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@ Davidbena: I don't have a problem in general. But when you start stating "The traditional Jewish way of calibrating the time of day is to reckon the "first hour" of the day with the rise of dawn (Hebrew: עמוד השחר)...", there's a problem. In particular, as you well know, Magen Avraham holds the way you have stated, but the Vilna Gaon holds that we reckon the variable hours from sunrise to sunset. So you need to work those issues into the article. StevenJ81 ( talk) 15:43, 24 May 2017 (UTC)
User:StevenJ81, as for your question, "Why would Kiryat be correct?", there are some communities in Israel (namely, the Yemenite Jews), who say Kiryat Shema (קִרְיַת שְׁמַע) instead of Kriyat Shema (קְרִיַּת שמע), and is merely an adaptation of the tongue. Ordinarily, however, in regular usage of, let's say, "reading a book, etc.", everyone does make use of the word "kriyah" (verb: "reading"). You may wish to see the following sources for the variant Kiryat Shema: See Yosef Amar Halevi, Talmud Bavli Menuqad, vol. 1, Jerusalem 1980, s.v. Berakhoth 21a (in glosses), et al.; Shelomo Morag, The Traditions of Hebrew and Aramaic of the Jews of Yemen (ed. Yosef Tobi), in Article entitled: The Samaritan and Yemenite Traditions of Hebrew: Points of Contact, Tel-Aviv 2001, p. 222, § 3.4 ISBN 965-7247-00-4. I hope this was helpful. If you feel it is relevant to restore the original edit, I'll leave it to your discretion, as the former edit is the more ancient way of pronunciation, whereas the spelling/pronunciation that you suggest is the modern way of saying it (besides the Yemenites who still adhere to the old practice). Be well. Davidbena ( talk) 23:37, 25 July 2018 (UTC)
In the Jerusalem Talmud (Berakhot 1:1), we read the following account:
"Said Rabbi Hanina: From ayelet hashachar (i.e. appearance of two beams of light resembling columns rising up from the eastern sky at night) until the East [sky] begins to show light, a man is able to walk four [biblical] miles From the moment the East [sky] begins to show light until the [actual] sunrise [over the horizon], he is able to proceed another four [biblical] miles. [1] Whence do we know that from [the time] the East [sky] begins to show light until the [actual] sunrise [over the horizon] one is able to traverse four [biblical] miles? As it is written: 'As the morning dawned, [the angels urged Lot],' etc. (Gen. 19:15). Moreover, it is written [elsewhere]: 'The sun had risen on the earth when Lot came to Zoar' (Gen. 19:23). Now from Sodom to Zoar there are four [biblical] miles. [Actually], there were more! [2] Said Rabbi Ze'ira: The angel was making the way shorter for them."
Original Hebrew: אמר ר' חנינא מאיילת השחר עד שיאור המזרח אדם מהלך ארבעת מילין. משיאור המזרח עד שתנץ החמה ארבעת מיל. ומניין משיאור המזרח עד שתנץ החמה ארבעת מיל? דכתיב וכמו השחר עלה וגו'. וכתיב השמש יצא על הארץ ולוט בא צוערה. ומן סדום לצוער ארבעת מיל. ומן סדום לצוער ארבעת מיל. יותר הוון. אמר ר' זעירא המלאך היה מקדר לפניהן הדרך
Commentary of R. Solomon Sirilio:
"[Where it says]: 'from ayelet hashachar,' the sense is explained in what follows, meaning to say, two horn-like beams [of light], etc. [Where it says]: 'the East [sky] begins to show light,' the sense is to the break of dawn ( Hebrew: עלה עמוד השחר). [Where it says]: 'As it is written: As the morning dawned, [the angels urged Lot],' the sense [here] is that the darkness of the night had gone away, and the East [sky] began to show brightness. [Where it says]: 'The sun had risen on the earth,' the sense [here] is that the sun broke-out [over the horizon] and shone upon the tops of the mountains. Now Lot used to dwell in the city of Sodom, as it is written in the scripture (Gen. 19:1). [Where it says]: 'Actually, there were more,' it is as we are accustomed to say in the chapter, mī she-haya ṭamei ( BT, Pesahim 93b), 'Said Hanina: As for myself, I have seen that place and it was five [biblical] miles.' [Where it says]: 'was making the way shorter for them,' it is similar to saying מגדר, shortening and cutting-away the path before them, as it is written: 'then the angels hastened Lot,' meaning, they urged him along, but any other man does not walk [such great distance at a short time], but only four [biblical] miles." (END QUOTE)
The Jerusalem Talmud (ibid.) goes on to say:
"Whence do we know that from ayelet hashachar until the East [sky] begins to show light a man is able to traverse four [biblical] miles? It is because the Hebrew word כמו, meaning "as", and said [here] twice, refers to a thing similar to another analogous situation. [3] Said Rabbi Yose, the son of Rabbi Bun, this so-called ayelet hashachar, he that says that it is [the planet] Venus, he is mistaken. There are times when it comes out before [these two beams of light appear in the eastern sky], and there are times when it comes out later. So, then, what shall we say now? It is rather two horn-like beams of light that go up from the East and illuminate."
