Tzitzit and When Is the Earliest and Latest Time to Pray?: Difference between pages

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Tzitzit or tzitzis (Hebrew: ציצית) are "fringes" or "tassels" worn by observant Jews on the corners of four-cornered garments, including the tallit (prayer shawl) and tallit katan. Since they are considered by Orthodox tradition to be a time-bound commandment, they are worn only by men.
*Note: All times are [[Shaot Zmaniot]] (halachic hours). For exact times for your location, see [http://www.myzmanim.com/search.aspx myzmanim.com].


[[File:200px-Tzitzis_Shot.jpg|thumb|right|''The tzitzit of one corner of a tallit'' ]]
==Earliest Time for Some Parts of Shacharit==


== Source of Requirement ==
#One can only say [[Korbanot]] during the day, meaning after [[Olot HaShachar]] which is 72 minutes (in [[Shaot Zmaniot]]) before [[HaNetz]]. <ref>S”A 1:6. </ref>
# There is a positive Torah commandment to place Tzitzit strands on a four cornered garment that one wears. <ref> Bamidbar 15:38; Devarim 22:12, Rambam Sefer Hamitzvot mitzvat aseh 14.</ref> This obligation extends to any garment with at least 4 corners, for instance, a 5 or 6 cornered garment. <ref> Aruch HaShulchan 10:1 </ref> On such a garment, one should only attach tzitsis to four corners of the garment. <ref> Aruch HaShulchan 10:2 </ref> The corners chosen should be the corners that are the farthest away from each other. <ref> Shulchan Aruch 10:1 </ref> However, bedieved, one may make a beracha even if the tzistis were not placed at the farthest corners of the clothe. <ref> Mishna Berura 10:5 </ref>
#In cases of need, such as a worker who needs to daven early, one can say [[Korbanot]] from 96 minutes (in [[Shaot Zmaniot]]) before [[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]]. </ref>
# There is, however, no obligation to wear such a garment in the first place.<ref>Rambam Hilchot Tzizit 3:11; Tur 24:1; Shulchan Aruch 24:1</ref> Nevertheless, our Rabbis have strongly promoted the observance of this relatively simple Mitzvah since it comes with great reward.<ref>Rambam Hilchot Tzizit 3:11; Tur 24:1; Shulchan Aruch 24:1; Rav Moshe Feinstein in Igres Moshe 4:4; Rav Ovadya Yosef in Yechaveh Daat 4:2</ref>
#The earliest time to say [[Birchot HaShachar]] is from [[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 Binah after Alot Hashachar and after the fact one fulfills one's obligation anytime after Chatzot.<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>
#The earliest time to say Baruch SheAmar is [[Olot HaShachar]] which is 72 minutes (in [[Shaot Zmaniot]]) before [[HaNetz]]. <ref>Halacha Brurah 1:16 </ref>
#The earliest time that one can put on [[Tallit]] is [[MeSheYakir]], which is one hour (in [[Shaot Zmaniot]]) before [[HaNetz]]. <ref>Shulchan Aruch 18:3 rules that the time to make the bracha on [[Tallit]] is from [[MeSheYakir]]. There is a dispute among the achronim about when exactly [[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]]. </ref>
#Ashkenazim, in a case of need, can be lenient to say the bracha on [[Tallit]] from [[Olot HaShachar]] which is 72 minutes (in [[Shaot Zmaniot]]) before [[HaNetz]]. <ref>Rama 18:3 says that bedieved if one wears a [[Tallit]] after [[Olot HaShachar]] one should make a bracha and concludes that such was the minhag. Aruch Hashulchan 18:9 agrees. Mishna Brura 18:10 says that ideally though one should wait until Misheyakir. </ref>
#If one puts on Tzitzit before alot HaShachar, he should not recite a berakha until the proper time, and should feel the Tzitzit after making the berakha once the proper time arrives.<ref>Rama 18:3 </ref>
#If one begins to daven before misheyakir with Tallit and Tefillin on, one should wait to make the berakhot until between Yishtabach and Kaddish.<ref>Rama OC 54:3, Piskei Teshuvot 30:1.
</ref>
#One should avoid saying Yotzer Or before misheyakir.<ref>Mishnah Berurah 58:17. Piskei Teshuvot (58:10) notes that some are lenient when it is unavoidable. However, Beiur 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 berakha on Tzitzit and Tefillin before Yotzer Or, and certainly it is preferable to not begin davening until one can make the berakha on Tzitzit and Tefillin.</ref>
#One who cannot avoid reciting Shema before misheyakir may do so after alot hashachar.<ref>Shulchan Arukh OC 58:3.</ref>However, one may do so from alot hashachar at the earliest.<ref>Shulchan Arukh 89:1, 8. Mishnah Berurah (89:4) notes that this may be lekhatchila for those who have no other choice, but for one who could say Shemoneh Esrei later he would only fulfill his obligation b’diavad by davening early.</ref> One may certainly say Shemone Esrei after misheyakir, even if it is before sunrise.<ref>Piskei Teshuvot 89:4</ref>


== Person Requirements ==
==Times for Shacharit==
# The obligation applies to all Jewish men age 13 and up.<ref>Mishna Berura 17:10</ref>
===Earliest Time===
# A blind man is equally obligated, and he should recite a bracha.<ref>Shulchan Aruch 17:1</ref> It would be best for him to first feel and check the validity of his Tzitzit or ask someone else to confirm it for him.<ref>Mishna Berura 17:1</ref>
===Ideal Time===
#Women are exempt, as Tzitzit is a positive time bound mitzvah.<ref>Rabbi Shimon in Gemara Menachot 43a; Shulchan Aruch 17:2. The Rema (ad loc.) comments even though women are exempt, if they want, they may rely upon the opinion of Tosofot on Kiddushin 31a who would allow a woman to wear and make a bracha on Tzitzit. The Rema continues, however, that women still should not do so, since it would appear as arrogant and further that Tzitzit is not a personal obligation anyway. The Mishna Berura (17:5) elaborates that although women may rely on Tosofot for Lulav and Sukkah, Tzitzit are different since even men aren’t required from the Torah except if they wear a four cornered garment. We treat Tzitzit both as and as not a personal obligation towards leniency. Hence, it is a personal obligation in the sense that only if one wears the garment does he need to attach Tzitzit and not just when he owns a garment. And, it is not a personal obligation that one would need to go out and buy a four cornered garment just to perform the mitzvah. Therefore, since men don’t really have to, women certainly shouldn’t do so. Lastly, there is a possible concern of violating Beged Ish as Targum Yonatan Ben Uziel raises on Devarim 22:5. The Levush (17:2) and Ben Ish Chai (Lech Lecha 3) use similar logic.</ref>
# A Katan, or minor child who is less than 13 years old, should wear tzitzit, with a bracha, once he reaches the age of chinuch <ref>The Shulchan Aruch (17:3) doesn’t specify an exact age, rather the idea is once a child knows how to properly wear the tzitzit so that two strings are behind him and two in front (Rema 17:3) </ref>.
# The proper age of chinuch for tbe mitzvah of tzitzit is nine years old. <ref> Kitzur S''A of Rav Rephael Baruch Toledano, siman 9, the proper time for tzitzit and who is obligated, seif 2 </ref>


