When Does Shabbat End?: Difference between revisions
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==Introduction== | ==Introduction== | ||
=== | ===Underlying Question=== | ||
The Talmud has several different statements about when the nighttime begins for all purposes including when Shabbat ends. The clearest statement on the matter is that of Shmuel in Gemara Shabbat 35b; once three medium stars are visible in the sky it is considered night. This time period is called ''Tzeit Hakochavim'', the emergence of the stars. Though, there are multiple Gemaras that comment on the time span between sunset and Tzeit HaKochavim. The Gemara Shabbat 34b records the opinion of Rabbi Yehuda that night only begins after a period of twilight which elapses from ''shekiya'' (sunset) for another two thirds of a mil or three quarters of a mil.<ref>Rav Yosef's opinion is that ben hashemashot is 2/3 of a mil and Rabba holds it is 3/4 of a mil. It seems clear from the Gemara 34b that they're argument is when ben hashemashot begins. Rav Yosef holds that it doesn't begin for the first 1/12 of a mil after shekiya. Tosfot 35a s.v. vyered makes this evident. The Geonim (Otzar Geonim Shabbat 34b n. 111) agree. However, Rashba Shabbat 34b s.v. veyzhu implies that they're arguing about when the night begins.</ref> Additionally, Rabbi Yosi disagrees and thinks twilight is minimal, literally "the length of time it takes to bat an eyelash", though not precisely that amount of time.<ref>Shaar Hatziyun 293:3 writes that it is the time it takes to walk 49 [[amot]] which is approximately half a minute. (It is dependent on the amount of time of a mil which is the time it takes to walk 2000 amot.)</ref> Finally, the Gemara Pesachim 94a indicates that nightfall doesn't begin until 4 mil after ''shekiya''. There are three main approaches in the rishonim and achronim<ref>The Maareh Panim on Yerushalmi Brachot 1:1 s.v. tani kol zman, the teacher of the Gra, explains the dispute between the Rabbenu Tam and Gra is in fact a machloket tenayim.</ref> as how to resolve these statements of the Talmud in a cohesive manner. | The Talmud has several different statements about when the nighttime begins for all purposes including when Shabbat ends. The clearest statement on the matter is that of Shmuel in Gemara Shabbat 35b; once three medium stars are visible in the sky it is considered night. This time period is called ''Tzeit Hakochavim'', the emergence of the stars. Though, there are multiple Gemaras that comment on the time span between sunset and Tzeit HaKochavim. The Gemara Shabbat 34b records the opinion of Rabbi Yehuda that night only begins after a period of twilight which elapses from ''shekiya'' (sunset) for another two thirds of a mil or three quarters of a mil.<ref>Rav Yosef's opinion is that ben hashemashot is 2/3 of a mil and Rabba holds it is 3/4 of a mil. It seems clear from the Gemara 34b that they're argument is when ben hashemashot begins. Rav Yosef holds that it doesn't begin for the first 1/12 of a mil after shekiya. Tosfot 35a s.v. vyered makes this evident. The Geonim (Otzar Geonim Shabbat 34b n. 111) agree. However, Rashba Shabbat 34b s.v. veyzhu implies that they're arguing about when the night begins.</ref> Additionally, Rabbi Yosi disagrees and thinks twilight is minimal, literally "the length of time it takes to bat an eyelash", though not precisely that amount of time.<ref>Shaar Hatziyun 293:3 writes that it is the time it takes to walk 49 [[amot]] which is approximately half a minute. (It is dependent on the amount of time of a mil which is the time it takes to walk 2000 amot.)</ref> Finally, the Gemara Pesachim 94a indicates that nightfall doesn't begin until 4 mil after ''shekiya''. There are three main approaches in the rishonim and achronim<ref>The Maareh Panim on Yerushalmi Brachot 1:1 s.v. tani kol zman, the teacher of the Gra, explains the dispute between the Rabbenu Tam and Gra is in fact a machloket tenayim.</ref> as how to resolve these statements of the Talmud in a cohesive manner. | ||
