When Is the Earliest and Latest Time to Pray?

From Halachipedia
  • Note: All times are Shaot Zmaniot (halachic hours) and so exact times see here.

Earliest time for parts of Shacharit

  1. One can only say Korbanot during the day, meaning after Olot HaShachar (which is 72 minutes in Shaot Zmaniot). [1]
  2. In cases of need, such a worker who needs to daven early, one can say Korbanot from 96 minutes (in Shaot Zmaniot) before Netz. [2]
  3. The earliest time to say Birchot HaShachar is from Chatzot (midnight). [3]
  4. The earliest time to say Baruch SheAmar is Olot HaShachar (which is 72 minutes in Shaot Zmaniot before Netz). [4]
  5. The earliest time that one can put on Talit is MeSheYakir, which is one hour (in Shaot Zmaniot) before Olot HaShachar. [5]
  6. Ashkenazim, in a case of need, can be lenient to say the Bracha on Talit from Olot HaShachar (which is 72 minutes in Shaot Zmaniot before Netz). [6]

Times for Shacharit

Earliest time

  1. The ideal Mitzvah is to start praying Shemona Esreh of Shacharit at Netz HaChama (sunrise). [7]
  2. After the fact, if one did pray after Olot HaShachar (dawn, about 72 minutes before sunrise) one has fulfilled one’s obligation. [8]
  3. If one needs to travel or in a case of extreme difficulty one may pray Shacharit after Olot HaShachar before Netz, but nonetheless one may not make the Bracha on Talit and Tefillin or say Kriyat Shema until Mesheyakir. [9]
  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. [10]

Latest time

  1. The latest time to say Shemona Esreh of Shacharit is the end of the fourth hour (in Shaot Zmaniot). [11]
  2. If one didn’t pray until the end of the fourth hour, one should pray Shacharit before the end of the sixth hour (midday, in Shaot Zmaniot). If one intentionally didn’t pray in the first four hours one should still pray before midday but one should stipulate that if one is exempt that one is praying a voluntary prayer. [12]
  3. One may not pray past the end of the sixth hour (but rather one should wait to say Tashlumin at mincha). [13]

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). [14]
  2. If one needs to travel or have a meal (which one shouldn’t do before praying mincha once the time for mincha arrives), then one can pray from after six and a half hours. [15]
  3. If one will only be able to make a minyan for mincha after six and a half hours and one won’t make a minyan after nine and a half hours, it’s preferable to pray with a minyan after six and a half hours. [16]
  4. If one prayed prior to six and a half hours one according to many has not fulfilled one’s obligation, however, some say that one has fulfilled obligation after the fact. [17]

Latest time for Mincha

  1. It’s preferable to pray Mincha before ten and three quarter hours. [18]
  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. [19] The halacha allows one to follow either opinion, however, one must be consistent and always follow Rabbi Yehuda or always follow Rabbanan. [20]
  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. [21]
  4. If one always follows Rabbanan (praying Mincha until night and Arvit afterwards), in extenuating circumstances one pray Mincha before ten and three quarter hours and Arvit after that time. However, even in extenuating circumstances an individual is not permitted to pray both Mincha and Arvit between ten and three quarter hours and nighttime. [22]
  5. A minyan may be lenient to take both the leniency of Rabbi Yehuda and Rabbanan to pray both Mincha and Arvit between ten and three quarter hours and nighttime, however, an individual may not do so. Nonetheless, it’s preferable for even the minyan to be consistent and pray Mincha before nighttime and Arvit after nighttime (according to the (general) minhag to follow Rabbanan). [23]
  6. If one prayed Arvit prior to ten and three quarter hours one has not fulfilled one’s obligation. [24]
  7. If one only has the ability to pray Arvit with a minyan before Tzet HaCochavim one should pray with them (and not pray later oneself) as long as one makes sure to repeat Shema later after Tzet HaCochavim. When saying Shema with the minyan one shouldn’t have in mind to fulfill one’s obligation of Shema. [25]
  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. [26]
  9. Regarding praying Arvit early on Friday night see Accepting Shabbat early.

