Scenario:
The Cohen family decided that it was time to take a scenic cruise among the Scandinavian countries. They’ve arrived in Tromso, Norway, a jump-off point for Arctic explorations. The cruise ship is docking, and the passengers will be spending a few days in this beautiful city. At 9:40 am in Tromso, the Cohens realize that they still haven't prayed Shacharit yet, but it was still dark and the sun was nowhere to be found. After a quick inquiry at the front desk, the family began to panic! They hadn't realized that Tromso, Norway, resides above the "Arctic Circle" (See map). This means that between October 27 and February 15, the sun never peaks above the horizon! They are six hours ahead of NY time, so they can't call a Rabbi and find out what to do and they dont want to miss the time to pray Shachrit. What do you do?
Halachic Questions to consider:
- When does a Jewish day start and end?
- When is the last time you may say Krias Shema for Shacharis?
- When may you start saying the Amida for Shacharis?
- When is the last time you may say Amida for Shacharis?
- When may you begin to say the Amida for Minha?
- When is the last time you may say the Amida for Minha?
- When may you begin the Krias Shema for Ma'ariv?
- When is the last time you may say the Krias Shema for Ma'ariv?
- When may you begin the Amida for Ma'ariv?
- When is the last time you may say the Ma'ariv for Arvit
- What time should the Cohen family pray?
Introduction:
Before we can figure out how to help the Cohens, we need to figure out how to calculate the halachic times of the day. Here we go!
A 24-hour day consists of sunlight and darkness. It is not equal. During the winter months, there is more darkness than light and during the summer months, there is more sunlight then darkness. Mitzvot that need to be performed during the day are referring to the time in between sunrise and sunset and the mitzvot that need to be performed during the evening are referring to the time in between dusk and dawn. If you think about it, it doesn't instantly become daytime, or instantly become night time; rather, as the sun gets ready to rise (sunrise), rays of light begin to appear (dawn) and once the sun sets (sunset) its rays are still visible until it becomes totally dark (dusk). The times in between dawn and sunrise and in between sunset and dusk are considered ספק יום ספק לילה (We are in doubt whether its day or night). Therefore we are stringent both ways.
"Need to know" Zemanim vocabulary words
- עולת השחר - Dawn (Literally: the rising of the morning)
- הנץ החמה - Sunrise
- חצות היום - mid-day
- שקיעה - Sunset
- צאת הכוכבים - Dusk (Literally: the coming out of the stars)
- חצות הלילה - midnight
Although everyone agrees that there are 24 hours in a day (as that is the time it takes for earth to make one full revolution) the secular calendar marks the beginning of the day at 12:00 am. The Jewish calendar, based on this passuk, considers the night as the beginning of the 24 hour cycle, and therefore once it becomes evening, a new day has begun. (This is the reason Shabbat and all holidays begin in the evening.)
(ב) מאימתי קורין את שמע בשחרית. משיכיר בין תכלת ללבן. רבי אליעזר אומר, בין תכלת לכרתי. וגומרה עד הנץ החמה. רבי יהושע אומר, עד שלש שעות, שכן דרך בני מלכים לעמוד בשלש שעות. הקורא מכאן ואילך לא הפסיד, כאדם הקורא בתורה.
(2) From when may one recite Shema in the morning? From when one can distinguish between Tekhelet [purple-blue wool] and white. Rabbi Eliezer says: [The earliest time for Shema is when one can distinguish] between Tekhelet and the color of leek, and one must finish reciting it by sunrise. Rabbi Yehoshua says: [One may recite Shema] until three hours [of the day], for such is the way of the sons of kings, to arise at the third hour. If one recites [Shema] later than this, he has not lost out, [but rather is] like one who reads the Torah.
The Halacha is like Rebbi Yehoshua with regards to until when you may say Shema.
Note: The rays of the suns begin to appear at what is known as עלות השחר. A little bit after that time is known as "משיכיר" which is when one begins to recognize different colors and is usually calculated when the sun is 11 degrees below the horizon. This is when mitzvos like putting on Talis, Tefillin and begin saying Shema are permitted.
(א) תפלת השחר עד חצות. רבי יהודה אומר עד ארבע שעות. תפלת המנחה עד הערב. רבי יהודה אומר עד פלג המנחה. תפלת הערב אין לה קבע. ושל מוספין כל היום. רבי יהודה אומר עד שבע שעות.
(1) Shacharit [can be said] until midday. Rabbi Yehudah says until four hours into the day. Minchah [can be said] until the evening. Rabbi Yehudah says until the middle of the afternoon. Ma'ariv has no set time and Musaf can be said all day. Rabbi Yehudah says until seven hours into the day.
The halacha in all these cases are like R' Yehudah "Lechatchila" and like the Tana Kama "Bediavad."
