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When Is the Earliest and Latest Time to Pray?: Difference between revisions

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# Ashkenazim, in a case of need, can be lenient to say the Bracha on Talit from Olot HaShachar (which is 72 minutes in Shaot Zmaniot before Netz). <Ref> Rama 18:3 says that Bedieved if one wears a Talit after Olot HaShachar one should make a Bracha and concludes that such was the minhag. </ref>
# Ashkenazim, in a case of need, can be lenient to say the Bracha on Talit from Olot HaShachar (which is 72 minutes in Shaot Zmaniot before Netz). <Ref> Rama 18:3 says that Bedieved if one wears a Talit after Olot HaShachar one should make a Bracha and concludes that such was the minhag. </ref>
==Times for Shacharit==
==Times for Shacharit==
===Latest time===
# The latest time to say Shemona Esreh 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 didn’t pray 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 didn’t 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>
*<div id=“pastthefourthhour”></div> 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 it 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 that the Rosh and Rif base their halacha on the general language of the Gemara (Brachot 26a) “one could to pray all day and receive reward for prayer but 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 wouldn’t be able to pray after the fourth hour if a person intentionally didn’t 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 there’s not an argument whether one totally fulfills the mitzvah or doesn’t fulfill it at all in the period between the fourth and sixth hour. Rather they both agree that it’s still time for Shacharit but according to Rabbi Yehuda one who prays at that time only receives reward for prayer but not prayer in the proper time while רבנן hold that one would also receive such a reward. According to this explanation, you should be able to pray in this period even if one intentionally didn’t 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 rashba agrees to 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- 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 that one is praying voluntarily. </ref>
# 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 [[#pastthefourthhour| previous footnote]])</ref>
===Earliest time===
===Earliest time===
# The ideal Mitzvah is to start praying Shemona Esreh of Shacharit at Netz HaChama (sunrise). <ref> Gemara Brachot 26a writes the ideal time to pray Shacharit is at Netz 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 S”A 89:1 </ref>
# The ideal Mitzvah is to start praying Shemona Esreh of Shacharit at Netz HaChama (sunrise). <ref> Gemara Brachot 26a writes the ideal time to pray Shacharit is at Netz 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 S”A 89:1 </ref>
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* 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.  
* However, Yalkut Yosef (Tefillah pg 136, see also Sh”t Yachava 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 Yachava 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>
===Latest time===
# The latest time to say Shemona Esreh 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 didn’t pray 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 didn’t 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>
*<div id=“pastthefourthhour”></div> 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 it 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 that the Rosh and Rif base their halacha on the general language of the Gemara (Brachot 26a) “one could to pray all day and receive reward for prayer but 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 wouldn’t be able to pray after the fourth hour if a person intentionally didn’t 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 there’s not an argument whether one totally fulfills the mitzvah or doesn’t fulfill it at all in the period between the fourth and sixth hour. Rather they both agree that it’s still time for Shacharit but according to Rabbi Yehuda one who prays at that time only receives reward for prayer but not prayer in the proper time while רבנן hold that one would also receive such a reward. According to this explanation, you should be able to pray in this period even if one intentionally didn’t 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 rashba agrees to 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- 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 that one is praying voluntarily. </ref>
# 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 [[#pastthefourthhour| previous footnote]])</ref>


==Earliest Time of Mincha==
==Times for Mincha==
===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 (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 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.  
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# 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 and earliest time for Arvit==
===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>
# 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>
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# 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 D”H 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>
# 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 D”H 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]].
 
==Times for Arvit==
===Earliest time===
# See above
===Latest time===
==References==
==References==
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<References/>
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