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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The Vilna Goan (Gra)<ref>Biur HaGra OC 261:12</ref> explained that the Gemara Pesachim 94a was merely describing a time of night for when travelers could no longer travel. However, for halachic purposes nightfall begins after the twilight, which is three quarters mil. Similarly, this interpretation is subject to further debate as how to understand the time of four mil, whether it is measured in seasonal minutes (shaot zmaniyot) or astronomical degrees. No one who accepts the opinion of the Gra assumes that it is fixed minutes.<ref>Gra 261:12 at the beginning notes that all of the times in the Gemara are all according to the sun appears on the horizon in Bavel and it would need to be extrapolated to the rest of the world. Biur Halacha 261:2 s.v. sh'hu in citing the Gra, Magen Avraham, and Minchat Cohen clearly and explicitly interprets that the Gra would voche for shaot zmaniyot, seasonal minutes. However, based on Rabbi Belsky [https://www.myzmanim.com/read/degrees.aspx myzmanim.com ("Degrees" accessed August 5 2020)] there is another approach that calculates the times for the Vilna Goan based on degrees below horizon. As opposed to shaot zmaniyot which takes into account the season or the year, degrees below horizon takes into account the latitude of location in question, though not the longitude or season of the year. This is also the view of [https://www.yutorah.org/sidebar/lecture.cfm/857432/rabbi-hershel-schachter/halachos-associated-with-zmanei-hayom/ Rav Hershel Schachter (Halachos Associated with Zmanim, min 72-74)] and Rabbi Levy in Zmanim Bhalacha. | The Vilna Goan (Gra)<ref>Biur HaGra OC 261:12</ref> explained that the Gemara Pesachim 94a was merely describing a time of night for when travelers could no longer travel. However, for halachic purposes nightfall begins after the twilight, which is three quarters mil. Similarly, this interpretation is subject to further debate as how to understand the time of four mil, whether it is measured in seasonal minutes (shaot zmaniyot) or astronomical degrees. No one who accepts the opinion of the Gra assumes that it is fixed minutes.<ref>Gra 261:12 at the beginning notes that all of the times in the Gemara are all according to the sun appears on the horizon in Bavel and it would need to be extrapolated to the rest of the world. Biur Halacha 261:2 s.v. sh'hu in citing the Gra, Magen Avraham, and Minchat Cohen clearly and explicitly interprets that the Gra would voche for shaot zmaniyot, seasonal minutes. However, based on Rabbi Belsky [https://www.myzmanim.com/read/degrees.aspx myzmanim.com ("Degrees" accessed August 5 2020)] there is another approach that calculates the times for the Vilna Goan based on degrees below horizon. As opposed to shaot zmaniyot which takes into account the season or the year, degrees below horizon takes into account the latitude of location in question, though not the longitude or season of the year. This is also the view of [https://www.yutorah.org/sidebar/lecture.cfm/857432/rabbi-hershel-schachter/halachos-associated-with-zmanei-hayom/ Rav Hershel Schachter (Halachos Associated with Zmanim, min 72-74)] and Rabbi Levy in Zmanim Bhalacha. | ||
*Zmanim KHalacha p. 43 quotes Hacham Ovadia as holding that the minutes for [[Alot HaShachar]] do not depend on location but rather shaot zmaniyot. 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 Peirush HaMishnah to 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 in 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> | *Zmanim KHalacha p. 43 quotes Hacham Ovadia as holding that the minutes for [[Alot HaShachar]] do not depend on location but rather shaot zmaniyot. Orchot Maran v. 3 pp. 326-335 records and disccuses this position of Hacham Ovadia. 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 Peirush HaMishnah to 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 in 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> | ||
===Rav Tukachinsky's Approach=== | ===Rav Tukachinsky's Approach=== | ||