== Time Requirements ==
#The ideal mitzvah is to start praying [[Shmoneh Esrei]] of [[Shacharit]] at [[Netz HaChama]] (sunrise). The practice of those who say Shemona Esrei of Shacharit at Netz is called ''Vatikin''.<ref>Gemara [[Brachot]] 26a writes the ideal time to pray [[Shacharit]] is at [[HaNetz 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 Shulchan Aruch 89:1 </ref>  
# The earliest time to say a bracha on Tzitzit is from the time period that there is enough natural light so that one is able to distinguish between the white and blue strands within a clump of Tzitzit.<ref>Shulchan Aruch 18:3</ref> This time period is also known as the time when one is able to recognize an acquaintance from 4 cubits away. Both descriptions are equivalent and commonly referred to as Misheyakir. There is a wide range of opinions precisely when Misheyakir occurs on a perfect day<ref>Meaning that there is exactly 12 daylight hours and every seasonal hour consists of 60 minutes.</ref>  in Jerusalem: 35 minutes before sunrise,<ref>Rav Moshe Feinstein in Le-Torah ve-Hora'ah Vol. 3:7</ref> 60 minutes before sunrise,<ref>Rav Tukaczinsky in Eretz Yisrael 1:4</ref> and 66 minutes before sunrise.<ref>Rav Ovadya Yosef in Yechaveh Daat 2:8</ref> The various opinions would then have to be extrapolated according to the region of the world and time of year.<ref>There are two factors at work here: First, the processes of daybreak and nightfall occur faster at places near the equator than places further away from the equator. Second, the speed of these processes are also affected by the seasons.  A common solution would be to use seasonal minutes. In order to calculate a seasonal hour, one would need to add up all the daytime minutes and then divide by 12 to get the number of minutes that are in each seasonal hour. For instance, if there were 11 hours of daylight, each seasonal hour would consist of 55 minutes. To further complicate matters, there are two ways of counting the daytime minutes: The Magen Avraham counts from dawn until nightfall with the emergence of 3 stars, whereas the Gra counts from sunrise to sunset. Another means for calculation, which has only recently been implemented, is to compare the level of brightness by using the relative position of the sun. For instance, it has been determined that 60 minutes before sunrise on a perfect day in Jerusalem the sun is 12.9 degrees below the horizon. Therefore, if one wanted to find the equivalent time anywhere in the world during any season, he would simply determine at what time the sun will be 12.9 degrees below the horizon in that locale on that day and that would be the extrapolated Meshiyakir.</ref> Thus, according to the commonly accepted opinion that Meshiyakir is between 50 and 60 minutes before sunrise in Jerusalem - In New York, depending on the time of the year, it could be anywhere from 56-73 minutes before sunrise.<ref> MyZmanim.com. These figures are determined using MyZmanim’s earliest published position of 11.5 degrees below the horizon. Unfortunately, MyZmanim.com only offers calculations based upon 10.2 degrees, 11 degrees, and 11.5 degrees but not 12.9 degrees. It is unfortunate because 12.9 degrees correlates to Rav Tukaczinsky’s 60 minutes before sunrise which, although is a very lenient position is also well collaborated and accepted.</ref>
#If a person can either da<span id="netz"></span>ven at Netz without a minyan or later with a minyan, according to Ashkenazim one may daven at Netz if one regularly davens at Netz.<ref>Biur Halacha 58 s.v. umitzvah</ref> According to Sephardim one should daven with a minyan later unless one will pray with kavana.<ref>Yalkut Yosef 89:19</ref>
# If one is pressed for an earlier time for work or travel reasons, there are opinions that one may make a bracha on Tzitzit already from dawn.<ref>Mordechai on Gemara Megilla 2; Rema 18:3</ref> Dawn is 72 equivalent minutes, or 1.2 seasonal hours, before sunrise.<ref>Rambam in Peirush HaMishnaiyot Berachot 1:1; Shulchan Aruch 459:2</ref>  However, most modern poskim<ref>Gra 18:5; Mishna Berura 18:10</ref>  qualify that one shouldn’t rely on these minority opinions unless under “extreme circumstances”<ref>Rav Ovadya Yosef in Halacha Berura 2, 30:1.</ref>  and should rather wait at least until the most lenient interpretation of Misheyakir.
# One may wear Tzitzit before these times, however he should do so without making a bracha, and only when it becomes the time period known as Misheyakir may one make a bracha.<ref>Rema 18:3</ref>  
# If one inadvertently made a bracha before dawn, he should not repeat another bracha when the correct time arrives.<ref>Mishna Berura 18:10. He explains that we are cautious since perhaps the halacha follows the Rosh that daytime garments worn at night require Tzitzit and accordingly the bracha would have been correct; Kaf HaChaim 18:22; Halacha Berura 1, 18:6</ref>  
# In terms of nighttime wear, one may wear Tzitzit at night without a bracha and can even sleep in them.<ref>Tosfot Gemara Niddah 51b; Rambam Hilchot Tzizit 3:8; Rema 21:3; Mishna Berura ad loc; Yalkut Yosef Additions 1, 8:5. The exemption at night is based on the pasuk uritem oto bamidbar 15:39.  Rambam hilchot tzitzit 3:7 says this applies to any garment being worn at nighttime. Rosh in Halachot ketanot hilchot tzitzit 1 says this refers to any nighttime garment regardless of when it is worn. Ran kiddushin 34a "eizo" says that any garment which is either usually worn at night or is currently being worn at night is exempt. </ref> He wouldn’t have to be worried about violating Baal Tosef.<ref>Rambam Hilchot Tzizit 3:8; Kesef Mishna ad loc; Beit Yosef 8:13</ref> In fact, according to kabbalistic sources, Tzitzit protect a person at night from destructive forces<ref>Shaar Kavanot Tefilat Arvit:1, Birkei Yosef 8:7, Kaf Hachayim 21:15, Ben Ish Chai Bereishit: halacha 9, Sh"t Teshuvos Vihanhagos 1:19, </ref>
# However, one should not wear a Tallit Gadol at night,<ref>Bach 18; Magen Avraham 18:1; Mishna Berura 18:4; Birkay Yosef 18:1</ref>  unless one is the shliach tzibur (cantor) for Maariv and he isn’t wearing an appropriate outer garment (like a jacket).<ref>Pri Megadim in Ashel Avraham 18:1; Mishna Berura 18:4</ref>
# Another exception would be for Sephardim, where it is customary for a chatan (groom) to wear a Tallit Gadol at his wedding ceremony, he may do so even at nighttime. If it is before sunset he should make a bracha and if after sunset than without a bracha.<ref>Halacha Berura 1, 18:2</ref>
# Strings can be tied onto a garment at night even though we do not recite the beracha before putting it on then. <ref> Sh"t Yabia Omer OC 8:3 </ref>  


