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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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# If one needs to travel or in a case of extreme difficulty one may pray Shacharit after [[Olot HaShachar]] before HaNetz, but nonetheless one may not make the Bracha on [[Talit]] and [[Tefillin]] or say [[Kriyat Shema]] until [[Mesheyakir]]. <Ref> | # If one needs to travel or in a case of extreme difficulty one may pray Shacharit after [[Olot HaShachar]] before HaNetz, but nonetheless one may not make the Bracha on [[Talit]] 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 S”A 89:1. | * 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 S”A 89:1. | ||
* There is a minority of Rishonim who hold that in extenuating circumstances one is permitted to pray Shacharit before [[Olot HaShachar]]. The basis of this approach is Rashi (Brachot 30a | * There is a minority of Rishonim who hold that in extenuating circumstances one is permitted to pray Shacharit before [[Olot HaShachar]]. The basis of this approach is Rashi (Brachot 30a s.v. VeLayaved), Sh”t Raavan (176), and Raavad (quoted by the Sefer Hashlamah). | ||
* Shulchan Aruch 89:8 rules that in cases of extenuating circumstances such as where one has to travel early one may pray Shacharit [[Shemoneh Esrei]] immediately after [[Olot HaShachar]] and then say Shema while traveling if one is able to have kavana (proper intent) while traveling. This is also mentioned in Mishna Brurah 89:1. </ref> | * Shulchan Aruch 89:8 rules that in cases of extenuating circumstances such as where one has to travel early one may pray Shacharit [[Shemoneh Esrei]] immediately after [[Olot HaShachar]] and then say Shema while traveling if one is able to have kavana (proper intent) while traveling. This is also mentioned in Mishna Brurah 89:1. </ref> | ||
## Therefore, a person who needs to pray early in the morning in order to get to work should pray with a minyan that prays early according to the following schedule: say up to Birchot [[Kriyat Shema]] without [[Talit]] and [[Tefillin]] (except for Shaliach Tzibbur who should put on [[Talit]] and [[Tefillin]] before Yishtabach), when [[MeSheYakir]] arrives put on [[Talit]] and Tefillin, then continue from there. <Ref>[http://www.ou.org/webcast_kosher Rabbi Yisrael Belsky] (OU Kosher Webcast, min 19:30-28:30). Sh"t Igrot Moshe 4:6 writes that a person who needs to make it to work is considered an extenuating circumstance in which S"A 89:8 writes that one may pray Shacharit after Olot Hashachar.</ref> | ## Therefore, a person who needs to pray early in the morning in order to get to work should pray with a minyan that prays early according to the following schedule: say up to Birchot [[Kriyat Shema]] without [[Talit]] and [[Tefillin]] (except for Shaliach Tzibbur who should put on [[Talit]] and [[Tefillin]] before Yishtabach), when [[MeSheYakir]] arrives put on [[Talit]] and Tefillin, then continue from there. <Ref>[http://www.ou.org/webcast_kosher Rabbi Yisrael Belsky] (OU Kosher Webcast, min 19:30-28:30). Sh"t Igrot Moshe 4:6 writes that a person who needs to make it to work is considered an extenuating circumstance in which S"A 89:8 writes that one may pray Shacharit after Olot Hashachar.</ref> | ||
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# If one prayed before [[Olot 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> | # If one prayed before [[Olot 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’s 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 S”A 89:1. | * What’s 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 S”A 89:1. | ||
* There is a minority of Rishonim who hold that in extenuating circumstances one is permitted to pray Shacharit before [[Olot HaShachar]]. The basis of this approach is Rashi (Brachot 30a | * There is a minority of Rishonim who hold that in extenuating circumstances one is permitted to pray Shacharit before [[Olot HaShachar]]. The basis of this approach is Rashi (Brachot 30a s.v. VeLayaved), Sh”t Raavan (176), and Raavad (quoted by the Sefer Hashlamah). | ||
