ref><ref>*The Rosh (Brachot 4:1) writes that Alot 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 Alot 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, Alot 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 [[Alot 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 [[Alot 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 [[Alot HaShachar]] is assumed to be 72 minutes before sunrise, varying according to the longitude and latitude.</ref>
 
==== Applying these Times ====
 
# There are three methods in the ''poskim'' as to the practical application of the aforementioned times: degrees, ''shaot zmaniot, shaot shavot.''
 
===== Degrees =====
 
# The time of ''alot hashachar'' refers to an astronomical event in which the light from the sun first becomes visible on the horizon.<ref name=":0">Biur Halacha 89:1 quotes ''poskim'' who write that it is when the whole eastern horizon becomes light. This does not make a difference in our discussion.</ref> The sun's rays become visible when the sun is a certain number of degrees below the horizon. The timing of this varies depending on the locale and the time of year. Thus, many ''poskim'' write, that ''alot'' cannot be calculated by time; rather, it must be based on the position of the sun below the horizon. The first light always appears when the sun is a certain number of degrees below the horizon.
# According to this, the measurements given in ''mil'' actually refer to degrees. In other words, when the ''poskim'' write that ''alot'' occurs 72 minutes before sunrise they do not mean to say that the first light appears 72 minutes before sunrise in every locale, on every day of the year. Rather, they are discussing the time of ''alot'' in Israel or Bavel on the equinox at which time the sun is approximately 16.1º below the horizon. By converting ''mil'' into degrees, we are merely conveying the "72 minutes" to apply them to any locale and for any time of the year.<ref name=":1">Dvar Yom (English) Chap.7, in paragraph 24 he writes that even those who offer other methods for calculating ''alot'', such as ''shaot zmaniot'', agree that when light is visible on the horizon it is ''alot hashachar.'' According to this, one relying on ''shaot zmaniot'' must be stringent using both degrees and ''shaot zmaniot.'' For example, on January 1st in Jerusalem, 16.1 degrees is 5:22, and 72 minutes ''shaot zmaniot'' is 5:38 (see Zemanei Halacha pg.34). If one is fasting and would like to eat before the fast, they would have to stop eating at 5:22 because at that time light is visible on the horizon. However, if one would like to say Hallel one would have to wait until 5:38 which is the halachic time of ''alot'' using ''shaot zmaniot.''
*Dvar Yom Chap. 7 footnote 58 writes that some people mistakenly think that measuring by degrees is a new invention. How is it possible that 400 years ago they were able to measure the position of the sun below the horizon? He explains that degrees is a way of calculating when the first light will appear. It is easy to understand how they calculated ''alot'' in the olden days - they watched for the first light to appear.</ref>
# The conversion of ''mil'' into degrees is as follows. (This is the number of degrees that the sun is below the horizon in Israel on the equinox at each time.)
##At 120 minutes the sun is 25.9º below the horizon.<ref name=":2">Zmanei Hahalacha Lmaaseh p. 18</ref>
##At 90 minutes the sun is 19.75º below the horizon.<ref name=":3">Zmanei Hahalacha Lmaaseh p. 18</ref>
##At 72 minutes the sun is 16.1º below the horizon.<ref name=":4">Zmanei Hahalacha Lmaaseh p. 18</ref>
 
===== Shaot Zmaniot =====
#Some hold that the times given are the actual times for ''alot''; yet they are not measured in terms of a 60 minute hour (''shaot shavot''); rather, in terms of halachic hours (''shaot zmaniot''). For example, on a day that there are 16 hours of daylight, each halachic hour is actually 80 minutes.<ref name=":5">Zmanei Hahalacha Lmaaseh p. 18</ref> Taking such a day for example we could calculate the time of ''alot'' in ''shaot zmaniot'' with the following table:
##120 minutes = 160 minutes
##90 minutes = 120 minutes
##72 minutes = 96 minutes
 
===== Fixed Minutes =====
#Some hold that ''alot'' is determined by fixed minutes.<ref name=":6">Dvar Yom Chapter 7:19-23 raises many questions about the validity of this opinion. This, however, has become a widespread ''minhag'' in America. Kuntres Hatzad Hashaveh (pub.Mifal Talmudo Biyado) was written to uphold the minhag and its sources.</ref> There are three opinions as to the measure of the mil and therefore, there are three opinions of when Alot is:
##120 minutes fixed before Netz.<ref name=":7">Zmanei Hahalacha Lmaaseh p. 18 writes that 120 minutes fixed is based on the rishonim that a mil is 24 minutes and there is 5 mil between Alot and Netz.</ref>
##90 minutes fixed before Netz.<ref name=":8">Zmanei Hahalacha Lmaaseh p. 18 writes that 90 minutes fixed is based on the rishonim that a mil is 22.5 minutes and there is 4 mil between Alot and Netz. He writes that Rav Tukachinsky used that for his luach, though he argues that we shouldn't follow it since Shulchan Aruch held of the 18 minute mil.</ref>
##72 minutes fixed before Netz.<ref name=":9">Zmanei Hahalacha Lmaaseh p. 18 writes that 72 minutes fixed is based on the rishonim that a mil is 18 minutes and there is 4 mil between Alot and Netz.</ref>
 
===== Minhag Sephardim =====
 
# According to Sephardim, ''alot hashachar'' is 72 seasonal minutes before sunrise.<ref>Yalkut Yosef, Kitzur Shulchan Aruch, Siman 58, Seif 3. </ref> These minutes are proportional to the length of the day,<ref>Yalkut Yosef, Pesuke DeZimra and Keriat Shema, pages 432-433 based on Rambam, Perush Mishnayot, Masechet Berachot, Perek 1.</ref> and do not depend on current location.<ref>Zmanim KHalacha, page 43, quoting Hacham Ovadia zt"l. Hence, 72 minutes would be 1.2 multiplied by the day's shaa zmanit. Rabbi Yehuda Levi, author of Zmanim KHalacha, argues with Hacham Ovadia on the same page. He writes that the 72 minutes are not calculated based on the shaot zmaniot and do depend on current location. Rabbi Levi's difficulties stem from the Rambam's language and astronomic calculation. In the Berachot (1:1), Rambam uses a unique Arabic term when referring to alot hashachar, one that is not used in reference to zman Kriyat Shema (Berachot 1:5) or a the time of a mil (Pesachim 3:2). Furthermore, in the winter, it starts to become light earlier than it starts to become light the spring and the fall, despite having shorter shaot zmaniot in the winter; given this reality, it is difficult to justify calculating alot hashachar strictly according to shaot zmaniot. Therefore, Rabbi Levi maintains that alot hashachar's calculation is determined by degrees below the horizon.</ref>
 
===Misheyakir===
 
#''Misheyakir'' refers to the time in the morning when there is enough light to recognize an acquaintance at a distance of 4 ''amos.'' There is a dispute as to whether this depends solely on the position of the sun, or whether it depends on actual visibility so that other environmental factors (e.g. cloud cover) must be taken into account as well. The accepted ''minhag'' is to base ''misheyakir'' solely on the position of the sun. However, this may be due to the fact that in our times it is not practical to use actual visibility as a barometer; even at night, acquaintances can be discernable because of all the light pollution.<ref>Dvar Yom Chap. 8:3</ref>   
#There is a wide range of opinions precisely when ''misheyakir'' occurs in Jerusalem on a perfect day, when there are 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 adapted for other regions and for different times 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 ''misheyakir'' is between 50 and 60 minutes before sunrise in Jerusalem, in New York, 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>Shulchan Aruch Harav 1:8 and Birkei Yosef 1:5 write that [[chatzot]] at night is always 12 hours after [[chatzot]] of day for any place in the world. Mishna Brurah 1:9 and Chazon Ovadia (Yamim Noraim pg. 3) agree.
 
