Time for Mincha: Difference between revisions

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* The Bet Yosef 235:1 concludes that one should make sure to repeat Shema after Tzet HaCochavim but one may follow the above suggestions (of Rav Hai and Rabbenu Yonah). The S”A 235:1 writes like the Rabbenu Yonah that if one is praying with a congregation earlier than Tzet HaCochavim one should say Shema with the Brachot and Shemona Esreh and then repeat Shema at Tzet HaCochavim.  
* The Bet Yosef 235:1 concludes that one should make sure to repeat Shema after Tzet HaCochavim but one may follow the above suggestions (of Rav Hai and Rabbenu Yonah). The S”A 235:1 writes like the Rabbenu Yonah that if one is praying with a congregation earlier than Tzet HaCochavim one should say Shema with the Brachot and Shemona Esreh and then repeat Shema at Tzet HaCochavim.  
* The Mishna Brurah 235:9 writes like the Rabbenu Yonah that when saying Shema early one shouldn’t have intent to fulfill one’s obligation until Tzet HaCochavim. The Mishna Brurah 235:11 writes that it’s a dispute whether one must has to repeat the third paragraph of Shema. </ref>
* The Mishna Brurah 235:9 writes like the Rabbenu Yonah that when saying Shema early one shouldn’t have intent to fulfill one’s obligation until Tzet HaCochavim. The Mishna Brurah 235:11 writes that it’s a dispute whether one must has to repeat the third paragraph of Shema. </ref>
# If one made a mistake and prayed Arvit thinking that it was nighttime but really it was earlier one must pray 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 D”H Rav) explains that since one made a mistake and didn’t intend to pray Arvit early one doesn’t fulfill one’s obligation. The Magan Avraham 263:26 and Mishna Brurah 263:55 agree that this halacha applies equally to a weeknight as to Friday night. </ref>
# Regarding praying Arvit early on Friday night see [[Accepting Shabbat early]].
# Regarding praying Arvit early on Friday night see [[Accepting Shabbat early]].
==References==
==References==
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Revision as of 19:04, 29 July 2011

Earliest Time of Mincha

  1. The ideal time to pray Mincha is from nine and a half hours (Mincha Ketana), however, after the fact one fulfills one’s obligation by praying from six and a half hours (Mincha Gedola). [1]
  2. If one needs to travel or have a meal (which one shouldn’t do before praying mincha once the time for mincha arrives), then one can pray from after six and a half hours. [2]
  3. If one will only be able to make a minyan for mincha after six and a half hours and one won’t make a minyan after nine and a half hours, it’s preferable to pray with a minyan after six and a half hours. [3]
  4. If one prayed prior to six and a half hours one according to many has not fulfilled one’s obligation, however, some say that one has fulfilled obligation after the fact. [4]

Latest time for Mincha and earliest time for Arvit

  1. It’s preferable to pray Mincha before ten and three quarter hours. [5]
  2. According to Rabbi Yehuda one must pray Mincha prior to ten and three quarter hours and the earliest time to pray Arvit/Mariv is ten and three quarter hours. According to Rabbanan mincha may be said until nighttime and the earliest time to pray Arvit/Mariv is nighttime. [6] The halacha allows one to follow either opinion, however, one must be consistent and always follow Rabbi Yehuda or always follow Rabbanan. [7]
  3. If one always follows Rabbanan (praying Mincha until night and Arvit afterwards), and one night one prayed Arvit before night, one fulfills one’s obligation after the fact. [8]
  4. If one always follows Rabbanan (praying Mincha until night and Arvit afterwards), in extenuating circumstances one pray Mincha before ten and three quarter hours and Arvit after that time. However, even in extenuating circumstances an individual is not permitted to pray both Mincha and Arvit between ten and three quarter hours and nighttime. [9]
  5. A minyan may be lenient to take both the leniency of Rabbi Yehuda and Rabbanan to pray both Mincha and Arvit between ten and three quarter hours and nighttime, however, an individual may not do so. Nonetheless, it’s preferable for even the minyan to be consistent and pray Mincha before nighttime and Arvit after nighttime (according to the (general) minhag to follow Rabbanan). [10]
  6. If one prayed Arvit prior to ten and three quarter hours one has not fulfilled one’s obligation. [11]
  7. If one only has the ability to pray Arvit with a minyan before Tzet HaCochavim one should pray with them (and not pray later oneself) as long as one makes sure to repeat Shema later after Tzet HaCochavim. When saying Shema with the minyan one shouldn’t have in mind to fulfill one’s obligation of Shema. [12]
  8. If one made a mistake and prayed Arvit thinking that it was nighttime but really it was earlier one must pray again at the proper time. [13]
  9. Regarding praying Arvit early on Friday night see Accepting Shabbat early.

