{"id":6172,"date":"2010-01-11T08:00:18","date_gmt":"2010-01-11T06:00:18","guid":{"rendered":"https:\/\/ph.yhb.org.il\/en\/?p=6172"},"modified":"2018-05-24T11:31:41","modified_gmt":"2018-05-24T08:31:41","slug":"02-11-08","status":"publish","type":"post","link":"https:\/\/ph.yhb.org.il\/en\/02-11-08\/","title":{"rendered":"08 – How Early Is One Permitted to Pray in Extenuating Circumstances?"},"content":{"rendered":"

In a case of extenuating circumstances, one may recite Birkot Keriat Shema<\/i> from the time of amud hashachar<\/i>, which is 72 minutes before sunrise (in the months of Nisan and Tishrei).1 However, as long as it is possible to recite Birkot Keriat Shema<\/i> after the time of misheyakir<\/i>, one may not recite them from amud hashachar<\/i>. For instance, if someone who is traveling can pray while walking or sitting (as his friend drives), he must wait for the time of misheyakir<\/i> and only then recite Birkot Keriat Shema<\/i> and recite the Amidah<\/i> while walking or sitting.<\/p>\n

If he is able to recite Birkot Keriat Shema<\/i> while he is traveling after the time of misheyakir<\/i>, but cannot recite the Amidah<\/i> while traveling, he should pray the Amidah<\/i> earlier after amud hashachar<\/i> and recite Birkot Keriat Shema<\/i> and Shema<\/i> while traveling, even though he will not merit connecting redemption to prayer.[9]<\/a><\/sup><\/p>\n

When it is not possible to recite Birkot Keriat Shema<\/i> while traveling, as, for example, if he does not know Birkot Keriat Shema<\/i> by heart, and it is not possible for him to use a siddur<\/i>, he may pray earlier since such situations are considered extenuating circumstances. He recites Birkot HaShachar<\/i>, Korbanot<\/i>, and Pesukei d\u2019Zimrah<\/i> before amud hashachar<\/i>, and when the time of amud hashachar<\/i> arrives, he puts on his tallit<\/i> and tefillin<\/i> without a berachah<\/i>, recites Keriat Shema<\/i> and its berachot<\/i>, and prays the Amidah<\/i>. When he finishes the Amidah<\/i>, the time of misheyakir<\/i> will have already arrived, and at that point he takes hold of his tzitzit<\/i> and tefillin<\/i> and recites the blessings upon them. According to the Ashkenazic minhag<\/i>, Birkat<\/i> Yotzer HaMeorot<\/i> may not be recited before the time of misheyakir<\/i> either; rather, one must delay its recital until after praying the Amidah<\/i>.[10]<\/a><\/sup><\/p>\n

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[9]<\/a>.\u00a0In Berachot<\/i> 30a we learn to what extent reciting Keriat Shema<\/i> and its berachot<\/i> before misheyakir<\/i> is only for extenuating circumstances, since any time it is possible to say them after misheyakir<\/i>, even while walking, there is an obligation to do so. The only question left is when to pray the Amidah<\/i>. According to Rabbeinu Chananel<\/i>, the Tosafot<\/i>, and others, one must recite the Amidah<\/i> standing in his house before misheyakir<\/i>, which is how the Shulchan Aruch<\/i> 89:8 rules as well. According to Bahag<\/i>, it is best that he prays while walking so as to connect redemption to prayer, and in practice, that is customarily what is done, as explained in the Mishnah Berurah<\/i> 89:42 and Kaf HaChaim<\/i> 54. However, when he can say Birkot Keriat Shema<\/i> while traveling, but cannot pray the Amidah<\/i>, then he follows Rabbeinu Chananel<\/i> and the Shulchan Aruch<\/i>; he prays the Amidah<\/i> standing in his house after amud hashachar<\/i> and waits to recite Birkot Keriat Shema<\/i> while traveling in order to say them after the time of misheyakir<\/i>. This includes a case in which a person only knows the berachot<\/i> of Keriat Shema<\/i> by heart and not the Amidah<\/i>, or one in which a person is driving and he knows that he is capable of reciting Birkot Keriat Shema <\/i>while driving, but praying the Amidah<\/i> while driving is forbidden (see further in this book 17:16).<\/p>\n