*Igrot Moshe EH I:58, OC II:20, OC I:24, OC IV:62 has a different approach to measuring ''chatzot'' and ''shaot zmaniot.'' He writes that ''chatzot'' is at the same time every day and that the morning ''shaot zmaniot'' are of a different length than those of the afternoon. </ref> This is calculated as halfway between sunrise and sunset, meaning 6 halachic hours after sunrise, see [https://www.myzmanim.com/search.aspx myzmanim.com]<ref>Chazon Ovadia Yamim Noraim pg. 3. [https://din.org.il/2016/01/09/%D7%95%D7%99%D7%94%D7%99-%D7%91%D7%97%D7%A6%D7%99-%D7%94%D7%9C%D7%99%D7%9C%D7%94-%D7%96%D7%9E%D7%A0%D7%99-%D7%97%D7%A6%D7%95%D7%AA-%D7%94%D7%99%D7%95%D7%9D-%D7%95%D7%97%D7%A6%D7%95%D7%AA-%D7%94/ see din.org] for at length discussion.<br>
see however Minchat Shlomo 1:91:15 regarding the latest time to eat Afikoman on Pesach </ref>
 
===Mincha Gedola===
Regarding all of the times for ''mincha'' see the [[mincha]] page.
 
#''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>
 
===Plag Hamincha===
 
#''Plag hamincha'' is 10.45 hours into the day.<ref>Gemara Brachot 26b, Shulchan Aruch O.C. 233:1</ref> Some define it as 1.25 hours before ''tzet'', the emergence of the stars, and some define it as 1.25 hours before ''shekiya'', sunset.<ref>See Magen Avraham 267:1 and [[When_Is_the_Earliest_and_Latest_Time_to_Pray%3F#Maariv_Before_Sunset_If_One_Davened_Mincha_Early]]. Yalkut Yosef (Shabbat v. 1 p. 168 263 fnt. 62; 235:1; 267:12), Ben Ish Chai Vayahakel n. 8. In all of those places the calculation of Plag is made from Tzet according to the Geonim. However, Kaf Hachaim 233:7 and Halichot Olam v. 1 p. 248-9 hold that plag can be calculated 1.25 hours before shekiya like the Gra.</ref>
 
===Shekiyah (Sunset)===
 
#[[Shekiyah|''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>
 
===Bein HaShemashot and Tzet Hakochavim===
 
#The Gemara relates, that there is a halachic period of time during twilight called ''"bein hashmashot."'' This period of time is, halachically, a mix of day and night. Before that time it is day and after which it is night.<ref>Gemara Shabbat 34b. There is a dispute there between Rabbi Yehuda Rabbi Nechemia and Rabbi Yosi. Rabbi Yehuda says that ''bein hasmashot'' begins when the sun (''lit.)'' sinks and lasts until the upper part of the eastern sky is dark. Rabbi Nechemia says that ''bein hashmashot'' starts when the sun sinks and lasts for the duration of 0.5 ''mil.'' Rabbi Yosi says that ''bein hasmashot'' lasts for "a blink of an eye". Gemara Shabbat 35b quotes Rav Yehuda in the name of Shmuel that when there is one star it is still day, two stars is ''bein hashmashot'', three stars is night. Gemara Shabbat 35a writes that the halacha is in accordance with both Rabbi Yehuda and Rabbi Yosi. Rif Shabbat Chap.2, Rosh Shabbat Chap 2:23, and others maintain that the halacha follows Shmuel as well.
*These are the bases for the discussion amongst the ''poskim'' as to the time of ''bein hashmashot''. To see how this translates into the common halacha and for a full discussion see Hazmanim B'halacha Chap. 40</ref><ref>*'''(1) Gemara [[Shabbat]]''' 34b says [[Bein HaShemashot|bein hashemashot]] is considered as a doubt whether it is considered daytime or nighttime. When is [[Bein HaShemashot|bein hashemashot]]? Rabbi Yehuda says that [[Bein HaShemashot|bein hashemashot]] starts from [[Shekiyah]] when the eastern horizon darkens, and concludes 3/4 of a ''mil'' later when the upper part of the sky becomes dark as well. Rabbi Yosi says that [[Bein HaShemashot|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>
#There is a great dispute regarding the time for ''bein hashmashot'' and the time for ''tzet hakochavim'' with many ramifications in halacha. The ''geonim'' write that ''bein hashmashot'' begins at sunset and lasts for 0.75 ''mil'' at which time it is ''tzet hakochavim.''<ref>Ginzei Kedem V pg.37, See Teshuvat Maharam Alshakar 96 quoting Teshuvat Rav Sherira Goan and Rav Hai Goan. For a more complete list see Hazmanim B'halacha - Rav Benish Chap. 41 3-5.
*Notably, Gra O.C. 261:11, Y.D. 262:9, and Rav Shneur Zalman of Liadi (Baal HaTanya) Siddur - Seder HaChnosat Shabbat, ''pasken'' in accordance with this view and it has thus become accepted halacha in most circles.
 
*Notable exceptions to this were Rav Yoel Teitelbaum of Satmar and Rav Yekusiel Yehuda Halberstam of Tzanz-Klausenburg who wrote that the halacha is in accordance with Rabbenu Tam. See Divrei Yoel 18, Shefa Chaim - Kovetz Igros Kodesh I:11-20
 
*Hazmanim B'halacha Chap.44:5 writes that regarding the start of Shabbat even the Satmar Rav and the Tzanz-Klausenburger Rav went in accordance with the ''geonim.''
*Igrot Moshe IV:62 writes that we are not able to resolve a dispute between ''rishonim'' and we must be stringent according to both views.</ref> Rabbenu Tam was of the opinion that ''bein hashmashot'' begins 3.25 ''mil'' after sunset and lasts for 0.75 ''mil'' at which time it is ''tzet hakochavim''.<ref>Sefer HaYashar New Edition 221, Tosfot Shabbat 35a ''s.v''. trei, Tosfot Pesachim 94a ''s.v.'' Rabbi Yehudah. Many other ''rishonim'' agreed with Rabbenu Tam, see Hazmanim B'halacha Chap 42:6-10 for a complete list.</ref><ref>There are additional opinions as well; yet they are not the accepted halacha.
*Sefer Yeraim 274 writes that ''bein hashmashos'' begins 0.75 ''mil'' before sunset and lasts until sunset at which time it is night. Biur Halacha 261:2 ''s.v. mitchilas'' writes that it is worthwhile to start ''Shabbat'' before that time.
 
*Sefer Raavan 2 writes that ''bein hashmashot'' begins at sunset and lasts 5 ''mil'' until ''tzet hakochavim.''
 
*See Hazmanim B'halacha Chap 41 for a complete discussion.</ref><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 Biur Halacha 261:2 ''s.v. kodem'' writes that it varies according to one's location.</ref>
#Just as by ''alot hashachar'', there is a dispute among the ''poskim'' as to the value of a ''mil'' and the amount of ''mil'' between ''alot'' and ''hanetz'', so too, this dispute applies regarding ''tzet hakochavim.''<ref>Dvar Yom Chap. 6</ref>
#Similarly, just as by ''alot'' there is a dispute as to whether the time is measured in degrees, ''shaot shavot,'' or ''shaot zmaniot''; that dispute applies regarding ''tzet hakochavim'' as well.<ref>There are three methods in the ''poskim'' for applying the ''zman'' of the Gra and of Rabbenu Tam: degrees, ''shaot zmaniot, shaot shavot.''
*Degrees - The time of ''tzet hakochavim'' is an astronomical event; the timing of this varies depending on the locale and the time of year. Thus, many ''poskim'' write, that ''tzet'' cannot be calculated by time; rather, it must be based on the position of the sun below the horizon. ''Tzet'' is always when the sun is at a certain point below the horizon. According to this, the measurements given in ''mil'' actually refer to degrees. In other words, when the ''poskim'' write that ''tzet'' occurs 72 minutes after sunset, they do not mean to say that ''tzet'' occurs 72 minutes after ''shkiya'' in every locale, on every day of the year. Rather, they are discussing the time of ''tzet'' in Israel or Bavel on the equinox at which time the sun is approximately 16.1º below the horizon. By converting ''mil'' into degrees, we are merely conveying the "72 minutes" to apply them to any locale and for any time of the year.
 
