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When Is the Earliest and Latest Time to Pray?: Difference between revisions
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When Is the Earliest and Latest Time to Pray? (view source)
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, 11 JulyLatest time for Mincha. "Certainly, one should daven mincha before sunset." Many don't hold like this escpecially Chassidim. I know you mentioned that Chacham Ovadia holds that one may daven minch bein hashmashos lchatchila.....
(Latest time for Mincha. "Certainly, one should daven mincha before sunset." Many don't hold like this escpecially Chassidim. I know you mentioned that Chacham Ovadia holds that one may daven minch bein hashmashos lchatchila.....) |
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=== Korbanot === | === Korbanot === | ||
#One should recite [[Korbanot|''korbanot'']] during the day, meaning after [[Olot HaShachar|''alot ha'shachar'']].<ref>Shulchan Aruch O.C. 1:6 </ref> | #One should recite [[Korbanot|''korbanot'']] during the day, meaning after [[Olot HaShachar|''alot ha'shachar'']].<ref>Shulchan Aruch O.C. 1:6 </ref> | ||
#If one does not have time, according to Ashkenazim he may say ''korbanot'' at night.<ref>Pri Megadim M"Z 1:6, Mishna Brurah 1:17. Chida (Birkei Yosef 1:13) writes that a person who doesn't have time can say korbanot at night since it is no worse than learning Torah at night. However, he concludes, that according to kabbalah that a person shouldn't read psukim at night really he shouldn't recite korbanot then. </ref> In cases of need, such as a worker who needs to daven early, according to Sephardim, he can say ''[[korbanot]]'' from 96 seasonal minutes before [[HaNetz|hanetz]].<ref>Halacha Brurah 1:16 (based on Sh”t Yacheve Daat 2:8) writes that in cases of need (for example a worker who needs to daven early) it is possible to say [[korbanot]] 96 minutes before [[HaNetz|hanetz]].</ref> | #If one does not have time, according to Ashkenazim he may say ''korbanot'' at night.<ref>Pri Megadim M"Z 1:6, Mishna Brurah 1:17. Chida (Birkei Yosef 1:13) writes that a person who doesn't have time can say korbanot at night since it is no worse than learning Torah at night. However, he concludes, that according to kabbalah that a person shouldn't read psukim at night really he shouldn't recite korbanot then. </ref> In cases of need, such as a worker who needs to ''daven'' early, according to Sephardim, he can say ''[[korbanot]]'' from 96 seasonal minutes before [[HaNetz|''hanetz'']].<ref>Halacha Brurah 1:16 (based on Sh”t Yacheve Daat 2:8) writes that in cases of need (for example a worker who needs to daven early) it is possible to say [[korbanot]] 96 minutes before [[HaNetz|hanetz]].</ref> | ||
#The ''parsha'' of the ''korban tamid'' and the ''mishnayot'' of the ''korbanot'' should only be said during the day.<ref>Shulchan Aruch O.C. 47:13, Mishna Brurah 47:32</ref> | #The ''parsha'' of the ''korban tamid'' and the ''mishnayot'' of the ''korbanot'' should only be said during the day.<ref>Shulchan Aruch O.C. 47:13, Mishna Brurah 47:32</ref> | ||
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#The earliest time that one should lay ''tefillin is [[MeSheYakir|misheyakir]].''<ref>Shulchan Aruch O.C. 30:1</ref> | #The earliest time that one should lay ''tefillin is [[MeSheYakir|misheyakir]].''<ref>Shulchan Aruch O.C. 30:1</ref> | ||