Rabbi Yechiel Michel Tukachinsky<ref>[https://www.hebrewbooks.org/pdfpager.aspx?req=6656&pgnum=30 Ben Hashemashot 2:8 p. 29]</ref> disagreed with the earlier approaches that used either time based methods of four mil or three quarter mil. With respect to the Gemara Pesachim he accepted the Vilna Goan's argument that it wasn't relevant to the determination of halachic night. Also, he understood that really Rabbi Yosi's twilight starts slightly later than that of Rabbi Yehuda's twilight. The only method that a person could use to calculate when night begins is the emergence of three stars.<ref>Tosfot Shabbat 35b s.v. elah’s asks why Shmuel needed to state that the halacha follows Rabbi Yosi with respect to the kohanim not being able to eat trumah if the only discrepancy between Rabbi Yehuda and Rabbi Yosi is minimal, the bat of an eye. Tosfot answers that in fact Rabbi Yosi’s Ben Hashemashot doesn’t begin immediately after Rabbi Yehuda’s, it only begins a little bit or much later. Gra OC 261:12 at the end argues that the Gemara Shabbat 35a is pretty clear that in fact Rabbi Yosi’s Ben Hashemashot starts immediately after that of Rabbi Yehuda’s. Rather the answer to Tosfot’s question is that kohanim can eat Trumah during Ben Hashemashot, however, since we follow Rabbi Yosi they can’t eat until after Rabbi Yehuda’s Ben Hashemashot. Rabbi Yechiel Michel Tukachinsky in Sefer Ben Hashemashot 2:8 notes that the Gra’s opinion is against almost all the rishonim and our text of the Gemara, which the Gra needed to emend. Accordingly he rejects the conclusion of the Gra and sides with Tosfot and others that the Ben Hashemashot of Rabbi Yosi is not immediately after that of Rabbi Yehuda’s. In fact it starts a while later. Therefore, he holds that nighttime begins with the emergence of three stars and is irrelevant to the Ben Hashemashot of 3/4 mil elapsing.</ref> To literally look up at the stars and decide when Shabbat is over could only be applied practically by someone who is an expert in this area as there are many preconditions to using this method and their determinations are complex.<ref>Biur Halacha 293:2 s.v. shiyru concludes that someone who isn't an expert in the matter of determining when the sky is equally dark on the Western side and that it isn't a cloudy day in order to then check when three stars emerge should not rely on this method. Furthermore, in Biur Halacha 261:2 s.v. sh'hu writes that only on the days when it is very long to follow the 4 mil of Rabbenu Tam according to shaot zmaniyot then one can rely upon the method looking at the stars with all of its conditions. Nonetheless, in Biur Halacha 293:2 s.v. ad he directly asks the question as to why Shulchan Aruch cites both the opinion of Rabbenu Tam that one must wait four mil and also the emergence of the stars method from the gemara. He first answers that if someone doesn't know when four mil elapses such as if he doesn't have a watch then he can use the stars method, however, if he knows he must wait four mil even after the stars emerged. Alternatively, he cites the Minchat Cohen who says that even Rabbenu Tam would allow breaking Shabbat after the emergence of stars if that were to happen before four mil. Biur Halacha ends by saying that even the Minchat Cohen would concede that it is proper to wait for the Gra's condition that the Western part of the sky be darkened equally since it is within 4 mil. Besides this statement he does not give any statement whether one should rely on the Minchat Cohen. (See Dirshu 293:9 who quotes the Biur Halacha 261:2 s.v. sh'hu to be suggesting always to wait for four mil initially and not rely on the stars method. However, from seeing the language of that Biur Halacha as well as the one in 293:2 s.v. ad their interpretation seems questionable.)