When Is the Earliest and Latest Time to Pray?

From Halachipedia

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]
  4. The earliest time to say Baruch SheAmar is Olot HaShachar which is 72 minutes (in Shaot Zmaniot) before HaNetz. [4]
  5. The earliest time that one can put on Tallit is MeSheYakir, which is one hour (in Shaot Zmaniot) before HaNetz. [5]
  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. [6]
  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.[7]
  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.[8]
  9. One should avoid saying Yotzer Or before misheyakir.[9]
  10. One who cannot avoid reciting Shema before misheyakir may do so after alot hashachar.[10]However, one may do so from alot hashachar at the earliest.[11] One may certainly say Shemone Esrei after misheyakir, even if it is before sunrise.[12]

Times for Shacharit

Earliest Time

  1. The ideal mitzvah is to start praying Shmoneh Esrei of Shacharit at HaNetz HaChama (sunrise). [13]
  2. After the fact, if one did pray after Olot HaShachar (dawn, about 72 minutes before sunrise) one has fulfilled one’s obligation. [14]
  3. 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. [15]
    1. Therefore, a person who needs to pray early in the morning in order to get to work should pray with a minyan that prays early according to the following schedule: say up to Birchot Kriyat Shema without 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. [16]
    2. If the choice is to pray with an early minyan that follow this system or praying later privately at one’s office, one should rather pray earlier with a minyan. [17] Some disagree and say that you should pray on your own. [18]
    3. However, 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. [19]
  4. 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. [20]
  5. 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. [21]

Latest Time

  1. The latest time to say Shmoneh Esrei of Shacharit is the end of the fourth hour (in Shaot Zmaniot). [22]
  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. [23]
  3. One may not pray past the end of the sixth hour (but rather one should wait to say Tashlumin at Mincha). [24]

Times for Mincha

Earliest Time

  1. The ideal time to pray Mincha is from nine and a half hours (Mincha Ketana), however, after the fact one fulfills one’s obligation by praying from six and a half hours (Mincha Gedola). [25]
  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. [26]
  3. If one will only be able to make a minyan for Mincha after six and a half hours and one will not make a minyan after nine and a half hours, it is preferable to pray with a minyan after six and a half hours. [27]
  4. 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. [28]

Latest Time for Mincha

  1. It is preferable to pray Mincha before ten and three quarter hours. [29]
  2. According to Rabbi Yehuda one must pray Mincha prior to ten and three quarter hours and the earliest time to pray Arvit/Mariv is ten and three quarter hours. According to Rabbanan Mincha may be said until nighttime and the earliest time to pray Arvit/Mariv is nighttime. [30] The halacha allows one to follow either opinion, however, one must be consistent and always follow Rabbi Yehuda or always follow Rabbanan. [31]
  3. If one always follows Rabbanan (praying Mincha until night and Arvit afterwards), and one night one prayed Arvit before night, one fulfills one’s obligation after the fact. [32]
  4. If one always follows Rabbanan (praying Mincha until night and Arvit afterwards), in extenuating circumstances one can pray Mincha before ten and three quarter hours and Arvit after that time. However, even in extenuating circumstances an individual is not permitted to pray both Mincha and Arvit between ten and three quarter hours and nighttime. [33]
  5. A minyan may be lenient to take both the leniency of Rabbi Yehuda and Rabbanan to pray both Mincha and Arvit between ten and three quarter hours and nighttime, however, an individual may not do so. Nonetheless, it is preferable for even the minyan to be consistent and pray Mincha before nighttime and Arvit after nighttime (according to the (general) minhag to follow Rabbanan). [34]
  6. If one prayed Arvit prior to ten and three quarter hours one has not fulfilled one’s obligation. [35]
  7. If one only has the ability to pray Arvit with a minyan before Tzet HaKochavim one should pray with them (and not pray later oneself) as long as one makes sure to repeat Shema later after Tzet HaKochavim. When saying Shema with the minyan one should not have in mind to be fulfilling one’s obligation of Shema. [36]
  8. If one made a mistake and prayed Arvit thinking that it was nighttime but really it was earlier one must pray again at the proper time. [37]
  9. Regarding praying Arvit early on Friday night see Making early Shabbat.
  10. If one reaches tachanun after sunset, there is debate amongst the poskim if it should be recited.[38]
  11. If mincha lasts until after nightfall, tachanun is not recited. [39]

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. [40]

Times for Arvit

Earliest Time

  1. One should make sure to say Kriyat Shema after Tzet HaKochavim.[41]
  2. Ideally, one should pray Arvit after Tzet HaKochavim.[42] However, according to certain minhagim and in certain cases one may say Arvit earlier, see above for these halachot.