Times for Arvit

Earliest time

  1. See above

Latest time

References

  1. ↑ S”A 1:6.
  2. ↑ Halacha Brurah 1:16 (based on Sh”t Yacheve Daat 2:8) writes that in cases of need (worker that needs to daven early) it’s possible to say Korbanot 96 minutes before Netz.
  3. ↑ Magan Avraham 47:13, Kaf HaChaim 46:49, Or Letzion (vol 2, 4:9)
  4. ↑ Halacha Brurah 1:16
  5. ↑ S”A 18:3 rules that the time to make the Bracha on talit is from MeSheYakir. There is a dispute among the achronim when is MeSheYakir. Because of Safek Brachot LeHakel, Halacha Brurah 18:6 one can’t make the Bracha earlier than a fifth of an hour (in Shaot Zmaniot) after Olot HaShachar.
  6. ↑ Rama 18:3 says that Bedieved if one wears a Talit after Olot HaShachar one should make a Bracha and concludes that such was the minhag.
  7. ↑ Gemara Brachot 26a writes the ideal time to pray Shacharit is at Netz HaChama and that was the practice of the Vatikin (those who fulfill the מצות early and in the proper time). This is codified by the Rambam (Tefillah 3:1), Rosh (Brachot 4:1), Tur and S”A 89:1
  8. ↑ The Rosh (Brachot 4:1) writes that even though ideally one should pray at Netz (sunrise) if one prayed after Olot HaShachar one would have fulfilled one’s obligation. This is also the opinion of many Rishonim including Tosfot 30a (D”H Avuha), Rambam (Tefillah 3:7, Sh”t Rambam 27), Rabbenu Yerucham (according to Bet Yosef 89:1) and the Tur 89:1. This is codified in S”A 89:1.
  9. ↑
    • The Rosh (Brachot 4:1) writes that even though ideally one should pray at Netz (sunrise) if one prayed after Olot HaShachar one would have fulfilled one’s obligation. This is also the opinion of many Rishonim including Tosfot 30a (D”H Avuha), Rambam (Tefillah 3:7, Sh”t Rambam 27), Rabbenu Yerucham (according to Bet Yosef 89:1) and the Tur 89:1. This is codified in S”A 89:1.
    • There is a minority of Rishonim who hold that in extenuating circumstances one is permitted to pray Shacharit before Olot HaShachar. The basis of this approach is Rashi (Brachot 30a D”H VeLayaved), Sh”t Raavan (176), and Raavad (quoted by the Sefer Hashlamah).
    • Shulchan Aruch 89:8 rules that in cases of extenuating circumstances such as where one has to travel early one may pray Shacharit Shemona Esreh immediately after Olot HaShachar. This is also mentioned in Mishna Brurah 89:1.
    • The Ish Matzliach (commentary on Mishna Brurah 89:1) writes that minhag yerushalim is to assume Mesheyakir is an hour before Netz. Yalkut Yosef (Tefillah pg 137) writes that for workers one may be lenient to consider Mesheyakir from 6 minutes after Olot.
  10. ↑
    • What’s the earliest time for shacharit? The Rosh 4:1 writes that even though ideally one should pray at Netz (sunrise) if one prayed after Olot HaShachar one would have fulfilled one’s obligation. This is also the opinion of many Rishonim including Tosfot 30a (D”H Avuha), Rambam (Tefillah 3:7, Sh”t Rambam 27), Rabbenu Yerucham (according to Bet Yosef 89:1) and the Tur 89:1. This is codified in S”A 89:1.
    • There is a minority of Rishonim who hold that in extenuating circumstances one is permitted to pray Shacharit before Olot HaShachar. The basis of this approach is Rashi (Brachot 30a D”H VeLayaved), Sh”t Raavan (176), and Raavad (quoted by the Sefer Hashlamah).
    • [Interestingly, the דרישה argues that the Rabbenu Yerucham holds that there are three levels, ideally one should pray at Netz, it’s permissible to pray after Mesheyakir and it’s only effective, after the fact, after Olot HaShachar.]
    • Mishna Brurah 89:2 writes that based on S”A, if one prayed before Olot HaShachar one has not fulfilled one’s obligation.
    • However, Yalkut Yosef (Tefillah pg 136, see also Sh”t Yachava 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.
  11. ↑ 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
  12. ↑
    • The Rif 18a originates that even though we hold like Rabbi Yehuda that the latest time for Shacharit is the fourth hour one could still pray after the fourth hour and receive the reward for praying (albeit having lost the reward for praying it the proper time). The Rosh 4:1, Rambam (Hilchot Tefillah 3:1), and Tur 89:1 hold like the Rif.
    • The Bet Yosef 89:1 writes that it seems that the Rosh and Rif base their halacha on the general language of the Gemara (Brachot 26a) “one could to pray all day and receive reward for prayer but loose the reward for prayer in its proper time.” Because this phrase was the Gemara’s way of explaining the halacha of Tashlumin, the Bet Yosef, rules that according to the Rif and Rosh one wouldn’t be able to pray after the fourth hour if a person intentionally didn’t pray in the first four hours.