#One who is in a pressing situation and must ''daven'' before the ''zman -'' for if he does not, he will totally miss ''zman tefillah'', may put on ''tallit'' and ''tefillin'' before [[Alot HaShachar|''alot hashachar'']].<ref>Shulchan Aruch O.C. 30:3, Mishna Brurah 30:13, Ishei Yisrael 18:11</ref> | #One who is in a pressing situation and must ''daven'' before the ''zman -'' for if he does not, he will totally miss ''zman tefillah'', may put on ''tallit'' and ''tefillin'' before [[Alot HaShachar|''alot hashachar'']].<ref>Shulchan Aruch O.C. 30:3, Mishna Brurah 30:13, Ishei Yisrael 18:11</ref> | ||
##If one puts on | ##If one puts on ''tzitzit'' before [[Alot HaShachar|''alot hashachar'']], he should not recite a ''bracha'' until [[MeSheYakir|''misheyakir'']], and then he should feel the ''tzitzit'' after making the ''bracha''.<ref>Shulchan Aruch and Rama O.C. 18:3</ref> | ||
##If one makes this ''bracha'' during ''pesukei dezimra'', it should be said between paragraphs.<ref>Mishna Brurah 51:8 writes that it is permissible to say birchat hodaah during pesukei d'zimra. Shulchan Aruch O.C. 53:3 is clear that one can make a bracha on tallit and tefillin during pesukei d'zimra. Biur Halacha 51:4 s.v. Tzarich writes that it is better to wait for between paragraphs. Here too, there is no rush. Ishei Yisrael (16:6,7; ibid. 18:10,11) agrees.</ref> If [[MeSheYakir|''misheyakir'']] happens between the end of ''pesukei d'zimra'' and ''yishtabach'', one should wait to make the ''bracha'' until after ''[[yishtabach]]''.<ref>Shulchan Aruch O.C. 53:3</ref> However, the ''shliach tzibbur'' should make the ''bracha'' before ''yishtabach''.<ref>Rama O.C. 53:3. Mishna Brurah 53:8 writes that if he only gets the tallit and tefillin after yishtabach he may make the bracha at that time as well. It would be the same here if the time of misheyakir is during yishtabach. </ref> Once the ''shaliach tzibbur'' starts the ''kaddish'' after ''yishtabach'' one can no longer make a ''bracha'' on the ''tallit'' until after ''shemoneh esrei''.<ref>Rama O.C. 54:3; Mishna Brurah 54:13</ref> The ''bracha'' on ''tefillin'' may be said between the paragraphs of ''birchot kriat shema''.<ref>Shulchan Aruch and Rama O.C. 66:2, Mishna Brurah 54:13, Ishei Yisrael 18:11</ref> | ##If one makes this ''bracha'' during ''pesukei dezimra'', it should be said between paragraphs.<ref>Mishna Brurah 51:8 writes that it is permissible to say birchat hodaah during pesukei d'zimra. Shulchan Aruch O.C. 53:3 is clear that one can make a bracha on tallit and tefillin during pesukei d'zimra. Biur Halacha 51:4 s.v. Tzarich writes that it is better to wait for between paragraphs. Here too, there is no rush. Ishei Yisrael (16:6,7; ibid. 18:10,11) agrees.</ref> If [[MeSheYakir|''misheyakir'']] happens between the end of ''pesukei d'zimra'' and ''yishtabach'', one should wait to make the ''bracha'' until after ''[[yishtabach]]''.<ref>Shulchan Aruch O.C. 53:3</ref> However, the ''shliach tzibbur'' should make the ''bracha'' before ''yishtabach''.<ref>Rama O.C. 53:3. Mishna Brurah 53:8 writes that if he only gets the tallit and tefillin after yishtabach he may make the bracha at that time as well. It would be the same here if the time of misheyakir is during yishtabach. </ref> Once the ''shaliach tzibbur'' starts the ''kaddish'' after ''yishtabach'' one can no longer make a ''bracha'' on the ''tallit'' until after ''shemoneh esrei''.<ref>Rama O.C. 54:3; Mishna Brurah 54:13</ref> The ''bracha'' on ''tefillin'' may be said between the paragraphs of ''birchot kriat shema''.<ref>Shulchan Aruch and Rama O.C. 66:2, Mishna Brurah 54:13, Ishei Yisrael 18:11</ref> | ||
