When Is the Earliest and Latest Time to Pray? and Wheat and Grain Products: Difference between pages

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* Note: All times are Shaot Zmaniot (halachic hours). For exact times for your location, see [http://www.myzmanim.com/search.aspx myzmanim.com].
==The five grains (wheat, barley…)==
# The Bracha of [[Mezonot]] is only applicable to food that are made from the five grains (which will be enumerated below). The other conditions in order for a food to require [[Mezonot]] are explained below.<ref>Rav and Shmuel in Gemara [[Brachot]] 35b say that [[Mezonot]] is only made upon the five grains. Shulchan Aruch O.C. 208:2 codifies this as halacha.</ref>
# The five grains which our Rabbis designated as the fundamental grains that provide sustenance to man are wheat, barley, spelt, oat, and rye. <ref> The Gemara Pesachim (35a) identifies the five grains which were distinguished by Chazal as חטים שעורים כוסמין ושיפון ושיבולת שועל. Rambam ([[Brachot]] 3:1-3) writes that these grains are the same five which Chazal choose to be [[Mezonot]] when made in a cooked dish and [[HaMotzei]] when made into bread. Tur 208:1 and Mishna Brurah 208:2 codify this as halacha. [Halacha Brurah (Shaar HaTziyun 208:13) writes that this is accepted by all poskim.]
* What is the definition of these grains? Veten Bracha (Halachos of Brochos by Rabbi Bodner pg 480, chapter 27) defines the five grains as wheat, barley, spelt, oat, and rye. Vezot HaBracha (chap 12, pg 102) writes that even though some argue that שיפון isn’t rye and שיבולת שועל isn’t oat, nonetheless, he quotes the Mekor Bracha (26:3) who establish that the generally accepted definitions of rye and oat are correct. The Laws of [[Brachos]] (Rabbi Forst, chap 8, pg 230) emphasizes this point by stating that these definitions are supported by the Rishonim and are totally accepted as halacha despite the argument of modern scholars who use methods of questionable halachic value. Rabbi Efrati (Mesorah v. 10 p. 66) endorses this approaches and addresses the questions about the identification of oats as shibolet shual.
* [http://www.yutorah.org/lectures/lecture.cfm/759938/Rabbi_Hershel_Schachter/Laws_and_Customs_of_Pesach Rabbi Hershel Schachter] (min 79-82) fundamentally doesn't agree that oats are considered a grain, however, he concludes that since American oats (from which Cherrios used to be made) have a significant amount of gluten in them the correct bracha is [[mezonot]]. Rav Willig in Am Mordechai Brachot agrees.
* Are shibolet shual, shifon, and kusmin shivat haminim? This has applications for bikkurim and reciting al peroteha. Yerushalmi Brachot 6:1 at the end and Tosefta Brachot 4 imply that they're not shivat haminim. Hagahot Maimoniyot Brachot 8:300 cited by Bet Yosef 211:6 also implies this. Peni Yehoshua Pesachim 36b s.v. tos s.v. otzey and Brachot 35a s.v ma says so explicitly. Tzlach 36b s.v. tos s.v. otzey agrees. Rabbi Akiva Eiger on Bikkurim 1:3 cites the Peni Yehoshua. Derech Emunah Bikurim 1:19 rules like the Peni Yehoshua. Meromei Sadeh Brachot 44a s.v. vha assumes like the Peni Yehoshua.
* However, Magen Avraham 168:6, Madanei Yom Tov on Rosh Brachot 6:21:300, Aguda Brachot ch. 6 n. 149 all answer that it is indeed part of the shivat haminim but the Tosefta means that it isn't explicit in the pasuk. Those who hold that shibolet shual, shifon, and kusmin are shivat haminim: Tosfot Pesachim 36b according to the Maharsha, Rashash Pesachim 36b s.v. tos s.v. otzey, Or Chadash Pesachim 36b, Tosfot Harash Pesachim 36b s.v. otzey, Tosfot Harosh 36b, Rabbenu Dovid 36b s.v. otzey, Chiddushei Haran 36b s.v. otzey, Yerushalmi Challah 1:1 (according to Maharach Or Zaruah 218 and Peni Moshe s.v. ein) , and Tur OC 208:1. </ref>
# <div id="brachaonbulgur"></div>Cooked bulgur is one of the five grains and is [[mezonot]].<ref>Vezot Habracha (pg 105) </ref>


