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When Is the Earliest and Latest Time to Pray?: Difference between revisions
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* Note: All times are [[Shaot Zmaniot]] (halachic hours). For exact times for your location, see [http://www.myzmanim.com/search.aspx myzmanim.com]. | * Note: All times are [[Shaot Zmaniot]] (halachic hours). For exact times for your location, see [http://www.myzmanim.com/search.aspx myzmanim.com]. | ||
==Earliest | ==Earliest Time for Some Parts of Shacharit== | ||
# One can only say [[Korbanot]] during the day, meaning after [[Olot HaShachar]] which is 72 minutes (in [[Shaot Zmaniot]]) before [[HaNetz]]. <Ref>S”A 1:6. </ref> | # One can only say [[Korbanot]] during the day, meaning after [[Olot HaShachar]] which is 72 minutes (in [[Shaot Zmaniot]]) before [[HaNetz]]. <Ref>S”A 1:6. </ref> | ||
# In cases of need, such a worker who needs to daven early, one can say [[Korbanot]] from 96 minutes (in [[Shaot Zmaniot]]) before [[HaNetz]]. <Ref> Halacha Brurah 1:16 (based on Sh”t Yacheve Daat 2:8) writes that in cases of need (worker that needs to daven early) | # In cases of need, such as a worker who needs to daven early, one can say [[Korbanot]] from 96 minutes (in [[Shaot Zmaniot]]) before [[HaNetz]]. <Ref> Halacha Brurah 1:16 (based on Sh”t Yacheve Daat 2:8) writes that in cases of need (a worker that needs to daven early) it is possible to say [[Korbanot]] 96 minutes before [[HaNetz]]. </ref> | ||
# The earliest time to say Birchot HaShachar is from [[Chatzot]] (midnight). <ref> Magen Avraham 47:13, Kaf HaChaim 46:49, Or Letzion (vol 2, 4:9) </ref> | # The earliest time to say [[Birchot HaShachar]] is from [[Chatzot]] (halachic midnight). <ref> Magen Avraham 47:13, Kaf HaChaim 46:49, Or Letzion (vol 2, 4:9) </ref> | ||
# The earliest time to say Baruch SheAmar is [[Olot HaShachar]] which is 72 minutes (in [[Shaot Zmaniot]]) before [[HaNetz]]. <Ref> Halacha Brurah 1:16 </ref> | # The earliest time to say Baruch SheAmar is [[Olot HaShachar]] which is 72 minutes (in [[Shaot Zmaniot]]) before [[HaNetz]]. <Ref> Halacha Brurah 1:16 </ref> | ||
# The earliest time that one can put on [[Tallit]] is [[MeSheYakir]], which is one hour (in [[Shaot Zmaniot]]) before [[HaNetz]]. <Ref> | # The earliest time that one can put on [[Tallit]] is [[MeSheYakir]], which is one hour (in [[Shaot Zmaniot]]) before [[HaNetz]]. <Ref>Shulchan Aruch 18:3 rules that the time to make the bracha on [[Tallit]] is from [[MeSheYakir]]. There is a dispute among the achronim about when exactly [[MeSheYakir]] is. Because of [[Safek Brachot LeHakel]], Halacha Brurah 18:6 one may not make the bracha earlier than a fifth of an hour (in [[Shaot Zmaniot]]) after [[Olot HaShachar]]. </ref> | ||
# Ashkenazim, in a case of need, can be lenient to say the | # Ashkenazim, in a case of need, can be lenient to say the bracha on [[Tallit]] from [[Olot HaShachar]] which is 72 minutes (in [[Shaot Zmaniot]]) before [[HaNetz]]. <Ref> Rama 18:3 says that bedieved if one wears a [[Tallit]] after [[Olot HaShachar]] one should make a bracha and concludes that such was the minhag. </ref> | ||
==Times for Shacharit== | ==Times for Shacharit== | ||
===Earliest | ===Earliest Time=== | ||
# The ideal | # The ideal mitzvah is to start praying [[Shmoneh Esrei]] of [[Shacharit]] at [[HaNetz HaChama]] (sunrise). <ref> Gemara [[Brachot]] 26a writes the ideal time to pray [[Shacharit]] is at [[HaNetz HaChama]] and that was the practice of the [[Vatikin]] (those who fulfill the מצות early and in the proper time). This is codified by the Rambam ([[Tefillah]] 3:1), Rosh ([[Brachot]] 4:1), Tur and Shulchan Aruch 89:1 </ref> | ||
# After the fact, if one did pray after [[Olot HaShachar]] (dawn, about 72 minutes before sunrise) one has fulfilled one’s obligation. <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 | # After the fact, if one did pray after [[Olot HaShachar]] (dawn, about 72 minutes before sunrise) one has fulfilled one’s obligation. <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 Shulchan Aruch 89:1. </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 | # 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 [[Tallit]] and [[Tefillin]] or say [[Kriyat Shema]] until [[MeSheYakir]]. <Ref> | ||
* The Rosh ( | * 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 Shulchan Aruch 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 ( | * 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]] [[Shmoneh 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]] [[Shmoneh 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 [[Tallit]] and [[Tefillin]] (except for Shaliach Tzibbur who should put on [[Tallit]] and [[Tefillin]] before Yishtabach), when [[MeSheYakir]] arrives put on [[Tallit]] 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 Shulchan Aruch 89:8 writes that one may pray [[Shacharit]] after Olot Hashachar See also Iggrot Moshe OC 1:10 and Yechave Daat 2:8.</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 [[Tallit]] and [[Tefillin]] (except for Shaliach Tzibbur who should put on [[Tallit]] and [[Tefillin]] before Yishtabach), when [[MeSheYakir]] arrives put on [[Tallit]] 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 Shulchan Aruch 89:8 writes that one may pray [[Shacharit]] after Olot Hashachar See also Iggrot Moshe OC 1:10 and Yechave Daat 2:8.</ref> | ||
