When Is the Earliest and Latest Time to Pray?

From Halachipedia

Earliest Times for Shacharit

Korbanot

  1. One should recite korbanot during the day, meaning after alot ha'shachar.[1]
  2. If one does not have time, according to Ashkenazim he may say korbanot at night.[2] 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.[3]
  3. The parsha of the korban tamid and the mishnayot of the korbanot should only be said during the day.[4]

Birchot Hashachar

  1. The earliest time to say birchot hashachar is from chatzot (halachic midnight).[5] Initially, one should say hanoten lesechvi binah after alot hashachar. However, if one did say it after chatzos, they fulfilled their obligation.[6]

Psukei Dzimra

  1. Baruch sheamar should be said after alot hachachar before hanetz.[7] Others hold that it may be said before alot hashachar.[8]

Tallit and Tefillin

  1. The earliest time that one should put on tallit is misheyakir.[9] Ashkenazim, if they must, may put on tallit as early as alot hashachar; yet they should not make a bracha until misheyakir.[10] When making the bracha, one should feel the tzitzit.[11] If one already made a bracha they should not repeat it, even if they made it before alot hashachar.[12]
  2. The earliest time that one should lay tefillin is misheyakir.[13]
  3. 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.[14]
    1. If one puts on tzitzit before alot hashachar, he should not recite a bracha until misheyakir, and then he should feel the tzitzit after making the bracha.[15]
    2. If one makes this bracha during pesukei dezimra, it should be said between paragraphs.[16] If misheyakir happens between the end of pesukei d'zimra and yishtabach, one should wait to make the bracha until after yishtabach.[17] However, the shliach tzibbur should make the bracha before yishtabach.[18] Once the shaliach tzibbur starts the kaddish after yishtabach one can no longer make a bracha on the tallit until after shemoneh esrei.[19] The bracha on tefillin may be said between the paragraphs of birchot kriat shema.[20]

Shema and Shemoneh Esrei

  1. The bracha of yotzer ohr may not be said before misheyakir.[21] If one is davening before misheyakir he should say krias shema with the brachot, skip over the bracha of yotzer ohr, and say it after shemoneh esrei, in the proper zman.[22] One who accidentally said yotzer ohr before misheyakir should not repeat it.[23]
  2. One who will be unable to recite shema after misheyakir may do so from alot hashachar.[24]
  3. Shemoneh esrei should be recited after hanetz.[25] If it was recited from 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.[26]
  4. The ideal mitzvah is to start praying shmoneh esrei of shacharit at hanetz hachama (sunrise). The practice of those who say shemoneh esrei of shacharit at hanetz is called Vatikin.[27]
  5. If a person can either daven at hanetz without a minyan or later with a minyan, according to Ashkenazim one may daven at hanetz if one is always careful to daven at hanetz.[28] According to Sephardim one should daven with a minyan later unless one will pray with kavana.[29]

One Who Must Work Early

  1. If one needs to travel or in a case of difficulty one may pray shacharit after alot hashachar before hanetz, but nonetheless one may not make the bracha on tallit and tefillin or say kriyat shema until misheyakir. [30]
    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 davening after misheyakir before hanetz.[31]
    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 misheyakir arrives put on tallit and tefillin, then continue from there. [32]
  2. If the choice is to daven with an early minyan that davens before hanetz after misheyakir or to daven later by oneself, such as in one's office, one should rather daven earlier with a minyan.[33] Some disagree and say that you should daven on your own rather than daven before hanetz. [34]
  3. If a person who is not in a rush to daven before sunrise is needed for a minyan that is davening before sunrise there is a dispute whether he is allowed to join or not. [35]

Pre-Misheyakir

  1. One who has a choice to daven with a pre-misheyakir minyan or afterwards by himself, should daven alone.[36] Some disagree.[37]

After the Fact

  1. If one davened before 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. [38]

Latest Time for Shacharit

  1. The latest time to say shemoneh esrei of shacharit is the end of the fourth hour. [39]
  2. If one has not davened until the end of the fourth hour, one should daven shacharit before the end of the sixth hour - 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. [40]
  3. One may not daven past the end of the sixth hour, but rather one should wait to say tashlumin at mincha.[41]