Original Hebrew: ומניין מאיילת השחר עד שיאור המזרח ארבעת מיל. כמו וכמו מילה מדמיא לחברתה. אמר ר' יוסי בר' בון הדא איילתא דשחרא מאן דאמר כוכבתא היא טעיא. זימנין דהיא מקדמא וזימנין דהיא מאחרא. מאי כדון. כמין תרין דוקרנין דנהור דסלקין מן מדינחא ומנהרין
NOTE: According to Mishnah (Berakhot 1:1), the night ends with the rise of dawn (עלות עמוד השחר), at which time, the time associated with daylight ushers in. Rashi alludes to the time of day beginning at dawn (עמוד השחר). [4] Maimonides defines what is meant by ʿamud ha-shaḥar ( Hebrew: עמוד השחר) in Mishnah Berakhot 1:1, saying: "It is a column of light that breaks-out in the morning, and which is the light that is seen in the East corner [of the sky] before sunrise, about an hour and a fifth [of an hour] (i.e. an hour and 12 minutes) of those standard hours." [5]
References
Davidbena ( talk) 16:18, 29 July 2022 (UTC)
The Babylonian Talmud (Shabbat 34b–35a) discusses the duration of dusk, or what is also known as twilight ( Hebrew: בין השמשות), = bayn ha-shemashot, in order to determine when the first hour of the night (darkness = חשכה) actually begins. This discussion was prompted by the Mishnah (Shabbat 2:7), which says: "Three things must a man say within his house when darkness is beginning to fall on the eve of Sabbath: 'Have ye tithed?' 'Have ye prepared the Erub?' and, 'Light the candle.' If it is in doubt whether darkness [has already fallen] or that there is not yet darkness, they may not set apart Tithes from what is known to be untithed, neither immerse utensils, nor light the candles, etc."
Babylonian Talmud (Shabbat 34b–35a)
"How long is the period of dusk (i.e. the intermediate time between day and night)? From sunset as long as the face of the East has a reddish glow, [1] when the lower [horizon] is silvery (i.e. dark, no longer red) but not the upper, it is dusk (i.e. not yet nightfall). When the upper [horizon] is silvery and is the same as the lower [horizon], it is night. Such is the opinion of Rabbi Yehudah. Rabbi Nehemiah said: For as long as it takes a man to walk half a biblical mile from sunset. Rabbi Jose said: Dusk is as the twinkling of an eye, one entering and the other departing, and it is impossible to determine it. [...] They have all followed their own opinions. For it was stated: How long is the period of dusk? Rabbah said in the name of Rab Yehudah who, in turn, said in Shemuel's name: Three parts of a biblical mile. What is meant by, 'three parts of a biblical mile'? Shall we say, three half biblical miles? Then let him say, 'A biblical mile and a half'! While if it is three thirds of a biblical mile, let him say 'One biblical mile'! Hence, it must mean three quarters of a biblical mile (i.e. the time that it takes for a person to traverse in 12 minutes). While Rab Yosef said in the name Rab Yehudah who, in turn, said in Rab's name: Two parts of a biblical mile. What is 'two parts of a biblical mile'? Shall we say, two halves? [If so], let him say, 'One biblical mile'! while if it means two quarters of a biblical mile, let him say, 'Half a biblical mile'! Hence, it must mean two-thirds of a biblical mile. What is the difference between them? One half of a sixth (i.e. Rabbah's determination of the period of dusk is one twelfth of a biblical mile longer than that of Rab Yosef)." (END QUOTE)
NOTE: The fixation of the start of nightfall at the conclusion of dusk is used in conjunction with the fixation for the rise of dawn (see previous section) to determine the length of the night, although at all times that length of time is divided into 12 equal hours. In the summer months when the days are long and the nights are short, one hour of the day may be as long as 80 minutes. [2]
Babylonian Talmud (Shabbat 35a)
" Rabbah, the son of Bar Hannah, has said in Rabbi Yochanan's name: The halachah is as Rabbi Yehudah in respect to the Sabbath (i.e. one must take into account 13.5 minutes after sunset for night to usher-in on the start of the Sabbath), [3] and the halachah is as Rabbi Jose in respect to terumah (i.e. 12 minutes after sunset is all that is needed when a priest is permitted to eat of his terumah)." (END QUOTE)
