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When Is the Earliest and Latest Time to Pray?

2026-07-10T20:20:39Z

Shlgenkin: /* Latest Time for Shacharit */ Added Birchot HaShachar

*Note: For exact times for your location, see [http://www.myzmanim.com/search.aspx myzmanim.com].

==Earliest Times for Shacharit==
=== Korbanot ===
#One should recite [[Korbanot|''korbanot'']] during the day, meaning after [[Olot HaShachar|''alot ha'shachar'']].<ref>Shulchan Aruch O.C. 1:6 </ref>
#If one does not have time, according to Ashkenazim he may say ''korbanot'' at night.<ref>Pri Megadim M"Z 1:6, Mishna Brurah 1:17. Chida (Birkei Yosef 1:13) writes that a person who doesn't have time can say korbanot at night since it is no worse than learning Torah at night. However, he concludes, that according to kabbalah that a person shouldn't read psukim at night really he shouldn't recite korbanot then. </ref> In cases of need, such as a worker who needs to ''daven'' early, according to Sephardim, he can say ''[[korbanot]]'' from 96 seasonal minutes before [[HaNetz|''hanetz'']].<ref>Halacha Brurah 1:16 (based on Sh”t Yacheve Daat 2:8) writes that in cases of need (for example a worker who needs to daven early) it is possible to say [[korbanot]] 96 minutes before [[HaNetz|hanetz]].</ref>
#The ''parsha'' of the ''korban tamid'' and the ''mishnayot'' of the ''korbanot'' should only be said during the day.<ref>Shulchan Aruch O.C. 47:13, Mishna Brurah 47:32</ref>

=== Birchot Hashachar ===
#The earliest time to say [[Birchot HaShachar|''birchot hashachar'']] is from [[Chatzot|''chatzot'']] (halachic midnight).<ref>Magen Avraham 47:13, Kaf HaChaim 46:49, Or Letzion (vol 2, 4:9) </ref> Initially, one should say ''hanoten lesechvi vinah'' after ''alot hashachar''. However, if one did say it after ''chatzos'', they fulfilled their obligation.<ref>Rosh (Teshuva 4:1) writes that initially one shouldn't say Hamotzei Lesechvi until Olot. Shulchan Aruch 47:13 codifies this. Magen Avraham 47:13 cites the Arizal who says that all of the brachot can be said after Chatzot but the Magen Avraham qualifies this to where one actually heard the rooster crow. Either way he concludes that it is better to be strict to wait until olot. Mishna Brurah 47:31, Biur Halacha 47:13, and Peninei Halacha (Tefillah 9:5) agree. </ref>

=== Psukei Dzimra ===
#''Baruch sheamar'' should be said after [[Olot HaShachar|''alot hachachar'']] before [[HaNetz|''hanetz'']].<ref>Halacha Brurah 1:16 </ref> Others hold that it may be said before ''alot hashachar.''<ref>Leket Hakemach Hachadash 51:9, Ishei Yisrael (16:15, fnt. 48). Both Leket Hakemach Hachadash and Ishei Yisrael cite Daat Torah 664 and 58:1 who proves from Rashi Brachot 11b that psukei dzimra can be recited before the time for shema.</ref>

=== Tallit and Tefillin ===
#The earliest time that one should put on [[Tallit|''tallit'']] is [[MeSheYakir|''misheyakir'']]''[[HaNetz|.]]''<ref>Shulchan Aruch O.C. 18:3. Shulchan Aruch 18:3 rules that the time to make the bracha on [[Tallit]] is from ''[[MeSheYakir|mesheyakir]]''. There is a dispute among the achronim about when exactly [[MeSheYakir|''mesheyakir'']] is. Because of [[Safek Brachot LeHakel]], Halacha Brurah 18:6 one may not make the bracha earlier than a fifth of an hour (in [[Shaot Zmaniot]]) after [[Olot HaShachar|alot hashachar]]. See Rama 18:3 that one may make a bracha at alot hashachar. Mishna Brurah 18:10 writes that although one should be stringent like the Shulchan Aruch; however, one should not stop someone who does like the Rama. Aruch Hashulchan 18:9 rules according to Rama. The Mishna Brurah adds that even for one who follows the Rama should wait with the bracha until [[MeSheYakir|''mesheyakir'']]. He adds that one who makes a bracha, even at night, need not make another one because there are rishonim who hold that one can make the bracha at night.</ref> Ashkenazim, if they must, may put on ''tallit'' as early as ''alot hashachar''; yet they should not make a ''bracha'' until ''[[MeSheYakir|misheyakir]].''<ref>Rama O.C. 18:3, Mishna Brurah 18:10, Piskei Teshuvot 30:1 </ref> When making the ''bracha'', one should feel the ''tzitzit.''<ref>Rama O.C. 18:3</ref> If one already made a ''bracha'' they should not repeat it, even if they made it before ''alot hashachar''.<ref>Mishna Brurah 18:10</ref>
#The earliest time that one should lay ''tefillin is [[MeSheYakir|misheyakir]].''<ref>Shulchan Aruch O.C. 30:1</ref>
#One who is in a pressing situation and must ''daven'' before the ''zman -'' for if he does not, he will totally miss ''zman tefillah'', may put on ''tallit'' and ''tefillin'' before [[Alot HaShachar|''alot hashachar'']].<ref>Shulchan Aruch O.C. 30:3, Mishna Brurah 30:13, Ishei Yisrael 18:11</ref>
##If one puts on ''tzitzit'' before [[Alot HaShachar|''alot hashachar'']], he should not recite a ''bracha'' until [[MeSheYakir|''misheyakir'']], and then he should feel the ''tzitzit'' after making the ''bracha''.<ref>Shulchan Aruch and Rama O.C. 18:3</ref>
##If one makes this ''bracha'' during ''pesukei dezimra'', it should be said between paragraphs.<ref>Mishna Brurah 51:8 writes that it is permissible to say birchat hodaah during pesukei d'zimra. Shulchan Aruch O.C. 53:3 is clear that one can make a bracha on tallit and tefillin during pesukei d'zimra. Biur Halacha 51:4 s.v. Tzarich writes that it is better to wait for between paragraphs. Here too, there is no rush. Ishei Yisrael (16:6,7; ibid. 18:10,11) agrees.</ref> If [[MeSheYakir|''misheyakir'']] happens between the end of ''pesukei d'zimra'' and ''yishtabach'', one should wait to make the ''bracha'' until after ''[[yishtabach]]''.<ref>Shulchan Aruch O.C. 53:3</ref> However, the ''shliach tzibbur'' should make the ''bracha'' before ''yishtabach''.<ref>Rama O.C. 53:3. Mishna Brurah 53:8 writes that if he only gets the tallit and tefillin after yishtabach he may make the bracha at that time as well. It would be the same here if the time of misheyakir is during yishtabach. </ref> Once the ''shaliach tzibbur'' starts the ''kaddish'' after ''yishtabach'' one can no longer make a ''bracha'' on the ''tallit'' until after ''shemoneh esrei''.<ref>Rama O.C. 54:3; Mishna Brurah 54:13</ref> The ''bracha'' on ''tefillin'' may be said between the paragraphs of ''birchot kriat shema''.<ref>Shulchan Aruch and Rama O.C. 66:2, Mishna Brurah 54:13, Ishei Yisrael 18:11</ref>

=== Shema and Shemoneh Esrei ===
#The ''bracha'' of ''yotzer ohr'' may not be said before ''[[MeSheYakir|misheyakir]]''.<ref>Mishna Brurah 58:17. Piskei Teshuvot (58:10) notes that some are lenient when it is unavoidable. However, Biur Halakha (s.v. Zeman Kriat Shema) notes that this discussion may be irrelevant for men if they are going to only say Pesukei D’zimra before misheyakir and say the bracha on Tzitzit and Tefillin before Yotzer Or, and certainly it is preferable to not begin davening until one can make the bracha on Tzitzit and Tefillin.</ref> If one is ''davening'' before [[MeSheYakir|''misheyakir'']] he should say ''krias shema'' with the ''brachot'', skip over the ''bracha'' of ''yotzer ohr'', and say it after ''shemoneh esrei'', in the proper ''zman.''<ref>Ishai Yisrael 18:10</ref> One who accidentally said ''yotzer ohr'' before [[MeSheYakir|''misheyakir'']] should not repeat it.<ref>Biur Halacha 58:4 s.v. b'lo</ref>
#One who will be unable to recite ''shema'' after [[MeSheYakir|''misheyakir'']] may do so from ''[[Alot HaShachar|alot hashachar]]''.<ref>Shulchan Aruch O.C. 58:3</ref>
#''Shemoneh esrei'' should be recited after ''hanetz.''<ref>Shulchan Aruch 89:1</ref> If it was recited from [[Alot HaShachar|''alot hashachar'']] one has fulfilled his obligation. In a case of need, like for one who is traveling, it is even considered ideal to say ''shemoneh esrei'' from [[Alot HaShachar|''alot hashachar'']].<ref>The Rosh ([[Brachot]] 4:1) writes that even though ideally one should pray at [[HaNetz]] (sunrise) if one prayed after [[Olot HaShachar]] one would have fulfilled one’s obligation. This is also the opinion of many Rishonim including Tosfot 30a (s.v. Avuha), Rambam ([[Tefillah]] 3:7, Sh”t Rambam 27), Rabbenu Yerucham (according to Bet Yosef 89:1) and the Tur 89:1. This is codified in Shulchan Aruch 89:1. Mishna Berura 89:4 writes that if one has a pressing need, he may daven l'chatchila from alot hashachar.</ref>
# The ideal mitzvah is to start praying [[Shmoneh Esrei|''shmoneh esrei'']] of [[Shacharit|''shacharit'']] at ''ha[[Netz HaChama|netz hachama]]'' (sunrise). The practice of those who say ''shemoneh esrei'' of ''shacharit'' at ''[[HaNetz|hanetz]]'' is called ''Vatikin''.<ref>Shulchan Aruch O.C. 89:1, Shulchan Aruch O.C. 58:1, Gemara <nowiki>[[Brachot]]</nowiki> 26a writes the ideal time to pray <nowiki>[[Shacharit]]</nowiki> is at <nowiki>[[HaNetz HaChama]]</nowiki> and that was the practice of the <nowiki>[[Vatikin]]</nowiki> (those who fulfill the מצות early and in the proper time). This is codified by the Rambam (<nowiki>[[Tefillah]]</nowiki> 3:1), Rosh (<nowiki>[[Brachot]]</nowiki> 4:1), Tur and Shulchan Aruch 89:1</ref>
# If a person can either daven at ''[[HaNetz|hanetz]]'' without a minyan or later with a minyan, according to Ashkenazim one may daven at ''[[HaNetz|hanetz]]'' if one is always careful to ''daven'' at ''[[HaNetz|hanetz]]''.<ref>Biur Halacha 58:1 s.v. u'mitzva</ref> According to Sephardim one should daven with a minyan later unless one will pray with ''kavana''.<ref>Yalkut Yosef 89:19</ref>

== One Who Must Work Early ==
#If one needs to travel or in a case of difficulty one may pray [[Shacharit|''shacharit'']] after ''[[Olot HaShachar|alot hashachar]]'' before [[HaNetz|hanetz]], but nonetheless one may not make the ''bracha'' on [[Tallit|''tallit'']] and [[Tefillin|''tefillin'']] or say [[Kriyat Shema|''kriyat shema'']] until [[MeSheYakir|''misheyakir'']]. <ref>*The Rosh (Brachot 4:1) writes that even though ideally one should pray at [[HaNetz|hanetz]] (sunrise) if one prayed after [[Olot HaShachar|alot hashachar]] one would have fulfilled one’s obligation. This is also the opinion of many rishonim including Tosfot 30a (s.v. Avuha), Rambam ([[Tefillah]] 3:7, Sh”t Rambam 27), Rabbeinu Yerucham (according to Bet Yosef 89:1) and the Tur 89:1. This is codified in Shulchan Aruch 89:1.
*There is a minority of Rishonim who hold that in extenuating circumstances one is permitted to pray [[Shacharit]] before [[Olot HaShachar|alot hashachar]]. The basis of this approach is Rashi (Brachot 30a s.v. VeLayaved), Sh”t Raavan (176), and Raavad (quoted by the Sefer Hashlamah).
*Shulchan Aruch 89:8 rules that in cases of extenuating circumstances such as where one has to travel early one may pray [[Shacharit]] [[Shmoneh Esrei|shemoneh esrei]] immediately after [[Olot HaShachar|alot hashachar]] and then say Shema while traveling if one is able to have kavana (proper intent) while traveling. This is also mentioned in Mishna Brurah 89:1.</ref>
##Therefore, a person who needs to pray early in the morning in order to get to work should pray with a [[minyan|''minyan'']] that starts ''davening'' after ''misheyakir'' before ''[[HaNetz|hanetz]]''.<ref>Shulchan Aruch 89:1, Mishna Berurah 89:4 write that when in a pressing situation, one may daven shemoneh esrei from alot hashachar. Shulchan Aruch 18:3 writes that the bracha on tallit should not be said before misheyakir. Shulchan Aruch 30:1 writes that tefillin should not be laid before misheyakir. Shulchan Aruch 58:1 writes that krias shema should not be recited before misheyakir. </ref>
##If that isn't possible then the minyan should use the following schedule: say up to ''birchot [[Kriyat Shema|kriyat shema]]'' without [[Tallit|''tallit'']] and [[Tefillin|''tefillin'']] (except for ''shaliach tzibbur'' who should put on [[Tallit|''tallit'']] and [[Tefillin|''tefillin'']] before ''yishtabach''), when [[MeSheYakir|''misheyakir'']] arrives put on [[Tallit|''tallit'']] and [[Tefillin|''tefillin'']], then continue from there. <ref>[http://www.ou.org/webcast_kosher Rabbi Yisrael Belsky] (OU Kosher Webcast, min 19:30-28:30). Sh"t Igrot Moshe 4:6 writes that a person who needs to make it to work is considered to be in an extenuating circumstance in which Shulchan Aruch 89:8 writes that one may pray [[Shacharit]] after Alot Hashachar See also Iggrot Moshe OC 1:10 and Yechave Daat 2:8.</ref>
#If the choice is to ''daven'' with an early [[minyan|''minyan'']] that ''davens'' before ''[[HaNetz|hanetz]]'' after ''[[MeSheyakir|misheyakir]]'' or to ''daven'' later by oneself, such as in one's office, one should rather ''daven'' earlier with a [[minyan|''minyan'']].<ref>[http://www.ou.org/webcast_kosher Rabbi Yisrael Belsky] (OU Kosher Webcast, min 19:30-28:30), Igrot Moshe 4:6 s.v. im ken, Peri Yitzchak 1:2, Sh"t Yaskil Avdi 5:10, Sh"t Minchat Yitzchak 9:10. Chazon Ish (Ishei Yisrael 13:note 21) ruled likewise. [http://www.ou.org/webcast_kosher Rabbi Yisrael Belsky] (OU Kosher Webcast, min 19:30-28:30) said that if one feels that it is just too dark and one cannot understand what the people are relying on to put on [[Tefillin]] so early one should say up to Baruch SheAmar before traveling and then pray at one’s office.</ref> Some disagree and say that you should ''daven'' on your own rather than ''daven'' before ''hanetz''. <ref>Sh”t Sheilot Shmuel OC 12, Rav Elyashiv (quoted in Avnei Yashfei [[Tefillah]] page 167), Yalkut Yosef ([[Tefilla]] pages 137-139, 89:14). </ref>
#If a person who is not in a rush to ''daven'' before sunrise is needed for a [[minyan|''minyan'']] that is ''davening'' before sunrise there is a dispute whether he is allowed to join or not. <ref>Rav Yosef Shalom Elyashiv quoted in Tefilla Kehilchita page 78 and in Avnei Yashfe (Tefilla page 169 89:14) says that although he can answer for their [[minyan]] he cannot pray with them. This is true even if he is the sixth one who would be praying (a [[minyan]] requires ten but a minimum of six praying at the time) and his refusal to pray would prevent there being a [[minyan]]. Rav Shlomo Zalman Auerbach in Halichot Shlomo 1:5-13 (and Avnei Yishfe p. 169) though ruled that if the refusal to join will prevent the [[minyan]] he may pray with them as long as it is not on a consistent basis. </ref>

===Pre-Misheyakir===

#One who has a choice to ''daven'' with a pre-''[[MeSheyakir|misheyakir]]'' minyan or afterwards by himself, should ''daven'' alone.<ref>Avnei Yishfe p. 167 quotes Rav Elyashiv that it is better to daven oneself later rather than davening before Mesheyakir. He also cites Pri Yitzchak s.v. nachzor 1:2 who agrees.</ref> Some disagree.<ref>Avnei Yishfe p. 168 quotes Rav Ben Tzion Abba Shaul who says that if that's the only minyan available one should daven with a pre-mesheyakir minyan relying on the Pri Chadash rather than daven by oneself. Igrot Moshe 4:6 s.v. im ken agrees.</ref>

===After the Fact===

#If one ''davened'' before [[Olot HaShachar|''alot hashachar'']], one has not fulfilled their obligation. Nonetheless, one should ''daven'' again on condition that if one is exempt then they are ''davening'' voluntarily. <ref>*What is the earliest time for [[Shacharit]]? The Rosh 4:1 writes that even though ideally one should pray at [[HaNetz|hanetz]] (sunrise) if one prayed after [[Olot HaShachar|alot hashachar]] one would have fulfilled one’s obligation. This is also the opinion of many rishonim including Tosfot 30a (s.v. Avuha), Rambam ([[Tefillah]] 3:7, Sh”t Rambam 27), Rabbeinu Yerucham (according to Bet Yosef 89:1) and the Tur 89:1. This is codified in Shulchan Aruch 89:1.
*There is a minority of rishonim who hold that in extenuating circumstances one is permitted to pray [[Shacharit]] before [[Olot HaShachar|alot hashachar]]. The basis of this approach is Rashi ([[Brachot]] 30a s.v. VeLayaved), Sh”t Raavan (176), and Raavad (quoted by the Sefer Hashlamah).
*[Interestingly, the Derisha argues that Rabbeinu Yerucham holds that there are three levels, ideally one should pray at [[HaNetz|hanetz]], it is permissible to pray after [[MeSheYakir|misheyakir]] and it is only effective, after the fact, after [[Olot HaShachar|alot hashachar]].]
*Mishna Brurah 89:2 writes that based on Shulchan Aruch, if one prayed before [[Olot HaShachar|alot hashachar]] one has not fulfilled one’s obligation.
*Yalkut Yosef ([[Tefillah]] pg. 136, see also Sh”t Yechave Daat 2:8) writes that even if one prayed before [[Olot HaShachar|alot hashachar]] one should still pray again at the proper time with a stipulation that if one is not obligated that it should be a voluntary [[prayer]]. So writes Sh”t Otzrot Yosef 5:3.</ref>

== Latest Time for Shacharit ==
#The latest time to say [[Shmoneh Esrei|''shemoneh esrei'']] of [[Shacharit|''shacharit'']] is the end of the fourth hour. <ref>The Mishna (Brachot 26a) writes that the latest time [[Shacharit]] could be said according to Rabbi Yehuda is the fourth hour and according to the Rabbis is the sixth hour. The Gemara (27a) writes that we hold like Rabbi Yehuda because there is a Mishna in Ediyot that supports Rabbi Yehuda. This is codified by the Rif 18a, Rosh 4:1, and Rambam ([[Tefillah]] 3:1). The halacha is brought in Tur and Shulchan Aruch 89:1 </ref> The latest times for [[Birchot HaShachar#Latest Time for Birchot HaShachar|Birchot HaShachar]], [[Pesukei DeZimrah#The Time of Pesukei DeZimrah|Pesukei DeZimrah]], [[Kriyat Shema#Latest Time for Brachot Kriyat Shema|Brachot Kriyat Shema]], and [[Kriyat Shema#Latest Time of Shema|Kriyat Shema]] are discussed on their respective pages.
#If one has not ''davened'' until the end of the fourth hour, one should ''daven'' [[Shacharit|''shacharit'']] before the end of the sixth hour - midday. If one intentionally did not ''daven'' in the first four hours one should still ''daven'' before midday but one should stipulate that if one is exempt that one is ''davening'' a voluntary [[prayer]]. <ref>*The Rif 18a originates that even though we hold like Rabbi Yehuda that the latest time for [[Shacharit]] is the fourth hour one could still pray after the fourth hour and receive the reward for praying (albeit having lost the reward for praying in the proper time). The Rosh 4:1, Rambam (Hilchot [[Tefillah]] 3:1), and Tur 89:1 hold like the Rif.
*The Bet Yosef 89:1 writes that it seems as though the Rosh and Rif base their halacha on the general language of the gemara (Brachot 26a) “one could pray all day and receive reward for [[prayer]] but would lose the reward for [[prayer]] in its proper time.” Because this phrase was the gemara’s way of explaining the halacha of [[Tashlumin]], the Bet Yosef, rules that according to the Rif and Rosh one would not be able to pray after the fourth hour if a person intentionally did not pray in the first four hours.
*However, the Rambam and Tur 89:1 hold that if a person intentionally prayed after the fourth hour he still receives reward for [[prayer]]. The Bet Yosef 89:1 explains that the Rambam tried to minimize the dispute between רבנן and Rabbi Yehuda so that there would not be an argument as to whether one totally fulfills the mitzvah or does not fulfill it at all in the period between the fourth and sixth hour. Rather they both agree that it is still time for [[Shacharit]] but according to Rabbi Yehuda one who prays at that time only receives reward for [[prayer]] but not that of [[prayer]] in its proper time while רבנן hold that one would also receive the reward of it being in its proper time. According to this explanation, one should be able to pray in this period even if one intentionally did not pray beforehand.
*Additionally, if one holds like the Rif then one would be able to daven even between six and sixth and a half, while according to the Rambam one should only be able to pray as long as there is some opinion which considers it the time for [[Shacharit]]. The Bet Yosef adds that the Rashba agrees with the Rambam. (It seems that the Bet Yosef understands the Rashba to say that you certainly may not pray during the half hour after [[Chatzot]]. The Bach argues that the Rashba meant something else entirely, namely that one should pray the [[Tashlumin]] right after having prayed the obligatory [[Tefilla]].)
*The Mishna Brurah 89:6 writes that because of the dispute one should still pray after the fourth hour even if one intentionally missed praying earlier but nonetheless should stipulate that if one is exempt, one should be considered praying voluntarily. Yalkut Yosef 89:5 agrees.</ref>
#One may not ''daven'' past the end of the sixth hour, but rather one should wait to say [[Tashlumin|''tashlumin'']] at [[Mincha|''mincha'']].<ref>Rama O.C. 89:1 (based on the explanation of the Bet Yosef of the Rambam and Tur, see the [[#cite_note-11|previous footnote]])</ref>