==Material Requirements==
===After Alot Hashachar===
#Sephardim generally follow the opinion of the Shulchan Aruch<ref> S"A 9:1. This is based off of Rav Nachman in Gemara Menachot 39b and is purported by the Rif and Rambam Hilchot Tzitzit 3:2 and Sefer Hamitzvot aseh 14 </ref>  that only garments made of wool or linen  have a torah obligation to be affixed with tzitzit strands. Accordingly, all other materials only require tzitzit on a rabbinic level. As such, it is preferable for one to wear a wool or linen garment. Nevertheless, it one finds it uncomfortable to wear wool tzitzit, he may wear tzitzit made from other materials. <ref>Rav Ben Zion Abba Shaul in Ohr LeZion 9:1; Rav Ovadya Yosef in Yalkut Yosef 9:1</ref>
===Netz===
#Ashkenazim rely on the Rema who holds that all materials are included in the Torah obligation.<ref>This is based off of Rava in Gemara Menachot 39b which Tosafot there "Rav Nachman" says Rashi and Rabbeinu Tam both paskin like. </ref> Nevertheless, some maintain that one still should wear wool and linen garments in order to satisfy all opinions. <ref>Mishna Berura 9:5. In Halichot Shlomo 3:25 Rav Shlomo Zalman says one should try to be strict even in the summertime. </ref> One the other hand, many poskim are lenient if wearing wool would cause any discomfort, especially in the heat. <ref>Rav Moshe Feinstein in Igres Moshe 2:1; Similarly, The Vilna Gaon (Maaseh Rav Birchot HaShachar, 17) ,the Chazon Ish (Shoneh Halachot 9:1), and the Steipler Gaon (Orchot Rabbeinu Volume 1 page 18) wore non-wool garments for their tzitzit. In Teshuvot Vihanhagot 1:18 Rav Moshe Shternbuch cites several reasons that one should be strict and said that we can't learn anything from the rabbis that wore non-wool garments because they had their own reasons.  </ref>
#Although the Shulchan Aruch includes linen as a biblically mandated material, he also cites<ref>9:6; Also Kaf HaChaim 9:16. This opinion stems from Rabbenu Tam in Gemara [[Shabbat]] 25b</ref>  an opinion that we should not use it. He concludes that although the halacha is not like this opinion, it is preferable to avoid the argument and only use wool. However, if one only has a linen garment for his tzitzit, they may be used with a bracha.<ref>Rema and Mishna Berura ad loc. This opinion comes from Teshuvot HaRosh 2:8</ref>
#Leather garments are exempt from the obligation of tzitzit, even on a rabbinic level.<ref>Gemara Menachot 40b. Shulchan Aruch 10:4</ref>
#Along the same lines, some poskim equate leather with synthetic materials (such as polyester, nylon, and rayon) and maintain that they are also exempt from tzitzit.<ref>Rav Moshe Feinstein in Igres Moshe 2:1</ref> Others differentiate between woven synthetic materials, which should be treated like cotton, and non woven synthetic materials, which should be treated like leather.<ref>Rav Tzvi [[Pesach]] Frank in Har Tzvi 1, 9</ref> Therefore, it is best not to use synthetic materials for the mitzvah, but if one does he should refrain from making a bracha on it.<ref>Tzitz Eliezer 12:3; Ohr LeZion 2:3</ref>
# For a discussion of using Techelet (blue) strings as Tzitzit see the [[Techelet]] page.
# The minhag for sehpardim is that the garment and tzitzit be of the same color. <ref> Ben Ish Chai Noach Halacha 11 </ref>
== Size Requirements ==
#There are various opinions<ref>This range emanates from the Gemara Menachot 40b dictate that the garment needs to be the size that it would cover the head and majority of a minor. First off, there are different interpretations as to how old this minor is: The Chinuch (Shelach: 386) and Bach (16) say the reference is to a 6 or 7 year old, the Tur (16) says 9 years old, and the Radbaz (6, 2:106) explains it to be a 5 year old. Second of all, there is ambiguity if the majority requirement means that the garment needs to cover the head and then in addition a majority of the kid’s body (Radbaz) or if it only needs to cover in total a majority of the kid with the head included (Chinuch). Meaning, it would be sufficient to cover the kid’s head and another 30 or 40% of his body, as opposed to 51%</ref>  as to how big the garment needs to be to qualify as a halachically bona fide garment, so that one could make a bracha on them without worrying if it is a bracha levatala (in vein or wasted blessing): 1 [[amah]] by 1 amah<ref>Pri HaAretz 1; Beit David 8; Shalmei Tzibur 26b; Pri Ha’Adoma 23a; Nachal Eshkol pg. 102:4 ; Ha’Elef Lecha Shelomo 1:4.</ref>, 1.5 [[amot]] by 1 amah<ref>Chazon Ish 3:31; Rav Pe’alim 2:6; Mishna berura 16:4;</ref>  , 1.5 [[amot]] by 1.5 amot<ref>Lev Chaim 1:99; </ref>, 2 [[amot]] by 1 amah<ref>Siddur of Rabbi Shneur Zalman, the author of Shulchan Aruch HaRav and The Tanya. Similarly, the Gra, without specific numbers, was very strict in this regard and required the garment extend down to one’s knees. Also, the Chazon Ish 3:31 concludes that it is best to follow this size requirement. Likewise, the Mishna Berura (8:17, 16:4) suggests this size to avoid difference of opinions.</ref>, and finally there is even an opinion that there is no size requirement at all.<ref>Aruch HaShulchan 16:5</ref>
#Additionally, there are two different opinions for the conversion of one amah, or 6 tefachim (fists), to modern measurements:  Rav Chaim Na’eh holds it is 48 cm or 18.9 inches, while the Chazon Ish holds it is 57.7 cm or 22.7 inches. 
#Additionally, there is a dispute if the dimensions include or exclude the center hole for one’s head and neck. The Mishna Berura <ref>8:17, 16:4</ref> doesn’t include the neck hole in the measurement, while the Chazon Ish <ref>3:30</ref> does.
# Halacha Le'Maaseh:
* Sephardim: To fulfill Mitzvah BUT not to make a bracha: should wear tzitzit measuring 1.5 [[amot]] by 1 amah. It would also be best if this shiur doesn’t include neck hole, but if it’s difficult to find a tzitzit that size or uncomfortable to wear, one may rely on the opinions that the neck hole is included. In this case, one should make a bracha on a tallit Gadol and patur (exempt) the tallit katan. In order to make a bracha on a tallit katan, it should measure 2 [[amot]] by 1 [[amah]] <ref>See Halacha Berurah 1, 16:1; and “Tzel Heharim” by R’ Hertzel Hillel Yitzhak, p. 8-11.</ref>.
*Ashkenazim: To follow the Mishna Brurah, one should wear Tzitzit that are 1.5 [[amot]] (in length) by 0.75 [[amah]] (in width) not including the neck hole. <ref> Mishna Brurah 8:17, 16:4 </ref> Accordingly, one can wear a Tzitzit 32 by 16 inches not including the neckhole. <ref> Rabbi Neusadt, author of Daily Halacha Discussions, writes that using Rav Moshe's (Sh"t Igrot Moshe 1:136) standard of measuring the Amah which is 21.3 inches per Amah one ends up with 32 inches by 16 inches. http://www.torah.org/advanced/weekly-halacha/5765/pekudei.html. Rabbi Willing is lenient to allow 26 inches in length ([http://www.yutorah.org/lectures/lecture.cfm/729840/Rabbi_Zvi_Sobolofsky/Hilchas_Tzitzis_Part_2_(definition_of_a_cornder,_size_of_beget,_straps,_brecha_on_borrowed_tzitzis) Rabbi Sobolofsky] (min 14) in name of Rabbi Willig) </ref>
# Even a garment with four corners needs to be open at least a majority of the way up. <ref> Shulchan Aruch 10:7 </ref> If there is a button less than half way up but the majority is still open, it is still obligated in tzitzit. <ref> Halacha Berura 10:20 </ref>
=== Shoulder straps and sleeves===
# The cloth that goes over the shoulder can’t be thin strips but rather they must be at least as wide as 3 Etzba’ot. <Ref> Mishna Brurah 16:1 and 16:4 writes that the cloth that goes over the shoulder can’t be thin stripes but rather should be wide enough to be recognizable as clothing. The Eshel Avraham and Kaf HaChaim 16:4 hold that it should be at least 3 Etzba’ot wide. </ref>
# It’s better not to have sleeves on Tzitzit. <Ref>Mishna Brurah 16:4 </ref>
==Other Garments==
# A scarf is exempt from tzitzit. <ref> Shulchan Aruch 10:11 </ref>
# Towels are exempt from tzitzit. <ref> Biur Halacha 10: "soder" </ref>
# If one wears more than one four-cornered garment they are all obligated in tzitzit but the beracha is only recited on the first one that he puts on. But if one recited the beracha and only had in mind to wear one four-cornered garment and then changed his mind and put on another one, he must recite a new beracha. <ref> Shulchan Aruch 8:12 </ref>
==Shehecheyanu==
# If one buys a new tallit, a shehecheyanu is recited. <ref> S"A 22:1, Kitzur S''A of Rav Rephael Baruch Toledano, siman 9, the proper time for tzitzit and who is obligated, seif 5 </ref> According to Ashkenazim some poskim say to say it after the beracha on the tallit<ref> Mishna Berura 22:3 </ref>, while some say to say it prior to the beracha on the tallit<ref> Baer Heitev 22:2 </ref>. Sephardim should say it after. <ref> Birkei Yosef 22:2. </ref>
# The beracha may be recited as long as someone is still wearing it for his first time. <ref> Halacha Berura 22:7, Kitzur S''A of Rav Rephael Baruch Toledano, siman 9, the proper time for tzitzit and who is obligated, seif 5 </ref>
# One should recite the beracha on a new tallit katan if it brings him joy. <ref> Ben Ish Chai Bereishit Halacha 7. </ref>
# If one places new strings on an old garment a shehecheyanu is not recited. <ref> Mishna Berura 22:2, Kaf Hachayim 22:3 </ref>
# One who wears a tallit that has been worn before, even if this is his first time fulfilling the mitzva he doesn't recite a shehecheyanu. <ref> Sh"t Yechave Daat 2:31 </ref>
# Shehecheyanu should not be recited if one acquired a new talit katan. <ref> Kitzur S''A of Rav Rephael Baruch Toledano, siman 9, the proper time for tzitzit and who is obligated, seif 6 </ref>