* [Interestingly, the דרישה argues that the Rabbenu Yerucham holds that there are three levels, ideally one should pray at HaNetz, it’s permissible to pray after Mesheyakir and it’s only effective, after the fact, after [[Olot HaShachar]].] | * [Interestingly, the דרישה argues that the Rabbenu Yerucham holds that there are three levels, ideally one should pray at HaNetz, it’s permissible to pray after Mesheyakir and it’s only effective, after the fact, after [[Olot HaShachar]].] | ||
* Mishna Brurah 89:2 writes that based on S”A, if one prayed before [[Olot HaShachar]] one has not fulfilled one’s obligation. | * Mishna Brurah 89:2 writes that based on S”A, if one prayed before [[Olot HaShachar]] one has not fulfilled one’s obligation. | ||
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===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 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> | ||
# <div id="Timeforarvit"></div> 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 | # <div id="Timeforarvit"></div> 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 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’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 s.v. 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 | # 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 s.v. 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 | # 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 s.v. 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 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> | # 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> | ||
# If one only has the ability to pray Arvit with a minyan before [[Tzet HaKochavim]] one should pray with them (and not pray later oneself) as long as one makes sure to repeat Shema later after [[Tzet HaKochavim]]. When saying Shema with the minyan one shouldn’t have in mind to fulfill one’s obligation of Shema. <Ref> | # If one only has the ability to pray Arvit with a minyan before [[Tzet HaKochavim]] one should pray with them (and not pray later oneself) as long as one makes sure to repeat Shema later after [[Tzet HaKochavim]]. When saying Shema with the minyan one shouldn’t have in mind to fulfill one’s obligation of Shema. <Ref> | ||
* The Rif (Brachot 1b) rules that the time to say [[Kriyat Shema]] at night is from [[Tzet HaKochavim]] like the simple Mishna and Gemara Brachot 2a. The Rambam (Kriyat Shema 1:9) concurs. | * The Rif (Brachot 1b) rules that the time to say [[Kriyat Shema]] at night is from [[Tzet HaKochavim]] like the simple Mishna and Gemara Brachot 2a. The Rambam (Kriyat Shema 1:9) concurs. | ||
* Rashi (Brachot 2a | * Rashi (Brachot 2a s.v. Ad Sof) also holds that one doesn’t fulfill Shema until [[Tzet HaKochavim]] but defends the practice to say Shema in Shul with the Brachot explaining that the Shema is Shul is only to precede [[Shemoneh Esrei]] with words of Torah and the primary time one fulfills Shema is before going to sleep. | ||
* Rabbenu Tam (quoted by Tosfot Brachot 2a | * Rabbenu Tam (quoted by Tosfot Brachot 2a s.v. Meeymatai) argues that really we hold like Rabbenu Yehuda in the Mishna (Brachot 26a) who says that one may say Arvit from Plag Mincha so too we hold that one may say Shema from Plag Mincha. The Ri (also quoted in the above Tosfot) agrees that the primary Shema is the one said in Shul, however, he explains that it’s because we hold like the other opinions quoted in the Gemara 2a-b who say that the time for Shema is earlier than [[Tzet HaKochavim]]. | ||
* The Rosh (Brachot 1:1) rejects the Rabbenu Tam’s comparison between the time for Arvit and Shema and rather says that with difficulty one could defend the minhag like the Ri but nonetheless preferably one should say Shema only after [[Tzet HaKochavim]]. | * The Rosh (Brachot 1:1) rejects the Rabbenu Tam’s comparison between the time for Arvit and Shema and rather says that with difficulty one could defend the minhag like the Ri but nonetheless preferably one should say Shema only after [[Tzet HaKochavim]]. | ||