==Times for Mincha==
===Ideal Time for Mincha===

#The ideal time to ''daven'' [[Mincha|''mincha'']] is after nine and a half hours ([[Mincha|''mincha'']] ''ketana''), however, one fulfills one’s obligation by ''davening'' from six and a half hours (''[[mincha]] gedola''). <ref>*Rambam (Tefillah 3:2) writes that since they instituted Tefillah corresponding to korbanot the primary time for mincha is mincha ketana, 9.5 hours in the day but one fulfills one's obligation anytime after mincha gedola, 6.5 hours. The Tur 233:1 argues that the primary time to pray [[Mincha]] is after six and a half hours since it is the time when a korban mincha is fit. Shulchan Aruch O.C. 233:1 follows the Rambam. The Mishna Brurah 233:1 also holds like the Rambam but adds that there are some rishonim who allow one to pray earlier and in certain cases (see further) one may pray earlier. Kaf HaChaim 233:1, Yalkut Yosef (Brachot page 637) and Halichot Olam (vol 1 pg 253) concur with Mishna Brurah. Aruch Hashulchan 233:12 writes that ideally one should daven after mincha ketana but for any small reason one could even initially daven mincha gedola.
*Kaf Hachaim 233:3 adds that really the best time is after plag mincha, 10.45 hours into the day.
*See the BeYitchak Yikra 233:1 (notes of Rav Nevinsal on Mishna Brurah) who adds that the Rambam holds that the only preferable time is after [[Mincha]] ketana before plag [[Mincha]] (10 ¾ hours) and it would be preferable to say [[Mincha]] individually at [[Mincha]] gedola rather than with a [[minyan]] at [[Mincha]] ketana after plag [[Mincha]]. Nonetheless, he agrees that the minhag is not like this.</ref>

====When it is Ideal to Daven Mincha Gedola====

#In many yeshivos the minhag is to ''daven'' ''mincha gedola'' to avoid breaking up a ''seder,'' a fixed section of learning.<ref>Piskei Teshuvot 233:2. [https://www.torahanytime.com/#/lectures?v=74381 Rav Yitzchak Yosef (Motzei Shabbat Shemot 5779 approx min 30)] explained that his father used to say mincha only after mincha ketana but later said it at mincha gedola. He recommended it for a yeshiva setting. He also explained that the Rif and Rosh hold that it is permitted even initially to say mincha at mincha gedola.</ref>
#If one needs to travel or have a meal (which is forbidden before ''davening'' once the time for [[Mincha|''mincha'']] arrives), one can ''daven'' from after six and a half hours. <ref>Mishna Brurah 233:1 writes that if one needs to travel, have a meal, or one will only be able to make a [[minyan]] for [[Mincha]] earlier, then one can pray from after six and a half hours. Kaf HaChaim 233:1 also writes that there are those who are lenient to pray early if there is a need. Yalkut Yosef ([[Brachot]] page 637) and Halichot Olam (vol 1 pg 253) writes that it is preferable to pray after six and a half hours in order to avoid having a meal before praying [[Mincha]] (after the time for [[Mincha]] has arrived). </ref>
#If one will only be able to make a [[minyan|''minyan'']] for ''[[mincha]] gedola'' (after six and a half hours) and one will not make a [[minyan|''minyan'']] for ''mincha ketana'' (after nine and a half hours), it is preferable to ''daven'' with a [[minyan|''minyan'']] after six and a half hours. <ref>Mishna Brurah 233:1, Yalkut Yosef ([[Brachot]] pg 639). [https://www.torahanytime.com/#/lectures?v=74381 Rav Yitzchak Yosef (Motzei Shabbat Shemot 5779 min 43)] said that although the Shoel Vnishal held that it is better to daven by oneself than to daven at mincha gedola the halacha doesn't follow that opinion.</ref>

===Earliest Time===

#If one ''davened'' prior to six and a half hours, according to many, one has not fulfilled one’s obligation; however, some say that one has fulfilled one's obligation after the fact. Therefore, one should not ''daven'' again.<ref>Mishna Brurah 233:2 writes that it is implied from Shulchan Aruch 233:1 that one has not fulfilled one's obligation (and is agreed upon by many achronim); however, there are some achronim who say that after the fact one has fulfilled one’s obligation. Kaf HaChaim 233:2 quotes the dispute of the achronim but concludes that because [[Tefillah]] is derabbanan one does not have to pray again. Ishei Yisrael 27:5 agrees. See Ishei Yisrael 27 footnote 10. </ref>

===Latest Time for Mincha===

==== After Plag HaMincha ====

# According to Rabbi Yehuda, the latest time for ''mincha'' is ''plag hamincha -'' ten- and three-quarter hours. From then on begins the time for ''arvit''. According to Rabbanan, the cutoff point is nightfall.<ref name=":0" /> Halacha allows one to follow either opinion, however, one must be consistent and always follow the same opinion.<ref name=":1" /> Thus, one who is accustomed to ''davening arvit'' before ''shkiya'' must always ''daven mincha'' before ''plag.''<ref>Shulchan Aruch O.C. 233:1, Rama O.C. 233:1</ref> In extenuating circumstances or if one forgot to ''daven mincha'', they may ''daven'' after ''plag;''<ref>Rama O.C. 233:1</ref> however, they should be particular to ''daven arvit'' after ''tzet hakochavim'' on that night.<ref>Mishna Brurah 233:11,13</ref>
# Some write that, even according to Rabbanan, one must ''daven mincha'' before ''plag.<ref>Aruch Hashulchan O.C. 233:4-9</ref>'' This is not the accepted custom.

====After Sunset====

#One who ''davens arvit'' after ''tzet'' may ''daven mincha'' up until ''shkiya.''<ref>The time period of ''bein hashmashot'' may be considered day, thus, If one ''davens arvit'' after ''shkiya'' but before ''tzet'' it would present a contradiction. Igrot Moshe II:60 writes that it may not be a contradiction to ''daven arvit'' at a time when one would no longer ''daven mincha.'' Thus, he writes, that one may ''daven'' with a ''minyan'' that is ''davening arvit'' at that time, if that is his only opportunity to ''daven'' with a ''minyan.'' </ref>
#The Gemara relates, that there is a halachic period of time during twilight called ''"bein hashmashot."'' This period of time is, halachically, a mix of day and night. Before that time it is day and after which it is night.<ref>Gemara Shabbat 34b. There is a dispute there between Rabbi Yehuda Rabbi Nechemia and Rabbi Yosi. Rabbi Yehuda says that ''bein hasmashot'' begins when the sun (''lit.)'' sinks and lasts until the upper part of the eastern sky is dark. Rabbi Nechemia says that ''bein hashmashot'' starts when the sun sinks and lasts for the duration of 0.5 ''mil.'' Rabbi Yosi says that ''bein hasmashot'' lasts for "a blink of an eye". Gemara Shabbat 35b quotes Rav Yehuda in the name of Shmuel that when there is one star it is still day, two stars is ''bein hashmashot'', three stars is night. Gemara Shabbat 35a writes that the halacha is in accordance with both Rabbi Yehuda and Rabbi Yosi. Rif Shabbat Chap.2, Rosh Shabbat Chap 2:23, and others maintain that the halacha follows Shmuel as well.

*These are the bases for the discussion amongst the ''poskim'' as to the time of ''bein hashmashot''. To see how this translates into the common halacha and for a full discussion see Hazmanim B'halacha Chap. 40</ref>
#There is a great dispute regarding the time for ''bein hashmashot'' and the time for ''tzet hakochavim'' with many ramifications in halacha. The ''geonim'' write that ''bein hashmashot'' begins at sunset and lasts for 0.75 ''mil'' at which time it is ''tzet hakochavim.''<ref>Ginzei Kedem V pg.37, See Teshuvat Maharam Alshakar 96 quoting Teshuvat Rav Sherira Goan and Rav Hai Goan. For a more complete list see Hazmanim B'halacha - Rav Benish Chap. 41 3-5.

*Notably, Gra O.C. 261:11, Y.D. 262:9, and Rav Shneur Zalman of Liadi (Baal HaTanya) Siddur - Seder HaChnosat Shabbat, ''pasken'' in accordance with this view and it has thus become accepted halacha in most circles.

*Notable exceptions to this were Rav Yoel Teitelbaum of Satmar and Rav Yekusiel Yehuda Halberstam of Tzanz-Klausenburg who wrote that the halacha is in accordance with Rabbenu Tam. See Divrei Yoel 18, Shefa Chaim - Kovetz Igros Kodesh I:11-20

*Hazmanim B'halacha Chap.44:5 writes that regarding the start of Shabbat even the Satmar Rav and the Tzanz-Klausenburger Rav went in accordance with the ''geonim.''
*Igrot Moshe IV:62 writes that we are not able to resolve a dispute between ''rishonim'' and we must be stringent according to both views.</ref> Rabbenu Tam was of the opinion that ''bein hashmashot'' begins 3.25 ''mil'' after sunset and lasts for 0.75 ''mil'' at which time it is ''tzet hakochavim''.<ref>Sefer HaYashar New Edition 221, Tosfot Shabbat 35a ''s.v''. trei, Tosfot Pesachim 94a ''s.v.'' Rabbi Yehudah. Many other ''rishonim'' agreed with Rabbenu Tam, see Hazmanim B'halacha Chap 42:6-10 for a complete list.</ref><ref>There are additional opinions as well; yet they are not the accepted halacha.

*Sefer Yeraim 274 writes that ''bein hashmashos'' begins 0.75 ''mil'' before sunset and lasts until sunset at which time it is night. Biur Halacha 261:2 ''s.v. mitchilas'' writes that it is worthwhile to start ''Shabbat'' before that time.

*Sefer Raavan 2 writes that ''bein hashmashot'' begins at sunset and lasts 5 ''mil'' until ''tzet hakochavim.''

*See Hazmanim B'halacha Chap 41 for a complete discussion.</ref>
#Some ''poskim'' write, that even according to Rabbenu Tam, in areas of a lower latitude where three medium-sized stars are visible earlier, ''tzet hakochavim'' would be at the time when the stars are visible.<ref>Minchas Kohen 2:5 ''s.v.'' ''she'im'', Biur Halacha 261:2 ''s.v. kodem'' and Igros Moshe O.C. IV:62 agree. Rav Moshe writes that in New York the time for ''tzet'' according to Rabbenu Tam is 50 minutes after ''shkiya''; however, he writes that it is proper for G-d fearing Jews to wait 72 minutes to end Shabbat, as was the custom in Europe. See Hazmanim B'halacha Chap. 42 for a complete discussion.</ref>
#One must ''daven mincha'' during the daytime. Since ''bein hashmashot'' begins at sunset according to the ''geonim'', one should ''daven mincha'' before sunset. After the fact, opinions differ regarding how late one can still ''daven'', and at what point should instead say [[Tashlumin|''tashlumin'']] at [[Maariv|''maariv'']]. Factors that come into consideration include whether or not one can rely on Rabbenu Tam after the fact, and whether or not one may ''daven'' during ''bein hashmashot'', as it may still be day.<ref>Rav Nevinsal on Mishna Brurah 233:14 writes that someone who doesn't always follow Rabbenu Tam on ending Shabbat can not daven mincha after sunset even after the fact. Also, Avnei Darech 8:200 quotes Rav Shlomo Zalman Auerbach as holding that one may not daven mincha after sunset. [http://www.eretzhemdah.org/newsletterArticle.asp?lang=he&pageid=48&cat=1&newsletter=3705&article=7631 Bmarah Habazek 3:14] writes that one shouldn't daven after sunset and just daven tashlumin. [https://www.yeshiva.co/ask/58222 Rav Belsky] held that it is possible to daven up to 9 minutes after sunset based on Rav Moshe. See Igrot Moshe 1:24 who writes that one shouldn't pray mincha after sunset. See further Igrot Moshe 4:62. Piskei Teshuvot 233:8 writes that the Minhag in Eretz Yisrael is that one may lenient to Daven mincha during Bein Hashmashot (according to the opinion of the Ge'onim) which is up to 13 and one half minutes after shkia'ah.</ref><ref>To illustrate this point: Igrot Moshe IV:62 writes that the first nine minutes after ''shkiya'' are considered a ''sfek sfaika and'' regarding a ''bris milah'', we could consider the baby as born on the earlier day. The ''sfek sfaika'' is that maybe the halacha follows Rabbenu Tam, and even not, it may be day according to the ''geonim.'' (Rav Moshe calculates that ''tzet hakochavim'' of the ''geonim,'' in New York, is nine minutes after ''shkiya'').</ref>
#Many Chassidim maintain that it is optimal to ''daven'' ''mincha'' up until the ''bein hashmashot'' of Rabbenu Tam, which is 3.75 ''mil'' after ''shkiya''. There are some who hold that it is even optimal to ''daven'' during ''bein hashmashot'' of Rabbenu Tam.<ref>For a discussion on this see Piskei Teshuva 233:6-8.</ref>
#If one's only options are to either to ''daven'' ''mincha'' before sunset himself or to ''daven'' with a ''minyan'' after sunset, it will depend on if he is Ashkenazi or Sephardi. Ashkenazim hold that one should ''daven'' oneself on time before sunset,<ref>Mishna Brurah 233:14 writes that it is better to pray Mincha before shkiyah without a minyan than to pray with a minyan after shkiyah. In an extenuating circumstance he allows davening mincha until 3.25 mil after shekiya based on the Shulchan Aruch. [https://ph.yhb.org.il/02-24-04/#_te01ftn24_3 Peninei Halacha (Tefillah 24:4)] holds that one can follow the Mishna Brurah who is based on Rabbenu Tam and even though we do not follow Rabbenu Tam since many agree with him. However, Kuntres Seyda Lderech p. 39 quotes Chazon Ish that one should not daven mincha after sunset even in extenuating circumstances or after the fact. Dirshu 233:22 cites this as well from Ishrei Yosher (Nezikin n. 94). Rav Nevinsal on Mishna Brurah 233:14 writes that someone who doesn't always follow Rabbenu Tam on ending Shabbat can not daven mincha after sunset even after the fact. Also, Avnei Darech 8:200 quotes Rav Shlomo Zalman Auerbach as holding that one may not daven mincha after sunset. [http://www.eretzhemdah.org/newsletterArticle.asp?lang=he&pageid=48&cat=1&newsletter=3705&article=7631 Bmarah Habazek 3:14] writes that one shouldn't daven after sunset and just daven tashlumin. [https://www.yeshiva.co/ask/58222 Rav Belsky] held that it is possible to daven up to 9 minutes after sunset based on Rav Moshe. See Igrot Moshe 1:24 who writes that one shouldn't pray mincha after sunset. See further Igrot Moshe 4:62.</ref> while Sephardim hold that one can wait to ''daven'' with the ''minyan'' as long as it is within 13.5 minutes after sunset.<ref> Chacham Ben Zion Abba Shaul (cited in Ishei Yisroel page 296) and Chacham Ovadia Yosef (Yechave Daat 5:22) write that it is preferable to pray with a minyan as long as they are praying within the first thirteen and a half minutes after sunset. Rabbi Meir Mazuz in Bayit Neeman 1:25 p. 146 s.v. miyhu agrees even though we don't accept Rabbeinu Tam since this case is an minhag to pray during Ben Hashemashot. Yalkut Yosef 233:3 and Halacha Brurah 233:6 agree. </ref>

====Finishing After Sunset====

#Sephardic ''poskim'' hold that one can start ''mincha'' before sunset even if one knows that one will not finish until after sunset.<ref>Rav Hai Goan and Rav Sherira Goan in Teshuvot Hagoanim (Lik, 51) Yabia Omer OC 7:34 quoting the Geonim (Teshuva Mosafiya n. 51)</ref> Some Ashkenazic ''poskim'' agree,<ref>Aruch Hashulchan 110:5 based on Tosfot Brachot 7a s.v. shilmaleh</ref> while many disagree.<ref>Kuntres Seyda Lderech p. 39 quotes Chazon Ish that one should not start mincha before sunset if one knows that one will not finish until after sunset. He cites that this is like Mishna Brurah 89:1 that one can't start tefilla before the zman and finish after the zman. He cites that Rav Chaim Kanievsky, Rav Aryeh Leib Shteinmann, and Rav Nosson Geshtetner agreed. </ref>
#Initially, all of the ''shemoneh esrei'' and ''chazarat hashatz'' should be finished before sunset.<ref>Yabia Omer 7:34 in fnt., Halacha Brurah 233:6. Yalkut Yosef 233:3 implies this as well as he writes that if it is after sunset the congregation shouldn't skip chazarat hashatz; they should say it as long as it is still within 13.5 minutes from sunset. Although Chacham Ovadia (Yabia Omer 7:34) wrote that it is permitted even initially to pray after sunset during the ben hashemashot, in the footnote he implies otherwise. He writes that it is only for someone who didn't have a chance to pray earlier may pray then. This is also how Halacha Brurah 233:6 understands the opinion of his father that it is preferable (''mitzvah min hamuvchar)'' to pray before sunset. </ref>

===Tachanun===

#If one reaches ''tachanun'' during ''bein hashmashot,'' there is a debate amongst the ''poskim'' if it should be recited with ''nefillat apayim''.<ref>Mishnah Brura 131:16 states that the discussion of whether or not ''tachanun'' may be said at night refers to reciting it with ''nefillas apayim.'' Merely reciting the chapter may be done at night. Mishnah Brura 131:17 holds one should say it with ''nefillas apayim''. Rav Avigdor Neventzal in B’Yitzhak Yikareh on Mishna Brura (footnote to 131) quotes Rav Shlomo Zalman Auerbach who thinks one should not. </ref>
#If [[mincha|''mincha'']] lasts until after ''tzeit hakochavim'', [[tachanun|''tachanun'']] is not recited with ''nefillat apayim''.<ref>Kitzur Shulchan Aruch 69:8, Mishna Brurah 131:17. Mishnah Brura 131:16 writes that although ''tachanun'' is not said with ''nefillas apayim''; nevertheless, the ''mizmor'' of ''tachanun'' may be recited even after ''tzeit hakochavim.'' </ref>
#Some ''poskim'' write that even the ''mizmor'' of ''tachanun'' must not be said, even during ''bein hashmashot.''<ref>Kaf HaChaim 131:51,52</ref>

===If One Hears Kedusha of a Late Mincha Minyan===

#According to many authorities, one who ''davened'' ''arvit'' before nightfall, may answer ''kedusha'' to a ''minyan davening mincha.'' This applies even on Friday night.<ref>Magen Giborim 237:1, Amudei Esh 3:19, Yaskil Avdi 5:30, and Tiferet Adam 8 hold that even after saying [[maariv]] one may answer [[kedusha]] of a [[minyan]] saying [[mincha]] unlike the opinion of the Erech Shai 236, Yagel Yacov, and Aruch HaShulchan 232. Yismach Lev 16 writes that even on Friday night if one said [[maariv]] one may still answer [[kedusha]]. Sh"t Tzitz Eliezer 10:16 and Sh"t Yabia Omer 6:21 agree with the Yishmach lev.</ref>

==Times for Arvit (Maariv)==
===Earliest Time for Arvit (Plag Hamincha)===

#One who ''davened'' ''arvit'' prior to ten- and three-quarter hours has not fulfilled his obligation and must ''daven'' again.<ref>Mishna Brurah 233:10, Kaf HaChaim 233:11 as is implied by Shulchan Aruch 233:1 </ref>
#One who means to ''daven arvit'' after ''tzeit hakochavim'' but mistakenly ''davened'' from ''plag hamincha'', must ''daven'' again at the proper time.<ref>Gemara Brachot 27b writes that on Friday afternoon someone who made a mistake and said [[Arvit]] early thinking it was nighttime according to Abaye he would have to pray again. The Rabbenu Yonah 18b s.v. Rav explains that since one made a mistake and did not intend to pray [[Arvit]] early one does not fulfill one’s obligation. The Magen Avraham 263:26 and Mishna Brurah 263:55 agree that this halacha applies equally to a weeknight as to Friday night. </ref>

=== Ideal Time for Arvit (Tzet Hakochavim) ===
#[[Kriyat Shema|''Kriyat shema'']] must be recited after [[Tzet HaKochavim|''tzet hakochavim'']].<ref>Mishna Brachot 2a, Shulchan Aruch OC 235:1, Kitzur Shulchan Aruch 70:1</ref> Since ''kriyat shema'' is biblical, one should be vigilant to recite ''shema'' after ''tzet hakochavim'' of Rabbenu Tam.<ref>Mishna Brurah 235:4, Igrot Moshe YD 4:48:4</ref>
#Ideally, one should ''daven'' [[Arvit|''arvit'']] after [[Tzet HaKochavim|''tzet hakochavim'']];<ref>Mishna Brurah 233:9, Kitzur Shulchan Aruch 70:2</ref> however, the ''minhag'' of many places is to ''daven'' ''arvit'' immediately after sunset.<ref>Igrot Moshe II:60 writes that it may not be a contradiction to ''daven arvit'' at a time when one would no longer ''daven mincha.'' Thus, he writes, that one may ''daven'' with a ''minyan'' that is ''davening arvit'' at that time, if that is his only opportunity to ''daven'' with a ''minyan.'' Mishna Brurah 235:12 writes that fortunate is the person who can daven with a congregation after Tzet Hakochavim which is the correct time.</ref>
#Many are accustomed to ''davening'' ''mincha'' before ''shkiya'', taking a short break, and ''davening arvit'' after ''tzet'' of the ''geonim'' which can be as early as nine minutes after ''shkiya.''<ref>According to Igrot Moshe IV:62, see Ishei Yisrael Chap. 28 footnote 2</ref>
#A ''tzibur'' may ''daven'' both ''mincha'' and ''arvit'' between ''plag'' and ''shkiya'' if it will be too difficult to reconvene after everyone goes home.<ref>Mishna Brurah 233:11</ref>

===Arvit Before Sunset If One Davened Mincha Early===

#According to Rabbi Yehuda, the latest time for ''mincha'' is ten- and three-quarter hours. From then on begins the time for ''arvit''. According to Rabbanan, the cutoff point is nightfall.<ref name=":0">The Mishna ([[Brachot]] 26a) writes that according to Rabbi Yehuda one must pray [[Mincha]] prior to ten and three quarter hours while according to Rabbanan [[Mincha]] may be said until nighttime. Tosfot Brachot 27a s.v. Ta Shma writes that according to Rabbi Yehuda the earliest time to say ''arvit'' is ten- and three-quarter hours while according to Rabbanan the earliest time is nighttime. [This is also evident in the Gemara there (27a-b) and the upcoming Rishonim. The Maharsha (27a s.v. Tah Shma) asks why Tosfot needed to prove something which was so obvious from the Gemara.] </ref> Halacha allows one to follow either opinion, however, one must be consistent and always follow the same opinion.<ref name=":1">The Gemara (27a) writes that since there is no explicit ruling as to whom the halacha follows, one who follows Rabbi Yehuda has done properly and one who follows Rabbanan is correct too. Rabbeinu Yonah ([[Brachot]] 18b s.v. DeAved) writes that one must consistently follow the same opinion. This is also opinion of the Rosh ([[Brachot]] 4:3) quoting a Gaon. Additionally, the Kesef Mishna ([[Tefillah]] 3:4) says that this is implicit in the Rambam and furthermore that it is the simple explanation of the words of the Gemara. Tur and Shulchan Aruch 233:1 codify the opinion of Rabbeinu Yonah. </ref>
#The general ''minhag'' is to ''daven mincha'' until sunset. Accordingly, one may only begin to ''daven arvit'' after that time.<ref>Rabbenu Yona Brachot 18a s.v. tefillat, Mordechai Brachot IV:90 quoting Rav Hai Goan, and others write that nightfall refers to ''shkiya.'' Rambam (Hilchot Tefillah 3:4) writes this as well. See Hazemanim B'Halacha - Rav Benish Chap. 34:6 and footnotes 16-19.

