From 68d07ddb686bde8336f1cb36af353cff137fe052 Mon Sep 17 00:00:00 2001 From: NightScript <18664762+NightScript370@users.noreply.github.com> Date: Wed, 18 Dec 2024 13:57:12 -0500 Subject: [PATCH] Rambam vs Maran footnote 1. Use classes instead of inline-styling 2. Include ROY's position on Korbanot Keriat Shema 3. Include Maran's position on Shema from Misheyakir --- _includes/printcal/explanation-day.md | 24 +++++++-------- _includes/printcal/explanation-hb.rtl.md | 32 ++++++++++---------- _includes/printcal/explanation-night-nort.md | 8 ++--- _includes/printcal/explanation-night-rt.md | 10 +++--- _includes/printcal/misc.md | 10 +++--- _includes/printcal/netz/intro.md | 6 ++-- _includes/printcal/netz/times.md | 15 +++++---- pages/print/full.html | 10 ++++-- pages/print/netz-tall.html | 10 ++++-- pages/print/netz.html | 10 ++++-- 10 files changed, 75 insertions(+), 60 deletions(-) diff --git a/_includes/printcal/explanation-day.md b/_includes/printcal/explanation-day.md index cebb823..5f3e80e 100644 --- a/_includes/printcal/explanation-day.md +++ b/_includes/printcal/explanation-day.md @@ -1,16 +1,16 @@ ###### Sunrise / Sunset -Sunrise (“Netz”) is defined as the time when the uppermost edge of the solar sphere is first visible in the east (astronomically, this time is approximately six minutes prior to a full solar reveal).רמב"ם (סדר אהבה) הלכות קריאת שמע א':י"א לפי גרסת כסף משנה, רב פעלים חלק ב' או"ח פרק ג' Sunset (“Shekiya”) is defined with the complete setting of the sphere in the west.הלכה ברורה (הקדמה לסימן רס"א הלכה כ"א). עוד בילקוט יוסף מהדורה חדשה סימן פט דף ת"ס +Sunrise (“Netz”) is defined as the time when the uppermost edge of the solar sphere is first visible in the east (astronomically, this time is approximately six minutes prior to a full solar reveal).רמב"ם (סדר אהבה) הלכות קריאת שמע א':י"א לפי גרסת כסף משנה, רב פעלים חלק ב' או"ח פרק ג' Sunset (“Shekiya”) is defined with the complete setting of the sphere in the west.הלכה ברורה (הקדמה לסימן רס"א הלכה כ"א). עוד בילקוט יוסף מהדורה חדשה סימן פט דף ת"ס Calculations use the NOAA algorithm to determine sunrise & sunset for the exact geolocationSee the דברי יוסף (61a). Most פוסקים say that the entire city should rely on one time, yet that isn't feasable without much more geographic data and clarity from the פוסקים themselves used when generating the calendar. In the "Ohr Hachaim calendar" mode, elevation is also a factor that impacts all these times, making sunrise earlier and sunset later (thereby extending how long the day's length is).Those looking to exclude elevation (as per the Psak of the Halacha Berurah) should set the elevation info to "0" when generating the calendar -When showing the "Sunrise" time in the time-sheet, there are two possible values: Either sea-level sunrise (even if elevation is in use for the rest of the times) or "Visual Sunrise", which is the time people praying תפילת שחרית by sunriseלפי פסוק בתהלים ע"ב:ה'
“יִֽירָא֥וּךָ עִם־שָׁ֣מֶשׁ” - “They will fear you with the sun” should be using.עם שעון מדוייק, כמו שרושם הילקוט יוסף (מהדורה תשפ"א, עמוד תם) - אפילו אם מרן עובדיה בעצמו לא היה נוהג בכך (ראה באורחות מרן חלק א, ז':ה') The reported time in the "Visual Sunrise" time is more in-line with the traditional way of determining sunriseתלמדי רבינו יונה על ברכות ד: בדפי הריף, since the reported time is when one would see this edge even with all horizon-based obstructions (such as mountains in a valley) included. Within the context of our (זמני יוסף) PDF generator, one interested in generating these times would need to go through an additional "Visual Sunrise Setup" on our website, found in the description for "Sunrise (Sea Level)". One could know if they're using this time if the seconds for sunrise are shown in the list. +When showing the "Sunrise" time in the time-sheet, there are two possible values: Either sea-level sunrise (even if elevation is in use for the rest of the times) or "Visual Sunrise", which is the time people praying תפילת שחרית by sunriseלפי פסוק בתהלים ע"ב:ה'
“יִֽירָא֥וּךָ עִם־שָׁ֣מֶשׁ” - “They will fear you with the sun” should be using.עם שעון מדוייק, כמו שרושם הילקוט יוסף (מהדורה תשפ"א, עמוד תם) - אפילו אם מרן עובדיה בעצמו לא היה נוהג בכך (ראה באורחות מרן חלק א, ז':ה') The reported time in the "Visual Sunrise" time is more in-line with the traditional way of determining sunriseתלמדי רבינו יונה על ברכות ד: בדפי הריף, since the reported time is when one would see this edge even with all horizon-based obstructions (such as mountains in a valley) included. Within the context of our (זמני יוסף) PDF generator, one interested in generating these times would need to go through an additional "Visual Sunrise Setup" on our website, found in the description for "Sunrise (Sea Level)". One could know if they're using this time if the seconds for sunrise are shown in the list. ###### Seasonal Hour Seasonal hours are the measurement of time used in Halachaשו"ת פאר הדור מ"ד, where where a shorter day would mean a shorter seasonal hour and vice versa. Although there are exceptions when relevant for stringency purposes (such as מנחה גדולה or צאת שבת ויום טוב), these hours are used consistently from the letter of the law, even for time portions outside of the sunrise->sunset rangeלפי מנהג הספרדים - הליכות עולם א' עמודים קו ועמודים רמח-רנ, מנחת כהן ב':ד', פרי חדש - קונטרס דבי שימשי ח', בית דוד ק"ד (which would normally prove to be contradictory to astronomy, which normally rules that the days' length does not correlate to how long it takes to get dark in the sky). When applied, these seasonal hours are symmetric to where the calculated חצות היום (the 6th hour of the day) will match an astronomical description of being on the head of everyone. -This gives us two options for how long the day should be: Measuring the time from sunrise until sunset or measuring the time from Dawn until a proportionate Nightfall held by _Rabbenu Tam_. As per the ruling of Halikhot Olamחלק א' וארא ג', we use the extended hours of Dawn until Nightfall for stringent matters, yet maintain our fundamental position of sunrise to sunset for Rabbinic matters. Getting any individual seasonal hour is as simple as dividing the measured time into 12 smaller time pieces; each resulting time portion represents a singular seasonal hour. +This gives us two options for how long the day should be: Measuring the time from sunrise until sunset or measuring the time from Dawn until a proportionate Nightfall held by _Rabbenu Tam_. As per the ruling of Halikhot Olamחלק א' וארא ג', we use the extended hours of Dawn until Nightfall for stringent matters, yet maintain our fundamental position of sunrise to sunset for Rabbinic matters. Getting any individual seasonal hour is as simple as dividing the measured time into 12 smaller time pieces; each resulting time portion represents a singular seasonal hour. --- @@ -22,37 +22,37 @@ Dawn begins the halachic day, signified by the visibility of the sun's rays in t ###### MiSheyakir -MiSheyakir is the time one can recognize an acquaintance from close proximity, as well as distinguish between white & תכלת.שתי הזמנים האלו אותו דבר: ראה בית יוסף סימן נ"ח ד"ה 'ומ"ש ומצוה' Practically, this is the time for טליתות, תפילין וקריאת שמע.שו"ע או"ח סימנים י"ח, ל' & נ"ח +MiSheyakir is the time one can recognize an acquaintance from close proximity, as well as distinguish between white & תכלת.שתי הזמנים האלו אותו דבר: ראה בית יוסף סימן נ"ח ד"ה 'ומ"ש ומצוה' Practically, this is the time for טליתות, תפילין וקריאת שמע.שו"ע או"ח סימנים י"ח, ל' & נ"ח For our calendar, we maintain the recommended position to measure this time as one (adjusted-)seasonal hour before sunrise.הליכות עולם א' דף י"ט. The letter-of-the-law opinion of 66 minutes brought there can be used on our calendar by cutting the time between עלות השחר and משיכיר in half. ###### Keriath Shema End Time -With the commandment of קריאת שמע applying "when one arises" and "when one lies down", the codified interpretation for זמן קריאת שמע של שחרית is to use the time that people of luxury arises as reference.ר' יהושע משנה ברכות א':ב', שמואל ברכות בבלי י: As such, one must have said all three paragraphs of קריאת שמע by the end of the third halachic hour of the day. +With the commandment of קריאת שמע applying "when one arises" and "when one lies down", the codified interpretation for זמן קריאת שמע של שחרית is to use the time that people of luxury arises as reference.ר' יהושע משנה ברכות א':ב', שמואל ברכות בבלי י: As such, one must have said all three paragraphs of קריאת שמע by the end of the third halachic hour of the day. -There is a dispute amongst Aḥaronic authorities whether the codification of this time (three hours) is Rabbinic (making the hours measured from sunrise until sunsetרמב"ם (סדר אהבה) הלכות קריאת שמע א':ו"א, סידור רב סעדיע גאון דף י"ב, ביעור הגר"א או"ח תנ"ט:ב') or Biblical (making the hours measured from Dawn until RT's Nightfallחיד"א (שו"ת חיים שאל) ב' ל"ח:ע', בא"ח (פרשת ויקהל ד', רב פעלים ב':ב'), כף החיים נ"ח:ד', תרומת הדשן א'). Although one should be stringent by the earlier time of Dawn->NightfallIt is not only a matter of Biblical doubt, but there are those that argue even those who normally hold by the later time instead hold by the earlier time for the commandment of שמע (Maghen Avraham, 58:1), one can rely on the later time בשעת הדחק. +There is a dispute amongst Aḥaronic authorities whether the codification of this time (three hours) is Rabbinic (making the hours measured from sunrise until sunsetרמב"ם (סדר אהבה) הלכות קריאת שמע א':ו"א, סידור רב סעדיע גאון דף י"ב, ביעור הגר"א או"ח תנ"ט:ב') or Biblical (making the hours measured from Dawn until RT's Nightfallחיד"א (שו"ת חיים שאל) ב' ל"ח:ע', בא"ח (פרשת ויקהל ד', רב פעלים ב':ב'), כף החיים נ"ח:ד', תרומת הדשן א'). Although one should be stringent by the earlier time of Dawn->NightfallIt is not only a matter of Biblical doubt, but there are those that argue even those who normally hold by the later time instead hold by the earlier time for the commandment of שמע (Maghen Avraham, 58:1), one can rely on the later time בשעת הדחק. ###### Keriath Shema Blessing End Time -By the time one third of the day has passed (which will be by the end of the fourth seasonal hour), one must have already recited the blessings of קריאת שמערא"ש ברכות י: בשם רה"ג, סידור רס"ג זף יג, שו"ע או"ח סימן נ"ח, פתח דביר ב' דף יח בשם רב חיים וייטל and should have finished praying תפילת שחרית.שו"ע או"ח סימן פ"ט +By the time one third of the day has passed (which will be by the end of the fourth seasonal hour), one must have already recited the blessings of קריאת שמערא"ש ברכות י: בשם רה"ג, סידור רס"ג זף יג, שו"ע או"ח סימן נ"ח, פתח דביר ב' דף יח בשם רב חיים וייטל and should have finished praying תפילת שחרית.שו"ע או"ח סימן פ"ט ###### Ḥatzoth - Midday & Midnight -Ḥatzoth is the precise midpoint in the day/night (depending on whether it's חצות היום or חצות הלילהחזון עובדיה, ימים נוראים דף ג'), which is calculated by dividing the time between sunrise to sunset (or sunset to sunrise) in half. There are practical implications for both: +Ḥatzoth is the precise midpoint in the day/night (depending on whether it's חצות היום or חצות הלילהחזון עובדיה, ימים נוראים דף ג'), which is calculated by dividing the time between sunrise to sunset (or sunset to sunrise) in half. There are practical implications for both: {:.fakeListItem} -By חצות היום, one must have already completed תפילת שחרית.שו"ע או"ח סימן פ"ט One can tell this time by when one's shadow is directly undearneath them.ברטנורא על משנה פסחים ה׳:א׳ וגם הקש ממה שכתב רש"י על בין הערבים (פסחים נח. ד״ה בין הערבים) +By חצות היום, one must have already completed תפילת שחרית.שו"ע או"ח סימן פ"ט One can tell this time by when one's shadow is directly undearneath them.ברטנורא על משנה פסחים ה׳:א׳ וגם הקש ממה שכתב רש"י על בין הערבים (פסחים נח. ד״ה בין הערבים) {:.fakeListItem} There are various rules night-based rules (such as Seliḥoth, Taḥanun by Keriath Shema al HaMittah, Pesaḥ's Seder Night amongst others) that depend on when חצות הלילה is. ###### Minḥa Times -The earliest one can pray תפילת המנחה is a half hour after the halachic midday, which is called זמן מנחה גדולה.שו"ע או"ח סימן רל"ג. הליכות עולם א' דף רנב This half hour is measured as the **stringent** of two formats: half-hour seasonal and half-hour fixed.הלכה ברורה סימן רל"ג הלכה ג' +The earliest one can pray תפילת המנחה is a half hour after the halachic midday, which is called זמן מנחה גדולה.שו"ע או"ח סימן רל"ג. הליכות עולם א' דף רנב This half hour is measured as the **stringent** of two formats: half-hour seasonal and half-hour fixed.הלכה ברורה סימן רל"ג הלכה ג' -However, it is preferable for one to wait until the 9.5th seasonal hour into the dayילקוט יוסף רל"ג:א', as this is the time for "מנחה קטנה". We list both times, should one be in need of praying earlier. +However, it is preferable for one to wait until the 9.5th seasonal hour into the dayילקוט יוסף רל"ג:א', as this is the time for "מנחה קטנה". We list both times, should one be in need of praying earlier. ###### Plag Haminḥa -The time from מנחה קטנה until the end of the day is divided into two halves, each lasting 1¼ seasonal hours.