When Does Shabbat End?: Difference between revisions
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</ref>. This is the widely accepted definition of when Shabbat ends, though there are a variety of opinions as to when this phenomenon actually occurs in a halachically significant enough way to end Shabbat. Most of these opinions can be subcategorized in one of two major methods of calculation: an astronomical based method or a time based method. | </ref>. This is the widely accepted definition of when Shabbat ends, though there are a variety of opinions as to when this phenomenon actually occurs in a halachically significant enough way to end Shabbat. Most of these opinions can be subcategorized in one of two major methods of calculation: an astronomical based method or a time based method. | ||
==The Astronomical Method (Rav Tukachinsky)== | ==The Astronomical Method (Rav Tukachinsky)== | ||
According to this position, anything that is stipulated in the Gemara about the amount of time between sunset and Tzeit HaKochavim is only applicable to Bavel (Babylonia) and Israel during the Tishrei and Nissan equinoxes, not for the rest of the world nor during any other time of the year. The astronomical method uses the time that it takes to see the three small stars in Israel and the position of the sun at the above mentioned times to extrapolate a calculation for when Shabbat should end for the rest of the world. In Jerusalem, during the Tishrei and Nissan equinoxes, it takes approximately 36 minutes after sunset to see these three stars in the sky. At this time, the sun has set 8.5 degrees below the horizon. Therefore, Shabbat ends when the sun has set 8.5 degrees below the horizon in every other location in the world at any other time during the year. <ref>Rabbi Yechiel Michel Tukachinsky, Sefer Bein HaShemashot. Berur Halacha (Zilber) Tinyana Siman. | According to this position, anything that is stipulated in the Gemara (see below) about the amount of time between sunset and Tzeit HaKochavim is only applicable to Bavel (Babylonia) and Israel during the Tishrei and Nissan equinoxes, not for the rest of the world nor during any other time of the year. The astronomical method uses the time that it takes to see the three small stars in Israel and the position of the sun at the above mentioned times to extrapolate a calculation for when Shabbat should end for the rest of the world. In Jerusalem, during the Tishrei and Nissan equinoxes, it takes approximately 36 minutes after sunset to see these three stars in the sky. At this time, the sun has set 8.5 degrees below the horizon. Therefore, Shabbat ends when the sun has set 8.5 degrees below the horizon in every other location in the world at any other time during the year. <ref>Rabbi Yechiel Michel Tukachinsky, Sefer Bein HaShemashot. Berur Halacha (Zilber) Tinyana Siman. | ||
*Zmanim KHalacha p. 43 quotes Hacham Ovadia as holding that the minutes for Olot 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 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><ref>In the New York area, this usually takes approximately 40 minutes after sunset at the equinox, and as much as 51 minutes during the summer.</ref> | *Zmanim KHalacha p. 43 quotes Hacham Ovadia as holding that the minutes for Olot 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 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><ref>In the New York area, this usually takes approximately 40 minutes after sunset at the equinox, and as much as 51 minutes during the summer.</ref> | ||
The amount of time it will take for the sun to set 8.5 degrees will vary by locale and therefore, the time between sunset and Tzeit HaKochavim is not uniform across different regions. | |||
==The Time Based Method== | ==The Time Based Method== | ||
Besides for the astronomical method mentioned above, there are many of the opinion that Shabbat ends at an uniform increment of time after sunset in every region of the world. | Besides for the astronomical method mentioned above, there are many of the opinion that Shabbat ends at an uniform increment of time after sunset in every region of the world. | ||
===Rabbeinu Tam's Position=== | ===Rabbeinu Tam's Position=== | ||
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There are multiple Gemaras that comment on the the time span between sunset and Tzeit HaKochavim. One of them states that it is the amount of time between sunset and Tzeit HaKochavim is the amount of time it takes to walk 4 mil<ref>Pesachim 94a</ref>, while the other states that it is the amount of time to walk 0.75 mil <ref>Shabbat 35a</ref>. Not only are the Gemarot contradictory, but it is also unclear how long a mil is in time. | There are multiple Gemaras that comment on the the time span between sunset and Tzeit HaKochavim. One of them states that it is the amount of time between sunset and Tzeit HaKochavim is the amount of time it takes to walk 4 mil<ref>Pesachim 94a</ref>, while the other states that it is the amount of time to walk 0.75 mil <ref>Shabbat 35a</ref>. Not only are the Gemarot contradictory, but it is also unclear how long a mil is in time. | ||