(א) זְמַן תְּפִלַּת הַשַּׁחַר, מִצְוָתָהּ שֶׁיַּתְחִיל עִם הָנֵץ הַחַמָּה, כְּדִכְתִּיב יִרָאוּךָ עִם שָׁמֶשׁ, וְאִם הִתְפַּלֵּל מִשֶּׁעָלָה עַמּוּד הַשַּׁחַר וְהֵאִיר פְּנֵי הַמִּזְרָח, יָצָא. וְנִמְשַׁךְ זְמַנָּהּ עַד סוֹף ד' שָׁעוֹת, שֶׁהוּא שְׁלִישׁ הַיּוֹם. וְאִם טָעָה אוֹ עָבַר וְהִתְפַּלֵּל אַחַר ד' שָׁעוֹת עַד חֲצוֹת, אַף עַל פִּי שֶׁאֵין לוֹ שָׂכָר כִּתְפִלָּה בִּזְמַנָּהּ, שְׂכַר תְּפִלָּה מִיהָא אִכָּא: הַגָּה: וְאַחַר חֲצוֹת אָסוּר לְהִתְפַּלֵּל תְּפִלַּת שַׁחֲרִית
(1) The time for the morning tefillah is commanded that it begin with the rising of the sun, as it is written, "They will revere You with the sun (Psalm 72:5)." And if one prays from the time of dawn and the illumination of the east, one has fulfilled his obligation and continues until the fourth hour which is a third of the day. And if one errs or transgresses and prays after the fourth hour until noon, even though he does not earn the reward for praying at the proper time, he has still fulfilled the obligation. [Isserles: And after noon it is forbidden to pray the Tefillah of the morning
וזמנה משש שעות ומחצה...
And the time (to begin saying the amida of Minha) is from 6.5 hours (after sunrise)...
(א) מִי שֶׁהִתְפַּלֵּל תְּפִלַּת הַמִּנְחָה לְאַחַר ו' שָׁעוֹת וּמֶחֱצָה וּלְמַעְלָה, יָצָא. וְעִקַּר זְמַנָּהּ מִט' שָׁעוֹת וּמֶחֱצָה וּלְמַעְלָה עַד הַלַּיְלָה לְרַבָּנָן, וּלְרַבִּי יְהוּדָה עַד פְּלַג הַמִּנְחָה שֶׁהוּא עַד סוֹף י'' א שָׁעוֹת חָסֵר רָבִיעַ. הַגָּה: וּמְשַׁעֲרִינָן שָׁעוֹת אֵלּוּ לְפִי עִנְיַן הַיּוֹם, וְאַף אִם הַיּוֹם אָרֹךְ מְשַׁעֲרִינַן לְי''ב שָׁעוֹת וְהֵם נִקְרָאִים שָׁעוֹת זְמַנִּיּוֹת, וְכֵן כָּל מָקוֹם שֶׁשִּׁעֲרוּ חֲכָמִים בְּשָׁעוֹת, מְשַׁעֲרִינַן לְשָׁעוֹת אֵלּוּ (רַמְבַּ''ם בְּפי' הַמִּשְׁנָה בְּפ''ק דִּבְרָכוֹת), ... וְעַכְשָׁו שֶׁנָּהֲגוּ לְהִתְפַּלֵּל תְּפִלַּת מִנְחָה עַד הַלַּיְלָה, אֵין לְהִתְפַּלֵּל תְּפִלַּת עַרְבִית קֹדֶם שְׁקִיעַת הַחַמָּה; וְאִם בְּדִיעֲבַד הִתְפַּלֵּל תְּפִלַּת עַרְבִית מִפְּלַג הַמִּנְחָה וּלְמַעְלָה, יָצָא. וּבִשְׁעַת הַדַּחַק, יָכוֹל לְהִתְפַּלֵּל תְּפִלַּת עַרְבִית מִפְּלַג הַמִּנְחָה וּלְמַעְלָה. הַגָּה: וּלְדִידָן בִּמְדִינוֹת אֵלּוּ שֶׁנּוֹהֲגִין לְהִתְפַּלֵּל עַרְבִית מִפְּלַג הַמִּנְחָה, אֵין לוֹ לְהִתְפַּלֵּל מִנְחָה אַחַר כָּךְ; וּבְדִיעֲבַד אוֹ בִּשְׁעַת הַדַּחַק, יָצָא אִם מִתְפַּלֵּל מִנְחָה עַד הַלַּיְלָה, דְּהַיְנוּ צֵאת הַכּוֹכָבִים (בֵּית יוֹסֵף בְּשֵׁם אֹהֶל מוֹעֵד וְרַשְׁבָּ''א).