*Rashi Brachot 26a s.v. Ad Chashecha according to Shaagat Aryeh 17, Ra'av Brachot 4:1, and others explain "nightfall" to be ''tzet hakochavim.'' See Zemanim B'Halachah - Rav Benish Chap 34:7 and footnotes 22-28.
*Rama O.C. 233:1 writes that according to the Rabbanan one may ''daven mincha'' until ''tzet hakochavim''.
*Shulchan Aruch O.C. 233:1 writes that the ''minhag'' is to ''daven mincha'' until ''shkiya'' and one may not ''daven arvit'' before ''shkiya''.
*Mishna Brurah 233:8,9,14 understands that Shulchan Aruch means the second ''shkiya'' and that Shulchan Aruch and Rama both agree that one may ''daven mincha'' up until Rabbenu Tam's ''bein hashmashot'' which is 3.25 ''mil'' after sunset. That which Shulchan Aruch and Rama write ''"shkiya"'' and "''tzet hakochavim"'' is not exact and means "almost up until that time." Mishna Brurah understands that the cutoff of the Rabbanan is ''tzet'' but since ''bein hashmashot'' is a time of ''safek'', one may not ''daven'' neither ''mincha'' nor ''arvit'' during that time. Thus, ''mincha'' must be recited before 3.25 ''mil'' after sunset and ''arvit'' must be recited after 4 ''mil''. However, the Mishna Brurah, quoting many ''poskim,'' see Shaar Hatziyun 233:18, writes that others argue on the Shulchan Aruch and Rama and according to them one must not ''daven mincha'' after ''shkiya.'' The Mishna Brurah 233:14 writes that one should be stringent in accordance with this view. Nevertheless, he adds that one who is under extreme duress may be lenient to ''daven'' until 3.25 ''mil'' after ''shkiya'', but should ''daven'' as early as possible so as not to enter into a ''safek shkiya''.
*Mishna Brurah 235:12 writes that it is optimal to ''daven arvit'' after ''tzet'' - earlier than that, during ''bein hashmashot,'' is a ''safek''. Biur Halacha 233:1 ''s.v. d'haynu'' writes that one who is ''davening'' ''mincha'' after ''shkiya'' should make a condition: if this is still the time for ''mincha'' then this ''tefilla'' will be for ''mincha'' and the next will be for ''arvit''; yet if it is now the time for ''arvit'', this ''tefillah'' will be ''arvit'' and the next one will be a ''tashlumin'' for ''mincha.''
*Aruch HaShulchan 233:6-9 writes that one who is able must ''daven mincha'' before ''plag''. One who is not able to ''daven'' then must be careful to ''daven'' before ''shkiya'', despite the fact that there are ''rishonim'' who say that one may ''daven'' until ''tzet''.
*Igrot Moshe I:24 writes in accordance with Mishna Brura that one should not ''daven mincha'' after ''shkiya'' unless under duress. Rav Moshe adds that in America the ''zman'' of Rabbenu Tam is certainly less than an hour after ''shkiya.'' Thus, taking ''bein hashmashot'' into account, the time for ''mincha'' cannot be later than 48 minutes after ''shkiya'', and possibly it is in fact earlier.
*Orchot Rabbeinu III pg. 225 quotes the Chazon Ish as saying that if one knows that he won't finish ''shemoneh esrei'' before ''shkiya'' then he should not start ''davening''; rather he should ''daven'' ''maariv shemoneh esrei'' twice as ''tashlumin.''
</ref> In extenuating circumstances, one may ''daven arvit'' before sunset if on that day he ''davened mincha'' before ''plag hamincha''. Although he usually follows the Rabbanan, it is considered as if on that day he followed Rabbi Yehuda.<ref>The Rabbenu Yonah (18b s.v. DeAved) writes that one should always follow Rabbanan (which was the minhag of his time and place) but nonetheless, after the fact if one prayed [[Arvit]] after Plag [[Mincha]] one has fulfilled one’s obligation. This is quoted in Bet Yosef 233:1 and codified in Shulchan Aruch O.C. 233:1. The Shulchan Aruch 233:1 rules that in extenuating circumstances one may pray [[Arvit]] before nighttime even though one always follows Rabbanan. Mishna Brurah 233:11 writes that this is only permissible if that day itself one already prayed [[Mincha]] prior to ten and three quarter hours.</ref>
#If the only minyan for ''arvit'' ''davens'' before sunset, after ''plag hamincha,'' one should daven with them<ref>The Biur Halacha 235:1 cites the Gra who held that it is better to daven privately on time rather than daven with the congregation early. However, in Shaar Hatziyun 235:16 he quotes the Derech Hachayim that if one prayed mincha before plag and the only option is to daven after plag maariv with a minyan or after tzeit without a minyan, it is better to daven with a minyan after plag. If he didn't daven ''mincha'' until after ''plag'', it is better to ''daven maariv'' oneself than to daven in a minyan before sunset and contradict oneself within one day.</ref> and repeat ''shema'' after ''tzet hakochavim''. Some say to skip ''birchot kriyat shema'' and recite them after ''tzet hakochavim'' with ''shema''.<ref>Rabbenu Yonah Brachot 1b writes that if the congregation is davening before the time for Shema one should daven with them even though he won't fulfill his obligation of ''shema'' and will have to repeat it later. He then quotes Rav Hai Goan who says that one should only say ''shema'' with them without kavana to fulfill one's obligation but skip birchot kriyat shema. The Shulchan Aruch OC 235:1 rules like the Rabbenu Yonah but the Mishna Brurah 235:12 mentions the practice of the Rav Hai Goan. Rav Moshe Feinstein in Igrot Moshe OC 2:60 agrees that one can follow either opinion whether to daven everything or just Shema without kavana and Shemona Esrei and then say Shema with Kriyat Shema with Brachot afterwards. He writes that one shouldn't follow the Gra unless one always does according to his opinion.</ref>
# Many say, that for Sephardim, ''plag'' is 1.25 hours before ''tzet hakochavim'' of the ''geonim -'' which is 13.5 minutes after ''shekiya.'' They should not follow the ''plag'' of the Gra; 1.25 hours before sunset.<ref>Yalkut Yosef (Shabbat v. 1 p. 168 263 fnt. 62; 235:1; 267:12) and Ben Ish Chai Vayahakel n. 8. In all of those places the calculation of Plag is made from Tzet according to the Geonim. Thereby, the Sephardi Plag Mincha is generally between 10 and 20 minutes after the Gra plag. Yalkut Yosef (Shabbat 1-3, 5771 edition, pp. 143-146) writes that a person can pray arvit as early as plag mincha. However, he defines plag hamincha as 1.25 hours before tzet hakochavim of the geonim. The hours are calculated from olot to tzet of the geonim. He addresses that for kriyat shema in extenuating circumstances it is acceptable to rely upon the Gra zmanim, but not for the brachot of avrit because of safek brachot lhakel. Also, one can't light Shabbat candles before 1.25 hours before tzet of geonim. He rebuts an attack that we must follow the Gra zmanim since we light candles before plag of Rabbenu Tam. He answers that we follow the plag of the Ben Ish Chai which is 1.25 hours before tzet of the geonim but not the Gra's plag. on p. 144 he writes that it is a bracha levatala to pray avrit after plag of the Gra.
*See also [https://www.torahanytime.com/#/lectures?v=81670 Rav Yitzchak Yosef (Motzei Shabbat Pesach 5779 min 37)] who said that the schedules which print plag mincha 1.25 hours before shekiya (Gra) are causing Sephardim to say brachot levatalot when they daven arvit right after plag. Rather they need to daven after plag which is 1.25 hours before tzet. Tzet is only 20 minutes (13.5 zmaniyot minutes) so our plag is less than 20 minutes after their plag but starting arvit before then is a bracha levatala for Sephardim. They should print the plag according to Sephardim.
*See also [https://www.torahanytime.com/#/lectures?v=55391 Rav Yitzchak Yosef (Motzei Shabbat Bo 5778 min 25)] who said that it is a bracha levatala to daven Arvit after Plag of the Gra according to Rabbenu Tam and we are strict for Rabbenu Tam.
*[https://www.torahanytime.com/#/lectures?v=60107 Rav Yitzchak Yosef (Motzei Shabbat Emor 5778 min 28)] said that since the minhag is that we follow the geonim for zmanim, the minhag is to pray mincha before Plag of the geonim and arvit after Plag of the geonim, even though according to Rabbenu Tam it is a bracha levatala since it is day.</ref> Thereby, the Sephardi ''plag hamincha'' is generally between 10 and 20 minutes after the Gra ''plag''. See the [https://play.google.com/store/apps/details?id=net.calj.android CalJ App] for calculation of this ''zman''. Others say that even Sephardim can calculate ''plag hamincha'' according to the Gra.<ref>Kaf Hachaim 233:7, Halacha Brurah v. 14 teshuva 7. Halacha Brurah writes that there's no safek brachot to light candles after plag of the gra or daven arvit after that plag since that is the minhag and there's no safek brachot where there is a minhag. He rejects the position of Ben Ish Chai that we calculate from Olot to Tzet of Geonim because that is definitely not the view of the Geonim. Rather the Geonim would calculate their zmanim in accordance with Gra.</ref>

===Early Arvit on Friday Night===

#Regarding praying [[Arvit|''arvit'']] early on Friday night see [[Making early Shabbat|Making Early Shabbat]].

===Mincha/Arvit Between Plag and Sunset===

#An individual may not ''daven mincha'' after ''plag hamincha'' and ''arvit'' before sunset on the same day.<ref>Shulchan Aruch 233:1, Mishna Brurah 233:11</ref>
#A [[minyan|''minyan'']] may be lenient to ''daven'' both [[Mincha|''mincha'']] and [[Arvit|''arvit'']] between ''plag hamincha'' and sunset, even though it is a self-contradictory practice following both Rabbanan and Rabbi Yehuda.<ref>Mishna Brurah 233:11 writes that in a minyan where there is an excessive effort to get everyone back to shul for [[maariv]] (and people cannot wait in shul), it is permissible for a [[minyan]] to say [[maariv]] right after [[Mincha]] (between Plag [[Mincha]] and nighttime). Shulchan Aruch 233:1 says the minhag is like Rabbanan and Rama 233:1 says the minhag is like Rabbi Yehuda. Nowadays, Piskei Teshuvot 233:4 writes that the Ashkenazic minhag is also like Rabbanan. </ref> If the only ''minyan'' available is such a ''minyan,'' an individual should not join them for both ''mincha'' and ''maariv''.<ref>Mishna Brurah 235:14</ref> If one is needed to complete the ''minyan'' they may join.

===Maariv After Sunset Before Tzet===

#If one is ''davening'' with a ''minyan'' immediately after sunset one should ''daven'' with them completely and repeat ''shema'' after ''tzet''. Some have a practice to ''daven'' ''shema'' and ''shemoneh esrei'' together with the ''tzibbur'' while skipping ''birchot kriyat shema. Shema'' and the ''brachos'' are then repeated after tzet hakochavim.<ref>*The Rif (Brachot 1b) rules that the time to say [[Kriyat Shema]] at night is from [[Tzet HaKochavim]] like the simple Mishna and Gemara Brachot 2a. The Rambam (Kriyat Shema 1:9) concurs.
*Rashi (Brachot 2a s.v. Ad Sof) also holds that one does not fulfill Shema until [[Tzet HaKochavim]] but defends the practice to say Shema in Shul with the [[Brachot]] explaining that the Shema in Shul is only to precede [[Shmoneh Esrei]] with words of Torah, whereas the primary time one fulfills one's obligation of saying Shema is before going to sleep.
*Rabbenu Tam (quoted by Tosfot [[Brachot]] 2a s.v. Meeymatai) argues that really we hold like Rabbenu Yehuda in the Mishna (Brachot 26a) who says that one may say [[Arvit]] from Plag [[Mincha]], so too we hold that one may say Shema from Plag [[Mincha]]. The Ri (also quoted in the above Tosfot) agrees that the primary Shema is the one said in Shul, however, he explains that it is because we hold like the other opinions quoted in the Gemara 2a-b who say that the time for Shema is earlier than [[Tzet HaKochavim]].
*The Rosh (Brachot 1:1) rejects the Rabbenu Tam’s comparison between the time for [[Arvit]] and Shema and rather says that with difficulty one could defend the minhag like the Ri but nonetheless preferably one should say Shema only after [[Tzet HaKochavim]].
*The Rosh (Brachot 1:1) quotes the Rav Hai Goan who says that if one is in a situation where one could either pray with a [[minyan]] before [[Tzet HaKochavim]] or pray by oneself later one should pray with the [[minyan]] early but not say Shema with the [[Brachot]] until later. Rav Hai Goan also suggests that one could pray with the congregation as a voluntary [[prayer]] and then pray again oneself with Shema and [[Shmoneh Esrei]]. This is also quoted by the Rabbenu Yonah (Brachot 1b s.v. VeRabbenu Hai), Rashba (Brachot 2a s.v. VeNishal), and Tur 235:1.
*Rabbenu Yonah gives an alternative for someone in that situation; say [[Brachot]] of Shema, Shema with intent not to fulfill one’s obligation but rather just as words of Torah, and then [[Shmoneh Esrei]] with the [[minyan]] and after [[Tzet HaKochavim]] one should repeat Shema with the intent of fulfilling one's obligation.
*The Bet Yosef 235:1 concludes that one should make sure to repeat Shema after [[Tzet HaKochavim]] but one may follow the above suggestions (of Rav Hai and Rabbenu Yonah). Mishna Brurah 235:12 and Igrot Moshe 2:60 write that one can follow either Rav Hai or Rabbenu Yonah. The Shulchan Aruch 235:1 writes like the Rabbenu Yonah that if one is praying with a congregation earlier than [[Tzet HaKochavim]] one should say Shema with the [[Brachot]] and [[Shmoneh Esrei]] and then repeat Shema at [[Tzet HaKochavim]].
*The Mishna Brurah 235:9 writes like the Rabbenu Yonah that when saying Shema early one should not have intent to be fulfilling one’s obligation until [[Tzet HaKochavim]]. The Mishna Brurah 235:11 writes that it is a dispute whether one must repeat the third paragraph of Shema. Igrot Moshe 2:60 writes that one should repeat all three paragraphs.
*Igrot Moshe OC 2:60 explains that the reason that the Rabbenu Yonah and Mishna Brurah wrote not to have intent to fulfill one's obligation of kriyat Shema is because of a concern of [[Baal Tosif]]. If a person were to say Shema at the wrong time with intent that one should fulfill one's obligation it is like one is adding on to the time of the mitzvah similar to sleeping in the sukkah on the eighth day of sukkah with intent to add to sukkot (Rosh Hashana 28b). However, the Shulchan Aruch doesn't quote that it is necessary to have such an intent since the minhag is not to have intent to fulfill the mitzvah of Shema then (like Rashi Eruvin 96a s.v. v'od).</ref>
#If the only ''minyan'' for ''arvit'' is immediately after ''shekiya,'' one should ''daven'' with the ''minyan'' rather than ''davening'' later without a ''minyan''.<ref>Shulchan Aruch 235:1, Mishna Brurah 235:12. Rav Moshe Feinstein in Igrot Moshe OC 2:60 writes that in such a case one should certainly daven with a minyan and either the opinion of Rabbenu Yonah to daven Brachot Kriyat Shema with the congregation or Rav Hai Goan to skip them are acceptable. Biur Halacha 235:1 s.v. v'im quotes the Gra that it is better to wait for the proper time and ''daven'' alone. Igrot Moshe O.C. 2:60 writes that one should only follow this Gra if one always follows the Gra.</ref>

#

===Latest Time===
#One should make sure to ''daven arvit'' before ''chatzot''. If one could either ''daven'' alone before ''chatzot'' or with a ''minyan'' after ''chatzot'' one should rather ''daven'' alone before ''chatzot''.<ref>Ishei Yisrael 28:15 based on Mishna Brurah 235:17 and quoting Rav Chaim Kanievsky, Or Letzion 2:15:9, Piskei Teshuvot 235:10. Piskei Teshuvot (235 fnt. 68) questions this since it is possible to recite kriyat shema before chatzot and then shemona esrei with the minyan after chatzot. [[Dating_Packet| Rav Hershel Schachter (cited in Halachos of Dating)]] holds that one should daven by oneself before chatzot rather than daven with a minyan after chatzot.</ref> Some disagree and allow ''davening'' with a ''minyan'' after ''chatzot,'' as long as one says ''shema'' before ''chatzot''.<ref>Halacha Brurah 235:20</ref>
#After the fact, one may pray [[Arvit|''arvit'']] all night until [[Olot HaShachar|''alot hashachar'']].<ref>Kitzur Shulchan Aruch 70:2</ref>
#One who had a predicament and was not able to ''daven'' at the proper time may recite ''shema'' up until ''netz hachama.''<ref>Shulchan Aruch O.C. 235:4</ref> He may recite ''birchos krias shema'' as well,<ref>Rama O.C. 235:4</ref> yet ''hashkiveinu'' and ''baruch Hashem l'olam'' are not recited after ''alot hashachar.''<ref>Shulchan Aruch O.C. 235:4, Mishna Brurah 235:34</ref> ''Shemoneh esrei'', as well, is not recited after ''alot hashachar.''<ref>Mishna Brurah 235:34</ref>

==Sources==
<references />
[[Category:Prayer]]

When Is the Earliest and Latest Time to Pray?

2026-07-10T15:39:53Z

Shlgenkin: /* Latest Time for Shacharit */ Added references to Pesukeu DeZimrah, Brachot Kriyat Shema, Kriyat Shema for better acccuracy and comprehensiveness. Otherwise, many of my friends and others think everything is included in the latest time for Shacharis.

*Note: For exact times for your location, see [http://www.myzmanim.com/search.aspx myzmanim.com].

