Home

As mentioned previously, one may not eat prior to praying Shaharit (except for certain drinks and circumstances), but this prohibition only takes effect at Alot Hashahar. The Shulhan Aruch (O.H. 89:5) says that one may eat in the middle of the night but that one should stop as of Alot Hashahar.

Nonetheless, the Zohar (Parashat Vayakhel) says that eating before Shaharit, even if it is done before Alot Hashahar, is akin to sorcery. Based on this, the HIDA (Birke Yosef, § 89) rules that after sleeping one should not eat prior to praying, no matter the time. The Kaf HaHaim (K.H., O.H. 89:28) says that one should not even drink prior to praying. The Mishna Berura (M.B., O.H. 89:28) and the Ben Ish Hai (Parashat Nitzavim), however, are lenient and say that drinking is permitted, even according to the Zohar. Rabbi Ben Zion Abba Shaul (Or Lezion, vol. II, ch. 7, § 8), says that one should be strict and not eat in the middle of the night prior to praying, unless one feels ill.

Nevertheless, Rabbi Ovadia Yosef (Yabia Omer, vol. V, § 22:5) writes that, according to the Gemara, there is no prohibition of eating before Alot Hashahar. Indeed, he points out that many are lenient when it comes to eating while reciting Bakashot before dawn. Furthermore, Rabbi Shalom Messas often cites the Radbaz (Shu’t HaRadbaz ), who says that when there is a disagreement between Kabbalah and a non-Kabbalistic Talmud Bavli, the Halacha follows the Talmud Bavli. Rabbi Ovadia Yosef (Hazon Ovadia, Ta’aniot, pg. 10) thus rules that one may eat before Alot Hashahar.

Regarding a fast which begins at Alot Hashahar, one may wake up before this time in order to eat. It is necessary for one to stipulate before going to sleep that if one wakes up prior to Alot Hashahar, one will not accept the fast at that time and that one could eat. One need not make a stipulation if one wishes to drink before the fast.

Summary:    One may eat before Alot Hashahar. One a fast day, one should stipulate that if one wakes up before Alot Hashahar, one will not yet accept the fast and thus be able to eat.

As mentioned previously, the Shulhan Aruch (O.H. 90:9) says that if one cannot pray at the synagogue, one should try and pray at the time that the congregation typically prays. The Mishna Berura (M.B., O.H. 90:32) says that one can choose a time as long as there is one congregation in one’s city that prays at that time. Evidently, in large cities, one would have many options of when to pray alone since there is sure to be a Minyan somewhere.

As to what justifies praying alone, the Mishna Berura (ibid:29) says that if one is ill, or even if one is tired but is not ill, one is exempt from praying with a Minyan. As well, if one will sustain a financial loss by attending a Minyan, such as leaving a potential client in order to attend a Minyan, one may pray alone. Additionally, the Mishna Berura (110:12) says that if one’s employer does not permit one to leave work to pray with a Minyan, one may pray alone. Missing Minyan so that one can make more of a profit, however, is not permitted.

Summary:   If one cannot pray with a Minyan, one should pray at the time that the congregation usually prays. One is exempt from a Minyan in order to prevent a financial loss, or if one is not permitted by one’s employer to attend one.

The Shulhan Aruch (O.H. 90:9) says that one should make an effort to pray both at the synagogue and with a Minyan. Regarding praying in a synagogue, the Kaf HaHaim (K.H., O.H., 90:78), citing the Yerushalmi (Berachot 4:6), says that when one prays at the synagogue it is as though one is offering an unblemished sacrifice in a pure vessel. As such, even if one cannot pray with a Minyan it is much more beneficial to pray at the synagogue than to pray, say, at one’s home. Regarding praying with a Minyan, it is said (Berachot 8a on Iyov 36:5) that Hashem does not turn back the prayers that were recited in a Minyan. The Shulhan Aruch goes on to say that if one cannot pray at the synagogue, one should pray at the time at which the congregation typically prays.

