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

#The earliest time that one should put on [[Tallit|''tallit'']] is [[MeSheYakir|''misheyakir'']] after ''[[HaNetz|hanetz.]]''<ref>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 [[Olot HaShachar|alot hashachar]]. See Rema ibid. that one may make a bracha at alot hashachar. Mishna Brurah 18:10 says that although one should be stringent like the Shulchan Aruch; however, we will not stop someone who does like the Rama. Aruch Hashulchan 18:9 paskens acc. 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.</ref> Ashkenazim, if they must, may put on ''tallit'' as early as ''alot hashachar''; yet they should not make a ''bracha'' until ''me'she'yakir.''<ref>Rama O.C. 18:3, Mishna Brurah 18:10, Piskei Teshuvot 30:1 </ref> When making the ''bracha'', one should feel the ''tzitzit.''<ref>Rama O.C. 18:3</ref> If one already made a ''bracha'' they should not repeat it, even if they made it before ''alot hashachar''.<ref>Mishna Brurah 18:10</ref>

#The earliest time that one should lay ''tefillin is misheyakir.''<ref>Shulchan Aruch O.C. 30:1</ref>

#One who is in a pressing situation and must ''daven'' before the ''zman -'' for if he does not, he will totally miss ''zman tefillah'', may put on ''tallit'' and ''tefillin'' before ''alot hashachar''.<ref>Shulchan Aruch O.C. 30:3, Mishna Brurah 30:13, Ishei Yisrael 18:11</ref>  

##If one puts on Tzitzit before alot hashachar, he should not recite a bracha until mishayakir, and then he should feel the Tzitzit after making the bracha.<ref>Shulchan Aruch and Rama O.C. 18:3</ref>

##If one makes this ''bracha'' during ''pesukei dezimra'', it should be said between paragraphs.<ref>Mishna Brurah 51:8 writes that it is permissible to say birchat hodaah during pesukei d'zimra. Shulchan Aruch O.C. 53:3 is clear that one can make a bracha on tallit and tefillin during pesukei d'zimra. Biur Halacha 51:4 s.v. Tzarich writes that it is better to wait for between paragraphs. Here too, there is no rush. Ishei Yisrael (16:6,7; ibid. 18:10,11) agrees.</ref> If ''misheyakir'' happens between the end of ''pesukei d'zimra'' and ''yishtabach'', one should wait to make the ''bracha'' until after ''yishtabach''.<ref>Shulchan Aruch O.C. 53:3</ref> However, the ''shliach tzibbur'' should make the ''bracha'' before ''yishtabach''.<ref>Rama O.C. 53:3. Mishna Brurah 53:8 writes that if he only gets the tallit and tefillin after yishtabach he may make the bracha at that time as well. It would be the same here if the time of misheyakir is during yishtabach. </ref> Once the ''shaliach tzibbur'' starts the ''kaddish'' after ''yishtabach'' one can no longer make a ''bracha'' on the ''tallit'' until after ''shemoneh esrei''.<ref>Rama O.C. 54:3; Mishna Brurah 54:13</ref> The ''bracha'' on ''tefillin'' may be said between the paragraphs of ''birchot kriat shema''.<ref>Shulchan Aruch and Rama O.C. 66:2, Mishna Brurah 54:13, Ishei Yisrael 18:11</ref>

#The ''bracha'' of ''yotzer ohr'' may not be said before ''misheyakir''.<ref>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.</ref> 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.'' One who accidentally said ''yotzer ohr'' before ''misheyakir'' should not repeat it.

#One who will be unable to recite ''shema'' after ''misheyakir'' may do so from ''alot hashachar''.<ref>Shulchan Aruch O.C. 58:3</ref>  

#''Shemoneh esrei'' should be recited after ''hanetz.''<ref>Shulchan Aruch 89:1</ref> 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.''<ref>Shulchan Aruch O.C. 89:1, Mishna Brurah 89:4</ref>

#One who cannot avoid reciting Shema before misheyakir may do so after alot hashachar.<ref>Shulchan Aruch OC 58:3</ref> However, one may do so from alot hashachar at the earliest.<ref>Shulchan Aruch 89:1, 8. Mishna Brurah 89:4 notes that this may be done initially for those who have no other choice, but for one who could say Shemoneh Esrei later he would only fulfill his obligation after the fact by davening early.</ref> One may certainly say Shemone Esrei after misheyakir, even if it is before sunrise.<ref>Piskei Teshuvot 89:4</ref>

# The ideal mitzvah is to start praying [[Shmoneh Esrei|''shmoneh esrei'']] of [[Shacharit|''shacharit'']] at [[Netz HaChama|''netz hachama'']] (sunrise). The practice of those who say ''shemoneh esrei'' of shacharit at Netz is called ''Vatikin''.^[12]

# If a person can either daven at Netz without a minyan or later with a minyan, according to Ashkenazim one may daven at Netz if one regularly davens at Netz.^[13] According to Sephardim one should daven with a minyan later unless one will pray with kavana.^[14]  