==Earliest time for parts of Shacharit==
==General rule==
# One can only say Korbanot during the day, meaning after [[Olot HaShachar]] which is 72 minutes (in Shaot Zmaniot) before Netz. <Ref>S”A 1:6. </ref>
# Any food which is made from flour of one of the grains and it was cooked is [[Mezonot]] and the [[Bracha Achrona]] is [[Al HaMichya]]. Even if there is a majority of other ingredients the Bracha remains [[Mezonot]]. As long as the purpose of adding flour is to fill one up, give a taste to the food, or make the food more fit for consumption the Bracha is [[Mezonot]]. <Ref> In Gemara [[Brachot]] 36b, Rav and Shmuel say that anything which has (flour from) the five grains is [[mezonot]]. (This is known the rule of Kol SheYesh Bo.) This is quoted by the Rif ([[Brachot]] 26a), Rosh ([[Brachot]] 6:7), and Rambam ([[Brachot]] 3:4) and codified by Tur and Shulchan Aruch 208:2.
# In cases of need, such a worker who needs to daven early, one can say Korbanot from 96 minutes (in Shaot Zmaniot) before Netz. <Ref> Halacha Brurah 1:16 (based on Sh”t Yacheve Daat 2:8) writes that in cases of need (worker that needs to daven early) it’s possible to say Korbanot 96 minutes before Netz. </ref>
* Tosfot 36b s.v. Kol writes that if the flour is added in order to fill one up then the food is [[Mezonot]], whereas if it’s added as a binding agent it’s not [[mezonot]]. Moreover, the Rashba ([[Brachot]] 36b s.v. Duvsha) writes that if the flour is added in order to give a taste or make the food more fit for consumption the Bracha is [[Mezonot]]. This is quoted by the Bet Yosef 208:2 and codified as halacha by the Mishna Brurah 208:7.
# The earliest time to say Birchot HaShachar is from Chatzot (midnight). <ref> Magan Avraham 47:13, Kaf HaChaim 46:49, Or Letzion (vol 2, 4:9) </ref>
* Rosh ([[Brachot]] 6:7) writes that even if there is a majority of other ingredients flour is primary and the Bracha is [[Mezonot]]. Bet Yosef 208:2 proves this from the language of the Gemara. The S”A 208:2 codifies this as halacha. </ref> This is only true when the taste of the flour is recognizable. <Ref>Beiur Halacha 208:9 s.v. Mivarech says that even though the Taz holds that once flour is added the Bracha is [[Mezonot]] whether or not the taste of flour is recognizable, nonetheless, many achronim argue on the Taz. Mishna Brurah 208:49 and Halacha Brurah 208:7 conclude that the Bracha is [[Mezonot]] only if the taste of the flour is recognizable. </ref>
# The earliest time to say Baruch SheAmar is [[Olot HaShachar]] which is 72 minutes (in Shaot Zmaniot) before Netz. <Ref> Halacha Brurah 1:16 </ref>
# The major exception to the above rule is when the grain flour is added only in order to bind, harden, soften, impart a color, or smell the Bracha is made upon the other ingredients of the food (and not [[Mezonot]] because of the flour). <Ref> In Gemara [[Brachot]] 36b, Rav and Shmuel say that anything which has (flour from) the five grains is [[mezonot]]. However, on Gemara [[Brachot]] 39a Rav Huna states that a cooked dish made out of beets and flour is HaAdama because the flour added was only meant to bind the food together.
# The earliest time that one can put on Talit is MeSheYakir, which is one hour (in Shaot Zmaniot) before [[Netz]]. <Ref>S”A 18:3 rules that the time to make the Bracha on talit is from MeSheYakir. There is a dispute among the achronim when is MeSheYakir. Because of Safek Brachot LeHakel, Halacha Brurah 18:6 one can’t make the Bracha earlier than a fifth of an hour (in Shaot Zmaniot) after [[Olot HaShachar]]. </ref>
* Tosfot 36b s.v. Kol writes that if the flour is added in order to fill one up then the food is [[Mezonot]], whereas if it’s added as a binding agent it’s not [[mezonot]]. The Rif ([[Brachot]] 27b), Rosh ([[Brachot]] 6:17), and Rambam ([[Brachot]] 3:6) quote this differentiation. The Tur and S”A 208:2 codify this as halacha.
# Ashkenazim, in a case of need, can be lenient to say the Bracha on Talit from [[Olot HaShachar]] which is 72 minutes (in Shaot Zmaniot) before Netz. <Ref> Rama 18:3 says that Bedieved if one wears a Talit after [[Olot HaShachar]] one should make a Bracha and concludes that such was the minhag. </ref>
* Additionally, the Rosh ([[Brachot]] 6:7) writes that if the flour was added in order to harden the food the Bracha isn’t [[mezonot]]. Also, the Rambam ([[Brachot]] 3:6) writes that if the flour was added as a binding agent or only in order to impart a color or smell the food isn’t [[mezonot]] because of the flour. Sh”t Avnei Nezer 38:2 writes that if one adds flour only in order to soften the food so that someone who doesn’t have teeth could eat it the Bracha is made on the other ingredients.
* Therefore, Halacha Brurah 208:5 rules that if it’s used only in order to bind, harden, soften, impart a color, or smell the Bracha is made upon the other ingredients of the food. </ref>even if there’s a majority of flour the Bracha isn’t [[mezonot]]. [However, this is very uncommon.] <ref>Halacha Brurah 208:6 </ref> For an example of this, see [[#Licorice]].