    • However, the Rambam and Tur 89:1 hold that if a person intentionally prayed after the fourth hour he still receives reward for prayer. The Bet Yosef 89:1 explains that the Rambam tried to minimize the dispute between רבנן and Rabbi Yehuda so that there’s not an argument whether one totally fulfills the mitzvah or doesn’t fulfill it at all in the period between the fourth and sixth hour. Rather they both agree that it’s still time for Shacharit but according to Rabbi Yehuda one who prays at that time only receives reward for prayer but not prayer in the proper time while רבנן hold that one would also receive such a reward. According to this explanation, you should be able to pray in this period even if one intentionally didn’t pray beforehand.
    • Additionally, if one explains like the Rif then one would be able to at any time even between six and sixth and a half, while according to the Rambam one should only be able to pray as long as there is some opinion which considers it the time for Shacharit. The Bet Yosef adds that the rashba agrees to the Rambam. (It seems that the Bet Yosef understands the Rashba to say that you certainly can not pray during the half hour after Chatzot. The Bach argues that the Rashba meant something else entirely- that one should pray the Tashlumin right after having prayed the obligatory Tefilla.)
    • The Mishna Brurah 89:6 writes that because of the dispute one should still pray after the fourth hour even if one intentionally missed praying earlier but nonetheless should stipulate that if one is exempt that one is praying voluntarily.
  13. ↑ Rama 89:1 (based on the explanation of the Bet Yosef of the Rambam and Tur, see the previous footnote)
  14. ↑
    • The Tur 233:1 writes that the primary time to pray mincha after six and a half hours while the Rambam (Tefillah 3:2-3) writes that it’s preferable to pray from nine and a half hours and after the fact one fulfills one’s obligation if one prays before then from after six and a half hours. The reason of the Rambam is that the tefilla of mincha is comparable to the korban which was brought at the end of the day. This dispute is explained in the Bet Yosef 233:1.
    • S”A 233:1 rules like the Rambam. The Mishna Brurah 233:1 also holds like the Rambam but adds that there are some rishonim who allow one to pray earlier and in certain cases (see further) one may pray earlier. Kaf HaChaim 233:1, Yalkut Yosef (Brachot page 637) and Halichot Olam (vol 1 pg 253) concur with Mishna Brurah.
    • See the BeYitchak Yikra 233:1 (notes of Rav Nevinsal on Mishna Brurah) who adds that the Rambam holds that the only preferable time is after Mincha Ketana before Plag Mincha (10 ¾ hours) and it’d be preferable to say mincha individually at Mincha Gedola than with a minyan at Mincha Ketana after Plag Mincha. Nonetheless, he agrees that the minhag is not like this.
  15. ↑ Mishna Brurah 233:1 writes that if one needs to travel, have a meal, or one will only be able to make a minyan for mincha earlier then one can pray from after six and a half hours. Kaf HaChaim 233:1 also writes that there are those who are lenient to pray early if there’s a need. Yalkut Yosef (Brachot page 637) and Halichot Olam (vol 1 pg 253) writes that it’s preferable to pray after six and a half hours in order to avoid having a meal before praying mincha (after the time for mincha has arrived).
  16. ↑ Mishna Brurah 233:1, Yalkut Yosef (Brachot pg 639)
  17. ↑ Mishna Brurah 233:2 writes that this is implied from S”A 233:1 (and is agreed upon by many achronim), however there are some achronim who say that after the fact one has fulfilled one’s obligation. Kaf HaChaim 233:2 quotes the dispute of the achronim but concludes that because Tefillah is Derabbanan one doesn’t have to pray again.
  18. ↑ Kaf HaChaim 233:3. BeYitzchak Yikra on Mishna Brurah 233:1 writes that according to the Rambam one shouldn’t pray mincha after ten and three quarter hours except in extenuating circumstances. Furthermore, he writes that it’s preferable to pray before ten and three quarter hours rather than pray with a minyan, however, the minhag is not like this.
  19. ↑ The Mishna (Brachot 26a) writes that according to Rabbi Yehuda one must pray Mincha prior to ten and three quarter hours while according to Rabbanan mincha may be said until nighttime. Tosfot 27a (D”H Tah Shma) writes that according to Rabbi Yehuda the earliest time to say Mariv is ten and three quarter hours while according to Rabbanan the earliest time is nighttime. [This is also evident in the Gemara there (27a-b) and the upcoming Rishonim. The Maharsha (27a D”H Tah Shma) asks why Tosfot needed to prove something which was so obvious from the Gemara.]
  20. ↑ The Gemara (27a) writes that since there’s no explicit ruling as to whom the halacha follows one who follows Rabbi Yehuda has done properly and one who follows Rabbanan has done properly. The Rabbenu Yonah (Brachot 18b D”H DeAved) writes that whichever opinion one follows one must be consistent and always follow the same opinion. This is also quoted by the Rosh (Brachot 4:3) in the name of a Goan. Additionally, the Kesef Mishna (Tefillah 3:4) says that this is implicit in the Rambam and furthermore that it’s the simple explanation of the words of the Gemara. This is also the ruling of Tur and S”A 233:1.