</ref> These include: the stars need to be in close proximity and not spread out,<ref>Shulchan Aruch Orach Chaim 293:2 based on Ran and Yerushalmi</ref> they need to be small stars,<ref>Shulchan Aruch Orach Chaim 293:2. Mishna Brurah 293:3 explains that although in theory three medium stars suffices but since no one today is enough of an expert to make such a determination we need to use three small stars. Mishna Brurah 293:4 cites the Tiferet Yisrael Shabbat ch. 2 that in addition to three small stars one needs to see three medium stars, however the Mishna Brurah proceeds to challenges this. He concludes that if one follows the Gra in Likutim that the sky needs to be dark to the point that the entire Western side is equally dark and not red at all then one need not be concerned for the Tiferet Yisrael.</ref> the three stars can only be relied upon if the Western part of the sky has darkened to the point that the area right above the horizon is as dark as the area far above the horizon.<ref>Mishna Brurah 293:4 citing the Gra in Likutim, Biur Halacha 293:2 s.v. ad, Biur Halacha 261:2 s.v. sh'hu </ref> The best way to apply this opinion is to take the determination of when stars are visible by an expert and then extrapolate based on degrees below horizon to the rest of the world. | Rabbi Yechiel Michel Tukachinsky<ref>[https://www.hebrewbooks.org/pdfpager.aspx?req=6656&pgnum=30 Ben Hashemashot 2:8 p. 29]. See Rav Dovid Yosef in Orchot Maran v. 3 p. 343 who disagrees with this and other approaches based on seeing the stars. He advocates for either follow the Gra or Rabbenu Tam and anything in between is baseless.</ref> disagreed with the earlier approaches that used either time based methods of four mil or three quarter mil. With respect to the Gemara Pesachim he accepted the Vilna Goan's argument that it wasn't relevant to the determination of halachic night. Also, he understood that really Rabbi Yosi's twilight starts slightly later than that of Rabbi Yehuda's twilight. The only method that a person could use to calculate when night begins is the emergence of three stars.<ref>Tosfot Shabbat 35b s.v. elah’s asks why Shmuel needed to state that the halacha follows Rabbi Yosi with respect to the kohanim not being able to eat trumah if the only discrepancy between Rabbi Yehuda and Rabbi Yosi is minimal, the bat of an eye. Tosfot answers that in fact Rabbi Yosi’s Ben Hashemashot doesn’t begin immediately after Rabbi Yehuda’s, it only begins a little bit or much later. Gra OC 261:12 at the end argues that the Gemara Shabbat 35a is pretty clear that in fact Rabbi Yosi’s Ben Hashemashot starts immediately after that of Rabbi Yehuda’s. Rather the answer to Tosfot’s question is that kohanim can eat Trumah during Ben Hashemashot, however, since we follow Rabbi Yosi they can’t eat until after Rabbi Yehuda’s Ben Hashemashot. Rabbi Yechiel Michel Tukachinsky in Sefer Ben Hashemashot 2:8 notes that the Gra’s opinion is against almost all the rishonim and our text of the Gemara, which the Gra needed to emend. Accordingly he rejects the conclusion of the Gra and sides with Tosfot and others that the Ben Hashemashot of Rabbi Yosi is not immediately after that of Rabbi Yehuda’s. In fact it starts a while later. Therefore, he holds that nighttime begins with the emergence of three stars and is irrelevant to the Ben Hashemashot of 3/4 mil elapsing.</ref> To literally look up at the stars and decide when Shabbat is over could only be applied practically by someone who is an expert in this area as there are many preconditions to using this method and their determinations are complex.<ref>Biur Halacha 293:2 s.v. shiyru concludes that someone who isn't an expert in the matter of determining when the sky is equally dark on the Western side and that it isn't a cloudy day in order to then check when three stars emerge should not rely on this method. Furthermore, in Biur Halacha 261:2 s.v. sh'hu writes that only on the days when it is very long to follow the 4 mil of Rabbenu Tam according to shaot zmaniyot then one can rely upon the method looking at the stars with all of its conditions. Nonetheless, in Biur Halacha 293:2 s.v. ad he directly asks the question as to why Shulchan Aruch cites both the opinion of Rabbenu Tam that one must wait four mil and also the emergence of the stars method from the gemara. He first answers that if someone doesn't know when four mil elapses such as if he doesn't have a watch