==Times for Shacharit==
==If one eats a grain product as a meal==
===Earliest time===
# There are two types of grain products that require [[mezonot]]. If a grain was ground up and then made into a cooked dish (Tavshil [[Mezonot]]) such as oatmeal or a baked good ([[Pas HaBah Bekisnin]]) such as cake, the appropriate Bracha would be [[Mezonot]]. However, a cooked dish requires [[Mezonot]] even if one establishes it into a meal <ref>S”A 208:2 </ref> whereas [[Pas HaBah Bekisnin]] requires [[Mezonot]] if eaten as a snack, but [[HaMotzei]] if established as a meal. See further details at [[Making a meal on Mezonot]] <ref> S”A 168:6 </ref>
# The ideal Mitzvah is to start praying [[Shemoneh Esrei]] of Shacharit at [[Netz HaChama]] (sunrise). <ref> Gemara Brachot 26a writes the ideal time to pray Shacharit is at [[Netz HaChama]] and that was the practice of the Vatikin (those who fulfill the מצות early and in the proper time). This is codified by the Rambam (Tefillah 3:1), Rosh (Brachot 4:1), Tur and S”A 89:1 </ref>
# After the fact, if one did pray after [[Olot HaShachar]] (dawn, about 72 minutes before sunrise) one has fulfilled one’s obligation. <ref> The Rosh (Brachot 4:1) writes that even though ideally one should pray at Netz (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 (D”H 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 S”A 89:1. </ref>
# If one needs to travel or in a case of extreme difficulty one may pray Shacharit after [[Olot HaShachar]] before Netz, but nonetheless one may not make the Bracha on Talit and [[Tefillin]] or say Kriyat Shema until [[Mesheyakir]]. <Ref>
* The Rosh (Brachot 4:1) writes that even though ideally one should pray at Netz (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 (D”H 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 S”A 89:1.
* There is a minority of Rishonim who hold that in extenuating circumstances one is permitted to pray Shacharit before [[Olot HaShachar]]. The basis of this approach is Rashi (Brachot 30a D”H 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 [[Shemoneh Esrei]] immediately after [[Olot 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 that prays early according to the following schedule: say up to Birchot Kriyat Shema without Talit and [[Tefillin]] (except for Shaliach Tzibbur who should put on Talit and [[Tefillin]] before Yishtabach), when [[MeSheYakir]] arrives put on Talit and 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 an extenuating circumstance in which S"A 89:8 writes that one may pray Shacharit after Olot Hashachar.</ref>
## If the choice is to pray with an early minyan that follow this system or pray later privately at one’s office one should pray earlier with a minyan. <Ref>[http://www.ou.org/webcast_kosher Rabbi Yisrael Belsky] (OU Kosher Webcast, min 19:30-28:30), Peri Yitzchak 1:2, Sh"t Yaskil Avdi 5:10, Sh"t Minchat Yitzchak 9:10. Chazon Ish (Ishei Yisrael 13:note 21) rule likewise. </ref> Some disagree and say that you should pray on your own. <ref>
Sh”t Sheilot Shmuel OC 12, Iggerot Moshe, OC 4:6, Rav Elyashiv (quoted in Avnei Yashfei Tefillah page 167), Yalkut Yosef Tefilla pages 137-139. </ref>  
## However, if one feels that it’s just too dark and one can’t 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>[http://www.ou.org/webcast_kosher Rabbi Yisrael Belsky] (OU Kosher Webcast, min 19:30-28:30)</ref>
# If one prayed before [[Olot HaShachar]], one has not fulfilled one’s obligation. Nonetheless, one should pray again on condition that if one is exempt then one is praying voluntarily. <Ref>
* What’s the earliest time for [[Shacharit]]? The Rosh 4:1 writes that even though ideally one should pray at Netz (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 (D”H 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 S”A 89:1.
* There is a minority of Rishonim who hold that in extenuating circumstances one is permitted to pray Shacharit before [[Olot HaShachar]]. The basis of this approach is Rashi (Brachot 30a D”H VeLayaved), Sh”t Raavan (176), and Raavad (quoted by the Sefer Hashlamah).  
* [Interestingly, the דרישה argues that the Rabbenu Yerucham holds that there are three levels, ideally one should pray at Netz, it’s permissible to pray after Mesheyakir and it’s only effective, after the fact, after [[Olot HaShachar]].]
* Mishna Brurah 89:2 writes that based on S”A, if one prayed before [[Olot HaShachar]] one has not fulfilled one’s obligation.
* However, Yalkut Yosef (Tefillah pg 136, see also Sh”t Yechave Daat 2:8) writes that even if one prayed altogether before [[Olot 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>
# If a person who is not in a rush to pray before sunrise is needed for a minyan that is praying before sunrise there is a dispute whether he is allowed to join or not. <ref> Rav Yosef Shalom Elyashiv quoted in Tefilla kihilchita page 78 and in Avnei Yashfe Tefilla page 169 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 from being a minyan. Rav Shlomo Zalman Auerbach in Halichot Shlomo 1:5-13 though ruled that if the refusal to join will prevent the minyan he may pray with them as long as it isn't on a consistent basis. </ref>  


