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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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(→‎Arvit Before Sunset If One Davened Mincha Early: Working on these footnotes to explain the basic shitos without getting too complicated.)
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#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.<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 ''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.] </ref> Halacha allows one to follow either opinion, however, one must be consistent and always follow the same opinion.<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. 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. </ref>
#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.<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 ''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.] </ref> Halacha allows one to follow either opinion, however, one must be consistent and always follow the same opinion.<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. 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. </ref>
#The general ''minhag'' is to ''daven mincha'' until sunset. Accordingly, one may only begin to ''daven arvit'' after that time.<ref>Rabbenu Yona Bracos 18a s.v. tefillas, Mordechai Brachos IV:90 quoting Rav Hai Goan, and others write that nightfall refers to ''shkiya.'' Rambam Hilchos Tefillah 3:4 writes this as well. See Hazemanim B'Halacha - Rav Benish Chap. 34:6 and footnotes 16-19.  
#The general ''minhag'' is to ''daven mincha'' until sunset. Accordingly, one may only begin to ''daven arvit'' after that time.<ref>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 Brachos 26a s.v. Ad Chashecha according to Shaagas Aryeh 17, Ra'av Brachos 4:1, and others explain "nightfall" to be ''tzet hakochavim.'' See Zemanim B'Halachah - Rav Benish Chap 34:7 and footnotes 22-28.  
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''.  
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 hashmashos'' 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 hashmashos'' 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.
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 unless he is under extreme duress. </ref> 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.<ref>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.</ref>
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 unless he is under extreme duress.
 
The Mishna Brurah 235:12 writes that it is optimal to ''daven arvit'' after ''tzet'' - earlier than that, during ''bein hashmashot,'' is a ''safek''. 
 
</ref> 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.<ref>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.</ref>
#If the only minyan for ''arvit'' ''davens'' before sunset, after ''plag hamincha,'' one should daven with them<ref>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.</ref> and repeat ''shema'' after ''tzet hakochavim''. Some say to skip ''birchot kriyat shema'' and recite them after ''tzet hakochavim'' with ''shema''.<ref>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.</ref>
#If the only minyan for ''arvit'' ''davens'' before sunset, after ''plag hamincha,'' one should daven with them<ref>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.</ref> and repeat ''shema'' after ''tzet hakochavim''. Some say to skip ''birchot kriyat shema'' and recite them after ''tzet hakochavim'' with ''shema''.<ref>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.</ref>
# 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.<ref>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.
# 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.<ref>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.
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