It is to be noted here also that Rabbeinu Asher writes on this episode, stating the following: "They (i.e. Rabbah and Rab Yosef) are divided over the [accurate] transmission of this oral teaching, but both bring down the same teaching in the name of Rab Yehudah. Rather, [with one] we are to apply the stringent ruling. With respect to the Sabbath, we practise in accordance with Rabbah's [teaching], [namely], that from sunset [for the entire duration of 13.5 minutes] (which is dusk) we do not light the [Sabbath] candle. But with respect to an individual who took upon himself a fast [on a certain day], its period of dusk is permitted, while dusk is not considered [dusk] until the lower [horizon] becomes silvery [in color], in accordance with Rab Yosef. [...] The halachah is as Rabbi Jose in respect to terumah, meaning, when the priests [of Aaron's lineage] are permitted to eat their terumah (i.e. 12 minutes after sunset)." [4] (END QUOTE)
References
--- Davidbena ( talk) 11:33, 31 July 2022 (UTC)
There is a divergent opinion in the Babylonian Talmud (Pesahim 94a), an opinion followed by Rabbeinu Tam, [1] and whence it is learned that the duration of the time of dusk ( Hebrew: בין השמשות), = bayn ha-shemashot, is equivalent to the time it takes for a man to walk 31⁄4 biblical miles, or what is 58.5 minutes. As noted, this teaching contradicts that in BT Shabbat 34a–35a (see previous section), besides being rejected by the geonim ( Sherira Gaon and Hai Gaon), [2] [3] by Isaac Alfasi, [3] [4] by Maimonides, [5] [3] [4] by his son, Abraham ben Moses Maimon, [3] by Nissim Gaon, [3] by Yaakov de Castro, [6] [3] by Isaac of Corbeil (Sefer Mitzvot Ḳatan), by Rabbi David ibn Zimra (Radbaz), [7] and by Chaim Yosef David Azulai (Chida). [3] [8] Rabbeinu Tam's ruling concerning the period of dusk is, however, mentioned and accepted by well-over forty exponents of Jewish law, among whom being Abraham ibn Daud (Ravad I), Nachmanides (Ramban), [9] Shlomo ibn Aderet (Rashba), [10] Aharon HaLevi, [11] Asher ben Jehiel (Rosh / Rabbeinu Asher), [12] Nissim of Gerona (RaN), [13] Yom Tov of Seville (Ritva), Mordechai ben Hillel (the Mordechai), Moses ben Jacob of Coucy (SMaG), Eleazar of Worms (Rokeach), Menachem Meiri (Meiri), [14] Rabbenu Yerucham, as well as by Rabbi Yosef Karo (Maran) himself (Shulhan Arukh, Orach Chaim § 261:2), who posits in accordance with their view, even in such cases where one is to act leniently. [15] It is to be noted here, however, that Rabbi Yosef Karo also rules in accordance with the teaching of Rabbi Yehudah in BT Shabbat 34b–35a. [16] (In practice, however, the vast majority of Sephardic Jewish communities will follow the instructions given in BT Shabbat 34b for the time known as bayn ha-shemashot). [17] [15] [18] [19]
Babylonian Talmud (Pesahim 94a)
"Said Rabbah, the son of Bar Hannah: Rabbi Yohanan said: 'How far does an average man walk in a day? Ten parasangs. From the break of dawn (מעלות השחר) to sunrise [a man walks] five biblical miles; from sunset until the appearance of the [night] stars, [a man walks] five biblical miles'." (END QUOTE)
It is to be noted here that in the same Talmudic passage (Pes. 94a), another opinion puts these distances at four biblical miles, instead of at five biblical miles.
References
{{
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link), s.v. part IV, responsum # 1353 (reprinted in Israel, n.d.)
{{
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link), s.v. part IV, responsum # 1353 (reprinted in Israel, n.d.)
--- Davidbena ( talk) 23:39, 31 July 2022 (UTC)
In Judaism, we do find that there are some rabbis who hold the view that the hours of the day are measured from Sunrise (נץ החמה) to the appearance of the first three medium-size stars at night, rather than from the "rise of dawn" (עלות השחר) to the appearance of the stars. A proponent of this view is Ahai of Shabha in his Sheiltot (composed between the years 750 CE and 760 CE). However, Ahai of Shabha makes a distinction: It is inferred from his words that in respect to prayer ( Hebrew: תפלה) the "rise of dawn" marks the beginning of the day, but in respect to the burning of leaven on the eve of Passover ( Hebrew: בעור חמץ), the Sunrise marks the beginning of the day. (Note: This entire teaching is derived from the Babylonian Talmud, Pesahim 12b).