then he can use the stars method, however, if he knows he must wait four mil even after the stars emerged. Alternatively, he cites the Minchat Cohen who says that even Rabbenu Tam would allow breaking Shabbat after the emergence of stars if that were to happen before four mil. Biur Halacha ends by saying that even the Minchat Cohen would concede that it is proper to wait for the Gra's condition that the Western part of the sky be darkened equally since it is within 4 mil. Besides this statement he does not give any statement whether one should rely on the Minchat Cohen. (See Dirshu 293:9 who quotes the Biur Halacha 261:2 s.v. sh'hu to be suggesting always to wait for four mil initially and not rely on the stars method. However, from seeing the language of that Biur Halacha as well as the one in 293:2 s.v. ad their interpretation seems questionable.)</ref> These include: the stars need to be in close proximity and not spread out,<ref>Shulchan Aruch Orach Chaim 293:2 based on Ran and Yerushalmi</ref> they need to be small stars,<ref>Shulchan Aruch Orach Chaim 293:2. Mishna Brurah 293:3 explains that although in theory three medium stars suffices but since no one today is enough of an expert to make such a determination we need to use three small stars. Mishna Brurah 293:4 cites the Tiferet Yisrael Shabbat ch. 2 that in addition to three small stars one needs to see three medium stars, however the Mishna Brurah proceeds to challenges this. He concludes that if one follows the Gra in Likutim that the sky needs to be dark to the point that the entire Western side is equally dark and not red at all then one need not be concerned for the Tiferet Yisrael.</ref> the three stars can only be relied upon if the Western part of the sky has darkened to the point that the area right above the horizon is as dark as the area far above the horizon.<ref>Mishna Brurah 293:4 citing the Gra in Likutim, Biur Halacha 293:2 s.v. ad, Biur Halacha 261:2 s.v. sh'hu </ref> The best way to apply this opinion is to take the determination of when stars are visible by an expert and then extrapolate based on degrees below horizon to the rest of the world. | ||
==Emergence of the Stars (Rav Tukachinsky)== | ==Emergence of the Stars (Rav Tukachinsky)== | ||
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===Interpretations and Derivatives of Rabbeinu Tam's Position=== | ===Interpretations and Derivatives of Rabbeinu Tam's Position=== | ||
*There are those fundamentally agree with Rabbeinu Tam's 4 mil opinion, but instead of the standard definition of a mil as 18 minutes<ref>Rambam Pirush Mishnayot Brachot 1:1, Trumat Hadeshen, Shulchan Aruch O.C. 459:1, and Rama 261:1.</ref> they define a mil as 22.5 minutes, making Tzeit HaKochavim 90 minutes after sunset.<ref>Gra 459:1 and Zmanim Khalacha pp. 19-20. Rav Mordechai Willig (Am Mordechai Shabbat siman 2) accepts Zmanim Khalacha's approach to show that the Ramban, Rashba, Ritva, Raah, Meiri, and Shulchan Aruch really held a 22.5 minute mil for Rabbenu Tam.</ref> Others define a mil as 24 minutes, making Shabbat end 96 minutes after sunset.<ref>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> | *There are those fundamentally agree with Rabbeinu Tam's 4 mil opinion, but instead of the standard definition of a mil as 18 minutes<ref>Rambam Pirush Mishnayot Brachot 1:1, Trumat Hadeshen, Shulchan Aruch O.C. 459:1, and Rama 261:1. Machasit Hashekel 261:10 and Maamar Mordechai 261:4 agree.</ref> they define a mil as 22.5 minutes, making Tzeit HaKochavim 90 minutes after sunset.<ref>Gra 459:1 and Zmanim Khalacha pp. 19-20. Biur Halacha 459:2 s.v. havi quotes the Gra as holding 22.5 minutes and that the Chazon Ish (Kovetz Igrot 3:178, cited by fnt. 32 to Teshuvot Vketavim Mmaran Chazon Ish p. 36, cf. Chazon Ish OC 13:1) argued that the Gra ended up agreeing with the 18 minute mil after he reinterpreted the gemara. Derech Yeshara p. 177 discusses the Chazon Ish's approach but concludes that most achronim understood the Gra like the Biur Halacha. | ||
