When Does Shabbat End?: Difference between revisions
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==Introduction== | ==Introduction== | ||
===Overlying Question=== | ===Overlying 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 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. | ||
===Rabbenu Tam's Answer=== | ===Rabbenu Tam's Answer=== | ||
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For those who follow Rabbeinu Tam's position, Tzeit HaKochavim and the end of Shabbat occur 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. | For those who follow Rabbeinu Tam's position, Tzeit HaKochavim and the end of Shabbat occur 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. | ||
Those who accept Rabbeinu Tam's position include at least 25 rishonim: Tosfot (Pesachim 94a s.v. Rabbi Yehuda, Shabbat 35a s.v. Trei, Zevachim 56a s.v. minayin, Pesachim 94a s.v. Rabbi Yehuda, Menachot 20b s.v. nifsal, Sefer Hayashar Chidushim 221), Ramban (Torat Haadam Avelut Yeshana n. 105 s.v. vrayiti), Rabbenu Yonah (Brachot 1a s.v. elah), Maggid Mishna (Shabbat 5:4), Ran (on Rif Shabbat 15a), [https://www.hebrewbooks.org/pdfpager.aspx?req=47991&st=&pgnum=335 Sefer Hatrumah (Hilchot Tefillin)], Rav Chaim Ben Yakov of London (compiled 1287, printed by Mosad Rav Kook in 1962, Shabbat ch. 2 p. 207), and Shulchan Aruch O.C. 261:2. Yabia Omer OC 2:21:1-3 also cites that this is the position of the Ran Yoma 81b, Ritva Shabbat 35a, Meiri Shabbat 35a, Smag Asin 32, Roke'ach 51, Mordechai Shabbat 35a, Rashba (Brachot 2a s.v. hachi garsinan and 2b s.v. umikol, Shabbat 34b s.v. vazdu), Orchot Chaim (Yom Kippurim n. 3) citing Rav Hai Goan, Baal Hameor (Brachot beginning and Arvei Pesachim s.v. Rav Chinana), Raah on Brachot 27a, Ohel Moed Shabbat 2:7, Rabbenu Peretz on Smak 96, Rosh Tanit 1:12, Rosh Yoma 8:8, and Tosfot Harosh Brachot 2b. In Chazon Ovadia Shabbat v. 1 p. 269 he adds the Raavad, Raavan (respona 2), and Rabbenu Yerucham. Dor Hamelaktim v. 1 p. 412 writes that Tosfot Rid (Mehudra Telita Shababt 34b), Nemukei Yosef Shabbat 34b, Hashlama Shabbat 34b, Maharil 163, and Maharik 173 concur with Rabbeinu Tam. | Those who accept Rabbeinu Tam's position include at least 25 rishonim: Tosfot (Pesachim 94a s.v. Rabbi Yehuda, Shabbat 35a s.v. Trei, Zevachim 56a s.v. minayin, Pesachim 94a s.v. Rabbi Yehuda, Menachot 20b s.v. nifsal, Sefer Hayashar Chidushim 221), Ramban (Torat Haadam Avelut Yeshana n. 105 s.v. vrayiti), Rabbenu Yonah (Brachot 1a s.v. elah), Maggid Mishna (Shabbat 5:4), Ran (on Rif Shabbat 15a), [https://www.hebrewbooks.org/pdfpager.aspx?req=47991&st=&pgnum=335 Sefer Hatrumah (Hilchot Tefillin)], Ibn Ezra (Beresheet 1:18, Shemot 12:6, Kohelet 12:2), Rav Chaim Ben Yakov of London (compiled 1287, printed by Mosad Rav Kook in 1962, Shabbat ch. 2 p. 207), and Shulchan Aruch O.C. 261:2. Yabia Omer OC 2:21:1-3 also cites that this is the position of the Ran Yoma 81b, Ritva Shabbat 35a, Meiri Shabbat 35a, Smag Asin 32, Roke'ach 51, Mordechai Shabbat 35a, Rashba (Brachot 2a s.v. hachi garsinan and 2b s.v. umikol, Shabbat 34b s.v. vazdu), Orchot Chaim (Yom Kippurim n. 3) citing Rav Hai Goan, Baal Hameor (Brachot beginning and Arvei Pesachim s.v. Rav Chinana), Raah on Brachot 27a, Ohel Moed Shabbat 2:7, Rabbenu Peretz on Smak 96, Rosh Tanit 1:12, Rosh Yoma 8:8, and Tosfot Harosh Brachot 2b. In Chazon Ovadia Shabbat v. 1 p. 269 he adds the Raavad, Raavan (respona 2), and Rabbenu Yerucham. Dor Hamelaktim v. 1 p. 412 writes that Tosfot Rid (Mehudra Telita Shababt 34b), Nemukei Yosef Shabbat 34b, Hashlama Shabbat 34b, Maharil 163, and Maharik 173 concur with Rabbeinu Tam. | ||
