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Time for Mincha: Difference between revisions
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== Earliest | ==Earliest Time of Mincha== | ||
# The ideal time to pray Mincha is from nine and a half hours (Mincha Ketana), however, after the fact one fulfills one’s obligation by praying from six and a half hours (Mincha Gedola). <Ref> | |||
* The Tur 233:1 writes that the primary time to pray mincha after six and a half hours while the Rambam (Tefillah 3:2-3) writes that it’s preferable to pray from nine and a half hours and after the fact one fulfills one’s obligation if one prays before then from after six and a half hours. The reason of the Rambam is that the tefilla of mincha is comparable to the korban which was brought at the end of the day. This dispute is explained in the Bet Yosef 233:1. | |||
# The ideal time to pray Mincha is from nine and a half hours (Mincha Ketana), however, after the fact one fulfills one’s obligation by praying from six and a half hours (Mincha Gedola). <Ref>The Tur 233:1 writes that the primary time to pray mincha after six and a half hours while the Rambam (Tefillah 3:2-3) writes that it’s preferable to pray from nine and a half hours and after the fact one fulfills one’s obligation if one prays before then from after six and a half hours. This dispute is explained in the Bet Yosef 233:1. S”A 233:1 rules like 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. </ref> | * S”A 233:1 rules like 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. | ||
* 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’d be preferable to say mincha individually at Mincha Gedola than with a minyan at Mincha Ketana after Plag Mincha. Nonetheless, he agrees that the minhag is not like this. </ref> | |||
# If one needs to travel or have a meal (which one shouldn’t do before praying mincha once the time for mincha arrives), then one can pray from after six and a half hours. <ref> 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’s a need. Yalkut Yosef (Brachot page 637) and Halichot Olam (vol 1 pg 253) writes that it’s 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). </ref> | # If one needs to travel or have a meal (which one shouldn’t do before praying mincha once the time for mincha arrives), then one can pray from after six and a half hours. <ref> 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’s a need. Yalkut Yosef (Brachot page 637) and Halichot Olam (vol 1 pg 253) writes that it’s 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). </ref> | ||
# If one will only be able to make a minyan for mincha after six and a half hours and one won’t make a minyan after nine and a half hours, it’s preferable to pray with a minyan after six and a half hours. <Ref>Mishna Brurah 233:1, Yalkut Yosef (Brachot pg 639) </ref> | # If one will only be able to make a minyan for mincha after six and a half hours and one won’t make a minyan after nine and a half hours, it’s preferable to pray with a minyan after six and a half hours. <Ref>Mishna Brurah 233:1, Yalkut Yosef (Brachot pg 639) </ref> | ||
# If one prayed prior to six and a half hours one according to many has not fulfilled one’s obligation, however, some say that one has fulfilled obligation after the fact. <ref> Mishna Brurah 233:2 writes that this is implied from S”A 233:1 (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 doesn’t have to pray again. </ref> | # If one prayed prior to six and a half hours one according to many has not fulfilled one’s obligation, however, some say that one has fulfilled obligation after the fact. <ref> Mishna Brurah 233:2 writes that this is implied from S”A 233:1 (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 doesn’t have to pray again. </ref> | ||
==Latest time for Mincha== | ==Latest time for Mincha== | ||
# It’s preferable to pray Mincha before ten and three quarter hours. <Ref>Kaf HaChaim 233:3. BeYitzchak Yikra on Mishna Brurah 233:1 writes that according to the Rambam one shouldn’t pray mincha after ten and three quarter hours except in extenuating circumstances. Furthermore, he writes that it’s preferable to pray before ten and three quarter hours rather than pray with a minyan, however, the minhag is not like this. </ref> | |||
# It’s preferable to pray before ten and three quarter hours. <Ref>Kaf HaChaim 233:3. BeYitzchak Yikra on Mishna Brurah 233:1 | |||
# According to Rabbi Yehuda one must pray Mincha prior to ten and three quarter hours and the earliest time to pray Arvit/Mariv is ten and three quarter hours. According to Rabbanan mincha may be said until nighttime and the earliest time to pray Arvit/Mariv is nighttime. <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 27a (D”H Tah 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 D”H 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’s no explicit ruling as to whom the halacha follows one who follows Rabbi Yehuda has done properly and one who follows Rabbanan has done properly. The Rabbenu Yonah (Brachot 18b D”H DeAved) writes that whichever opinion one follows one must be consistent