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Reference of Measurements in Halacha: Difference between revisions
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Reference of Measurements in Halacha (view source)
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#[[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> 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> | #[[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 that halachic hours are not an entity of themselves; rather, they are a description of when mitzvos may be done. For example: the time of ''mincha ketana'' <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> | ##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> | ##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> | ||
#There are ''rishonim'' and ''poskim'' who maintain that most ''shaos'' are ''shaos shavos'' - 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 ''krias 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> | #There are ''rishonim'' and ''poskim'' who maintain that most ''shaos'' are ''shaos shavos'' - 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 ''krias 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> | ||