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#''Shemoneh esrei'' should be recited after ''hanetz.''<ref>Shulchan Aruch 89:1</ref> If it was recited from [[Alot HaShachar|''alot hashachar'']] one has fulfilled his obligation. In a case of need, like for one who is traveling, it is even considered ideal to say ''shemoneh esrei'' from [[Alot HaShachar|''alot hashachar'']].<ref>The Rosh ([[Brachot]] 4:1) writes that even though ideally one should pray at [[HaNetz]] (sunrise) if one prayed after [[Olot HaShachar]] one would have fulfilled one’s obligation. This is also the opinion of many Rishonim including Tosfot 30a (s.v. Avuha), Rambam ([[Tefillah]] 3:7, Sh”t Rambam 27), Rabbenu Yerucham (according to Bet Yosef 89:1) and the Tur 89:1. This is codified in Shulchan Aruch 89:1. Mishna Berura 89:4 writes that if one has a pressing need, he may daven l'chatchila from alot hashachar.</ref> | #''Shemoneh esrei'' should be recited after ''hanetz.''<ref>Shulchan Aruch 89:1</ref> If it was recited from [[Alot HaShachar|''alot hashachar'']] one has fulfilled his obligation. In a case of need, like for one who is traveling, it is even considered ideal to say ''shemoneh esrei'' from [[Alot HaShachar|''alot hashachar'']].<ref>The Rosh ([[Brachot]] 4:1) writes that even though ideally one should pray at [[HaNetz]] (sunrise) if one prayed after [[Olot HaShachar]] one would have fulfilled one’s obligation. This is also the opinion of many Rishonim including Tosfot 30a (s.v. Avuha), Rambam ([[Tefillah]] 3:7, Sh”t Rambam 27), Rabbenu Yerucham (according to Bet Yosef 89:1) and the Tur 89:1. This is codified in Shulchan Aruch 89:1. Mishna Berura 89:4 writes that if one has a pressing need, he may daven l'chatchila from alot hashachar.</ref> | ||
# The ideal mitzvah is to start praying [[Shmoneh Esrei|''shmoneh esrei'']] of [[Shacharit|''shacharit'']] at ''ha[[Netz HaChama|netz hachama]]'' (sunrise). The practice of those who say ''shemoneh esrei'' of ''shacharit'' at ''[[HaNetz|hanetz]]'' is called ''Vatikin''.<ref>Shulchan Aruch O.C. 89:1, Shulchan Aruch O.C. 58:1, Gemara <nowiki>[[Brachot]]</nowiki> 26a writes the ideal time to pray <nowiki>[[Shacharit]]</nowiki> is at <nowiki>[[HaNetz HaChama]]</nowiki> and that was the practice of the <nowiki>[[Vatikin]]</nowiki> (those who fulfill the מצות early and in the proper time). This is codified by the Rambam (<nowiki>[[Tefillah]]</nowiki> 3:1), Rosh (<nowiki>[[Brachot]]</nowiki> 4:1), Tur and Shulchan Aruch 89:1</ref> | # The ideal mitzvah is to start praying [[Shmoneh Esrei|''shmoneh esrei'']] of [[Shacharit|''shacharit'']] at ''ha[[Netz HaChama|netz hachama]]'' (sunrise). The practice of those who say ''shemoneh esrei'' of ''shacharit'' at ''[[HaNetz|hanetz]]'' is called ''Vatikin''.<ref>Shulchan Aruch O.C. 89:1, Shulchan Aruch O.C. 58:1, Gemara <nowiki>[[Brachot]]</nowiki> 26a writes the ideal time to pray <nowiki>[[Shacharit]]</nowiki> is at <nowiki>[[HaNetz HaChama]]</nowiki> and that was the practice of the <nowiki>[[Vatikin]]</nowiki> (those who fulfill the מצות early and in the proper time). This is codified by the Rambam (<nowiki>[[Tefillah]]</nowiki> 3:1), Rosh (<nowiki>[[Brachot]]</nowiki> 4:1), Tur and Shulchan Aruch 89:1</ref> | ||
# If a person can either daven at ''[[HaNetz|hanetz]]'' without a minyan or later with a minyan, according to Ashkenazim one may daven at ''[[HaNetz|hanetz]]'' if one is always careful to ''daven'' at ''[[HaNetz|hanetz]]''.<ref>Biur Halacha 58: s.v. u'mitzva</ref> According to Sephardim one should daven with a minyan later unless one will pray with kavana.<ref>Yalkut Yosef 89:19</ref> | # If a person can either daven at ''[[HaNetz|hanetz]]'' without a minyan or later with a minyan, according to Ashkenazim one may daven at ''[[HaNetz|hanetz]]'' if one is always careful to ''daven'' at ''[[HaNetz|hanetz]]''.<ref>Biur Halacha 58: s.v. u'mitzva</ref> According to Sephardim one should daven with a minyan later unless one will pray with ''kavana''.<ref>Yalkut Yosef 89:19</ref> | ||
== One Who Must Work Early == | == One Who Must Work Early == | ||