==Earliest Times for Shacharit==
=== Korbanot ===
#One should recite [[Korbanot|''korbanot'']] during the day, meaning after [[Olot HaShachar|''alot ha'shachar'']].<ref>Shulchan Aruch O.C. 1:6 </ref>
#If one does not have time, according to Ashkenazim he may say ''korbanot'' at night.<ref>Pri Megadim M"Z 1:6, Mishna Brurah 1:17. Chida (Birkei Yosef 1:13) writes that a person who doesn't have time can say korbanot at night since it is no worse than learning Torah at night. However, he concludes, that according to kabbalah that a person shouldn't read psukim at night really he shouldn't recite korbanot then. </ref> In cases of need, such as a worker who needs to ''daven'' early, according to Sephardim, he can say ''[[korbanot]]'' from 96 seasonal minutes before [[HaNetz|''hanetz'']].<ref>Halacha Brurah 1:16 (based on Sh”t Yacheve Daat 2:8) writes that in cases of need (for example a worker who needs to daven early) it is possible to say [[korbanot]] 96 minutes before [[HaNetz|hanetz]].</ref>
#The ''parsha'' of the ''korban tamid'' and the ''mishnayot'' of the ''korbanot'' should only be said during the day.<ref>Shulchan Aruch O.C. 47:13, Mishna Brurah 47:32</ref>

=== Birchot Hashachar ===
#The earliest time to say [[Birchot HaShachar|''birchot hashachar'']] is from [[Chatzot|''chatzot'']] (halachic midnight).<ref>Magen Avraham 47:13, Kaf HaChaim 46:49, Or Letzion (vol 2, 4:9) </ref> Initially, one should say ''hanoten lesechvi vinah'' after ''alot hashachar''. However, if one did say it after ''chatzos'', they fulfilled their obligation.<ref>Rosh (Teshuva 4:1) writes that initially one shouldn't say Hamotzei Lesechvi until Olot. Shulchan Aruch 47:13 codifies this. Magen Avraham 47:13 cites the Arizal who says that all of the brachot can be said after Chatzot but the Magen Avraham qualifies this to where one actually heard the rooster crow. Either way he concludes that it is better to be strict to wait until olot. Mishna Brurah 47:31, Biur Halacha 47:13, and Peninei Halacha (Tefillah 9:5) agree. </ref>

=== Psukei Dzimra ===
#''Baruch sheamar'' should be said after [[Olot HaShachar|''alot hachachar'']] before [[HaNetz|''hanetz'']].<ref>Halacha Brurah 1:16 </ref> Others hold that it may be said before ''alot hashachar.''<ref>Leket Hakemach Hachadash 51:9, Ishei Yisrael (16:15, fnt. 48). Both Leket Hakemach Hachadash and Ishei Yisrael cite Daat Torah 664 and 58:1 who proves from Rashi Brachot 11b that psukei dzimra can be recited before the time for shema.</ref>

=== Tallit and Tefillin ===
#The earliest time that one should put on [[Tallit|''tallit'']] is [[MeSheYakir|''misheyakir'']]''[[HaNetz|.]]''<ref>Shulchan Aruch O.C. 18:3. Shulchan Aruch 18:3 rules that the time to make the bracha on [[Tallit]] is from ''[[MeSheYakir|mesheyakir]]''. There is a dispute among the achronim about when exactly [[MeSheYakir|''mesheyakir'']] is. Because of [[Safek Brachot LeHakel]], Halacha Brurah 18:6 one may not make the bracha earlier than a fifth of an hour (in [[Shaot Zmaniot]]) after [[Olot HaShachar|alot hashachar]]. See Rama 18:3 that one may make a bracha at alot hashachar. Mishna Brurah 18:10 writes that although one should be stringent like the Shulchan Aruch; however, one should not stop someone who does like the Rama. Aruch Hashulchan 18:9 rules according to Rama. The Mishna Brurah adds that even for one who follows the Rama should wait with the bracha until [[MeSheYakir|''mesheyakir'']]. He adds that one who makes a bracha, even at night, need not make another one because there are rishonim who hold that one can make the bracha at night.</ref> Ashkenazim, if they must, may put on ''tallit'' as early as ''alot hashachar''; yet they should not make a ''bracha'' until ''[[MeSheYakir|misheyakir]].''<ref>Rama O.C. 18:3, Mishna Brurah 18:10, Piskei Teshuvot 30:1 </ref> When making the ''bracha'', one should feel the ''tzitzit.''<ref>Rama O.C. 18:3</ref> If one already made a ''bracha'' they should not repeat it, even if they made it before ''alot hashachar''.<ref>Mishna Brurah 18:10</ref>
#The earliest time that one should lay ''tefillin is [[MeSheYakir|misheyakir]].''<ref>Shulchan Aruch O.C. 30:1</ref>
#One who is in a pressing situation and must ''daven'' before the ''zman -'' for if he does not, he will totally miss ''zman tefillah'', may put on ''tallit'' and ''tefillin'' before [[Alot HaShachar|''alot hashachar'']].<ref>Shulchan Aruch O.C. 30:3, Mishna Brurah 30:13, Ishei Yisrael 18:11</ref>
##If one puts on ''tzitzit'' before [[Alot HaShachar|''alot hashachar'']], he should not recite a ''bracha'' until [[MeSheYakir|''misheyakir'']], and then he should feel the ''tzitzit'' after making the ''bracha''.<ref>Shulchan Aruch and Rama O.C. 18:3</ref>
##If one makes this ''bracha'' during ''pesukei dezimra'', it should be said between paragraphs.<ref>Mishna Brurah 51:8 writes that it is permissible to say birchat hodaah during pesukei d'zimra. Shulchan Aruch O.C. 53:3 is clear that one can make a bracha on tallit and tefillin during pesukei d'zimra. Biur Halacha 51:4 s.v. Tzarich writes that it is better to wait for between paragraphs. Here too, there is no rush. Ishei Yisrael (16:6,7; ibid. 18:10,11) agrees.</ref> If [[MeSheYakir|''misheyakir'']] happens between the end of ''pesukei d'zimra'' and ''yishtabach'', one should wait to make the ''bracha'' until after ''[[yishtabach]]''.<ref>Shulchan Aruch O.C. 53:3</ref> However, the ''shliach tzibbur'' should make the ''bracha'' before ''yishtabach''.<ref>Rama O.C. 53:3. Mishna Brurah 53:8 writes that if he only gets the tallit and tefillin after yishtabach he may make the bracha at that time as well. It would be the same here if the time of misheyakir is during yishtabach. </ref> Once the ''shaliach tzibbur'' starts the ''kaddish'' after ''yishtabach'' one can no longer make a ''bracha'' on the ''tallit'' until after ''shemoneh esrei''.<ref>Rama O.C. 54:3; Mishna Brurah 54:13</ref> The ''bracha'' on ''tefillin'' may be said between the paragraphs of ''birchot kriat shema''.<ref>Shulchan Aruch and Rama O.C. 66:2, Mishna Brurah 54:13, Ishei Yisrael 18:11</ref>

=== Shema and Shemoneh Esrei ===
#The ''bracha'' of ''yotzer ohr'' may not be said before ''[[MeSheYakir|misheyakir]]''.<ref>Mishna Brurah 58:17. Piskei Teshuvot (58:10) notes that some are lenient when it is unavoidable. However, Biur Halakha (s.v. Zeman Kriat Shema) notes that this discussion may be irrelevant for men if they are going to only say Pesukei D’zimra before misheyakir and say the bracha on Tzitzit and Tefillin before Yotzer Or, and certainly it is preferable to not begin davening until one can make the bracha on Tzitzit and Tefillin.</ref> If one is ''davening'' before [[MeSheYakir|''misheyakir'']] he should say ''krias shema'' with the ''brachot'', skip over the ''bracha'' of ''yotzer ohr'', and say it after ''shemoneh esrei'', in the proper ''zman.''<ref>Ishai Yisrael 18:10</ref> One who accidentally said ''yotzer ohr'' before [[MeSheYakir|''misheyakir'']] should not repeat it.<ref>Biur Halacha 58:4 s.v. b'lo</ref>
#One who will be unable to recite ''shema'' after [[MeSheYakir|''misheyakir'']] may do so from ''[[Alot HaShachar|alot hashachar]]''.<ref>Shulchan Aruch O.C. 58:3</ref>
#''Shemoneh esrei'' should be recited after ''hanetz.''<ref>Shulchan Aruch 89:1</ref> If it was recited from [[Alot HaShachar|''alot hashachar'']] one has fulfilled his obligation. In a case of need, like for one who is traveling, it is even considered ideal to say ''shemoneh esrei'' from [[Alot HaShachar|''alot hashachar'']].<ref>The Rosh ([[Brachot]] 4:1) writes that even though ideally one should pray at [[HaNetz]] (sunrise) if one prayed after [[Olot HaShachar]] one would have fulfilled one’s obligation. This is also the opinion of many Rishonim including Tosfot 30a (s.v. Avuha), Rambam ([[Tefillah]] 3:7, Sh”t Rambam 27), Rabbenu Yerucham (according to Bet Yosef 89:1) and the Tur 89:1. This is codified in Shulchan Aruch 89:1. Mishna Berura 89:4 writes that if one has a pressing need, he may daven l'chatchila from alot hashachar.</ref>
# The ideal mitzvah is to start praying [[Shmoneh Esrei|''shmoneh esrei'']] of [[Shacharit|''shacharit'']] at ''ha[[Netz HaChama|netz hachama]]'' (sunrise). The practice of those who say ''shemoneh esrei'' of ''shacharit'' at ''[[HaNetz|hanetz]]'' is called ''Vatikin''.<ref>Shulchan Aruch O.C. 89:1, Shulchan Aruch O.C. 58:1, Gemara <nowiki>[[Brachot]]</nowiki> 26a writes the ideal time to pray <nowiki>[[Shacharit]]</nowiki> is at <nowiki>[[HaNetz HaChama]]</nowiki> and that was the practice of the <nowiki>[[Vatikin]]</nowiki> (those who fulfill the מצות early and in the proper time). This is codified by the Rambam (<nowiki>[[Tefillah]]</nowiki> 3:1), Rosh (<nowiki>[[Brachot]]</nowiki> 4:1), Tur and Shulchan Aruch 89:1</ref>
# If a person can either daven at ''[[HaNetz|hanetz]]'' without a minyan or later with a minyan, according to Ashkenazim one may daven at ''[[HaNetz|hanetz]]'' if one is always careful to ''daven'' at ''[[HaNetz|hanetz]]''.<ref>Biur Halacha 58:1 s.v. u'mitzva</ref> According to Sephardim one should daven with a minyan later unless one will pray with ''kavana''.<ref>Yalkut Yosef 89:19</ref>

== One Who Must Work Early ==
#If one needs to travel or in a case of difficulty one may pray [[Shacharit|''shacharit'']] after ''[[Olot HaShachar|alot hashachar]]'' before [[HaNetz|hanetz]], but nonetheless one may not make the ''bracha'' on [[Tallit|''tallit'']] and [[Tefillin|''tefillin'']] or say [[Kriyat Shema|''kriyat shema'']] until [[MeSheYakir|''misheyakir'']]. <ref>*The Rosh (Brachot 4:1) writes that even though ideally one should pray at [[HaNetz|hanetz]] (sunrise) if one prayed after [[Olot HaShachar|alot hashachar]] one would have fulfilled one’s obligation. This is also the opinion of many rishonim including Tosfot 30a (s.v. Avuha), Rambam ([[Tefillah]] 3:7, Sh”t Rambam 27), Rabbeinu Yerucham (according to Bet Yosef 89:1) and the Tur 89:1. This is codified in Shulchan Aruch 89:1.
*There is a minority of Rishonim who hold that in extenuating circumstances one is permitted to pray [[Shacharit]] before [[Olot HaShachar|alot hashachar]]. The basis of this approach is Rashi (Brachot 30a s.v. VeLayaved), Sh”t Raavan (176), and Raavad (quoted by the Sefer Hashlamah).
*Shulchan Aruch 89:8 rules that in cases of extenuating circumstances such as where one has to travel early one may pray [[Shacharit]] [[Shmoneh Esrei|shemoneh esrei]] immediately after [[Olot HaShachar|alot hashachar]] and then say Shema while traveling if one is able to have kavana (proper intent) while traveling. This is also mentioned in Mishna Brurah 89:1.</ref>
##Therefore, a person who needs to pray early in the morning in order to get to work should pray with a [[minyan|''minyan'']] that starts ''davening'' after ''misheyakir'' before ''[[HaNetz|hanetz]]''.<ref>Shulchan Aruch 89:1, Mishna Berurah 89:4 write that when in a pressing situation, one may daven shemoneh esrei from alot hashachar. Shulchan Aruch 18:3 writes that the bracha on tallit should not be said before misheyakir. Shulchan Aruch 30:1 writes that tefillin should not be laid before misheyakir. Shulchan Aruch 58:1 writes that krias shema should not be recited before misheyakir. </ref>
##If that isn't possible then the minyan should use the following schedule: say up to ''birchot [[Kriyat Shema|kriyat shema]]'' without [[Tallit|''tallit'']] and [[Tefillin|''tefillin'']] (except for ''shaliach tzibbur'' who should put on [[Tallit|''tallit'']] and [[Tefillin|''tefillin'']] before ''yishtabach''), when [[MeSheYakir|''misheyakir'']] arrives put on [[Tallit|''tallit'']] and [[Tefillin|''tefillin'']], then continue from there. <ref>[http://www.ou.org/webcast_kosher Rabbi Yisrael Belsky] (OU Kosher Webcast, min 19:30-28:30). Sh"t Igrot Moshe 4:6 writes that a person who needs to make it to work is considered to be in an extenuating circumstance in which Shulchan Aruch 89:8 writes that one may pray [[Shacharit]] after Alot Hashachar See also Iggrot Moshe OC 1:10 and Yechave Daat 2:8.</ref>
#If the choice is to ''daven'' with an early [[minyan|''minyan'']] that ''davens'' before ''[[HaNetz|hanetz]]'' after ''[[MeSheyakir|misheyakir]]'' or to ''daven'' later by oneself, such as in one's office, one should rather ''daven'' earlier with a [[minyan|''minyan'']].<ref>[http://www.ou.org/webcast_kosher Rabbi Yisrael Belsky] (OU Kosher Webcast, min 19:30-28:30), Igrot Moshe 4:6 s.v. im ken, Peri Yitzchak 1:2, Sh"t Yaskil Avdi 5:10, Sh"t Minchat Yitzchak 9:10. Chazon Ish (Ishei Yisrael 13:note 21) ruled likewise. [http://www.ou.org/webcast_kosher Rabbi Yisrael Belsky] (OU Kosher Webcast, min 19:30-28:30) said that if one feels that it is just too dark and one cannot understand what the people are relying on to put on [[Tefillin]] so early one should say up to Baruch SheAmar before traveling and then pray at one’s office.</ref> Some disagree and say that you should ''daven'' on your own rather than ''daven'' before ''hanetz''. <ref>Sh”t Sheilot Shmuel OC 12, Rav Elyashiv (quoted in Avnei Yashfei [[Tefillah]] page 167), Yalkut Yosef ([[Tefilla]] pages 137-139, 89:14). </ref>
#If a person who is not in a rush to ''daven'' before sunrise is needed for a [[minyan|''minyan'']] that is ''davening'' before sunrise there is a dispute whether he is allowed to join or not. <ref>Rav Yosef Shalom Elyashiv quoted in Tefilla Kehilchita page 78 and in Avnei Yashfe (Tefilla page 169 89:14) says that although he can answer for their [[minyan]] he cannot pray with them. This is true even if he is the sixth one who would be praying (a [[minyan]] requires ten but a minimum of six praying at the time) and his refusal to pray would prevent there being a [[minyan]]. Rav Shlomo Zalman Auerbach in Halichot Shlomo 1:5-13 (and Avnei Yishfe p. 169) though ruled that if the refusal to join will prevent the [[minyan]] he may pray with them as long as it is not on a consistent basis. </ref>

===Pre-Misheyakir===

#One who has a choice to ''daven'' with a pre-''[[MeSheyakir|misheyakir]]'' minyan or afterwards by himself, should ''daven'' alone.<ref>Avnei Yishfe p. 167 quotes Rav Elyashiv that it is better to daven oneself later rather than davening before Mesheyakir. He also cites Pri Yitzchak s.v. nachzor 1:2 who agrees.</ref> Some disagree.<ref>Avnei Yishfe p. 168 quotes Rav Ben Tzion Abba Shaul who says that if that's the only minyan available one should daven with a pre-mesheyakir minyan relying on the Pri Chadash rather than daven by oneself. Igrot Moshe 4:6 s.v. im ken agrees.</ref>

===After the Fact===

#If one ''davened'' before [[Olot HaShachar|''alot hashachar'']], one has not fulfilled their obligation. Nonetheless, one should ''daven'' again on condition that if one is exempt then they are ''davening'' voluntarily. <ref>*What is the earliest time for [[Shacharit]]? The Rosh 4:1 writes that even though ideally one should pray at [[HaNetz|hanetz]] (sunrise) if one prayed after [[Olot HaShachar|alot hashachar]] one would have fulfilled one’s obligation. This is also the opinion of many rishonim including Tosfot 30a (s.v. Avuha), Rambam ([[Tefillah]] 3:7, Sh”t Rambam 27), Rabbeinu Yerucham (according to Bet Yosef 89:1) and the Tur 89:1. This is codified in Shulchan Aruch 89:1.
*There is a minority of rishonim who hold that in extenuating circumstances one is permitted to pray [[Shacharit]] before [[Olot HaShachar|alot hashachar]]. The basis of this approach is Rashi ([[Brachot]] 30a s.v. VeLayaved), Sh”t Raavan (176), and Raavad (quoted by the Sefer Hashlamah).
*[Interestingly, the Derisha argues that Rabbeinu Yerucham holds that there are three levels, ideally one should pray at [[HaNetz|hanetz]], it is permissible to pray after [[MeSheYakir|misheyakir]] and it is only effective, after the fact, after [[Olot HaShachar|alot hashachar]].]
*Mishna Brurah 89:2 writes that based on Shulchan Aruch, if one prayed before [[Olot HaShachar|alot hashachar]] one has not fulfilled one’s obligation.
*Yalkut Yosef ([[Tefillah]] pg. 136, see also Sh”t Yechave Daat 2:8) writes that even if one prayed before [[Olot HaShachar|alot hashachar]] one should still pray again at the proper time with a stipulation that if one is not obligated that it should be a voluntary [[prayer]]. So writes Sh”t Otzrot Yosef 5:3.</ref>

== Latest Time for Shacharit ==
#The latest time to say [[Shmoneh Esrei|''shemoneh esrei'']] of [[Shacharit|''shacharit'']] is the end of the fourth hour. <ref>The Mishna (Brachot 26a) writes that the latest time [[Shacharit]] could be said according to Rabbi Yehuda is the fourth hour and according to the Rabbis is the sixth hour. The Gemara (27a) writes that we hold like Rabbi Yehuda because there is a Mishna in Ediyot that supports Rabbi Yehuda. This is codified by the Rif 18a, Rosh 4:1, and Rambam ([[Tefillah]] 3:1). The halacha is brought in Tur and Shulchan Aruch 89:1 </ref> The latest times for [[Pesukei DeZimrah#The Time of Pesukei DeZimrah|Pesukei DeZimrah]], [[Kriyat Shema#Latest Time for Brachot Kriyat Shema|Brachot Kriyat Shema]], and [[Kriyat Shema#Latest Time of Shema|Kriyat Shema]] are discussed on their respective pages.
#If one has not ''davened'' until the end of the fourth hour, one should ''daven'' [[Shacharit|''shacharit'']] before the end of the sixth hour - midday. If one intentionally did not ''daven'' in the first four hours one should still ''daven'' before midday but one should stipulate that if one is exempt that one is ''davening'' a voluntary [[prayer]]. <ref>*The Rif 18a originates that even though we hold like Rabbi Yehuda that the latest time for [[Shacharit]] is the fourth hour one could still pray after the fourth hour and receive the reward for praying (albeit having lost the reward for praying in the proper time). The Rosh 4:1, Rambam (Hilchot [[Tefillah]] 3:1), and Tur 89:1 hold like the Rif.
*The Bet Yosef 89:1 writes that it seems as though the Rosh and Rif base their halacha on the general language of the gemara (Brachot 26a) “one could pray all day and receive reward for [[prayer]] but would lose the reward for [[prayer]] in its proper time.” Because this phrase was the gemara’s way of explaining the halacha of [[Tashlumin]], the Bet Yosef, rules that according to the Rif and Rosh one would not be able to pray after the fourth hour if a person intentionally did not pray in the first four hours.
*However, the Rambam and Tur 89:1 hold that if a person intentionally prayed after the fourth hour he still receives reward for [[prayer]]. The Bet Yosef 89:1 explains that the Rambam tried to minimize the dispute between רבנן and Rabbi Yehuda so that there would not be an argument as to whether one totally fulfills the mitzvah or does not fulfill it at all in the period between the fourth and sixth hour. Rather they both agree that it is still time for [[Shacharit]] but according to Rabbi Yehuda one who prays at that time only receives reward for [[prayer]] but not that of [[prayer]] in its proper time while רבנן hold that one would also receive the reward of it being in its proper time. According to this explanation, one should be able to pray in this period even if one intentionally did not pray beforehand.
*Additionally, if one holds like the Rif then one would be able to daven even between six and sixth and a half, while according to the Rambam one should only be able to pray as long as there is some opinion which considers it the time for [[Shacharit]]. The Bet Yosef adds that the Rashba agrees with the Rambam. (It seems that the Bet Yosef understands the Rashba to say that you certainly may not pray during the half hour after [[Chatzot]]. The Bach argues that the Rashba meant something else entirely, namely that one should pray the [[Tashlumin]] right after having prayed the obligatory [[Tefilla]].)
*The Mishna Brurah 89:6 writes that because of the dispute one should still pray after the fourth hour even if one intentionally missed praying earlier but nonetheless should stipulate that if one is exempt, one should be considered praying voluntarily. Yalkut Yosef 89:5 agrees.</ref>
#One may not ''daven'' past the end of the sixth hour, but rather one should wait to say [[Tashlumin|''tashlumin'']] at [[Mincha|''mincha'']].<ref>Rama O.C. 89:1 (based on the explanation of the Bet Yosef of the Rambam and Tur, see the [[#cite_note-11|previous footnote]])</ref>

==Times for Mincha==
===Ideal Time for Mincha===

#The ideal time to ''daven'' [[Mincha|''mincha'']] is after nine and a half hours ([[Mincha|''mincha'']] ''ketana''), however, one fulfills one’s obligation by ''davening'' from six and a half hours (''[[mincha]] gedola''). <ref>*Rambam (Tefillah 3:2) writes that since they instituted Tefillah corresponding to korbanot the primary time for mincha is mincha ketana, 9.5 hours in the day but one fulfills one's obligation anytime after mincha gedola, 6.5 hours. The Tur 233:1 argues that the primary time to pray [[Mincha]] is after six and a half hours since it is the time when a korban mincha is fit. Shulchan Aruch O.C. 233:1 follows the Rambam. The Mishna Brurah 233:1 also holds like the Rambam but adds that there are some rishonim who allow one to pray earlier and in certain cases (see further) one may pray earlier. Kaf HaChaim 233:1, Yalkut Yosef (Brachot page 637) and Halichot Olam (vol 1 pg 253) concur with Mishna Brurah. Aruch Hashulchan 233:12 writes that ideally one should daven after mincha ketana but for any small reason one could even initially daven mincha gedola.
*Kaf Hachaim 233:3 adds that really the best time is after plag mincha, 10.45 hours into the day.
*See the BeYitchak Yikra 233:1 (notes of Rav Nevinsal on Mishna Brurah) who adds that the Rambam holds that the only preferable time is after [[Mincha]] ketana before plag [[Mincha]] (10 ¾ hours) and it would be preferable to say [[Mincha]] individually at [[Mincha]] gedola rather than with a [[minyan]] at [[Mincha]] ketana after plag [[Mincha]]. Nonetheless, he agrees that the minhag is not like this.</ref>

====When it is Ideal to Daven Mincha Gedola====

#In many yeshivos the minhag is to ''daven'' ''mincha gedola'' to avoid breaking up a ''seder,'' a fixed section of learning.<ref>Piskei Teshuvot 233:2. [https://www.torahanytime.com/#/lectures?v=74381 Rav Yitzchak Yosef (Motzei Shabbat Shemot 5779 approx min 30)] explained that his father used to say mincha only after mincha ketana but later said it at mincha gedola. He recommended it for a yeshiva setting. He also explained that the Rif and Rosh hold that it is permitted even initially to say mincha at mincha gedola.</ref>
#If one needs to travel or have a meal (which is forbidden before ''davening'' once the time for [[Mincha|''mincha'']] arrives), one can ''daven'' from after six and a half hours. <ref>Mishna Brurah 233:1 writes that if one needs to travel, have a meal, or one will only be able to make a [[minyan]] for [[Mincha]] earlier, then one can pray from after six and a half hours. Kaf HaChaim 233:1 also writes that there are those who are lenient to pray early if there is a need. Yalkut Yosef ([[Brachot]] page 637) and Halichot Olam (vol 1 pg 253) writes that it is preferable to pray after six and a half hours in order to avoid having a meal before praying [[Mincha]] (after the time for [[Mincha]] has arrived). </ref>
#If one will only be able to make a [[minyan|''minyan'']] for ''[[mincha]] gedola'' (after six and a half hours) and one will not make a [[minyan|''minyan'']] for ''mincha ketana'' (after nine and a half hours), it is preferable to ''daven'' with a [[minyan|''minyan'']] after six and a half hours. <ref>Mishna Brurah 233:1, Yalkut Yosef ([[Brachot]] pg 639). [https://www.torahanytime.com/#/lectures?v=74381 Rav Yitzchak Yosef (Motzei Shabbat Shemot 5779 min 43)] said that although the Shoel Vnishal held that it is better to daven by oneself than to daven at mincha gedola the halacha doesn't follow that opinion.</ref>

===Earliest Time===

#If one ''davened'' prior to six and a half hours, according to many, one has not fulfilled one’s obligation; however, some say that one has fulfilled one's obligation after the fact. Therefore, one should not ''daven'' again.<ref>Mishna Brurah 233:2 writes that it is implied from Shulchan Aruch 233:1 that one has not fulfilled one's obligation (and is agreed upon by many achronim); however, there are some achronim who say that after the fact one has fulfilled one’s obligation. Kaf HaChaim 233:2 quotes the dispute of the achronim but concludes that because [[Tefillah]] is derabbanan one does not have to pray again. Ishei Yisrael 27:5 agrees. See Ishei Yisrael 27 footnote 10. </ref>

===Latest Time for Mincha===

==== After Plag HaMincha ====

# According to Rabbi Yehuda, the latest time for ''mincha'' is ''plag hamincha -'' ten- and three-quarter hours. From then on begins the time for ''arvit''. According to Rabbanan, the cutoff point is nightfall.<ref name=":0" /> Halacha allows one to follow either opinion, however, one must be consistent and always follow the same opinion.<ref name=":1" /> Thus, one who is accustomed to ''davening arvit'' before ''shkiya'' must always ''daven mincha'' before ''plag.''<ref>Shulchan Aruch O.C. 233:1, Rama O.C. 233:1</ref> In extenuating circumstances or if one forgot to ''daven mincha'', they may ''daven'' after ''plag;''<ref>Rama O.C. 233:1</ref> however, they should be particular to ''daven arvit'' after ''tzet hakochavim'' on that night.<ref>Mishna Brurah 233:11,13</ref>
# Some write that, even according to Rabbanan, one must ''daven mincha'' before ''plag.<ref>Aruch Hashulchan O.C. 233:4-9</ref>'' This is not the accepted custom.