* 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 Zevachim s.v. minyan, Tosfot Pesachim 94a s.v. Rabbi Yehuda, Ramban Torat Adam, Rashba Shabbat 34b, and most of | * Rav Mordechai Willig (Am Mordechai Shabbat siman 2) accepts Zmanim Khalacha's approach to show that the Ramban, Rashba, Ritva, Raah, Meiri, and Shulchan Aruch really held a 22.5 minute mil for Rabbenu Tam. [https://www.yutorah.org/sidebar/lecture.cfm/884254/rabbi-hershel-schachter/berachos-2-2ab-haerev-shemesh-showering-after-mikveh-bein-hashmashos-birkat-kerias-shema-/ Rav Schachter (Brachot 2a, min 37-39)] adopts Dr. Levy's approach. | ||
* 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. | |||
* 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. | |||
</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. 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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Many [[Rishonim]] and [[Geonim]]<ref>Maharam Alshaker 96 quoting letters from Rav Hai Goan, Rav Sherira Goan, and Rav Nissin Goan as all holding that ben hashemashot begins at shekiya.</ref> agree with the opinion of the Vilna Goan including the Ri<ref>Mayim Chaim of the Pri Chadash (5704 edition p. 116 s.v. ubemet) writes that Tosfot Pesachim 2a s.v. veha citing the Ri holds like the Geonim and Gra. Be'er Avraham (Pesachim 2a) agrees and asks why the earlier Poskim didn’t quote this Tosfot as a proof. Derech Yeshara Ben Hashemashot p. 124 and Ish Matzliach (MB v. 3 Kuntres Ben Hashemashot p. 91) also cite this proof. The First Lubevitcher Rebbe (the Alter Rebbe / Baal HaTanya) in Piskei HaSiddur (cited by Hazmanim Bhalacha 2:41:9) also says Tosfot Pesachim 2a holds like Geonim. The Hazmanim Bhalacha tries to avoid this reading in Tosfot but is confronted with a challenged by the text of the Tosfot Rash Mshantz and leaves it unresolved.</ref> and [[Rambam]].<ref>The Maharam Alshaker 96 proves that the Rambam (Shabbat 5:4) agrees with the Geonim that Ben Hashemashot is all of 0.75 mil and begins immediately after shekiya. One of his proofs is from Rav Avraham Ben Harambam's work "Alkafiya" where is clear that Ben Hashemashot starts immeidately at shekiya. Yabia Omer OC 2:21:4 disagrees and tries to show that the Rambam Pirush Mishnayot (Shabbat 2:6) holds like Rabbenu Tam. Ish Matzliach (Kuntres Ben Hashemashot MB v. 3) thoroughly tries to disprove Yabia Omer's contention and show that the Rambam thinks like the Geonim. Or Letzion 1 YD 10 also explains that the Rambam follows the Geonim. | Many [[Rishonim]] and [[Geonim]]<ref>Maharam Alshaker 96 quoting letters from Rav Hai Goan, Rav Sherira Goan, and Rav Nissin Goan as all holding that ben hashemashot begins at shekiya.</ref> agree with the opinion of the Vilna Goan including the Ri<ref>Mayim Chaim of the Pri Chadash (5704 edition p. 116 s.v. ubemet) writes that Tosfot Pesachim 2a s.v. veha citing the Ri holds like the Geonim and Gra. Be'er Avraham (Pesachim 2a) agrees and asks why the earlier Poskim didn’t quote this Tosfot as a proof. Derech Yeshara Ben Hashemashot p. 124 and Ish Matzliach (MB v. 3 Kuntres Ben Hashemashot p. 91) also cite this proof. The First Lubevitcher Rebbe (the Alter Rebbe / Baal HaTanya) in Piskei HaSiddur (cited by Hazmanim Bhalacha 2:41:9) also says Tosfot Pesachim 2a holds like Geonim. The Hazmanim Bhalacha tries to avoid this reading in Tosfot but is confronted with a challenged by the text of the Tosfot Rash Mshantz and leaves it unresolved.</ref> and [[Rambam]].<ref>The Maharam Alshaker 96 proves that the Rambam (Shabbat 5:4) agrees with the Geonim that Ben Hashemashot is all of 0.75 mil and begins immediately after shekiya. One of his proofs is from Rav Avraham Ben Harambam's work "Alkafiya" where is clear that Ben Hashemashot starts immeidately at shekiya. Yabia Omer OC 2:21:4 disagrees and tries to show that the Rambam Pirush Mishnayot (Shabbat 2:6) holds like Rabbenu Tam. Ish Matzliach (Kuntres Ben Hashemashot MB v. 3) thoroughly tries to disprove Yabia Omer's contention and show that the Rambam thinks like the Geonim. Or Letzion 1 YD 10 also explains that the Rambam follows the Geonim. | ||