Latest Time

  1. After the fact, one may pray Arvit until Olot HaShachar.[43]


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. ↑ Halacha Brurah 1:16
  5. ↑ 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.
  6. ↑ 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.
  7. ↑ Rama 18:3
  8. ↑ Rama OC 54:3, Piskei Teshuvot 30:1.
  9. ↑ 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.
  10. ↑ Shulchan Arukh OC 58:3.
  11. ↑ 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.
  12. ↑ Piskei Teshuvot 89:4
  13. ↑ 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
  14. ↑ 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.
  15. ↑
    • 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.
  16. ↑ 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 Olot Hashachar See also Iggrot Moshe OC 1:10 and Yechave Daat 2:8.
  17. ↑ Rabbi Yisrael Belsky (OU Kosher Webcast, min 19:30-28:30), Peri Yitzchak 1:2, Sh"t Yaskil Avdi 5:10, Sh"t Minchat Yitzchak 9:10. Chazon Ish (Ishei Yisrael 13:note 21) rule likewise.
  18. ↑ Sh”t Sheilot Shmuel OC 12, Iggerot Moshe, OC 4:6, Rav Elyashiv (quoted in Avnei Yashfei Tefillah page 167), Yalkut Yosef Tefilla pages 137-139.
  19. ↑ Rabbi Yisrael Belsky (OU Kosher Webcast, min 19:30-28:30)
  20. ↑
    • 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 דרישה 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.
  21. ↑ Rav Yosef Shalom Elyashiv quoted in Tefilla Kehilchita page 78 and in Avnei Yashfe Tefilla page 169 says that although he can answer for their minyan he cannot pray with them. This is true even if he is the sixth one who would be praying (a minyan requires ten but a minimum of six praying at the time) and his refusal to pray would prevent there being a minyan. Rav Shlomo Zalman Auerbach in Halichot Shlomo 1:5-13 though ruled that if the refusal to join will prevent the minyan he may pray with them as long as it is not on a consistent basis.
  22. ↑ 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
  23. ↑
    • 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.
  24. ↑ Rama 89:1 (based on the explanation of the Bet Yosef of the Rambam and Tur, see the previous footnote)
  25. ↑
    • The Tur 233:1 writes that the primary time to pray Mincha is after six and a half hours while the Rambam (Tefillah 3:2-3) writes that it is preferable to pray from nine and a half hours and after the fact one fulfills one’s obligation if one prayed before then from after six and a half hours. The Rambam's reasoning is that the Tefillah of Mincha is comparable to the korban which was brought at the end of the day. This dispute is explained in the Bet Yosef 233:1.
    • Shulchan Aruch 233:1 rules like the Rambam. The Mishna Brurah 233:1 also holds like the Rambam but adds that there are some rishonim who allow one to pray earlier and in certain cases (see further) one may pray earlier. Kaf HaChaim 233:1, Yalkut Yosef (Brachot page 637) and Halichot Olam (vol 1 pg 253) concur with Mishna Brurah.
    • See the BeYitchak Yikra 233:1 (notes of Rav Nevinsal on Mishna Brurah) who adds that the Rambam holds that the only preferable time is after Mincha Ketana before Plag Mincha (10 ¾ hours) and it 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.
  26. ↑ 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).
  27. ↑ Mishna Brurah 233:1, Yalkut Yosef (Brachot pg 639)
  28. ↑ 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.
  29. ↑ Kaf HaChaim 233:3. BeYitzchak Yikra on Mishna Brurah 233:1 writes that according to the Rambam one should not pray Mincha after ten and three quarter hours except in extenuating circumstances. Furthermore, he 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.
  30. ↑ The Mishna (Brachot 26a) writes that according to Rabbi Yehuda one must pray Mincha prior to ten and three quarter hours while according to Rabbanan Mincha may be said until nighttime. Tosfot 27a (D”H Tah Shma) writes that according to Rabbi Yehuda the earliest time to say Mariv is ten and three quarter hours while according to Rabbanan the earliest time is nighttime. [This is also evident in the Gemara there (27a-b) and the upcoming Rishonim. The Maharsha (27a s.v. Tah Shma) asks why Tosfot needed to prove something which was so obvious from the Gemara.]
  31. ↑ 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 quoted by the Rosh (Brachot 4:3) in the name of 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. This is also the ruling of Tur and Shulchan Aruch 233:1.
  32. ↑ 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 233:1.
  33. ↑ 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. 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.
  34. ↑ Mishna Brurah 233:11 writes that in a minayn 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.
  35. ↑ Mishna Brurah 233:10, Kaf HaChaim 233:11 as is implied by Shulchan Aruch 233:1
  36. ↑
    • 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). 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.
  37. ↑ 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.
  38. ↑ 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.
  39. ↑ Kitzur Shulchan Aruch 69:8, Mishna Brurah 131:17
  40. ↑ 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.
  41. ↑ Kitzur Shulchan Aruch 70:1
  42. ↑ Kitzur Shulchan Aruch 70:2
  43. ↑ Kitzur Shulchan Aruch 70:2
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