====After Sunset====

#One who ''davens arvit'' after ''tzet'' may ''daven mincha'' up until ''shkiya.''<ref>The time period of ''bein hashmashot'' may be considered day, thus, If one ''davens arvit'' after ''shkiya'' but before ''tzet'' it would present a contradiction. Igrot Moshe II:60 writes that it may not be a contradiction to ''daven arvit'' at a time when one would no longer ''daven mincha.'' Thus, he writes, that one may ''daven'' with a ''minyan'' that is ''davening arvit'' at that time, if that is his only opportunity to ''daven'' with a ''minyan.'' </ref>
#The Gemara relates, that there is a halachic period of time during twilight called ''"bein hashmashot."'' This period of time is, halachically, a mix of day and night. Before that time it is day and after which it is night.<ref>Gemara Shabbat 34b. There is a dispute there between Rabbi Yehuda Rabbi Nechemia and Rabbi Yosi. Rabbi Yehuda says that ''bein hasmashot'' begins when the sun (''lit.)'' sinks and lasts until the upper part of the eastern sky is dark. Rabbi Nechemia says that ''bein hashmashot'' starts when the sun sinks and lasts for the duration of 0.5 ''mil.'' Rabbi Yosi says that ''bein hasmashot'' lasts for "a blink of an eye". Gemara Shabbat 35b quotes Rav Yehuda in the name of Shmuel that when there is one star it is still day, two stars is ''bein hashmashot'', three stars is night. Gemara Shabbat 35a writes that the halacha is in accordance with both Rabbi Yehuda and Rabbi Yosi. Rif Shabbat Chap.2, Rosh Shabbat Chap 2:23, and others maintain that the halacha follows Shmuel as well.

*These are the bases for the discussion amongst the ''poskim'' as to the time of ''bein hashmashot''. To see how this translates into the common halacha and for a full discussion see Hazmanim B'halacha Chap. 40</ref>
#There is a great dispute regarding the time for ''bein hashmashot'' and the time for ''tzet hakochavim'' with many ramifications in halacha. The ''geonim'' write that ''bein hashmashot'' begins at sunset and lasts for 0.75 ''mil'' at which time it is ''tzet hakochavim.''<ref>Ginzei Kedem V pg.37, See Teshuvat Maharam Alshakar 96 quoting Teshuvat Rav Sherira Goan and Rav Hai Goan. For a more complete list see Hazmanim B'halacha - Rav Benish Chap. 41 3-5.

*Notably, Gra O.C. 261:11, Y.D. 262:9, and Rav Shneur Zalman of Liadi (Baal HaTanya) Siddur - Seder HaChnosat Shabbat, ''pasken'' in accordance with this view and it has thus become accepted halacha in most circles.

*Notable exceptions to this were Rav Yoel Teitelbaum of Satmar and Rav Yekusiel Yehuda Halberstam of Tzanz-Klausenburg who wrote that the halacha is in accordance with Rabbenu Tam. See Divrei Yoel 18, Shefa Chaim - Kovetz Igros Kodesh I:11-20

*Hazmanim B'halacha Chap.44:5 writes that regarding the start of Shabbat even the Satmar Rav and the Tzanz-Klausenburger Rav went in accordance with the ''geonim.''
*Igrot Moshe IV:62 writes that we are not able to resolve a dispute between ''rishonim'' and we must be stringent according to both views.</ref> Rabbenu Tam was of the opinion that ''bein hashmashot'' begins 3.25 ''mil'' after sunset and lasts for 0.75 ''mil'' at which time it is ''tzet hakochavim''.<ref>Sefer HaYashar New Edition 221, Tosfot Shabbat 35a ''s.v''. trei, Tosfot Pesachim 94a ''s.v.'' Rabbi Yehudah. Many other ''rishonim'' agreed with Rabbenu Tam, see Hazmanim B'halacha Chap 42:6-10 for a complete list.</ref><ref>There are additional opinions as well; yet they are not the accepted halacha.

*Sefer Yeraim 274 writes that ''bein hashmashos'' begins 0.75 ''mil'' before sunset and lasts until sunset at which time it is night. Biur Halacha 261:2 ''s.v. mitchilas'' writes that it is worthwhile to start ''Shabbat'' before that time.

*Sefer Raavan 2 writes that ''bein hashmashot'' begins at sunset and lasts 5 ''mil'' until ''tzet hakochavim.''

*See Hazmanim B'halacha Chap 41 for a complete discussion.</ref>
#Some ''poskim'' write, that even according to Rabbenu Tam, in areas of a lower latitude where three medium-sized stars are visible earlier, ''tzet hakochavim'' would be at the time when the stars are visible.<ref>Minchas Kohen 2:5 ''s.v.'' ''she'im'', Biur Halacha 261:2 ''s.v. kodem'' and Igros Moshe O.C. IV:62 agree. Rav Moshe writes that in New York the time for ''tzet'' according to Rabbenu Tam is 50 minutes after ''shkiya''; however, he writes that it is proper for G-d fearing Jews to wait 72 minutes to end Shabbat, as was the custom in Europe. See Hazmanim B'halacha Chap. 42 for a complete discussion.</ref>
#One must ''daven mincha'' during the daytime. Since ''bein hashmashot'' begins at sunset according to the ''geonim'', one should ''daven mincha'' before sunset. After the fact, opinions differ regarding how late one can still ''daven'', and at what point should instead say [[Tashlumin|''tashlumin'']] at [[Maariv|''maariv'']]. Factors that come into consideration include whether or not one can rely on Rabbenu Tam after the fact, and whether or not one may ''daven'' during ''bein hashmashot'', as it may still be day.<ref>Rav Nevinsal on Mishna Brurah 233:14 writes that someone who doesn't always follow Rabbenu Tam on ending Shabbat can not daven mincha after sunset even after the fact. Also, Avnei Darech 8:200 quotes Rav Shlomo Zalman Auerbach as holding that one may not daven mincha after sunset. [http://www.eretzhemdah.org/newsletterArticle.asp?lang=he&pageid=48&cat=1&newsletter=3705&article=7631 Bmarah Habazek 3:14] writes that one shouldn't daven after sunset and just daven tashlumin. [https://www.yeshiva.co/ask/58222 Rav Belsky] held that it is possible to daven up to 9 minutes after sunset based on Rav Moshe. See Igrot Moshe 1:24 who writes that one shouldn't pray mincha after sunset. See further Igrot Moshe 4:62. Piskei Teshuvot 233:8 writes that the Minhag in Eretz Yisrael is that one may lenient to Daven mincha during Bein Hashmashot (according to the opinion of the Ge'onim) which is up to 13 and one half minutes after shkia'ah.</ref><ref>To illustrate this point: Igrot Moshe IV:62 writes that the first nine minutes after ''shkiya'' are considered a ''sfek sfaika and'' regarding a ''bris milah'', we could consider the baby as born on the earlier day. The ''sfek sfaika'' is that maybe the halacha follows Rabbenu Tam, and even not, it may be day according to the ''geonim.'' (Rav Moshe calculates that ''tzet hakochavim'' of the ''geonim,'' in New York, is nine minutes after ''shkiya'').</ref>
#Many Chassidim maintain that it is optimal to ''daven'' ''mincha'' up until the ''bein hashmashot'' of Rabbenu Tam, which is 3.75 ''mil'' after ''shkiya''. There are some who hold that it is even optimal to ''daven'' during ''bein hashmashot'' of Rabbenu Tam.<ref>For a discussion on this see Piskei Teshuva 233:6-8.</ref>
#If one's only options are to either to ''daven'' ''mincha'' before sunset himself or to ''daven'' with a ''minyan'' after sunset, it will depend on if he is Ashkenazi or Sephardi. Ashkenazim hold that one should ''daven'' oneself on time before sunset,<ref>Mishna Brurah 233:14 writes that it is better to pray Mincha before shkiyah without a minyan than to pray with a minyan after shkiyah. In an extenuating circumstance he allows davening mincha until 3.25 mil after shekiya based on the Shulchan Aruch. [https://ph.yhb.org.il/02-24-04/#_te01ftn24_3 Peninei Halacha (Tefillah 24:4)] holds that one can follow the Mishna Brurah who is based on Rabbenu Tam and even though we do not follow Rabbenu Tam since many agree with him. However, Kuntres Seyda Lderech p. 39 quotes Chazon Ish that one should not daven mincha after sunset even in extenuating circumstances or after the fact. Dirshu 233:22 cites this as well from Ishrei Yosher (Nezikin n. 94). Rav Nevinsal on Mishna Brurah 233:14 writes that someone who doesn't always follow Rabbenu Tam on ending Shabbat can not daven mincha after sunset even after the fact. Also, Avnei Darech 8:200 quotes Rav Shlomo Zalman Auerbach as holding that one may not daven mincha after sunset. [http://www.eretzhemdah.org/newsletterArticle.asp?lang=he&pageid=48&cat=1&newsletter=3705&article=7631 Bmarah Habazek 3:14] writes that one shouldn't daven after sunset and just daven tashlumin. [https://www.yeshiva.co/ask/58222 Rav Belsky] held that it is possible to daven up to 9 minutes after sunset based on Rav Moshe. See Igrot Moshe 1:24 who writes that one shouldn't pray mincha after sunset. See further Igrot Moshe 4:62.</ref> while Sephardim hold that one can wait to ''daven'' with the ''minyan'' as long as it is within 13.5 minutes after sunset.<ref> Chacham Ben Zion Abba Shaul (cited in Ishei Yisroel page 296) and Chacham Ovadia Yosef (Yechave Daat 5:22) write that it is preferable to pray with a minyan as long as they are praying within the first thirteen and a half minutes after sunset. Rabbi Meir Mazuz in Bayit Neeman 1:25 p. 146 s.v. miyhu agrees even though we don't accept Rabbeinu Tam since this case is an minhag to pray during Ben Hashemashot. Yalkut Yosef 233:3 and Halacha Brurah 233:6 agree. </ref>

====Finishing After Sunset====

#Sephardic ''poskim'' hold that one can start ''mincha'' before sunset even if one knows that one will not finish until after sunset.<ref>Rav Hai Goan and Rav Sherira Goan in Teshuvot Hagoanim (Lik, 51) Yabia Omer OC 7:34 quoting the Geonim (Teshuva Mosafiya n. 51)</ref> Some Ashkenazic ''poskim'' agree,<ref>Aruch Hashulchan 110:5 based on Tosfot Brachot 7a s.v. shilmaleh</ref> while many disagree.<ref>Kuntres Seyda Lderech p. 39 quotes Chazon Ish that one should not start mincha before sunset if one knows that one will not finish until after sunset. He cites that this is like Mishna Brurah 89:1 that one can't start tefilla before the zman and finish after the zman. He cites that Rav Chaim Kanievsky, Rav Aryeh Leib Shteinmann, and Rav Nosson Geshtetner agreed. </ref>
#Initially, all of the ''shemoneh esrei'' and ''chazarat hashatz'' should be finished before sunset.<ref>Yabia Omer 7:34 in fnt., Halacha Brurah 233:6. Yalkut Yosef 233:3 implies this as well as he writes that if it is after sunset the congregation shouldn't skip chazarat hashatz; they should say it as long as it is still within 13.5 minutes from sunset. Although Chacham Ovadia (Yabia Omer 7:34) wrote that it is permitted even initially to pray after sunset during the ben hashemashot, in the footnote he implies otherwise. He writes that it is only for someone who didn't have a chance to pray earlier may pray then. This is also how Halacha Brurah 233:6 understands the opinion of his father that it is preferable (''mitzvah min hamuvchar)'' to pray before sunset. </ref>

===Tachanun===

#If one reaches ''tachanun'' during ''bein hashmashot,'' there is a debate amongst the ''poskim'' if it should be recited with ''nefillat apayim''.<ref>Mishnah Brura 131:16 states that the discussion of whether or not ''tachanun'' may be said at night refers to reciting it with ''nefillas apayim.'' Merely reciting the chapter may be done at night. Mishnah Brura 131:17 holds one should say it with ''nefillas apayim''. Rav Avigdor Neventzal in B’Yitzhak Yikareh on Mishna Brura (footnote to 131) quotes Rav Shlomo Zalman Auerbach who thinks one should not. </ref>
#If [[mincha|''mincha'']] lasts until after ''tzeit hakochavim'', [[tachanun|''tachanun'']] is not recited with ''nefillat apayim''.<ref>Kitzur Shulchan Aruch 69:8, Mishna Brurah 131:17. Mishnah Brura 131:16 writes that although ''tachanun'' is not said with ''nefillas apayim''; nevertheless, the ''mizmor'' of ''tachanun'' may be recited even after ''tzeit hakochavim.'' </ref>
#Some ''poskim'' write that even the ''mizmor'' of ''tachanun'' must not be said, even during ''bein hashmashot.''<ref>Kaf HaChaim 131:51,52</ref>

===If One Hears Kedusha of a Late Mincha Minyan===

#According to many authorities, one who ''davened'' ''arvit'' before nightfall, may answer ''kedusha'' to a ''minyan davening mincha.'' This applies even on Friday night.<ref>Magen Giborim 237:1, Amudei Esh 3:19, Yaskil Avdi 5:30, and Tiferet Adam 8 hold that even after saying [[maariv]] one may answer [[kedusha]] of a [[minyan]] saying [[mincha]] unlike the opinion of the Erech Shai 236, Yagel Yacov, and Aruch HaShulchan 232. Yismach Lev 16 writes that even on Friday night if one said [[maariv]] one may still answer [[kedusha]]. Sh"t Tzitz Eliezer 10:16 and Sh"t Yabia Omer 6:21 agree with the Yishmach lev.</ref>

==Times for Arvit (Maariv)==
===Earliest Time for Arvit (Plag Hamincha)===

#One who ''davened'' ''arvit'' prior to ten- and three-quarter hours has not fulfilled his obligation and must ''daven'' again.<ref>Mishna Brurah 233:10, Kaf HaChaim 233:11 as is implied by Shulchan Aruch 233:1 </ref>
#One who means to ''daven arvit'' after ''tzeit hakochavim'' but mistakenly ''davened'' from ''plag hamincha'', must ''daven'' again at the proper time.<ref>Gemara Brachot 27b writes that on Friday afternoon someone who made a mistake and said [[Arvit]] early thinking it was nighttime according to Abaye he would have to pray again. The Rabbenu Yonah 18b s.v. Rav explains that since one made a mistake and did not intend to pray [[Arvit]] early one does not fulfill one’s obligation. The Magen Avraham 263:26 and Mishna Brurah 263:55 agree that this halacha applies equally to a weeknight as to Friday night. </ref>

=== Ideal Time for Arvit (Tzet Hakochavim) ===
#[[Kriyat Shema|''Kriyat shema'']] must be recited after [[Tzet HaKochavim|''tzet hakochavim'']].<ref>Mishna Brachot 2a, Shulchan Aruch OC 235:1, Kitzur Shulchan Aruch 70:1</ref> Since ''kriyat shema'' is biblical, one should be vigilant to recite ''shema'' after ''tzet hakochavim'' of Rabbenu Tam.<ref>Mishna Brurah 235:4, Igrot Moshe YD 4:48:4</ref>
#Ideally, one should ''daven'' [[Arvit|''arvit'']] after [[Tzet HaKochavim|''tzet hakochavim'']];<ref>Mishna Brurah 233:9, Kitzur Shulchan Aruch 70:2</ref> however, the ''minhag'' of many places is to ''daven'' ''arvit'' immediately after sunset.<ref>Igrot Moshe II:60 writes that it may not be a contradiction to ''daven arvit'' at a time when one would no longer ''daven mincha.'' Thus, he writes, that one may ''daven'' with a ''minyan'' that is ''davening arvit'' at that time, if that is his only opportunity to ''daven'' with a ''minyan.'' Mishna Brurah 235:12 writes that fortunate is the person who can daven with a congregation after Tzet Hakochavim which is the correct time.</ref>
#Many are accustomed to ''davening'' ''mincha'' before ''shkiya'', taking a short break, and ''davening arvit'' after ''tzet'' of the ''geonim'' which can be as early as nine minutes after ''shkiya.''<ref>According to Igrot Moshe IV:62, see Ishei Yisrael Chap. 28 footnote 2</ref>
#A ''tzibur'' may ''daven'' both ''mincha'' and ''arvit'' between ''plag'' and ''shkiya'' if it will be too difficult to reconvene after everyone goes home.<ref>Mishna Brurah 233:11</ref>

===Arvit Before Sunset If One Davened Mincha Early===

#According to Rabbi Yehuda, the latest time for ''mincha'' is ten- and three-quarter hours. From then on begins the time for ''arvit''. According to Rabbanan, the cutoff point is nightfall.<ref name=":0">The Mishna ([[Brachot]] 26a) writes that according to Rabbi Yehuda one must pray [[Mincha]] prior to ten and three quarter hours while according to Rabbanan [[Mincha]] may be said until nighttime. Tosfot Brachot 27a s.v. Ta Shma writes that according to Rabbi Yehuda the earliest time to say ''arvit'' is ten- and three-quarter hours while according to Rabbanan the earliest time is nighttime. [This is also evident in the Gemara there (27a-b) and the upcoming Rishonim. The Maharsha (27a s.v. Tah Shma) asks why Tosfot needed to prove something which was so obvious from the Gemara.] </ref> Halacha allows one to follow either opinion, however, one must be consistent and always follow the same opinion.<ref name=":1">The Gemara (27a) writes that since there is no explicit ruling as to whom the halacha follows, one who follows Rabbi Yehuda has done properly and one who follows Rabbanan is correct too. Rabbeinu Yonah ([[Brachot]] 18b s.v. DeAved) writes that one must consistently follow the same opinion. This is also opinion of the Rosh ([[Brachot]] 4:3) quoting a Gaon. Additionally, the Kesef Mishna ([[Tefillah]] 3:4) says that this is implicit in the Rambam and furthermore that it is the simple explanation of the words of the Gemara. Tur and Shulchan Aruch 233:1 codify the opinion of Rabbeinu Yonah. </ref>
#The general ''minhag'' is to ''daven mincha'' until sunset. Accordingly, one may only begin to ''daven arvit'' after that time.<ref>Rabbenu Yona Brachot 18a s.v. tefillat, Mordechai Brachot IV:90 quoting Rav Hai Goan, and others write that nightfall refers to ''shkiya.'' Rambam (Hilchot Tefillah 3:4) writes this as well. See Hazemanim B'Halacha - Rav Benish Chap. 34:6 and footnotes 16-19.