*The conversion of ''mil'' into degrees is as follows. (This is the number of degrees that the sun is below the horizon in Israel on the equinox at each time.)
*The following applies assuming that a ''mil'' is either 18, 22.5, or 24 minutes.
 
*According to the Gra the following times apply
 
*At 13 1/2 minutes the sun is 3.7º below the horizon.
 
*At 16 7/8 minutes the sun is 4.4º below the horizon.
 
*At 18 minutes the sun is 4.7º below the horizon.
 
*According to Rabbenu Tam the degrees would be the following.
 
*At 72 minutes the sun is 16.1º below the horizon.
 
*At 90 minutes the sun is 19.75º below the horizon.
 
*At 120 minutes the sun is 25.9º below the horizon.
 
*Shaot Zmaniot
 
*Some hold that the times given are the actual times for ''tzet''; yet they are not measured in terms of a 60-minute hour (''shaot shavot''); rather, in terms of halachic hours (''shaot zmaniot''). For example, on a day that there are 16 hours of daylight, each halachic hour is actually 80 minutes. Taking such a day for example we could calculate the time of ''alot'' in ''shaot zmaniot'' the following way: 72 minutes = 96 minutes and 13.5 minutes = 18 minutes.
 
*Fixed Minutes
 
*Some hold that ''tzet'' is determined by fixed minutes.</ref>
#Because of all these factors, there are different customs as to the time of ''bein hashmashot'' and ''tzet hakochvim.''
#Nowadays there is a widespread ''minhag'' to start ''bein hashmashot'' at ''shkiya'' in accordance with the ''zman'' of the ''geonim.''<ref>Hazmanim B'halacha Chap 44:5. He mentions that even those who were vehement in upholding the ''minhag'' to go in accordance with Rabbenu Tam agreed to be stringent to stop all ''melacha'' on ''Erev Shabbat'' at ''shkiya.''  </ref>
#The time for ''tzet hakochavim'' is a bit more complicated because neither the time of Rabbenu Tam or the time of ''geonim'' coincide with the time that the stars actually become visible. There are explanations given both according to Rabbenu Tam and the ''geonim'' that the time for ''tzet hakochavim'' is ultimately dependent on the appearance of three stars.<ref>*Dvar Yom appendix 1 lists over 75 sources that the custom was to set ''tzet'' based on the appearance of stars and not based on ''mil.''
 
*Some ''poskim'' write, that even according to Rabbenu Tam, in areas of a lower latitude where three medium-sized stars are visible earlier, ''tzet hakochavim'' would be at the time when the stars are visible.
 
*Minchas Kohen 2:5 ''s.v.'' ''she'im'', Biur Halacha 261:2 ''s.v. kodem'' and Igros Moshe O.C. IV:62 agree. Rav Moshe writes that in New York the time for ''tzet'' according to Rabbenu Tam is 50 minutes after ''shkiya''; however, he writes that it is proper for G-d fearing Jews to wait 72 minutes to end Shabbat, as was the custom in Europe. See Hazmanim B'halacha Chap. 42 for a complete discussion.</ref> Thus, there are generally two ''minhagim'' as to when ''tzet hakochavim'' is.<ref>Dvar Yom Chap. 6:10-31</ref>
##With the appearance of 3 stars.<ref>Dvar Yom Chap. 6:18-24</ref>
###There are many opinions as to the number of degrees that the sun must be below the horizon for 3 medium stars to appear. They range between 5.7º and 8.1º.<ref>Dvar Yom Chap. 6:17</ref>
###For ending ''Shabbat'', the Shulchan Aruch rules that, to avoid mistakes, one must be stringent and wait until 3 small stars are visible. The ''shiur'' for this time was set by Rav Tukatzinski at 8.5º.<ref>Dvar Yom Chap. 6:18-19</ref> Most calendars both in Israel and abroad (who are not using 72 minutes fixed) use this measurement.<ref>Dvar Yom Chap. 6:20</ref>
####In Israel this ''shiur'' results in ''Shabbat'' ending between 36 - 42 minutes after ''shkiya'' depending on the time of year.<ref>Dvar Yom Chap. 6:21</ref>
####In New York this ''shiur'' results in the end of ''Shabbat'' ranging from 41 - 52 minutes after ''shkiya,'' depending on the time of year.<ref>Dvar Yom Chap. 6:21</ref>
##72 minutes fixed.<ref>Dvar Yom Chap. 6:25-31. He writes that there are many questions on the 72-minute fixed ''shiur.'' 1. It is not equally dark in all locations at all times. 2. In other areas of halacha it is not necessarily accepted that the amount of a ''mil'' is 18 minutes. If so, why are we automatically accepting that a ''mil'' is 72 minutes. Also, there are many that hold that ''tzet'' is 5 ''mil'' after ''shkiya''? He answers that since the real time for ''tzet'' is when the stars come out; therefore, the whole impetus to wait 72 minutes is really a stringency. This stringency was not accepted to its fullest. It was only accepted up until 72 fixed minutes.</ref><ref>See Hazmanim B'Halacha Chap. 44-46 that the author Rav Chaim Beinish who, at length, posits that the ''minhag'' of various places around the world of when to end ''Shabbat'' coincides with their geopraphic location. In short, he shows how places that were farther north generally went in accordance with Rabbenu Tam to wait 72 minutes. Places farther south went in accordance with the ''geonim.'' And places in between went after the ''minhag'' of 3 stars. (His goal is to prove that ultimately everyone agrees that ''tzet hakochavim'' si when 3 stars are visible.)</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)
 
Dirshu Chadasha 167:7, M.B. 34, note 22 cites various places where M.B. gives conflicting amounts of time. In some places, M.B. writes the time is 3 words of "Shalom Alecha Rebbi," and in other places M.B. writes the time is 4 words of "Shalom Alecha Rebbi U'Mori." Dirshu concludes the main halacha is the three words time as per most achronim and the implication from M.B.</ref> which is about 2 seconds.
#[[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==
==Links==
* [http://www.yutorah.org/lectures/lecture.cfm/838353/Rabbi_Ezra_Schwartz/Halachos_of_Three_Weeks Halachos of Three Weeks] by Rabbi Ezra Schwartz
 
* [http://www.yutorah.org/lectures/lecture.cfm/714866/Rabbi_Yaakov_B_Neuburger/Halachas_of_the_Three_Weeks_and_Nine_days_-_Shiur_for_Women Halachas of the Three Weeks and Nine days - Shiur for Women] by Rabbi Yaakov Neuberger
*[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
* Article on [http://www.yutorah.org/lectures/lecture.cfm/711706/Rabbi_Josh_Flug/The_Laws_Of_Bein_HaMetzarim The Laws Of Bein HaMetzarim] by Rabbi Josh Flug
 
==Sources==
==Sources==
<references/>
<references />
[[Category:Holidays]]
[[Category:References]]

Latest revision as of 03:14, 5 September 2025

Measuring Tools.png

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

Opinions Kezayit (cm3)
Rav Mordechai Willig[1] 22.5
Rav Chaim Noeh[2] 27
Rav Moshe Feinstein[3] 31.2
Chazon Ish[4] 33.3
  1. According to Ashkenazim, all sizes are measured in volume and not weight.[5] However, according to Sephardim the actual halacha is that measures are in volume but the minhag is to follow the measures in weight. [6]
  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. [7]
  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).[8]
    1. The minhag of the world and many other authorities is to follow Rav Chaim Noeh’s opinion.[9]
  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.[10]
  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. [11]
  6. 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.[12]
  7. For more opinions of kezayit see: OU's article on Kezayit.