#Ideally one should pray after Netz. If one did pray anytime after [[Olot HaShachar|alot hashachar]] one has fulfilled one’s obligation.<ref>The Rosh ([[Brachot]] 4:1) writes that even though ideally one should pray at [[HaNetz]] (sunrise) if one prayed after [[Olot HaShachar]] one would have fulfilled one’s obligation. This is also the opinion of many Rishonim including Tosfot 30a (s.v. Avuha), Rambam ([[Tefillah]] 3:7, Sh”t Rambam 27), Rabbenu Yerucham (according to Bet Yosef 89:1) and the Tur 89:1. This is codified in Shulchan Aruch 89:1. </ref>

#The ideal mitzvah is to start praying [[Shmoneh Esrei]] at [[HaNetz HaChama|hanetz hachama]] (sunrise). The practice of those who say Shemona Esrei of Shacharit at Netz is called <nowiki>''</nowiki>Vatikin<nowiki>''</nowiki>.<ref>Gemara <nowiki>[[Brachot]]</nowiki> 26a writes the ideal time to pray <nowiki>[[Shacharit]]</nowiki> is at <nowiki>[[HaNetz HaChama]]</nowiki> and that was the practice of the <nowiki>[[Vatikin]]</nowiki> (those who fulfill the מצות early and in the proper time). This is codified by the Rambam (<nowiki>[[Tefillah]]</nowiki> 3:1), Rosh (<nowiki>[[Brachot]]</nowiki> 4:1), Tur and Shulchan Aruch 89:1</ref>

#If a person can either daven at Netz without a minyan or later with a minyan, according to Ashkenazim one may daven at hanetz if one regularly davens at Netz.<ref>Biur Halacha 58 s.v. umitzvah</ref> According to Sephardim, one should daven with a minyan later rather than daven by oneself at hanetz unless one will pray with kavana.<ref>Yalkut Yosef 89:19</ref>

#If one needs to travel or in a cases of extreme difficulty one may pray [[Shacharit]] after [[Olot HaShachar|Alot HaShachar]] before [[HaNetz|hanetz]], but nonetheless one may not make the bracha on [[Tallit]] and [[Tefillin]] or say [[Kriyat Shema]] until [[MeSheYakir]]. <ref>*The Rosh (Brachot 4:1) writes that even though ideally one should pray at [[HaNetz]] (sunrise) if one prayed after [[Olot HaShachar]] one would have fulfilled one’s obligation. This is also the opinion of many rishonim including Tosfot 30a (D”H Avuha), Rambam ([[Tefillah]] 3:7, Sh”t Rambam 27), Rabbenu Yerucham (according to Bet Yosef 89:1) and the Tur 89:1. This is codified in Shulchan Aruch 89:1.

##Therefore, a person who needs to pray early in the morning in order to get to work should pray with a [[minyan]] that starts praying after Mesheyakir before Netz.<ref>Shulchan Aruch 58:3</ref>

#If the choice is to pray with an early [[minyan]] that davens before Netz after Msheyakir or to pray later by oneself, such as in one's office, one should rather pray earlier with a [[minyan]].<ref>[http://www.ou.org/webcast_kosher Rabbi Yisrael Belsky] (OU Kosher Webcast, min 19:30-28:30), Igrot Moshe 4:6 s.v. im ken, Peri Yitzchak 1:2, Sh"t Yaskil Avdi 5:10, Sh"t Minchat Yitzchak 9:10. Chazon Ish (Ishei Yisrael 13:note 21) ruled likewise. [http://www.ou.org/webcast_kosher Rabbi Yisrael Belsky] (OU Kosher Webcast, min 19:30-28:30) said that if one feels that it is just too dark and one cannot understand what the people are relying on to put on [[Tefillin]] so early one should say up to  Baruch SheAmar before traveling and then pray at one’s office.</ref> Some disagree and say that you should pray on your own rather than daven before netz. <ref>Sh”t Sheilot Shmuel OC 12, Rav Elyashiv (quoted in Avnei Yashfei [[Tefillah]] page 167), Yalkut Yosef ([[Tefilla]] pages 137-139, 89:14). </ref>

#If a person has a choice to daven with a pre-Mesheyakir minyan or afterwards by oneself one should pray oneself he should daven by oneself.<ref>Avnei Yishfe p. 167 quotes Rav Elyashiv that it is better to daven oneself later rather than davening before Mesheyakir. He also cites Pri Yitzchak s.v. nachzor 1:2 who agrees.</ref> Some disagree.<ref>Avnei Yishfe p. 168 quotes Rav Ben Tzion Abba Shaul who says that if that's the only minyan available one should daven with a pre-mesheyakir minyan relying on the Pri Chadash rather than daven by oneself. Igrot Moshe 4:6 s.v. im ken agrees.</ref>

#If one prayed before [[Olot HaShachar|alot hashachar]], one has not fulfilled one’s obligation. Nonetheless, one should pray again on condition that if one is exempt then one is praying voluntarily. <ref>*What is the earliest time for [[Shacharit]]? The Rosh 4:1 writes that even though ideally one should pray at [[HaNetz]] (sunrise) if one prayed after [[Olot HaShachar]] one would have fulfilled one’s obligation. This is also the opinion of many Rishonim including Tosfot 30a (D”H Avuha), Rambam ([[Tefillah]] 3:7, Sh”t Rambam 27), Rabbenu Yerucham (according to Bet Yosef 89:1) and the Tur 89:1. This is codified in Shulchan Aruch 89:1.