It is measured according to all between the suns, only if everything between the suns has been allocated, it becomes allocated, otherwise it provides lenients, this is the opinion of the majority of the judges and the decision of the Mishnav and the PMG, and to begin with, it is appropriate to fear the strict ones not to single out a base in a part of the Behash if you want to use it on Shabbat )
Sources: apparently the definition in this since the object was forbidden in the Torah of the prohibition of Shabbat, and what the judges took between the suns, RL, the beginning of the Shabbat, which is when it comes between the suns, and on the other hand, Yayoi also in C. Shay, who recalled that if the moles were in the rabbinical school, it is assigned, and if they were not in the school "Sh is not assigned to Aish, and it does not land at all to be somewhat between the suns, and it is not in this.
And perhaps it should be compared to Din Nakhel, mixing it up between the DKIL suns as the HaMkilin in this and TLA.
And Yaoi' in the 20th century C. Shet Skit 9 of the language mentioned in the Shu'a where the entry of Shabbat was all between the suns, and it means that this is the end of the day for the voice of a dam to be somewhat between the suns is not prohibited, and perhaps we should learn from this language in the matter of who If he received a Shabbat that was determined according to the entrance of his Shabbat, then when he received it, there is surely an assigned prohibition, according to the Shash Dazli', that he is only doubting an assigned prohibition.
However, Shur Shafmag Ret AA at the end of the 20th sign, a model if he received Shabbat is determined according to between the suns, and in the PZ the entry of Shabbat was a dalma, and I. "2 in the Makoa Dazli' in the verse of the Delakn and what they will sit in the last verses, and it is necessary to note the simplicity of the Mishnab in the Skkaz Damiri Gabi Nar and set between the panes the word of the Lord took the candle of Shabbat, but there is a clear evidence from there that Afi' received Shabbat Daha was blessed by a man who did not accept the lighting of the Shabbat candle.
And in the body of the words of the Mishnab, the basis is only if it was all between the suns, but the one who did not receive a Shabbat to heal is also explained in his words 27 and in the Shear HaZion, there according to the Garaz, and it means very much there that everything between the suns was assigned is not assigned .
However, the judges of our time disagreed with this in the comments and additions of the above-mentioned Skit who brought several opinions on this, and that the PMG is explained as it is explained in the 20th century, and what was brought by my last words there which made it difficult from the Dasukah school, which means that they are also a little stricter than the school Hada despek is assigned by the school only in retrospect and not initially at the time of making the condition, and furthermore democse dasukha is a thing whose main purpose is Dauraita as they wrote there, and as I mentioned above the comparison in this to provide a mix of damatz in the school in the types of deirobin that the conditions that allow it is because it is spurred on.
And what they brought there in the name of the Grisha to make it stricter to begin with, it must be said that we disagree with the Shabal and the other judges of our time who ruled as completely as the Mishnab, this is simply the case that to begin with it should be made stricter in the above way, that is, in the way that one wants to use Shabbat with an object, to fix it at the entrance of Shabbat An understanding between the suns will not be the basis of this, since the mixing of the sun is in retrospect, and even in the case of doubt, it is only in hindsight that it can be easily corrected, and yet it has been found that almost all the arbitrators have taken the view that an allocation to a portion of the suns in retrospect is not assigned and in the first place is not reliable. G.
The answer code is: 2635