*Rashi Brachot 26a s.v. Ad Chashecha according to Shaagat Aryeh 17, Ra'av Brachot 4:1, and others explain "nightfall" to be ''tzet hakochavim.'' See Zemanim B'Halachah - Rav Benish Chap 34:7 and footnotes 22-28.
*Rama O.C. 233:1 writes that according to the Rabbanan one may ''daven mincha'' until ''tzet hakochavim''.
*Shulchan Aruch O.C. 233:1 writes that the ''minhag'' is to ''daven mincha'' until ''shkiya'' and one may not ''daven arvit'' before ''shkiya''.
*Mishna Brurah 233:8,9,14 understands that Shulchan Aruch means the second ''shkiya'' and that Shulchan Aruch and Rama both agree that one may ''daven mincha'' up until Rabbenu Tam's ''bein hashmashot'' which is 3.25 ''mil'' after sunset. That which Shulchan Aruch and Rama write ''"shkiya"'' and "''tzet hakochavim"'' is not exact and means "almost up until that time." Mishna Brurah understands that the cutoff of the Rabbanan is ''tzet'' but since ''bein hashmashot'' is a time of ''safek'', one may not ''daven'' neither ''mincha'' nor ''arvit'' during that time. Thus, ''mincha'' must be recited before 3.25 ''mil'' after sunset and ''arvit'' must be recited after 4 ''mil''. However, the Mishna Brurah, quoting many ''poskim,'' see Shaar Hatziyun 233:18, writes that others argue on the Shulchan Aruch and Rama and according to them one must not ''daven mincha'' after ''shkiya.'' The Mishna Brurah 233:14 writes that one should be stringent in accordance with this view. Nevertheless, he adds that one who is under extreme duress may be lenient to ''daven'' until 3.25 ''mil'' after ''shkiya'', but should ''daven'' as early as possible so as not to enter into a ''safek shkiya''.
*Mishna Brurah 235:12 writes that it is optimal to ''daven arvit'' after ''tzet'' - earlier than that, during ''bein hashmashot,'' is a ''safek''. Biur Halacha 233:1 ''s.v. d'haynu'' writes that one who is ''davening'' ''mincha'' after ''shkiya'' should make a condition: if this is still the time for ''mincha'' then this ''tefilla'' will be for ''mincha'' and the next will be for ''arvit''; yet if it is now the time for ''arvit'', this ''tefillah'' will be ''arvit'' and the next one will be a ''tashlumin'' for ''mincha.''
*Aruch HaShulchan 233:6-9 writes that one who is able must ''daven mincha'' before ''plag''. One who is not able to ''daven'' then must be careful to ''daven'' before ''shkiya'', despite the fact that there are ''rishonim'' who say that one may ''daven'' until ''tzet''.
*Igrot Moshe I:24 writes in accordance with Mishna Brura that one should not ''daven mincha'' after ''shkiya'' unless under duress. Rav Moshe adds that in America the ''zman'' of Rabbenu Tam is certainly less than an hour after ''shkiya.'' Thus, taking ''bein hashmashot'' into account, the time for ''mincha'' cannot be later than 48 minutes after ''shkiya'', and possibly it is in fact earlier.
*Orchot Rabbeinu III pg. 225 quotes the Chazon Ish as saying that if one knows that he won't finish ''shemoneh esrei'' before ''shkiya'' then he should not start ''davening''; rather he should ''daven'' ''maariv shemoneh esrei'' twice as ''tashlumin.''
</ref> In extenuating circumstances, one may ''daven arvit'' before sunset if on that day he ''davened mincha'' before ''plag hamincha''. Although he usually follows the Rabbanan, it is considered as if on that day he followed Rabbi Yehuda.<ref>The Rabbenu Yonah (18b s.v. DeAved) writes that one should always follow Rabbanan (which was the minhag of his time and place) but nonetheless, after the fact if one prayed [[Arvit]] after Plag [[Mincha]] one has fulfilled one’s obligation. This is quoted in Bet Yosef 233:1 and codified in Shulchan Aruch O.C. 233:1. The Shulchan Aruch 233:1 rules that in extenuating circumstances one may pray [[Arvit]] before nighttime even though one always follows Rabbanan. Mishna Brurah 233:11 writes that this is only permissible if that day itself one already prayed [[Mincha]] prior to ten and three quarter hours.</ref>
#If the only minyan for ''arvit'' ''davens'' before sunset, after ''plag hamincha,'' one should daven with them<ref>The Biur Halacha 235:1 cites the Gra who held that it is better to daven privately on time rather than daven with the congregation early. However, in Shaar Hatziyun 235:16 he quotes the Derech Hachayim that if one prayed mincha before plag and the only option is to daven after plag maariv with a minyan or after tzeit without a minyan, it is better to daven with a minyan after plag. If he didn't daven ''mincha'' until after ''plag'', it is better to ''daven maariv'' oneself than to daven in a minyan before sunset and contradict oneself within one day.</ref> and repeat ''shema'' after ''tzet hakochavim''. Some say to skip ''birchot kriyat shema'' and recite them after ''tzet hakochavim'' with ''shema''.<ref>Rabbenu Yonah Brachot 1b writes that if the congregation is davening before the time for Shema one should daven with them even though he won't fulfill his obligation of ''shema'' and will have to repeat it later. He then quotes Rav Hai Goan who says that one should only say ''shema'' with them without kavana to fulfill one's obligation but skip birchot kriyat shema. The Shulchan Aruch OC 235:1 rules like the Rabbenu Yonah but the Mishna Brurah 235:12 mentions the practice of the Rav Hai Goan. Rav Moshe Feinstein in Igrot Moshe OC 2:60 agrees that one can follow either opinion whether to daven everything or just Shema without kavana and Shemona Esrei and then say Shema with Kriyat Shema with Brachot afterwards. He writes that one shouldn't follow the Gra unless one always does according to his opinion.</ref>
# Many say, that for Sephardim, ''plag'' is 1.25 hours before ''tzet hakochavim'' of the ''geonim -'' which is 13.5 minutes after ''shekiya.'' They should not follow the ''plag'' of the Gra; 1.25 hours before sunset.<ref>Yalkut Yosef (Shabbat v. 1 p. 168 263 fnt. 62; 235:1; 267:12) and Ben Ish Chai Vayahakel n. 8. In all of those places the calculation of Plag is made from Tzet according to the Geonim. Thereby, the Sephardi Plag Mincha is generally between 10 and 20 minutes after the Gra plag. Yalkut Yosef (Shabbat 1-3, 5771 edition, pp. 143-146) writes that a person can pray arvit as early as plag mincha. However, he defines plag hamincha as 1.25 hours before tzet hakochavim of the geonim. The hours are calculated from olot to tzet of the geonim. He addresses that for kriyat shema in extenuating circumstances it is acceptable to rely upon the Gra zmanim, but not for the brachot of avrit because of safek brachot lhakel. Also, one can't light Shabbat candles before 1.25 hours before tzet of geonim. He rebuts an attack that we must follow the Gra zmanim since we light candles before plag of Rabbenu Tam. He answers that we follow the plag of the Ben Ish Chai which is 1.25 hours before tzet of the geonim but not the Gra's plag. on p. 144 he writes that it is a bracha levatala to pray avrit after plag of the Gra.
*See also [https://www.torahanytime.com/#/lectures?v=81670 Rav Yitzchak Yosef (Motzei Shabbat Pesach 5779 min 37)] who said that the schedules which print plag mincha 1.25 hours before shekiya (Gra) are causing Sephardim to say brachot levatalot when they daven arvit right after plag. Rather they need to daven after plag which is 1.25 hours before tzet. Tzet is only 20 minutes (13.5 zmaniyot minutes) so our plag is less than 20 minutes after their plag but starting arvit before then is a bracha levatala for Sephardim. They should print the plag according to Sephardim.
*See also [https://www.torahanytime.com/#/lectures?v=55391 Rav Yitzchak Yosef (Motzei Shabbat Bo 5778 min 25)] who said that it is a bracha levatala to daven Arvit after Plag of the Gra according to Rabbenu Tam and we are strict for Rabbenu Tam.
*[https://www.torahanytime.com/#/lectures?v=60107 Rav Yitzchak Yosef (Motzei Shabbat Emor 5778 min 28)] said that since the minhag is that we follow the geonim for zmanim, the minhag is to pray mincha before Plag of the geonim and arvit after Plag of the geonim, even though according to Rabbenu Tam it is a bracha levatala since it is day.</ref> Thereby, the Sephardi ''plag hamincha'' is generally between 10 and 20 minutes after the Gra ''plag''. See the [https://play.google.com/store/apps/details?id=net.calj.android CalJ App] for calculation of this ''zman''. Others say that even Sephardim can calculate ''plag hamincha'' according to the Gra.<ref>Kaf Hachaim 233:7, Halacha Brurah v. 14 teshuva 7. Halacha Brurah writes that there's no safek brachot to light candles after plag of the gra or daven arvit after that plag since that is the minhag and there's no safek brachot where there is a minhag. He rejects the position of Ben Ish Chai that we calculate from Olot to Tzet of Geonim because that is definitely not the view of the Geonim. Rather the Geonim would calculate their zmanim in accordance with Gra.</ref>

===Early Arvit on Friday Night===

#Regarding praying [[Arvit|''arvit'']] early on Friday night see [[Making early Shabbat|Making Early Shabbat]].

===Mincha/Arvit Between Plag and Sunset===

#An individual may not ''daven mincha'' after ''plag hamincha'' and ''arvit'' before sunset on the same day.<ref>Shulchan Aruch 233:1, Mishna Brurah 233:11</ref>
#A [[minyan|''minyan'']] may be lenient to ''daven'' both [[Mincha|''mincha'']] and [[Arvit|''arvit'']] between ''plag hamincha'' and sunset, even though it is a self-contradictory practice following both Rabbanan and Rabbi Yehuda.<ref>Mishna Brurah 233:11 writes that in a minyan where there is an excessive effort to get everyone back to shul for [[maariv]] (and people cannot wait in shul), it is permissible for a [[minyan]] to say [[maariv]] right after [[Mincha]] (between Plag [[Mincha]] and nighttime). Shulchan Aruch 233:1 says the minhag is like Rabbanan and Rama 233:1 says the minhag is like Rabbi Yehuda. Nowadays, Piskei Teshuvot 233:4 writes that the Ashkenazic minhag is also like Rabbanan. </ref> If the only ''minyan'' available is such a ''minyan,'' an individual should not join them for both ''mincha'' and ''maariv''.<ref>Mishna Brurah 235:14</ref> If one is needed to complete the ''minyan'' they may join.

===Maariv After Sunset Before Tzet===

#If one is ''davening'' with a ''minyan'' immediately after sunset one should ''daven'' with them completely and repeat ''shema'' after ''tzet''. Some have a practice to ''daven'' ''shema'' and ''shemoneh esrei'' together with the ''tzibbur'' while skipping ''birchot kriyat shema. Shema'' and the ''brachos'' are then repeated after tzet hakochavim.<ref>*The Rif (Brachot 1b) rules that the time to say [[Kriyat Shema]] at night is from [[Tzet HaKochavim]] like the simple Mishna and Gemara Brachot 2a. The Rambam (Kriyat Shema 1:9) concurs.
*Rashi (Brachot 2a s.v. Ad Sof) also holds that one does not fulfill Shema until [[Tzet HaKochavim]] but defends the practice to say Shema in Shul with the [[Brachot]] explaining that the Shema in Shul is only to precede [[Shmoneh Esrei]] with words of Torah, whereas the primary time one fulfills one's obligation of saying Shema is before going to sleep.
*Rabbenu Tam (quoted by Tosfot [[Brachot]] 2a s.v. Meeymatai) argues that really we hold like Rabbenu Yehuda in the Mishna (Brachot 26a) who says that one may say [[Arvit]] from Plag [[Mincha]], so too we hold that one may say Shema from Plag [[Mincha]]. The Ri (also quoted in the above Tosfot) agrees that the primary Shema is the one said in Shul, however, he explains that it is because we hold like the other opinions quoted in the Gemara 2a-b who say that the time for Shema is earlier than [[Tzet HaKochavim]].
*The Rosh (Brachot 1:1) rejects the Rabbenu Tam’s comparison between the time for [[Arvit]] and Shema and rather says that with difficulty one could defend the minhag like the Ri but nonetheless preferably one should say Shema only after [[Tzet HaKochavim]].
*The Rosh (Brachot 1:1) quotes the Rav Hai Goan who says that if one is in a situation where one could either pray with a [[minyan]] before [[Tzet HaKochavim]] or pray by oneself later one should pray with the [[minyan]] early but not say Shema with the [[Brachot]] until later. Rav Hai Goan also suggests that one could pray with the congregation as a voluntary [[prayer]] and then pray again oneself with Shema and [[Shmoneh Esrei]]. This is also quoted by the Rabbenu Yonah (Brachot 1b s.v. VeRabbenu Hai), Rashba (Brachot 2a s.v. VeNishal), and Tur 235:1.
*Rabbenu Yonah gives an alternative for someone in that situation; say [[Brachot]] of Shema, Shema with intent not to fulfill one’s obligation but rather just as words of Torah, and then [[Shmoneh Esrei]] with the [[minyan]] and after [[Tzet HaKochavim]] one should repeat Shema with the intent of fulfilling one's obligation.
*The Bet Yosef 235:1 concludes that one should make sure to repeat Shema after [[Tzet HaKochavim]] but one may follow the above suggestions (of Rav Hai and Rabbenu Yonah). Mishna Brurah 235:12 and Igrot Moshe 2:60 write that one can follow either Rav Hai or Rabbenu Yonah. The Shulchan Aruch 235:1 writes like the Rabbenu Yonah that if one is praying with a congregation earlier than [[Tzet HaKochavim]] one should say Shema with the [[Brachot]] and [[Shmoneh Esrei]] and then repeat Shema at [[Tzet HaKochavim]].
*The Mishna Brurah 235:9 writes like the Rabbenu Yonah that when saying Shema early one should not have intent to be fulfilling one’s obligation until [[Tzet HaKochavim]]. The Mishna Brurah 235:11 writes that it is a dispute whether one must repeat the third paragraph of Shema. Igrot Moshe 2:60 writes that one should repeat all three paragraphs.
*Igrot Moshe OC 2:60 explains that the reason that the Rabbenu Yonah and Mishna Brurah wrote not to have intent to fulfill one's obligation of kriyat Shema is because of a concern of [[Baal Tosif]]. If a person were to say Shema at the wrong time with intent that one should fulfill one's obligation it is like one is adding on to the time of the mitzvah similar to sleeping in the sukkah on the eighth day of sukkah with intent to add to sukkot (Rosh Hashana 28b). However, the Shulchan Aruch doesn't quote that it is necessary to have such an intent since the minhag is not to have intent to fulfill the mitzvah of Shema then (like Rashi Eruvin 96a s.v. v'od).</ref>
#If the only ''minyan'' for ''arvit'' is immediately after ''shekiya,'' one should ''daven'' with the ''minyan'' rather than ''davening'' later without a ''minyan''.<ref>Shulchan Aruch 235:1, Mishna Brurah 235:12. Rav Moshe Feinstein in Igrot Moshe OC 2:60 writes that in such a case one should certainly daven with a minyan and either the opinion of Rabbenu Yonah to daven Brachot Kriyat Shema with the congregation or Rav Hai Goan to skip them are acceptable. Biur Halacha 235:1 s.v. v'im quotes the Gra that it is better to wait for the proper time and ''daven'' alone. Igrot Moshe O.C. 2:60 writes that one should only follow this Gra if one always follows the Gra.</ref>

#

===Latest Time===
#One should make sure to ''daven arvit'' before ''chatzot''. If one could either ''daven'' alone before ''chatzot'' or with a ''minyan'' after ''chatzot'' one should rather ''daven'' alone before ''chatzot''.<ref>Ishei Yisrael 28:15 based on Mishna Brurah 235:17 and quoting Rav Chaim Kanievsky, Or Letzion 2:15:9, Piskei Teshuvot 235:10. Piskei Teshuvot (235 fnt. 68) questions this since it is possible to recite kriyat shema before chatzot and then shemona esrei with the minyan after chatzot. [[Dating_Packet| Rav Hershel Schachter (cited in Halachos of Dating)]] holds that one should daven by oneself before chatzot rather than daven with a minyan after chatzot.</ref> Some disagree and allow ''davening'' with a ''minyan'' after ''chatzot,'' as long as one says ''shema'' before ''chatzot''.<ref>Halacha Brurah 235:20</ref>
#After the fact, one may pray [[Arvit|''arvit'']] all night until [[Olot HaShachar|''alot hashachar'']].<ref>Kitzur Shulchan Aruch 70:2</ref>
#One who had a predicament and was not able to ''daven'' at the proper time may recite ''shema'' up until ''netz hachama.''<ref>Shulchan Aruch O.C. 235:4</ref> He may recite ''birchos krias shema'' as well,<ref>Rama O.C. 235:4</ref> yet ''hashkiveinu'' and ''baruch Hashem l'olam'' are not recited after ''alot hashachar.''<ref>Shulchan Aruch O.C. 235:4, Mishna Brurah 235:34</ref> ''Shemoneh esrei'', as well, is not recited after ''alot hashachar.''<ref>Mishna Brurah 235:34</ref>

==Sources==
<references />
[[Category:Prayer]]

Netilat Yadayim upon Waking Up

2023-06-27T21:28:34Z

Shlgenkin: /* What Is Permissible before Washing Hands? */

[[Image:Netilat Yadayim.jpg|right|200px]]
Chazal established that upon waking up a person should wash his hands in the morning prior to davening Shacharit to clean the hands before praying, purify them of any hint of death that comes from sleeping, and prepare ourselves for holiness the way the Kohanim did in the Beit HaMikdash. The details of when and how it should be done are described below:
==Reasons for Washing One's Hands==
# One's hands may have gotten dirty overnight from touching one's skin, so they need to be cleaned befor davening.<ref>Rosh Brachot 9:23</ref>
# To remove the negative spirits on our hands after having been recreated each day.<ref>Rashba teshuva 1:191 writes that the reason for netilat yadayim in the morning isn't just because of the davening otherwise one should recite a bracha for netilat yadayim prior to mincha and arvit. Rather the reason is because a person is recreated each day and the the bracha was established like brachot hashachar. It represents preparing ourselves for kedusha just like the kohanim would wash their hands from the Kiyor in the Bet Hamikdash before doing avoda.</ref>
# To remove the negative spirit is a result of the element of death that descends upon a person who sleeps.<ref>Zohar Vayeshev 184b cited by Bet Yosef 4:8</ref>
==Procedure for Washing One's Hands==
# One should wash with a cup or some sort of vessel.<ref>Shulchan Aruch Orach Chaim 4:7, Kitzur Shulchan Aruch 2:4, Mishna Brurah 4:15, Kitzur Shulchan Aruch of Rav Mordechai Eliyahu 2:1. The Hagahot Mordechai Brachot 192, Ran Chullin 37b s.v. mipnei, Bet Yosef 4:7 based on Rosh, and Darkei Moshe 4:1 all write that a vessel isn't necessary for Netilat Yadayim in the morning. However, the Rashba teshuva 1:191 writes that a vessel is necessary.</ref> If there is no cup available, according to Ashkenazim, if one is in an extenuating circumstance and wants to pray, one may wash without a cup with a bracha. According to Sephardim, if one washes without a cup, such as if one washes directly from the faucet, one should not recite a bracha.<ref>Rama 4:7, Mishna Brurah 4:16, and Kitzur Shulchan Aruch 2:6 hold that if there's no utensil available one can wash without it and recite a bracha. This is either based on the Ran Chullin 37b or the Rashba 1:191 according to the Dareki Moshe Haaruch. However, the Kiseh Eliyahu 4:3 and Tzemach Tzedek Lubavitch O.C. 1:1 argue with the Rama that the Rashba would hold that a vessel is critical and without it one can't recite a bracha. This is indeed implied by the Rashba 1:190 and 1:595 that the language of Al Netinat Yadayim implies that a vessel is necessary. Aruch Hashulchan 4:10, Rav Mordechai Eliyahu (comments on Kitzur Shulchan Aruch 2:9), Or LeTzion 2:1:5, Halacha Brurah 4:12, and Yalkut Yosef 4:1 agree that if one can't use a vessel one should wash without a bracha.</ref>
#One should wash up to one's wrists. If there is not enough water available, it is sufficient to wash up to one's major knuckles (where one's fingers connect to the hand). <ref>Mishna Brurah 4:9 writes that one should wash up to one's wrists and if there happens not to be enough water, it is sufficient to wash up to one's knuckles. Kitzur Shulchan Aruch 2:3 agrees. Ben Ish Chai (Parashat Toldot #2) writes that one must wash until one's wrists except on [[Yom Kippur]] and [[Tisha BeAv]] when one may only wash up to one's knuckles. </ref>
#One should wash one's right hand first, then one's left hand, and repeat this process two more times so that one washes each hand three times, while alternating hands in the process. Some say one should wash each hand four times.<ref>Mishna Brurah 4:9 cites the Gra that one should wash four times to remove the ruach raah water remaining on one's hands after washing three times.</ref>
#Before pouring the water, the filled vessel should be picked up with the right hand and passed to the left hand. <ref>Shulchan Aruch O.C. 4:10, Ben Ish Hai, Toledot, Halacha 1; Kaf HaChaim 4:12 </ref>
#Even a lefty should begin by washing his right hand first.<ref>Kaf HaChaim 4:35, Artzot HaChaim 4:10, Halacha Brurah 4:22, Mishna Brurah 4:22 explains that the lefty should also follow the practice of a righty since it is reflective of how the middah of Chesed should increase.</ref>
# The water must enter in between the fingers, at least a little bit, otherwise it does not fulfill the requirement. <ref> Halichot Olam, Volume 1, Page 324. Hacham Ovadia Yosef writes that the beracha is considered levatala in a case where water does not enter in between fingers even slightly. </ref>
# One who is obligated in netilat yadayim may receive assistance from one who is not obligated in netilat yadayim and still fulfill the obligation. <ref> Yalkut Yosef, page 48. S"A 159:13 says that even a monkey can help one fulfill the obligation of netilat yadayim. </ref>
#One may not derive benefit from the water that one washed one's hands with.<ref>Shulchan Aruch OC 4:9, Kitzur Shulchan Aruch 2:4. See Biur Halacha 338:8 s.v. assur how it is still considered usable. Rav Ben Tzion Abba Shaul (Or Letzion 2:1:6) argues that nowadays we usually pour more than a reviit each time, so there is no ruach raah and one may recite berachot and learn Torah by the water.</ref>
#One should wash one's hands with a bracha in the middle even if one only slept after Chatzot.<ref>Ben Ish Chai (Shana Rishona, Toldot no. 16)</ref>
# As a rabbinic mitzvah one should intention for the mitzvah of netilat yadayim when washing one's hands.<ref>Pri Megadim M"Z 4:15 writes that according to those who hold that there's no need for intention for rabbinic mitzvot then netilat yadayim doesn't need intention. According to those who hold that there is a need generally, potentially netilat yadayim shouldn't require intention since it is similar to tevilah which doesn't require intention (according to most, see S"A YD 198:48). However, the Pri Megadim distinguishes and says that only for optional mitzvot such as tevilah and shechita don't require kavana but netilat yadayim in the morning is an obligatory mitzvah and as such requires kavana. (This distinction of the Pri Megadim is highlighted by the Ramban Chullin 31b s.v. vha who says that mitzvot tzerichot kavana is for any obligatory mitzvah but not for a matir.) Yet, the Veyashev Hayam 1:2 (Rav Yakov Moshe Hillel) argues that it doesn't require kavana since it is less severe than tevilah and even tevilah doesn't require intention. This is relevant to the practice of the Chaye Adam (cited by Biur Halacha 4:1) to wash twice, once before going to the bathroom and once afterwards.</ref>

==Netilat Yadayim in the Bathroom==

#One shouldn't wash Netilat Yadayim in a bathroom unless there is no other option such as on an airplane.<ref>Yabia Omer OC 3:1, [Rabbi Mansour www.dailyhalacha.com/m/halacha.aspx?id=2517], Mayan Omer v. 1 p. 25. Yabia Omer 4:5 permits netilat yadayim in a bathroom in the case of sha'at hadhak. </ref>
# One may do netilat yadayim in a room which has a bath and no toilet. <ref> Yabia Omer 7:27 explains that this is because these rooms are generally kept clean and used for storing items. </ref>