## If the choice is to pray with an early [[minyan]] that follow this system or | ## If the choice is to pray with an early [[minyan]] that follow this system or praying later privately at one’s office, one should rather pray earlier with a [[minyan]]. <Ref>[http://www.ou.org/webcast_kosher Rabbi Yisrael Belsky] (OU Kosher Webcast, min 19:30-28:30), Peri Yitzchak 1:2, Sh"t Yaskil Avdi 5:10, Sh"t Minchat Yitzchak 9:10. Chazon Ish (Ishei Yisrael 13:note 21) rule likewise. </ref> Some disagree and say that you should pray on your own. <ref> | ||
Sh”t Sheilot Shmuel OC 12, Iggerot Moshe, OC 4:6, Rav Elyashiv (quoted in Avnei Yashfei [[Tefillah]] page 167), Yalkut Yosef [[Tefilla]] pages 137-139. </ref> | Sh”t Sheilot Shmuel OC 12, Iggerot Moshe, OC 4:6, Rav Elyashiv (quoted in Avnei Yashfei [[Tefillah]] page 167), Yalkut Yosef [[Tefilla]] pages 137-139. </ref> | ||
## However, if one feels that | ## However, if one feels that it is just too dark and one cannot understand what the people are relying on to put on [[Tefillin]] so early one should say up to Baruch SheAmar before traveling and then pray at one’s office. <Ref>[http://www.ou.org/webcast_kosher Rabbi Yisrael Belsky] (OU Kosher Webcast, min 19:30-28:30)</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> | # 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 is 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 Shulchan Aruch 89:1. | ||
* There is a minority of | * 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]], | * [Interestingly, the דרישה argues that the Rabbenu Yerucham holds that there are three levels, ideally one should pray at [[HaNetz]], it is permissible to pray after [[MeSheYakir]] and it is only effective, after the fact, after [[Olot HaShachar]].] | ||
* Mishna Brurah 89:2 writes that based on | * Mishna Brurah 89:2 writes that based on Shulchan Aruch, if one prayed before [[Olot HaShachar]] one has not fulfilled one’s obligation. | ||
* However, Yalkut Yosef ([[Tefillah]] pg 136, see also Sh”t Yechave Daat 2:8) writes that even if one prayed altogether before [[Olot HaShachar]] one should still pray again at the proper time with a stipulation that if one is not obligated that it should be a voluntary [[prayer]]. So writes Sh”t Otzrot Yosef 5:3. </ref> | * However, Yalkut Yosef ([[Tefillah]] pg 136, see also Sh”t Yechave Daat 2:8) writes that even if one prayed altogether before [[Olot HaShachar]] one should still pray again at the proper time with a stipulation that if one is not obligated that it should be a voluntary [[prayer]]. So writes Sh”t Otzrot Yosef 5:3. </ref> | ||
# If a person who is not in a rush to pray before sunrise is needed for a [[minyan]] that is praying before sunrise there is a dispute whether he is allowed to join or not. <ref> Rav Yosef Shalom Elyashiv quoted in | # If a person who is not in a rush to pray before sunrise is needed for a [[minyan]] that is praying before sunrise there is a dispute whether he is allowed to join or not. <ref> Rav Yosef Shalom Elyashiv quoted in Tefilla Kehilchita page 78 and in Avnei Yashfe Tefilla page 169 says that although he can answer for their [[minyan]] he cannot pray with them. This is true even if he is the sixth one who would be praying (a [[minyan]] requires ten but a minimum of six praying at the time) and his refusal to pray would prevent there from being a [[minyan]]. Rav Shlomo Zalman Auerbach in Halichot Shlomo 1:5-13 though ruled that if the refusal to join will prevent the [[minyan]] he may pray with them as long as it is not on a consistent basis. </ref> | ||
===Latest | ===Latest Time=== | ||
# The latest time to say [[Shmoneh Esrei]] of [[Shacharit]] is the end of the fourth hour (in [[Shaot Zmaniot]]). <Ref>The Mishna ( | # The latest time to say [[Shmoneh Esrei]] of [[Shacharit]] is the end of the fourth hour (in [[Shaot Zmaniot]]). <Ref>The Mishna (Brachot 26a) writes that the latest time [[Shacharit]] could be said according to Rabbi Yehuda is the fourth hour and according to the Rabbis is the sixth hour. The Gemara (27a) writes that we hold like Rabbi Yehuda because there is a Mishna in Ediyot that supports Rabbi Yehuda. This is codified by the Rif 18a, Rosh 4:1, and Rambam ([[Tefillah]] 3:1). The halacha is brought in Tur and Shulchan Aruch 89:1 </ref> | ||
# If one | # If one has not prayed until the end of the fourth hour, one should pray [[Shacharit]] before the end of the sixth hour (midday, in [[Shaot Zmaniot]]). If one intentionally did not pray in the first four hours one should still pray before midday but one should stipulate that if one is exempt that one is praying a voluntary [[prayer]]. <Ref> | ||
* The Rif 18a originates that even though we hold like Rabbi Yehuda that the latest time for [[Shacharit]] is the fourth hour one could still pray after the fourth hour and receive the reward for praying (albeit having lost the reward for praying | * The Rif 18a originates that even though we hold like Rabbi Yehuda that the latest time for [[Shacharit]] is the fourth hour one could still pray after the fourth hour and receive the reward for praying (albeit having lost the reward for praying in the proper time). The Rosh 4:1, Rambam (Hilchot [[Tefillah]] 3:1), and Tur 89:1 hold like the Rif. | ||