* The Yabia Omer and Or Letzion's dispute focus mostly around the Rambam Kiddush Hachodesh 2:9 where he says that the bet din can declare the new month until one star appears after the sunset as it is still day. Yabia Omer infers that he accepts Rabbenu Tam since he is holding that ben hashemashot does not start right after sunset. However, the Or Letzion answers that he is just following the opinion of Rabbi Yosi who holds that it is still daytime until the end of Ben Hashemashot of Rabbi Yehuda for another 0.75 of a mil. Since he is writing a halacha just for Bet Din he can follow the strict halacha like Rabbi Yehuda. However, in Rambam Shabbat 5:4 which indicates that it is day until sunset is because we're strict like Rabbi Yehuda regarding halachot that apply to everyone. | * The Yabia Omer and Or Letzion's dispute focus mostly around the Rambam Kiddush Hachodesh 2:9 where he says that the bet din can declare the new month until one star appears after the sunset as it is still day. Yabia Omer infers that he accepts Rabbenu Tam since he is holding that ben hashemashot does not start right after sunset. However, the Or Letzion answers that he is just following the opinion of Rabbi Yosi who holds that it is still daytime until the end of Ben Hashemashot of Rabbi Yehuda for another 0.75 of a mil. Since he is writing a halacha just for Bet Din he can follow the strict halacha like Rabbi Yehuda. However, in Rambam Shabbat 5:4 which indicates that it is day until sunset is because we're strict like Rabbi Yehuda regarding halachot that apply to everyone. | ||
* Rambam Trumot 7:2 according to many versions states explicitly that from sunset until tzeit hakochavim is around 20 minutes. Rav Chaim Kanievsky in Derech Emunah 7:21 concludes that most poskim hold that the Rambam indeed holds like the Geonim and Gra and not Rabbenu Tam. In fnt. 34 he explains that the Rambam held that it is around 20 minutes because he held of the 24 minute mil (Rambam Pirush Mishnayot 9:1, Korban Pesach 5:8) and 3/4 of 24 minutes is 18 minutes.</ref> Some say Rashi holds this as well.<ref>Maharam Alshaker 96 marshals the Rashi Shabbat 35a s.v. karmel as a proof to his position. See Rashba Shabbat 35a and Ramban Torat Adam who endeavor to make the gemara fit with Rabbenu Tam but in doing so reject Rashi, though not necessarily because they thought he disagreed with Rabbenu Tam.</ref> Many achronim and poskim hold of this approach.<ref>Maharam Alshakar 96, Shach YD 266:11, Gra YD 262:9, Gra OC 261, Graz (Piskei Hasiddur), Maharshag 1:38:1, Chazon Ish (Orchot Rabbenu v. 1 p. 127) all cited by Dor Hamelaktim v. 1 p. 413.</ref> Many contemporary poskim state and confirm that the minhag is like the Gra.<ref>Dor Hamelaktim v. 1 p. 415 quotes the Har Tzvi cited in Tzitz Eliezer 17:2:4, Rav Shlomo Zalman Auerbach (Halichot Shlomo Chanuka 16:31), Rav Elyashiv (Tzohar 13:53:3), Tzitz Eliezer 17:2, Yabia Omer 7:41:2, Rav Nevinsal (Byitzchak Yikareh 261:3), and Shemesh Umagen 1:5, 2:18 writes that the minhag is like the Gra.</ref> | * Rambam Trumot 7:2 according to many versions states explicitly that from sunset until tzeit hakochavim is around 20 minutes. Rav Chaim Kanievsky in Derech Emunah 7:21 concludes that most poskim hold that the Rambam indeed holds like the Geonim and Gra and not Rabbenu Tam. In fnt. 34 he explains that the Rambam held that it is around 20 minutes because he held of the 24 minute mil (Rambam Pirush Mishnayot 9:1, Korban Pesach 5:8) and 3/4 of 24 minutes is 18 minutes. However, Rav Tukachinsky ([https://www.hebrewbooks.org/pdfpager.aspx?req=6656&st=&pgnum=52 Ben Hashemashot p. 51]) argues that this is the incorrect text of the Rambam which was added from the Smag. The Smag who said 20 minutes also held like Rabbenu Tam (Asin 32) so he meant 20 minutes after shekiya sheniya.</ref> Some say Rashi holds this as well.<ref>Maharam Alshaker 96 marshals the Rashi Shabbat 35a s.v. karmel as a proof to his position. See Rashba Shabbat 35a and Ramban Torat Adam who endeavor to make the gemara fit with Rabbenu Tam but in doing so reject Rashi, though not necessarily because they thought he disagreed with Rabbenu Tam.</ref> Many achronim and poskim hold of this approach.<ref>Maharam Alshakar 96, Shach YD 266:11, Gra YD 262:9, Gra OC 261, Graz (Piskei Hasiddur), Maharshag 1:38:1, Chazon Ish (Orchot Rabbenu v. 1 p. 127) all cited by Dor Hamelaktim v. 1 p. 413.</ref> Many contemporary poskim state and confirm that the minhag is like the Gra.<ref>Dor Hamelaktim v. 1 p. 415 quotes the Har Tzvi cited in Tzitz Eliezer 17:2:4, Rav Shlomo Zalman Auerbach (Halichot Shlomo Chanuka 16:31), Rav Elyashiv (Tzohar 13:53:3), Tzitz Eliezer 17:2, Yabia Omer 7:41:2, Rav Nevinsal (Byitzchak Yikareh 261:3), and Shemesh Umagen 1:5, 2:18 writes that the minhag is like the Gra.</ref> | ||