Times for Mincha

Ideal Time for Mincha

  1. The ideal time to daven mincha is after nine and a half hours (mincha ketana), however, one fulfills one’s obligation by davening from six and a half hours (mincha gedola). [42]

When it is Ideal to Daven Mincha Gedola

  1. In many yeshivos the minhag is to daven mincha gedola to avoid breaking up a seder, a fixed section of learning.[43]
  2. If one needs to travel or have a meal (which is forbidden before davening once the time for mincha arrives), one can daven from after six and a half hours. [44]
  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 daven with a minyan after six and a half hours. [45]

Earliest Time

  1. 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.[46]

Latest Time for Mincha

After Sunset

  1. Certainly, one should daven mincha before sunset. After the fact, opinions differ regarding how late one can still daven, and at what point should instead say tashlumin at maariv.[47]
  2. If one's only options are to either to daven mincha before sunset himself or to daven with a minyan after sunset, it will depend on if he is Ashkenazi or Sephardi. Ashkenazim hold that one should daven oneself on time before sunset,[48] while Sephardim hold that one can wait to daven with the minyan as long as it is within 13.5 minutes after sunset.[49]

Finishing After Sunset

  1. Sephardic poskim hold that one can start mincha before sunset even if one knows that one will not finish until after sunset.[50] Some Ashkenazic poskim agree,[51] while many disagree.[52]
  2. Initially, all of the shemoneh esrei and chazarat hashatz should be finished before sunset.[53]

Tachanun

  1. If one reaches tachanun during bein hashmashot, there is a debate amongst the poskim if it should be recited with nefillas apayim.[54]
  2. If mincha lasts until after tzeit hakochavim, tachanun is not recited with nefillas apayim.[55]
  3. Some poskim write that even the mizmor of tachanun must not be said, even during bein hashmashos.[56]

If One Hears Kedusha of a Late Mincha Minyan

  1. According to many authorities, one who davened arvit before nightfall, may answer kedusha to a minyan davening mincha. This applies even on Friday night.[57]

Times for Arvit (Maariv)

Earliest Time for Arvit (Plag)

  1. One who davened arvit prior to ten- and three-quarter hours has not fulfilled his obligation and must daven again.[58]
  2. One who means to daven arvit after tzeit hakochavim but mistakenly davened from plag hamincha, must daven again at the proper time.[59]

Arvit Before Sunset If One Davened Mincha Early

  1. According to Rabbi Yehuda, the latest time for mincha is ten- and three-quarter hours. From then on begins the time for arvit. According to Rabbanan, the cutoff point is nightfall.[60] Halacha allows one to follow either opinion, however, one must be consistent and always follow the same opinion.[61]
  2. The general minhag is to daven mincha until sunset. Accordingly, one may only begin to daven arvit after that time.[62] In extenuating circumstances, one may daven arvit before sunset if on that day he davened mincha before plag hamincha. Although he usually follows the Rabbanan, it is considered as if on that day he followed Rabbi Yehuda.[63]
  3. If the only minyan for arvit davens before sunset, after plag hamincha, one should daven with them[64] and repeat shema after tzet hakochavim. Some say to skip birchot kriyat shema and recite them after tzet hakochavim with shema.[65]
  4. Many say, that for Sephardim, plag is 1.25 hours before tzet hakochavim of the geonim - which is 13.5 minutes after shekiya. They should not follow the plag of the Gra; 1.25 hours before sunset.[66] Thereby, the Sephardi plag hamincha is generally between 10 and 20 minutes after the Gra plag. See the CalJ App for calculation of this zman. Others say that even Sephardim can calculate plag hamincha according to the Gra.[67]

Early Arvit on Friday Night

  1. Regarding praying arvit early on Friday night see Making Early Shabbat.

Mincha/Arvit Between Plag and Sunset

  1. An individual may not daven mincha after plag hamincha and arvit before sunset on the same day.[68]
  2. A minyan may be lenient to daven both mincha and arvit between plag hamincha and sunset, even though it is a self-contradictory practice following both Rabbanan and Rabbi Yehuda.[69] If the only minyan available is such a minyan, an individual should not join them for both mincha and maariv.[70] If one is needed to complete the minyan they may join.