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*There is a minority of Rishonim who hold that in extenuating circumstances one is permitted to pray [[Shacharit]] before [[Olot HaShachar|alot hashachar]]. The basis of this approach is Rashi (Brachot 30a s.v. VeLayaved), Sh”t Raavan (176), and Raavad (quoted by the Sefer Hashlamah). | *There is a minority of Rishonim who hold that in extenuating circumstances one is permitted to pray [[Shacharit]] before [[Olot HaShachar|alot hashachar]]. The basis of this approach is Rashi (Brachot 30a s.v. VeLayaved), Sh”t Raavan (176), and Raavad (quoted by the Sefer Hashlamah). | ||
*Shulchan Aruch 89:8 rules that in cases of extenuating circumstances such as where one has to travel early one may pray [[Shacharit]] [[Shmoneh Esrei|shemoneh esrei]] immediately after [[Olot HaShachar|alot hashachar]] and then say Shema while traveling if one is able to have kavana (proper intent) while traveling. This is also mentioned in Mishna Brurah 89:1.</ref> | *Shulchan Aruch 89:8 rules that in cases of extenuating circumstances such as where one has to travel early one may pray [[Shacharit]] [[Shmoneh Esrei|shemoneh esrei]] immediately after [[Olot HaShachar|alot hashachar]] and then say Shema while traveling if one is able to have kavana (proper intent) while traveling. This is also mentioned in Mishna Brurah 89:1.</ref> | ||
##Therefore, a person who needs to pray early in the morning in order to get to work should pray with a [[minyan|''minyan'']] that starts | ##Therefore, a person who needs to pray early in the morning in order to get to work should pray with a [[minyan|''minyan'']] that starts ''davening'' after ''misheyakir'' before ''[[HaNetz|hanetz]]''.<ref>Shulchan Aruch 89:1, Mishna Berurah 89:4 write that when in a pressing situation, one may daven shemoneh esrei from alot hashachar. Shulchan Aruch 18:3 writes that the bracha on tallit should not be said before misheyakir. Shulchan Aruch 30:1 writes that tefillin should not be laid before misheyakir. Shulchan Aruch 58:1 writes that krias shema should not be recited before misheyakir. </ref> | ||
##If that isn't possible then the minyan should use the following schedule: say up to ''birchot [[Kriyat Shema|kriyat shema]]'' without [[Tallit|''tallit'']] and [[Tefillin|''tefillin'']] (except for ''shaliach tzibbur'' who should put on [[Tallit|''tallit'']] and [[Tefillin|''tefillin'']] before ''yishtabach''), when [[MeSheYakir|''misheyakir'']] arrives put on [[Tallit|''tallit'']] and [[Tefillin|''tefillin'']], then continue from there. <ref>[http://www.ou.org/webcast_kosher Rabbi Yisrael Belsky] (OU Kosher Webcast, min 19:30-28:30). Sh"t Igrot Moshe 4:6 writes that a person who needs to make it to work is considered to be in an extenuating circumstance in which Shulchan Aruch 89:8 writes that one may pray [[Shacharit]] after Alot Hashachar See also Iggrot Moshe OC 1:10 and Yechave Daat 2:8.</ref> | ##If that isn't possible then the minyan should use the following schedule: say up to ''birchot [[Kriyat Shema|kriyat shema]]'' without [[Tallit|''tallit'']] and [[Tefillin|''tefillin'']] (except for ''shaliach tzibbur'' who should put on [[Tallit|''tallit'']] and [[Tefillin|''tefillin'']] before ''yishtabach''), when [[MeSheYakir|''misheyakir'']] arrives put on [[Tallit|''tallit'']] and [[Tefillin|''tefillin'']], then continue from there. <ref>[http://www.ou.org/webcast_kosher Rabbi Yisrael Belsky] (OU Kosher Webcast, min 19:30-28:30). Sh"t Igrot Moshe 4:6 writes that a person who needs to make it to work is considered to be in an extenuating circumstance in which Shulchan Aruch 89:8 writes that one may pray [[Shacharit]] after Alot Hashachar See also Iggrot Moshe OC 1:10 and Yechave Daat 2:8.</ref> | ||