===Latest time===
==Noodles==
# The latest time to say [[Shemoneh Esrei]] of Shacharit is the end of the fourth hour (in Shaot Zmaniot). <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>
# Noodles and macaroni are [[mezonot]]. <Ref>Halacha Brurah 208:5</ref>
# If one didn’t pray until the end of the fourth hour, one should pray Shacharit before the end of the sixth hour (midday, in Shaot Zmaniot). If one intentionally didn’t pray in the first four hours one should still pray before midday but one should stipulate that if one is exempt that one is praying 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 it 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 that the Rosh and Rif base their halacha on the general language of the Gemara (Brachot 26a) “one could to pray all day and receive reward for prayer but loose 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 wouldn’t be able to pray after the fourth hour if a person intentionally didn’t 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’s not an argument whether one totally fulfills the mitzvah or doesn’t fulfill it at all in the period between the fourth and sixth hour. Rather they both agree that it’s still time for Shacharit but according to Rabbi Yehuda one who prays at that time only receives reward for prayer but not prayer in the proper time while רבנן hold that one would also receive such a reward. According to this explanation, you should be able to pray in this period even if one intentionally didn’t pray beforehand.
* Additionally, if one explains like the Rif then one would be able to at any time 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 to the Rambam. (It seems that the Bet Yosef understands the Rashba to say that you certainly can not pray during the half hour after Chatzot. The Bach argues that the Rashba meant something else entirely- 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 that one is praying voluntarily. </ref>
# One may not pray past the end of the sixth hour (but rather one should wait to say Tashlumin at mincha). <Ref>Rama 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==
==Oatmeal and farina==
===Earliest Time===
# Hot cereals made from the five grains, farina, and oatmeal have [[Bracha Rishona]] of [[Mezonot]] and [[Bracha Achrona]] of [[Al HaMichya]] (even if one makes a meal out of it) <ref>The Gemara [[Brachot]] 36b records that everyone agrees that Daysa is [[Mezonot]]. Rashi (s.v. Daysa) explains that Daysa is (a cooked dish) made from crushed up wheat. This ruling is implied from the Rif ([[Brachot]] 25b), Rosh ([[Brachot]] 6:7), and Rambam ([[Brachot]] 3:4) and codified by Tur and Shulchan Aruch 208:2. Therefore, The Laws of [[Brachos]] (Rabbi Forst, pg 272) and Halachos of [[Brachos]] (Rabbi Bodner, chap 27, pg 532, and [[Brachos]] handbook pg 64) rule that oatmeal and farina is [[Mezonot]] and [[Al HaMichya]]. Halachos of [[Brachos]] adds that even if one makes a meal (Koveh Seuda) out of oatmeal the bracha is still [[Mezonot]]. </ref> unless it is made with a watery consistency. <ref>Halacha Brurah 208:5 rules that hot cereal which are made out of the five grains is [[Mezonot]] unless it is very thin and watery. This is also the ruling of Vezot HaBracha (chap 12, pg 107) that oatmeal cereal is [[mezonot]] unless it's very thin and pours like a liquid (he adds that if one pushes the grain to one side of the bowl and it remains there as a clump and doesn't spread out right away it's considered a food and not a drink). </ref>
# 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). <Ref>
* 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. </ref>
# 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. <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’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). </ref>
# 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. <Ref>Mishna Brurah 233:1, Yalkut Yosef (Brachot pg 639) </ref>
# 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. <ref> 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. </ref>
===Latest time for Mincha===
# It’s preferable to pray Mincha before ten and three quarter hours. <Ref>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. </ref>
# <div id="Timeforarvit"></div> 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. <Ref> 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.] </ref> The halacha allows one to follow either opinion, however, one must be consistent and always follow Rabbi Yehuda or always follow Rabbanan. <Ref>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. </ref>
# 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. <Ref>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. </ref>
# 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. <Ref>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. </ref>
# 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). <Ref>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. </ref>
# If one prayed Arvit prior to ten and three quarter hours one has not fulfilled one’s obligation. <ref>Mishna Brurah 233:10, Kaf HaChaim 233:11 as is implied by S”A 233:1 </ref>
# If one only has the ability to pray Arvit with a minyan before [[Tzet HaKochavim]] one should pray with them (and not pray later oneself) as long as one makes sure to repeat Shema later after [[Tzet HaKochavim]]. When saying Shema with the minyan one shouldn’t have in mind to fulfill one’s obligation of Shema. <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 D”H Ad Sof) also holds that one doesn’t fulfill Shema until [[Tzet HaKochavim]] but defends the practice to say Shema in Shul with the Brachot explaining that the Shema is Shul is only to precede [[Shemoneh Esrei]] 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 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 [[Shemoneh Esrei]]. 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 [[Shemoneh Esrei]] with the minyan and after [[Tzet HaKochavim]] one should say repeat Shema.
* 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). The S”A 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 [[Shemoneh Esrei]] and then repeat Shema at [[Tzet HaKochavim]].
* 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 HaKochavim]]. 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]].
# If mincha last until after nightfall, tachanun is not recited. <ref> Kitzur S"A 69:8, Mishna Berura 131:16 </ref>
===If one hears Kedusha of a late Mincha minyan===
# If one prayed maariv before nightfall and then hears another minyan pray [[Mincha]] many authorities hold that one should answer kedusha even if this happened 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 Yabea Omer 6:21 agree with the Yishmach lev.</ref>