Source (Sheiltot, column 122, section 74): [1]
"The house of Israel are required to burn leaven from the fourteenth day of [the lunar month] Nisan, as it says: 'Seven days you shall eat unleavened bread. On the first day you shall remove leaven out of your houses' (Exo. 12:15). What is meant by saying 'the first day'? If we should say the first day of the feast, behold it is written, 'For seven days no leaven is to be found in your houses' (Exo. 12:19). Rather, [the intent here is to] the first day before the actual feast, and that being on the fourteenth day [of the lunar month Nisan], as it is written: 'In the first month, from the fourteenth day of the month at evening' (Exo. 12:18). [If that's the case], then why not say [burn the leaven] in the evening, from the moment the fourteenth day [of the month] ushers in? That is because it is written 'day'. So why not say [burn the leaven] in the morning? That is because the Hebrew word אך = lit. "only" (Exo. 12:15) comes to intimate a division of the day [between two categories as to the laws concerning that day]. [2] He should have made it obligatory [to remove leaven] from the seventh hour [of the day], but our rabbis have put into effect [a preventive measure] by distancing the person [from transgressing the command], making it imperative upon him to burn [his leaven] at the start of the sixth hour so that he will not [inadvertently] touch a prohibitive command in the Torah, just as it is recited [in the Mishnah]: 'Rabbi Meir says they eat [leavened bread] all throughout the fifth hour [of the day], and they burn [their leaven] at the start of the sixth hour'. What is his reason? It is because a person does not confuse and, thereby, exchange the fifth hour [of the day] with the seventh hour [of the day], seeing that in the fifth hour the sun is in the East, but in the seventh hour the sun is in the West. At the sixth hour it (i.e. the sun) is positioned somewhat overhead (בקרניתא)." [3] [4] (END QUOTE)
For the sun to be at its zenith in the 6th hour of the day would imply, by the proponents of this theory, that the 1st hour of the day be at sunrise. The Vilna Gaon speaks about this in depth. [5] Where sunrise is used in halacha to mark the beginning of the day:
NOTE: The fixation of the time of sunrise (הנץ החמה) is used in conjunction with the fixation for the time when three medium-size stars have appeared in the night sky (צאת הכוכבים) to determine the overall length of the day, although at all times that length of time is divided into 12 equal hours, whether in summer or in winter. [15]
References
...And be apprised that all of the hours that are mentioned throughout the entire Mishnah are none other than relative hours (Heb. sha'ot zemaniyot). The meaning of relative (Heb. zemaniyot) refers to the hours of which 12 are allotted for the day, and likewise for the night.
-- Davidbena ( talk) 14:25, 2 August 2022 (UTC)
References
{{
cite book}}
: CS1 maint: location missing publisher (
link). One authority holds that the sunset takes about one hour, while another holds that it takes only 2 minutes and 40 seconds.
--- Davidbena ( talk) 02:09, 8 August 2022 (UTC)
Rabbi Yosef Qafih, who served as a judge in Israel's Rabbinic Court of Appeals, wrote in his commentary on Maimonides' Mishneh Torah (Hil. Kiryat Shema 1:11) the following words concerning whether the day is reckoned from sunrise (הנץ החמה) or from the rise of dawn (עמוד השחר), and concludes with the following: [1]
NOTE: It is implied by Rabbi Yosef Qafih's teaching that the only reason that the Talmud (Pesahim 12b) mentions the sun being positioned almost directly overhead during the sixth-hour of the day when the leaven (Heb. chametz) must already be burnt is because at Passover, which falls in the lunar month of Nisan, the hours of the day and night are equal (i.e. Spring equinox), which explains why the sun is positioned nearly directly above every man's head, even for those who count the day from the break of dawn. Rabbi Qafih's teaching is practised by the Yemenite Jewish community when reckoning the hours of the day in respect to the time of reciting Kiryat Shema, the morning prayer (Shacharit), and the hour when a person is still permitted to eat leaven on the eve of Passover, and the designated hour of its burning. Rabbi Qafih's teaching, as also the community's practice, stand at variance with the more stringent practice followed by Ashkenazi communities and some Sephardic communities, as described by Rabbi Tucazinsky, so as to distance ourselves from transgressing in matters given over to rabbinic disputes. [7]
References
...It (i.e. ʻamūd ha-shaḥar) is a column of light that breaks-out in the morning, and which is the light that is seen in the East corner [of the sky] before sunrise, about an hour and a fifth [of an hour] (i.e. an hour and 12 minutes) of those standard hours.
...and the time needed for it [to become leavened] is what it takes for a person to walk by foot in an average pace one [biblical] mile, and that being what it takes for two-fifths of an hour (i.e. 24 minutes) [to pass], of those standard hours
The opinion of our Rabbi, the Vilna Gaon, as well as of many other poskim, is that in all the halachic matters touching on the hours [of the day], we reckon [the day] from sunrise until sunset, such as the latest time [one is required to recite] Kiryat Shema, [being] a quarter of the day (a third of the hours), and the latest time of the [morning] prayer, [being] a third of the day (four hours), and the latest time [permitted in] eating leaven on the eve of Passover, [being] a third of the day, and the burning of leaven [which follows] in another relative hour – all [hours being reckoned] from sunrise until sunset. ...The practice is to be stringent in accordance with the Vilna Gaon's method when it comes to the latest time [in which a person recites] Kiryat Shema, and [says] the [morning] prayer, and when it comes to eating and burning the leaven [on the eve of Passover].