Many poskim hold this as well including: Dor Hamelaktim v. 1 p. 412 cites the Radvaz 1352, Rama (Darkei Moshe Haaruch 261:1), Prisha 261:4, Bach responsa 154, Magen Avraham 331:2, Tosefet Shabbat 261:11, 331:10, and Chatom Sofer OC 80. He concludes with a citation of the Kuntres Ben Hashemashot by R' Shemerler that lists 183 rishonim and achronim who follow Rabbenu Tam! | Many poskim hold this as well including: Dor Hamelaktim v. 1 p. 412 cites the Radvaz 1352, Rama (Darkei Moshe Haaruch 261:1), Prisha 261:4, Bach responsa 154, Magen Avraham 331:2, Tosefet Shabbat 261:11, 331:10, and Chatom Sofer OC 80. He concludes with a citation of the Kuntres Ben Hashemashot by R' Shemerler that lists 183 rishonim and achronim who follow Rabbenu Tam! | ||
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===Fixed Minutes=== | ===Fixed Minutes=== | ||
*The most standard of these positions is that a mil is 18 minutes.<ref>Based on Shulchan Aruch, Orach Chaim Siman 459:2. Dor Hamelaktim Shabbat v. 1 261:2:2 p. 409 organizes the three approaches to the amount of time a mil takes. The first approach holds 18 minutes. Those who hold this include Shulchan Aruch Y.D. 69:6, O.C. 459:2, Rama O.C. 261:1, Shach YD 69:25, and Halichot Olam v. 6 p. 7. The second approach holds it is 24 minutes. Those who hold this include the Pri Chadash YD 69:26, OC 459. Kitzur Shulchan Aruch 36:11 and Chayei Adam 30:9 mention it as one opinion. The third approach is 22.5 minutes. Those who hold that include the Chok Yakov 459:10. See Mishna Brurah 459:15 who follows that approach but in other places he follows 18 minutes including 92:3, 184:20, and 235:4.</ref> Therefore, there are individuals and communities who end Shabbat only after 72 fixed minutes after natural sunset.<ref>18 min/mil x 4 mil = 72 mins. Biur Halacha 261:2 s.v. sh'hu advocates for the position of the Minchat Cohen to follow shaot zmaniyot, seasonal minutes, for the opinion of Rabbeinu Tam, as opposed to the Pri Megadim who held it was 72 fixed minutes. Yet, in a letter the Chofetz Chaim (Dated winter 1916 and copied in [https://www.hebrewbooks.org/pdfpager.aspx?req=51651&st=&pgnum=105 Sefer Birur Halacha Tinyana p. 95]) wrote that the minhag of Klal Yisrael is only to wait 72 fixed minutes. Aruch Hashulchan 293:1 also writes that the minhag is to keep 72 fixed minutes. Rabbi Meir Mazuz (Bayit Neeman 1:28) writes that we're strict for Rabbenu Tam but only for 72 fixed minutes and the source for observing Rabbenu Tam with shaot zmaniyot is based on a mistake.<br>This was the position advocated by R' Moshe Feinstein for Bnei Torah (even though he said 50 minutes was sufficient).</ref> | *The most standard of these positions is that a mil is 18 minutes.