==Times for Arvit==
==Licorice==
===Earliest time===
# If the grain is mixed into the food in order to bind the ingredients together the Bracha is not [[Mezonot]]. <Ref>S”A 208:3 </ref>
# One should make sure to say Kriyat Shema after Tzet hakochavim.<ref>Kitzur S"A 70:1</ref>
# Licorice is [[Shehakol]] because even though it contains flour, the flour is only used as a binding agent. <Ref>Vezot HaBracha (pg 108, chapter 12), [http://www.ou.org/torah/tt/5759/eikev59/specialfeatures.htm  An article on OU.org]. Rav Yisrael Belsky in Shulchan HaLevi (3:14, p. 37) writes that licorice is [[Shehakol]] since the flour in only added for texture. </ref>
# Ideally, one should pray Arvit after Tzet HaKochavim.<ref>Kitzur S"A 70:2</ref> However, according to certain minhagim and in certain cases one may say Arvit earlier, [[#Timeforarvit|see above]] for these halachot.  
==Raw Grains==
===Latest time===
For the bracha on raw, roasted, and puffed grains, see the [[Raw or roasted grain]] page. A common example of this category is granola. See that page for details.
# After the fact, one may pray Arvit until Olot HaShachar.<ref>Kitzur S"A 70:2</ref>
==Text of bracha==
# See the [[Text of Brachot#Mezonot]] page.
==Questions==
# What's the bracha on bulgur/bulgar? [[#brachaonbulgur|see above]]
==Sources==
==Sources==
<References/>
<references/>
[[Category:Brachot]]