#If the choice is to | #If the choice is to ''daven'' with an early [[minyan|''minyan'']] that ''davens'' before ''[[HaNetz|hanetz]]'' after ''[[MeSheyakir|misheyakir]]'' or to ''daven'' later by oneself, such as in one's office, one should rather ''daven'' earlier with a [[minyan|''minyan'']].<ref>[http://www.ou.org/webcast_kosher Rabbi Yisrael Belsky] (OU Kosher Webcast, min 19:30-28:30), Igrot Moshe 4:6 s.v. im ken, Peri Yitzchak 1:2, Sh"t Yaskil Avdi 5:10, Sh"t Minchat Yitzchak 9:10. Chazon Ish (Ishei Yisrael 13:note 21) ruled likewise. [http://www.ou.org/webcast_kosher Rabbi Yisrael Belsky] (OU Kosher Webcast, min 19:30-28:30) said that if one feels that it is just too dark and one cannot understand what the people are relying on to put on [[Tefillin]] so early one should say up to Baruch SheAmar before traveling and then pray at one’s office.</ref> Some disagree and say that you should ''daven'' on your own rather than ''daven'' before ''hanetz''. <ref>Sh”t Sheilot Shmuel OC 12, Rav Elyashiv (quoted in Avnei Yashfei [[Tefillah]] page 167), Yalkut Yosef ([[Tefilla]] pages 137-139, 89:14). </ref> | ||
#If a person who is not in a rush to | #If a person who is not in a rush to ''daven'' before sunrise is needed for a [[minyan|''minyan'']] that is ''davening'' before sunrise there is a dispute whether he is allowed to join or not. <ref>Rav Yosef Shalom Elyashiv quoted in Tefilla Kehilchita page 78 and in Avnei Yashfe (Tefilla page 169 89:14) says that although he can answer for their [[minyan]] he cannot pray with them. This is true even if he is the sixth one who would be praying (a [[minyan]] requires ten but a minimum of six praying at the time) and his refusal to pray would prevent there being a [[minyan]]. Rav Shlomo Zalman Auerbach in Halichot Shlomo 1:5-13 (and Avnei Yishfe p. 169) though ruled that if the refusal to join will prevent the [[minyan]] he may pray with them as long as it is not on a consistent basis. </ref> | ||
===Pre-Misheyakir=== | ===Pre-Misheyakir=== | ||
#One who has a choice to ''daven'' with a pre-''[[MeSheyakir|misheyakir]]'' minyan or afterwards by himself, should | #One who has a choice to ''daven'' with a pre-''[[MeSheyakir|misheyakir]]'' minyan or afterwards by himself, should ''daven'' alone.<ref>Avnei Yishfe p. 167 quotes Rav Elyashiv that it is better to daven oneself later rather than davening before Mesheyakir. He also cites Pri Yitzchak s.v. nachzor 1:2 who agrees.</ref> Some disagree.<ref>Avnei Yishfe p. 168 quotes Rav Ben Tzion Abba Shaul who says that if that's the only minyan available one should daven with a pre-mesheyakir minyan relying on the Pri Chadash rather than daven by oneself. Igrot Moshe 4:6 s.v. im ken agrees.</ref> | ||
===After the Fact=== | ===After the Fact=== | ||
#If one | #If one ''davened'' before [[Olot HaShachar|''alot hashachar'']], one has not fulfilled their obligation. Nonetheless, one should ''daven'' again on condition that if one is exempt then they are ''davening'' voluntarily. <ref>*What is the earliest time for [[Shacharit]]? The Rosh 4:1 writes that even though ideally one should pray at [[HaNetz|hanetz]] (sunrise) if one prayed after [[Olot HaShachar|alot hashachar]] one would have fulfilled one’s obligation. This is also the opinion of many rishonim including Tosfot 30a (s.v. Avuha), Rambam ([[Tefillah]] 3:7, Sh”t Rambam 27), Rabbeinu Yerucham (according to Bet Yosef 89:1) and the Tur 89:1. This is codified in Shulchan Aruch 89:1. | ||