The application of the Gra's opinion of 3/4 mil practically is generally understood to be done by degrees below horizon. The reason for this opinion is that it would account for the difference in the places of the world and standardize how dark it is to be considered nighttime. This is the approach of myzmanim.com, Rav Tukachinsky, Rav Schachter, and Rav | The application of the Gra's opinion of 3/4 mil practically is generally understood to be done by degrees below horizon. The reason for this opinion is that it would account for the difference in the places of the world and standardize how dark it is to be considered nighttime. This is the approach of myzmanim.com, Rav Tukachinsky,<ref>[https://www.hebrewbooks.org/pdfpager.aspx?req=6656&st=&pgnum=43 Ben Hashemashot p. 42] writes that 4 mil is 22.5 degrees below horizon. [https://www.hebrewbooks.org/pdfpager.aspx?req=6656&st=&pgnum=73 Ben Hashemashot p. 72] writes 4.5 degrees below horizon for the Gra.</ref> Rav Schachter,<ref>[https://www.yutorah.org/sidebar/lecture.cfm/884254/rabbi-hershel-schachter/berachos-2-2ab-haerev-shemesh-showering-after-mikveh-bein-hashmashos-birkat-kerias-shema-/ Rav Schachter (Brachot 2a, min 47)]</ref> and Rav Belsky<ref>[https://www.myzmanim.com/read/degrees.aspx Myzmanim.com] holds by degrees below horizon based on Rav Belsky.</ref>.<ref>Gra 261:12 states that the time for nightfall depends on one's location and the Gemara was only talking about the horizon in Bavel. Birur Halacha Tinyana p. 96 advocates for this position of extrapolating times based on degrees below horizon. He bases it on the Minchat Cohen 2:5 and Biur Halacha 261:2 s.v. kodem and 293:1 s.v. ad who discuss having an earlier tzeit based on observing stars. | ||
* Rav Shternbuch in Teshuvot Vehanhagot 1:268 and 2:167 writes that for Rabbenu Tam potentially the consideration is not the illumination in the sky and it is completely based on the mil, either with fixed or zmaniyot minutes. However, in discussing the Gra he quotes Rav Yona Merzbach who uses degrees to calculate Tzeit. | * Rav Shternbuch in Teshuvot Vehanhagot 1:268 and 2:167 writes that for Rabbenu Tam potentially the consideration is not the illumination in the sky and it is completely based on the mil, either with fixed or zmaniyot minutes. However, in discussing the Gra he quotes Rav Yona Merzbach who uses degrees to calculate Tzeit. | ||
* Zmanim Bhavana pp. 139-140 quotes the Divrei Yatziv OC 110:12 and Rav Henkin (letter to author of Zmanei Hayom Bhalacha) who hold that one can not use degrees below horizon since that was not used from the days of Moshe Rabbenu and the Gemara until it was scientifically discovered in the 1800s. | * Zmanim Bhavana pp. 139-140 quotes the Divrei Yatziv OC 110:12 and Rav Henkin (letter to author of Zmanei Hayom Bhalacha) who hold that one can not use degrees below horizon since that was not used from the days of Moshe Rabbenu and the Gemara until it was scientifically discovered in the 1800s. | ||