Revision as of 16:15, 28 June 2021

The five grains (wheat, barley…)

  1. The Bracha of Mezonot is only applicable to food that are made from the five grains (which will be enumerated below). The other conditions in order for a food to require Mezonot are explained below.[1]
  2. The five grains which our Rabbis designated as the fundamental grains that provide sustenance to man are wheat, barley, spelt, oat, and rye. [2]
  3. Cooked bulgur is one of the five grains and is mezonot.[3]

General rule

  1. Any food which is made from flour of one of the grains and it was cooked is Mezonot and the Bracha Achrona is Al HaMichya. Even if there is a majority of other ingredients the Bracha remains Mezonot. As long as the purpose of adding flour is to fill one up, give a taste to the food, or make the food more fit for consumption the Bracha is Mezonot. [4] This is only true when the taste of the flour is recognizable. [5]
  2. The major exception to the above rule is when the grain flour is added only in order to bind, harden, soften, impart a color, or smell the Bracha is made upon the other ingredients of the food (and not Mezonot because of the flour). [6]even if there’s a majority of flour the Bracha isn’t mezonot. [However, this is very uncommon.] [7] For an example of this, see #Licorice.

If one eats a grain product as a meal

  1. There are two types of grain products that require mezonot. If a grain was ground up and then made into a cooked dish (Tavshil Mezonot) such as oatmeal or a baked good (Pas HaBah Bekisnin) such as cake, the appropriate Bracha would be Mezonot. However, a cooked dish requires Mezonot even if one establishes it into a meal [8] whereas Pas HaBah Bekisnin requires Mezonot if eaten as a snack, but HaMotzei if established as a meal. See further details at Making a meal on Mezonot [9]

Noodles

  1. Noodles and macaroni are mezonot. [10]

Oatmeal and farina

  1. Hot cereals made from the five grains, farina, and oatmeal have Bracha Rishona of Mezonot and Bracha Achrona of Al HaMichya (even if one makes a meal out of it) [11] unless it is made with a watery consistency. [12]

Licorice

  1. If the grain is mixed into the food in order to bind the ingredients together the Bracha is not Mezonot. [13]
  2. Licorice is Shehakol because even though it contains flour, the flour is only used as a binding agent. [14]

Raw Grains

For the bracha on raw, roasted, and puffed grains, see the Raw or roasted grain page. A common example of this category is granola. See that page for details.

