Zmanim

For other uses, seeZman (disambiguation).

ZmanimofVinohradysynagogue inBohemiafrom 1916Prager Tagblattnewspaper.

Zmanim(Hebrew:זְמַנִּים,literally means "times", singularzman) are specific times of the day mentioned inJewish law.

These times appear in various contexts:ShabbatandJewish holidaysbegin and end at specific times in the evening, while some rituals must be performed during the day or the night, or during specific hours of the day or night.

Calculations

Relative hours

Main article:Relative hour (Jewish law)

The daytime period is divided into twelve equal "relative hours" (or "seasonal" or "variable" hours), which can be longer or shorter than 60 minutes, as the period of daylight is generally not exactly twelve hours long. Hours of the day are counted according to these relative hours for commandments: thus, theShemaprayer must be recited in "the first three hours" of the day, i.e. the first 1/4 of the daytime period.

There are two major opinions regarding the definition of the daytime period:

• According toMagen Avrahamthe period betweendaybreak and nightfallis divided into 12 hours. Usually this time is computed using daybreak as 72 minutes before sunrise (or more accurately, when the sun is 16.1 degrees below the horizon, as it is in Jerusalem 72 minutes before sunrise on the equinox), and nightfall as 72 minutes after sunset. However, the common practice inJerusalem(following the Tucazinsky luach) is to compute it using 20 degrees (90 minutes at the equinox).
• According toVilna Gaonthe period betweensunrise and sunsetis divided into 12 hours.

The result is that "Magen Avraham times" are earlier in the morning than "Vilna Gaon times"; in practice, there are communities that follow each of those standards. For times in the afternoon, the Vilna Gaon's times are earlier, and are almost universally followed.

Near New York, for example, a "seasonal hour" based on the Vilna Gaon's calculations lasts ~45 minutes near the winter solstice, ~60 minutes near the equinoxes, and ~75 minutes near the summer solstice.

Minutes and degrees

TheTalmudoften states calculations ofzmanimin terms of the time it takes to walk some distance, stated inmil(Biblical miles). Most authorities reckon the time it takes to walk onemilas being 18 minutes, though there are opinions of up to 24 minutes.

Many authorities hold such calculations to be absolute: the phrase "fourmilsafter sundown, "for example, means exactly" 72 minutes after sundown "in all places on all dates. Other authorities, especially those living in higher latitudes,noted that the darkness of the sky 72 minutes after sundown (for example) varies substantially from place to place, and from date to date. Therefore, they hold that "72 minutes after sundown" actually refers to thedegree of darknessof the sky, 72 minutes after sundown in Jerusalem on an equinox. That degree of darkness is reckoned as being reached when the sun has fallen a certain number of degrees below the horizon (for example, 7°5′ below the horizon), and that number of degrees becomes the actual standard used for all places and all dates.

Evening

One calendar day ends, and the next day begins, in the evening.The Talmud states there is an uncertainty as to whether the day ends exactly at sundown or nightfall, so the period in between - known asbein hashemashot(בין השמשות) - has a status of doubt, as it could belong to either the previous or next day.

The length and timing ofbein hashemashotare subject to dispute. Two Talmudic passages provide contradictory statements regarding to its length: Tractate Pesachimstates that the length is fourmil,whileShabbat34b states that the length is just 3/4mil.Later authorities differ in their interpretations of these passages:

• TheGeonim(and theVilna Gaon) say that the Shabbat 34b describes the time ofhalakhicnightfall, while Pesachim describes when all the stars are visible (an occasion which has littlehalakhicsignificance).
• Rabbeinu Tam(and many otherRishonim) say that there are two times called "sundown": Pesachim describes the actual sundown (fourmilbefore nightfall), while Shabbat 34b describes a time 3/4milbefore nightfall.

These lead to different opinions on the length ofbein hashemashot.According to the Geonim, nightfall is 13½-18 minutes after sundown (or, equivalently, when the sun falls 3–4.65° below the horizon). According to Rabbeinu Tam, nightfall occurs exactly 72 (or 90) minutes after sundown (or, equivalently, when the sun falls 16.1° or 20° below the horizon).