References

  1. ↑
    • The Tur 233:1 writes that the primary time to pray mincha after six and a half hours while the Rambam (Tefillah 3:2-3) writes that it’s preferable to pray from nine and a half hours and after the fact one fulfills one’s obligation if one prays before then from after six and a half hours. The reason of the Rambam is that the tefilla of mincha is comparable to the korban which was brought at the end of the day. This dispute is explained in the Bet Yosef 233:1.
    • S”A 233:1 rules like 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.
    • 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’d be preferable to say mincha individually at Mincha Gedola than with a minyan at Mincha Ketana after Plag Mincha. Nonetheless, he agrees that the minhag is not like this.
  2. ↑ 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’s a need. Yalkut Yosef (Brachot page 637) and Halichot Olam (vol 1 pg 253) writes that it’s 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).
  3. ↑ Mishna Brurah 233:1, Yalkut Yosef (Brachot pg 639)
  4. ↑ Mishna Brurah 233:2 writes that this is implied from S”A 233:1 (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 doesn’t have to pray again.
  5. ↑ Kaf HaChaim 233:3. BeYitzchak Yikra on Mishna Brurah 233:1 writes that according to the Rambam one shouldn’t pray mincha after ten and three quarter hours except in extenuating circumstances. Furthermore, he writes that it’s preferable to pray before ten and three quarter hours rather than pray with a minyan, however, the minhag is not like this.
  6. ↑ 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 27a (D”H Tah Shma) writes that according to Rabbi Yehuda the earliest time to say Mariv 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 D”H Tah Shma) asks why Tosfot needed to prove something which was so obvious from the Gemara.]
  7. ↑ The Gemara (27a) writes that since there’s no explicit ruling as to whom the halacha follows one who follows Rabbi Yehuda has done properly and one who follows Rabbanan has done properly. The Rabbenu Yonah (Brachot 18b D”H DeAved) writes that whichever opinion one follows one must be consistent and always follow the same opinion. This is also quoted by the Rosh (Brachot 4:3) in the name of a Goan. Additionally, the Kesef Mishna (Tefillah 3:4) says that this is implicit in the Rambam and furthermore that it’s the simple explanation of the words of the Gemara. This is also the ruling of Tur and S”A 233:1.
  8. ↑ The Rabbenu Yonah (18b D”H DeAved) writes that one should always follow Rabbanan (which the minhag of his time and place) but nonetheless, after the fact if one prayed Arvit after Plag Mincha one fulfills one’s obligation after the fact. This is quoted in Bet Yosef 233:1 and codified in S”A 233:1.
  9. ↑ The Rabbenu Yonah (18b D”H DeAved) writes that one should always follow Rabbanan (which the minhag of his time and place) but nonetheless, after the fact if one prayed Arvit after Plag Mincha one fulfills one’s obligation after the fact. The S”A 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.
  10. ↑ Mishna Brurah 233:11 writes that in a minayn where there’s an excessive effort to get everyone back to shul for maariv (and people can’t wait in shul), then it’s permissible for a minyan to say maariv right after mincha (between Plag Mincha and nighttime). S”A 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.
  11. ↑ Mishna Brurah 233:10, Kaf HaChaim 233:11 as is implied by S”A 233:1
  12. ↑
    • The Rif (Brachot 1b) rules that the time to say Kriyat Shema at night is from Tzet HaCochavim like the simple Mishna and Gemara Brachot 2a. The Rambam (Kriyat Shema 1:9) concurs.
    • Rashi (Brachot 2a D”H Ad Sof) also holds that one doesn’t fulfill Shema until Tzet HaCochavim but defends the practice to say Shema in Shul with the Brachot explaining that the Shema is Shul is only to precede Shemona Esreh with words of Torah and the primary time one fulfills Shema is before going to sleep.
    • Rabbenu Tam (quoted by Tosfot Brachot 2a D”H 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’s because we hold like the other opinions quoted in the Gemara 2a-b who say that the time for Shema is earlier than Tzet HaCochavim.
    • 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 HaCochavim.
    • 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 HaCochavim 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 Shemona Esreh. This is also quoted by the Rabbenu Yonah (Brachot 1b D”H VeRabbenu Hai), Rashba (Brachot 2a D”H 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 Shemona Esreh with the minyan and after Tzet HaCochavim one should say repeat Shema.
    • The Bet Yosef 235:1 concludes that one should make sure to repeat Shema after Tzet HaCochavim but one may follow the above suggestions (of Rav Hai and Rabbenu Yonah). The S”A 235:1 writes like the Rabbenu Yonah that if one is praying with a congregation earlier than Tzet HaCochavim one should say Shema with the Brachot and Shemona Esreh and then repeat Shema at Tzet HaCochavim.
    • The Mishna Brurah 235:9 writes like the Rabbenu Yonah that when saying Shema early one shouldn’t have intent to fulfill one’s obligation until Tzet HaCochavim. The Mishna Brurah 235:11 writes that it’s a dispute whether one must has to repeat the third paragraph of Shema.
  13. ↑ 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 D”H Rav) explains that since one made a mistake and didn’t intend to pray Arvit early one doesn’t fulfill one’s obligation. The Magan Avraham 263:26 and Mishna Brurah 263:55 agree that this halacha applies equally to a weeknight as to Friday night.
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