and always follow the same opinion. This is also quoted by the Rosh (Brachot 4:3) in the name of a Goan. Additionally, the Kesef Mishna (Tefillah 3:4) says that this is implicit in the Rambam and furthermore that it’s the simple explanation of the words of the Gemara. This is also the ruling of Tur and S”A 233:1. </ref> | # According to Rabbi Yehuda one must pray Mincha prior to ten and three quarter hours and the earliest time to pray Arvit/Mariv is ten and three quarter hours. According to Rabbanan mincha may be said until nighttime and the earliest time to pray Arvit/Mariv is nighttime. <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 27a (D”H Tah 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 D”H 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’s no explicit ruling as to whom the halacha follows one who follows Rabbi Yehuda has done properly and one who follows Rabbanan has done properly. The Rabbenu Yonah (Brachot 18b D”H DeAved) writes that whichever opinion one follows one must be consistent and always follow the same opinion. This is also quoted by the Rosh (Brachot 4:3) in the name of a Goan. Additionally, the Kesef Mishna (Tefillah 3:4) says that this is implicit in the Rambam and furthermore that it’s the simple explanation of the words of the Gemara. This is also the ruling of Tur and S”A 233:1. </ref> | ||
# If one always follows Rabbanan (praying Mincha until night and Arvit afterwards), and one night one prayed Arvit before night, one fulfills one’s obligation after the fact. <Ref>The Rabbenu Yonah (18b D”H DeAved) writes that one should always follow Rabbanan (which the minhag of his time and place) but nonetheless, after the fact if one prayed Arvit after Plag Mincha one fulfills one’s obligation after the fact. This is quoted in Bet Yosef 233:1 and codified in S”A 233:1. </ref> | # If one always follows Rabbanan (praying Mincha until night and Arvit afterwards), and one night one prayed Arvit before night, one fulfills one’s obligation after the fact. <Ref>The Rabbenu Yonah (18b D”H DeAved) writes that one should always follow Rabbanan (which the minhag of his time and place) but nonetheless, after the fact if one prayed Arvit after Plag Mincha one fulfills one’s obligation after the fact. This is quoted in Bet Yosef 233:1 and codified in S”A 233:1. </ref> | ||
# If one always follows Rabbanan (praying Mincha until night and Arvit afterwards), in extenuating circumstances one pray Mincha before ten and three quarter hours and Arvit after that time. However, even in extenuating circumstances an individual is not permitted to pray both Mincha and Arvit between ten and three quarter hours and nighttime. <Ref>The Rabbenu Yonah (18b D”H DeAved) writes that one should always follow Rabbanan (which the minhag of his time and place) but nonetheless, after the fact if one prayed Arvit after Plag Mincha one fulfills one’s obligation after the fact. The S”A 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 one always follows Rabbanan (praying Mincha until night and Arvit afterwards), in extenuating circumstances one pray Mincha before ten and three quarter hours and Arvit after that time. However, even in extenuating circumstances an individual is not permitted to pray both Mincha and Arvit between ten and three quarter hours and nighttime. <Ref>The Rabbenu Yonah (18b D”H DeAved) writes that one should always follow Rabbanan (which the minhag of his time and place) but nonetheless, after the fact if one prayed Arvit after Plag Mincha one fulfills one’s obligation after the fact. The S”A 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> | ||
# A minyan may be lenient to take both the leniency of Rabbi Yehuda and Rabbanan to pray both Mincha and Arvit between ten and three quarter hours and nighttime, however, an individual may not do so. Nonetheless, it’s preferable for even the minyan to be consistent and pray Mincha before nighttime and Arvit after nighttime (according to the (general) minhag to follow Rabbanan). <Ref>Mishna Brurah 233:11 </ref> | # A minyan may be lenient to take both the leniency of Rabbi Yehuda and Rabbanan to pray both Mincha and Arvit between ten and three quarter hours and nighttime, however, an individual may not do so. Nonetheless, it’s preferable for even the minyan to be consistent and pray Mincha before nighttime and Arvit after nighttime (according to the (general) minhag to follow Rabbanan). <Ref>Mishna Brurah 233:11 writes that in a minayn where there’s an excessive effort to get everyone back to shul for maariv (and people can’t wait in shul), then it’s permissible for a minyan to say maariv right after mincha (between Plag Mincha and nighttime). S”A 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. </ref> | ||
# If one prayed Arvit prior to ten and three quarter hours one has not fulfilled one’s obligation. <ref>Mishna Brurah 233:10, Kaf HaChaim 233:11 as is implied by S”A 233:1 </ref> | # If one prayed Arvit prior to ten and three quarter hours one has not fulfilled one’s obligation. <ref>Mishna Brurah 233:10, Kaf HaChaim 233:11 as is implied by S”A 233:1 </ref> | ||