{{
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: CS1 maint: location missing publisher (
link)
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@ Davidbena: I don't have a problem in general. But when you start stating "The traditional Jewish way of calibrating the time of day is to reckon the "first hour" of the day with the rise of dawn (Hebrew: עמוד השחר)...", there's a problem. In particular, as you well know, Magen Avraham holds the way you have stated, but the Vilna Gaon holds that we reckon the variable hours from sunrise to sunset. So you need to work those issues into the article. StevenJ81 ( talk) 15:43, 24 May 2017 (UTC)
User:StevenJ81, as for your question, "Why would Kiryat be correct?", there are some communities in Israel (namely, the Yemenite Jews), who say Kiryat Shema (קִרְיַת שְׁמַע) instead of Kriyat Shema (קְרִיַּת שמע), and is merely an adaptation of the tongue. Ordinarily, however, in regular usage of, let's say, "reading a book, etc.", everyone does make use of the word "kriyah" (verb: "reading"). You may wish to see the following sources for the variant Kiryat Shema: See Yosef Amar Halevi, Talmud Bavli Menuqad, vol. 1, Jerusalem 1980, s.v. Berakhoth 21a (in glosses), et al.; Shelomo Morag, The Traditions of Hebrew and Aramaic of the Jews of Yemen (ed. Yosef Tobi), in Article entitled: The Samaritan and Yemenite Traditions of Hebrew: Points of Contact, Tel-Aviv 2001, p. 222, § 3.4 ISBN 965-7247-00-4. I hope this was helpful. If you feel it is relevant to restore the original edit, I'll leave it to your discretion, as the former edit is the more ancient way of pronunciation, whereas the spelling/pronunciation that you suggest is the modern way of saying it (besides the Yemenites who still adhere to the old practice). Be well. Davidbena ( talk) 23:37, 25 July 2018 (UTC)
In the Jerusalem Talmud (Berakhot 1:1), we read the following account:
"Said Rabbi Hanina: From ayelet hashachar (i.e. appearance of two beams of light resembling columns rising up from the eastern sky at night) until the East [sky] begins to show light, a man is able to walk four [biblical] miles From the moment the East [sky] begins to show light until the [actual] sunrise [over the horizon], he is able to proceed another four [biblical] miles. [1] Whence do we know that from [the time] the East [sky] begins to show light until the [actual] sunrise [over the horizon] one is able to traverse four [biblical] miles? As it is written: 'As the morning dawned, [the angels urged Lot],' etc. (Gen. 19:15). Moreover, it is written [elsewhere]: 'The sun had risen on the earth when Lot came to Zoar' (Gen. 19:23). Now from Sodom to Zoar there are four [biblical] miles. [Actually], there were more! [2] Said Rabbi Ze'ira: The angel was making the way shorter for them."
Original Hebrew: אמר ר' חנינא מאיילת השחר עד שיאור המזרח אדם מהלך ארבעת מילין. משיאור המזרח עד שתנץ החמה ארבעת מיל. ומניין משיאור המזרח עד שתנץ החמה ארבעת מיל? דכתיב וכמו השחר עלה וגו'. וכתיב השמש יצא על הארץ ולוט בא צוערה. ומן סדום לצוער ארבעת מיל. ומן סדום לצוער ארבעת מיל. יותר הוון. אמר ר' זעירא המלאך היה מקדר לפניהן הדרך
Commentary of R. Solomon Sirilio:
"[Where it says]: 'from ayelet hashachar,' the sense is explained in what follows, meaning to say, two horn-like beams [of light], etc. [Where it says]: 'the East [sky] begins to show light,' the sense is to the break of dawn ( Hebrew: עלה עמוד השחר). [Where it says]: 'As it is written: As the morning dawned, [the angels urged Lot],' the sense [here] is that the darkness of the night had gone away, and the East [sky] began to show brightness. [Where it says]: 'The sun had risen on the earth,' the sense [here] is that the sun broke-out [over the horizon] and shone upon the tops of the mountains. Now Lot used to dwell in the city of Sodom, as it is written in the scripture (Gen. 19:1). [Where it says]: 'Actually, there were more,' it is as we are accustomed to say in the chapter, mī she-haya ṭamei ( BT, Pesahim 93b), 'Said Hanina: As for myself, I have seen that place and it was five [biblical] miles.' [Where it says]: 'was making the way shorter for them,' it is similar to saying מגדר, shortening and cutting-away the path before them, as it is written: 'then the angels hastened Lot,' meaning, they urged him along, but any other man does not walk [such great distance at a short time], but only four [biblical] miles." (END QUOTE)
The Jerusalem Talmud (ibid.) goes on to say:
"Whence do we know that from ayelet hashachar until the East [sky] begins to show light a man is able to traverse four [biblical] miles? It is because the Hebrew word כמו, meaning "as", and said [here] twice, refers to a thing similar to another analogous situation. [3] Said Rabbi Yose, the son of Rabbi Bun, this so-called ayelet hashachar, he that says that it is [the planet] Venus, he is mistaken. There are times when it comes out before [these two beams of light appear in the eastern sky], and there are times when it comes out later. So, then, what shall we say now? It is rather two horn-like beams of light that go up from the East and illuminate."