(א) זְמַן קְרִיאַת שְׁמַע בַּלַּיְלָה מִשְּׁעַת יְצִיאַת שְׁלֹשָׁה כּוֹכָבִים קְטַנִּים, וְאִם הוּא יוֹם מְעֻנָּן יַמְתִּין עַד שֶׁיֵּצֵא הַסָפֵק מִלִּבּוֹ; וְאִם קְרָאָהּ קֹדֶם לָכֵן, חוֹזֵר וְקוֹרֵא אוֹתָהּ בְּלֹא בְּרָכוֹת; וְאִם הַצִּבּוּר מַקְדִּימִים לִקְרוֹת קְרִיאַת שְׁמַע מִבְּעוֹד יוֹם, יִקְרָא עִמָּהֶם קְרִיאַת שְׁמַע וּבִרְכוֹתֶיהָ וְיִתְפַּלֵּל עִמָּהֶם, וּכְשֶׁיַּגִּיעַ זְמַן, קוֹרֵא קְרִיאַת שְׁמַע בְּלֹא בְּרָכוֹת. הַגָּה: וּמִיהוּ לֹא יַחֲזֹר וְיִתְפַּלֵּל בַּלַּיְלָה אַף עַל פִּי שֶׁהַצִּבּוּר מַקְדִּימִים הַרְבֵּה לִפְנֵי הַלַּיְלָה, אֶלָּא אִם כֵּן הוּא רָגִיל בִּשְׁאָר פְּרִישׁוּת וַחֲסִידוּת דְּאָז לָא מִתְחַזֵּי כְּיֻהֲרָא מַה שֶּׁיַּחֲזֹר וְיִתְפַּלֵּל (מָרְדְּכַי רֵישׁ בְּרָכוֹת וְהַגָּהוֹת מַיְמוֹנִי פ''ג מֵהִלְכוֹת תְּפִלָּה וּתְרוּמַת הַדֶּשֶׁן ס''א).
(א) וְעַכְשָׁו נוֹהֲגִין לְהִתְפַּלֵּל בַּצִּבּור ערבית תֵּכֶף אַחַר מִנְחָה, אַף עַל פִּי שֶׁעֲדַיִן אֵינוֹ לַיְלָה, מִפְּנֵי טֹרַח הַצִבּוּר, שֶׁהוּא טֹרַח לֶאֱסֹף הַצִּבּוּר שֵׁנִית, וּבִלְבַד שֶׁלֹּא יְהֵא קֹדֶם פְּלַג הַמִּנְחָה, כִּי אָז אֲפִלּוּ בְּדִיעֲבַד אֵינָם יוֹצְאִין. וְאַשְׁרֵי לְמִי שֶׁמִּתְפַּלֵּל עַרְבִית בְּצִבּוּר בַּלַּיְלָה, וּבֵין מִנְחָה לְמַעֲרִיב עוֹסֵק בַּתּוֹרָה, לְחַבֵּר הַלַּיְלָה עִם הַיּוֹם בַּתּוֹרָה, שֶׁהוּא עִנְיָן גָּדוֹל. ... וּמִי שֶׁאֵינוֹ מִתְפַּלֵּל בְּצִבּוּר, אָסוּר לוֹ לְהִתְפַּלֵּל תְּפִלַּת עַרְבִית קֹדֶם צֵאת הַכּוֹכָבִים.
(ב) לְכַתְּחִלָּה צָרִיךְ לְהִתְפַּלֵּל עַרְבִית מִיָּד בְּצֵאת הַכּוֹכָבִים. וְאָסוּר לְהַתְחִיל לֶאֱכֹל אוֹ לַעֲשׂוֹת שׁוּם דָּבָר, וַאֲפִלוּ לִלְמֹד, חֲצִי שָׁעָה קוֹדֵם צֵאת הַכּוֹכָבִים, כְּמוֹ סָמוּךְ לְמִנְחָה קְטַנָּה (וְעַיֵּן לְעֵיל סִימָן ס"ט סָעִיף ג'). וְאִם אֵין לוֹ פְּנַאי, כְּגוֹן שֶׁהוּא לוֹמֵד בָּרַבִּים, עַל כָּל פָּנִים לֹא יְאַחֵר יוֹתֵר מֵחֲצוֹת הַלַּיְלָה. וּבְדִיעֲבַד אֲפִלּוּ אַחַר חֲצוֹת עַד שֶׁלֹּא עָלָה עַמּוּד הַשַּׁחַר יָצָא (פ"ט רל"ב רל"ה).
Conclusion:
Mosk Poskim hold that one should avoid visiting such places as it poses too many problems. But if for some reason one has to go there, below are two major opinions, but as usual, make sure to ask your Rav for guidance before embarking.
- According to the Ben Ish Chai (Teshuvos Rav Pa’alim: Sod Yesharim 2:4), when the sun is above the horizon for 24 hours or it is completely dark for 24 hours, 6:00 a.m. is considered sunrise and 6:00 p.m. is considered sunset regardless of the local sunrise/sunset times.
- According to the Tiferes Yisroel (Tshuvos Zecher Simcha Siman 30), one should use the times for Shabbos and davening based on the location from where he came. For example, if one goes from Baltimore to the North Pole, he begins and ends Shabbos and davens at the same time residents in Baltimore begin and end Shabbos and daven.
Now that you have the basic times down for what the halahic times are for praying Shachirt, Minha and Arvit, its time to figure out how to make a Zemanim chart.