Today, we delve into the intricate discussions found in Shabbat 35, beginning with reflections dedicated to the memory of Shmuel Yosef ben Sabo, Yosef ben Sabo, and Chana Tzirel bat Ganendel. We also extend our wishes for a complete recovery to Avraham Ze'ev ben Chana Esther among all of Israel. As we start today’s learning, we focus on Shabbat 34b, where we explore the concept of bein hashmashot, the twilight period that holds significance in our halachic discussions.
In yesterday’s Gemara, we noted that one opinion suggests bein hashmashot lasts a bit longer than traditionally understood. This period commences when the eastern horizon, or mizrach, is tinged red by the setting sun, which is shining from the west. As long as the eastern sky remains red, it is considered bein hashmashot. This twilight continues until the upper part of the horizon remains red while the lower part turns dark. Once the darkness levels out, bein hashmashot concludes. The Gemara explains that this duration can be quite extensive.
To support this view, the Gemara references the measurement of bein hashmashot as being shlosha chelkei mil, or three parts of a mil. The Gemara questions this definition, pondering whether it could mean three halves of a mil, which would total one and a half mil. Alternatively, it could refer to three thirds, equating to one mil. The Gemara ultimately clarifies that it refers to three quarters of a mil, extending the time frame of bein hashmashot from when the eastern sky begins to redden until the horizon is completely dark.
In contrast, Rav Yosef argues for a shorter duration of bein hashmashot. He cites Rav Yehuda in the name of Shmuel, stating that the period lasts for shnei chelkei mil, or two parts of a mil. The Gemara again scrutinizes this measurement, questioning whether it signifies two halves, which would equal one mil, or perhaps two quarters, equating to half a mil. The discussion continues, with the conclusion that it refers to two thirds of a mil, which translates to eight twelfths, contrasting with the previous opinion of nine twelfths from the three-quarters measurement.
The distinction between these two opinions reveals a difference of one twelfth of a mil. The Gemara highlights that the crux of their disagreement revolves around this minor but significant fraction. The discourse leads to the practical implications regarding the status of objects during Shabbat and the concept of muktzeh, or items that cannot be moved.
As we shift to the discussion on baskets, we see a reversal of opinions. Rabbah, who previously held the longer view regarding bein hashmashot, now presents a more stringent stance on the permissibility of moving a basket based on its size. He states that a basket capable of holding two kur is permissible to move, as it retains its status as a keli (vessel). However, if it holds three kur, it is deemed too large and thus becomes muktzeh.
Conversely, Rav Yosef maintains that even a basket holding three kur is still permissible to move, only losing its status as a keli when it reaches four kur. This showcases how the opinions can diverge significantly based on the context of muktzeh.
Abaye interjects, recalling a previous inquiry he made to Rabbah about this very matter. The Gemara then explores the source of Rabbah's opinion, linking it to a Mishnah that discusses the status of large vessels and their capacity to become tameh (ritually impure). It becomes evident that the sheer size of these vessels precludes them from being considered keli for the purposes of Shabbat.
As we navigate further, we encounter a discussion about bein hashmashot and its relation to the mikvah (ritual bath). Rabbi Nechemia proposes that the duration of bein hashmashot is equivalent to the time it takes a person to walk half a mil after sunset. Rav Chanina provides practical guidance on how to measure this time, suggesting one observe the sun at the peak of Mount Carmel and time the descent to the mikvah, which further illustrates the practical applications of these halachic discussions.
The Gemara also recounts the miraculous nature of the be'erah shel Miriam, a well that accompanied the Israelites in the desert, emphasizing its unique properties. It is described as a round vessel that floated, providing water to the people, and is noted for its purity, highlighting the themes of sustenance and spiritual nourishment.
Returning to the topic of bein hashmashot, Rav Yehuda states that during this period, kohanim are permitted to immerse in the mikvah. The Gemara debates the implications of this allowance, questioning whether Rabbi Yehuda would permit kohanim to immerse during a time that might be considered night. The discussion leads to the conclusion that according to Rabbi Yossi, who posits that bein hashmashot extends later, kohanim are indeed allowed to dip.
Ultimately, the Gemara establishes that while we follow Rabbi Yehuda for the purposes of Shabbat, adopting a stringent approach, we align with Rabbi Yossi regarding terumah, allowing kohanim to immerse early. This duality reflects the nuanced approach of halachic rulings, where we navigate between stringency and leniency based on context and need.
In conclusion, the discussions surrounding bein hashmashot, muktzeh, and the status of kohanim provide a rich tapestry of halachic reasoning that continues to guide our practices today. These intricate deliberations remind us of the importance of precision in our observance and the profound connections between our rituals and the rhythms of time.