Original Hebrew: ומניין מאיילת השחר עד שיאור המזרח ארבעת מיל. כמו וכמו מילה מדמיא לחברתה. אמר ר' יוסי בר' בון הדא איילתא דשחרא מאן דאמר כוכבתא היא טעיא. זימנין דהיא מקדמא וזימנין דהיא מאחרא. מאי כדון. כמין תרין דוקרנין דנהור דסלקין מן מדינחא ומנהרין
NOTE: According to Mishnah (Berakhot 1:1), the night ends with the rise of dawn (עלות עמוד השחר), at which time, the time associated with daylight ushers in. Rashi alludes to the time of day beginning at dawn (עמוד השחר). [4] Maimonides defines what is meant by ʿamud ha-shaḥar ( Hebrew: עמוד השחר) in Mishnah Berakhot 1:1, saying: "It is a column of light that breaks-out in the morning, and which is the light that is seen in the East corner [of the sky] before sunrise, about an hour and a fifth [of an hour] (i.e. an hour and 12 minutes) of those standard hours." [5]
References
Davidbena ( talk) 16:18, 29 July 2022 (UTC)
The Babylonian Talmud (Shabbat 34b–35a) discusses the duration of dusk, or what is also known as twilight ( Hebrew: בין השמשות), = bayn ha-shemashot, in order to determine when the first hour of the night (darkness = חשכה) actually begins. This discussion was prompted by the Mishnah (Shabbat 2:7), which says: "Three things must a man say within his house when darkness is beginning to fall on the eve of Sabbath: 'Have ye tithed?' 'Have ye prepared the Erub?' and, 'Light the candle.' If it is in doubt whether darkness [has already fallen] or that there is not yet darkness, they may not set apart Tithes from what is known to be untithed, neither immerse utensils, nor light the candles, etc."
Babylonian Talmud (Shabbat 34b–35a)
"How long is the period of dusk (i.e. the intermediate time between day and night)? From sunset as long as the face of the East has a reddish glow, [1] when the lower [horizon] is silvery (i.e. dark, no longer red) but not the upper, it is dusk (i.e. not yet nightfall). When the upper [horizon] is silvery and is the same as the lower [horizon], it is night. Such is the opinion of Rabbi Yehudah. Rabbi Nehemiah said: For as long as it takes a man to walk half a biblical mile from sunset. Rabbi Jose said: Dusk is as the twinkling of an eye, one entering and the other departing, and it is impossible to determine it. [...] They have all followed their own opinions. For it was stated: How long is the period of dusk? Rabbah said in the name of Rab Yehudah who, in turn, said in Shemuel's name: Three parts of a biblical mile. What is meant by, 'three parts of a biblical mile'? Shall we say, three half biblical miles? Then let him say, 'A biblical mile and a half'! While if it is three thirds of a biblical mile, let him say 'One biblical mile'! Hence, it must mean three quarters of a biblical mile (i.e. the time that it takes for a person to traverse in 12 minutes). While Rab Yosef said in the name Rab Yehudah who, in turn, said in Rab's name: Two parts of a biblical mile. What is 'two parts of a biblical mile'? Shall we say, two halves? [If so], let him say, 'One biblical mile'! while if it means two quarters of a biblical mile, let him say, 'Half a biblical mile'! Hence, it must mean two-thirds of a biblical mile. What is the difference between them? One half of a sixth (i.e. Rabbah's determination of the period of dusk is one twelfth of a biblical mile longer than that of Rab Yosef)." (END QUOTE)
NOTE: The fixation of the start of nightfall at the conclusion of dusk is used in conjunction with the fixation for the rise of dawn (see previous section) to determine the length of the night, although at all times that length of time is divided into 12 equal hours. In the summer months when the days are long and the nights are short, one hour of the day may be as long as 80 minutes. [2]
Babylonian Talmud (Shabbat 35a)
" Rabbah, the son of Bar Hannah, has said in Rabbi Yochanan's name: The halachah is as Rabbi Yehudah in respect to the Sabbath (i.e. one must take into account 13.5 minutes after sunset for night to usher-in on the start of the Sabbath), [3] and the halachah is as Rabbi Jose in respect to terumah (i.e. 12 minutes after sunset is all that is needed when a priest is permitted to eat of his terumah)." (END QUOTE)