*There is a minority of rishonim who hold that in extenuating circumstances one is permitted to pray [[Shacharit]] before [[Olot HaShachar|alot hashachar]]. The basis of this approach is Rashi ([[Brachot]] 30a s.v. VeLayaved), Sh”t Raavan (176), and Raavad (quoted by the Sefer Hashlamah). | *There is a minority of rishonim who hold that in extenuating circumstances one is permitted to pray [[Shacharit]] before [[Olot HaShachar|alot hashachar]]. The basis of this approach is Rashi ([[Brachot]] 30a s.v. VeLayaved), Sh”t Raavan (176), and Raavad (quoted by the Sefer Hashlamah). | ||
*[Interestingly, the Derisha argues that Rabbeinu Yerucham holds that there are three levels, ideally one should pray at [[HaNetz|hanetz]], it is permissible to pray after [[MeSheYakir|misheyakir]] and it is only effective, after the fact, after [[Olot HaShachar|alot hashachar]].] | *[Interestingly, the Derisha argues that Rabbeinu Yerucham holds that there are three levels, ideally one should pray at [[HaNetz|hanetz]], it is permissible to pray after [[MeSheYakir|misheyakir]] and it is only effective, after the fact, after [[Olot HaShachar|alot hashachar]].] | ||
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== Latest Time for Shacharit == | == Latest Time for Shacharit == | ||
#The latest time to say [[Shmoneh Esrei|''shemoneh esrei'']] of [[Shacharit|''shacharit'']] is the end of the fourth hour (in [[Shaot Zmaniot|''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> | #The latest time to say [[Shmoneh Esrei|''shemoneh esrei'']] of [[Shacharit|''shacharit'']] is the end of the fourth hour (in [[Shaot Zmaniot|''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 | #If one has not ''davened'' until the end of the fourth hour, one should ''daven'' [[Shacharit|''shacharit'']] before the end of the sixth hour (in [[Shaot Zmaniot|''shaot zmaniot'']]) - midday. If one intentionally did not ''daven'' in the first four hours one should still ''daven'' before midday but one should stipulate that if one is exempt that one is ''davening'' a voluntary [[prayer]]. <ref>*The Rif 18a originates that even though we hold like Rabbi Yehuda that the latest time for [[Shacharit]] is the fourth hour one could still pray after the fourth hour and receive the reward for praying (albeit having lost the reward for praying in the proper time). The Rosh 4:1, Rambam (Hilchot [[Tefillah]] 3:1), and Tur 89:1 hold like the Rif. | ||
*The Bet Yosef 89:1 writes that it seems as though the Rosh and Rif base their halacha on the general language of the gemara (Brachot 26a) “one could pray all day and receive reward for [[prayer]] but would lose the reward for [[prayer]] in its proper time.” Because this phrase was the gemara’s way of explaining the halacha of [[Tashlumin]], the Bet Yosef, rules that according to the Rif and Rosh one would not be able to pray after the fourth hour if a person intentionally did not pray in the first four hours. | *The Bet Yosef 89:1 writes that it seems as though the Rosh and Rif base their halacha on the general language of the gemara (Brachot 26a) “one could pray all day and receive reward for [[prayer]] but would lose the reward for [[prayer]] in its proper time.” Because this phrase was the gemara’s way of explaining the halacha of [[Tashlumin]], the Bet Yosef, rules that according to the Rif and Rosh one would not be able to pray after the fourth hour if a person intentionally did not pray in the first four hours. | ||