Maariv After Sunset Before Tzet

  1. If one is davening with a minyan immediately after sunset one should daven with them completely and repeat shema after tzet. Some have a practice to daven shema and shemoneh esrei together with the tzibbur while skipping birchot kriyat shema. Shema and the brachos are then repeated after tzet hakochavim.[71]
  2. If the only minyan for arvit is immediately after shekiya, one should daven with the minyan rather than davening later without a minyan.[72]

Ideal Time for Arvit (Tzet)

  1. Kriyat shema must be recited after tzet hakochavim.[73] Since kriyat shema is biblical, one should be vigilant to recite shema after tzet hakochavim of Rabbenu Tam.[74]
  2. Ideally, one should daven arvit after tzet hakochavim;[75] however, the minhag of many places is to daven arvit immediately after sunset.[76]

Latest Time

  1. One should make sure to daven arvit before chatzot. If one could either daven alone before chatzot or with a minyan after chatzot one should rather daven alone before chatzot.[77] Some disagree and allow davening with a minyan after chatzot, as long as one says shema before chatzot.[78]
  2. After the fact, one may pray arvit all night until alot hashachar.[79]
  3. One who had a predicament and was not able to daven at the proper time may recite shema up until netz hachama.[80] He may recite birchos krias shema as well,[81] yet hashkiveinu and baruch Hashem l'olam are not recited after alos hashachar.[82] Shemoneh esrei, as well, is not recited after alos hashachar.[83]

