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Beit Midrash
- Sections
- Peninei Halakha
- Shabbat and Holidays
- The Tenth of Tevet
- The Minor Fasts' Halachot
The minor fasts last from dawn (alot ha-shaĥar) until tzeit ha-kokhavim (when three medium-sized stars are visible in the sky). There are different opinions as to when exactly alot ha-shaĥar occurs: either when the first light begins to appear in the east (when the sun is 17.5 degrees below the horizon) or a short time later, when the eastern part of the sky is illuminated (and the sun is 16.1 degrees below the horizon).
Likewise, there are also two primary opinions about when tzeit ha-kokhavim occurs: either when experts or those with excellent eyesight can see three stars (and the sun is 4.8 degrees below the horizon) or when average people can see three stars (and the sun is 6.2 degrees below the horizon).
It is a common misconception that there is a fixed interval between alot ha-shaĥar and hanetz ha-ĥama (sunrise) and between shki’at ha-ĥama (sunset) and tzeit ha-kokhavim. This is not the case: these intervals depend on the time of year and the place. Therefore, one should use a precise calendar to determine these times.[4]
Technically, halakha follows the more lenient opinion, because these fasts are rabbinic enactments. However, it is best to be stringent. Since we are already fasting all day long, it is preferable to add a few extra minutes in order to fulfill our obligation according to all opinions.
When Asara Be-Tevet falls out on a Friday, one must fast until after tzeit ha-kokhavim, even though Shabbat has already begun by then (sa 249:4).
One who flies from America to Israel will experience a shorter fast, as he is flying against the direction of Earth’s rotation. Every hour in flight shortens the fast by more than half an hour. One who flies from Israel to America extends his fast, as he is flying in the same direction as Earth’s rotation. Every hour in flight adds more than half an hour to the fast. As a rule, the fast starts at alot ha-shaĥar and ends at tzeit ha-kokhavim, of wherever one happens to be at the time (see Igrot Moshe, oĥ 3:96).
[4] Regarding alot ha-shaĥar, see Peninei Halakha: Prayer, ch. 11 nn. 1 and 10. Regarding tzeit ha-kokhavim, see ibid. ch. 25 n. 3. I will provide some examples in order to give the reader an idea of the differences. According to the 16.1° measurement, the interval between alot ha-shaĥar and hanetz ha-ĥama in Eretz Yisrael on Tzom Gedalia is c. 73 minutes, whereas it is c. 86 minutes on 17 Tamuz. According to the 17.5° measurement, the interval is c. 80 minutes on Tzom Gedalia and c. 94 minutes on 17 Tamuz. I approximate because the solar date that coincides with the Hebrew date changes from year to year, resulting in a fluctuation of c. two minutes. On Israel’s coastal plain, the sun rises later because the mountains in the east hide the sun longer. Therefore, the interval between alot ha-shaĥar and sunrise increases by about five minutes. The interval between shki’a and tzeit ha-kokhavim also fluctuates depending on the time of year, but the difference is smaller. There is also a considerable difference between the hill country and the plains in Israel. According to the earlier measurement (4.8°), the interval between shki’a and tzeit in Jerusalem on Tzom Gedalia can be as short as 14 minutes. And according to the later measurement (6.2°), the interval on the coastal plain on 17 Tamuz can be as long as 29.5 minutes. This is why one must use a precise calendar. In the footnotes cited above from Peninei Halakha: Prayer, I explain the issue in depth.
Peninei Halkha - Hanukkah 12. Setting up the Candles and Lighting Them
Chapter 12: Lighting the Hanuka Candles
Kuzari -Rabbi Ari Shvat Kuzari class 8- "Answering Questions on the Kuzari's Proof from Mass Revelation
Rabbis in Midrash
Kuzari -Rabbi Ari Shvat Kuzari class 9 - "Seeing is Believing" (parag. 21-30)
These paragraphs elaborate on the theme that seeing and knowing is better than any attempt to prove logically, and begins explaining the difference between Israel and gentiles.
Ein Aya Various Universal Stages of the Geula Process
Rav Kook examines the various stages of redemption, explaining how (in addition to the obvious oft-mentioned stages of ingathering the exiles, reviving the Hebrew language, army, state etc.) the messianic dream of world prosperity, the State of Israel and world unity can and are realistically and logically gradually coming true.
Kuzari -Rabbi Ari Shvat Kuzari class 8- "Answering Questions on the Kuzari's Proof from Mass Revelation
How do we know that the "claim" of mass revelation to 2,000,000 witnesses at Mt. Sinai is really true? This important class answers all of the questions skeptics ask about this claim of the Kuzari.
Ein Aya Armies Still Necessary for Balance & the War Against Wars
Rav Kook explains why the world was originally divided into the various seemingly contradicting ideologies and cultures, in order to develop each one respectively. Swords or armies symbolize how each respective ideology defends themselves, as well as deters their opposing ideologies and cultures. On the other hand, the messianic era will be one of peace, and Rav Kook explains the transition to that stage, which mankind is already undergoing.
The Land of Israel LGBT'S IN ISRAEL
The question was asked, how can one make Aliyah with the LGBT parades?
Kuzari -Rabbi Ari Shvat Kuzari class 7 - Five Accumulative Proofs of G-d
As a preparation for the Kuzari's classic proof of G-d from the mass-revelation at Sinai, we start here with 5 other directions to strengthen our belief which also contribute to what the Kuzari will present as well.
Ein Aya Muscle & Meaning: The Dual Nature of Gevurah (Physical Strength)
Is physical strength and fitness a necessity or an ideal? Although it if often totally overlooked among topics of Judaism, Rav Kook writes that it clearly is also a necessity to deter the many enemies of Israel, but even in Y'mot HaMashiach, in the Messianic era, to a certain extent, it's ideal continues even after our enemies will have been finished off.