ברכות בבלי כז. שמנחה קטנה היא שתי שעות ומחצה By the second half (which we call פלג המנחה), one can start performing a select few commandments of the night, such as accepting Shabbat earlyרמא בשו"ע (או"ח) רס"א:ב' שמביא שיטת הבית יוסף, lighting Ḥanukah candles earlyחזון עובדיה חנוכה עמוד פ"ט or praying תפילת ערבית when one (preferably) already prayed Minḥa. +The time from מנחה קטנה until the end of the day is divided into two halves, each lasting 1¼ seasonal hours.ברכות בבלי כז. שמנחה קטנה היא שתי שעות ומחצה By the second half (which we call פלג המנחה), one can start performing a select few commandments of the night, such as accepting Shabbat earlyרמא בשו"ע (או"ח) רס"א:ב' שמביא שיטת הבית יוסף, lighting Ḥanukah candles earlyחזון עובדיה חנוכה עמוד פ"ט or praying תפילת ערבית when one (preferably) already prayed Minḥa. By definition, one would measure the days length and mark this by the 11¾th hour. Consistent with R' Ovadia's method of calculating halachic timesהליכות עולם א' דפים ק"ו ורמ"ח, R' David Yosefאוצרות יוסף בסוף הלכה ברורה חלק י"ד תשובה ז holds to measure this time backwards from sunset.כמו שכתב בכף החיים רל"ג:ז', מנחת כהן מאמר ב' סוף פרק ט', רמב"ם הלכות תפילה ג:ד However, R' Avraham Yosef + R' Yitzḥak Yosefילקוט יוסף, מהדורה חדשה, סימן רע"א דפים קלט & קמד-קמז quote their fatherYabia Omer vol. 2 siman 21 num. 15 that marks this time to work backwards from the _Geonic Nightfall_.While still having the length of the minutes based on sunrise until sunset, see Agur end of 327 Although one can choose to follow the earlier time of the Halacha BerurahThere is no concern of blessings in vain since calculating Plag from sunset has been the custom (Halacha Berurah, ibid & Minḥat Cohen ibid), there is not too much of a difference between the two to recommend one or the other. As such, one should learn the material before arriving at their own conclusion. \ No newline at end of file diff --git a/_includes/printcal/explanation-hb.rtl.md b/_includes/printcal/explanation-hb.rtl.md index 832e814..3bb4c67 100644 --- a/_includes/printcal/explanation-hb.rtl.md +++ b/_includes/printcal/explanation-hb.rtl.md @@ -12,13 +12,13 @@ כל השעות אשר זכרו חכמים בכל התלמוד שעות זמניות הן שחושבים בכל זמן י"ב שעות ביום וי"ב שעות בלילה כשהיום והלילה שוים ואם היום ארוך יהיו שעות היום ארוכות ואם היום קצר יהיו קצרות ולכן נקראו שעות זמניות כי ישתנו לפי הזמן. למרות שיש יוצאים מן הכלל כאשר הדבר רלוונטי למטרות החמרה (כמו מנחה גדולה או יוצאי שבת ויום טוב), משתםשים אם הזמנים האלו מעיקר הדין, בן לחומרה בן לקולה. {:.fakeListItem} -ששמים את השעות זמניות ביום, חצות היום צריך להיות בדיוק בעמצה והעורך הזמן לפני כן ולאחרי כן צריך להיום שוות. יש לנו רק שתי אפשרות למודד את עורך היום - מהנץ החמה עד שקיעתה או עלות השחר עד צאת הכוכבים ששוה לזמן של עלות (שזהו הלכה של רבינו תם). לפי דין מבואר בהליכות עולם חלק א' וארא ג', הולכים אחר חומרת עלות->צאת בזמנים מדאורייתא, אבל ממשיכים אם עיקר הדין לזמנים מדרבנן. למודד שעה זמנית אחת, צריך לחלק את העטרך היום ל-12, וכל חלק שעה זמנית אחת. +ששמים את השעות זמניות ביום, חצות היום צריך להיות בדיוק בעמצה והעורך הזמן לפני כן ולאחרי כן צריך להיום שוות. יש לנו רק שתי אפשרות למודד את עורך היום - מהנץ החמה עד שקיעתה או עלות השחר עד צאת הכוכבים ששוה לזמן של עלות (שזהו הלכה של רבינו תם). לפי דין מבואר בהליכות עולם חלק א' וארא ג', הולכים אחר חומרת עלות->צאת בזמנים מדאורייתא, אבל ממשיכים אם עיקר הדין לזמנים מדרבנן. למודד שעה זמנית אחת, צריך לחלק את העטרך היום ל-12, וכל חלק שעה זמנית אחת. {:.fakeListItem} לזמנים שמחוץ Seasonal hours are the measurement of time used in Halachaשו"ת פאר הדור מ"ד, where where a shorter day would mean a shorter seasonal hour and vice versa. Although there are exceptions when relevant for stringency purposes (such as מנחה גדולה or צאת שבת ויום טוב), these hours are used consistently from the letter of the law, even for time portions outside of the sunrise->sunset rangeלפי מנהג הספרדים - הליכות עולם א' עמודים קו ועמודים רמח-רנ, מנחת כהן ב':ד', פרי חדש - קונטרס דבי שימשי ח', בית דוד ק"ד (which would normally prove to be contradictory to astronomy, which normally rules that the days' length does not correlate to how long it takes to get dark in the sky). When applied, these seasonal hours are symmetric to where the calculated חצות היום (the 6th hour of the day) will match an astronomical description of being on the head of everyone. -This gives us two options for how long the day should be: Measuring the time from sunrise until sunset or measuring the time from Dawn until a proportionate Nightfall held by _Rabbenu Tam_. As per the ruling of Halikhot Olamחלק א' וארא ג', we use the extended hours of Dawn until Nightfall for stringent matters, yet maintain our fundamental position of sunrise to sunset for Rabbinic matters. Getting any individual seasonal hour is as simple as dividing the measured time into 12 smaller time pieces; each resulting time portion represents a singular seasonal hour. +This gives us two options for how long the day should be: Measuring the time from sunrise until sunset or measuring the time from Dawn until a proportionate Nightfall held by _Rabbenu Tam_. As per the ruling of Halikhot Olamחלק א' וארא ג', we use the extended hours of Dawn until Nightfall for stringent matters, yet maintain our fundamental position of sunrise to sunset for Rabbinic matters. Getting any individual seasonal hour is as simple as dividing the measured time into 12 smaller time pieces; each resulting time portion represents a singular seasonal hour. --- @@ -30,44 +30,44 @@ Dawn is the time that rays of sun are visible in the lit up Eastern part of the ###### MiSheyakir -MiSheyakir is the time one can recognize an acquaintance from close proximity, as well as distinguish between white & תכלת.שתי הזמנים האלו אותו דבר: ראה בית יוסף סימן נ"ח ד"ה 'ומ"ש ומצוה' Practically, this is the time for טליתות, תפילין וקריאת שמע.שלחן ערוך או"ח סימנים י"ח, ל' & נ"ח +MiSheyakir is the time one can recognize an acquaintance from close proximity, as well as distinguish between white & תכלת.שתי הזמנים האלו אותו דבר: ראה בית יוסף סימן נ"ח ד"ה 'ומ"ש ומצוה' Practically, this is the time for טליתות, תפילין וקריאת שמע.שלחן ערוך או"ח סימנים י"ח, ל' & נ"ח For our calendar, we maintain the recommended position to measure this time as one (adjusted-)seasonal hour before sunrise.הליכות עולם א' דף י"ט. The letter-of-the-law opinion of 66 minutes brought there can be used on our calendar by cutting the time between עלות השחר and משיכיר in half. ###### Keriath Shema End Time -With the commandment of קריאת שמע applying "when one arises" and "when one lies down", the codified interpretation for זמן קריאת שמע של שחרית is to use the time that people of luxury arises as referenceר' יהושע משנה ברכות א':ב', שמואל ברכות בבלי י:. As such, one must have said all three paragraphs of קריאת שמע by the end of the third halachic hour of the day. +With the commandment of קריאת שמע applying "when one arises" and "when one lies down", the codified interpretation for זמן קריאת שמע של שחרית is to use the time that people of luxury arises as referenceר' יהושע משנה ברכות א':ב', שמואל ברכות בבלי י:. As such, one must have said all three paragraphs of קריאת שמע by the end of the third halachic hour of the day. -There is a dispute amongst Aḥaronic authorities whether the codification of this time (three hours) is Rabbinic (making the hours measured from sunrise until sunsetרמב"ם (סדר אהבה) הלכות קריאת שמע א':ו"א, סידור רב סעדיע גאון דף י"ב, ביעור הגר"א או"ח תנ"ט:ב') or Biblical (making the hours measured from Dawn until RT's Nightfallחיד"א (שו"ת חיים שאל) ב' ל"ח:ע', בא"ח (פרשת ויקהל ד', רב פעלים ב':ב'), כף החיים נ"ח:ד', תרומת הדשן א'). Although one should be stringent by the earlier time of Dawn->NightfallIt is not only a matter of Biblical doubt, but there are those that argue even those who normally hold by the later time instead hold by the earlier time for the commandment of שמע (Maghen Avraham, 58:1), one can rely on the later time בשעת הדחק. +There is a dispute amongst Aḥaronic authorities whether the codification of this time (three hours) is Rabbinic (making the hours measured from sunrise until sunsetרמב"ם (סדר אהבה) הלכות קריאת שמע א':ו"א, סידור רב סעדיע גאון דף י"ב, ביעור הגר"א או"ח תנ"ט:ב') or Biblical (making the hours measured from Dawn until RT's Nightfallחיד"א (שו"ת חיים שאל) ב' ל"ח:ע', בא"ח (פרשת ויקהל ד', רב פעלים ב':ב'), כף החיים נ"ח:ד', תרומת הדשן א'). Although one should be stringent by the earlier time of Dawn->NightfallIt is not only a matter of Biblical doubt, but there are those that argue even those who normally hold by the later time instead hold by the earlier time for the commandment of שמע (Maghen Avraham, 58:1), one can rely on the later time בשעת הדחק. ###### Keriath Shema Blessing End Time -By the time one third of the day has passed (which will be by the end of the fourth seasonal hour), one must have already recited the blessings of קריאת שמערא"ש ברכות י: בשם רה"ג, סידור רס"ג זף יג, שלחן ערוך או"ח סימן נ"ח, פתח דביר ב' דף יח בשם רב חיים וייטל and should have finished praying תפילת שחרית.שלחן ערוך או"ח סימן פ"ט +By the time one third of the day has passed (which will be by the end of the fourth seasonal hour), one must have already recited the blessings of קריאת שמערא"ש ברכות י: בשם רה"ג, סידור רס"ג זף יג, שלחן ערוך או"ח סימן נ"ח, פתח דביר ב' דף יח בשם רב חיים וייטל and should have finished praying תפילת שחרית.שלחן ערוך או"ח סימן פ"ט ###### Ḥatzoth - Midday & Midnight -Ḥatzoth is the precise midpoint in the day/night (depending on whether it's חצות היום or חצות הלילהחזון עובדיה, ימים נוראים דף ג'), which is calculated by dividing the time between sunrise to sunset (or sunset to sunrise) in half. There are practical implications for both: +Ḥatzoth is the precise midpoint in the day/night (depending on whether it's חצות היום or חצות הלילהחזון עובדיה, ימים נוראים דף ג'), which is calculated by dividing the time between sunrise to sunset (or sunset to sunrise) in half. There are practical implications for both: {:.fakeListItem} -By חצות היום, one must have already completed תפילת שחרית.שלחן ערוך או"ח סימן פ"ט One can tell this time by when one's shadow is directly undearneath them.ברטנורא על משנה פסחים ה׳:א׳ וגם הקש ממה שכתב רש"י על בין הערבים (פסחים נח. ד״ה בין הערבים) +By חצות היום, one must have already completed תפילת שחרית.שלחן ערוך או"ח סימן פ"ט One can tell this time by when one's shadow is directly undearneath them.ברטנורא על משנה פסחים ה׳:א׳ וגם הקש ממה שכתב רש"י על בין הערבים (פסחים נח. ד״ה בין הערבים) {:.fakeListItem} There are various rules night-based rules (such as Seliḥoth, Taḥanun by Keriath Shema al HaMittah, Pesaḥ's Seder Night amongst others) that depend on when חצות הלילה is. ###### Minḥa Times -The earliest one can pray תפילת המנחה is a half hour after the halachic midday, which is called זמן מנחה גדולה.שלחן ערוך או"ח סימן רל"ג. הליכות עולם א' דף רנב This half hour is measured as the **stringent** of two formats: half-hour seasonal and half-hour fixed.הלכה ברורה סימן רל"ג הלכה ג' +The earliest one can pray תפילת המנחה is a half hour after the halachic midday, which is called זמן מנחה גדולה.שלחן ערוך או"ח סימן רל"ג. הליכות עולם א' דף רנב This half hour is measured as the **stringent** of two formats: half-hour seasonal and half-hour fixed.