Sources

  1. ↑ Shulchan Aruch O.C. 1:6
  2. ↑ 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.
  3. ↑ 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.
  4. ↑ Shulchan Aruch O.C. 47:13, Mishna Brurah 47:32
  5. ↑ Magen Avraham 47:13, Kaf HaChaim 46:49, Or Letzion (vol 2, 4:9)
  6. ↑ 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.
  7. ↑ Halacha Brurah 1:16
  8. ↑ Leket Hakemach Hachadash 51:9, Ishei Yisrael (16:15, fnt. 48). Both Leket Hakemach Hachadash and Ishei Yisrael cite Daat Torah 664 and 58:1 who proves from Rashi Brachot 11b that psukei dzimra can be recited before the time for shema.
  9. ↑ Shulchan Aruch O.C. 18:3. 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 alot hashachar. See Rama 18:3 that one may make a bracha at alot hashachar. Mishna Brurah 18:10 writes that although one should be stringent like the Shulchan Aruch; however, one should not stop someone who does like the Rama. Aruch Hashulchan 18:9 rules according to Rama. The Mishna Brurah adds that even for one who follows the Rama should wait with the bracha until mesheyakir. He adds that one who makes a bracha, even at night, need not make another one because there are rishonim who hold that one can make the bracha at night.
  10. ↑ Rama O.C. 18:3, Mishna Brurah 18:10, Piskei Teshuvot 30:1
  11. ↑ Rama O.C. 18:3
  12. ↑ Mishna Brurah 18:10
  13. ↑ Shulchan Aruch O.C. 30:1
  14. ↑ Shulchan Aruch O.C. 30:3, Mishna Brurah 30:13, Ishei Yisrael 18:11
  15. ↑ Shulchan Aruch and Rama O.C. 18:3
  16. ↑ 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.
  17. ↑ Shulchan Aruch O.C. 53:3
  18. ↑ 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.
  19. ↑ Rama O.C. 54:3; Mishna Brurah 54:13
  20. ↑ Shulchan Aruch and Rama O.C. 66:2, Mishna Brurah 54:13, Ishei Yisrael 18:11
  21. ↑ Mishna Brurah 58:17. Piskei Teshuvot (58:10) notes that some are lenient when it is unavoidable. However, Biur 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 bracha on Tzitzit and Tefillin before Yotzer Or, and certainly it is preferable to not begin davening until one can make the bracha on Tzitzit and Tefillin.
  22. ↑ Ishai Yisrael 18:10
  23. ↑ Biur Halacha 58:4 s.v. b'lo
  24. ↑ Shulchan Aruch O.C. 58:3
  25. ↑ Shulchan Aruch 89:1
  26. ↑ 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.
  27. ↑ Shulchan Aruch O.C. 89:1, Shulchan Aruch O.C. 58:1, 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
  28. ↑ Biur Halacha 58: s.v. u'mitzva
  29. ↑ Yalkut Yosef 89:19
  30. ↑ *The Rosh (Brachot 4:1) writes that even though ideally one should pray at hanetz (sunrise) if one prayed after 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 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 shemoneh esrei immediately after 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.
  31. ↑ 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.
  32. ↑ 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.
  33. ↑ 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.
  34. ↑ Sh”t Sheilot Shmuel OC 12, Rav Elyashiv (quoted in Avnei Yashfei Tefillah page 167), Yalkut Yosef (Tefilla pages 137-139, 89:14).
  35. ↑ 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.
  36. ↑ 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.
  37. ↑ 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.
  38. ↑ *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 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 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, it is permissible to pray after misheyakir and it is only effective, after the fact, after alot hashachar.]
    • Mishna Brurah 89:2 writes that based on Shulchan Aruch, if one prayed before alot 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 before alot 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.
  39. ↑ 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
  40. ↑ *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.
    • 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 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.
  41. ↑ Rama O.C. 89:1 (based on the explanation of the Bet Yosef of the Rambam and Tur, see the previous footnote)
  42. ↑ *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.
    • 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.
  43. ↑ 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.
  44. ↑ 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).
  45. ↑ 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.
  46. ↑ 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.
  47. ↑ 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.
  48. ↑ 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.
  49. ↑ 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.
  50. ↑ Rav Hai Goan and Rav Sherira Goan in Teshuvot Hagoanim (Lik, 51) Yabia Omer OC 7:34 quoting the Geonim (Teshuva Mosafiya n. 51)
  51. ↑ Aruch Hashulchan 110:5 based on Tosfot Brachot 7a s.v. shilmaleh
  52. ↑ 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.
  53. ↑ Yabia Omer 7:34 in fnt., Halacha Brurah 233:6. Yalkut Yosef 233:3 implies this as well as he writes that if it is after sunset the congregation shouldn't skip chazarat hashatz; they should say it as long as it is still within 13.5 minutes from sunset.
  54. ↑ Mishnah Brura 131:16 states that the discussion of whether or not tachanun may be said at night refers to reciting it with nefillas apayim. Merely reciting the chapter may be done at night. Mishnah Brura 131:17 holds one should say it with nefillas apayim. Rav Avigdor Neventzal in B’Yitzhak Yikareh on Mishna Brura (footnote to 131) quotes Rav Shlomo Zalman Auerbach who thinks one should not.