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, it is 100cc. [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 Revi'it 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.

Kedei Shtiyat Reviyit

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

Ayfah, Seah, Kav, Log

Shiur[18] Ayfah Seah Kav Log Kebeytzah Kezayit cm3 inch3
Ayfah 1 3 18 72 432 864 23328 1424
Seah 1/3 1 6 24 144 288 7776 475
Kav 1/18 1/6 1 4 24 48 1296 79
Log 1/72 1/24 1/4 1 6 12 324 20
Kebeytzah 1/432 1/144 1/24 1/6 1 2 54 3.3
Kezayit 1/864 1/288 1/48 1/12 1/2 1 27 1.6
  1. For example the average apple's volume is 104.5 cm3 which is 3.9 kezaytim.[19]

Length

Amah, Tefach, Etzbah

Amah Tefach Etzbah
Rav Moshe Feinstein[20] 21.25 in. (53.98 cm) 3.54 in. (9.00 cm) 0.89 in. (2.25 cm)
Rav Chaim Noeh[21] 18.90 in. (48 cm) 3.15 in. (8 cm) 0.79 in. (2 cm)
Chazon Ish[22] 22.72 in. (57.72 cm) 3.79 in. (9.62 cm) 0.95 in. (2.41 cm)

When measuring an amount that would be a stringency to use a larger measure, the poskim have slightly larger measures. They are 1/48 larger than the above measures.[23]

Larger Measures Amah Tefach Etzbah
Rav Moshe Feinstein[24] 21.69 in. (55.10 cm) 3.62 in. (9.18 cm) 0.90 in. (2.30 cm)
Rav Chaim Noeh[25] 19.29 in. (49 cm) 3.22 in. (8.17 cm) 0.80 in. (2.04 cm)
Chazon Ish[26] 23.20 in. (58.92 cm) 3.87 in. (9.82 cm) 0.97 in. (2.46 cm)

Distance of Mil

  2. When Mil is given in terms of distance it is equal to 2000 Amot.[27]

Money

Coin[28] Sela Shekel Dinar, Zuz Maah Pundiyon Isur Prutah
Sela 1 2 4 24 48 96 768
Shekel 1/2 1 2 12 24 48 384
Dinar, Zuz 1/4 1/2 1 6 12 24 192
Maah 1/24 1/12 1/6 1 2 4 32
Pundiyon 1/48 1/24 1/12 1/2 1 2 16
Isur 1/96 1/48 1/24 1/4 1/2 1 8
Prutah 1/768 1/384 1/192 1/32 1/16 1/8 1

Prutah

  1. A prutah is 1/40 of a gram of silver, which today is equal to 0 cents.[29] However, the prutah with regards to the mitzvah of returning a lost object is discussed here.[30]

Dinar

  1. A dinar is 192 pruta's or 4.8 grams of silver.[31]

Asara Zehuvim

  1. 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).[32]

Time

Generally, one can search for zmanim on myzmanim.com and for a time according to degrees below horizon anywhere in the world on suncalc.org.

Shaot Zmaniot

  1. Shaot zmaniot are halachic hours which are calculated by dividing the daytime hours into 12.[33]
  2. 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.[34]
  3. There’s a dispute of how to measure the day; some count the day from alot hashachar until tzet hakochavim (Magen Avraham) [35], and some count it from hanetz until shekiah (Gra).[36]
    1. According to Sephardim, regarding Biblical laws (including kriyat shema) one should be strict for the opinion of the Magen Avraham. [37]
    2. Among Ashkenazim, some are strict to hold like the Magen Avraham, unless there is a serious need, in which case one may hold like the Gra. [38] However, some are lenient to rely on the Gra. [39]
  4. Besides making a difference as to when the day starts and ends, this dispute will affect the length of a halachic hour as well. Take for example a day which is 12 hours from shkiya until tzet, and let us assume for a moment that there are 72 minutes between both alot to hanetz and shkiya until tzet. According to the Gra, a halachic hour will be 60 minutes, and according to the Magen Avrohom it will be 72 minutes.
  5. To illustrate the implication of this dispute let us take zman kriat shema for example. Zman krias shema is at the end of the third hour of the day. According to the Gra these hours are measured beginning at hanetz and are 60 minutes long; the end of zman kriat shema will be 180 minutes after hanetz. According to the Magen Avraham the hours are measured from alot and are 72 minutes long; zman kriat shema will be 216 minutes after alot. Subtract 72 from 216 to find that the end of zman kriat shema according to the Magen Avraham is 144 minutes after hanetz - this is 36 minutes before the zman of the Gra.[40]
  6. There are rishonim and poskim who maintain that most shaot are shaot shavot - of equal time - 60-minute hours.[41] However, this is not the accepted halacha. One reason given for this opinion is that many halachic times are based on peoples' daily schedule. Daily schedules do not vary based on the amount of daylight hours. For example: the end time for kriat shema is set based on the time that princes arise each day. Princes arise the same time each day, regardless of whether the sun rises at 5:30 or at 7:30.[42]

Time period of Mil

  1. Some of the daily zmanim are described in terms of a mil. This refers to the amount of time it takes for the average person to walk a mil - 2000 amos. There are three opinions in the poskim as to how long that takes.
    1. Some consider a mil to be 18 minutes, some 22.5 minutes, and some 24 minutes.[43]
      1. Shulchan Aruch writes that it takes 18 minutes to walk a mil.[44]
      2. Biur Halacha writes that some give an amount of 22.5 minutes.[45]
      3. There are others quoted by Biur Halacha who maintain that the amount is 24 minutes.[46][47]

Alot HaShachar

Opinions for the time of Alot Hashachar

  1. There is a debate in the Gemara whether the time from alot hasachar until sunrise is 4 mil or 5 mil.[48]
  2. There are different opinions among the poskim as to the psak halacha. Coupled with the debate about the timing of a mil, room is made for a few different opinions.
  3. One view is that it takes 72 minutes from the time of the first light until sunrise. They are assuming that the time of a mil is 18 minutes, and that it takes 4 mil from alot until sunrise.[49]
  4. Another opinion is 90 minutes. They conclude as well that there are 4 mil between alot and hanetz; yet they set the amount of a mil at 22.5 minutes.[50]
  5. A third opinion is that the mil is 24 minutes, and there are 5 mil between alot and sunrise. This sets the time of alot at 120 minutes before hanetz.[51][52][53]

Applying these Times

  1. There are three methods in the poskim as to the practical application of the aforementioned times: degrees, shaot zmaniot, shaot shavot.
Degrees
  1. The time of alot hashachar refers to an astronomical event in which the light from the sun first becomes visible on the horizon.[54] The sun's rays become visible when the sun is a certain number of degrees below the horizon. The timing of this varies depending on the locale and the time of year. Thus, many poskim write, that alot cannot be calculated by time; rather, it must be based on the position of the sun below the horizon. The first light always appears when the sun is a certain number of degrees below the horizon.
  2. According to this, the measurements given in mil actually refer to degrees. In other words, when the poskim write that alot occurs 72 minutes before sunrise they do not mean to say that the first light appears 72 minutes before sunrise in every locale, on every day of the year. Rather, they are discussing the time of alot in Israel or Bavel on the equinox at which time the sun is approximately 16.1º below the horizon. By converting mil into degrees, we are merely conveying the "72 minutes" to apply them to any locale and for any time of the year.[55]
  3. The conversion of mil into degrees is as follows. (This is the number of degrees that the sun is below the horizon in Israel on the equinox at each time.)
    1. At 120 minutes the sun is 25.9º below the horizon.[56]
    2. At 90 minutes the sun is 19.75º below the horizon.[57]
    3. At 72 minutes the sun is 16.1º below the horizon.[58]
Shaot Zmaniot
  1. Some hold that the times given are the actual times for alot; yet they are not measured in terms of a 60 minute hour (shaot shavot); rather, in terms of halachic hours (shaot zmaniot). For example, on a day that there are 16 hours of daylight, each halachic hour is actually 80 minutes.[59] Taking such a day for example we could calculate the time of alot in shaot zmaniot with the following table:
    1. 120 minutes = 160 minutes
    2. 90 minutes = 120 minutes
    3. 72 minutes = 96 minutes
Fixed Minutes
  1. Some hold that alot is determined by fixed minutes.[60] There are three opinions as to the measure of the mil and therefore, there are three opinions of when Alot is:
    1. 120 minutes fixed before Netz.[61]
    2. 90 minutes fixed before Netz.[62]
    3. 72 minutes fixed before Netz.[63]
Minhag Sephardim
  1. According to Sephardim, alot hashachar is 72 seasonal minutes before sunrise.[64] These minutes are proportional to the length of the day,[65] and do not depend on current location.[66]

