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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)
Revision as of 14:18, 11 July 2024
, 11 July→Arvit Before Sunset If One Davened Mincha Early: More additions to the footnote
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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. | 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 | 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''. | 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.'' | |||
</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> | </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> | ||
