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. 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 this time 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 32 minutes in the winter and 38 minutes in the summer in the United States and Europe, minutes [16] after sunset to see these three stars in the sky. At this time, the sun has set 8.
Therefore, Shabbat ends when the sun has set 8. The amount of time it will take for the sun to set 8. Based on the Gemara's above there are a number of Rishonim that try to reconcile the different statements, the most notable of the opinions being that of Rabbeinu Tam 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. The first 3. 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 occur at a uniform 4 mil after natural sunset for all locales.
Those who accept Rabbeinu Tam's position include at least 25 rishonim: Tosfot Pesachim 94a s. Rabbi Yehuda, Shabbat 35a s. Trei, Zevachim 56a s. Rabbi Yehuda, Menachot 20b s. In Chazon Ovadia Shabbat v.
Dor Hamelaktim v. Many poskim hold this as well including: Dor Hamelaktim v. He concludes with a citation of the Kuntres Ben Hashemashot by R' Shemerler that lists rishonim and achronim who follow Rabbenu 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. We are then required to wait longer until 3 small stars appear [33] 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. 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. In degrees, the most lenient views use 4.
For an equinox day here's a timetable of Tzet Hakochavim times according to degrees based on MyZmanim. From Halachipedia. Redirected from Motzei Shabbat This is the approved revision of this page, as well as being the most recent. It seems clear from the Gemara 34b that they're argument is when ben hashemashot begins. Tosfot 35a s.
The Geonim Otzar Geonim Shabbat 34b n. However, Rashba Shabbat 34b s. It is dependent on the amount of time of a mil which is the time it takes to walk amot. The Orot HaChaim explains that the stars being mentioned in the Shulchan Aruch are ones that are closer to the western horizon where the sun sets, which apparently take longer to become visible.
Biur Halacha s. However, based on Rabbi Belsky myzmanim. 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.
Zmanim KHalacha p. Orchot Maran v. 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. 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. He advocates for either follow the Gra or Rabbenu Tam and anything in between is baseless. In fact it starts a while later. Furthermore, in Biur Halacha s. Nonetheless, in Biur Halacha s. 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 who quotes the Biur Halacha s.
However, from seeing the language of that Biur Halacha as well as the one in s. Mishna Brurah 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 cites the Tiferet Yisrael Shabbat ch. 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.
Berur Halacha Zilber Tinyana Siman. Because of this, Chassidic communities that held like Rabbeinu Tam in Europe continued to do melacha even after natural sunset on Friday evening in America, because, for them, Shabbat had not started yet. Such a practice was contrary to the practice of the rest of the Orthodox community in America, 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. To determine how much time this is in natural time, divide the total number of minutes of sunlight that occurred that day dawn to sunset by 12, yielding the amount of minutes in an halachic hour on that particular day.
Multiply the solution by 1. Dor Hamelaktim Shabbat v. The first approach holds 18 minutes. Those who hold this include Shulchan Aruch Y. The second approach holds it is 24 minutes. Kitzur Shulchan Aruch and Chayei Adam mention it as one opinion. The third approach is Those who hold that include the Chok Yakov and Gra See Mishna Brurah who follows that approach but in other places he follows 18 minutes including in Mishna Brurah , , and Aruch Hashulchan also writes that the minhag is to keep 72 fixed minutes.
Rabbi Meir Mazuz Bayit Neeman 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. This was the position advocated by R' Moshe Feinstein for Bnei Torah even though he said 50 minutes was sufficient. Machasit Hashekel and Maamar Mordechai agree. Chazon Ish OC argued that the Gra ended up agreeing with the 18 minute mil after he reinterpreted the gemara.
Derech Yeshara p. Rav Schachter Brachot 2a, min adopts Dr. Levy's approach. Rabbi Dr. Leo Levy in Zmanim Khalacha p. Therefore, that would be equal to Chok Yaakov makes this same point as the Gra. 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. Orot Chaim supports the 18 minute mil based on Moed Katan 21b and the rishonim there. Click Here to Register for Shabbat Services.
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