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* Rabbi Dr. Leo Levy in Zmanim Khalacha p. 19-20 makes the point that it is clear that the Gra is correct in his calculation and even the intention of the Trumat Hadeshen 123, Shulchan Aruch 459, and Rama 261 was that as well. The only way to maintain a 18 minute mil is if you calculate that there’s 12 hours from olot until tzet and that’s 40 mil, but then the 12 hours and resulting minutes are ‘large’ minutes from olot to tzet. Therefore, that would be equal to 22.5 in our minutes measured with 12 equal hours during the day and 12 during the night on the perfect day. This is also the opinion of the Gra 459:5 and Chatom Sofer OC 80. Chok Yaakov 459 makes this same point as the Gra. The reason that the Gra thought that he was attacking the Trumat Hadeshen is because he isn’t clear and used the language of an hour and could have been understood to be referring to our shorter hours. The only question he has is on the Pri Megadim, Mishna Brurah, and later poskim who quoted the shitah of 18 minutes. Yodei Binah v. 4 p. 90 and Birkat Arev 17:1 p. 79 agree with Zmanim Khalacha on this point. | * Rabbi Dr. Leo Levy in Zmanim Khalacha p. 19-20 makes the point that it is clear that the Gra is correct in his calculation and even the intention of the Trumat Hadeshen 123, Shulchan Aruch 459, and Rama 261 was that as well. The only way to maintain a 18 minute mil is if you calculate that there’s 12 hours from olot until tzet and that’s 40 mil, but then the 12 hours and resulting minutes are ‘large’ minutes from olot to tzet. Therefore, that would be equal to 22.5 in our minutes measured with 12 equal hours during the day and 12 during the night on the perfect day. This is also the opinion of the Gra 459:5 and Chatom Sofer OC 80. Chok Yaakov 459 makes this same point as the Gra. The reason that the Gra thought that he was attacking the Trumat Hadeshen is because he isn’t clear and used the language of an hour and could have been understood to be referring to our shorter hours. The only question he has is on the Pri Megadim, Mishna Brurah, and later poskim who quoted the shitah of 18 minutes. Yodei Binah v. 4 p. 90 and Birkat Arev 17:1 p. 79 agree with Zmanim Khalacha on this point. | ||
* See [[Talk:When Does Shabbat End?]] for the Derech Yashara's argument based on the Leket Yosher. Orot Chaim 6:5 supports the 18 minute mil based on Moed Katan 21b and the rishonim there. | * See [[Talk:When Does Shabbat End?]] for the Derech Yashara's argument based on the Leket Yosher. Orot Chaim 6:5 supports the 18 minute mil based on Moed Katan 21b and the rishonim there. | ||
* R Meir Mazuz in Or Torah 5745 ch. 92 and Or Torah Tevet 5755 p. 262 disagrees with the point of the Zmanim Khalacha within the Trumat Hadeshen. His answer is that the median day of the Trumat Hadeshen is in fact in the middle of the winter when the ‘day’ (which halachically is defined by olot to tzet) is equal to the night. That day there’s 40 mil, 12 hours, and a 18 minute mil. That’s the calculations of all the poskim who didn’t specify that they were discussing the 75 min hour. Also the Gra say it is a big mistake and not that the | * R Meir Mazuz in Or Torah 5745 ch. 92 and Or Torah Tevet 5755 p. 262 disagrees with the point of the Zmanim Khalacha within the Trumat Hadeshen. His answer is that the median day of the Trumat Hadeshen is in fact in the middle of the winter when the ‘day’ (which halachically is defined by olot to tzet) is equal to the night. That day there’s 40 mil, 12 hours, and a 18 minute mil. That’s the calculations of all the poskim who didn’t specify that they were discussing the 75 min hour. Also the Gra say it is a big mistake and not that the Shulchan Aruch meant longer hours. Rather it is a dispute Shulchan Aruch and Gra and we follow the Shulchan Aruch. Or Torah 5759 v. 380 p. 811 disputes Rav Mazuz's article and Rav Mazuz responds there. | ||