==Borrowed Tallit==
#Ideally one should pray after Netz. If one did pray anytime 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 [[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. </ref>
# A Tallit which one borrows directly from its owner in order to fulfill the mitzvah of wearing a Tallit, one can recite the beracha, because we assume that the owner gives it as a present on condition that it is returned. However, it's better to avoid this situation. Additionally, if the Tallit is donated to the shul, one may borrow it and make a bracha on it.<ref> Ben Ish Chai Lech Lecha Halacha 5 </ref>
==Checking the Tzitzit==
# One should check one's tzitzit (the strings from the edge until the knots and the strings after the knots) daily before making a bracha on them. <ref> Rambam Hilchot Tzitzit 1:8. S"A 8:9 writes clearly that one must check one's tzitzit before making the bracha so that one doesn't make a bracha levatala in case the tzitzit are ripped. Mishna Brurah 8:21 adds that there's also a need to check the strings close to the talit before the knots. Yalkut Yosef (Hilchot Tzitzit pg 80) writes that the minhag is to be lenient as this halacha is only a midat chasidut not to make a bracha levatala. </ref>
# One can check the tzitziyot before putting it its case/bag and not have to check again in the morning before making the bracha. <ref> Mishna Brurah 8:22, Yalkut Yosef (Hilchot Tzitzit pg 84) </ref>
# If checking the tzitzit will cause somebody to be late to praying, one can assume that they are kosher and make a beracha. <ref> Sh"t Otzrot Yosef 1:26 </ref>
# One shouldn't miss Tefillah Betzibuur because of this checking as long as knows the strings were complete yesterday. <Ref> Mishna Brurah 8:22, Yalkut Yosef (Hilchot Tzitzit pg 84), See also Ben Ish Chai Bereishit Halacha 3</ref>
# One should separate the strings of the Tzitzit before making the bracha, however if one's late to shul, one doesn't have to. <Ref> S”A 8:7, Buir Halacha s.v. Tzarich writes that surely it's preferable to seperate the tzitziyot before making the bracha because the Gra considers this a certain obligation. However, Mishna Brurah 8:18 writes that if one's late to shul one doesn't have to seperate the strings. </ref>
# One may untangle tzitzit on shabbat, unless they have never been worn before, in which case it would be considered mitaken. <ref> Sh"t Yabia Omer OC 5:3 </ref>
==If the strings ripped==
[[Image:TzitzitEnd.png|right|200px]]
# If one of the 8 strings ripped from the point that the strings hang from the last double knot, the Tzitzit is Kosher. However, if 2 of the 8 strings ripped completely down to the knots, the Tzitzit is Kosher only if the two ripped strings come from different sets of 4 strings (one from one side, and the other from the other), assuming that it was tied consistently with the same 4 strings on each side throughout the knotting. (See diagram on right for picture of what is meant by the 2 sets of 4 strings hanging off the tzitzit knots).<ref>Kitzur S"A 5:13</ref>
# The amount that is needed to tie a bow (Kedi Anivah) is considered by some to be 4 cm. <Ref>Rav Mordechai Eliyahu (comments to Kitzur 9:13) writes that Kedi Anivah is 4 cm, although Kitzur S"a 9:13 writes that it is supposed to be 4 Agudlin.</ref>
==Tuck In or Out==
===Strings===
# Some ashkenazim have the minhag to tuck their strings in and some leave them out. <ref> Mishna Berura 8:26 was strongly against those who wear their tzitzit in and says that by doing so you are disgracing mitzvot and adds that if you received a gift from the king you would surely wear it outside to show off to others. He also says that tucking them out fulfills the pasuk of "u'riitem oto." This is the psak of S"A Harav 8:18, and the Magen Avraham 8:13 based on the Tosafot Berachot 18a which allows for tucking them in on for a dead person because they don’t have to fulfill "uritem oto" if they cannot see. Magen Avraham says this implies that they should normally be out. He says to at least least leave them tucked out for long enough for the time that it takes to walk four amot. Aruch HaShulchan OC 8:17, 23:2 says that in many communities in eastern Europe they would took the strings in but he says this isn't really correct. In Nefesh HaRav page 105 Rabbi Herschel Schachter says that some have the minhag to tuck the strings into their pockets or wrap it around the belt and this was the minhag of Rav Chaim Soloveitchik. Tzitz Eliezer 8:3 says that whatever you do is fine. </ref> The sephardi minhag is to wear them tucked in. <ref> Sh"t Yechave Daat 2:1, Sh"t Yaskil Avdi 5:3 and 8:2, Rabbi Shalom Messas in Shemesh U'Magen OC 2:74. Rav Ovadia in Yechave Daat 2:1 quotes opinions that if a sephardi wears them out he is disrespected the earlier sephardi poskim. Rav Yaakov Hillel writes in Gevurat HaAri page 137 that the strings should be revealed based on the Arizal (Shaar Hakavanot 7c and Olat Tamid 39a). </ref> A sephardic boy can wear his tzitzit out if it will help him with his yirat shamayim or if he is in an ashkenazi yeshiva and feels uncomfortable. <ref> Sh"t Otzrot Yosef 1:27, Sh"t Or Litzion 2:2:2 </ref>
# At a cemetery one must tuck in his strings. <ref> Shulchan Aruch 23:1, Kitzur S''A of Rav Rephael Baruch Toledano, siman 9, laws of tzitzit in a cemetary, seif 1 </ref>
===Garment===
# One may wear the tzitzit under his clothes even if it will touch his skin. <ref> Halacha Berura 8:33. Sh"t Rivevot Efraim 4:15 quotes several achronim however who hold that it may be a disgrace to the tzitzit to sweat into them directly, and himself allows being lenient on a hot day. Halichot Shlomo 3:11 says that this would not be a disgrace at all. Sh"t Teshuvot Vihanhagot 1:25 says if you wear them specifically as an undershirt to stop the sweat from wetting your shirt than he's unsure if it would even be obligated in tzitzit, so one should try to refrain from this. </ref>