הלכה ברורה סימן רל"ג הלכה ג' -However, it is preferable for one to wait until the 9.5th seasonal hour into the dayילקוט יוסף רל"ג:א', as this is the time for "מנחה קטנה". We list both times, should one be in need of praying earlier. +However, it is preferable for one to wait until the 9.5th seasonal hour into the dayילקוט יוסף רל"ג:א', as this is the time for "מנחה קטנה". We list both times, should one be in need of praying earlier. ###### Plag Haminḥa -The time from מנחה קטנה until the end of the day is divided into two halves, each lasting 1¼ seasonal hoursברכות בבלי כז. שמנחה קטנה היא שתי שעות ומחצה. By the second half (which we call פלג המנחה), one can start performing a select few commandments of the night, such as accepting Shabbat earlyרמא בשלחן ערוך (או"ח) רס"א:ב' שמביא שיטת הבית יוסף, lighting Ḥanukah candles earlyחזון עובדיה חנוכה עמוד פ"ט or praying תפילת ערבית when one (preferably) already prayed Minḥa. +The time from מנחה קטנה until the end of the day is divided into two halves, each lasting 1¼ seasonal hoursברכות בבלי כז. שמנחה קטנה היא שתי שעות ומחצה. By the second half (which we call פלג המנחה), one can start performing a select few commandments of the night, such as accepting Shabbat earlyרמא בשלחן ערוך (או"ח) רס"א:ב' שמביא שיטת הבית יוסף, lighting Ḥanukah candles earlyחזון עובדיה חנוכה עמוד פ"ט or praying תפילת ערבית when one (preferably) already prayed Minḥa. By definition, one would measure the days length and mark this by the 11¾th hour. Consistent with R' Ovadia's method of calculating halachic timesהליכות עולם א' דפים ק"ו ורמ"ח, R' David Yosefאוצרות יוסף בסוף הלכה ברורה חלק י"ד תשובה ז holds to measure this time backwards from sunsetכמו שכתב בכף החיים רל"ג:ז', מנחת כהן מאמר ב' סוף פרק ט', רמב"ם הלכות תפילה ג:ד. However, R' Avraham Yosef + R' Yitzḥak Yosefילקוט יוסף, מהדורה חדשה, סימן רע"א דפים קלט & קמד-קמז quote their fatherYabia Omer vol. 2 siman 21 num. 15 that marks this time to work backwards from the _Geonic Nightfall_While still having the length of the minutes based on sunrise until sunset, see Agur end of 327. Although one can choose to follow the earlier time of the Halacha BerurahThere is no concern of blessings in vain since calculating Plag from sunset has been the custom (Halacha Berurah, ibid & Minḥat Cohen ibid), there is not too much of a difference between the two to recommend one or the other. As such, one should learn the material before arriving at their own conclusion. ###### Night (Three Stars) -Night in halacha is defined by the emergence of three stars,שבת בבלי לה: which happens after 13½ seasonal minutesהליכות עולם (ח"א עמוד רנ), חזון עובדיה (יו"ט עמוד רלב ודש; ארבע תעניות עמוד טו; חנוכה עמוד עג) post-sunsetSome may wonder: How is it possible for three stars to be visible in such a short time after sunset? Several authorities explain that the sign of stars is indeed not so easily discernable to the average person (even with good vision and visibility) because they are miniscule points within a broad picture, requiring even a faint star to be fixated on (while knowing where it would even first appear) prior to being able to discern it (ספר "לילה ויום של תורה" דף קע"ה והזמנים בהלכה ב' דפים תפ"ח-תצ"ג) in contrast to the vastly large sky background (יביע אומר ז' מ"א:ז' בשם גרא"ז, פני יהושע, גר"א). Light pollution is also a factor, which means that those living in cities are simply unable to see three stars immediately as they emerge.. This period ends the transition time of בין השמשות, with one now having fully entered the new Halachic day. +Night in halacha is defined by the emergence of three stars,שבת בבלי לה: which happens after 13½ seasonal minutesהליכות עולם (ח"א עמוד רנ), חזון עובדיה (יו"ט עמוד רלב ודש; ארבע תעניות עמוד טו; חנוכה עמוד עג) post-sunsetSome may wonder: How is it possible for three stars to be visible in such a short time after sunset? Several authorities explain that the sign of stars is indeed not so easily discernable to the average person (even with good vision and visibility) because they are miniscule points within a broad picture, requiring even a faint star to be fixated on (while knowing where it would even first appear) prior to being able to discern it (ספר "לילה ויום של תורה" דף קע"ה והזמנים בהלכה ב' דפים תפ"ח-תצ"ג) in contrast to the vastly large sky background (יביע אומר ז' מ"א:ז' בשם גרא"ז, פני יהושע, גר"א). Light pollution is also a factor, which means that those living in cities are simply unable to see three stars immediately as they emerge.. This period ends the transition time of בין השמשות, with one now having fully entered the new Halachic day. Many laws are predicated on the beginning of the night,Such as ending Tefilath Minḥa (Y.Y. 235 5), Hefsek Taharah (Taharat HaBayit vol. 2 pages 265-274), Shvut beMakom Mitzvah on Friday afternoon (H.B. 261 1), Earliest Keriath Shema of night (S.A. 235 1) and of many other mitzvot. yet certain laws may encourage us to be stricter in specific casesMany apply these stringencies to rules that are inapplicable for it, yet this may cause issues at times (like missing out on the Rambam's time for הדלקת נרות חנוכה, the commandment of הגדת לבנך on פסח and fasting while it's שבת on עשרה בטבת שכל בערב שבת). Furthermore, we must stress that these are *stringencies* and one may **not** use this time when it is more lenient (like תפילה בבין השמשות or ספירת העומר for the previous day): @@ -75,17 +75,17 @@ Many laws are predicated on the beginning of the night,Such Although all Rabbinic matters can use the regular nightfall, the recommended exception to make is by ending a Rabbinic fastחזון עובדיה ארבע צומות דף יב. שיטת הבא"ח (א' ויקהל הלכה ד) ואור לציון (א' יו"ד סימן י') שצריכים לחכות לכ"ז דקות אחר שקיעה שיהיה לילה ודאי, which instead uses the Rambam's time of 20 minutes post-sunset. Both calendars modes calculate this differently: While the Amudeh Hora'ah calendar chooses to list this daily and calculate the time through its (adjusted-)seasonal minutes, the Ohr Hachaim calendar simplifies this to only show by days which require this stringency (such as fasts) and calculates these minutes as fixed 60 seconds. {:.fakeListItem} -Extremely pious people throughout Sepharadic historyראה באור לציון ד' פרק כ' הערה ב' וגם השיטות שבמקורות של מוצאי שבת waited until the time of Nightfall according to _Rabbenu Tam_פסחים בבלי צד.. As such, the _recommended_ practice is to wait until this time for matters of Biblical stringency (such as עשיית מלכה במוצאי שבת ויום קיפוריביע עומר ב' סימן כ"א and repeating קריאת שמע של ערבית if they said it after the Geonic nightfallילקוט יוסף רל"ה:ב'. If it was before the Geonic nightfall, it is not a recommendation and one would need to repeat it regardless), especially considering this was the fundamental time for nightfall held by the Shulḥan Arukhאו"ח סימן רס"א:ב. כן הוא ברוב הראשונים. We do not hold by this interpretation of nightfall as the fundamental time since the minhag has already been established like the Geonim, who've solved the "contradiction in Gemara's" by either timelining each position of R' Yehuda (Maram Alashkar in Teshuvat HaGeonim) or dismissing it as an astronomic time (גר"א על שו"ע או"ח סימן רס"א). +Extremely pious people throughout Sepharadic historyראה באור לציון ד' פרק כ' הערה ב' וגם השיטות שבמקורות של מוצאי שבת waited until the time of Nightfall according to _Rabbenu Tam_פסחים בבלי צד.. As such, the _recommended_ practice is to wait until this time for matters of Biblical stringency (such as עשיית מלכה במוצאי שבת ויום קיפוריביע עומר ב' סימן כ"א and repeating קריאת שמע של ערבית if they said it after the Geonic nightfallילקוט יוסף רל"ה:ב'. If it was before the Geonic nightfall, it is not a recommendation and one would need to repeat it regardless), especially considering this was the fundamental time for nightfall held by the Shulḥan Arukhאו"ח סימן רס"א:ב. כן הוא ברוב הראשונים. We do not hold by this interpretation of nightfall as the fundamental time since the minhag has already been established like the Geonim, who've solved the "contradiction in Gemara's" by either timelining each position of R' Yehuda (Maram Alashkar in Teshuvat HaGeonim) or dismissing it as an astronomic time (גר"א על שו"ע או"ח סימן רס"א). {:.fakeListItemNoBullet} -This stringency is calculated as 72 seasonal minutes after sunset. When these seasonal minutes are longer than 72 fixed minutes, the Amudeh Hora'ah calendar limits the timeילקוט יוסף (מהדורה חדשה) סימן רצ"ג עמוד תשכד; הלכה ברורה, הקדמת לסימן רס"א הלכה י"ט; יודעי בינה ז':ו' to 72 fixed minutes, since it argues that Rabbenu Tam's Nightfall time is already a stringency and one need not be so stringent.We do not use this leniency to determine how long a Biblical seasonal hour would last, since they start from Dawn which is always 72 seasonal minutes before sunrise. +This stringency is calculated as 72 seasonal minutes after sunset. When these seasonal minutes are longer than 72 fixed minutes, the Amudeh Hora'ah calendar limits the timeילקוט יוסף (מהדורה חדשה) סימן רצ"ג עמוד תשכד; הלכה ברורה, הקדמת לסימן רס"א הלכה י"ט; יודעי בינה ז':ו' to 72 fixed minutes, since it argues that Rabbenu Tam's Nightfall time is already a stringency and one need not be so stringent.We do not use this leniency to determine how long a Biblical seasonal hour would last, since they start from Dawn which is always 72 seasonal minutes before sunrise. --- -Regarding what time one may take out שבת, we keep an additional time of תוספת שבתשלחן ערוך או"ח רצ"ג:א' on top of the extended time of בין השמשות.We use the 20 minute opinion over the regular 13.5 minute version to include the Rambam's time of צאת הכוכבים, with an added two minutes to accommodate רב יוסי's opinion on בין השמשות. To avoid any potential acts of descecration, we have chosen to hide the regular nightfall time time for any Shabbat/Yom Tov. Those looking to use it for legitimate purposes (such as the latest time one could start שעודת שלישית בדיעבד) should look to applying this time *from the prior/following day* (whichever is more stringent). Although any amount of time can be added for this, Maran Ovadya zt"l held that one should only do melakha after waiting 30 fixed minutes post-sunset in IsraelSee Yehave Da'at (vol. 7 siman 56) Yalkut Yosef (New Edition siman 293 page 715). See Zivchey Tzedek (vol. 2 y.d. siman 17 page 66 & vol. 3 siman 104 page 198).. Even though this is purely additional, there are stricter halachic opinions of what nightfall is that are encompased within this 30 fixed minute time:This works in our favor as the Shulḥan Arukh (או"ח רצ"ג:ב') says that one should wait until any element of doubt is removed before taking out Shabbat. Although the context is specifically in reference to an astronomical doubt (which is relevant to how they determined times before calendars), it is a display of humility to respect שיטת הפוסקים when tackling such a potential transgression of חלול שבת +Regarding what time one may take out שבת, we keep an additional time of תוספת שבתשלחן ערוך או"ח רצ"ג:א' on top of the extended time of בין השמשות.We use the 20 minute opinion over the regular 13.5 minute version to include the Rambam's time of צאת הכוכבים, with an added two minutes to accommodate רב יוסי's opinion on בין השמשות. To avoid any potential acts of descecration, we have chosen to hide the regular nightfall time time for any Shabbat/Yom Tov. Those looking to use it for legitimate purposes (such as the latest time one could start שעודת שלישית בדיעבד) should look to applying this time *from the prior/following day* (whichever is more stringent). Although any amount of time can be added for this, Maran Ovadya zt"l held that one should only do melakha after waiting 30 fixed minutes post-sunset in IsraelSee Yehave Da'at (vol. 7 siman 56) Yalkut Yosef (New Edition siman 293 page 715). See Zivchey Tzedek (vol. 2 y.d. siman 17 page 66 & vol. 3 siman 104 page 198).. Even though this is purely additional, there are stricter halachic opinions of what nightfall is that are encompased within this 30 fixed minute time:This works in our favor as the Shulḥan Arukh (או"ח רצ"ג:ב') says that one should wait until any element of doubt is removed before taking out Shabbat. Although the context is specifically in reference to an astronomical doubt (which is relevant to how they determined times before calendars), it is a display of humility to respect שיטת הפוסקים when tackling such a potential transgression of חלול שבת {:.fakeListItem} -The time measurement is as long as **27 minutes**.בא"ח, (שנה ראשון) ויקהל ד', אור לציון א' יו"ד סימן י'. כל בפסק הלכה בשם רב יצחק יוסף בעין יצחק חלק ג אמוד ת"ב This is based on the Stringent Nightfall's 20-minute *mil* with an additional 7 minutes to account for the מוגרב. +The time measurement is as long as **27 minutes**.