* Rav Dovid Yosef in Ki Ba Hashemesh (end of ch. 3, pp. 33-34) addresses this issue at great length with no clear resolution. He suggests the same idea as Rav Mazuz but finds that it is very difficult. He leaves the question and maintains that the halacha is nonetheless 18 minute mil. | * Rav Dovid Yosef in Ki Ba Hashemesh (end of ch. 3, pp. 33-34) addresses this issue at great length with no clear resolution. He suggests the same idea as Rav Mazuz but finds that it is very difficult. He leaves the question and maintains that the halacha is nonetheless 18 minute mil. | ||
</ref> Others define a mil as 24 minutes, making Shabbat end 96 minutes after sunset.<ref>Magen Avraham 459:3. 96 minutes- Satmar Rebbe (Zemirot Divrei Yoel) and Shu"t Beit Avi (3:117). The 24 minute mil is based on the opinion of the Rambam (Rambam Korban Pesach 5:8 and Pirush Mishnayot Pesachim 9:1) described below.</ref> | </ref> Others define a mil as 24 minutes, making Shabbat end 96 minutes after sunset.<ref>Magen Avraham 459:3. 96 minutes- Satmar Rebbe (Zemirot Divrei Yoel) and Shu"t Beit Avi (3:117). The 24 minute mil is based on the opinion of the Rambam (Rambam Korban Pesach 5:8 and Pirush Mishnayot Pesachim 9:1) described below.</ref> | ||
* Finally, some of those of who hold of a 24 minute mil maintain Tzeit HaKochavim occurs two hours after sunset.<ref>Uvdot V'Hanhagot L'Beit Brisk (Vol. 4, page 54) in the name of the Brisker Rav.</ref> This position is based on the Rambam's position that a mil is 24 minutes and on those who maintain there are not four but five mil for Tzeit HaKochavim.<ref>24 mins/mil * 5 mil = 120 mins. The Rambam (Pirush Mishnayot Pesachim 9:1 and Korban Pesach 5:8) holds of the 24 minute mil and that there is 5 mil from shekiya until tzet. Tosfot Pesachim 11b s.v. echad also has the text that it is 5 mil from shekiya until tzet but the Gra OC 459 emends the text of Tosfot to say 4 mil. Those who have 4 mil: Tosfot Shabbat 35a s.v. talta, Tosfot Zevachim s.v. minyan, Tosfot Pesachim 94a s.v. Rabbi Yehuda, Ramban Torat Adam, Rashba Shabbat 34b, Rabbenu Dovid Pesachim 12a s.v. dyahavinan, and most of all the rishonim who agree with Rabbenu Tam.</ref> | * Finally, some of those of who hold of a 24 minute mil maintain Tzeit HaKochavim occurs two hours after sunset.<ref>Uvdot V'Hanhagot L'Beit Brisk (Vol. 4, page 54) in the name of the Brisker Rav.</ref> This position is based on the Rambam's position that a mil is 24 minutes and on those who maintain there are not four but five mil for Tzeit HaKochavim.<ref>24 mins/mil * 5 mil = 120 mins. The Rambam (Pirush Mishnayot Pesachim 9:1 and Korban Pesach 5:8) holds of the 24 minute mil and that there is 5 mil from shekiya until tzet. Sefer Hayashar (Chidushim 221) and Yereyim 274 also have the text of 5 mil. Tosfot Pesachim 11b s.v. echad also has the text that it is 5 mil from shekiya until tzet but the Gra OC 459 emends the text of Tosfot to say 4 mil. Those who have 4 mil: Tosfot Shabbat 35a s.v. talta, Tosfot Zevachim s.v. minyan, Tosfot Pesachim 94a s.v. Rabbi Yehuda, Ramban Torat Adam, Rashba Shabbat 34b, Rabbenu Dovid Pesachim 12a s.v. dyahavinan, and most of all the rishonim who agree with Rabbenu Tam.</ref> | ||
===Answering the Questions for Rabbeinu Tam=== | ===Answering the Questions for Rabbeinu Tam=== | ||
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*Those who were more stringent held that Shabbat should end 45-50 minutes after sunset in Israel.<ref>Dinim V'Hanhagot 8:7 in the name of the Chazon Ish. Rav Aharon M'Belz instructed that one should wait 50 minutes after sunset in Israel. Bayit Neeman 1:28 deals with how the oral reports that the Chazon Ish for only 45 minutes after sunset fits with the letter of the Chazon Ish (Igrot 2:41) that seems to advocate following Rabbenu Tam.</ref> | *Those who were more stringent held that Shabbat should end 45-50 minutes after sunset in Israel.<ref>Dinim V'Hanhagot 8:7 in the name of the Chazon Ish. Rav Aharon M'Belz instructed that one should wait 50 minutes after sunset in Israel. Bayit Neeman 1:28 deals with how the oral reports that the Chazon Ish for only 45 minutes after sunset fits with the letter of the Chazon Ish (Igrot 2:41) that seems to advocate following Rabbenu Tam.</ref> | ||