Misheyakir

  1. Misheyakir refers to the time in the morning when there is enough light to recognize an acquaintance at a distance of 4 amos. There is a dispute as to whether this depends solely on the position of the sun, or whether it depends on actual visibility so that other environmental factors (e.g. cloud cover) must be taken into account as well. The accepted minhag is to base misheyakir solely on the position of the sun. However, this may be due to the fact that in our times it is not practical to use actual visibility as a barometer; even at night, acquaintances can be discernable because of all the light pollution.[67]
  2. There is a wide range of opinions precisely when misheyakir occurs in Jerusalem on a perfect day, when there are exactly 12 daylight hours, and every seasonal hour consists of 60 minutes. The three opinions include: 35 minutes before sunrise,[68] 60 minutes before sunrise,[69] and 66 minutes before sunrise.[70]
  3. The various opinions would then have to be adapted for other regions and for different times of year.[71] Thus, according to the commonly accepted opinion that misheyakir is between 50 and 60 minutes before sunrise in Jerusalem, in New York, it could be anywhere from 56-73 minutes before sunrise.[72]

HaNetz HaChama (Sunrise)

  1. HaNetz HaChama is sunrise which is halachically the same as the astronomical calculation of sunrise.[73] This is the standard time printed for netz such as on myzmanim.com.

Chatzot

  1. Chatzot is midday and midnight, always separated by 12 hours.[74] This is calculated as halfway between sunrise and sunset, meaning 6 halachic hours after sunrise, see myzmanim.com[75]

Mincha Gedola

Regarding all of the times for mincha see the mincha page.

  1. Mincha gedola is six and a half halachic hours (shaot zmaniot) after sunrise.[76]

Mincha Ketana

  1. Mincha ketana is nine and a half halachic hours (shaot zmaniot) after sunrise.[77]

Plag Hamincha

  1. Plag hamincha is 10.45 hours into the day.[78] Some define it as 1.25 hours before tzet, the emergence of the stars, and some define it as 1.25 hours before shekiya, sunset.[79]

Shekiyah (Sunset)

  1. Shekiyah is sunset which, in general, is halachically the same as the astronomical calculation of sunset. [80]

Bein HaShemashot and Tzet Hakochavim

  1. The Gemara relates, that there is a halachic period of time during twilight called "bein hashmashot." This period of time is, halachically, a mix of day and night. Before that time it is day and after which it is night.[81][82]
  2. There is a great dispute regarding the time for bein hashmashot and the time for tzet hakochavim with many ramifications in halacha. The geonim write that bein hashmashot begins at sunset and lasts for 0.75 mil at which time it is tzet hakochavim.[83] Rabbenu Tam was of the opinion that bein hashmashot begins 3.25 mil after sunset and lasts for 0.75 mil at which time it is tzet hakochavim.[84][85][86]
  3. Just as by alot hashachar, there is a dispute among the poskim as to the value of a mil and the amount of mil between alot and hanetz, so too, this dispute applies regarding tzet hakochavim.[87]
  4. Similarly, just as by alot there is a dispute as to whether the time is measured in degrees, shaot shavot, or shaot zmaniot; that dispute applies regarding tzet hakochavim as well.[88]
  5. Because of all these factors, there are different customs as to the time of bein hashmashot and tzet hakochvim.
  6. Nowadays there is a widespread minhag to start bein hashmashot at shkiya in accordance with the zman of the geonim.[89]
  7. The time for tzet hakochavim is a bit more complicated because neither the time of Rabbenu Tam or the time of geonim coincide with the time that the stars actually become visible. There are explanations given both according to Rabbenu Tam and the geonim that the time for tzet hakochavim is ultimately dependent on the appearance of three stars.[90] Thus, there are generally two minhagim as to when tzet hakochavim is.[91]
    1. With the appearance of 3 stars.[92]
      1. There are many opinions as to the number of degrees that the sun must be below the horizon for 3 medium stars to appear. They range between 5.7º and 8.1º.[93]
      2. For ending Shabbat, the Shulchan Aruch rules that, to avoid mistakes, one must be stringent and wait until 3 small stars are visible. The shiur for this time was set by Rav Tukatzinski at 8.5º.[94] Most calendars both in Israel and abroad (who are not using 72 minutes fixed) use this measurement.[95]
        1. In Israel this shiur results in Shabbat ending between 36 - 42 minutes after shkiya depending on the time of year.[96]
        2. In New York this shiur results in the end of Shabbat ranging from 41 - 52 minutes after shkiya, depending on the time of year.[97]
    2. 72 minutes fixed.[98][99]

Miscellaneous

Toch Kedei Dibbur

  1. Kedei Dibbur is the time it takes to say Shalom Alecha Rebbe,[100] which is about 2 seconds.
  2. Toch Kedei Dibbur is less than the time it takes to say Shalom Alecha Rebbe.[101]

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. [102]
  2. 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

  1. For purposes of cooking on Shabbat and Kashrut, Yad Soledet Bo is certainly hotter than 113 degrees Fahrenheit. [103] Others are concerned for anything over 110 degrees Fahrenheit and over 160 degrees is certainly yad soledet bo. [104]