בא"ח, (שנה ראשון) ויקהל ד', אור לציון א' יו"ד סימן י'. כל בפסק הלכה בשם רב יצחק יוסף בעין יצחק חלק ג אמוד ת"ב This is based on the Stringent Nightfall's 20-minute *mil* with an additional 7 minutes to account for the מוגרב. {:.fakeListItem} This would be an **astronomical** time, independent of the law-based seasonal-minute calculation. To accommodate this astronomy for other locations, you could either introduce another fixed value (like how our calendar on the "Ohr Hachaim calendar" mode uses 40 minutes) or interpret the time as degrees (like how our calendar on the "Amudeh Hora'ah" mode uses 7.14º, which is 30 minutes on the spring equinox day in Israel). diff --git a/_includes/printcal/explanation-night-nort.md b/_includes/printcal/explanation-night-nort.md index d1de4ef..f5ffa97 100644 --- a/_includes/printcal/explanation-night-nort.md +++ b/_includes/printcal/explanation-night-nort.md @@ -1,20 +1,20 @@ ###### Night (Three Stars) -Night in halacha is defined by the emergence of three stars,שבת בבלי לה: which happens after 13½ seasonal minutesהליכות עולם (ח"א עמוד רנ), חזון עובדיה (יו"ט עמוד רלב ודש; ארבע תעניות עמוד טו; חנוכה עמוד עג) post-sunset.Some may wonder: How is it possible for three stars to be visible in such a short time after sunset? Several authorities explain that the sign of stars is indeed not so easily discernable to the average person (even with good vision and visibility) because they are miniscule points within a broad picture, requiring even a faint star to be fixated on (while knowing where it would even first appear) prior to being able to discern it (ספר "לילה ויום של תורה" דף קע"ה והזמנים בהלכה ב' דפים תפ"ח-תצ"ג) in contrast to the vastly large sky background (יביע אומר ז' מ"א:ז' בשם גרא"ז, פני יהושע, גר"א). Light pollution is also a factor, which means that those living in cities are simply unable to see three stars immediately as they emerge. This period ends the transition time of בין השמשות, with one now having fully entered the new Halachic day. +Night in halacha is defined by the emergence of three stars,שבת בבלי לה: which happens after 13½ seasonal minutesהליכות עולם (ח"א עמוד רנ), חזון עובדיה (יו"ט עמוד רלב ודש; ארבע תעניות עמוד טו; חנוכה עמוד עג) post-sunset.Some may wonder: How is it possible for three stars to be visible in such a short time after sunset? Several authorities explain that the sign of stars is indeed not so easily discernable to the average person (even with good vision and visibility) because they are miniscule points within a broad picture, requiring even a faint star to be fixated on (while knowing where it would even first appear) prior to being able to discern it (ספר "לילה ויום של תורה" דף קע"ה והזמנים בהלכה ב' דפים תפ"ח-תצ"ג) in contrast to the vastly large sky background (יביע אומר ז' מ"א:ז' בשם גרא"ז, פני יהושע, גר"א). Light pollution is also a factor, which means that those living in cities are simply unable to see three stars immediately as they emerge. This period ends the transition time of בין השמשות, with one now having fully entered the new Halachic day. Many laws are predicated on the beginning of the night,Such as ending Tefilath Minḥa (Y.Y. 235 5), Hefsek Taharah (Taharat HaBayit vol. 2 pages 265-274), Shvut beMakom Mitzvah on Friday afternoon (H.B. 261 1), Earliest Keriath Shema of night (S.A. 235 1) and of many other mitzvot. yet a more stringent calculation of 20 minutesרמב"ם הלכות תרומות ז:ב is used in areas which are either encouraged or demanded (such as ending a Rabbinic fastחזון עובדיה ארבע צומות דף יב.). Depending on the calendar mode, this stringency is calculated differently: While the Amudeh Hora'ah calendar chooses to list this time daily and calculate the time through its (adjusted-)seasonal minutes, the Ohr Hachaim calendar simplifies this to only show by days which require this stringenc and calculates these minutes as fixed 60 second-minutes. --- -Although Shabbat is another day that should be over after בין השמשותWe use the 20 minute opinion over the regular 13.5 minute version to include the Rambam's time of צאת הכוכבים, with an added two minutes to accommodate רב יוסי's opinion on בין השמשות. To avoid any potential acts of descecration, we have chosen to hide the regular nightfall time time for any Shabbat/Yom Tov. Those looking to use it for legitimate purposes (such as the latest time one could start שעודת שלישית בדיעבד) should look to applying this time *from the prior/following day* (whichever is more stringent)., there is a specific commandment to add a small amount of minutes, labeled as תוספת שבת.שו"ע או"ח רצ"ג:א' For Maran Ovadya zt"l, properly codifying a time involved sacrificing on the pure complicated math that calendars would provide and accommodating stricter halachic positions on nightfallThis works in our favor, as the Shulḥan Arukh (או"ח רצ"ג:ב') demands one to only take out Shabbat once all element of doubt were clarified. Although the context is specifically in reference to an astronomical doubt (which is relevant to how they determined times before calendars), it is a display of humility to respect שיטת הפוסקים when tackling such a potential transgression of חלול שבת, including: +Although Shabbat is another day that should be over after בין השמשותWe use the 20 minute opinion over the regular 13.5 minute version to include the Rambam's time of צאת הכוכבים, with an added two minutes to accommodate רב יוסי's opinion on בין השמשות. To avoid any potential acts of descecration, we have chosen to hide the regular nightfall time time for any Shabbat/Yom Tov. Those looking to use it for legitimate purposes (such as the latest time one could start שעודת שלישית בדיעבד) should look to applying this time *from the prior/following day* (whichever is more stringent)., there is a specific commandment to add a small amount of minutes, labeled as תוספת שבת.שו"ע או"ח רצ"ג:א' For Maran Ovadya zt"l, properly codifying a time involved sacrificing on the pure complicated math that calendars would provide and accommodating stricter halachic positions on nightfallThis works in our favor, as the Shulḥan Arukh (או"ח רצ"ג:ב') demands one to only take out Shabbat once all element of doubt were clarified. Although the context is specifically in reference to an astronomical doubt (which is relevant to how they determined times before calendars), it is a display of humility to respect שיטת הפוסקים when tackling such a potential transgression of חלול שבת, including: {:.fakeListItem} Determining these times **astronomically**, independent of the law-based seasonal-minute calculation. Solving this would mean giving a generic time that could encompass everything or being very precise that would make the value vary weekly (through the use of degrees below the horizon) {:.fakeListItem} -An accommodation for the מג'רב, adding an extra 7 minutes to the final count.בא"ח, (שנה ראשון) ויקהל ד', אור לציון א' יו"ד סימן י'. כל בפסק הלכה בשם רב יצחק יוסף בעין יצחק חלק ג אמוד ת"ב +An accommodation for the מג'רב, adding an extra 7 minutes to the final count.בא"ח, (שנה ראשון) ויקהל ד', אור לציון א' יו"ד סימן י'. כל בפסק הלכה בשם רב יצחק יוסף בעין יצחק חלק ג אמוד ת"ב {:.fakeListItem} -Following in the footsteps of the extremely pious individuals throughout Sepharadic historyראה באור לציון ד' פרק כ' הערה ב' that waited until the time of Nightfall according to _Rabbenu Tam_פסחים בבלי צד. prior to doing melakha, especially considering this was the fundamental time for nightfall held by the Shulḥan Arukh.או"ח סימן רס"א:ב. כן הוא ברוב הראשונים. We do not hold by this interpretation of nightfall as the fundamental time since the minhag has already been established like the Geonim, who've solved the "contradiction in Gemara's" by either timelining each position of R' Yehuda (Maram Alashkar in Teshuvat HaGeonim) or dismissing it as an astronomic time (גר"א על שו"ע או"ח סימן רס"א) This would make the time length **72 seasonal minutes** long (with a limit in the Amudeh Hora'ah calendar mode to 72 fixed minutes when the seasonal time is longer than this,ילקוט יוסף (מהדורה חדשה) סימן רצ"ג עמוד תשכד; הלכה ברורה, הקדמת לסימן רס"א הלכה י"ט; יודעי בינה ז':ו' since it argues that Rabbenu Tam's Nightfall time is already a stringency and one need not be so stringent.We do not use this leniency to determine how long a Biblical seasonal hour would last, since they start from Dawn which is always 72 seasonal minutes before sunrise. Using this fixed time would make the time disproportionate, and hatzot would be earlier than the regular time.) +Following in the footsteps of the extremely pious individuals throughout Sepharadic historyראה באור לציון ד' פרק כ' הערה ב' that waited until the time of Nightfall according to _Rabbenu Tam_פסחים בבלי צד. prior to doing melakha, especially considering this was the fundamental time for nightfall held by the Shulḥan Arukh.או"ח סימן רס"א:ב. כן הוא ברוב הראשונים. We do not hold by this interpretation of nightfall as the fundamental time since the minhag has already been established like the Geonim, who've solved the "contradiction in Gemara's" by either timelining each position of R' Yehuda (Maram Alashkar in Teshuvat HaGeonim) or dismissing it as an astronomic time (גר"א על שו"ע או"ח סימן רס"א) This would make the time length **72 seasonal minutes** long (with a limit in the Amudeh Hora'ah calendar mode to 72 fixed minutes when the seasonal time is longer than this,ילקוט יוסף (מהדורה חדשה) סימן רצ"ג עמוד תשכד; הלכה ברורה, הקדמת לסימן רס"א הלכה י"ט; יודעי בינה ז':ו' since it argues that Rabbenu Tam's Nightfall time is already a stringency and one need not be so stringent.We do not use this leniency to determine how long a Biblical seasonal hour would last, since they start from Dawn which is always 72 seasonal minutes before sunrise. Using this fixed time would make the time disproportionate, and hatzot would be earlier than the regular time.) Thereby, although Maran Ovadya zt"l recommended the time for Rabbenu Tam for those who could haveיביע עומר ב' סימן כ"א, he concluded a minimum time in Israel of 30 fixed minutes every week. In our PDF, the Ohr Hachaim mode will use a default flat number of 40 minutesThis number could be used as high up as Vilna (see ילקוט טהרה מכתב עז) (with the ability to customize this number before exporting the PDF) if it's more north than Israel, whereas the Amudeh Hora'ah calendar will use the eqivalent of 30 minutes on the equinox day translated into degrees (7.14º). A standard minimum is enforced of 20 seasonal minutes and 20 fixed minutes, to enforce the legal nightfall time for locations closer to the equator (like Panama), which would have an astronomical nightfall earlier than when we could halachically take out Shabbat. \ No newline at end of file diff --git a/_includes/printcal/explanation-night-rt.md b/_includes/printcal/explanation-night-rt.md index 31cedb0..7c02951 100644 --- a/_includes/printcal/explanation-night-rt.md +++ b/_includes/printcal/explanation-night-rt.md @@ -1,6 +1,6 @@ ###### Night (Three Stars) -Night in halacha is defined by the emergence of three stars,שבת בבלי לה: which happens after 13½ seasonal minutes.הליכות עולם (ח"א עמוד רנ), חזון עובדיה (יו"ט עמוד רלב ודש; ארבע תעניות עמוד טו; חנוכה עמוד עג) post-sunsetSome may wonder: How is it possible for three stars to be visible in such a short time after sunset? Several authorities explain that the sign of stars is indeed not so easily discernable to the average person (even with good vision and visibility) because they are miniscule points within a broad picture, requiring even a faint star to be fixated on (while knowing where it would even first appear) prior to being able to discern it (ספר "לילה ויום של תורה" דף קע"ה והזמנים בהלכה ב' דפים תפ"ח-תצ"ג) in contrast to the vastly large sky background (יביע אומר ז' מ"א:ז' בשם גרא"ז, פני יהושע, גר"א). Light pollution is also a factor, which means that those living in cities are simply unable to see three stars immediately as they emerge. This period ends the transition time of בין השמשות, with one now having fully entered the new Halachic day. +Night in halacha is defined by the emergence of three stars,שבת בבלי לה: which happens after 13½ seasonal minutes.הליכות עולם (ח"א עמוד רנ), חזון עובדיה (יו"ט עמוד רלב ודש; ארבע תעניות עמוד טו; חנוכה עמוד עג) post-sunsetSome may wonder: How is it possible for three stars to be visible in such a short time after sunset? Several authorities explain that the sign of stars is indeed not so easily discernable to the average person (even with good vision and visibility) because they are miniscule points within a broad picture, requiring even a faint star to be fixated on (while knowing where it would even first appear) prior to being able to discern it (ספר "לילה ויום של תורה" דף קע"ה והזמנים בהלכה ב' דפים תפ"ח-תצ"ג) in contrast to the vastly large sky background (יביע אומר ז' מ"א:ז' בשם גרא"ז, פני יהושע, גר"א). Light pollution is also a factor, which means that those living in cities are simply unable to see three stars immediately as they emerge. This period ends the transition time of בין השמשות, with one now having fully entered the new Halachic day. Many laws are predicated on the beginning of the night,Such as ending Tefilath Minḥa (Y.Y. 235 5), Hefsek Taharah (Taharat HaBayit vol. 2 pages 265-274), Shvut beMakom Mitzvah on Friday afternoon (H.B. 261 1), Earliest Keriath Shema of night (S.A. 235 1) and of many other mitzvot. yet certain laws may encourage us to be stricter in specific casesMany apply these stringencies to rules that are inapplicable for it, yet this may cause issues at times (like missing out on the Rambam's time for הדלקת נרות חנוכה, the commandment of הגדת לבנך on פסח and fasting while it's שבת on עשרה בטבת שכל בערב שבת). Furthermore, we must stress that these are *stringencies* and one may **not** use this time when it is more lenient (like תפילה בבין השמשות or ספירת העומר for the previous day): @@ -8,17 +8,17 @@ Many laws are predicated on the beginning of the night,Such Although all Rabbinic matters can use the regular nightfall, the recommended exception to make is by ending a Rabbinic fastחזון עובדיה ארבע צומות דף יב., which instead uses the Rambam's time of 20 minutes post-sunset. Both calendars modes calculate this differently: While the Amudeh Hora'ah calendar chooses to list this daily and calculate the time through its (adjusted-)seasonal minutes, the Ohr Hachaim calendar simplifies this to only show by days which require this stringency (such as fasts) and calculates these minutes as fixed 60 seconds. {:.fakeListItem} -Extremely pious people throughout Sepharadic historyראה באור לציון ד' פרק כ' הערה ב' וגם השיטות שבמקורות של מוצאי שבת waited until the time of Nightfall according to _Rabbenu Tam_.