==Sanctity of the tzitzit==
===Pre-Netz===
# One may remove strings from one pair of Tzitzit in order to be put onto another pair of Tzitzit, however, one may not remove the strings from a pair of Tzitzit if it is not going to be used. <ref>Tosfot (Shabbat 22a s.v. 22a), S"A 15:1</ref>
 
# It is permitted to use the strings and garment of a tallit gadol to make a tallit katan. <ref> Mishna Brurah 15:1, Sh"t Otzrot Yosef 1:36 </ref>
#If one needs to travel or in a cases of extreme difficulty one may pray [[Shacharit]] after [[Olot HaShachar]] before [[HaNetz]], but nonetheless one may not make the bracha on [[Tallit]] and [[Tefillin]] or say [[Kriyat Shema]] until [[MeSheYakir]]. <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 (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 Shulchan Aruch 89:1.
# One should not enter the bathroom with his tallit gadol. <ref> Shulchan Aruch 21:3, Chayei Adam 11:37, Mishnah Berura 21:14, S"A Harav 21:3. </ref>
*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 s.v. VeLayaved), Sh”t Raavan (176), and Raavad (quoted by the Sefer Hashlamah).
# One shouldn't enter the bathroom with his tallit katan if it is on top of his clothing. It is permitted to enter with the tallit katan under his clothing. <ref> S"A 21:3, Kaf Hachayim 21:13. </ref>
*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]] 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>
# One should try to prevent his strings from touching the ground. <ref> S"A 21:4, Baer Heitev 21:5, Shaare Teshuva 21:5, S"A Harav 21:5, </ref>
##Therefore, a person who needs to pray early in the morning in order to get to work should pray with a [[minyan]] that starts praying after Mesheyakir before Netz.<ref>Shulchan Aruch 58:3</ref>
==Tallit Gadol==
##If that isn't possible then the minyan should use the following schedule: say up to Birchot [[Kriyat Shema]] without [[Tallit]] and [[Tefillin]] (except for Shaliach Tzibbur who should put on [[Tallit]] and [[Tefillin]] before Yishtabach), when [[MeSheYakir]] arrives put on [[Tallit]] 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 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>
# The minhag for sephardim is to start wearing a tallit gadol from the age of chinuch in mitzvot. <ref> Kaf Hachayim 8:12, Yechave Daat 4:36. Halacha Berura 17:3 says that this age begins once the child can participate in the prayers in the shul. </ref> The minhag for ashkenazim is not to wear one until one gets married. <ref> Keztot Hashulchan 7:7, Eliya Rabba 17:3, Tashbetz Katan 462 based on a Maharil in Hilchot Nisuin. </ref> A sephardic boy studying in an ashkenazi yeshiva should continue his minhag to wear a tallit gadol. <ref> Yechave Daat 4:36 </ref>
#If the choice is to pray with an early [[minyan]] that davens before Netz after Msheyakir or to pray later by oneself, such as in one's office, one should rather pray earlier with a [[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 pray on your own rather than daven before netz. <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>
# One should unfold the tallit before making the beracha so that there won't be any interruption between the beracha and the wrapping. <ref> Kaf Hachayim 206:4 </ref> If one made an interruption before placing the tallit on his head, he should recite a new beracha, but if he interrupted only after placing it on his head he doesn't recite a new beracha. <ref> Kaf Hachayim 8:39. He adds that if one hears kaddish, kedusha, or anything else that he would be required to answer to, he is permitted to do so. </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 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>
# The beracha should be recited before wrapping oneself in the tallit gadol, but if he forgot he can recite it as long as it is still on him. <ref> Shulchan Aruch 8:10 </ref> 
 
# One shouldn't write a pasuk or the beracha on his tallit gadol <ref> Shulchan Aruch YD 283:4, Rambam Sh"t Pe'er Hador 7 </ref> , but he may keep the tallit if he did get one but should be more careful with it. <ref> Kaf Hachayim 24:24 </ref>
===Pre-Msheyakir===
# The beracha and the wrapping of the tallit gadol should be done standing up. <ref> Shulchan Aruch 8:1 </ref> If one is weak or sick he can recite the beracha and wrap himself in it while seated. <ref> Halacha Berura 8:3 </ref>
 
# If one said the beracha al mitzvat tzitzit on the tallit gadol instead of lihitaatef bitzitzit he has nevertheless fulfilled his obligation. The same would be true if he recited lihitaatef bitzitzit on the tallit katan. <ref> Kaf Hachayim 8:21, although the minhag sepharad is not to recite a beracha on the tallit katan but rather to exempt it with the beracha on the tallit gadol, Ben Ish Chai Bereishit halacha 2. </ref>
#If a person has a choice to daven with a pre-Mesheyakir minyan or afterwards by oneself one should pray oneself he should daven by oneself.<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>
# If one removes his tallit and plans to put it back on within a half an hour, he does not recite a new beracha when putting it back on. <ref> Sh"t Yabia Omer 8:2, Kaf Hachayim 8:52, 56. </ref>
 
# If one tallit gadol fell off and to the floor, he doesn't recite a new beracha when putting it back on. <ref> Sh"t Yabia Omer YD 3:17:11 </ref>
===After the Fact===
==Text of Bracha==
 
# The Bracha for a Tallit Gadol is LeHitatef BeTzitzit. <ref>S"A 8:6 writes that for a Tzitzit one can say LeHitatef BeTzitzit.</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 is the earliest time for [[Shacharit]]? The Rosh 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 (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 Shulchan Aruch 89:1.
# For a pair of Tzitzit, according to Ashkenazim, the Bracha is Al Mitzvat Tzitzit, while according to Sephardim, if one puts on the Tzitzit regularly the Bracha is Al Mitzvat Tzitzit, but if one wraps one's head with the Tzitzit, one should make LeHitatef BeTzitzit.<Ref>S"A 8:6 writes that for a Tzitzit one can say LeHitatef BeTzitzit. Rama argues that for Tzitzit one should say Al Mitzvat Tzitzit. Ben Ish Chai (Beresheet #6) and Kaf HaChaim 8:27 write that if one puts on the Tzitzit regularly the Bracha is Al Mitzvat Tzitzit, but if one wraps one's head with the Tzitzit, one should make LeHitatef BeTzitzit.</ref>
*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 s.v. VeLayaved), Sh”t Raavan (176), and Raavad (quoted by the Sefer Hashlamah).
# The text of the bracha of LeHitatef BeTzitzit is: ברוך אתה ה' אלוקינו מלך העולם אשר קדשנו במצותיו וצונו להתעטף בציצת - Baruch Atta Hashem Elokeinu Melech HaOlam Asher Kideshanu BeMitzvotav VeTziyvanu LeHitatef BeTzitzit.
*[Interestingly, the Derisha argues that the Rabbenu Yerucham holds that there are three levels, ideally one should pray at [[HaNetz]], it is permissible to pray after [[MeSheYakir]] and it is only effective, after the fact, after [[Olot HaShachar]].]
# The text of the bracha of Al Mitzvat Tzitzit is: ברוך אתה ה' אלוקינו מלך העולם אשר קדשנו במצותיו וצונו על מצות ציצת - Baruch Atta Hashem Elokeinu Melech HaOlam Asher Kideshanu BeMitzvotav VeTziyvanu Al Mitzvat Tzitzit.
*Mishna Brurah 89:2 writes that based on Shulchan Aruch, if one prayed before [[Olot HaShachar]] one has not fulfilled one’s obligation.
==Sources==
*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>
<references/>
 