  21. ↑ The Rabbenu Yonah (18b D”H DeAved) writes that one should always follow Rabbanan (which the minhag of his time and place) but nonetheless, after the fact if one prayed Arvit after Plag Mincha one fulfills one’s obligation after the fact. This is quoted in Bet Yosef 233:1 and codified in S”A 233:1.
  22. ↑ The Rabbenu Yonah (18b D”H DeAved) writes that one should always follow Rabbanan (which the minhag of his time and place) but nonetheless, after the fact if one prayed Arvit after Plag Mincha one fulfills one’s obligation after the fact. The S”A 233:1 rules that in extenuating circumstances one may pray Arvit before nighttime even though one always follows Rabbanan. Mishna Brurah 233:11 writes that this is only permissible if that day itself one already prayed Mincha prior to ten and three quarter hours.
  23. ↑ Mishna Brurah 233:11 writes that in a minayn where there’s an excessive effort to get everyone back to shul for maariv (and people can’t wait in shul), then it’s permissible for a minyan to say maariv right after mincha (between Plag Mincha and nighttime). S”A 233:1 says the minhag is like Rabbanan and Rama 233:1 says the minhag is like Rabbi Yehuda. Nowadays, Piskei Teshuvot 233:4 writes that the Ashkenazic minhag is also like Rabbanan.
  24. ↑ Mishna Brurah 233:10, Kaf HaChaim 233:11 as is implied by S”A 233:1
  25. ↑
    • The Rif (Brachot 1b) rules that the time to say Kriyat Shema at night is from Tzet HaCochavim like the simple Mishna and Gemara Brachot 2a. The Rambam (Kriyat Shema 1:9) concurs.
    • Rashi (Brachot 2a D”H Ad Sof) also holds that one doesn’t fulfill Shema until Tzet HaCochavim but defends the practice to say Shema in Shul with the Brachot explaining that the Shema is Shul is only to precede Shemona Esreh with words of Torah and the primary time one fulfills Shema is before going to sleep.
    • Rabbenu Tam (quoted by Tosfot Brachot 2a D”H Meeymatai) argues that really we hold like Rabbenu Yehuda in the Mishna (Brachot 26a) who says that one may say Arvit from Plag Mincha so too we hold that one may say Shema from Plag Mincha. The Ri (also quoted in the above Tosfot) agrees that the primary Shema is the one said in Shul, however, he explains that it’s because we hold like the other opinions quoted in the Gemara 2a-b who say that the time for Shema is earlier than Tzet HaCochavim.
    • The Rosh (Brachot 1:1) rejects the Rabbenu Tam’s comparison between the time for Arvit and Shema and rather says that with difficulty one could defend the minhag like the Ri but nonetheless preferably one should say Shema only after Tzet HaCochavim.
    • The Rosh (Brachot 1:1) quotes the Rav Hai Goan who says that if one is in a situation where one could either pray with a minyan before Tzet HaCochavim or pray by oneself later one should pray with the minyan early but not say Shema with the Brachot until later. Rav Hai Goan also suggests that one could pray with the congregation as a voluntary prayer and then pray again oneself with Shema and Shemona Esreh. This is also quoted by the Rabbenu Yonah (Brachot 1b D”H VeRabbenu Hai), Rashba (Brachot 2a D”H VeNishal), and Tur 235:1.
    • Rabbenu Yonah gives an alternative for someone in that situation; say Brachot of Shema, Shema with intent not to fulfill one’s obligation but rather just as words of Torah, and then Shemona Esreh with the minyan and after Tzet HaCochavim one should say repeat Shema.
    • The Bet Yosef 235:1 concludes that one should make sure to repeat Shema after Tzet HaCochavim but one may follow the above suggestions (of Rav Hai and Rabbenu Yonah). The S”A 235:1 writes like the Rabbenu Yonah that if one is praying with a congregation earlier than Tzet HaCochavim one should say Shema with the Brachot and Shemona Esreh and then repeat Shema at Tzet HaCochavim.
    • The Mishna Brurah 235:9 writes like the Rabbenu Yonah that when saying Shema early one shouldn’t have intent to fulfill one’s obligation until Tzet HaCochavim. The Mishna Brurah 235:11 writes that it’s a dispute whether one must has to repeat the third paragraph of Shema.
  26. ↑ Gemara Brachot 27b writes that on Friday afternoon someone who made a mistake and said Arvit early thinking it was nighttime according to Abaye he would have to pray again. The Rabbenu Yonah 18b D”H Rav) explains that since one made a mistake and didn’t intend to pray Arvit early one doesn’t fulfill one’s obligation. The Magan Avraham 263:26 and Mishna Brurah 263:55 agree that this halacha applies equally to a weeknight as to Friday night.
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