'''America''' | '''America''' | ||
*Many shuls have the custom to wait 40-42 minutes after sunset to end Shabbat.<ref>This | *Many shuls have the custom to wait 40-42 minutes after sunset to end Shabbat.<ref>This seems to be an American replication of the custom in Israel to wait 30 minutes, per the minhag of the Gr"a. A few minutes are added for Tosefet at the end of Shabbat. | ||
[https://www.yutorah.org/sidebar/lecture.cfm/955957/rabbi-eli-belizon/zmanei-hayom-rabbeinu-tam-vs-the-geonim-scp-fairlawn-2-/ Rabbi Eli Belizyon ("Zmanei Hayom: Rabbeinu Tam vs The Geonim")]</ref> | [https://www.yutorah.org/sidebar/lecture.cfm/955957/rabbi-eli-belizon/zmanei-hayom-rabbeinu-tam-vs-the-geonim-scp-fairlawn-2-/ Rabbi Eli Belizyon ("Zmanei Hayom: Rabbeinu Tam vs The Geonim")]. </ref> | ||
*Rav Moshe Feinstein held that Shabbat ends at a maximum of 50 minutes after sunset as by then, the stars that will usually appear in the night sky are out by then.<ref>Shu"t Igrot Moshe, Orach Chaim 4:62. Rav Moshe held that Binei Torah should be follow the opinion of Rabbeinu Tam. With that said, even Rabbeinu Tam would agree that in America, 50 minutes would suffice since all the stars are out by then. People should strive for 72 minutes as that was Rabbeinu Tam's opinion back in Europe, but 50 minutes is sufficient. [https://www.torahmusings.com/2018/09/when-is-shabbat-over/ Rabbi Yaakov Hoffman] mustered evidence that in fact the minhag was always to keep Shabbat until 3 stars appeared and in practice were following the Geonim and even Rabbenu Tam never intended to institute a novel interpretation of Tzet Hakochavim.</ref> | *Rav Moshe Feinstein held that Shabbat ends at a maximum of 50 minutes after sunset as by then, the stars that will usually appear in the night sky are out by then.<ref>Shu"t Igrot Moshe, Orach Chaim 4:62. Rav Moshe held that Binei Torah should be follow the opinion of Rabbeinu Tam. With that said, even Rabbeinu Tam would agree that in America, 50 minutes would suffice since all the stars are out by then. People should strive for 72 minutes as that was Rabbeinu Tam's opinion back in Europe, but 50 minutes is sufficient. Rav Moshe has a phenomenal approach in which he says that in New York we recalculate the 4 mil of Rabbenu Tam to equal 50 minutes and then work backwards to calculate the ben hashemashot of the geonim to be 9.375 minutes for certain cases of doubt. [https://www.torahmusings.com/2018/09/when-is-shabbat-over/ Rabbi Yaakov Hoffman] mustered evidence that in fact the minhag was always to keep Shabbat until 3 stars appeared and in practice were following the Geonim and even Rabbenu Tam never intended to institute a novel interpretation of Tzet Hakochavim.</ref> | ||
*Rav Yosef Dov HaLevi Soloveitchik (1903-1993) held that Shabbat ends 30 minutes after sunset for New York and Boston, though he privately would wait longer. <ref>As stated by his son in-law, Rav Aharon Lichtenstein ([https://www.etzion.org.il/en/conclusion-shabbat-and-havdala etzion.org]). Privately, Rav Soloveitchik followed the opinion of Rabbeinu Tam. </ref> | *Rav Yosef Dov HaLevi Soloveitchik (1903-1993) held that Shabbat ends 30 minutes after sunset for New York and Boston, though he privately would wait longer. <ref>As stated by his son in-law, Rav Aharon Lichtenstein ([https://www.etzion.org.il/en/conclusion-shabbat-and-havdala etzion.org]). Privately, Rav Soloveitchik followed the opinion of Rabbeinu Tam. </ref> | ||