A third Talmudic passage (Shabbat 35b) states that nightfall occurs when three medium-sized stars become visible. Until recently, all Jewish communities followed this passage, waiting for the observation of three stars to end Shabbat.This passage seems to contradict the other two, as in most of the world stars become visible more than 18 and less than 72 minutes after astronomical sunset. To reconcile the passages, various writers have proposed that halachic "sundown" (the beginning ofbein hashemashot) is not when the sun crosses the horizon, but rather earlier (according to Rabbeinu Tam) or later (according to Geonim).

While Shabbat 35b refers to medium-sized stars, the Shulchan Aruch rules that since we are unsure what stars are medium or big, we must be stringent to wait for the appearance of small stars.Since this time is not clearly defined, most communities (at least for the end of the Sabbath) wait until around 8.5° of solar depression. Some, following the interpretation of Rabbeinu Tam, wait until 72 (or 90) minutes after astronomical sunset; this is common practice inChasidicand otherCharedicommunities.

Morning

There are two times for beginning of mitzvotduring the day:

• Daybreak (alot hashachar), when some light is visible, or
• Sunrise (hanetz hahama), when the sun crosses the horizon.

The Mishnahlists a number of daytime mitzvot should be performed after sunrise, but if they are performed after daybreak, one fulfilled his obligationex post facto.

The Talmud in Pesachim (see above)holds symmetrically that the time between daybreak and sunrise is also the time in which one can walk fourmils.For morning calculations, daybreak is normally held to be when the sun is 16.1° below the horizon, or else a fixed 72 (or 90) minutes before sunrise.

Times

Daybreak

Daybreak (עֲלוֹת הַשַּׁחַר,Alot Hashachar) refers to when the first rays of light are visible in the morning.

• If one has not recited the eveningShemaby this time, and the omission was not due to negligence, one can still recite it now, up to sunrise, though one may not sayHashkiveinuorBaruch Hashem L'Olam.
• If one has prayedShacharitafter this time, one has fulfilled his obligationex post facto.Furthermore, mostmitzvotthat must be performed during the day (such as theFour SpeciesorHallel) may be done after this time, at leastex post facto.

Misheyakir

After daybreak, there is a time known asmisheyakir,"when one can recognize [another person four cubits away]." This is the earliest time to weartzitzitandtefillin(thoughex post facto,if one did so afterAlot Hashachar,he fulfilled his obligation).

Misheyakiris generally calculated relative to season and place, and because there are no Talmudic or early sources as to when this time occurs, there are a wide range of opinions. Most calculate it based on when the sun is 10.2-11.5 degrees below the horizon, but there are opinions that make it as late as 6 degrees.

Sunrise

Sunrise (הָנֵץ הַחַמָּה,Hanetz Hachamah) refers to when the ball of the sun rises above the horizon. It is preferable to pray the morning Shema just before this time and begin theAmidahjust afterwards, and praying this way is known asvatikin.Mostmitzvotthat must be performed during the day (such as theFour SpeciesorHallel) should be done after this timeab initio.

Sof Zman Kriyat Shema

Sof Zman Kriyat Shema(סוֹף זְמַן קְרִיאַת שְׁמַע) means "end of the time to say the [morning]Shema."This is threehalachichoursinto the day. These hours are variable/seasonal hours and refer to one twelfth of the time between daybreak and nightfall (according to theMagen Avraham)orone twelfth of the time between sunrise and sunset (according to theVilna Gaon).

Sof Zman Tefilah

Sof Zman Tefilah(סוֹף זְמַן תְּפִלָּה) means "end of the time to say theShacharitAmidah. "This is fourhalachichoursinto the day. Since the Amidah is only rabbinically required (unlike the Shema which is Scriptually mandated) it is common to rely on the later time (Vilna Gaon), thus only a few calendars publish the earlier time (Magen Avraham).