Links

Sources

  1. ↑ Rav Mordechai Willig (Pesach To-Go, Nisan 5771, p. 60) is of the opinion that the size in volume of a kezayis is 22.5 cubic centimeters. His calculations are primarily based on Rav Hadar Margolin.
  2. ↑ 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.
  3. ↑ Vezot HaBracha (Birur Halacha 1) quotes Haggadat Kol Dodi which quotes Rav Moshe Feinstein as saying that a Kezayit is 31.2cc.
  4. ↑ Steipler in Shiurin Shel Torah (second edition, 5750, pp. 65-6; first edition, 5716, pp. 86-7) quotes the Chazon Ish that a Kezayit is 2/3 of a modern egg and an egg today measures between 45-50 grams. At most, the kezayit would be 33.3 grams. Vezot HaBracha (Birur Halacha 1:3) records this opinion of the Chazon Ish as 33.3cc for a Kezayit. The Chazon Ish's opinion of Kezayit is partially based on the opinion of the Tzlach who doubles today's eggs to figure out a kebaytzeh (Chazon Ish OC 39:6). However, the Chazon Ish also holds that the kezayit is only 1/3 of a kebeytzeh like the Rambam (Chazon Ish OC 39:17).
  5. ↑ Mishna Brurah 456:3, Vezot HaBracha (pg 6)
  6. ↑ 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.
  7. ↑ *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. Vshiuro), Rambam (Eiruvin 1:9)). Shulchan Aruch O.C. 486 adopts 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 OC 39:17 decided that we could be lenient like the Rambam. See below for an exact amount according to Chazon Ish.
    • Background: According to the Ri (Tosfot Yoma 80b) a kezayit is equal to half an egg. He is based on the gemara Yoma 80a that a person can swallow an egg one time and Keritut that a person can swallow two olives at one time. According to the Rambam it is less than a third of an egg. The Rambam holds like Rabbi Yochanan Ben Broka who says that two meals is the volume of 6 eggs (Eruvin 82b) and two meal is also equal to 18 dates (Eruvin 80b). Since the date is bigger than an olive (Yoma 79b) the kezayit is less than a third of an egg. According to rabbenu tam it is less than 30% of an egg. Gra 486 answers the questions for each approach. Rabbenu Tam says we follow Rabbi Shimon who holds that two meals is 5.33 eggs (Eruvin 38b) since according to him the general amount of a loaf is 8 eggs which is broadly accepted in gemara as the primary volume for tumat ochlin which is 1/8 of a loaf. Since two meals is 18 dates (Eruvin 80b) and a date is larger than an olive (Yoma 79b) the olive must be less than 8/27 of an egg. Gra 486 explains each opinion in depth. He answers why the Rambam wasn’t concerned about tumat ochlin since the gemara was discussing an egg without a peel which is 66% the size of a regular egg and the size of an egg for tumat ochlin isn’t precise. That also answers the discrepancy of whether a person can swallow two olives or an egg, the egg discussed is an egg without a peel. He also adds that the Rambam held like Rabbi Yochanan Ben Broka because the Mishna in Peah 8:6 follows his opinion but Tosfot argue that Peah which is biblical isn’t a proof for the size of a meal for eruvin which is rabbinic.
  8. ↑ *The Tzlach (Pesachim 116b s.v. vhoil) 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) Steipler 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 (Pesach To-Go, Nisan 5771, p. 60) is of the opinion that the size in volume of a kezayis is 22.5 cubic centimeters.
      • (5) Rav Shlomo Miller (approbation to Hiddurei Hamiddot p. 80, second edition) writes that for a sick person on Pesach they can rely on the kezayit as 4/9 oz or 13.1 cc. It is based on the Ritva Brachot 1:7 and Ri Shu'iv Tzav who write that the reviyit is 2 unkeliyot and he explains that these are equivalent to modern day ounces (see Chavot Yair in Chut Hashani 97 and R' Reich in Mesoret Hashekel) and also uses the opinion that the kezayit is 1/3 of a kebeytzeh.
  9. ↑ 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. Yachava Daat 1:16 accepts Rav Noeh's opinion.
  10. ↑ Mishna Brurah 486:1
  11. ↑ Mishna Brurah 486:1
  12. ↑ Rama 486:1
  13. ↑ Vezot HaBracha pg 6
  14. ↑ Mishna Brurah 486:1
  15. ↑ Shiurei Tzion (p. 69 n. 6), Shiurei Torah (p. 176 3:6)
  16. ↑ Steipler 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. ↑ Rashbam Pesachim 108b s.v. dhaynu explains that an ayfeh is three seah, which is six kav, which is four log, which is six kebeytzot. Shulchan Aruch OC 486:1 rules like Tosfot that a Kebeytzah is two kezaytim. For shiur of kezayit see #Kezayit above.
  19. ↑ https://cigrjournal.org/index.php/ejounral/article/view/1124
  20. ↑ 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 Wikipedia's page on Russian measurements) meaning that the amah is 21 inches. 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 an arshin and an arshin is 71.12 cm. The Mishna Brurah ties 53 Russian arshins to 70.83 amot. See there for the calculations.
  21. ↑ Shiurei Torah (Siman 3 Seif 25 pg 249), Shiurei Torah (p. 71 n. 21)
  22. ↑ Shiurin Shel Torah (5750 p. 63) by the Steipler quotes the Chazon Ish as holding that the measure of the tefach is 9.62cm and when measuring with larger measures would be a stringency one should use 9.8cm. For some of the measurements there the tefach is rounded up to 10cm. Also, on p. 3 the measurements are converted to inches and it approximates the tefach as 4 inches. However, he references p. 63 for the more accurate measurements. Also, he notes that these are approximate measures, which he did because of the need to publicize the measures but not an accurate calculation.
  23. ↑ Rava in Eruvin 3b states that when measuring with a larger measure would be a stringency one should use a larger tefach, in which the etzba'ot are spaced out. However, if using a larger measure would yield a leniency the smaller measure of a tefach, with the etzba'ot measured without any space, should be used. Rashba (cited by Chidushei Hameiri Eruvin 3a, Maggid Mishna, and Beit Yosef YD 201) explains that the larger measure is 1/48 larger than the smaller measure. Rav Chaim Noeh in Shiurei Torah p. 249 and Shiurei Tzion p. 71 spells this out how the halacha follows the Rashba and does the calculation for his measurements. Steipler (Shiurin Shel Torah p. 63) does the same for his measurements also using the Rashba's conversion factor.
  24. ↑ Sh”t Igrot Moshe O”C 1:136
  25. ↑ Shiurei Torah (Siman 3 Seif 25 pg 249), Shiurei Tzion (p. 71 n. 21)
  26. ↑ Shiurin Shel Torah (p. 63).
  27. ↑ Rashi Yoma 67a s.v. shivah and Tosfot Shabbat 34b s.v. safek write that a mil is 2000 amot. Shulchan Aruch O.C. 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.
  28. ↑ Gemara Kiddushin 12a
  29. ↑ This evaluation of the pruta in pennies uses the price of an ounce of silver given by a webserver with that information here.
  30. ↑ Shulchan C.M. 88:1 says a prutah is a half of a pearl of barley. Shiurei Torah (Rav Chaim Noeh pg 177) and Shiurin Shel Torah (Steipler p. 65; first edition p. 86) say a prutah is 1/40 of a gram of silver (which currently is about 2.3 cents). Rav Hadar Margoliyat in Hiddurei Hamiddot (second edition p. 252) concludes that the prutah is no more than 1/45 of a gram. 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.
  31. ↑ Rashi Kiddushin 12a s.v. aliba
  32. ↑ 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.
  33. ↑ 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.
  34. ↑ Chazon Ish O.C. 13 Article 1
  35. ↑ 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.
  36. ↑ 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.
  37. ↑ 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.
  38. ↑ 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.
  39. ↑ 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.
  40. ↑ Dvar Yom (English) Chap. 10:7-9. Dvar Yom writes that calling this zman the zman of the Magen Avraham is actually a misnomer. See there for a full discussion.
  41. ↑ Terumas HaDeshen 121
  42. ↑ For further discussion see Ha'zmanim B'halacha Chap.12 n.11-17
  43. ↑ Shulchan Aruch O.C. 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.