Text of bracha

  1. See the Text of Brachot#Mezonot page.

Questions

  1. What's the bracha on bulgur/bulgar? see above

Sources

  1. ↑ Rav and Shmuel in Gemara Brachot 35b say that Mezonot is only made upon the five grains. Shulchan Aruch O.C. 208:2 codifies this as halacha.
  2. ↑ The Gemara Pesachim (35a) identifies the five grains which were distinguished by Chazal as חטים שעורים כוסמין ושיפון ושיבולת שועל. Rambam (Brachot 3:1-3) writes that these grains are the same five which Chazal choose to be Mezonot when made in a cooked dish and HaMotzei when made into bread. Tur 208:1 and Mishna Brurah 208:2 codify this as halacha. [Halacha Brurah (Shaar HaTziyun 208:13) writes that this is accepted by all poskim.]
    • What is the definition of these grains? Veten Bracha (Halachos of Brochos by Rabbi Bodner pg 480, chapter 27) defines the five grains as wheat, barley, spelt, oat, and rye. Vezot HaBracha (chap 12, pg 102) writes that even though some argue that שיפון isn’t rye and שיבולת שועל isn’t oat, nonetheless, he quotes the Mekor Bracha (26:3) who establish that the generally accepted definitions of rye and oat are correct. The Laws of Brachos (Rabbi Forst, chap 8, pg 230) emphasizes this point by stating that these definitions are supported by the Rishonim and are totally accepted as halacha despite the argument of modern scholars who use methods of questionable halachic value. Rabbi Efrati (Mesorah v. 10 p. 66) endorses this approaches and addresses the questions about the identification of oats as shibolet shual.
    • Rabbi Hershel Schachter (min 79-82) fundamentally doesn't agree that oats are considered a grain, however, he concludes that since American oats (from which Cherrios used to be made) have a significant amount of gluten in them the correct bracha is mezonot. Rav Willig in Am Mordechai Brachot agrees.
    • Are shibolet shual, shifon, and kusmin shivat haminim? This has applications for bikkurim and reciting al peroteha. Yerushalmi Brachot 6:1 at the end and Tosefta Brachot 4 imply that they're not shivat haminim. Hagahot Maimoniyot Brachot 8:300 cited by Bet Yosef 211:6 also implies this. Peni Yehoshua Pesachim 36b s.v. tos s.v. otzey and Brachot 35a s.v ma says so explicitly. Tzlach 36b s.v. tos s.v. otzey agrees. Rabbi Akiva Eiger on Bikkurim 1:3 cites the Peni Yehoshua. Derech Emunah Bikurim 1:19 rules like the Peni Yehoshua. Meromei Sadeh Brachot 44a s.v. vha assumes like the Peni Yehoshua.
    • However, Magen Avraham 168:6, Madanei Yom Tov on Rosh Brachot 6:21:300, Aguda Brachot ch. 6 n. 149 all answer that it is indeed part of the shivat haminim but the Tosefta means that it isn't explicit in the pasuk. Those who hold that shibolet shual, shifon, and kusmin are shivat haminim: Tosfot Pesachim 36b according to the Maharsha, Rashash Pesachim 36b s.v. tos s.v. otzey, Or Chadash Pesachim 36b, Tosfot Harash Pesachim 36b s.v. otzey, Tosfot Harosh 36b, Rabbenu Dovid 36b s.v. otzey, Chiddushei Haran 36b s.v. otzey, Yerushalmi Challah 1:1 (according to Maharach Or Zaruah 218 and Peni Moshe s.v. ein) , and Tur OC 208:1.
  3. ↑ Vezot Habracha (pg 105)
  4. ↑ In Gemara Brachot 36b, Rav and Shmuel say that anything which has (flour from) the five grains is mezonot. (This is known the rule of Kol SheYesh Bo.) This is quoted by the Rif (Brachot 26a), Rosh (Brachot 6:7), and Rambam (Brachot 3:4) and codified by Tur and Shulchan Aruch 208:2.