*In Baghdad, the practice of the Ben Ish Chai was to keep Shabbat until 27 minutes after sunset.<ref>Ben Ish Chai (Shana Sheniya, Vayetzeh n. 1). See Bayit Neeman 1:28 p. 184 s.v. vki who explains that the Ben Ish Chai was following the star observation method. He explains that most of those who wait 45 minutes like the Chazon Ish and Ben Ish Chai (for a shorter time) do so not because of Rav Tukachinsky's approach that rejects the Gra. Rather they all accept the Gra, yet they are strict to be sure that they see three small stars in the sky.</ref> | *In Baghdad, the practice of the Ben Ish Chai was to keep Shabbat until 27 minutes after sunset.<ref>Ben Ish Chai (Shana Sheniya, Vayetzeh n. 1). See Bayit Neeman 1:28 p. 184 s.v. vki who explains that the Ben Ish Chai was following the star observation method. He explains that most of those who wait 45 minutes like the Chazon Ish and Ben Ish Chai (for a shorter time) do so not because of Rav Tukachinsky's approach that rejects the Gra. Rather they all accept the Gra, yet they are strict to be sure that they see three small stars in the sky.</ref> | ||
* Rav Mordechai Willig says that certainly in America everyone should keep Shabbat until 42 minutes, if they can until 60 minutes, and 72 is praiseworthy.<ref>[https://www.yutorah.org/lectures/lecture.cfm/799330 Rav Mordechai Willig (Zmanei Hayom, min 37-42)]. He explains that 42 minutes corresponds with Rav Tukachinsky's calculation of 27 minutes in Israel and 42 minutes is also the established end of Shabbat by the Aguda in America. 72 minutes is to be strict for Rabbenu Tam and even though scientifically it should be later there is what to rely upon to keep 72 flat.</ref> For other biblical halachot he considers tzeit to be 26 minutes after sunset and for rabbinic ones to be 18 minutes after sunset. These times are on an equinox day.<ref>Rav Mordechai Willig in Am Mordechai Shabbat siman 2. He writes that we accept Rav Tukachinsky's approach of 22 minutes in Israel for biblical halachot, the 15 minute most accurate observations of star-seeing in Israel (recorded by Dr. Leo Levy) for rabbinic halachot, and for breaking Shabbat we extend it further for [[Tosefet Shabbat]].</ref> | * Rav Mordechai Willig says that certainly in America everyone should keep Shabbat until 42 minutes, if they can until 60 minutes, and 72 is praiseworthy.<ref>[https://www.yutorah.org/lectures/lecture.cfm/799330 Rav Mordechai Willig (Zmanei Hayom, min 37-42)]. He explains that 42 minutes corresponds with Rav Tukachinsky's calculation of 27 minutes in Israel and 42 minutes is also the established end of Shabbat by the Aguda in America. 72 minutes is to be strict for Rabbenu Tam and even though scientifically it should be later there is what to rely upon to keep 72 flat. [https://www.torahmusings.com/2018/09/when-is-shabbat-over/ Rabbi Hoffman] quoted Rabbi Emanuel Gettinger who recommended waiting 60 minutes.</ref> For other biblical halachot he considers tzeit to be 26 minutes after sunset and for rabbinic ones to be 18 minutes after sunset. These times are on an equinox day.<ref>Rav Mordechai Willig in Am Mordechai Shabbat siman 2. He writes that we accept Rav Tukachinsky's approach of 22 minutes in Israel for biblical halachot, the 15 minute most accurate observations of star-seeing in Israel (recorded by Dr. Leo Levy) for rabbinic halachot, and for breaking Shabbat we extend it further for [[Tosefet Shabbat]].</ref> | ||
* Rav Hershel Schachter holds like the Shulchan Aruch Harav's Tzeit calculated with degrees below the horizon.<ref>[[Young_Israel_of_Woodmere_Hilchos_Pesach| Rav Hershel Schachter (YIW Guide to Pesach 5781 p. 5)]] holds that tzeit is calculated by the Shulchan Aruch Harav's time according to degrees below the horizon.</ref> | * Rav Hershel Schachter holds like the Shulchan Aruch Harav's Tzeit calculated with degrees below the horizon.<ref>[[Young_Israel_of_Woodmere_Hilchos_Pesach| Rav Hershel Schachter (YIW Guide to Pesach 5781 p. 5)]] holds that tzeit is calculated by the Shulchan Aruch Harav's time according to degrees below the horizon.</ref> | ||