*However, the Rambam and Tur 89:1 hold that if a person intentionally prayed after the fourth hour he still receives reward for [[prayer]]. The Bet Yosef 89:1 explains that the Rambam tried to minimize the dispute between רבנן and Rabbi Yehuda so that there would not be an argument as to whether one totally fulfills the mitzvah or does not fulfill it at all in the period between the fourth and sixth hour. Rather they both agree that it is still time for [[Shacharit]] but according to Rabbi Yehuda one who prays at that time only receives reward for [[prayer]] but not that of [[prayer]] in its proper time while רבנן hold that one would also receive the reward of it being in its proper time. According to this explanation, one should be able to pray in this period even if one intentionally did not pray beforehand. | *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. | ||
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===Ideal Time for Mincha=== | ===Ideal Time for Mincha=== | ||
#The ideal time to | #The ideal time to ''daven'' [[Mincha|''mincha'']] is after nine and a half hours ([[Mincha|''mincha'']] ''ketana''), however, one fulfills one’s obligation by ''davening'' from six and a half hours (''[[mincha]] gedola''). <ref>*Rambam (Tefillah 3:2) writes that since they instituted Tefillah corresponding to korbanot the primary time for mincha is mincha ketana, 9.5 hours in the day but one fulfills one's obligation anytime after mincha gedola, 6.5 hours. The Tur 233:1 argues that the primary time to pray [[Mincha]] is after six and a half hours since it is the time when a korban mincha is fit. Shulchan Aruch O.C. 233:1 follows the Rambam. The Mishna Brurah 233:1 also holds like the Rambam but adds that there are some rishonim who allow one to pray earlier and in certain cases (see further) one may pray earlier. Kaf HaChaim 233:1, Yalkut Yosef (Brachot page 637) and Halichot Olam (vol 1 pg 253) concur with Mishna Brurah. Aruch Hashulchan 233:12 writes that ideally one should daven after mincha ketana but for any small reason one could even initially daven mincha gedola. | ||
*Kaf Hachaim 233:3 adds that really the best time is after plag mincha, 10.45 hours into the day. | *Kaf Hachaim 233:3 adds that really the best time is after plag mincha, 10.45 hours into the day. | ||
*See the BeYitchak Yikra 233:1 (notes of Rav Nevinsal on Mishna Brurah) who adds that the Rambam holds that the only preferable time is after [[Mincha]] ketana before plag [[Mincha]] (10 ¾ hours) and it would be preferable to say [[Mincha]] individually at [[Mincha]] gedola rather than with a [[minyan]] at [[Mincha]] ketana after plag [[Mincha]]. Nonetheless, he agrees that the minhag is not like this.</ref> | *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> | ||
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====When it is Ideal to Daven Mincha Gedola==== | ====When it is Ideal to Daven Mincha Gedola==== | ||
#In many yeshivos the minhag is to daven ''mincha gedola'' to avoid breaking up a ''seder,'' a fixed section of learning.<ref>Piskei Teshuvot 233:2. [https://www.torahanytime.com/#/lectures?v=74381 Rav Yitzchak Yosef (Motzei Shabbat Shemot 5779 approx min 30)] explained that his father used to say mincha only after mincha ketana but later said it at mincha gedola. He recommended it for a yeshiva setting. He also explained that the Rif and Rosh hold that it is permitted even initially to say mincha at mincha gedola.</ref> | #In many yeshivos the minhag is to ''daven'' ''mincha gedola'' to avoid breaking up a ''seder,'' a fixed section of learning.<ref>Piskei Teshuvot 233:2. [https://www.torahanytime.com/#/lectures?v=74381 Rav Yitzchak Yosef (Motzei Shabbat Shemot 5779 approx min 30)] explained that his father used to say mincha only after mincha ketana but later said it at mincha gedola. He recommended it for a yeshiva setting. He also explained that the Rif and Rosh hold that it is permitted even initially to say mincha at mincha gedola.</ref> | ||