    • The 18 minute mil emerges from calculating that it is possible to travel 40 mil over 12 hours from netz until shekiya. On an equinox day, there are 720 minutes from sunrise until sunset, yielding a 18 minute mil (720/40=18). This is the opinion of the Rambam Pirush Mishnayot Brachot 1:1, Trumat Hadeshen, and Shulchan Aruch O.C. 459:1.
    • The 22.5 minute mil is based on the understanding that a person could walk 40 mil from olot to tzet, with 4 mil from olot until netz and 4 mil from shekiya until tzet, leaving 32 mil from netz until shekiya. Dividing up the 12 hours of the equinox day into 32 equal sections produces a 22.5 minute mil (40-4-4=32; 720/32=22.5). This is the opinion of the Gra 459:1 and Zmanim Khalacha pp. 19-20.
    • The 24 minute mil is sourced in the Rambam Korban Pesach 5:8 and Pirush Mishnayot Pesachim 9:1 who holds that a person could travel 15 mil from netz until chatzot and when doubled it emerges a person can travel 30 mil from netz until shekiya. Diving 12 hours into 30 equal parts yields a 24 minute mil (720/30=24).
  44. ↑ Shulchan Aruch O.C. 459:2
  45. ↑ Biur Halacha 459:2 s.v. Havei
  46. ↑ Biur Halacha 459:2 s.v. Havei
  47. ↑ For a further discussion as to how these times were calculated see Dvar Yom (English) Chap. 2.
  48. ↑ Pesachim 93b -94a. Ulah says that it is 5 mil while Rav Yehuda says 4 mil.
  49. ↑ Rambam Peirush Hamishnayot Brachot 1:1, Abudraham Shaar 1, Hazmanim Bhalacha Chap. 21:7 writes that this is the custom outside Israel.
  50. ↑ Biur Halacha 459:2 s.v. Havei quoting Biur HaGra, Sefer Seder Zmanim. Hazmanim Bhalacha Chap. 21:8 writes that this is the custom in Israel.
  51. ↑ Magen Avrohom 459:3, Rav Chaim Noeh coined this as the "custom of Chabad"; yet there were those who disagreed - see Hazmanim Bhalacha Chap.21:9
  52. ↑ Magen Avrohom 267:1 writes that there are 96 minutes between shkiya and tzet (which applies as well to the time period between alot and hanetz. This assumes that there are 4 mil each one being 24 minutes.
  53. ↑ *The Rosh (Brachot 4:1) writes that Alot 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 Alot 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, Alot 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 Alot 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.
    • Rav Hershel Schachter on yutorah.org (min 65-7) says that we assume that Alot HaShachar depends on degrees below horizon and the specific times vary according to one’s location. Similarly, Rav Yisrael Belsky (OU Kosher Webcast, 2011, min 19-21) mentioned in passing that Alot HaShachar is assumed to be 72 minutes before sunrise, varying according to the longitude and latitude.
  54. ↑ Biur Halacha 89:1 quotes poskim who write that it is when the whole eastern horizon becomes light. This does not make a difference in our discussion.
  55. ↑ Dvar Yom (English) Chap.7, in paragraph 24 he writes that even those who offer other methods for calculating alot, such as shaot zmaniot, agree that when light is visible on the horizon it is alot hashachar. According to this, one relying on shaot zmaniot must be stringent using both degrees and shaot zmaniot. For example, on January 1st in Jerusalem, 16.1 degrees is 5:22, and 72 minutes shaot zmaniot is 5:38 (see Zemanei Halacha pg.34). If one is fasting and would like to eat before the fast, they would have to stop eating at 5:22 because at that time light is visible on the horizon. However, if one would like to say Hallel one would have to wait until 5:38 which is the halachic time of alot using shaot zmaniot.
    • Dvar Yom Chap. 7 footnote 58 writes that some people mistakenly think that measuring by degrees is a new invention. How is it possible that 400 years ago they were able to measure the position of the sun below the horizon? He explains that degrees is a way of calculating when the first light will appear. It is easy to understand how they calculated alot in the olden days - they watched for the first light to appear.
  56. ↑ Zmanei Hahalacha Lmaaseh p. 18
  57. ↑ Zmanei Hahalacha Lmaaseh p. 18
  58. ↑ Zmanei Hahalacha Lmaaseh p. 18
  59. ↑ Zmanei Hahalacha Lmaaseh p. 18
  60. ↑ Dvar Yom Chapter 7:19-23 raises many questions about the validity of this opinion. This, however, has become a widespread minhag in America. Kuntres Hatzad Hashaveh (pub.Mifal Talmudo Biyado) was written to uphold the minhag and its sources.
  61. ↑ Zmanei Hahalacha Lmaaseh p. 18 writes that 120 minutes fixed is based on the rishonim that a mil is 24 minutes and there is 5 mil between Alot and Netz.
  62. ↑ Zmanei Hahalacha Lmaaseh p. 18 writes that 90 minutes fixed is based on the rishonim that a mil is 22.5 minutes and there is 4 mil between Alot and Netz. He writes that Rav Tukachinsky used that for his luach, though he argues that we shouldn't follow it since Shulchan Aruch held of the 18 minute mil.
  63. ↑ Zmanei Hahalacha Lmaaseh p. 18 writes that 72 minutes fixed is based on the rishonim that a mil is 18 minutes and there is 4 mil between Alot and Netz.
  64. ↑ Yalkut Yosef, Kitzur Shulchan Aruch, Siman 58, Seif 3.
  65. ↑ Yalkut Yosef, Pesuke DeZimra and Keriat Shema, pages 432-433 based on Rambam, Perush Mishnayot, Masechet Berachot, Perek 1.
  66. ↑ Zmanim KHalacha, page 43, quoting Hacham Ovadia zt"l. Hence, 72 minutes would be 1.2 multiplied by the day's shaa zmanit. Rabbi Yehuda Levi, author of Zmanim KHalacha, argues with Hacham Ovadia on the same page. He writes that the 72 minutes are not calculated based on the shaot zmaniot and do depend on current location. Rabbi Levi's difficulties stem from the Rambam's language and astronomic calculation. In the Berachot (1:1), Rambam uses a unique Arabic term when referring to alot hashachar, one that is not used in reference to zman Kriyat Shema (Berachot 1:5) or a the time of a mil (Pesachim 3:2). Furthermore, in the winter, it starts to become light earlier than it starts to become light the spring and the fall, despite having shorter shaot zmaniot in the winter; given this reality, it is difficult to justify calculating alot hashachar strictly according to shaot zmaniot. Therefore, Rabbi Levi maintains that alot hashachar's calculation is determined by degrees below the horizon.
  67. ↑ Dvar Yom Chap. 8:3
  68. ↑ 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.
  69. ↑ 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.
  70. ↑ Rav Ovadya Yoseh in Yechave Daat 2:8
  71. ↑ *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.
  72. ↑ 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.
  73. ↑ *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.
    • 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.
  74. ↑ Shulchan Aruch Harav 1:8 and Birkei Yosef 1:5 write that chatzot at night is always 12 hours after chatzot of day for any place in the world. Mishna Brurah 1:9 and Chazon Ovadia (Yamim Noraim pg. 3) agree.
    • Igrot Moshe EH I:58, OC II:20, OC I:24, OC IV:62 has a different approach to measuring chatzot and shaot zmaniot. He writes that chatzot is at the same time every day and that the morning shaot zmaniot are of a different length than those of the afternoon.
  75. ↑ Chazon Ovadia Yamim Noraim pg. 3. see din.org for at length discussion.
    see however Minchat Shlomo 1:91:15 regarding the latest time to eat Afikoman on Pesach
  76. ↑ Rashi (Pesachim 107a s.v. mincha gedola), Rambam (Tefillah 3:2)
  77. ↑ Rashi (Pesachim 107b s.v. oh), Rambam (Tefillah 3:2)
  78. ↑ Gemara Brachot 26b, Shulchan Aruch O.C. 233:1
  79. ↑ See Magen Avraham 267:1 and When_Is_the_Earliest_and_Latest_Time_to_Pray?#Maariv_Before_Sunset_If_One_Davened_Mincha_Early. Yalkut Yosef (Shabbat v. 1 p. 168 263 fnt. 62; 235:1; 267:12), Ben Ish Chai Vayahakel n. 8. In all of those places the calculation of Plag is made from Tzet according to the Geonim. However, Kaf Hachaim 233:7 and Halichot Olam v. 1 p. 248-9 hold that plag can be calculated 1.25 hours before shekiya like the Gra.
  80. ↑ 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.
