When Is the Earliest and Latest Time to Pray?

From Halachipedia

Earliest Time for Some Parts of Shacharit

  1. One can only say Korbanot during the day, meaning after Olot HaShachar which is 72 minutes (in Shaot Zmaniot) before HaNetz. [1]
  2. 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. [2]
  3. The earliest time to say Birchot HaShachar is from Chatzot (halachic midnight). [3]
  4. The earliest time to say Baruch SheAmar is Olot HaShachar which is 72 minutes (in Shaot Zmaniot) before HaNetz. [4]
  5. The earliest time that one can put on Tallit is MeSheYakir, which is one hour (in Shaot Zmaniot) before HaNetz. [5]
  6. 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. [6]
  7. If one puts on Tzitzit before alot HaShachar, he should not recite a berakha until the proper time, and should feel the Tzitzit after making the berakha once the proper time arrives.[7]
  8. If one begins to daven before misheyakir with Tallit and Tefillin on, one should wait to make the berakhot until between Yishtabach and Kaddish.[8]
  9. One should avoid saying Yotzer Or before misheyakir.[9]
  10. One who cannot avoid reciting Shema before misheyakir may do so after alot hashachar.[10]However, one may do so from alot hashachar at the earliest.[11] One may certainly say Shemone Esrei after misheyakir, even if it is before sunrise.[12]

Times for Shacharit

Earliest Time

Vatikin

  1. The ideal mitzvah is to start praying Shmoneh Esrei of Shacharit at HaNetz HaChama (sunrise). [13]
  2. If a person can either daven at Netz without a minyan or later with a minyan, according to Ashkenazim one may daven at Netz if one regularly davens at Netz.[14] According to Sephardim one should daven with a minyan later unless one will pray with kavana.[15]

After Olot Hashachar

  1. Ideally one should pray after Netz. If one did pray after Olot HaShachar (dawn, about 72 minutes before sunrise) one has fulfilled one’s obligation. [16]
  2. If one needs to travel or in a cases 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. [17]
    1. 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. [18]
    2. 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. [19] Some disagree and say that you should pray on your own. [20]
    3. 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. [21]
  3. 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. [22]
  4. 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. [23]

Latest Time

  1. The latest time to say Shmoneh Esrei of Shacharit is the end of the fourth hour (in Shaot Zmaniot). [24]
  2. 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. [25]
  3. One may not pray past the end of the sixth hour (but rather one should wait to say Tashlumin at Mincha). [26]

Times for Mincha

Earliest Time

  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). [27]
  2. 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. [28]
  3. If one will only be able to make a minyan for Mincha after six and a half hours and one will not make a minyan after nine and a half hours, it is preferable to pray with a minyan after six and a half hours. [29]
  4. If one prayed prior to six and a half hours, according to many one has not fulfilled one’s obligation, however, some say that one has fulfilled one's obligation after the fact. [30]

Latest Time for Mincha

Ideal Time for Mincha

  1. According to Ashkenazim it is better to daven mincha after Mincha Gedola (6.5 hours into the day). According to Sephardim, it is preferable to pray mincha after Plag Mincha (10.45 hours into the day.[31]
  2. One should pray Mincha before sunset.[32]

After Sunset

  1. Even though ideally one should pray mincha before sunset, if the only options are to either pray mincha before sunset himself or with a minyan after sunset, Ashkenazim hold that one should pray oneself on time, while Sephardim hold that one can wait to pray with the minyan as long as it is within 13.5 minutes after sunset.[33]

Tachanun

  1. If one reaches tachanun after sunset, there is debate amongst the poskim if it should be recited.[34]
  2. If mincha lasts until after nightfall, tachanun is not recited. [35]

If One Hears Kedusha of a Late Mincha Minyan

  1. If one prayed maariv before nightfall and then hears another minyan pray mincha many authorities hold that one should answer kedusha even if this happened on Friday night. [36]

Times for Arvit

Earliest Time

  1. One should make sure to say Kriyat Shema after Tzet HaKochavim.[37]
  2. Ideally, one should pray Arvit after Tzet HaKochavim.[38] However, according to certain minhagim and in certain cases one may say Arvit earlier, see above for these halachot.
  3. If there is a minyan that is praying Arvit after Plag Mincha before Shekiya and one already davened mincha earlier than Plag Mincha and there's no other available minyan one should daven with them and then repeat Shema later.[39]
  4. If there is a minyan that is praying Arvit after immediately after Shekiya before Tzet Hakochavim and there's no other later minyan to pray after Tzet Hakochavim one should pray with the minyan rather than daven later with a minyan.[40]

