When Does Shabbat End?: Difference between revisions
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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,<ref>[https://www.hebrewbooks.org/pdfpager.aspx?req=6656&st=&pgnum= | 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, 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. 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. | ||