===Latest Time===
 
#The latest time to say [[Shmoneh 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>
#If one has not prayed 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 did not 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 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 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 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 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 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 pray past the end of the sixth hour (but rather one should wait to say [[Tashlumin]] at [[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 pray [[Mincha]] is after nine and a half hours ([[Mincha]] Ketana), however, one fulfills one’s obligation by praying 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:!2 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. Rav Nevinsal (BeYitzchak Yikra on Mishna Brurah 233:1) argues that according to the Rambam one should pray after 9.5 hours before 10.45 hours and only pray after 10.45 hours in extenuating circumstances. He even writes that it is preferable to pray before ten and three quarter hours rather than pray with a [[minyan]], however, the minhag is not like this.
*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 Yeshiva's 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 one should not 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 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]] for [[Mincha]] Gedola (after six and a half hours) and one will not make a [[minyan]] for mincha ketana (after nine and a half hours), it is preferable to pray with a [[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 prayed 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. <ref>Mishna Brurah 233:2 writes that this is implied from Shulchan Aruch 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 does not have to pray again. </ref>
 
===Latest Time for Mincha===
====After Sunset====
 
#Even though certainly one should pray mincha before sunset, if the only options are to either pray mincha before sunset himself or with a minyan after sunset, Ashkenazim hold that one should pray 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 pray with the minyan as long as it is within 13.5 minutes after sunset.<ref>However, Chacham Ben Zion Abba Shaul (cited in Ishei Yisroel page 296) and Chacham Ovadia Yosef (Yechave Daat 5:22) say that it is preferable to pray with a minyan even if the 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.</ref>
#Sephardic poskim hold that one can start Mincha before sunset even if one knows that one will not finish until after sunset.<ref>Yabia Omer OC 7:34 quoting the Geonim (Teshuva Mosafiya n. 51)</ref> Many Ashkenazic poskim 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>
#After the fact, opinions differ regarding how late one can still pray, and at what point should instead say [[Tashlumin]] at [[Maariv]].<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>
 
====Finishing After Sunset====
 
#If a person starts Shemona Esrei before sunset it is okay even if he finishes Shemona Esrei after sunset.<ref>Rav Hai Goan and Rav Sherira Goan in Teshuvot Hagoanim (Lik, 51), Aruch Hashulchan 110:5 based on Tosfot Brachot 7a s.v. shilmaleh, Yabia Omer OC 7:34</ref>
 
===Tachanun===
 
#If one reaches tachanun after sunset, there is debate amongst the poskim if it should be recited.<ref>The Mishneh Brura (131:17) holds one should say it.  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]] lasts until after nightfall, [[tachanun]] is not recited. <ref>Kitzur Shulchan Aruch 69:8, Mishna Brurah 131:17 </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 Yabia Omer 6:21 agree with the Yishmach lev.</ref>
 
==Times for Arvit==
===Earliest Time for Maariv (Plag)===
 
#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 Shulchan Aruch 233:1 </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 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>
 
===Maariv Before Sunset If One Davened Mincha Early===
 
#<div id="Timeforarvit"></div> According to Rabbi Yehuda, the latest time for mincha is ten and three quarter hours and from then on begins the time for maariv. According to Rabbanan, the cutoff point is sunset.<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 Brachot 27a s.v. Ta 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 s.v. 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 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. The Rabbenu Yonah ([[Brachot]] 18b s.v. DeAved) writes that whichever opinion one follows one must be consistent and always 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 Rabbenu Yonah. </ref>
#The common minhag all over the world is to pray mincha until sunset. Accordingly, one may only begin to pray maariv after sunset. In extenuating circumstances, one can pray maariv before sunset if that day he prayed mincha before plag hamincha. The reason that works is because even though usually he follows the Rabbanan today 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 maariv available is davening 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 minyan until after mincha, it is better to daven oneself maariv than to daven in a minyan before sunset and contradict oneself within one day.</ref> and repeat Shema after Tzet Hakochavim. Some would say to skip birchot kriyat shema and repeat 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 one won't fulfill one's 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 Brachot 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 Sephardim should follow a Plag that is calculated by 1.25 hours before Tzet Hakochavim of the Geonim, 13.5 minutes after Shekiya, and not 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 Chaim 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 Mincha 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. However, 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 Maariv on Friday Night===
 
#Regarding praying [[Arvit]] early on Friday night see [[Making early Shabbat]].
 
===Maariv Before Sunset If One Davened Mincha after Plag===
 
#An individual may not pray before mincha after plag mincha and maariv before sunset in one day under any circumstance.<ref>Shulchan Aruch 233:1, Mishna Brurah 233:11</ref>
#A [[minyan]] may be lenient to pray both [[Mincha]] and [[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 shouldn't join such a minyan for both mincha and maariv, but only for one of them.<ref>Mishna Brurah 235:14</ref> If they need you to complete the minyan you can join them.
 
===Maariv After Sunset Before Tzet===
 
#If one is davening in a minyan immediately after sunset one should pray with them completely. One should repeat Shema after Tzet. Some have the practice to just pray with them Shema and Shemona Esrei and skip birchot kriyat shema and repeat brichot kriyat shema and shema 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 option is to daven at a minyan that is praying Arvit after immediately after Shekiya before Tzet Hakochavim and there's no later minyan one should pray with the minyan rather than daven 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.</ref>
 
===Ideal Time for Arvit (Tzet)===
 
#One should make sure to say [[Kriyat Shema]] after [[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 strict for Rabbenu Tam to repeat Shema after Tzet Hakochavim of Rabbenu Tam.<ref>Igrot Moshe YD 4:48:4</ref>
#Ideally, one should pray [[Arvit]] after [[Tzet HaKochavim]] and not immediately after sunset.<ref>Kitzur Shulchan Aruch 70:2</ref> However, the minhag of many places is to daven Arvit immediately after sunset.<ref>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>
 
===Latest Time===
#One should make sure to daven maariv before Chatzot. If one could either daven by oneself before Chatzot or with a minyan after Chatzot one should daven by oneself 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 in 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]] all night until [[Olot HaShachar]].<ref>Kitzur Shulchan Aruch 70:2</ref>
 
==Sources==
<references />
[[Category:Prayer]]