פסחים בבלי צד. As such, the _recommended_ practice is to wait until this time for matters of Biblical stringency (such as עשיית מלכה במוצאי שבת ויום קיפוריביע עומר ב' סימן כ"א and repeating קריאת שמע של ערבית if they said it after the Geonic nightfallילקוט יוסף רל"ה:ב'. If it was before the Geonic nightfall, it is not a recommendation and one would need to repeat it regardless), especially considering this was the fundamental time for nightfall held by the Shulḥan Arukh.או"ח סימן רס"א:ב. כן הוא ברוב הראשונים. We do not hold by this interpretation of nightfall as the fundamental time since the minhag has already been established like the Geonim, who've solved the "contradiction in Gemara's" by either timelining each position of R' Yehuda (Maram Alashkar in Teshuvat HaGeonim) or dismissing it as an astronomic time (גר"א על שו"ע או"ח סימן רס"א) +Extremely pious people throughout Sepharadic historyראה באור לציון ד' פרק כ' הערה ב' וגם השיטות שבמקורות של מוצאי שבת waited until the time of Nightfall according to _Rabbenu Tam_.פסחים בבלי צד. As such, the _recommended_ practice is to wait until this time for matters of Biblical stringency (such as עשיית מלכה במוצאי שבת ויום קיפוריביע עומר ב' סימן כ"א and repeating קריאת שמע של ערבית if they said it after the Geonic nightfallילקוט יוסף רל"ה:ב'. If it was before the Geonic nightfall, it is not a recommendation and one would need to repeat it regardless), especially considering this was the fundamental time for nightfall held by the Shulḥan Arukh.או"ח סימן רס"א:ב. כן הוא ברוב הראשונים. We do not hold by this interpretation of nightfall as the fundamental time since the minhag has already been established like the Geonim, who've solved the "contradiction in Gemara's" by either timelining each position of R' Yehuda (Maram Alashkar in Teshuvat HaGeonim) or dismissing it as an astronomic time (גר"א על שו"ע או"ח סימן רס"א) {:.fakeListItemNoBullet} -This stringency is calculated as 72 seasonal minutes after sunset. When these seasonal minutes are longer than 72 fixed minutes, the Amudeh Hora'ah calendar limits the timeילקוט יוסף (מהדורה חדשה) סימן רצ"ג עמוד תשכד; הלכה ברורה, הקדמת לסימן רס"א הלכה י"ט; יודעי בינה ז':ו' to 72 fixed minutes, since it argues that Rabbenu Tam's Nightfall time is already a stringency and one need not be so stringent.We do not use this leniency to determine how long a Biblical seasonal hour would last, since they start from Dawn which is always 72 seasonal minutes before sunrise. Using this fixed time would make the time disproportionate, and hatzot would be earlier than the regular time. +This stringency is calculated as 72 seasonal minutes after sunset. When these seasonal minutes are longer than 72 fixed minutes, the Amudeh Hora'ah calendar limits the timeילקוט יוסף (מהדורה חדשה) סימן רצ"ג עמוד תשכד; הלכה ברורה, הקדמת לסימן רס"א הלכה י"ט; יודעי בינה ז':ו' to 72 fixed minutes, since it argues that Rabbenu Tam's Nightfall time is already a stringency and one need not be so stringent.We do not use this leniency to determine how long a Biblical seasonal hour would last, since they start from Dawn which is always 72 seasonal minutes before sunrise. Using this fixed time would make the time disproportionate, and hatzot would be earlier than the regular time. --- -Regarding what time one may take out שבת, we keep an additional time of תוספת שבתשו"ע או"ח רצ"ג:א' on top of the extended time of בין השמשות.We use the 20 minute opinion over the regular 13.5 minute version to include the Rambam's time of צאת הכוכבים, with an added two minutes to accommodate רב יוסי's opinion on בין השמשות. To avoid any potential acts of descecration, we have chosen to hide the regular nightfall time time for any Shabbat/Yom Tov. Those looking to use it for legitimate purposes (such as the latest time one could start שעודת שלישית בדיעבד) should look to applying this time *from the prior/following day* (whichever is more stringent). Although any amount of time can be added for this, Maran Ovadya zt"l held that one should only do melakha after waiting 30 fixed minutes post-sunset in Israel.See Yehave Da'at (vol. 7 siman 56) Yalkut Yosef (New Edition siman 293 page 715). See Zivchey Tzedek (vol. 2 y.d. siman 17 page 66 & vol. 3 siman 104 page 198). Even though this is purely additional, there are stricter halachic opinions of what nightfall is that are encompased within this 30 fixed minute time:This works in our favor as the Shulḥan Arukh (או"ח רצ"ג:ב') says that one should wait until any element of doubt is removed before taking out Shabbat. Although the context is specifically in reference to an astronomical doubt (which is relevant to how they determined times before calendars), it is a display of humility to respect שיטת הפוסקים when tackling such a potential transgression of חלול שבת +Regarding what time one may take out שבת, we keep an additional time of תוספת שבתשו"ע או"ח רצ"ג:א' on top of the extended time of בין השמשות.We use the 20 minute opinion over the regular 13.5 minute version to include the Rambam's time of צאת הכוכבים, with an added two minutes to accommodate רב יוסי's opinion on בין השמשות. To avoid any potential acts of descecration, we have chosen to hide the regular nightfall time time for any Shabbat/Yom Tov. Those looking to use it for legitimate purposes (such as the latest time one could start שעודת שלישית בדיעבד) should look to applying this time *from the prior/following day* (whichever is more stringent). Although any amount of time can be added for this, Maran Ovadya zt"l held that one should only do melakha after waiting 30 fixed minutes post-sunset in Israel.See Yehave Da'at (vol. 7 siman 56) Yalkut Yosef (New Edition siman 293 page 715). See Zivchey Tzedek (vol. 2 y.d. siman 17 page 66 & vol. 3 siman 104 page 198). Even though this is purely additional, there are stricter halachic opinions of what nightfall is that are encompased within this 30 fixed minute time:This works in our favor as the Shulḥan Arukh (או"ח רצ"ג:ב') says that one should wait until any element of doubt is removed before taking out Shabbat. Although the context is specifically in reference to an astronomical doubt (which is relevant to how they determined times before calendars), it is a display of humility to respect שיטת הפוסקים when tackling such a potential transgression of חלול שבת {:.fakeListItem} -The time measurement is as long as **27 minutes**.בא"ח, (שנה ראשון) ויקהל ד', אור לציון א' יו"ד סימן י'. כל בפסק הלכה בשם רב יצחק יוסף בעין יצחק חלק ג אמוד ת"ב This is based on the Stringent Nightfall's 20-minute *mil* with an additional 7 minutes to account for the מוגרב. +The time measurement is as long as **27 minutes**.בא"ח, (שנה ראשון) ויקהל ד', אור לציון א' יו"ד סימן י'. כל בפסק הלכה בשם רב יצחק יוסף בעין יצחק חלק ג אמוד ת"ב This is based on the Stringent Nightfall's 20-minute *mil* with an additional 7 minutes to account for the מוגרב. {:.fakeListItem} This would be an **astronomical** time, independent of the law-based seasonal-minute calculation. To accommodate this astronomy for other locations, you could either introduce another fixed value (like how our calendar on the "Ohr Hachaim calendar" mode uses 40 minutes) or interpret the time as degrees (like how our calendar on the "Amudeh Hora'ah" mode uses 7.14º, which is 30 minutes on the spring equinox day in Israel). diff --git a/_includes/printcal/misc.md b/_includes/printcal/misc.md index 5a41d0f..39965c3 100644 --- a/_includes/printcal/misc.md +++ b/_includes/printcal/misc.md @@ -1,12 +1,12 @@ ###### Ḥametz End Time -In addition to the איסור דאורייתארמב"ם הלכות חמץ ומצה א':ח'; רא"ש פסחים סוף ב':ד' - "וכן נראה לי" to own and derive benefit from חמץ after midday/right before בין הערביםאביי בפסחים ה. on ערב פסח, there is an additional Rabbinic safeguard by the end of the 4th seasonal hour to forbid eating חמץ and the end of the 5th seasonal hour to forbid owning חמץ.רבי יהודה במשנה פסחים א':ד', רמב"ם (סדר זמנים) הלכות חמץ ומצה א':ט' +In addition to the איסור דאורייתארמב"ם הלכות חמץ ומצה א':ח'; רא"ש פסחים סוף ב':ד' - "וכן נראה לי" to own and derive benefit from חמץ after midday/right before בין הערביםאביי בפסחים ה. on ערב פסח, there is an additional Rabbinic safeguard by the end of the 4th seasonal hour to forbid eating חמץ and the end of the 5th seasonal hour to forbid owning חמץ.רבי יהודה במשנה פסחים א':ד', רמב"ם (סדר זמנים) הלכות חמץ ומצה א':ט' -Although the usual method of calculating seasonal hours is from sunrise until sunset, we are stringent on חמץ to consider these two Rabbinic times through the seasonal hours normally reserved for Biblical timesפרי חדש תחילת סימן תמ"ג & חזון עובדיה ב' דף ל"ז (such as Keriath Shema) by calculating them from Dawn until Rabbenu Tam's Nightfall. For children, there is a leniency to use the sunrise->sunset seasonal hours if they want to still eat חמץ.חזון עובדיה פסח א' דף ס' & ילקוט יוסף (מהדורה תשע"ה) דף תרנב +Although the usual method of calculating seasonal hours is from sunrise until sunset, we are stringent on חמץ to consider these two Rabbinic times through the seasonal hours normally reserved for Biblical timesפרי חדש תחילת סימן תמ"ג & חזון עובדיה ב' דף ל"ז (such as Keriath Shema) by calculating them from Dawn until Rabbenu Tam's Nightfall. For children, there is a leniency to use the sunrise->sunset seasonal hours if they want to still eat חמץ.חזון עובדיה פסח א' דף ס' & ילקוט יוסף (מהדורה תשע"ה) דף תרנב ###### Molad (New Moon) - Announcing & Birkath Halevana -The "Molad" (birth) is the reappearence of the moon in the sky after the conclusion of its shape-change cycle. Practically, we use them to determine the new month and when one can say ברכת הלבנה. +The "Molad" (birth) is the reappearence of the moon in the sky after the conclusion of its shape-change cycle. Practically, we use them to determine the new month and when one can say ברכת הלבנה. The calculation of the Molad was developed by Hillel the 2nd,The previous system of interrogation was no longer possible after the dispersion of the Sanhedrin. utilizing a fixed time from the previous one. It is then converted to an "hours and Ḥalakim"Each Ḥelek is 1⁄18th of a minute, composing 1080 individual Ḥalakim in an hour, meant to be added after the mean-time sunsetRabbi Yonah Martzabach z"l in sefer Aleh Yonah (page 35) who rejects Rav Tikuchinsky z"l's viewpoint (Ben HaShmashot page 102) to consider night in this regard as 6 fixed hours after midday of the prior day in any given time of the year. of the Temple Mount's location.The mean-sunset of the Temple Mount happens at 5:39 PM/17:39 of IST (Israel Standard Timezone). The arbitrary time of 6:00 PM/18:00 IST cannot be used since it's centered around a location that is too late to include our base of the Temple Mount. The Israeli Molad is then used to determine the molad everywhere else in the world, happening at the same timeRav Yosef Eliyahu Henkin z”l (Edut LeYisrael page 146b letter 15) and many many more. See Amudeh Hora'ah (vol. 4 Biur Hora'ah siman 428). (timezones excluded). @@ -14,7 +14,7 @@ The practice of Ashkenazic communities (as well as some Sepharadic ones) is to a --- -The Halachic range for when one can recite ברכת הלבנה is from the moon's renewal until it is full (חידושהברכות ירושלמי ט:ב עד שתתמלה פגימתהסנהדרין בבלי מא:). The practical letter-of-the-law interpretation is from the third day following the moladמשנה ברורה תכ"ו:כ' until sunrise of the 15th day.The conditions of having הנאה from the moon are not impossible to fulfill from Dawn on the 15th, leaving one with the ability to do it if they had not done it prior. ע"ע חז"ע חנוכה אמוד שכה Nevertheless, the Sepharadic traditionשו"ע (או"ח) תכו:ד is to wait until the _seventh_ day from the molad to start, as long as one would not lose out on the blessing.Ḥazon Ovadya (Ḥannuka page 363). See, Kaf HaChaim (426 62) & Ohr LeTzion (vol. 3 chapter 4 law 6) who disagree with this leniency. Since there is a question of ברכה לבטלה, other Sepharadic authorities have been stringent to determine the moon's fullness using the midpoint between the current month's molad to the next month's molad.שו"ע או"ח סימן תכ"ו:ג' בהגאות רמ"א