* The Bet Yosef 89:1 writes that it seems | * The Bet Yosef 89:1 writes that it seems as though the Rosh and Rif base their halacha on the general language of the Gemara (Brachot 26a) “one could pray all day and receive reward for [[prayer]] but would loose the reward for [[prayer]] in its proper time.” Because this phrase was the Gemara’s way of explaining the halacha of [[Tashlumin]], the Bet Yosef, rules that according to the Rif and Rosh one would not be able to pray after the fourth hour if a person intentionally did not pray in the first four hours. | ||
* However, the Rambam and Tur 89:1 hold that if a person intentionally prayed after the fourth hour he still receives reward for [[prayer]]. The Bet Yosef 89:1 explains that the Rambam tried to minimize the dispute between רבנן and Rabbi Yehuda so that | * However, the Rambam and Tur 89:1 hold that if a person intentionally prayed after the fourth hour he still receives reward for [[prayer]]. The Bet Yosef 89:1 explains that the Rambam tried to minimize the dispute between רבנן and Rabbi Yehuda so that there would not be an argument as to whether one totally fulfills the mitzvah or does not fulfill it at all in the period between the fourth and sixth hour. Rather they both agree that it is still time for [[Shacharit]] but according to Rabbi Yehuda one who prays at that time only receives reward for [[prayer]] but not that of [[prayer]] in it's proper time while רבנן hold that one would also receive the reward of it being in it's proper time. According to this explanation, one should be able to pray in this period even if one intentionally did not pray beforehand. | ||
* Additionally, if one explains like the Rif then one would be able to at any time even between six and sixth and a half, while according to the Rambam one should only be able to pray as long as there is some opinion which considers it the time for [[Shacharit]]. The Bet Yosef adds that the | * Additionally, if one explains like the Rif then one would be able to daven at any time even between six and sixth and a half, while according to the Rambam one should only be able to pray as long as there is some opinion which considers it the time for [[Shacharit]]. The Bet Yosef adds that the Rashba agrees with the Rambam. (It seems that the Bet Yosef understands the Rashba to say that you certainly can not pray during the half hour after [[Chatzot]]. The Bach argues that the Rashba meant something else entirely, namely that one should pray the [[Tashlumin]] right after having prayed the obligatory [[Tefilla]].) | ||
* The Mishna Brurah 89:6 writes that because of the dispute one should still pray after the fourth hour even if one intentionally missed praying earlier but nonetheless should stipulate that if one is exempt | * The Mishna Brurah 89:6 writes that because of the dispute one should still pray after the fourth hour even if one intentionally missed praying earlier but nonetheless should stipulate that if one is exempt, one should be considered praying voluntarily. </ref> | ||
# One may not pray past the end of the sixth hour (but rather one should wait to say [[Tashlumin]] at [[ | # One may not pray past the end of the sixth hour (but rather one should wait to say [[Tashlumin]] at [[Mincha]]). <Ref>Rama 89:1 (based on the explanation of the Bet Yosef of the Rambam and Tur, see the [[#cite_note-11|previous footnote]])</ref> | ||
==Times for Mincha== | ==Times for Mincha== | ||
===Earliest Time=== | ===Earliest Time=== | ||
# 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 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 ( | * 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 is 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 [[Tefillah]] 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. | ||
* | * Shulchan Aruch 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 | * 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 would 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 | # If one needs to travel or have a meal (which one should not 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 is a need. Yalkut Yosef ([[Brachot]] page 637) and Halichot Olam (vol 1 pg 253) writes that it is 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, | # 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 is 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 | # 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 one's obligation after the fact. <ref> Mishna Brurah 233:2 writes that this is implied from Shulchan Aruch 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 does not have to pray again. </ref> | ||
===Latest | ===Latest Time for Mincha=== | ||
# | # It is 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 should not pray [[Mincha]] after ten and three quarter hours except in extenuating circumstances. Furthermore, he writes that it is 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 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> | # <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 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), 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> | ||