Latest Time

  1. After the fact, one may pray Arvit until Olot HaShachar.[41]


Sources

  1. ↑ S”A 1:6.
  2. ↑ Halacha Brurah 1:16 (based on Sh”t Yacheve Daat 2:8) writes that in cases of need (for example a worker who needs to daven early) it is possible to say Korbanot 96 minutes before HaNetz.
  3. ↑ Magen Avraham 47:13, Kaf HaChaim 46:49, Or Letzion (vol 2, 4:9)
  4. ↑ Halacha Brurah 1:16
  5. ↑ 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.
  6. ↑ 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. Aruch Hashulchan 18:9 agrees. Mishna Brura 18:10 says that ideally though one should wait until Misheyakir.
  7. ↑ Rama 18:3
  8. ↑ Rama OC 54:3, Piskei Teshuvot 30:1.
  9. ↑ Mishnah Berurah 58:17. Piskei Teshuvot (58:10) notes that some are lenient when it is unavoidable. However, Beiur Halakha (s.v. Zeman Kriat Shema) notes that this discussion may be irrelevant for men if they are going to only say Pesukei D’zimra before misheyakir and say the berakha on Tzitzit and Tefillin before Yotzer Or, and certainly it is preferable to not begin davening until one can make the berakha on Tzitzit and Tefillin.
  10. ↑ Shulchan Arukh OC 58:3.
  11. ↑ Shulchan Arukh 89:1, 8. Mishnah Berurah (89:4) notes that this may be lekhatchila for those who have no other choice, but for one who could say Shemoneh Esrei later he would only fulfill his obligation b’diavad by davening early.
  12. ↑ Piskei Teshuvot 89:4
  13. ↑ 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
  14. ↑ Biur Halacha 58 s.v. umitzvah
  15. ↑ Yalkut Yosef 89:19
  16. ↑ 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.
  17. ↑
    • 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 (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.
  18. ↑ 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 to be in 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.
  19. ↑ 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.
  20. ↑ 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.
  21. ↑ Rabbi Yisrael Belsky (OU Kosher Webcast, min 19:30-28:30)
  22. ↑
    • 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 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 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 Shulchan Aruch, if one prayed before Olot HaShachar one has not fulfilled one’s obligation.
    • 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.
  23. ↑ 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 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.
  24. ↑ 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
  25. ↑
    • 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 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 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 its proper time while רבנן hold that one would also receive the reward of it being in its 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 holds 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 may 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, one should be considered praying voluntarily.
  26. ↑ Rama 89:1 (based on the explanation of the Bet Yosef of the Rambam and Tur, see the previous footnote)
  27. ↑
    • The Tur 233:1 writes that the primary time to pray Mincha is 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 prayed before then from after six and a half hours. The Rambam's reasoning 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 it would be preferable to say Mincha individually at Mincha Gedola rather than with a minyan at Mincha Ketana after Plag Mincha. Nonetheless, he agrees that the minhag is not like this.
  28. ↑ 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).
  29. ↑ Mishna Brurah 233:1, Yalkut Yosef (Brachot pg 639)
  30. ↑ 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.
  31. ↑ Rambam (Tefillah 3:2) writes that since they instituted Tefillah corresponding to korbanot the primary time for mincha is mincha ketana, 9.5 hours in the day. Shulchan Aruch OC 233:1 follows the Rambam. Kaf Hachaim 233:3 adds that really the best time is after mincha ketana at plag mincha, 10.45 hours into the day. Rav Nevinsal (BeYitzchak Yikra on Mishna Brurah 233:1) argues that according to the Rambam one should pray after 9.5 hours before 10.45 hours and only pray after 10.45 hours in extenuating circumstances. He even 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.
  32. ↑ Mishna Brura 233:14
  33. ↑ Mishna Brurah 233:14 writes that it is better to pray Mincha before shkiyah without a minyan than to pray with a minyan after shkiyah. However, Chacham Ben Zion Abba Shaul (cited in Ishei Yisroel page 296) and Chacham Ovadia Yosef (Yechave Daat 5:22) say that it is preferable to pray with a minyan even if the minyan as long as they are praying within the first thirteen and a half minutes after sunset.
  34. ↑ The Mishneh Brura (131:17) holds one should say it. Rav Avigdor Neventzal in B’Yitzhak Yikareh on Mishna Brura (footnote to 131) quotes Rav Shlomo Zalman Auerbach who thinks one should not.
  35. ↑ Kitzur Shulchan Aruch 69:8, Mishna Brurah 131:17
  36. ↑ Magen Giborim 237:1, Amudei Esh 3:19, Yaskil Avdi 5:30, and Tiferet Adam 8 hold that even after saying maariv one may answer kedusha of a minyan saying mincha unlike the opinion of the Erech Shai 236, Yagel Yacov, and Aruch HaShulchan 232. Yismach Lev 16 writes that even on Friday night if one said maariv one may still answer kedusha. Sh"t Tzitz Eliezer 10:16 and Sh"t Yabia Omer 6:21 agree with the Yishmach lev.
  37. ↑ Brachot 2a, Shulchan Aruch OC 235:1, Kitzur Shulchan Aruch 70:1
  38. ↑ Kitzur Shulchan Aruch 70:2
  39. ↑ Rabbenu Yonah Brachot 1b writes that if the congregation is davening before the time for Shema one should daven with them even though one won't fulfill one's obligation of Shema and will have to repeat it later. He then quotes Rav Hai Goan who says that one should only say Shema with them without kavana to fulfill one's obligation but skip Brachot Kriyat Shema. The Shulchan Aruch OC 235:1 rules like the Rabbenu Yonah but the Mishna Brurah 235:12 mentions the practice of the Rav Hai Goan. The Biur Halacha 235:1 cites the Gra who held that it is better to daven privately on time rather than daven with the congregation early. Rav Moshe Feinstein in Igrot Moshe OC 2:60 agrees that one can follow either opinion whether to daven everything or just Shema without kavana and Shemona Esrei and then say Shema with Kriyat Shema with Brachot afterwards. He writes that one shouldn't follow the Gra unless one always does according to his opinion.
  40. ↑ Rav Moshe Feinstein in Igrot Moshe OC 2:60 writes that in such a case one should certainly daven with a minyan and either the opinion of Rabbenu Yonah to daven Brachot Kriyat Shema with the congregation or Rav Hai Goan to skip them are acceptable. Mishna Brurah 235:12 writes that fortunate is the person who can daven with a congregation after Tzet Hakochavim which is the correct time.
  41. ↑ Kitzur Shulchan Aruch 70:2
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