    • Tosfot 36b s.v. Kol writes that if the flour is added in order to fill one up then the food is Mezonot, whereas if it’s added as a binding agent it’s not mezonot. Moreover, the Rashba (Brachot 36b s.v. Duvsha) writes that if the flour is added in order to give a taste or make the food more fit for consumption the Bracha is Mezonot. This is quoted by the Bet Yosef 208:2 and codified as halacha by the Mishna Brurah 208:7.
    • Rosh (Brachot 6:7) writes that even if there is a majority of other ingredients flour is primary and the Bracha is Mezonot. Bet Yosef 208:2 proves this from the language of the Gemara. The S”A 208:2 codifies this as halacha.
  5. ↑ Beiur Halacha 208:9 s.v. Mivarech says that even though the Taz holds that once flour is added the Bracha is Mezonot whether or not the taste of flour is recognizable, nonetheless, many achronim argue on the Taz. Mishna Brurah 208:49 and Halacha Brurah 208:7 conclude that the Bracha is Mezonot only if the taste of the flour is recognizable.
  6. ↑ In Gemara Brachot 36b, Rav and Shmuel say that anything which has (flour from) the five grains is mezonot. However, on Gemara Brachot 39a Rav Huna states that a cooked dish made out of beets and flour is HaAdama because the flour added was only meant to bind the food together.
    • Tosfot 36b s.v. Kol writes that if the flour is added in order to fill one up then the food is Mezonot, whereas if it’s added as a binding agent it’s not mezonot. The Rif (Brachot 27b), Rosh (Brachot 6:17), and Rambam (Brachot 3:6) quote this differentiation. The Tur and S”A 208:2 codify this as halacha.
    • Additionally, the Rosh (Brachot 6:7) writes that if the flour was added in order to harden the food the Bracha isn’t mezonot. Also, the Rambam (Brachot 3:6) writes that if the flour was added as a binding agent or only in order to impart a color or smell the food isn’t mezonot because of the flour. Sh”t Avnei Nezer 38:2 writes that if one adds flour only in order to soften the food so that someone who doesn’t have teeth could eat it the Bracha is made on the other ingredients.
    • Therefore, Halacha Brurah 208:5 rules that if it’s used only in order to bind, harden, soften, impart a color, or smell the Bracha is made upon the other ingredients of the food.
  7. ↑ Halacha Brurah 208:6
  8. ↑ S”A 208:2
  9. ↑ S”A 168:6
  10. ↑ Halacha Brurah 208:5
  11. ↑ The Gemara Brachot 36b records that everyone agrees that Daysa is Mezonot. Rashi (s.v. Daysa) explains that Daysa is (a cooked dish) made from crushed up wheat. This ruling is implied from the Rif (Brachot 25b), Rosh (Brachot 6:7), and Rambam (Brachot 3:4) and codified by Tur and Shulchan Aruch 208:2. Therefore, The Laws of Brachos (Rabbi Forst, pg 272) and Halachos of Brachos (Rabbi Bodner, chap 27, pg 532, and Brachos handbook pg 64) rule that oatmeal and farina is Mezonot and Al HaMichya. Halachos of Brachos adds that even if one makes a meal (Koveh Seuda) out of oatmeal the bracha is still Mezonot.
  12. ↑ Halacha Brurah 208:5 rules that hot cereal which are made out of the five grains is Mezonot unless it is very thin and watery. This is also the ruling of Vezot HaBracha (chap 12, pg 107) that oatmeal cereal is mezonot unless it's very thin and pours like a liquid (he adds that if one pushes the grain to one side of the bowl and it remains there as a clump and doesn't spread out right away it's considered a food and not a drink).
  13. ↑ S”A 208:3
  14. ↑ Vezot HaBracha (pg 108, chapter 12), An article on OU.org. Rav Yisrael Belsky in Shulchan HaLevi (3:14, p. 37) writes that licorice is Shehakol since the flour in only added for texture.
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