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[10]<\/a>.During the days of Nisan and Tishrei, amud hashachar<\/i> is 72 minutes before netz <\/i>(when the sun is 16.1 degrees below the horizon). In the height of winter (December 22nd<\/sup>) it is 78 minutes before netz<\/i>, and at the height of summer (June 22nd<\/sup>) it is 88 minutes before netz<\/i>. See note 1 to understand why I have written according to this opinion. At most, it is permissible to be lenient and consider amud hashachar<\/i> the first light in the east (when the sun is 17.5 degrees below the horizon), as explained there. Many calendars display amud hashachar<\/i> as a time when there is no light at all in the eastern sky, and it is very problematic to rely on them.<\/p>\n

In note 2, I wrote that the time of misheyakir<\/i> is when the sun is 11 degrees below the horizon, which is the average time according to the different opinions and observations. However, here, in extenuating circumstances, if one can recite Birkot Keriat Shema<\/i> approximately five minutes before this time, thereby succeeding to pray the Amidah<\/i> standing in his house, it is preferable that he does so, instead of praying afterwards while walking.<\/p>\n

In a case of extenuating circumstances, it is permissible to start praying Birkot Keriat Shema<\/i> from amud hashachar<\/i>, as explained in Shulchan Aruch<\/i> 58:3. One may put on his tallit<\/i> and tefillin<\/i> before that time without a berachah<\/i>, as clarified concerning the matter of tzitzit<\/i> in Shulchan Aruch<\/i> 18:3 and Mishnah Berurah<\/i> 10 and regarding the matter of tefillin<\/i> in Shulchan Aruch<\/i> 30:3 and Mishnah Berurah<\/i> 11. However, Kaf HaChaim<\/i> 30:8, based on the Ari<\/i>, writes that one may not put on tefillin<\/i> before amud hashachar<\/i>. Additionally, it is explained in Shulchan Aruch<\/i> 1:6 and 47:13 that the passage regarding the Tamid<\/i> may not be recited before amud hashachar<\/i> and, according to Kaf HaChaim<\/i> 89:7, Pesukei d\u2019Zimrah<\/i> may not be recited before amud hashachar<\/i> either. However, we have already learned that some poskim<\/i> maintain that amud hashachar <\/i>is slightly before the time mentioned above and others say it is 90 minutes before netz<\/i>, as written in Kaf HaChaim<\/i> 89:1. In extenuating circumstances, with regard to these matters, in which there is no issue of reciting a berachah<\/i> in vain, it is permissible to rely on this approach.<\/p>\n

According to many Ashkenazic poskim<\/i>, Birkat Yotzer HaMeorot<\/i> may not be recited before misheyakir<\/i>. So write the Magen Avraham<\/i>, Graz<\/i> 58:6, and Mishnah Berurah<\/i> 58:17. Nevertheless, if a person did recite Yotzer HaMeorot<\/i> before misheyakir<\/i>, since he already fulfilled his obligation according to the Shulchan Aruch<\/i> and Kaf HaChaim<\/i> 58:19, he does not repeat it again after praying (Bei\u2019ur Halachah<\/i> 58:4, s.v. \u201cB\u2019lo<\/i>\u201d).<\/p>\n<\/div>\n<\/div>\n","protected":false},"excerpt":{"rendered":"

In a case of extenuating circumstances, one may recite Birkot Keriat Shema from the time of amud hashachar, which is 72 minutes before sunrise (in the months of Nisan and Tishrei).1 However, as long as it is possible to recite Birkot Keriat Shema after the time of misheyakir, one may not recite them from amud […]<\/p>\n","protected":false},"author":10,"featured_media":0,"comment_status":"closed","ping_status":"closed","sticky":false,"template":"","format":"standard","meta":{"footnotes":""},"categories":[24],"tags":[],"class_list":["post-6172","post","type-post","status-publish","format-standard","hentry","category-11-the-times-of-keriat-shema-and-shacharit"],"yoast_head":"\n08 - How Early Is One Permitted to Pray in Extenuating Circumstances? - Peninei Halakha<\/title>\n<meta name=\"robots\" content=\"index, follow, max-snippet:-1, max-image-preview:large, max-video-preview:-1\" \/>\n<link rel=\"canonical\" href=\"https:\/\/ph.yhb.org.il\/en\/02-11-08\/\" \/>\n<meta property=\"og:locale\" content=\"en_US\" \/>\n<meta property=\"og:type\" content=\"article\" \/>\n<meta property=\"og:title\" content=\"08 - How Early Is One Permitted to Pray in Extenuating Circumstances? 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