==When Should One Wash One's Hands?==
{{Template:When Should One Wash One's Hands in the Morning}}

==What Is Permissible before Washing Hands?==

#It is permissible to say [[Modeh Ani]] before washing hands. <ref>Mishna Brurah 1:8, Kitzur Shulchan Aruch 1:2, Shulchan Aruch HaRav 1:6 </ref>
#It is not permissible to learn Torah out load or to verbalize it before washing one's hands, <ref>Mishna Brurah 1:8, Shulchan Aruch HaRav 1:6, Yalkut Yosef 4:27 </ref> yet just thinking in Torah is allowed.<ref>Piskei Teshuvos 4:32</ref> However, if one is going to miss the chance to make a bracha or answer amen one should just rub his hands against someone to clean them and say the bracha or answer amen. If one slept in pajamas it is unnecessary to even rub them in order to clean them.<ref>Yalkut Yosef 4:27. A similar idea is found in Eliyah Rabba 227:6, Mishna Brurah 227:10.</ref>
#One should wash one's hands before walking four [[amot]]. <ref>Mishna Brurah 1:1, Kitzur Shulchan Aruch 2:1. See also Piskei Teshuvot 1:7 who writes that the minhag is that one should wash one's hands even before putting one's feet on the ground. </ref> However some are lenient in this regard. <ref>BeYitzchak Yikrah 1:2 comments that the tradition from the Gra that the Ruach Rah on hands was nullified with the death of Rabbi Avraham the Ger applies only to laws of the Zohar and not the Talmud Bavli and since this law is sourced in the Zohar, there is reason to be lenient. [http://www.hebrewbooks.org/pdfpager.aspx?req=1525&st=&pgnum=5&hilite= Rabbi Yitzchak Abadi (Or Yitzchak 1:1)] writes that Rav Aharon Kotler wasn't careful about washing within 4 amot of waking up and goes on to defend such a position.</ref>
#If the water is further than 4 [[Amot]] away some say that it is better to walk less than 4 [[amot]] at a time while others say it is better to go there quickly if it is still in the same house. <ref>Mishna Brurah 1:2 </ref>
##If a person sleeps in a bunkbed it is permissible to wash within 4 amot of the bed even if one will walk more than 4 amot going down the ladder and to the washing station.<ref>Chelkat Yakov OC 1:1</ref>
#It is permitted to get dressed prior to washing one’s hands. <ref>Yalkut Yosef (vol 1 pg 7), Sh”t Yabia Omer 5:1, Sh”t Otzrot Yosef 1:1 </ref>
#It is preferable to be strict and not to walk more than 4 [[amot]] prior to [[Netilat Yadayim]]. <ref>The Tolat Yacov (Seder [[Netilat Yadayim]]) quotes the Zohar saying that it is forbidden to walk 4 [[amot]] prior to washing [[Netilat Yadayim]]. (1) The Bach (beginning of 4) writes that S”A did not quote the Zohar because many people would not be able to fulfill the law. Sh”t Shevut Yaakov 3:1 defends the minhag by saying that either the entire law of the Zohar is not applicable since the Talmud Balvi argues on it, or that the entire house is considered within 4 [[amot]]. The Eliyah Rabba 1:4 argues on the Shevut Yaakov but defends the minhag by saying that perhaps the law does not apply nowadays. The Lechem Mishneh (Shevitat Esor 3:12) and Yam Shel Shlomo (Chullin 31)agree. (2) On the other hand the [[Chida]] (Birkei Yosef 1:1) writes that it is a serious Halacha, most people are strict about, therefore if the water is far away one should walk less than 4 [[amot]] at a time to get the water. So writes the Shalmei Tzibbur 18c, Chesed LeAlaphim 4:12, Ruach Chaim 4:1, and Petach Dvir 4:1. However, the Shaarei Teshuva 1:2 and Siddur Bet Ovad 6:3 argue that if the water is far away one should rush to get to the water as soon as one can. (3) In conclusion, Sh”t Otzrot Yosef 1:2 writes in the name of Rav Ovadyah Yosef that in cases of need, one may rely on the lenient opinions especially if one went to sleep after [[Chatzot]]. So too, Mishna Brurah 1:2 writes that one may rely on the Shevut Yaakov (that a house is like 4 [[amot]]) in cases of great need. Rav Mordechai Lebhar (Magen Avot, Orach Chaim 4:18) writes that many are lenient to assume that the whole house is like one's four amot, but scrupulous individuals are careful about this.</ref>
#One should not touch any foods before washing one's hands. If one did unintentionally, the food should be washed three times. If this is impossible, one should preferably refrain from eating it. If necessary though, one can eat it without washing it, because according to the letter of the law, the food is permitted.<ref>Mishna Brurah 4:14, Yalkut Yosef 4:35, Yabia Omer OC 4:1, Otzrot Yosef 1:10, Or LeTzion 2:1:4.
* Bet Yosef 4:5 clarifies that according to Rashi and Tur there's no issue with someone who didn't wash netilat yadayim to touch food and that's his opinion in Shulchan Aruch 4:5. However, the Bach 4:2, Taz 4:4, and Biur Hagra 4:4 argue with the Bet Yosef's understanding and say that someone who didn't wash netilat yadyaim should be very careful not to touch food.
* Chaye Adam 2:2 writes that one posek who was strict on food even after the fact. The Chaye Adam distinguishes between beer and other food and only beer is forbidden after the fact. However, Yabia Omer OC 4:1 cites the Tosefet Maaseh Rav n. 25 who quotes a story of the Gra where he said that they should throw out an apple that was touched before Netilat Yadayim after sleeping. This story indicates that there's no distinction between beer and other foods.</ref>
#One can touch food by the use of a cloth intervening between one's hand and the food.<ref>Chaye Adam 2:2 cited by Yabia Omer 4:1</ref>
#A person shouldn't touch sefarim before washing his hands. <ref>Yalkut Yosef 4:33</ref>
#A person should not touch one's mouth, nose, ears, or eyes before washing hands in the morning.<ref>Shulchan Aruch 4:3. Halacha Brurah 4:23 says we're machmir not to even touch these areas even just the skin on the outside.</ref> If possible one shouldn't even touch one's eyelids before washing Netilat Yadayim.<ref>Mishna Brurah 4:12 writes that if possible one shouldn't even touch one's eyelids before washing Netilat Yadayim. The Chida in [http://www.hebrewbooks.org/pdfpager.aspx?req=7733&st=&pgnum=4 Shiurei Bracha 4:3] writes that although the Yavetz was lenient about touching the eyelids he is incorrect. The Sefer Chasidim 155 implies that it is an issue.</ref>

==When Does One Need to Wash Hands?==

#Before [[Shacharit]] or [[Mincha]] (specifically the [[Shmoneh Esrei]]) one should wash hands if there was a long interruption from the time of the original washing upon rising. <ref>Shulchan Aruch 92:5 writes that if there was an interruption between the washing upon rising in the morning and praying, one should wash one's hands if water is available. This is brought down in Yalkut Yosef (Tefilah pg 330). </ref> If water is not available one does not need to wash one's hands, but only to rub them against something hard. <ref>Mishna Brurah 92:26 writes that since one cannot find water for Stam hands (they are in doubt as to their cleanliness) one does not need to wash them, but should rub them against that which cleanses them. </ref>
#If one touched an unclean part of the body or went to the bathroom, one must search and find water to wash one's hands without a bracha for [[Shmoneh Esrei]]. <ref>Mishna Brurah 92:27 writes that this applies only if one has Stam hands(they are in doubt as to their cleanliness). Shulchan Aruch is lenient and states one does not have to search for water if it is not around, however if there is a certain impurity such as if one touched an unclean area or went to the bathroom, one certainly must wash hands. Kaf Hachayim 4:86 writes that if one is in the middle of the [[Shmoneh Esrei]] and one realizes one touched something that would obligate one to wash, one should just wipe one's hands on "midi diminakei" such as one's clothes, wood, or stone. </ref>
#However, in order to say [[Brachot]], [[Kriyat Shema]], or learn Torah one does not need to wash one's hands. <ref>Mishna Brurah 92:25 writes that implied in the Shulchan Aruch is, that not only does [[Shmoneh Esrei]] require clean hands, but for [[learning Torah]], [[Kriyat Shema]] or [[Brachot]] Stam hands (they are in doubt, they are not certainly clean or unclean) are sufficient. However, Mishna Brurah also quotes the Pri Megadim 4, who writes that [[Kriyat Shema]] does need washed hands. </ref>
#If one slept in a bed during the day, one should wash [[Netilat Yadayim]] without a bracha. <ref>Halacha Brurah 4:47 </ref>

==Someone Who Stayed up All Night==

#If one slept less than 30 minutes <ref>Kitzur Shulchan Aruch 2:8, Or Letzion 2:1:7, Dinei Nieyor Kol HaLaylah (pg 42) in name of Rav Chaim Kanievsky</ref> or slept in a temporary fashion (putting one’s head on a table, <ref>Ishei Yisrael 2:33 note 110, Piskei Teshuvot </ref>, or slept on a couch or chair) <ref>Halacha Brurah 4:47 </ref> one should wash without a bracha upon awakening. <ref>Mishna Brurah 4:27, Ishei Yisrael 2:33, Birkei Yosef 4:5 </ref>
#If one stayed up all night, one should wash in the morning without a bracha. <ref>The Shulchan Aruch Orach Chaim 4:13 writes that there is a doubt whether one makes a bracha on [[Netilat Yadayim]] the morning after staying up all night. Similarly, the Rama (4:13) comments that one should do [[Netilat Yadayim]] without a bracha.

*The source of the Shulchan Aruch's doubt is the dispute for doing [[Netilat Yadayim]] in the morning. The Rosh ([[Brachot]] 9:23) says because one's hands are "עסקניות" (literally busy) and they may have touched an unclean part of the body during one's sleep, one is obligated to do [[Netilat Yadayim]] in the morning. To support to his view, that we wash our hands for cleanliness before [[prayer]], he quotes the pasuk from Tehilim 26:6 "אֶרְחַץ בְּנִקָּיוֹן כַּפָּי ". On the other hand, the Rashba (Teshuvat HaRashba 1:191) argues on the Rosh claiming that there is no source for the idea of the Rosh. Rather the reason is that we are purifying our hands for the whole day (theoretically even to cover washing before bread) and the reason that we do it specifically before [[Shacharit]] is that when we wake up in the morning it is as if we are created anew as it says in Eicha 3:23 חֲדָשִׁים לַבְּקָרִים רַבָּה אֱמוּנָתֶךָ.
*A practical difference (explained by the Bet Yosef 4:13) that emerges from this dispute would be the case of a person who did not go to sleep at night. According to the Rosh, since one did not go to sleep there is no doubt that as to whether a person touched an unclean area and so, there is no need for [[Netilat Yadayim]]. On the other hand, the Rashba holds that since we are created new everyday we need [[Netilat Yadayim]] even if one did not go to sleep that night. Another concern that compounds the doubt of the Shulchan Aruch is the aspect of רוח רעה that is mentioned by the Tur (4:1), taking that into consideration even according to the Rosh one should still need to do [[Netilat Yadayim]]. Though based on a quote from the Zohar (Vayishlach 169b), the Bet Yosef ({{ibid}}) argues that the issue of רוח רעה only applies to the nighttime.
*Rav Ovadiah (Chazon Ovadiah, [[Shavuot]], note 25) mentions that even though the Maharsham (3:126) holds that one even makes a bracha on [[Netilat Yadayim]] of [[Birkat Cohanim]] and going to the bathroom, we do not hold like the Maharsham in this Halacha.
*The Mishna Brurah (4:27) adds that if one indeed went to sleep and had a שינת קבע (a substantial sleep) on one's bed, then one makes [[Netilat Yadayim]] with a bracha.
</ref>

==Someone Who Got Up in the Middle of the Night==
# If a person wakes up in the middle of the night, wants to get up for some time and then go back to sleep, he should wash his hands without a bracha and then when one wakes up the second time to start his day he should wash with a bracha. <ref>Piskei Teshuvot 1:6 writes that it is preferable to wash when one wakes up the first time, however, one shouldn't recite a bracha since one is not ready to daven as in Beiur Halacha 4:1 s.v. Afilu. Halichot Shlomo ([[Tefillah]] pg 170) and Yalkut Yosef 4:25 agree. </ref> Some say if it's after [[Chatzot]] and he wants to learn or recite [[Tikkun Chatzot]], he should recite all Birkot HaShachar including Netilat Yadayim now, learn, and not recite them when he wakes up again later.<ref>Or Letzion 2:1:2</ref>
# If one wakes up in the middle of the night and wants to take a drink, one should preferably wash one's hands first, but if this is too difficult one can just wipe one's hands on a blanket or one's clothing and then recite the bracha to have the drink. <ref>If someone wakes up in the middle of the night do they have to wash netilat yadayim? Eshel Avraham 4:1 s.v. mmori is lenient if one wakes up in the middle of the night to go to the bathroom that he doesn't have to wash netilat yadayim before walking 4 amot since one is planning on going back to sleep. Torat Yekutiel 1:1:2 writes that one can rely on the Eshel Avraham 4:1 even if it isn't an extenuating circumstance but someone with Yirat Hashem shouldn't be lenient unless it is an extenuating circumstance. Piskei Teshuvot 1:6 quotes this and suggests that the Mishna Brurah agrees that there's no obligation unless one is planning on staying up. However, the [http://www.hebrewbooks.org/pdfpager.aspx?req=20945&st=&pgnum=112 Zachor Lavraham 1:50], Kaf Hachaim 1:7 and 4:4, and Mishmeret Shalom 1:3 (all cited by Yabia Omer OC 4:2:13) argue with the Eshel Avraham.
* Shulchan Aruch O.C. 4:23 writes that if a person went to sleep with pajamas he can recite brachot hashachar without first washing netilat yadayim. This is based on the Rosh Brachot 9:23, Rashba responsa 1:153, and Rambam Tefillah 7:3-4. Aruch Hashulchan 4:20 accepts Shulchan Aruch. However, the Birkei Yosef 4:8 argues that according to the Zohar 1:10b it is forbidden to recite brachot without netilat yadyaim since there's a ruach raah on one's hands. Shaarei Teshuva 4:30 and Mishna Brurah 4:61 cite the Zohar. Mishna Brurah 4:61 concludes that one should be strict if one has water. Or Letzion 2:1:8 writes that if it is difficult to do netilat yadayim it is permitted to make a bracha in order to drink without washing one's hands. He explains that one can rely on Shulchan Aruch in such a case. Yabia Omer O.C. 4:2 and Yalkut Yosef 4:24 agree. He explains that one should first rub one's hands against something that would clean them such as one's blanket before reciting the bracha. </ref>
# If one gets up in the middle of the night and one can't wash one's hands with wash one shouldn't waste the time but can learn after he rubs them against something to clean them.<ref>Shulchan Aruch Harav Mehudra Tinyana 1:7 writes that one shouldn't be strict for the Zohar to learn before washing one's hands if it'll lead to bitul torah. Mishna Brurah 1:2 and Piksei Teshuvot 4:32 agree.</ref>
# If a person woke up in the middle of the night to go to the bathroom or do work and is planning on going back to sleep if doing netilat yadayim at that time will wake up people in his house he can rely on those who are lenient not to wash as long as one is going to go back to sleep.<ref> Shraga Hameir 3:103 quotes poskim who are lenient such as the Eshel Avraham not to require netilat yadayim if one is planning on going back to sleep and he implies that one can be lenient if it'll wake up his wife. Piksei Teshuvot 1 fnt. 41 quotes this as a leniency and elaborates upon it.</ref>

==Someone Who Wakes Up Very Early==

#If one wakes up after [[Chatzot]], and one will still need to go to the bathroom before [[davening]], one should not make the bracha of Al [[Netilat Yadayim]] until after one went to the bathroom before davening. It should then be said together with [[Birchot HaShachar]], however, if one knows that one will not need to go to the bathroom before [[davening]], one should make the bracha of [[Netilat Yadayim]] as close as possible to [[waking up]]. <ref>Beiur Halacha 4:1 s.v. Afilu as ruling like the Chaye Adam, Ishei Yisrael 2:31, Dinei Nieyor Kol HaLaylah (pg 42), Halichot Olam 2:23, See Piskei Teshuvot 4:2 who writes that it is both legitimate to hold and practice like either the Chaye Adam or like the Mekubalim. </ref>
#If one washed with a bracha before [[Olot HaShachar]], one should wash again at [[Olot HaShachar]] without a bracha. <ref>Shulchan Aruch 4:14, Mishna Brurah 4:31, Ishei Yisrael 2:31, Zachor LAvraham 1:50 </ref>
#If one wakes up before [[Chatzot]], one should wash without a bracha, and then after Alot Hashachar one should dirty one’s hands (by touching an unclean area, scratching one's head or by going to the bathroom) and then wash with a bracha. <ref>Beiur Halacha 4:13 s.v. Kol, Ishei Yisrael 2:32, Dinei Nieyor Kol HaLaylah (pg 41) </ref>

==When to Recite the Bracha==

#One should recite the bracha immediately after washing one's hands prior to drying them.<ref>Mishna Brurah 6:2 writes that one should recite the bracha prior to drying one's hands, however, some are strict to recite the bracha only after drying them. The Ben Ish Chai (Toldot no. 5) says that the Sephardi minhag is to recite the bracha prior to drying one's hands. Yalkut Yosef 4:19 and Kaf HaChaim 4:8 agree.</ref>
#Some have the custom to wait until going to shul to make the bracha of netilat yadayim. Sephardim do not have this minhag. In any case, one should not make the bracha twice, once upon both waking up and once going to shul. <ref>Shulchan Aruch 6:2 </ref>

==If There is Something on One's Hands==
See the [[Chatzitza for Netilat Yadayim]] page.
# Some say that the halachot of chatzitza are the same for Netilat Yadayim upon waking up as they are for Netilat Yadayim for a meal, while others hold that they are more lenient.<ref>Eshel Avraham 343:1 writes that there's not as much of an issue of chatzitza with the netilat yadayim when you wake up since one's hands aren't dirty in the area that was covered by a chatzitza. Dirshu 4:27 cites Shulchan Aruch Harav in the Siddur and Chazon Ish Igrot 1:4 who are strict to remove chatzitzot before netilat yadayim in the morning.</ref>

==Who Is Obligated==

# Women are equally obligated as men to wash [[Netilat Yadayim]]. <ref>Pri Megadim (M"Z 4:7), Mishna Brurah 4:10, Kaf Hachayim 4:20, Yalkut Yosef 4:15, and Halacha Brurah 4:21. Kaf HaChaim points out that in fact, women may have a greater obligation because they have more control over the purity of their houses since they prepare the food and feed the children. </ref>
{{Children Washing Netilat Yadayim upon Waking Up}}

==Sources==
<references />
[[Category:Netilat Yadayim]]
[[Category:Orach Chaim]]

Netilat Yadayim upon Waking Up

2023-06-27T21:28:03Z

Shlgenkin: /* What Is Permissible before Washing Hands? */ Changed halacha to allow for thought based on Piskei Teshuva

[[Image:Netilat Yadayim.jpg|right|200px]]
Chazal established that upon waking up a person should wash his hands in the morning prior to davening Shacharit to clean the hands before praying, purify them of any hint of death that comes from sleeping, and prepare ourselves for holiness the way the Kohanim did in the Beit HaMikdash. The details of when and how it should be done are described below:
==Reasons for Washing One's Hands==
# One's hands may have gotten dirty overnight from touching one's skin, so they need to be cleaned befor davening.<ref>Rosh Brachot 9:23</ref>
# To remove the negative spirits on our hands after having been recreated each day.<ref>Rashba teshuva 1:191 writes that the reason for netilat yadayim in the morning isn't just because of the davening otherwise one should recite a bracha for netilat yadayim prior to mincha and arvit. Rather the reason is because a person is recreated each day and the the bracha was established like brachot hashachar. It represents preparing ourselves for kedusha just like the kohanim would wash their hands from the Kiyor in the Bet Hamikdash before doing avoda.</ref>
# To remove the negative spirit is a result of the element of death that descends upon a person who sleeps.<ref>Zohar Vayeshev 184b cited by Bet Yosef 4:8</ref>
==Procedure for Washing One's Hands==
# One should wash with a cup or some sort of vessel.<ref>Shulchan Aruch Orach Chaim 4:7, Kitzur Shulchan Aruch 2:4, Mishna Brurah 4:15, Kitzur Shulchan Aruch of Rav Mordechai Eliyahu 2:1. The Hagahot Mordechai Brachot 192, Ran Chullin 37b s.v. mipnei, Bet Yosef 4:7 based on Rosh, and Darkei Moshe 4:1 all write that a vessel isn't necessary for Netilat Yadayim in the morning. However, the Rashba teshuva 1:191 writes that a vessel is necessary.</ref> If there is no cup available, according to Ashkenazim, if one is in an extenuating circumstance and wants to pray, one may wash without a cup with a bracha. According to Sephardim, if one washes without a cup, such as if one washes directly from the faucet, one should not recite a bracha.<ref>Rama 4:7, Mishna Brurah 4:16, and Kitzur Shulchan Aruch 2:6 hold that if there's no utensil available one can wash without it and recite a bracha. This is either based on the Ran Chullin 37b or the Rashba 1:191 according to the Dareki Moshe Haaruch. However, the Kiseh Eliyahu 4:3 and Tzemach Tzedek Lubavitch O.C. 1:1 argue with the Rama that the Rashba would hold that a vessel is critical and without it one can't recite a bracha. This is indeed implied by the Rashba 1:190 and 1:595 that the language of Al Netinat Yadayim implies that a vessel is necessary. Aruch Hashulchan 4:10, Rav Mordechai Eliyahu (comments on Kitzur Shulchan Aruch 2:9), Or LeTzion 2:1:5, Halacha Brurah 4:12, and Yalkut Yosef 4:1 agree that if one can't use a vessel one should wash without a bracha.</ref>
#One should wash up to one's wrists. If there is not enough water available, it is sufficient to wash up to one's major knuckles (where one's fingers connect to the hand). <ref>Mishna Brurah 4:9 writes that one should wash up to one's wrists and if there happens not to be enough water, it is sufficient to wash up to one's knuckles. Kitzur Shulchan Aruch 2:3 agrees. Ben Ish Chai (Parashat Toldot #2) writes that one must wash until one's wrists except on [[Yom Kippur]] and [[Tisha BeAv]] when one may only wash up to one's knuckles. </ref>
#One should wash one's right hand first, then one's left hand, and repeat this process two more times so that one washes each hand three times, while alternating hands in the process. Some say one should wash each hand four times.<ref>Mishna Brurah 4:9 cites the Gra that one should wash four times to remove the ruach raah water remaining on one's hands after washing three times.</ref>
#Before pouring the water, the filled vessel should be picked up with the right hand and passed to the left hand. <ref>Shulchan Aruch O.C. 4:10, Ben Ish Hai, Toledot, Halacha 1; Kaf HaChaim 4:12 </ref>
#Even a lefty should begin by washing his right hand first.<ref>Kaf HaChaim 4:35, Artzot HaChaim 4:10, Halacha Brurah 4:22, Mishna Brurah 4:22 explains that the lefty should also follow the practice of a righty since it is reflective of how the middah of Chesed should increase.</ref>
# The water must enter in between the fingers, at least a little bit, otherwise it does not fulfill the requirement. <ref> Halichot Olam, Volume 1, Page 324. Hacham Ovadia Yosef writes that the beracha is considered levatala in a case where water does not enter in between fingers even slightly. </ref>
# One who is obligated in netilat yadayim may receive assistance from one who is not obligated in netilat yadayim and still fulfill the obligation. <ref> Yalkut Yosef, page 48. S"A 159:13 says that even a monkey can help one fulfill the obligation of netilat yadayim. </ref>
#One may not derive benefit from the water that one washed one's hands with.<ref>Shulchan Aruch OC 4:9, Kitzur Shulchan Aruch 2:4. See Biur Halacha 338:8 s.v. assur how it is still considered usable. Rav Ben Tzion Abba Shaul (Or Letzion 2:1:6) argues that nowadays we usually pour more than a reviit each time, so there is no ruach raah and one may recite berachot and learn Torah by the water.</ref>
#One should wash one's hands with a bracha in the middle even if one only slept after Chatzot.<ref>Ben Ish Chai (Shana Rishona, Toldot no. 16)</ref>
# As a rabbinic mitzvah one should intention for the mitzvah of netilat yadayim when washing one's hands.<ref>Pri Megadim M"Z 4:15 writes that according to those who hold that there's no need for intention for rabbinic mitzvot then netilat yadayim doesn't need intention. According to those who hold that there is a need generally, potentially netilat yadayim shouldn't require intention since it is similar to tevilah which doesn't require intention (according to most, see S"A YD 198:48). However, the Pri Megadim distinguishes and says that only for optional mitzvot such as tevilah and shechita don't require kavana but netilat yadayim in the morning is an obligatory mitzvah and as such requires kavana. (This distinction of the Pri Megadim is highlighted by the Ramban Chullin 31b s.v. vha who says that mitzvot tzerichot kavana is for any obligatory mitzvah but not for a matir.) Yet, the Veyashev Hayam 1:2 (Rav Yakov Moshe Hillel) argues that it doesn't require kavana since it is less severe than tevilah and even tevilah doesn't require intention. This is relevant to the practice of the Chaye Adam (cited by Biur Halacha 4:1) to wash twice, once before going to the bathroom and once afterwards.</ref>