ראה רב פעלים ב' סימן לח, כף החיים תכו:נ & נג, אור לציון ג' פרק ד' הלכה ו' We list only these strict times, yet those looking for the earlier times should subtract 4 days from our listed time to start saying ברכת הלבנה, and use the Dawn entry on the 15th day for the later end time.Ḥazon Ovadya (Ḥannuka page 349). It is important to note that here we would certainly go based on each locations respective time since this measure is not fixated on the molad rather on the date itself. +The Halachic range for when one can recite ברכת הלבנה is from the moon's renewal until it is full (חידושהברכות ירושלמי ט:ב עד שתתמלה פגימתהסנהדרין בבלי מא:). The practical letter-of-the-law interpretation is from the third day following the moladמשנה ברורה תכ"ו:כ' until sunrise of the 15th day.The conditions of having הנאה from the moon are not impossible to fulfill from Dawn on the 15th, leaving one with the ability to do it if they had not done it prior. ע"ע חז"ע חנוכה אמוד שכה Nevertheless, the Sepharadic traditionשו"ע (או"ח) תכו:ד is to wait until the _seventh_ day from the molad to start, as long as one would not lose out on the blessing.Ḥazon Ovadya (Ḥannuka page 363). See, Kaf HaChaim (426 62) & Ohr LeTzion (vol. 3 chapter 4 law 6) who disagree with this leniency. Since there is a question of ברכה לבטלה, other Sepharadic authorities have been stringent to determine the moon's fullness using the midpoint between the current month's molad to the next month's molad.שו"ע או"ח סימן תכ"ו:ג' בהגאות רמ"א
ראה רב פעלים ב' סימן לח, כף החיים תכו:נ & נג, אור לציון ג' פרק ד' הלכה ו' We list only these strict times, yet those looking for the earlier times should subtract 4 days from our listed time to start saying ברכת הלבנה, and use the Dawn entry on the 15th day for the later end time.Ḥazon Ovadya (Ḥannuka page 349). It is important to note that here we would certainly go based on each locations respective time since this measure is not fixated on the molad rather on the date itself. ###### Tekufa @@ -37,4 +37,4 @@ Finding out which days mark the start of a season is as easy as knowing when one The length of a season is determined by taking the length of the year divided by four. Since we holdשמואל (Bavli Eruvin, 56a). As the Ḥazon Ish (O"Ḥ Siman 138, se'if katan 4) explains, things that each person should calculate for themselves use rounded values, like for the diameter of a Sukkah. that a year is 365.25 days, dividing that into four gives us a season’s length of 91 days, 7 hours and 30 minutes. {:.fakeListItem} -The first season (as indicated by when we say ברכת החמה) is for the month of Nisan, which is used as our reference point.משנה תורה, הלכות קידוש החדש ט':ד' When translating these clock-times (6:00 AM, 12:00, 18:00 & 24:00) into timezone-based times, there is a dispute whether these are using Har Habayit's timezone offset of -21 minutes (as the Amudeh Hora'ah calendar subscribes toRav Aharon Boron in תנובות שדה) or sticking to the IST-based times (as the Ohr Hachaim calendar subscribes toRav Tucazinsky). The only area where this actually makes a difference is the water-warning, yet it's possible to accomodate both by starting the fast using R' Boron's time and ending using R' Tucazinsky's time.This only affects the 30 minute shita Maran zt"l followed. Communities looking to maintain their pre-existing custom of waiting longer can stick to whatever is easier on the community, since a half-hour both prior and following has long passed according to both R' Baron and R' Tucazinsky (as well as how the basic passage of time works). \ No newline at end of file +The first season (as indicated by when we say ברכת החמה) is for the month of Nisan, which is used as our reference point.משנה תורה, הלכות קידוש החדש ט':ד' When translating these clock-times (6:00 AM, 12:00, 18:00 & 24:00) into timezone-based times, there is a dispute whether these are using Har Habayit's timezone offset of -21 minutes (as the Amudeh Hora'ah calendar subscribes toRav Aharon Boron in תנובות שדה) or sticking to the IST-based times (as the Ohr Hachaim calendar subscribes toRav Tucazinsky). The only area where this actually makes a difference is the water-warning, yet it's possible to accomodate both by starting the fast using R' Boron's time and ending using R' Tucazinsky's time.This only affects the 30 minute shita Maran zt"l followed. Communities looking to maintain their pre-existing custom of waiting longer can stick to whatever is easier on the community, since a half-hour both prior and following has long passed according to both R' Baron and R' Tucazinsky (as well as how the basic passage of time works). \ No newline at end of file diff --git a/_includes/printcal/netz/intro.md b/_includes/printcal/netz/intro.md index 3f31c2d..e1b6029 100644 --- a/_includes/printcal/netz/intro.md +++ b/_includes/printcal/netz/intro.md @@ -1,6 +1,6 @@ -The three words of ייראוך עם-שמשתהילים עב:ה gave a definition to every Jew's assumed morning routine,The Ramban's use of the verse ועמך כולם צדיקים (מלחמת השם על דפי הריף ח:-ט.) equates the word צדיקים with ותיקין. Rashi (ברכות בבלי כו) explains that word as המקדימין למצות ומחזרים לעשות דבר בזמנו ומצותו. by awakening the dawn,טור א:א, לפי מאמר מיהודה בן תימא (אבות ה:ב) של "גבור כארי" and reaching קריאת שמעסיקום הגמרה (ברכות בבלי ט:) על משנה (ברכות א:ב). & the עמידהבריתא, ברכות בבלי כו. Combine this with the 2nd footnote from above to have it applying to everyone.
The commentaries to ברכות בבלי ט:-י: reads into two separate occasions the assumption for תפילה בהנץ: The praise for Ḥizkiyahu's prayer & what קהלא קדישה guarantee'd a harm-free day for. When the גמרה attributed those benefits to the connection of גאולה (the last of ברכות שמע) and תפילה (the עמידה), the Maharsha/Tosafot point out its redundancy when taken at face value; after all, everyone conjoins Geula and Tefila. To resolve the apparent redundancy, they assert that the praise/blessing only works by this early time. This expectation was then explicitly codified (רמב"ם הלכות תפילה וברכת כהנים, ג:א). by sunrise. Kabbalistically, this routine is essential to the upholding of the world itself, as it defends (either through testimonyבתנא דבי אליהו זוטא פרק כב or the light of kindness revealed by Hashem's mercyבא"ח ריש פר' פנחס) against the prosecuting angels/forces of evil aiming to destroy the Jewish people. People who maintained the expectation (including our forefather אברהם*וַיַּשְׁכֵּ֥ם* אַבְרָהָ֖ם בַּבֹּ֑קֶר (פרשת וירא, אחר הפכת סדום ועמורה). and kings such as דודתהילים נח:ט and חזקיהו5) involke personal merit too, including fear of heaven throughout the day.ברכות ירושלמי כז.
The Mishna (אבות א:ג) appends this as a blessing to his advice to serve their master regardless of the reward, which is certainly applicable for prayer by sunrise (קשר גודל - חיד"א, ו:א). Nevertheless, we have spread through the introduction's main & footnote text all the possible rewards, all quoted from the Yalkut Yosef (2021 Edition) O"Ḥ II, pg. 458 +The three words of ייראוך עם-שמשתהילים עב:ה gave a definition to every Jew's assumed morning routine,The Ramban's use of the verse ועמך כולם צדיקים (מלחמת השם על דפי הריף ח:-ט.) equates the word צדיקים with ותיקין. Rashi (ברכות בבלי כו) explains that word as המקדימין למצות ומחזרים לעשות דבר בזמנו ומצותו. by awakening the dawn,טור א:א, לפי מאמר מיהודה בן תימא (אבות ה:ב) של "גבור כארי" and reaching קריאת שמעסיקום הגמרה (ברכות בבלי ט:) על משנה (ברכות א:ב). & the עמידהבריתא, ברכות בבלי כו. Combine this with the 2nd footnote from above to have it applying to everyone.
The commentaries to ברכות בבלי ט:-י: reads into two separate occasions the assumption for תפילה בהנץ: The praise for Ḥizkiyahu's prayer & what קהלא קדישה guarantee'd a harm-free day for. When the גמרה attributed those benefits to the connection of גאולה (the last of ברכות שמע) and תפילה (the עמידה), the Maharsha/Tosafot point out its redundancy when taken at face value; after all, everyone conjoins Geula and Tefila. To resolve the apparent redundancy, they assert that the praise/blessing only works by this early time. This expectation was then explicitly codified (רמב"ם הלכות תפילה וברכת כהנים, ג:א). by sunrise. Kabbalistically, this routine is essential to the upholding of the world itself, as it defends (either through testimonyבתנא דבי אליהו זוטא פרק כב or the light of kindness revealed by Hashem's mercyבא"ח ריש פר' פנחס) against the prosecuting angels/forces of evil aiming to destroy the Jewish people. People who maintained the expectation (including our forefather אברהם*וַיַּשְׁכֵּ֥ם* אַבְרָהָ֖ם בַּבֹּ֑קֶר (פרשת וירא, אחר הפכת סדום ועמורה). and kings such as דודתהילים נח:ט and חזקיהו5) involke personal merit too, including fear of heaven throughout the day.ברכות ירושלמי כז.
The Mishna (אבות א:ג) appends this as a blessing to his advice to serve their master regardless of the reward, which is certainly applicable for prayer by sunrise (קשר גודל - חיד"א, ו:א). Nevertheless, we have spread through the introduction's main & footnote text all the possible rewards, all quoted from the Yalkut Yosef (2021 Edition) O"Ḥ II, pg. 458 -Sepharadic communities featured customs that surrounded this time, such as בקשות (on שבת) or Seliḥotמשנה תורה הלכות תשובה ג:ד, שו"ע או"ח תקפא:א requests during the weekdays in the month of Elul and the Ten Days of Repentence.These rituals took place during the last four hours of the night, which contained Kabbalistic relevance by means of praying בשעת עת רצון.
ע"ע בי"י (מהדורה תשע"ו) אמוד מה Other practices (such as staying all night to learn, whether for one or twoבא"ח במדבר ז, כף החיים תצד:ו (when applicable) nights of חג השבועותחז"ע יו"ט שט or the night of הושענא רבהחז"ע סוכות עמוד תלח) are scattered all throughout the Jewish calendar. As time went along, the application of תפילת שחרית בהנץ החמה also became subject to customs, with Maran Ovadia onlyארחות מרן ז:ד praying at this time for the surrounding customs & laws (an example of the latter is תקופת החמהThis is a custom name we gave to the Tekufa which would contain ברכת החמה; one would avoid water during that one hour period (as explained later), wait until the next morning to wake up and pray by הנץ החמה to say this ברכה as soon as possible. See חז"ע ברכות אמוד תעט for more information.). An expanded approach, though, is labeled under the acronym of "אברהם"חידא, דבש לפי ה:ו; כף החיים פלאגי לא:ס, derived from the verse וישכם אברהם בבוקר: +Sepharadic communities featured customs that surrounded this time, such as בקשות (on שבת) or Seliḥotמשנה תורה הלכות תשובה ג:ד, שו"ע או"ח תקפא:א requests during the weekdays in the month of Elul and the Ten Days of Repentence.These rituals took place during the last four hours of the night, which contained Kabbalistic relevance by means of praying בשעת עת רצון.
ע"ע בי"י (מהדורה תשע"ו) אמוד מה Other practices (such as staying all night to learn, whether for one or twoבא"ח במדבר ז, כף החיים תצד:ו (when applicable) nights of חג השבועותחז"ע יו"ט שט or the night of הושענא רבהחז"ע סוכות עמוד תלח) are scattered all throughout the Jewish calendar. As time went along, the application of תפילת שחרית בהנץ החמה also became subject to customs, with Maran Ovadia onlyארחות מרן ז:ד praying at this time for the surrounding customs & laws (an example of the latter is תקופת החמהThis is a custom name we gave to the Tekufa which would contain ברכת החמה; one would avoid water during that one hour period (as explained later), wait until the next morning to wake up and pray by הנץ החמה to say this ברכה as soon as possible. See חז"ע ברכות אמוד תעט for more information.). An expanded approach, though, is labeled under the acronym of "אברהם"חידא, דבש לפי ה:ו; כף החיים פלאגי לא:ס, derived from the verse וישכם אברהם בבוקר: {:.customBulletList #bulletA} יכה - The text we'd read on *9 Av* @@ -19,6 +19,6 @@ Sepharadic communities featured customs that surrounded this time, such as בק (Other customs include Erev Rosh Hashanaמאמר מרדכי לד:ה, Yom Kippurליקוטי מהרי"ח
Incidentally, this can also be derived by using our אברהם banner, since the list repositions every element (except for Shavu'ot, which isn't present). The primary version of this list is presented in ס"ת form (הושענ**א** [רבה], תשעה בא**ב**, יום קיפו**ר**, ראש השנ**ה** & פורי**ם**), utilizing the last letter of the holiday names. For something closer to the Ḥida's list (utilizing objects of the holiday, traditional first-letter acronyms), a secondary version is presented in this fashion: **א**סתר, **ב**היות הבוקר (תשעה באב), **ר**אש השנה, **ה**ושענא רבה & **מ**חילת עבונות & 11 TishriInsert Pinny Citation) -The other days of the year, though, aren't subject to these customs. Since these מצות's end-time extends into the day, it is a conflict of priorities between this element of prayer against the obligation of תלמוד תורהי"י או"ח א (מהדורה תשפ"א) סימן פט and the importance of תיקון חצות.י"י או"ח א (מהדורה תשפ"א) אמוד צ, אור לציון חלק א תשובה יב
For a disputed interpretation, read the responsa from "Divre Shalom" (end of 5th volume, section of "הערות והנהגות", seif 1). Furthermore, this should not be an issue in the winter months, where the twilight time is short enough to permit one to wake up before Dawn to say it prior to starting prayer. It is up to each individual to evaluate their ability to fulfill the expectation, adding supplications/תחנונים to their prayer.The equating of praying by sunrise being supplications for one's prayer is from Abaye bar Avin and Rabbi Ḥanina bar Avin (ברכות בבלי כט:). The need for prayer to have these supplications is expressed as a rebuke on those who lack it, from Ribbi Eli'ezer (משנה ברכות ד:ג).