* The Rosh (Brachot 1:1) quotes the Rav Hai Goan who says that if one is in a situation where one could either pray with a minyan before [[Tzet HaKochavim]] or pray by oneself later one should pray with the minyan early but not say Shema with the Brachot until later. Rav Hai Goan also suggests that one could pray with the congregation as a voluntary prayer and then pray again oneself with Shema and [[Shemoneh Esrei]]. This is also quoted by the Rabbenu Yonah (Brachot 1b | * The Rosh (Brachot 1:1) quotes the Rav Hai Goan who says that if one is in a situation where one could either pray with a minyan before [[Tzet HaKochavim]] or pray by oneself later one should pray with the minyan early but not say Shema with the Brachot until later. Rav Hai Goan also suggests that one could pray with the congregation as a voluntary prayer and then pray again oneself with Shema and [[Shemoneh Esrei]]. This is also quoted by the Rabbenu Yonah (Brachot 1b s.v. VeRabbenu Hai), Rashba (Brachot 2a s.v. VeNishal), and Tur 235:1. | ||
* Rabbenu Yonah gives an alternative for someone in that situation; say Brachot of Shema, Shema with intent not to fulfill one’s obligation but rather just as words of Torah, and then [[Shemoneh Esrei]] with the minyan and after [[Tzet HaKochavim]] one should say repeat Shema. | * Rabbenu Yonah gives an alternative for someone in that situation; say Brachot of Shema, Shema with intent not to fulfill one’s obligation but rather just as words of Torah, and then [[Shemoneh Esrei]] with the minyan and after [[Tzet HaKochavim]] one should say repeat Shema. | ||
* The Bet Yosef 235:1 concludes that one should make sure to repeat Shema after [[Tzet HaKochavim]] but one may follow the above suggestions (of Rav Hai and Rabbenu Yonah). The S”A 235:1 writes like the Rabbenu Yonah that if one is praying with a congregation earlier than [[Tzet HaKochavim]] one should say Shema with the Brachot and [[Shemoneh Esrei]] and then repeat Shema at [[Tzet HaKochavim]]. | * The Bet Yosef 235:1 concludes that one should make sure to repeat Shema after [[Tzet HaKochavim]] but one may follow the above suggestions (of Rav Hai and Rabbenu Yonah). The S”A 235:1 writes like the Rabbenu Yonah that if one is praying with a congregation earlier than [[Tzet HaKochavim]] one should say Shema with the Brachot and [[Shemoneh Esrei]] and then repeat Shema at [[Tzet HaKochavim]]. | ||
* The Mishna Brurah 235:9 writes like the Rabbenu Yonah that when saying Shema early one shouldn’t have intent to fulfill one’s obligation until [[Tzet HaKochavim]]. The Mishna Brurah 235:11 writes that it’s a dispute whether one must has to repeat the third paragraph of Shema. </ref> | * The Mishna Brurah 235:9 writes like the Rabbenu Yonah that when saying Shema early one shouldn’t have intent to fulfill one’s obligation until [[Tzet HaKochavim]]. The Mishna Brurah 235:11 writes that it’s a dispute whether one must has to repeat the third paragraph of Shema. </ref> | ||
# If one made a mistake and prayed Arvit thinking that it was nighttime but really it was earlier one must pray 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 | # If one made a mistake and prayed Arvit thinking that it was nighttime but really it was earlier one must pray 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 didn’t intend to pray Arvit early one doesn’t fulfill one’s obligation. The Magan Avraham 263:26 and Mishna Brurah 263:55 agree that this halacha applies equally to a weeknight as to Friday night. </ref> | ||
# Regarding praying Arvit early on Friday night see [[Accepting [[Shabbat]] early]]. | # Regarding praying Arvit early on Friday night see [[Accepting [[Shabbat]] early]]. | ||
# If mincha last until after nightfall, tachanun is not recited. <ref> Kitzur S"A 69:8, Mishna Brurah 131:16 </ref> | # If mincha last until after nightfall, tachanun is not recited. <ref> Kitzur S"A 69:8, Mishna Brurah 131:16 </ref> | ||