==Netilat Yadayim in the Bathroom==

#One shouldn't wash Netilat Yadayim in a bathroom unless there is no other option such as on an airplane.<ref>Yabia Omer OC 3:1, [Rabbi Mansour www.dailyhalacha.com/m/halacha.aspx?id=2517], Mayan Omer v. 1 p. 25. Yabia Omer 4:5 permits netilat yadayim in a bathroom in the case of sha'at hadhak. </ref>
# One may do netilat yadayim in a room which has a bath and no toilet. <ref> Yabia Omer 7:27 explains that this is because these rooms are generally kept clean and used for storing items. </ref>

==When Should One Wash One's Hands?==
{{Template:When Should One Wash One's Hands in the Morning}}

==What Is Permissible before Washing Hands?==

#It is permissible to say [[Modeh Ani]] before washing hands. <ref>Mishna Brurah 1:8, Kitzur Shulchan Aruch 1:2, Shulchan Aruch HaRav 1:6 </ref>
#It is not permissible to learn Torah out load or to verbalize it before washing one's hands, <ref>Mishna Brurah 1:8, Shulchan Aruch HaRav 1:6, Yalkut Yosef 4:27 </ref> yet just thinking in Torah is allowed<ref>Piskei Teshuvos 4:32</ref>. However, if one is going to miss the chance to make a bracha or answer amen one should just rub his hands against someone to clean them and say the bracha or answer amen. If one slept in pajamas it is unnecessary to even rub them in order to clean them.<ref>Yalkut Yosef 4:27. A similar idea is found in Eliyah Rabba 227:6, Mishna Brurah 227:10.</ref>
#One should wash one's hands before walking four [[amot]]. <ref>Mishna Brurah 1:1, Kitzur Shulchan Aruch 2:1. See also Piskei Teshuvot 1:7 who writes that the minhag is that one should wash one's hands even before putting one's feet on the ground. </ref> However some are lenient in this regard. <ref>BeYitzchak Yikrah 1:2 comments that the tradition from the Gra that the Ruach Rah on hands was nullified with the death of Rabbi Avraham the Ger applies only to laws of the Zohar and not the Talmud Bavli and since this law is sourced in the Zohar, there is reason to be lenient. [http://www.hebrewbooks.org/pdfpager.aspx?req=1525&st=&pgnum=5&hilite= Rabbi Yitzchak Abadi (Or Yitzchak 1:1)] writes that Rav Aharon Kotler wasn't careful about washing within 4 amot of waking up and goes on to defend such a position.</ref>
#If the water is further than 4 [[Amot]] away some say that it is better to walk less than 4 [[amot]] at a time while others say it is better to go there quickly if it is still in the same house. <ref>Mishna Brurah 1:2 </ref>
##If a person sleeps in a bunkbed it is permissible to wash within 4 amot of the bed even if one will walk more than 4 amot going down the ladder and to the washing station.<ref>Chelkat Yakov OC 1:1</ref>
#It is permitted to get dressed prior to washing one’s hands. <ref>Yalkut Yosef (vol 1 pg 7), Sh”t Yabia Omer 5:1, Sh”t Otzrot Yosef 1:1 </ref>
#It is preferable to be strict and not to walk more than 4 [[amot]] prior to [[Netilat Yadayim]]. <ref>The Tolat Yacov (Seder [[Netilat Yadayim]]) quotes the Zohar saying that it is forbidden to walk 4 [[amot]] prior to washing [[Netilat Yadayim]]. (1) The Bach (beginning of 4) writes that S”A did not quote the Zohar because many people would not be able to fulfill the law. Sh”t Shevut Yaakov 3:1 defends the minhag by saying that either the entire law of the Zohar is not applicable since the Talmud Balvi argues on it, or that the entire house is considered within 4 [[amot]]. The Eliyah Rabba 1:4 argues on the Shevut Yaakov but defends the minhag by saying that perhaps the law does not apply nowadays. The Lechem Mishneh (Shevitat Esor 3:12) and Yam Shel Shlomo (Chullin 31)agree. (2) On the other hand the [[Chida]] (Birkei Yosef 1:1) writes that it is a serious Halacha, most people are strict about, therefore if the water is far away one should walk less than 4 [[amot]] at a time to get the water. So writes the Shalmei Tzibbur 18c, Chesed LeAlaphim 4:12, Ruach Chaim 4:1, and Petach Dvir 4:1. However, the Shaarei Teshuva 1:2 and Siddur Bet Ovad 6:3 argue that if the water is far away one should rush to get to the water as soon as one can. (3) In conclusion, Sh”t Otzrot Yosef 1:2 writes in the name of Rav Ovadyah Yosef that in cases of need, one may rely on the lenient opinions especially if one went to sleep after [[Chatzot]]. So too, Mishna Brurah 1:2 writes that one may rely on the Shevut Yaakov (that a house is like 4 [[amot]]) in cases of great need. Rav Mordechai Lebhar (Magen Avot, Orach Chaim 4:18) writes that many are lenient to assume that the whole house is like one's four amot, but scrupulous individuals are careful about this.</ref>
#One should not touch any foods before washing one's hands. If one did unintentionally, the food should be washed three times. If this is impossible, one should preferably refrain from eating it. If necessary though, one can eat it without washing it, because according to the letter of the law, the food is permitted.<ref>Mishna Brurah 4:14, Yalkut Yosef 4:35, Yabia Omer OC 4:1, Otzrot Yosef 1:10, Or LeTzion 2:1:4.
* Bet Yosef 4:5 clarifies that according to Rashi and Tur there's no issue with someone who didn't wash netilat yadayim to touch food and that's his opinion in Shulchan Aruch 4:5. However, the Bach 4:2, Taz 4:4, and Biur Hagra 4:4 argue with the Bet Yosef's understanding and say that someone who didn't wash netilat yadyaim should be very careful not to touch food.
* Chaye Adam 2:2 writes that one posek who was strict on food even after the fact. The Chaye Adam distinguishes between beer and other food and only beer is forbidden after the fact. However, Yabia Omer OC 4:1 cites the Tosefet Maaseh Rav n. 25 who quotes a story of the Gra where he said that they should throw out an apple that was touched before Netilat Yadayim after sleeping. This story indicates that there's no distinction between beer and other foods.</ref>
#One can touch food by the use of a cloth intervening between one's hand and the food.<ref>Chaye Adam 2:2 cited by Yabia Omer 4:1</ref>
#A person shouldn't touch sefarim before washing his hands. <ref>Yalkut Yosef 4:33</ref>
#A person should not touch one's mouth, nose, ears, or eyes before washing hands in the morning.<ref>Shulchan Aruch 4:3. Halacha Brurah 4:23 says we're machmir not to even touch these areas even just the skin on the outside.</ref> If possible one shouldn't even touch one's eyelids before washing Netilat Yadayim.<ref>Mishna Brurah 4:12 writes that if possible one shouldn't even touch one's eyelids before washing Netilat Yadayim. The Chida in [http://www.hebrewbooks.org/pdfpager.aspx?req=7733&st=&pgnum=4 Shiurei Bracha 4:3] writes that although the Yavetz was lenient about touching the eyelids he is incorrect. The Sefer Chasidim 155 implies that it is an issue.</ref>

==When Does One Need to Wash Hands?==

#Before [[Shacharit]] or [[Mincha]] (specifically the [[Shmoneh Esrei]]) one should wash hands if there was a long interruption from the time of the original washing upon rising. <ref>Shulchan Aruch 92:5 writes that if there was an interruption between the washing upon rising in the morning and praying, one should wash one's hands if water is available. This is brought down in Yalkut Yosef (Tefilah pg 330). </ref> If water is not available one does not need to wash one's hands, but only to rub them against something hard. <ref>Mishna Brurah 92:26 writes that since one cannot find water for Stam hands (they are in doubt as to their cleanliness) one does not need to wash them, but should rub them against that which cleanses them. </ref>
#If one touched an unclean part of the body or went to the bathroom, one must search and find water to wash one's hands without a bracha for [[Shmoneh Esrei]]. <ref>Mishna Brurah 92:27 writes that this applies only if one has Stam hands(they are in doubt as to their cleanliness). Shulchan Aruch is lenient and states one does not have to search for water if it is not around, however if there is a certain impurity such as if one touched an unclean area or went to the bathroom, one certainly must wash hands. Kaf Hachayim 4:86 writes that if one is in the middle of the [[Shmoneh Esrei]] and one realizes one touched something that would obligate one to wash, one should just wipe one's hands on "midi diminakei" such as one's clothes, wood, or stone. </ref>
#However, in order to say [[Brachot]], [[Kriyat Shema]], or learn Torah one does not need to wash one's hands. <ref>Mishna Brurah 92:25 writes that implied in the Shulchan Aruch is, that not only does [[Shmoneh Esrei]] require clean hands, but for [[learning Torah]], [[Kriyat Shema]] or [[Brachot]] Stam hands (they are in doubt, they are not certainly clean or unclean) are sufficient. However, Mishna Brurah also quotes the Pri Megadim 4, who writes that [[Kriyat Shema]] does need washed hands. </ref>
#If one slept in a bed during the day, one should wash [[Netilat Yadayim]] without a bracha. <ref>Halacha Brurah 4:47 </ref>

==Someone Who Stayed up All Night==

#If one slept less than 30 minutes <ref>Kitzur Shulchan Aruch 2:8, Or Letzion 2:1:7, Dinei Nieyor Kol HaLaylah (pg 42) in name of Rav Chaim Kanievsky</ref> or slept in a temporary fashion (putting one’s head on a table, <ref>Ishei Yisrael 2:33 note 110, Piskei Teshuvot </ref>, or slept on a couch or chair) <ref>Halacha Brurah 4:47 </ref> one should wash without a bracha upon awakening. <ref>Mishna Brurah 4:27, Ishei Yisrael 2:33, Birkei Yosef 4:5 </ref>
#If one stayed up all night, one should wash in the morning without a bracha. <ref>The Shulchan Aruch Orach Chaim 4:13 writes that there is a doubt whether one makes a bracha on [[Netilat Yadayim]] the morning after staying up all night. Similarly, the Rama (4:13) comments that one should do [[Netilat Yadayim]] without a bracha.

*The source of the Shulchan Aruch's doubt is the dispute for doing [[Netilat Yadayim]] in the morning. The Rosh ([[Brachot]] 9:23) says because one's hands are "עסקניות" (literally busy) and they may have touched an unclean part of the body during one's sleep, one is obligated to do [[Netilat Yadayim]] in the morning. To support to his view, that we wash our hands for cleanliness before [[prayer]], he quotes the pasuk from Tehilim 26:6 "אֶרְחַץ בְּנִקָּיוֹן כַּפָּי ". On the other hand, the Rashba (Teshuvat HaRashba 1:191) argues on the Rosh claiming that there is no source for the idea of the Rosh. Rather the reason is that we are purifying our hands for the whole day (theoretically even to cover washing before bread) and the reason that we do it specifically before [[Shacharit]] is that when we wake up in the morning it is as if we are created anew as it says in Eicha 3:23 חֲדָשִׁים לַבְּקָרִים רַבָּה אֱמוּנָתֶךָ.
*A practical difference (explained by the Bet Yosef 4:13) that emerges from this dispute would be the case of a person who did not go to sleep at night. According to the Rosh, since one did not go to sleep there is no doubt that as to whether a person touched an unclean area and so, there is no need for [[Netilat Yadayim]]. On the other hand, the Rashba holds that since we are created new everyday we need [[Netilat Yadayim]] even if one did not go to sleep that night. Another concern that compounds the doubt of the Shulchan Aruch is the aspect of רוח רעה that is mentioned by the Tur (4:1), taking that into consideration even according to the Rosh one should still need to do [[Netilat Yadayim]]. Though based on a quote from the Zohar (Vayishlach 169b), the Bet Yosef ({{ibid}}) argues that the issue of רוח רעה only applies to the nighttime.
*Rav Ovadiah (Chazon Ovadiah, [[Shavuot]], note 25) mentions that even though the Maharsham (3:126) holds that one even makes a bracha on [[Netilat Yadayim]] of [[Birkat Cohanim]] and going to the bathroom, we do not hold like the Maharsham in this Halacha.
*The Mishna Brurah (4:27) adds that if one indeed went to sleep and had a שינת קבע (a substantial sleep) on one's bed, then one makes [[Netilat Yadayim]] with a bracha.
</ref>

==Someone Who Got Up in the Middle of the Night==
# If a person wakes up in the middle of the night, wants to get up for some time and then go back to sleep, he should wash his hands without a bracha and then when one wakes up the second time to start his day he should wash with a bracha. <ref>Piskei Teshuvot 1:6 writes that it is preferable to wash when one wakes up the first time, however, one shouldn't recite a bracha since one is not ready to daven as in Beiur Halacha 4:1 s.v. Afilu. Halichot Shlomo ([[Tefillah]] pg 170) and Yalkut Yosef 4:25 agree. </ref> Some say if it's after [[Chatzot]] and he wants to learn or recite [[Tikkun Chatzot]], he should recite all Birkot HaShachar including Netilat Yadayim now, learn, and not recite them when he wakes up again later.<ref>Or Letzion 2:1:2</ref>
# If one wakes up in the middle of the night and wants to take a drink, one should preferably wash one's hands first, but if this is too difficult one can just wipe one's hands on a blanket or one's clothing and then recite the bracha to have the drink. <ref>If someone wakes up in the middle of the night do they have to wash netilat yadayim? Eshel Avraham 4:1 s.v. mmori is lenient if one wakes up in the middle of the night to go to the bathroom that he doesn't have to wash netilat yadayim before walking 4 amot since one is planning on going back to sleep. Torat Yekutiel 1:1:2 writes that one can rely on the Eshel Avraham 4:1 even if it isn't an extenuating circumstance but someone with Yirat Hashem shouldn't be lenient unless it is an extenuating circumstance. Piskei Teshuvot 1:6 quotes this and suggests that the Mishna Brurah agrees that there's no obligation unless one is planning on staying up. However, the [http://www.hebrewbooks.org/pdfpager.aspx?req=20945&st=&pgnum=112 Zachor Lavraham 1:50], Kaf Hachaim 1:7 and 4:4, and Mishmeret Shalom 1:3 (all cited by Yabia Omer OC 4:2:13) argue with the Eshel Avraham.
* Shulchan Aruch O.C. 4:23 writes that if a person went to sleep with pajamas he can recite brachot hashachar without first washing netilat yadayim. This is based on the Rosh Brachot 9:23, Rashba responsa 1:153, and Rambam Tefillah 7:3-4. Aruch Hashulchan 4:20 accepts Shulchan Aruch. However, the Birkei Yosef 4:8 argues that according to the Zohar 1:10b it is forbidden to recite brachot without netilat yadyaim since there's a ruach raah on one's hands. Shaarei Teshuva 4:30 and Mishna Brurah 4:61 cite the Zohar. Mishna Brurah 4:61 concludes that one should be strict if one has water. Or Letzion 2:1:8 writes that if it is difficult to do netilat yadayim it is permitted to make a bracha in order to drink without washing one's hands. He explains that one can rely on Shulchan Aruch in such a case. Yabia Omer O.C. 4:2 and Yalkut Yosef 4:24 agree. He explains that one should first rub one's hands against something that would clean them such as one's blanket before reciting the bracha. </ref>
# If one gets up in the middle of the night and one can't wash one's hands with wash one shouldn't waste the time but can learn after he rubs them against something to clean them.<ref>Shulchan Aruch Harav Mehudra Tinyana 1:7 writes that one shouldn't be strict for the Zohar to learn before washing one's hands if it'll lead to bitul torah. Mishna Brurah 1:2 and Piksei Teshuvot 4:32 agree.</ref>
# If a person woke up in the middle of the night to go to the bathroom or do work and is planning on going back to sleep if doing netilat yadayim at that time will wake up people in his house he can rely on those who are lenient not to wash as long as one is going to go back to sleep.<ref> Shraga Hameir 3:103 quotes poskim who are lenient such as the Eshel Avraham not to require netilat yadayim if one is planning on going back to sleep and he implies that one can be lenient if it'll wake up his wife. Piksei Teshuvot 1 fnt. 41 quotes this as a leniency and elaborates upon it.</ref>

==Someone Who Wakes Up Very Early==

#If one wakes up after [[Chatzot]], and one will still need to go to the bathroom before [[davening]], one should not make the bracha of Al [[Netilat Yadayim]] until after one went to the bathroom before davening. It should then be said together with [[Birchot HaShachar]], however, if one knows that one will not need to go to the bathroom before [[davening]], one should make the bracha of [[Netilat Yadayim]] as close as possible to [[waking up]]. <ref>Beiur Halacha 4:1 s.v. Afilu as ruling like the Chaye Adam, Ishei Yisrael 2:31, Dinei Nieyor Kol HaLaylah (pg 42), Halichot Olam 2:23, See Piskei Teshuvot 4:2 who writes that it is both legitimate to hold and practice like either the Chaye Adam or like the Mekubalim. </ref>
#If one washed with a bracha before [[Olot HaShachar]], one should wash again at [[Olot HaShachar]] without a bracha. <ref>Shulchan Aruch 4:14, Mishna Brurah 4:31, Ishei Yisrael 2:31, Zachor LAvraham 1:50 </ref>
#If one wakes up before [[Chatzot]], one should wash without a bracha, and then after Alot Hashachar one should dirty one’s hands (by touching an unclean area, scratching one's head or by going to the bathroom) and then wash with a bracha. <ref>Beiur Halacha 4:13 s.v. Kol, Ishei Yisrael 2:32, Dinei Nieyor Kol HaLaylah (pg 41) </ref>

==When to Recite the Bracha==

#One should recite the bracha immediately after washing one's hands prior to drying them.<ref>Mishna Brurah 6:2 writes that one should recite the bracha prior to drying one's hands, however, some are strict to recite the bracha only after drying them. The Ben Ish Chai (Toldot no. 5) says that the Sephardi minhag is to recite the bracha prior to drying one's hands. Yalkut Yosef 4:19 and Kaf HaChaim 4:8 agree.</ref>
#Some have the custom to wait until going to shul to make the bracha of netilat yadayim. Sephardim do not have this minhag. In any case, one should not make the bracha twice, once upon both waking up and once going to shul. <ref>Shulchan Aruch 6:2 </ref>

==If There is Something on One's Hands==
See the [[Chatzitza for Netilat Yadayim]] page.
# Some say that the halachot of chatzitza are the same for Netilat Yadayim upon waking up as they are for Netilat Yadayim for a meal, while others hold that they are more lenient.<ref>Eshel Avraham 343:1 writes that there's not as much of an issue of chatzitza with the netilat yadayim when you wake up since one's hands aren't dirty in the area that was covered by a chatzitza. Dirshu 4:27 cites Shulchan Aruch Harav in the Siddur and Chazon Ish Igrot 1:4 who are strict to remove chatzitzot before netilat yadayim in the morning.</ref>

==Who Is Obligated==

# Women are equally obligated as men to wash [[Netilat Yadayim]]. <ref>Pri Megadim (M"Z 4:7), Mishna Brurah 4:10, Kaf Hachayim 4:20, Yalkut Yosef 4:15, and Halacha Brurah 4:21. Kaf HaChaim points out that in fact, women may have a greater obligation because they have more control over the purity of their houses since they prepare the food and feed the children. </ref>
{{Children Washing Netilat Yadayim upon Waking Up}}

==Sources==
<references />
[[Category:Netilat Yadayim]]
[[Category:Orach Chaim]]