Revision as of 03:14, 25 August 2023

Earliest Time for Some Parts of Shacharit

  1. One can only say Korbanot during the day, meaning after Olot HaShachar which is 72 minutes (in Shaot Zmaniot) before HaNetz. [1]
  2. In cases of need, such as a worker who needs to daven early, one can say Korbanot from 96 minutes (in Shaot Zmaniot) before HaNetz. [2]
  3. The earliest time to say Birchot HaShachar is from Chatzot (halachic midnight). [3] Initially one should say Hanoten Lesechvi Binah after Alot Hashachar and after the fact one fulfills one's obligation anytime after Chatzot.[4]
  4. The earliest time to say Baruch SheAmar is Olot HaShachar which is 72 minutes (in Shaot Zmaniot) before HaNetz. [5]
  5. The earliest time that one can put on Tallit is MeSheYakir, which is one hour (in Shaot Zmaniot) before HaNetz. [6]
  6. Ashkenazim, in a case of need, can be lenient to say the bracha on Tallit from Olot HaShachar which is 72 minutes (in Shaot Zmaniot) before HaNetz. [7]
  7. If one puts on Tzitzit before alot HaShachar, he should not recite a berakha until the proper time, and should feel the Tzitzit after making the berakha once the proper time arrives.[8]
  8. If one begins to daven before misheyakir with Tallit and Tefillin on, one should wait to make the berakhot until between Yishtabach and Kaddish.[9]
  9. One should avoid saying Yotzer Or before misheyakir.[10]
  10. One who cannot avoid reciting Shema before misheyakir may do so after alot hashachar.[11]However, one may do so from alot hashachar at the earliest.[12] One may certainly say Shemone Esrei after misheyakir, even if it is before sunrise.[13]

Times for Shacharit

Earliest Time

Ideal Time

  1. The ideal mitzvah is to start praying Shmoneh Esrei of Shacharit at Netz HaChama (sunrise). The practice of those who say Shemona Esrei of Shacharit at Netz is called Vatikin.[14]
  2. If a person can either daven at Netz without a minyan or later with a minyan, according to Ashkenazim one may daven at Netz if one regularly davens at Netz.[15] According to Sephardim one should daven with a minyan later unless one will pray with kavana.[16]

After Alot Hashachar

Netz

  1. Ideally one should pray after Netz. If one did pray anytime after Olot HaShachar (dawn, about 72 minutes before sunrise) one has fulfilled one’s obligation.[17]

Pre-Netz

  1. If one needs to travel or in a cases of extreme difficulty one may pray Shacharit after Olot HaShachar before HaNetz, but nonetheless one may not make the bracha on Tallit and Tefillin or say Kriyat Shema until MeSheYakir. [18]
    1. Therefore, a person who needs to pray early in the morning in order to get to work should pray with a minyan that starts praying after Mesheyakir before Netz.[19]
    2. If that isn't possible then the minyan should use the following schedule: say up to Birchot Kriyat Shema without Tallit and Tefillin (except for Shaliach Tzibbur who should put on Tallit and Tefillin before Yishtabach), when MeSheYakir arrives put on Tallit and Tefillin, then continue from there. [20]
  2. If the choice is to pray with an early minyan that davens before Netz after Msheyakir or to pray later by oneself, such as in one's office, one should rather pray earlier with a minyan.[21] Some disagree and say that you should pray on your own rather than daven before netz. [22]
  3. 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. [23]

Pre-Msheyakir

  1. If a person has a choice to daven with a pre-Mesheyakir minyan or afterwards by oneself one should pray oneself he should daven by oneself.[24] Some disagree.[25]

After the Fact

  1. 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. [26]

Latest Time

  1. The latest time to say Shmoneh Esrei of Shacharit is the end of the fourth hour (in Shaot Zmaniot). [27]
  2. If one has not prayed 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 did not 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. [28]
  3. One may not pray past the end of the sixth hour (but rather one should wait to say Tashlumin at Mincha).[29]

Times for Mincha

Ideal Time for Mincha

  1. The ideal time to pray Mincha is after nine and a half hours (Mincha Ketana), however, one fulfills one’s obligation by praying from six and a half hours (Mincha Gedola). [30]

When it is Ideal to Daven Mincha Gedola

  1. In many Yeshiva's the minhag is to daven mincha gedola to avoid breaking up a seder, a fixed section of learning.[31]
  2. If one needs to travel or have a meal (which one should not do before praying Mincha once the time for Mincha arrives), then one can pray from after six and a half hours. [32]
  3. If one will only be able to make a minyan for Mincha Gedola (after six and a half hours) and one will not make a minyan for mincha ketana (after nine and a half hours), it is preferable to pray with a minyan after six and a half hours. [33]

Earliest Time

  1. If one prayed 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. [34]

Latest Time for Mincha

After Sunset

  1. Even though certainly one should pray mincha before sunset, if the only options are to either pray mincha before sunset himself or with a minyan after sunset, Ashkenazim hold that one should pray oneself on time before sunset,[35] while Sephardim hold that one can wait to pray with the minyan as long as it is within 13.5 minutes after sunset.[36]
  2. Sephardic poskim hold that one can start Mincha before sunset even if one knows that one will not finish until after sunset.[37] Many Ashkenazic poskim disagree.[38]
  3. After the fact, opinions differ regarding how late one can still pray, and at what point should instead say Tashlumin at Maariv.[39]

Finishing After Sunset

  1. If a person starts Shemona Esrei before sunset it is okay even if he finishes Shemona Esrei after sunset.[40]

Tachanun

  1. If one reaches tachanun after sunset, there is debate amongst the poskim if it should be recited.[41]
  2. If mincha lasts until after nightfall, tachanun is not recited. [42]

If One Hears Kedusha of a Late Mincha Minyan

  1. 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. [43]

Times for Arvit

Earliest Time for Maariv (Plag)

  1. If one prayed Arvit prior to ten and three quarter hours one has not fulfilled one’s obligation. [44]
  2. 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. [45]

Maariv Before Sunset If One Davened Mincha Early

  1. According to Rabbi Yehuda, the latest time for mincha is ten and three quarter hours and from then on begins the time for maariv. According to Rabbanan, the cutoff point is sunset.[46] The halacha allows one to follow either opinion, however, one must be consistent and always follow Rabbi Yehuda or always follow Rabbanan. [47]
  2. The common minhag all over the world is to pray mincha until sunset. Accordingly, one may only begin to pray maariv after sunset. In extenuating circumstances, one can pray maariv before sunset if that day he prayed mincha before plag hamincha. The reason that works is because even though usually he follows the Rabbanan today he followed Rabbi Yehuda.[48]
  3. If the only minyan for maariv available is davening before sunset after plag hamincha one should daven with them[49] and repeat Shema after Tzet Hakochavim. Some would say to skip birchot kriyat shema and repeat them after tzet hakochavim with shema.[50]
  4. Many say that Sephardim should follow a Plag that is calculated by 1.25 hours before Tzet Hakochavim of the Geonim, 13.5 minutes after Shekiya, and not the Plag of the Gra, 1.25 hours before sunset.[51] Thereby, the Sephardi Plag Mincha is generally between 10 and 20 minutes after the Gra plag. See the CalJ App for calculation of this zman. However, others say that even Sephardim can calculate plag hamincha according to the Gra.[52]

Early Maariv on Friday Night

  1. Regarding praying Arvit early on Friday night see Making early Shabbat.

Maariv Before Sunset If One Davened Mincha after Plag

  1. An individual may not pray before mincha after plag mincha and maariv before sunset in one day under any circumstance.[53]
  2. A minyan may be lenient to pray both Mincha and Arvit between plag hamincha and sunset, even though it is a self-contradictory practice following both Rabbanan and Rabbi Yehuda.[54] If the only minyan available is such a minyan an individual shouldn't join such a minyan for both mincha and maariv, but only for one of them.[55] If they need you to complete the minyan you can join them.