#If one needs to travel or have a meal (which is forbidden before praying, once the time for [[Mincha|''mincha'']] arrives), one can | #If one needs to travel or have a meal (which is forbidden before praying, once the time for [[Mincha|''mincha'']] arrives), one can ''daven'' from after six and a half hours. <ref>Mishna Brurah 233:1 writes that if one needs to travel, have a meal, or one will only be able to make a [[minyan]] for [[Mincha]] earlier, then one can pray from after six and a half hours. Kaf HaChaim 233:1 also writes that there are those who are lenient to pray early if there is a need. Yalkut Yosef ([[Brachot]] page 637) and Halichot Olam (vol 1 pg 253) writes that it is preferable to pray after six and a half hours in order to avoid having a meal before praying [[Mincha]] (after the time for [[Mincha]] has arrived). </ref> | ||
#If one will only be able to make a [[minyan|''minyan'']] for ''[[mincha]] gedola'' (after six and a half hours) and one will not make a [[minyan|''minyan'']] for ''mincha ketana'' (after nine and a half hours), it is preferable to | #If one will only be able to make a [[minyan|''minyan'']] for ''[[mincha]] gedola'' (after six and a half hours) and one will not make a [[minyan|''minyan'']] for ''mincha ketana'' (after nine and a half hours), it is preferable to ''daven'' with a [[minyan|''minyan'']] after six and a half hours. <ref>Mishna Brurah 233:1, Yalkut Yosef ([[Brachot]] pg 639). [https://www.torahanytime.com/#/lectures?v=74381 Rav Yitzchak Yosef (Motzei Shabbat Shemot 5779 min 43)] said that although the Shoel Vnishal held that it is better to daven by oneself than to daven at mincha gedola the halacha doesn't follow that opinion.</ref> | ||
===Earliest Time=== | ===Earliest Time=== | ||
#If one | #If one ''davened'' prior to six and a half hours, according to many, one has not fulfilled one’s obligation; however, some say that one has fulfilled one's obligation after the fact. Therefore, one should not ''daven'' again.<ref>Mishna Brurah 233:2 writes that it is implied from Shulchan Aruch 233:1 that one has not fulfilled one's obligation (and is agreed upon by many achronim); however, there are some achronim who say that after the fact one has fulfilled one’s obligation. Kaf HaChaim 233:2 quotes the dispute of the achronim but concludes that because [[Tefillah]] is derabbanan one does not have to pray again. Ishei Yisrael 27:5 agrees. See Ishei Yisrael 27 footnote 10. </ref> | ||
===Latest Time for Mincha=== | ===Latest Time for Mincha=== | ||
====After Sunset==== | ====After Sunset==== | ||
#Certainly, one should | #Certainly, one should ''daven'' ''mincha'' before sunset. After the fact, opinions differ regarding how late one can still pray, and at what point should instead say [[Tashlumin|''tashlumin'']] at [[Maariv|''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> | ||
#If one's only options are to | #If one's only options are to either to ''daven'' ''mincha'' before sunset himself or to pray with a ''minyan'' after sunset, it will depend on if he is Ashkenazi or Sephardi. 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> Chacham Ben Zion Abba Shaul (cited in Ishei Yisroel page 296) and Chacham Ovadia Yosef (Yechave Daat 5:22) write that it is preferable to pray with a minyan as long as they are praying within the first thirteen and a half minutes after sunset. Rabbi Meir Mazuz in Bayit Neeman 1:25 p. 146 s.v. miyhu agrees even though we don't accept Rabbeinu Tam since this case is an minhag to pray during Ben Hashemashot. Yalkut Yosef 233:3 and Halacha Brurah 233:6 agree. </ref> | ||
====Finishing After Sunset==== | ====Finishing After Sunset==== | ||