It is in this detail that the Sages of the West [Israel] rise to voice their disapproval of the practice (praying by the "reddening of the sun", which would apply to הנץ החמה in addition to מנחה), concerning themselves with the possibility of mixing up the time. Nonetheless, we are not concerned for this; even setting aside that the context cannot be talking about שחרית (since one has a range of time that is considered תפילה בהנץ החמה, irrespective of our fixed definition of הנץ החמה not including the ספק השיטות, as we'll discuss later), we use a ספק ספיקה to permit praying during the Geonic night-twilight (Maybe the law goes like the other authorities that permit מנחה until Nightfall, and maybe it's still day - either based on the nature of twilight or the law potentially following RT for the length of the day), prior to the Geonic Nightfall. Even if the end-time of מנחה was sunset, it would still be irrelevant to שחרית considering the potential question of סב"ל is disputed by the fact that one can pray before הנץ החמה; it would just be a question of בדיעבד or לכתחילה
A possible proof to the argument above is from the Ari z"l's practice of praying all three daily prayers as the sun reddens. Nevertheless, this is only consistent with his opinion that follows רבינו תם by night time, since the problem only arises long after the time of sunset (which by then he has prayed both מנחה וערבית) +The other days of the year, though, aren't subject to these customs. Since these מצות's end-time extends into the day, it is a conflict of priorities between this element of prayer against the obligation of תלמוד תורהי"י או"ח א (מהדורה תשפ"א) סימן פט and the importance of תיקון חצות.י"י או"ח א (מהדורה תשפ"א) אמוד צ, אור לציון חלק א תשובה יב
For a disputed interpretation, read the responsa from "Divre Shalom" (end of 5th volume, section of "הערות והנהגות", seif 1). Furthermore, this should not be an issue in the winter months, where the twilight time is short enough to permit one to wake up before Dawn to say it prior to starting prayer. It is up to each individual to evaluate their ability to fulfill the expectation, adding supplications/תחנונים to their prayer.The equating of praying by sunrise being supplications for one's prayer is from Abaye bar Avin and Rabbi Ḥanina bar Avin (ברכות בבלי כט:). The need for prayer to have these supplications is expressed as a rebuke on those who lack it, from Ribbi Eli'ezer (משנה ברכות ד:ג).
It is in this detail that the Sages of the West [Israel] rise to voice their disapproval of the practice (praying by the "reddening of the sun", which would apply to הנץ החמה in addition to מנחה), concerning themselves with the possibility of mixing up the time. Nonetheless, we are not concerned for this; even setting aside that the context cannot be talking about שחרית (since one has a range of time that is considered תפילה בהנץ החמה, irrespective of our fixed definition of הנץ החמה not including the ספק השיטות, as we'll discuss later), we use a ספק ספיקה to permit praying during the Geonic night-twilight (Maybe the law goes like the other authorities that permit מנחה until Nightfall, and maybe it's still day - either based on the nature of twilight or the law potentially following RT for the length of the day), prior to the Geonic Nightfall. Even if the end-time of מנחה was sunset, it would still be irrelevant to שחרית considering the potential question of סב"ל is disputed by the fact that one can pray before הנץ החמה; it would just be a question of בדיעבד or לכתחילה
A possible proof to the argument above is from the Ari z"l's practice of praying all three daily prayers as the sun reddens. Nevertheless, this is only consistent with his opinion that follows רבינו תם by night time, since the problem only arises long after the time of sunset (which by then he has prayed both מנחה וערבית) \ No newline at end of file diff --git a/_includes/printcal/netz/times.md b/_includes/printcal/netz/times.md index cade762..44675c3 100644 --- a/_includes/printcal/netz/times.md +++ b/_includes/printcal/netz/times.md @@ -1,4 +1,4 @@ -
Dawn - עלותGenesis 32:25. Variant of וכמו השחר עלה is used in Genesis 19:15/עמודמשנה ברכות א:א השחר
+
Dawn - עלותGenesis 32:25. Variant of וכמו השחר עלה is used in Genesis 19:15/עמודמשנה ברכות א:א השחר
Dawn begins the halachic day, signified by the visibility of the sun's rays in the illuminated eastern sky.רא"ש, ברכות ד:א; רמב"ם פירוש המשניות ד:א; ש"ע א"ח פט:א It's the moment that transitions from the night's commandments (examples: תיקון רחל,Not included in this rule is תיקון לאה, which could be said even after Dawn since it is only מזמורי תהילים. On the otherhand, the full seder of תיקון רחל should only be said prior to Dawn. (הליכות עולם א' פרשת וישלח הלכה ו; שו"ת איש מצליח חלק א סימן ד)
The permissibility to say תיקון רחל in the time surrounding Dawn is subject to great dispute. Concluding within the half hour prior to Dawn is permitted considering our ability to determine whether the Dawn has risen to the precise minute (negating the concern of רב פעלים חלק ב או"ח סעיף ב. This letter-of-the-law ruling was represented in בא"ח א וישלח הלכה ח). On the other hand, saying it after dawn is forbidden from the words of the Zohar (as repeated in משפת כתוב ס"א, quoted in י"י (מהדורא תשפ"א) א:מח (אמוד פא)), meaning one should not say it even during the time until Misheyakir (against שו"ת יצחק ירנן ח"א סי' כ"ז & responsa attributed by RYY to שו"ת איש מצליח). קריאת שמע של ערבית & תפילת ערבית) to the days commandments (like not eating before prayerש"ע או"ח פט:ה), even if not a full-proof perfect one. This is because there are cases where the night's commandments (קריאת שמע בלי ברכת השכיבנו) could still be done into the day, and practically, one should still not perform positive commandments (such as prayer) until sunrise (unless there is a pressing circumstance. Also, one who erroneously did any commndment before sunrise is exempt post-facto). @@ -10,14 +10,14 @@ The third interpretation comes from Rabbenu Tam, who includes the legal time of The codification of this law from our authorities views the context (Israel on Erev PesaḥThis refers to the spring equinox, where the lnegth of day & night is symmetric to each other. Lengths of each are shortened/extended depending on how far one is from this day and it's fall counterpart on September 20th.) as a means to create an astronomical parralelSpecifically, the sun's position below the horizon, measurable at 16.04 degrees to the passage of time; however, when the parameters change (such as the different days of the calendar or different locations than Israel), we maintain the time length of twilight would also accommodate.This is unlike those that codified the concluded time itself irrespective of the astronomical inconsistency, in the form of "fixed minutes". According to these opinions, 72 minutes would be the same 72 minutes throughout the whole year and the whole world. For further research, read the following:
תוספות הראש (ברכות ג: ד"ה כיון), מור וקציעה (ריש ס רל"ג) ודרך החיים (הלכןת ערב שבת). גם גרסאות המדויקות של הרמב"ם (גרסת רב יוסף קאפח) -Recreating the context of the Gemara is as easy as applying the sun's position ("degree") below the horizon on the equinox day at those minutes to the respective location.Halacha Berurah (intro to siman 261 halacha 13), based on Minḥath Kohen (2 4), Pri Ḥadash (Kuntres DeBey Shimshey 8) & Bet David (104). Although R David writes one should only be stringent and increase, the logic of using it for leniencies by regular seasonal minutes also apply by these adjusted-seasonal minutes One could then measure the time that this astronomical event takes place until sunrise to get the length of twilight fitting for that location.This position maintains that the location determines the length of twilight, which takes the middle position of two extremes.
The first extreme is that there is no astronomical relevancy concerning this period of twilight. Although this is the opinion of R' Yitzḥak Yosef (עין יצחק ג' עמוד רל), the point of seasonal minutes is to conform with the astronomical reality, especially when his assertion is inconsistent with his opinion on the nighttime period of twilight (which he asserts does factor in astronomical norms). For our "Ohr Hachaim" mode, we've maintained consistency with seasonal minutes for both periods of twilight but we've used a fixed measurement of 72 minutes to be then made seasonal.
The second extreme is to only regard the positioning of the sun, without any consideration for the equinox day in the respective location. This is the typical application of degrees, adopted by even Sepharadic authorities such as R' Mazuz (in the Kisse Raḥamim calendar) & R' Ya'akov Hillel (in the Ahavat Shalom calendar). Nevertheless, this is not reflected in our calendar as it deviates from the traditional Sepharadic norm.
 To fit it with the normative Sepharadic custom, this twilight period is then lengthened/shortened depending on how long the day itself lasts, in a process called "seasonal minutes".מנחת כהן (מבוא השמש מאמר ב פרק ג) על שו"ת פאר הדור 44. זה פסק של מרן עובדיה, והביא ראיה מבא"ח (שנא ראשונה - וארא ה, ויקהל ד, צב ח; שנא שניא - נח ז; רב פעלים ב:ב), וכן הסכים הילקוט יוסף (נ"ח:ג) +Recreating the context of the Gemara is as easy as applying the sun's position ("degree") below the horizon on the equinox day at those minutes to the respective location.Halacha Berurah (intro to siman 261 halacha 13), based on Minḥath Kohen (2 4), Pri Ḥadash (Kuntres DeBey Shimshey 8) & Bet David (104). Although R David writes one should only be stringent and increase, the logic of using it for leniencies by regular seasonal minutes also apply by these adjusted-seasonal minutes One could then measure the time that this astronomical event takes place until sunrise to get the length of twilight fitting for that location.This position maintains that the location determines the length of twilight, which takes the middle stance of conflicting positions.
The first extreme is that there is no astronomical relevancy concerning this period of twilight. Although this is the opinion of R' Yitzḥak Yosef (עין יצחק ג' עמוד רל), the point of seasonal minutes is to conform with the astronomical reality, especially when his assertion is inconsistent with his opinion on the nighttime period of twilight (which he asserts does factor in astronomical norms). For our "Ohr Hachaim" mode, we've maintained consistency with seasonal minutes for both periods of twilight but we've used a fixed measurement of 72 minutes to be then made seasonal.
The second extreme is to only regard the positioning of the sun, without any consideration for the equinox day in the respective location. This is the typical application of degrees, adopted by even Sepharadic authorities such as R' Mazuz (in the Kisse Raḥamim calendar) & R' Ya'akov Hillel (in the Ahavat Shalom calendar). Nevertheless, this is not reflected in our calendar as it deviates from the traditional Sepharadic norm.
 To fit it with the normative Sepharadic custom, this twilight period is then lengthened/shortened depending on how long the day itself lasts, in a process called "seasonal minutes".מנחת כהן (מבוא השמש מאמר ב פרק ג) על שו"ת פאר הדור 44. זה פסק של מרן עובדיה, והביא ראיה מבא"ח (שנא ראשונה - וארא ה, ויקהל ד, צב ח; שנא שניא - נח ז; רב פעלים ב:ב), וכן הסכים הילקוט יוסף (נ"ח:ג) --- The calendar times generated using our formula may result in either a leniency or a stringency, dependent on the scenario & the other time used in the comparsion. Due to the nature of how reliant we are on our time, *any* other formula that would generate more comfortable/lenient times may **not** be used to supersede our "stringencies", considering they use premises not adopted by our authorities.י"י (מהדורת תשפ"א) עמוד תעה סימן פט:יב
Although the inverse is also true (that their authorities would not rely on our results), our authorities have held of our times even when it was visibly more lenient - פרי חדש על המנחת כהן (שמנ"כ לא רצה לפי דעתו לסמוך על זמניות לקולא אבל הפר"ח הסכים גם לקולא). נפסוק להלכה בספרי מרן עובדיה (למעלה), אור לציון (ח"ב עמ' נב) וכף החיים (י"ח סעיף קטן י"ח). However, there are cases where we introduce further leniencies, whether due to an inaccessibility to our opinions or when our opinion is too stringent: {:.fakeListItem} -Those unable to pray תפילת שחרית from sunrise until the 4th hour (such as workers) may pray from ברוך שאמר until ישתבח as early as Dawn (even לכתחילה).י"י (מהדורת תשפ"א) עמוד תעד סימן פט:יא In those cases, one may also start קרבנות as early as 90see YY above; also Yeḥave Da'at - vol. II siman 8. There are two ways we've reached 90 minutes:
a) Increasing the length of a mil to 22.5 minutes. (Ḥatam Sofer)
b) Increasing the mil count used for Dawn, as Tosafot incidentally holds (somehow, their commentary to Berachot 2b includes a time of 5 mil)

Any earlier time would utilize a mil's length of 24 minutes (used by Rambam, Pirush Mishnayoth Pesaḥim 3:2, end of "בצק"), which is unsuitable when applied to the Talmud's description of the equinox-day.