There are a number of Rishonim that try to reconcile the different statements, the most notable of the opinions being that of Rabbeinu Tam<ref>quoted in Tosafot on both of these Gemaras</ref> who concludes that there is not one but two sunsets that halacha recognizes. The first of them is the natural sunset, which marks the beginning of the sun's setting. Then, 3.25 mil later, a second, halachic, sunset occurs, lasting for 0.75 mil, after which is Tzeit HaKochavim. The first 3.25 mil, for halachic purposes, is completely considered halachic day | There are a number of Rishonim that try to reconcile the different statements, the most notable of the opinions being that of Rabbeinu Tam<ref>quoted in Tosafot on both of these Gemaras</ref> who concludes that there is not one but two sunsets that halacha recognizes. The first of them is the natural sunset, which marks the beginning of the sun's setting. Then, 3.25 mil later, a second, halachic, sunset occurs, lasting for 0.75 mil, after which is Tzeit HaKochavim. The first 3.25 mil, for halachic purposes, is completely considered halachic day<ref>Under the 18 minute definition of a mil, this would consider halachic day to last until 58.5 minutes after natural sunset. | ||
For those who follow Rabbeinu Tam's position, Tzeit HaKochavim and the end of Shabbat occurs at a uniform 4 mil after natural sunset for all locales.<ref>Teshuvot V'Hanhagot 1:268</ref> The only difference among the different interpretations of Rabbeinu Tam's position is how long to define a mil, which has ramifications for how long 4 mil would be. | Because of this, Chassidic communities that held like Rabbeinu Tam continued to do melacha even after natural sunset on Friday evening because for them, Shabbat had not started yet. Such a practice was contrary to the practice of the rest of the Orthodox community as everyone else stopped doing melacha at natural sunset. Upon the controversy that ensued, Rav Aharon Kotler forged an agreement with these communities that they would begin Shabbat with everyone else at natural sunset.</ref>, while the final 0.75 mil is ambiguous as to whether is considered halachic day or night (Bein HaShemashot). The Gemara in Pesachim is referring to the time between the first sunset and Tzeit HaKochavim and the Gemara in Shabbat is referring to the time between the second sunset and Tzeit HaKochavim. | ||
For those who follow Rabbeinu Tam's position, Tzeit HaKochavim and the end of Shabbat occurs at a uniform 4 mil after natural sunset for all locales.<ref>Teshuvot V'Hanhagot 1:268</ref> The only difference among the different interpretations of Rabbeinu Tam's position is how long to define a mil, which has ramifications for how long 4 mil would be and when Shabbat would end. | |||
===Interpretations and Derivatives of Rabbeinu Tam's Position=== | ===Interpretations and Derivatives of Rabbeinu Tam's Position=== | ||
*The most standard of these positions is that a mil is 18 minutes. Therefore, communities should end Shabbat 72 minutes after natural sunset.<ref>18 min/mil x 4 mil = 72 mins | *The most standard of these positions is that a mil is 18 minutes. Therefore, communities should end Shabbat 72 minutes after natural sunset.<ref>18 min/mil x 4 mil = 72 mins | ||
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24 mins/mil * 5 mil= 120 mins</ref> | 24 mins/mil * 5 mil= 120 mins</ref> | ||
===Other Opinions=== | ===Other Opinions=== | ||
The other major position that sought to resolve the contradiction in Gemaras was that of the Vilna Gaon (Gr"a) who held that there is only 1 halachic sunset which occurs at natural sunset. The 0.75 mil the Gemara was referring to is the time that it takes 3 medium sized stars to appear in the sky, which is nighttime on a Torah level. We are then required to wait longer until 3 small stars appear<ref>See the Shulchan Aruch quoted above.</ref> to appear to end Shabbat. When the Gemara was speaking about 4 mil, it is referring to when all the stars appear in the sky, which would be relevant for other areas of halacha.<ref>Bei'ur HaGra, Orach Chaim 261:2 s.v. She-hu and Mishna Berurah 293:3</ref> This position requires a wait to Tzeit HaKochavim that is less than the 4 mil presented by Rabbeinu Tam. | |||
* Some hold that Shabbat ends at a maximum of 50 minutes after sunset as by then, the stars that will usually appear in the night sky will be out by then. (Rav Moshe Feinstein) <ref>Shu"t Igrot Moshe, Orach Chaim 4:62. Rav Moshe held that Binei Torah should wait 72 minutes after sunset as that was the minhag in Europe. With that said, even Rabbeinu Tam would agree that 50 minutes would suffice since all the stars are out by then.</ref> | |||
* There are poskim that made pesakim for the land of Israel specifically. The more lenient positions held that Shabbat ends 24 minutes after sunset in the winter and 30 in the summer in Israel.<ref>Ketzot HaChoshen 93:2</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.</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>https://www.etzion.org.il/en/conclusion-shabbat-and-havdala | |||
<!-- #According to Sephardim, it is permitted for someone who keeps Rabbenu Tam time to ask someone who doesn't keep Rabbenu Tam time to do Melacha for him.<ref>Yalkut Yosef 293:11</ref> --> | As stated by his son in-law, Rav Aharon Lichtenstein. </ref><br /><!-- #According to Sephardim, it is permitted for someone who keeps Rabbenu Tam time to ask someone who doesn't keep Rabbenu Tam time to do Melacha for him.<ref>Yalkut Yosef 293:11</ref> --> | ||