It is to be noted here also that Rabbeinu Asher writes on this episode, stating the following: "They (i.e. Rabbah and Rab Yosef) are divided over the [accurate] transmission of this oral teaching, but both bring down the same teaching in the name of Rab Yehudah. Rather, [with one] we are to apply the stringent ruling. With respect to the Sabbath, we practise in accordance with Rabbah's [teaching], [namely], that from sunset [for the entire duration of 13.5 minutes] (which is dusk) we do not light the [Sabbath] candle. But with respect to an individual who took upon himself a fast [on a certain day], its period of dusk is permitted, while dusk is not considered [dusk] until the lower [horizon] becomes silvery [in color], in accordance with Rab Yosef. [...] The halachah is as Rabbi Jose in respect to terumah, meaning, when the priests [of Aaron's lineage] are permitted to eat their terumah (i.e. 12 minutes after sunset)." [4] (END QUOTE)
References
--- Davidbena ( talk) 11:33, 31 July 2022 (UTC)
There is a divergent opinion in the Babylonian Talmud (Pesahim 94a), an opinion followed by Rabbeinu Tam, [1] and whence it is learned that the duration of the time of dusk ( Hebrew: בין השמשות), = bayn ha-shemashot, is equivalent to the time it takes for a man to walk 31⁄4 biblical miles, or what is 58.5 minutes. As noted, this teaching contradicts that in BT Shabbat 34a–35a (see previous section), besides being rejected by the geonim ( Sherira Gaon and Hai Gaon), [2] [3] by Isaac Alfasi, [3] [4] by Maimonides, [5] [3] [4] by his son, Abraham ben Moses Maimon, [3] by Nissim Gaon, [3] by Yaakov de Castro, [6] [3] by Isaac of Corbeil (Sefer Mitzvot Ḳatan), by Rabbi David ibn Zimra (Radbaz), [7] and by Chaim Yosef David Azulai (Chida). [3] [8] Rabbeinu Tam's ruling concerning the period of dusk is, however, mentioned and accepted by well-over forty exponents of Jewish law, among whom being Abraham ibn Daud (Ravad I), Nachmanides (Ramban), [9] Shlomo ibn Aderet (Rashba), [10] Aharon HaLevi, [11] Asher ben Jehiel (Rosh / Rabbeinu Asher), [12] Nissim of Gerona (RaN), [13] Yom Tov of Seville (Ritva), Mordechai ben Hillel (the Mordechai), Moses ben Jacob of Coucy (SMaG), Eleazar of Worms (Rokeach), Menachem Meiri (Meiri), [14] Rabbenu Yerucham, as well as by Rabbi Yosef Karo (Maran) himself (Shulhan Arukh, Orach Chaim § 261:2), who posits in accordance with their view, even in such cases where one is to act leniently. [15] It is to be noted here, however, that Rabbi Yosef Karo also rules in accordance with the teaching of Rabbi Yehudah in BT Shabbat 34b–35a. [16] (In practice, however, the vast majority of Sephardic Jewish communities will follow the instructions given in BT Shabbat 34b for the time known as bayn ha-shemashot). [17] [15] [18] [19]
Babylonian Talmud (Pesahim 94a)
"Said Rabbah, the son of Bar Hannah: Rabbi Yohanan said: 'How far does an average man walk in a day? Ten parasangs. From the break of dawn (מעלות השחר) to sunrise [a man walks] five biblical miles; from sunset until the appearance of the [night] stars, [a man walks] five biblical miles'." (END QUOTE)
It is to be noted here that in the same Talmudic passage (Pes. 94a), another opinion puts these distances at four biblical miles, instead of at five biblical miles.
References
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link), s.v. part IV, responsum # 1353 (reprinted in Israel, n.d.)
--- Davidbena ( talk) 23:39, 31 July 2022 (UTC)
In Judaism, we do find that there are some rabbis who hold the view that the hours of the day are measured from Sunrise (נץ החמה) to the appearance of the first three medium-size stars at night, rather than from the "rise of dawn" (עלות השחר) to the appearance of the stars. A proponent of this view is Ahai of Shabha in his Sheiltot (composed between the years 750 CE and 760 CE). However, Ahai of Shabha makes a distinction: It is inferred from his words that in respect to prayer ( Hebrew: תפלה) the "rise of dawn" marks the beginning of the day, but in respect to the burning of leaven on the eve of Passover ( Hebrew: בעור חמץ), the Sunrise marks the beginning of the day. (Note: This entire teaching is derived from the Babylonian Talmud, Pesahim 12b).