  81. ↑ Gemara Shabbat 34b. There is a dispute there between Rabbi Yehuda Rabbi Nechemia and Rabbi Yosi. Rabbi Yehuda says that bein hasmashot begins when the sun (lit.) sinks and lasts until the upper part of the eastern sky is dark. Rabbi Nechemia says that bein hashmashot starts when the sun sinks and lasts for the duration of 0.5 mil. Rabbi Yosi says that bein hasmashot lasts for "a blink of an eye". Gemara Shabbat 35b quotes Rav Yehuda in the name of Shmuel that when there is one star it is still day, two stars is bein hashmashot, three stars is night. Gemara Shabbat 35a writes that the halacha is in accordance with both Rabbi Yehuda and Rabbi Yosi. Rif Shabbat Chap.2, Rosh Shabbat Chap 2:23, and others maintain that the halacha follows Shmuel as well.
    • These are the bases for the discussion amongst the poskim as to the time of bein hashmashot. To see how this translates into the common halacha and for a full discussion see Hazmanim B'halacha Chap. 40
  82. ↑ *(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 when the eastern horizon darkens, and concludes 3/4 of a mil later when the upper part of the sky becomes dark as well. Rabbi Yosi 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.
  83. ↑ Ginzei Kedem V pg.37, See Teshuvat Maharam Alshakar 96 quoting Teshuvat Rav Sherira Goan and Rav Hai Goan. For a more complete list see Hazmanim B'halacha - Rav Benish Chap. 41 3-5.
    • Notably, Gra O.C. 261:11, Y.D. 262:9, and Rav Shneur Zalman of Liadi (Baal HaTanya) Siddur - Seder HaChnosat Shabbat, pasken in accordance with this view and it has thus become accepted halacha in most circles.
    • Notable exceptions to this were Rav Yoel Teitelbaum of Satmar and Rav Yekusiel Yehuda Halberstam of Tzanz-Klausenburg who wrote that the halacha is in accordance with Rabbenu Tam. See Divrei Yoel 18, Shefa Chaim - Kovetz Igros Kodesh I:11-20
    • Hazmanim B'halacha Chap.44:5 writes that regarding the start of Shabbat even the Satmar Rav and the Tzanz-Klausenburger Rav went in accordance with the geonim.
    • Igrot Moshe IV:62 writes that we are not able to resolve a dispute between rishonim and we must be stringent according to both views.
  84. ↑ Sefer HaYashar New Edition 221, Tosfot Shabbat 35a s.v. trei, Tosfot Pesachim 94a s.v. Rabbi Yehudah. Many other rishonim agreed with Rabbenu Tam, see Hazmanim B'halacha Chap 42:6-10 for a complete list.
  85. ↑ There are additional opinions as well; yet they are not the accepted halacha.
    • Sefer Yeraim 274 writes that bein hashmashos begins 0.75 mil before sunset and lasts until sunset at which time it is night. Biur Halacha 261:2 s.v. mitchilas writes that it is worthwhile to start Shabbat before that time.
    • Sefer Raavan 2 writes that bein hashmashot begins at sunset and lasts 5 mil until tzet hakochavim.
    • See Hazmanim B'halacha Chap 41 for a complete discussion.
  86. ↑ Rabbi Hershel Schachter on 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 Biur Halacha 261:2 s.v. kodem writes that it varies according to one's location.
  87. ↑ Dvar Yom Chap. 6
  88. ↑ There are three methods in the poskim for applying the zman of the Gra and of Rabbenu Tam: degrees, shaot zmaniot, shaot shavot.
    • Degrees - The time of tzet hakochavim is an astronomical event; the timing of this varies depending on the locale and the time of year. Thus, many poskim write, that tzet cannot be calculated by time; rather, it must be based on the position of the sun below the horizon. Tzet is always when the sun is at a certain point below the horizon. According to this, the measurements given in mil actually refer to degrees. In other words, when the poskim write that tzet occurs 72 minutes after sunset, they do not mean to say that tzet occurs 72 minutes after shkiya in every locale, on every day of the year. Rather, they are discussing the time of tzet in Israel or Bavel on the equinox at which time the sun is approximately 16.1º below the horizon. By converting mil into degrees, we are merely conveying the "72 minutes" to apply them to any locale and for any time of the year.
    • The conversion of mil into degrees is as follows. (This is the number of degrees that the sun is below the horizon in Israel on the equinox at each time.)
    • The following applies assuming that a mil is either 18, 22.5, or 24 minutes.
    • According to the Gra the following times apply
    • At 13 1/2 minutes the sun is 3.7º below the horizon.
    • At 16 7/8 minutes the sun is 4.4º below the horizon.
    • At 18 minutes the sun is 4.7º below the horizon.
    • According to Rabbenu Tam the degrees would be the following.
    • At 72 minutes the sun is 16.1º below the horizon.
    • At 90 minutes the sun is 19.75º below the horizon.
    • At 120 minutes the sun is 25.9º below the horizon.
    • Shaot Zmaniot
    • Some hold that the times given are the actual times for tzet; yet they are not measured in terms of a 60-minute hour (shaot shavot); rather, in terms of halachic hours (shaot zmaniot). For example, on a day that there are 16 hours of daylight, each halachic hour is actually 80 minutes. Taking such a day for example we could calculate the time of alot in shaot zmaniot the following way: 72 minutes = 96 minutes and 13.5 minutes = 18 minutes.
    • Fixed Minutes
    • Some hold that tzet is determined by fixed minutes.
  89. ↑ Hazmanim B'halacha Chap 44:5. He mentions that even those who were vehement in upholding the minhag to go in accordance with Rabbenu Tam agreed to be stringent to stop all melacha on Erev Shabbat at shkiya.
  90. ↑ *Dvar Yom appendix 1 lists over 75 sources that the custom was to set tzet based on the appearance of stars and not based on mil.
    • Some poskim write, that even according to Rabbenu Tam, in areas of a lower latitude where three medium-sized stars are visible earlier, tzet hakochavim would be at the time when the stars are visible.
    • Minchas Kohen 2:5 s.v. she'im, Biur Halacha 261:2 s.v. kodem and Igros Moshe O.C. IV:62 agree. Rav Moshe writes that in New York the time for tzet according to Rabbenu Tam is 50 minutes after shkiya; however, he writes that it is proper for G-d fearing Jews to wait 72 minutes to end Shabbat, as was the custom in Europe. See Hazmanim B'halacha Chap. 42 for a complete discussion.
  91. ↑ Dvar Yom Chap. 6:10-31
  92. ↑ Dvar Yom Chap. 6:18-24
  93. ↑ Dvar Yom Chap. 6:17
  94. ↑ Dvar Yom Chap. 6:18-19
  95. ↑ Dvar Yom Chap. 6:20
  96. ↑ Dvar Yom Chap. 6:21
  97. ↑ Dvar Yom Chap. 6:21
  98. ↑ Dvar Yom Chap. 6:25-31. He writes that there are many questions on the 72-minute fixed shiur. 1. It is not equally dark in all locations at all times. 2. In other areas of halacha it is not necessarily accepted that the amount of a mil is 18 minutes. If so, why are we automatically accepting that a mil is 72 minutes. Also, there are many that hold that tzet is 5 mil after shkiya? He answers that since the real time for tzet is when the stars come out; therefore, the whole impetus to wait 72 minutes is really a stringency. This stringency was not accepted to its fullest. It was only accepted up until 72 fixed minutes.
  99. ↑ See Hazmanim B'Halacha Chap. 44-46 that the author Rav Chaim Beinish who, at length, posits that the minhag of various places around the world of when to end Shabbat coincides with their geopraphic location. In short, he shows how places that were farther north generally went in accordance with Rabbenu Tam to wait 72 minutes. Places farther south went in accordance with the geonim. And places in between went after the minhag of 3 stars. (His goal is to prove that ultimately everyone agrees that tzet hakochavim si when 3 stars are visible.)
  100. ↑ Kitzur Shulchan Aruch (Klalim s.v. Kedei) Dirshu Chadasha 167:7, M.B. 34, note 22 cites various places where M.B. gives conflicting amounts of time. In some places, M.B. writes the time is 3 words of "Shalom Alecha Rebbi," and in other places M.B. writes the time is 4 words of "Shalom Alecha Rebbi U'Mori." Dirshu concludes the main halacha is the three words time as per most achronim and the implication from M.B.
  101. ↑ Kitzur Shulchan Aruch (Klalim s.v. Kedei)
  102. ↑ 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 Peninei Halacha
  103. ↑ Shemirat Shabbat Kehilchata (ch. 1, note 3), Badei Hashulchan 92:151
  104. ↑ Igrot Moshe (OC 4:74 Bishul no. 3), The Laws of Kashrut p. 111). 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.
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