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When Is the Earliest and Latest Time to Pray?: Difference between revisions
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When Is the Earliest and Latest Time to Pray? (view source)
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===Tachanun=== | ===Tachanun=== | ||
#If one reaches ''tachanun'' | #If one reaches ''tachanun'' during ''bein hashmashot,'' there is a debate amongst the ''poskim'' if it should be recited with ''nefillas apayim''.<ref>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. </ref> | ||
#If [[mincha|''mincha'']] lasts until after ''tzeit hakochavim'', [[tachanun|''tachanun'']] is not recited with ''nefillas apayim''.<ref>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.'' </ref> | |||
#If [[mincha|''mincha'']] lasts until after ''tzeit hakochavim'', [[tachanun|''tachanun'']] is not recited.<ref>Kitzur Shulchan Aruch 69:8, Mishna Brurah 131:17 </ref> | #Some ''poskim'' write that even the ''mizmor'' of ''tachanun'' must not be said, even during ''bein hashmashos.''<ref>Kaf HaChaim 131:51,52</ref> | ||
===If One Hears Kedusha of a Late Mincha Minyan=== | ===If One Hears Kedusha of a Late Mincha Minyan=== | ||
# | #One who ''davened'' [[maariv|''maariv'']] before nightfall and then hears another [[minyan|''minyan'']] ''davening'' [[mincha|''mincha'',]] may answer ''kedusha'' according to many authorities. This applies even on Friday night.<ref>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.</ref> | ||
==Times for Arvit== | ==Times for Arvit (Maariv)== | ||
===Earliest Time for | ===Earliest Time for Arvit (Plag)=== | ||
#One who ''davened'' '' | #One who ''davened'' ''arvit'' prior to ten- and three-quarter hours has not fulfilled his obligation and must ''daven'' again.<ref>Mishna Brurah 233:10, Kaf HaChaim 233:11 as is implied by Shulchan Aruch 233:1 </ref> | ||
#One who means to ''daven | #One who means to ''daven arvit'' after ''shkiya'' but mistakenly ''davened'' before, must ''daven'' again at the proper time.<ref>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. </ref> | ||
=== | ===Arvit Before Sunset If One Davened Mincha Early=== | ||
#According to Rabbi Yehuda, the latest time for ''mincha'' is ten- and three-quarter hours. From then on begins the time for ''maariv''. According to Rabbanan, the cutoff point is sunset.<ref>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 [[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.] </ref> The halacha allows one to follow either opinion, however, one must be consistent and always follow Rabbi Yehuda or always follow Rabbanan. <ref>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 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 Rabbenu Yonah. </ref> | #According to Rabbi Yehuda, the latest time for ''mincha'' is ten- and three-quarter hours. From then on begins the time for ''maariv''. According to Rabbanan, the cutoff point is sunset.<ref>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 [[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.] </ref> The halacha allows one to follow either opinion, however, one must be consistent and always follow Rabbi Yehuda or always follow Rabbanan. <ref>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 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 Rabbenu Yonah. </ref> | ||