The astronomical sightings are represented through math, where the length of a mil is a variable that affects all others. In our case, the length of a 24-mil changes the twilight period's to last 5 mil, since the days length of 720 minutes (12 hours of daylight multiplied by 60 minutes per hour) could only give us 30 of the 24-minute mil (24\*30). This does not correlate to any astronomical sighting, considering the first glimmer of light appears much later than 120 minutes before dawn, specifically when the sun is at 18°. Furthermore, we appeal to the Gemara's later authority, who concluded that there can only be 4 mil for the twilight periods.

As such, we forego the 24 minute mil altogether for Dawn (which isn't against the Rambam, since even the Rambam held that Dawn is measured at 72 minutes; see Pirush Mishnayot Berachot 1:1) and use the closest available position, held at 90 minutes. seasonalThere is no reason to suggest that anything beyond the length of a mil is subject to sacrifice. minutes before sunrise, since there is no concern of ספק ברכות להקל before ברוך שאמר. +Those unable to pray תפילת שחרית from sunrise until the 4th hour (such as workers) may pray from ברוך שאמר until ישתבח as early as Dawn (even לכתחילה).י"י (מהדורת תשפ"א) עמוד תעד סימן פט:יא In those cases, one may also start קרבנותAlthough one would read the verse of "שמע ישראל" before the time one would be able to put Tefilin on, there is no concern of reading the קרבנות without one's Tefilin since the statement of "כל הקורא קריאת שמע בלא תפילין כאילו מעיד עדות שקר בעצמו" is limited to the testifying parts of טלית ותפילין, which aren't found in the verse we say above (Halikhot 'Olam I pg. 17, disproving the BI"Ḥ I Vaera II) as early as 90see YY above; also Yeḥave Da'at - vol. II siman 8. There are two ways we've reached 90 minutes:
a) Increasing the length of a mil to 22.5 minutes. (Ḥatam Sofer)
b) Increasing the mil count used for Dawn, as Tosafot incidentally holds (somehow, their commentary to Berachot 2b includes a time of 5 mil)

Any earlier time would utilize a mil's length of 24 minutes (used by Rambam, Pirush Mishnayoth Pesaḥim 3:2, end of "בצק"), which is unsuitable when applied to the Talmud's description of the equinox-day.
The astronomical sightings are represented through math, where the length of a mil is a variable that affects all others. In our case, the length of a 24-mil changes the twilight period's to last 5 mil, since the days length of 720 minutes (12 hours of daylight multiplied by 60 minutes per hour) could only give us 30 of the 24-minute mil (24\*30). This does not correlate to any astronomical sighting, considering the first glimmer of light appears much later than 120 minutes before dawn, specifically when the sun is at 18°. Furthermore, we appeal to the Gemara's later authority, who concluded that there can only be 4 mil for the twilight periods.

As such, we forego the 24 minute mil altogether for Dawn (which isn't against the Rambam, since even the Rambam held that Dawn is measured at 72 minutes; see Pirush Mishnayot Berachot 1:1) and use the closest available position, held at 90 minutes. seasonalThere is no reason to suggest that anything beyond the length of a mil is subject to sacrifice. minutes before sunrise, since there is no concern of ספק ברכות להקל before ברוך שאמר. {:.fakeListItem} One who has not counted the עומר and is unsure whether Dawn has risen can count even with a blessing.This ruling is derived from a ספק ספיקא:
a) Perhaps it is still night, where it is permissible to count; this can manifest whether one is before Dawn or it's during a period of "Ben Hashemashot" according to the authorities that rule such exists in the morning's twilight.
b) Perhaps the law goes like the Beraitah that permits counting with a blessing even into the morning.

This ruling is sourced R' Avraham Yosef, Halacha Yomit shiur on Nissan 28, 5783 (TorahAnytime ID 131578). Although it was initially presented as three doubts, we merged the first two based on the Halacha Berura's ruling not to overpopulate cases in ספק ספיקא when the two doubts returns the same result. @@ -32,10 +32,13 @@ One stuck with a calendar with the right times from a different year can be used ###### Misheyakir -As said above, Dawn is the time one can start receiting the blessings of פסוקי דזימרה. However, those actually using said early time for פסוקי דזמרה will find their momentum halted by ישתבח, considering the portion of prayer that follows (ברכות קריאת שמע) demands a separate time called **Misheyakir**. The description of this time is when one can recognize a semi-familiar acquaintence within the distance of 4 *Amot*/6 feet,ברכות בבלי ט and distinguish between white & tekhelet.The Bet Yosef (O"Ḥ 58:2) asserts these two times are one in the same. Once this time comes, one can also put on the other two dependents of this time; טלית ותפיליו. The three מצות dependent on this time each utilize recognition in their own right, as such: +As mentioned above, Dawn is the time one can start receiting the blessings of פסוקי דזימרה. However, the order of תפילה also consists of קריאת שמע and its surrounding blessings, which require a later time called **Misheyakir**.משנה ברכות א:ב - "מִשֶּׁיַּכִּיר בֵּין תְּכֵלֶת לְלָבָן."
The Talmud (ברכות בבלי ט:) restates other comparisons, concluding with "אָמַר רַב הוּנָא: הֲלָכָה כַּאֲחֵרִים. אָמַר אַבָּיֵי: לִתְפִילִּין כַּאֲחֵרִים. לִקְרִיאַת שְׁמַע כְּוָתִיקִין". [Aḥerim in our case holds by "מִשֶּׁיִּרְאֶה אֶת חֲבֵרוֹ רָחוֹק אַרְבַּע אַמּוֹת, וְיַכִּירֶנּוּ", which is a different way of referring to the same time in our Mishna; see Yerushalmi 1:2, as codified by the בית יוסף commentary to the Tur (O"Ḥ 58:2)]. The majority of our foremost authorities (Rambam in Mishne Tora, Laws of Keriath Shema, 1:11 & Rif) codified Abaye's ruling against our Mishna, thereby obmitting any element of Misheyakir. However, Maran (S"A O"Ḥ 58) held by the other foremost authority (the Rosh, Berakhoth 1:10 & Rabbenu Yona ibid), who maintained the Mishna's law by contextualizing Abaye's ruling as an addition (meaning to add an element of priority) rather than a replacement to the Mishna's ruling.
Reciting קריאת שמע by a בדיעבד time calls the fulfillment of the מצוה into question, and opens the opportunity for a redo. Although Maran agrees that there is a בדיעבד time, the window of time is much smaller since the time of משיכיר elevates the מצוה to a לכתחילה, even though it is not מצוה מן המובחר. This detail changes not only the need of a redo, but also the opportunity of a redo; attempting to fulfill the מצוה twice (as long as both attempts are within the same לכתחילה and בדיעבד status) transgresses the commandment of not adding to the word of law (בל תוסיף). The description of this time is when one can recognize a semi-familiar acquaintence within the distance of 4 *Amot*/6 feet, and distinguish between white & tekhelet. Once this time comes, one can also put on the other two dependents of this time; טלית ותפיליו. The three מצות dependent on this time each utilize recognition in their own right, as such: -- Dawning Tefilin at nighttime violates a Rabbinic prohibition;The 1st Parasha discussing תפילין features a commandment to remember יציאת מצרים, ending off with the verse of "וְשָׁמַרְתָּ֛ אֶת־הַחֻקָּ֥ה הַזֹּ֖את לְמוֹעֲדָ֑הּ מִיָּמִ֖ים יָמִֽימָה׃" (Bo, 7th Aliya). According to the בריתא's reading (quoted in מנחות בבלי לו׃, used by R' Yose HaGlili) that connects this verse to the verse prior (of "וְהָיָה֩ לְךָ֨ לְא֜וֹת עַל־יָדְךָ֗ וּלְזִכָּרוֹן֙ בֵּ֣ין עֵינֶ֔יךָ", which discusses Tefilin), the Biblical חוק refers to the limitation on when one can wear Tefilin, deduced from the word "מִיָּמִ֖ים" (whether it transgresses a positive commandment [רבי אלעזר, quoted Bavli ibid & ברכות ירושלמי פרק ב הלכה ג] or a negative commandment [רבי יוחנן, quoted Bavli ibid]; both dependent on the interpretation of the word ושמרת). This prohibition (specifically, the negative commandment) was then codified by HaRambam (MT, Laws of Tefilin, 4:11) by fixing the text of "וְחָשַׁךְ וְהִנִּיחַ תְּפִילִּין" to instead read "וחשך ולא סליק תפילי" (see Kesef Mishne)
However, Maran's other foremost authority (Rosh, Laws of Tefilin 16-17; relying on the reading of Tosafot ibid & בעל התרומה סימן ריג) read the verse as referring to the Korban Pesaḥ (just as Ribbi 'Akiva, Bavli ibid), leaving no room for a Biblical prohibition from wearing Tefilin at nighttime. Instead, our Sagges forbade it through a decree, out of concern that one would sleep with them on. This was the codification Maran went with (S"A O"Ḥ 30:2). the prohibition ends, though, after the time that "וְרָאוּ֙ כׇּל־עַמֵּ֣י הָאָ֔רֶץ כִּ֛י שֵׁ֥ם יְהֹוָ֖ה נִקְרָ֣א עָלֶ֑יךָ" could happenRabbenu Yonah's utilization of the verse (Deuteronomy 28:10), found on the Rif's version of ברכות בבלי in new Oz Vahadar pg 11/old pages 4b -- The obligation of ציצית comes from a status of "וראיתם אותו",פרשת שלך, עליית מפטיר making the commandment focused around the day. Thereby, according to all opinions, one does not fulfill the mitzvah if they wear a night-time garment with four tied corners during the night. On the other hand, one wearing a day-time garment with four tied corners during the day fulfills the commandment of ציצית according to all opinions.Maran (S"A O"Ḥ 18:1) did not conclude like either opinion, leaving both readings valid The gauge of what's considered day is from מישיכיר onwards. +{:.fakeListItem} +Dawning Tefilin at nighttime violates a Rabbinic prohibition;The 1st Parasha discussing תפילין features a commandment to remember יציאת מצרים, ending off with the verse of "וְשָׁמַרְתָּ֛ אֶת־הַחֻקָּ֥ה הַזֹּ֖את לְמוֹעֲדָ֑הּ מִיָּמִ֖ים יָמִֽימָה׃" (Bo, 7th Aliya). According to the בריתא's reading (quoted in מנחות בבלי לו׃, used by R' Yose HaGlili) that connects this verse to the verse prior (of "וְהָיָה֩ לְךָ֨ לְא֜וֹת עַל־יָדְךָ֗ וּלְזִכָּרוֹן֙ בֵּ֣ין עֵינֶ֔יךָ", which discusses Tefilin), the Biblical חוק refers to the limitation on when one can wear Tefilin, deduced from the word "מִיָּמִ֖ים" (whether it transgresses a positive commandment [רבי אלעזר, quoted Bavli ibid & ברכות ירושלמי פרק ב הלכה ג] or a negative commandment [רבי יוחנן, quoted Bavli ibid]; both dependent on the interpretation of the word ושמרת). This prohibition (specifically, the negative commandment) was then codified by HaRambam (MT, Laws of Tefilin, 4:11) by fixing the text of "וְחָשַׁךְ וְהִנִּיחַ תְּפִילִּין" to instead read "וחשך ולא סליק תפילי" (see Kesef Mishne)
However, Maran's other foremost authority (Rosh, Laws of Tefilin 16-17; relying on the reading of Tosafot ibid & בעל התרומה סימן ריג) read the verse as referring to the Korban Pesaḥ (just as Ribbi 'Akiva, Bavli ibid), leaving no room for a Biblical prohibition from wearing Tefilin at nighttime. Instead, our Sagges forbade it through a decree, out of concern that one would sleep with them on. This was the codification Maran went with (S"A O"Ḥ 30:2). the prohibition ends, though, after the time that "וְרָאוּ֙ כׇּל־עַמֵּ֣י הָאָ֔רֶץ כִּ֛י שֵׁ֥ם [השם] נִקְרָ֣א עָלֶ֑יךָ" could happenRabbenu Yonah's utilization of the verse (Deuteronomy 28:10), found on the Rif's version of ברכות בבלי in new Oz Vahadar pg 11/old pages 4b + +{:.fakeListItem} +The obligation of ציצית comes from a status of "וראיתם אותו",פרשת שלך, עליית מפטיר making the commandment focused around the day. Thereby, according to all opinions, one does not fulfill the mitzvah if they wear a night-time garment with four tied corners during the night. On the other hand, one wearing a day-time garment with four tied corners during the day fulfills the commandment of ציצית according to all opinions.Maran (S"A O"Ḥ 18:1) did not conclude like either opinion, leaving both readings valid The gauge of what's considered day is from מישיכיר onwards. --- diff --git a/pages/print/full.html b/pages/print/full.html index cb90044..c9b5561 100644 --- a/pages/print/full.html +++ b/pages/print/full.html @@ -285,9 +285,13 @@

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diff --git a/pages/print/netz-tall.html b/pages/print/netz-tall.html index ff6c94c..4616cc9 100644 --- a/pages/print/netz-tall.html +++ b/pages/print/netz-tall.html @@ -325,9 +325,13 @@

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