  55. ↑ Kitzur Shulchan Aruch 69:8, Mishna Brurah 131:17. Mishnah Brura 131:16 writes that although tachanun is not said with nefillas apayim; nevertheless, the mizmor of tachanun may be recited even after tzeit hakochavim.
  56. ↑ Kaf HaChaim 131:51,52
  57. ↑ 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.
  58. ↑ Mishna Brurah 233:10, Kaf HaChaim 233:11 as is implied by Shulchan Aruch 233:1
  59. ↑ 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.
  60. ↑ 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 arvit 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.]
  61. ↑ 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. Rabbeinu Yonah (Brachot 18b s.v. DeAved) writes that one must consistently 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 Rabbeinu Yonah.
  62. ↑ Rabbenu Yona Bracot 18a s.v. tefillas, Mordechai Brachot IV:90 quoting Rav Hai Goan, and others write that nightfall refers to shkiya. Rambam Hilchot Tefillah 3:4 writes this as well. See Hazemanim B'Halacha - Rav Benish Chap. 34:6 and footnotes 16-19.
    • Rashi Brachot 26a s.v. Ad Chashecha according to Shaagat Aryeh 17, Ra'av Brachot 4:1, and others explain "nightfall" to be tzet hakochavim. See Zemanim B'Halachah - Rav Benish Chap 34:7 and footnotes 22-28.
    Rama O.C. 233:1 writes that according to the Rabbanan one may daven mincha until tzet hakochavim. Shulchan Aruch O.C. 233:1 writes that the minhag is to daven mincha until shkiya and one may not daven arvit before shkiya. Mishna Brurah 233:8,9,14 understands that Shulchan Aruch means the second shkiya and that Shulchan Aruch and Rama both agree that one may daven mincha up until Rabbenu Tam's bein hashmashot which is 58.5 minutes after sunset. That which Shulchan Aruch and Rama write "shkiya" and "tzet hakochavim" is not exact and means "almost up until that time." Mishna Brurah understands that the cutoff of the Rabbanan is tzet but since bein hashmashot is a time of safek, one may not daven neither mincha nor arvit during that time. Thus, mincha must be recited before 58.5 minutes after sunset and arvit must be recited after 72 minutes. However, the Mishna Brurah, quoting many poskim, see Shaar Hatziyun 233:18, writes that others argue on the Shulchan Aruch and Rama and according to them one must not daven mincha after shkiya. The Mishna Brurah 233:14 writes that one should be stringent in accordance with this view. Nevertheless he adds that one who is under extreme duress may be lenient to daven until 58.5 minutes after shkiya, but should daven as early as possible so as not to enter into a safek shkiya. The Mishna Brurah 235:12 writes that it is optimal to daven arvit after tzet - earlier than that, during bein hashmashot, is a safek. Biur Halacha 233:1 s.v. d'haynu writes that one who is davening after shkiya should make a condition: if this is still the time for mincha then this tefilla will be for mincha and the next will be for arvit; yet if it is now the time for arvit, this tefillah will be arvit and the next one will be a tashlumin for mincha. Aruch HaShulchan 233:6-9 writes that one who is able must daven mincha before plag. One who is not able to daven then must be careful to daven before shkiya, despite the fact that there are rishonim who say that one may daven until tzet. Igrot Moshe I:24 writes in accordance with Mishna Brura that one should not daven mincha after shkiya unless under duress. Rav Moshe adds that in America the zman of Rabbenu Tam is certainly less than an hour after shkiya. Thus, taking bein hashmashot into account, the time for mincha cannot be later than 48 minutes after shkiya, and possibly it is in fact earlier. Orchot Rabbeinu III pg. 225 quotes the Chazon Ish as saying that if one knows that he won't finish shemoneh esrei before shkiya then he should not start davening; rather he should daven maariv shemoneh esrei twice as tashlumin.
  63. ↑ 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.
  64. ↑ 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 mincha until after plag, it is better to daven maariv oneself than to daven in a minyan before sunset and contradict oneself within one day.
  65. ↑ Rabbenu Yonah Brachot 1b writes that if the congregation is davening before the time for Shema one should daven with them even though he won't fulfill his 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 birchot 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.
  66. ↑ 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 Chai 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.
  67. ↑ 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.
  68. ↑ Shulchan Aruch 233:1, Mishna Brurah 233:11
  69. ↑ 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.
  70. ↑ Mishna Brurah 235:14
  71. ↑ *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).
  72. ↑ 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. Biur Halacha 235:1 s.v. v'im quotes the Gra that it is better to wait for the proper time and daven alone. Igrot Moshe O.C. 2:60 writes that one should only follow this Gra if one always follows the Gra.
  73. ↑ Mishna Brachot 2a, Shulchan Aruch OC 235:1, Kitzur Shulchan Aruch 70:1
  74. ↑ Mishna Brurah 235:4, Igrot Moshe YD 4:48:4
  75. ↑ Kitzur Shulchan Aruch 70:2
  76. ↑ Mishna Brurah 235:12 writes that fortunate is the person who can daven with a congregation after Tzet Hakochavim which is the correct time.
  77. ↑ 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.
  78. ↑ Halacha Brurah 235:20
  79. ↑ Kitzur Shulchan Aruch 70:2
  80. ↑ Shulchan Aruch O.C. 235:4
  81. ↑ Rama O.C. 235:4
  82. ↑ Shulchan Aruch O.C. 235:4, Mishna Brurah 235:34
  83. ↑ Mishna Brurah 235:34
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