<ref>Based on Shulchan Aruch, Orach Chaim Siman 459:2. Dor Hamelaktim Shabbat v. 1 261:2:2 p. 409 organizes the three approaches to the amount of time a mil takes. The first approach holds 18 minutes. Those who hold this include Shulchan Aruch Y.D. 69:6, O.C. 459:2, Rama O.C. 261:1, Shach YD 69:25, and Halichot Olam v. 6 p. 7. The second approach holds it is 24 minutes. Those who hold this include the Pri Chadash YD 69:26, OC 459. Kitzur Shulchan Aruch 36:11 and Chayei Adam 30:9 mention it as one opinion. The third approach is 22.5 minutes. Those who hold that include the Chok Yakov 459:10 and Gra 459:1. See Mishna Brurah 459:15 who follows that approach but in other places he follows 18 minutes including in Mishna Brurah 92:3, 184:20, and 235:4.</ref> Therefore, there are individuals and communities who end Shabbat only after 72 fixed minutes after natural sunset.<ref>18 min/mil x 4 mil = 72 mins. Biur Halacha 261:2 s.v. sh'hu advocates for the position of the Minchat Cohen to follow shaot zmaniyot, seasonal minutes, for the opinion of Rabbeinu Tam, as opposed to the Pri Megadim who held it was 72 fixed minutes. Yet, in a letter the Chofetz Chaim (Dated winter 1916 and copied in [https://www.hebrewbooks.org/pdfpager.aspx?req=51651&st=&pgnum=105 Sefer Birur Halacha Tinyana p. 95]) wrote that the minhag of Klal Yisrael is only to wait 72 fixed minutes. Aruch Hashulchan 293:1 also writes that the minhag is to keep 72 fixed minutes. Rabbi Meir Mazuz (Bayit Neeman 1:28) writes that we're strict for Rabbenu Tam but only for 72 fixed minutes and the source for observing Rabbenu Tam with shaot zmaniyot is based on a mistake.<br>This was the position advocated by R' Moshe Feinstein for Bnei Torah (even though he said 50 minutes was sufficient).</ref> | ||
===Interpretations and Derivatives of Rabbeinu Tam's Position=== | ===Interpretations and Derivatives of Rabbeinu Tam's Position=== | ||
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The other major position that sought to resolve the contradiction in Gemaras was that of the [[Geonim]] and the [[Vilna Gaon]] (Gr"a) who held that there is only one 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>Shulchan Aruch, Orach Chaim 293:3</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 does not have halachic significance.<ref>Bei'ur HaGra and Bei'ur Halacha, Orach Chaim 261:2 and Mishna Berurah 293:3</ref> This position maintains that Tzeit HaKochavim occurs after 0.75 mil after sunset, long before the 4 mil presented by Rabbeinu Tam. | The other major position that sought to resolve the contradiction in Gemaras was that of the [[Geonim]] and the [[Vilna Gaon]] (Gr"a) who held that there is only one 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>Shulchan Aruch, Orach Chaim 293:3</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 does not have halachic significance.<ref>Bei'ur HaGra and Bei'ur Halacha, Orach Chaim 261:2 and Mishna Berurah 293:3</ref> This position maintains that Tzeit HaKochavim occurs after 0.75 mil after sunset, long before the 4 mil presented by Rabbeinu Tam. | ||
Many [[Rishonim]] and [[Geonim]] 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 | 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. | |||
* 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> | |||
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, Rav Tukachinsky, Rav Schachter, and Rav Belksy.<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.</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, Rav Tukachinsky, Rav Schachter, and Rav Belksy.<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.</ref> | ||