Midday

Midday (חֲצוֹת הַיּוֹם,Chatzot Hayomor justChatzot) means the midpoint between sunrise and sunset, or equivalently between daybreak and sundown. The absolute latest time for the Shacharit Amidah,ex post facto,is this time. On theShabbatand onholidays,one is supposed to eat before this time. OnTish'a Ba'avone may sit on a chair at this time, and those who fast onErev Rosh Hashanahusually eat at this time.

Mincha Gedolah

Minchah Gedolah(מִנְחָה גְּדוֹלָה, literally the greaterMinchah), one-halfvariable hourafter midday (6.5 variable hours into the day), is the earliest time to reciteMinchah,although one should try, if possible, to wait untilMinchah Ketanah.OnShabbat,andJewish holidays,it is preferable to beginMussafby this time, because otherwise it is questionable whether they would be required to pray the more frequent prayer (Minchah) first.

Mincha Ketanah

Minchah Ketanah(מִנְחָה קְטַנָּה, literally the smaller [window of praying] Minchah), two and one-halfvariable hoursbefore sunset, is the preferable earliest time to recite Minchah.

Plag Hamincha

Plag Hamincha(פְּלַג הַמִּנְחָה, literally half of the Minchah) is the midpoint betweenMinchah Ketanahand sunset, i.e. one and one-quartervariable hoursbefore sunset. If one prayedMinchahbefore this time, one may reciteMaarivafterwards (at the conclusion of the Sabbath, this may only be done under extenuating circumstances). Otherwise, one must wait until sunset, unless one is praying as a congregation.Furthermore, it is questionable whether an individual may pray maariv after plag hamincha if he doesn't always recite mincha before Plag Hamincha; nevertheless, the Halachic authorities allow one to do so on Friday night.

Sunset

Sunset(שְׁקִיעַת הַחַמָּה‎,Shkiyat Hachamah- often referred to simply asShKia/Sh'Kia/SheKia)is the time at which the ball of the sun falls below the horizon. The next day of theHebrew calendarbegins at this point for almost all purposes.

Some sources indicate that if one ate an additional specified quantity of bread, and a meal eaten now includes the new day's additions in thegrace after meals,then they are added.For example, these includeReTzeiandYaaLeh VeYaVoon Shabbat Erev Rosh Chodesh.

Mitzvotthat must be performed during the day may no longer be performedab initio.Minchah should not be delayed past now. Maariv may be recited now, although many wait until after nightfall.

Bein Hashemashot

Bein Hashemashot(בֵּין הַשְּׁמָשׁוֹת, literally between the suns) is the period between sunset and nightfall, and is considered a time of questionable status. On the Sabbath, festivals, and fast days the stringencies of both the previous and following days apply. For example, if the fast ofTish'a Ba'avimmediately follows the Sabbath, the interveningBein Hashemashotis forbidden in eating, drinking,andworking.However, there are occasional leniencies.

Nightfall

Nightfall (צֵאת הַכּוֹֹכָבִים,Tzet Hakochavim) is described in detailabove.After nightfall, it is considered definitely the following day. All restrictions of the previous day go away, and any Mitzvot that must be performed at night (such as the eveningShema,theSeder,orBedikat Chametz) may be performed.

There is amitzvahto add some additional time to one's Shabbat observance after nightfall (tosefet shabbat), and thus published times for the end of Shabbat may be a few minutes later than the time calculated (according to whatever opinion) for nightfall.

Midnight

Midnight (חֲצוֹת הַלַּילָה,Chatzot Halailahor justChatzot) is the midpoint between nightfall and daybreak, or equivalently between sunset and sunrise. The evening Shema should be recited by now, and theAfikomanon Passover should be eaten by this time. The Talmud inBerachotrules that all "night" mitzvot should be performed byChatzot,at leastab initio,in case the person would otherwise fall asleep and then fail to perform the mitzvot. Some rise at this time and reciteTikkun Chatzot,a series of supplications for the rebuilding of the Temple.

Other zmanim

On the Eve ofPassover,chametzmay not be eaten after four variable hours, and must be burned before five variable hours.

TheMussafprayershould preferably be recited before seven variable hours, on days it is recited.

See also

• Jewish law in the polar regions
• Canonical hours
• Salat times
• Relative hour (Jewish law)