Source (Sheiltot, column 122, section 74): [1]
"The house of Israel are required to burn leaven from the fourteenth day of [the lunar month] Nisan, as it says: 'Seven days you shall eat unleavened bread. On the first day you shall remove leaven out of your houses' (Exo. 12:15). What is meant by saying 'the first day'? If we should say the first day of the feast, behold it is written, 'For seven days no leaven is to be found in your houses' (Exo. 12:19). Rather, [the intent here is to] the first day before the actual feast, and that being on the fourteenth day [of the lunar month Nisan], as it is written: 'In the first month, from the fourteenth day of the month at evening' (Exo. 12:18). [If that's the case], then why not say [burn the leaven] in the evening, from the moment the fourteenth day [of the month] ushers in? That is because it is written 'day'. So why not say [burn the leaven] in the morning? That is because the Hebrew word אך = lit. "only" (Exo. 12:15) comes to intimate a division of the day [between two categories as to the laws concerning that day]. [2] He should have made it obligatory [to remove leaven] from the seventh hour [of the day], but our rabbis have put into effect [a preventive measure] by distancing the person [from transgressing the command], making it imperative upon him to burn [his leaven] at the start of the sixth hour so that he will not [inadvertently] touch a prohibitive command in the Torah, just as it is recited [in the Mishnah]: 'Rabbi Meir says they eat [leavened bread] all throughout the fifth hour [of the day], and they burn [their leaven] at the start of the sixth hour'. What is his reason? It is because a person does not confuse and, thereby, exchange the fifth hour [of the day] with the seventh hour [of the day], seeing that in the fifth hour the sun is in the East, but in the seventh hour the sun is in the West. At the sixth hour it (i.e. the sun) is positioned somewhat overhead (בקרניתא)." [3] [4] (END QUOTE)
For the sun to be at its zenith in the 6th hour of the day would imply, by the proponents of this theory, that the 1st hour of the day be at sunrise. The Vilna Gaon speaks about this in depth. [5] Where sunrise is used in halacha to mark the beginning of the day:
NOTE: The fixation of the time of sunrise (הנץ החמה) is used in conjunction with the fixation for the time when three medium-size stars have appeared in the night sky (צאת הכוכבים) to determine the overall length of the day, although at all times that length of time is divided into 12 equal hours, whether in summer or in winter. [15]
References
...And be apprised that all of the hours that are mentioned throughout the entire Mishnah are none other than relative hours (Heb. sha'ot zemaniyot). The meaning of relative (Heb. zemaniyot) refers to the hours of which 12 are allotted for the day, and likewise for the night.
-- Davidbena ( talk) 14:25, 2 August 2022 (UTC)
References
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link). One authority holds that the sunset takes about one hour, while another holds that it takes only 2 minutes and 40 seconds.
--- Davidbena ( talk) 02:09, 8 August 2022 (UTC)
Rabbi Yosef Qafih, who served as a judge in Israel's Rabbinic Court of Appeals, wrote in his commentary on Maimonides' Mishneh Torah (Hil. Kiryat Shema 1:11) the following words concerning whether the day is reckoned from sunrise (הנץ החמה) or from the rise of dawn (עמוד השחר), and concludes with the following: [1]
NOTE: It is implied by Rabbi Yosef Qafih's teaching that the only reason that the Talmud (Pesahim 12b) mentions the sun being positioned almost directly overhead during the sixth-hour of the day when the leaven (Heb. chametz) must already be burnt is because at Passover, which falls in the lunar month of Nisan, the hours of the day and night are equal (i.e. Spring equinox), which explains why the sun is positioned nearly directly above every man's head, even for those who count the day from the break of dawn. Rabbi Qafih's teaching is practised by the Yemenite Jewish community when reckoning the hours of the day in respect to the time of reciting Kiryat Shema, the morning prayer (Shacharit), and the hour when a person is still permitted to eat leaven on the eve of Passover, and the designated hour of its burning. Rabbi Qafih's teaching, as also the community's practice, stand at variance with the more stringent practice followed by Ashkenazi communities and some Sephardic communities, as described by Rabbi Tucazinsky, so as to distance ourselves from transgressing in matters given over to rabbinic disputes. [7]
References
...It (i.e. ʻamūd ha-shaḥar) is a column of light that breaks-out in the morning, and which is the light that is seen in the East corner [of the sky] before sunrise, about an hour and a fifth [of an hour] (i.e. an hour and 12 minutes) of those standard hours.
...and the time needed for it [to become leavened] is what it takes for a person to walk by foot in an average pace one [biblical] mile, and that being what it takes for two-fifths of an hour (i.e. 24 minutes) [to pass], of those standard hours
The opinion of our Rabbi, the Vilna Gaon, as well as of many other poskim, is that in all the halachic matters touching on the hours [of the day], we reckon [the day] from sunrise until sunset, such as the latest time [one is required to recite] Kiryat Shema, [being] a quarter of the day (a third of the hours), and the latest time of the [morning] prayer, [being] a third of the day (four hours), and the latest time [permitted in] eating leaven on the eve of Passover, [being] a third of the day, and the burning of leaven [which follows] in another relative hour – all [hours being reckoned] from sunrise until sunset. ...The practice is to be stringent in accordance with the Vilna Gaon's method when it comes to the latest time [in which a person recites] Kiryat Shema, and [says] the [morning] prayer, and when it comes to eating and burning the leaven [on the eve of Passover].
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