Maariv After Sunset Before Tzet

  1. If one is davening in a minyan immediately after sunset one should pray with them completely. One should repeat Shema after Tzet. Some have the practice to just pray with them Shema and Shemona Esrei and skip birchot kriyat shema and repeat brichot kriyat shema and shema after tzet hakochavim.[56]
  2. If the only option is to daven at a minyan that is praying Arvit after immediately after Shekiya before Tzet Hakochavim and there's no later minyan one should pray with the minyan rather than daven later without a minyan.[57]

Ideal Time for Arvit (Tzet)

  1. One should make sure to say Kriyat Shema after Tzet HaKochavim.[58] Since Kriyat Shema is biblical one should be strict for Rabbenu Tam to repeat Shema after Tzet Hakochavim of Rabbenu Tam.[59]
  2. Ideally, one should pray Arvit after Tzet HaKochavim and not immediately after sunset.[60] However, the minhag of many places is to daven Arvit immediately after sunset.[61]

Latest Time

  1. One should make sure to daven maariv before Chatzot. If one could either daven by oneself before Chatzot or with a minyan after Chatzot one should daven by oneself before Chatzot.[62] Some disagree and allow davening in a minyan after chatzot as long as one says shema before chatzot.[63]
  2. After the fact, one may pray Arvit all night until Olot HaShachar.[64]

Sources

  1. ↑ S”A 1:6.
  2. ↑ 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.
  3. ↑ Magen Avraham 47:13, Kaf HaChaim 46:49, Or Letzion (vol 2, 4:9)
  4. ↑ 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.
  5. ↑ Halacha Brurah 1:16
  6. ↑ Shulchan Aruch 18:3 rules that the time to make the bracha on Tallit is from MeSheYakir. There is a dispute among the achronim about when exactly 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.
  7. ↑ Rama 18:3 says that bedieved if one wears a Tallit after Olot HaShachar one should make a bracha and concludes that such was the minhag. Aruch Hashulchan 18:9 agrees. Mishna Brura 18:10 says that ideally though one should wait until Misheyakir.
  8. ↑ Rama 18:3
  9. ↑ Rama OC 54:3, Piskei Teshuvot 30:1.
  10. ↑ Mishnah Berurah 58:17. Piskei Teshuvot (58:10) notes that some are lenient when it is unavoidable. However, Beiur 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 berakha on Tzitzit and Tefillin before Yotzer Or, and certainly it is preferable to not begin davening until one can make the berakha on Tzitzit and Tefillin.
  11. ↑ Shulchan Arukh OC 58:3.
  12. ↑ Shulchan Arukh 89:1, 8. Mishnah Berurah (89:4) notes that this may be lekhatchila for those who have no other choice, but for one who could say Shemoneh Esrei later he would only fulfill his obligation b’diavad by davening early.
  13. ↑ Piskei Teshuvot 89:4
  14. ↑ Gemara Brachot 26a writes the ideal time to pray Shacharit is at HaNetz 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 Shulchan Aruch 89:1
  15. ↑ Biur Halacha 58 s.v. umitzvah
  16. ↑ Yalkut Yosef 89:19
  17. ↑ 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.
  18. ↑ *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 (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 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. 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 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.
  19. ↑ Shulchan Aruch 58:3
  20. ↑ 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.
  21. ↑ 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. 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.
  22. ↑ Sh”t Sheilot Shmuel OC 12, Rav Elyashiv (quoted in Avnei Yashfei Tefillah page 167), Yalkut Yosef (Tefilla pages 137-139, 89:14).
  23. ↑ 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.
  24. ↑ 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.
  25. ↑ 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.
  26. ↑ *What is the earliest time for Shacharit? The Rosh 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 (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 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. 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 the Rabbenu Yerucham holds that there are three levels, ideally one should pray at HaNetz, it is permissible to pray after MeSheYakir and it is only effective, after the fact, after Olot HaShachar.]
    • Mishna Brurah 89:2 writes that based on Shulchan Aruch, if one prayed before Olot 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 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.
  27. ↑ 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
  28. ↑ *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 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 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 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 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.
  29. ↑ Rama O.C. 89:1 (based on the explanation of the Bet Yosef of the Rambam and Tur, see the previous footnote)
  30. ↑ *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:!2 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. Rav Nevinsal (BeYitzchak Yikra on Mishna Brurah 233:1) argues that according to the Rambam one should pray after 9.5 hours before 10.45 hours and only pray after 10.45 hours in extenuating circumstances. He even writes that it is preferable to pray before ten and three quarter hours rather than pray with a minyan, however, the minhag is not like this.
    • 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.
  31. ↑ Piskei Teshuvot 233:2. 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.
  32. ↑ 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).
  33. ↑ Mishna Brurah 233:1, Yalkut Yosef (Brachot pg 639). 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.
  34. ↑ Mishna Brurah 233:2 writes that this is implied from Shulchan Aruch 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 does not have to pray again.
  35. ↑ 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. 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. Bmarah Habazek 3:14 writes that one shouldn't daven after sunset and just daven tashlumin. 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.
  36. ↑ However, Chacham Ben Zion Abba Shaul (cited in Ishei Yisroel page 296) and Chacham Ovadia Yosef (Yechave Daat 5:22) say that it is preferable to pray with a minyan even if the 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.
  37. ↑ Yabia Omer OC 7:34 quoting the Geonim (Teshuva Mosafiya n. 51)
  38. ↑ 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.
  39. ↑ 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. Bmarah Habazek 3:14 writes that one shouldn't daven after sunset and just daven tashlumin. 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.
  40. ↑ Rav Hai Goan and Rav Sherira Goan in Teshuvot Hagoanim (Lik, 51), Aruch Hashulchan 110:5 based on Tosfot Brachot 7a s.v. shilmaleh, Yabia Omer OC 7:34
  41. ↑ The Mishneh Brura (131:17) holds one should say it. Rav Avigdor Neventzal in B’Yitzhak Yikareh on Mishna Brura (footnote to 131) quotes Rav Shlomo Zalman Auerbach who thinks one should not.
  42. ↑ Kitzur Shulchan Aruch 69:8, Mishna Brurah 131:17
  43. ↑ 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.
  44. ↑ Mishna Brurah 233:10, Kaf HaChaim 233:11 as is implied by Shulchan Aruch 233:1
  45. ↑ 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.
  46. ↑ 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 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 s.v. Tah Shma) asks why Tosfot needed to prove something which was so obvious from the Gemara.]
  47. ↑ 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. The Rabbenu Yonah (Brachot 18b s.v. DeAved) writes that whichever opinion one follows one must be consistent and always 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 Rabbenu Yonah.
  48. ↑ 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.
  49. ↑ 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 minyan until after mincha, it is better to daven oneself maariv than to daven in a minyan before sunset and contradict oneself within one day.
  50. ↑ Rabbenu Yonah Brachot 1b writes that if the congregation is davening before the time for Shema one should daven with them even though one won't fulfill one's 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 Brachot 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.
  51. ↑ 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 Chaim 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 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 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.
    • 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.
  52. ↑ 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.
  53. ↑ Shulchan Aruch 233:1, Mishna Brurah 233:11
  54. ↑ 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.
  55. ↑ Mishna Brurah 235:14
  56. ↑ *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).
  57. ↑ 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.
  58. ↑ Mishna Brachot 2a, Shulchan Aruch OC 235:1, Kitzur Shulchan Aruch 70:1
  59. ↑ Igrot Moshe YD 4:48:4
  60. ↑ Kitzur Shulchan Aruch 70:2
  61. ↑ Mishna Brurah 235:12 writes that fortunate is the person who can daven with a congregation after Tzet Hakochavim which is the correct time.
  62. ↑ 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. 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.
  63. ↑ Halacha Brurah 235:20
  64. ↑ Kitzur Shulchan Aruch 70:2
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