* However, Zmanim Bhavana also quotes many poskim who accept using degrees including Rav Dovid Tzvi Hoffman, Rav Levi Yitzchak Greenwald from Tzelem, Rav Yakov Yitzchak Neiman (Agur Bohalecha Olamim 1:30, 2:128), Rav Yechiel Michel Zilber (Birur Halacha Tinyana p. 96), Rav Sarya Debelisky. Or Hameir p. 315 by Rabbi Meir Posen also write that one can use degrees since it is more accurate to determine how much illumination is in the sky. He supports this with his understanding of the Gra OC 261 and YD 266, Rambam cited by Bet Dovid, R' Yashar from Canada cited by Tosfot Yom Tov, and Minchat Cohen 2:5. The main point is that really we're all measuring the illumination in the sky at a certain time to determine tzeit. The measurement chazal gave was using the mil because that was how they measured. The primary consideration is whether sky is dark and the stars appear and not the mil. Therefore, if we can determine the darkness in the sky and appearance of stars using degrees and apply it all year and globally that's more accurate and better. The Minchat Cohen in fact allowed following the stars even if it isn't 4 mil even according to Rabbenu Tam. | * However, Zmanim Bhavana also quotes many poskim who accept using degrees including Rav Dovid Tzvi Hoffman, Rav Levi Yitzchak Greenwald from Tzelem, Rav Yakov Yitzchak Neiman (Agur Bohalecha Olamim 1:30, 2:128), Rav Yechiel Michel Zilber (Birur Halacha Tinyana p. 96), Rav Sarya Debelisky. Or Hameir p. 315 by Rabbi Meir Posen also write that one can use degrees since it is more accurate to determine how much illumination is in the sky. He supports this with his understanding of the Gra OC 261 and YD 266, Rambam cited by Bet Dovid, R' Yashar from Canada cited by Tosfot Yom Tov, and Minchat Cohen 2:5. The main point is that really we're all measuring the illumination in the sky at a certain time to determine tzeit. The measurement chazal gave was using the mil because that was how they measured. The primary consideration is whether sky is dark and the stars appear and not the mil. Therefore, if we can determine the darkness in the sky and appearance of stars using degrees and apply it all year and globally that's more accurate and better. The Minchat Cohen in fact allowed following the stars even if it isn't 4 mil even according to Rabbenu Tam. | ||
* Birur Halacha p. 98 notes that the Aruch Hashulchan 261 and Rav Ovadia Yosef in Yabia Omer YD 2:21 work with shaot zmaniyot and not degrees below horizon. He disagrees particularly because in the winter zmaniot hours are shorter and according to degrees below the horizon the sun sets slower than an equinox day. </ref> | * Birur Halacha p. 98 notes that the Aruch Hashulchan 261 and Rav Ovadia Yosef in Yabia Omer YD 2:21 work with shaot zmaniyot and not degrees below horizon. He disagrees particularly because in the winter zmaniot hours are shorter and according to degrees below the horizon the sun sets slower than an equinox day. </ref> | ||
In degrees, the most lenient views use 4.8 degrees, which corresponds to about 15 minutes after sunset in Israel.<ref>[https://ph.yhb.org.il/en/05-07-03/ Peninei Halacha] uses 4.8 degrees below horizon for 14 minutes after sunset in Jerusalem on Tzom Gedalya which is close to the equinox. Rav Tukachinsky in [https://www.hebrewbooks.org/pdfpager.aspx?req=6656&st=&pgnum=82 Ben Hashemashot p. 72] writes 4.5 degrees below horizon for the Gra.</ref> Some use 18.6 minutes in Israel after sunset corresponding with 4.85 degrees and others use 24 minute (Baal Hatanya) corresponding with 6.00 degrees.<ref> Zmanim Khalacha (English section p. 312), myzmanim. [Note, that it seems that this calculation of the Baal Hatanya's tzeit is based on an understanding that he holds we're concerned that sunset is not until 4 minutes after sunset and then ben hashemashot begins, which takes 18 minutes according to Rabbi Yehuda and another 2 minutes for Rabbi Yosi. However, it seems in Piskei Hasiddur of the Baal Hatanya (ch. Hachnasat Shabbat) that he writes that 4 minutes is because someone who doesn't seem the sun dip below the horizon must be concerned 4 minutes earlier when the sun dips below the top of the trees. That being the case there is no reason to consider 24 minutes after sunset, only 24 minutes from the tops of the trees or 20 minutes after sunset.] [https://ph.yhb.org.il/en/05-07-03/ Peninei Halacha] quotes some who use 6.2 degrees since that corresponds to when stars are visible to most people.</ref> | |||
==Halacha== | ==Halacha== | ||
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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> | ||