The Kaf HaHaim (ibid:59), quoting the Shelah HaKadosh, questions how it is that Hashem does not turn away the prayer of a Minyan, but that many times it appears as though the community’s prayers remain unanswered. The Shelah, who references Rabbi Moshe di Trani (Bet E-lohim), answers by using the the blessing of “Goel Israel” from the Amida as an example. Even though this blessing is recited innumerable times a day and the complete Redemption has not yet occurred, there are many smaller redemptions that take place all the time, such as the Jewish people being redeemed from countless plots on the part of the nations of the world. Thus, just because a prayer does not result in something tangible or in an expected way is not proof that Hashem is not answering the Minyan’s prayers. Additionally, there are instances when Hashem does not necessarily act on those prayers, but rather keeps them, as it were, and then decides if they will be fulfilled or not.  Finally, there is a view that all prayers are always heard and that sometimes they will only be answered in the times of Mashiah. From this the idea is reinforced that praying is a Mitzvah incumbent on everyone, regardless of the outcome.

Interestingly, even though praying with a Minyan is of utmost importance, the Kaf HaHaim (ibid.) says that there are two instances in which praying alone are equally powerful. The first is when one prays during the Aseret Yeme Teshuva, as this is an especially auspicious time. The other is when one cries sincerely while praying alone.

The Ben Ish Hai (Od Yosef Hai, Parashat Yitro, §2) writes that the closer to the Temple Mount one prays, the more likely one’s prayers will be answered. As such, the Kotel is an especially powerful place, particularly in light of the fact that he Midrash (Bamidbar) says that when one prays there with a Minyan, Hashem Presence is found there.

Summary:  There are many benefits to praying in a synagogue and with a Minyan.

The Shulhan Aruch (O.H. 89:3) rules that one may not engage in one’s affairs prior to praying in the morning. The Shulhan Aruch is not referring to those activities in which one must engage in order to prepare for prayer, such as washing up, driving to the synagogue and the like. Rabbi Ben Zion Abba Shaul (Or Lezion, vol. II, ch. 45) says that stopping by a store on the way to the synagogue in order to buy a needed item is permissible and may even be considered a Mitzvah.

Rabbi Shlomo Zalman Auerbach (quoted in Tefila Kehilchata, ch. 6) says that one may engage in simple Melachot (labors) such as placing one’s clothing into the washing machine.

If one must engage in some sort of work or personal affair, one should at the very least recite all of the Birkot HaShahar.

Similarly, after Birkot Hashahar  one can quickly answer a work-related email or text as long as it mostly effortless and does not lead to an engaging exchange (c.f Eshel Avraham 89). More engaging labors such as actively doing the laundry or sitting down to do work-related activities is not permitted. 

Summary: One may not work or engage in one’s affairs prior to praying in the morning. One may engage in simple tasks, as needed, prior to praying.

 May one pray before sunrise?

Based on the Gemara’s ruling, the Shulhan Aruch (O.H. 89:1) states that the ideal time to pray in the morning is at sunrise. Practically speaking, this means that the earlier parts of Shaharit should be timed and recited such that one begins the Amida right at sunrise. The Shulhan Aruch continues and says that if one prays as early as when the eastern horizon begins to light up, one still fulfils one’s obligation ex post facto.

The Shulhan Aruch (ibid:8) mentions cases when there are extenuating circumstances, such is if one must travel very early. In such a case, one may pray as of Amud HaShahar (dawn). Another contemporary example is if one lives in a part of the world in which sunrise is relatively late and one must pray earlier at dawn in order to arrive at work on time.

There is a discussion regarding one who is not faced with pressing circumstances but can only find a Minyan that prays at dawn. On one hand, the Gemara says that the optimal time to fulfil the Mitzvah of the morning prayer is at sunrise. On the other hand, there is great benefit to praying in a quorum. Rabbi Yitzhak Blazer (Pri Yitzhak, § 2) says that in such a case one should pray at dawn with a Minyan. Rabbi Ben Zion Abba Shaul (Or Lezion, vol. II, ch. 7, § 4) cites the Pri Hadash, who unlike the Shulhan Aruch, says that one may optimally pray when the eastern horizon is lit up, which is approximately 50 minutes before sunrise. However, he says that if the Minyan is praying at the beginning of dawn, which ranges between 72 and 90 minutes before sunrise depending on the opinion, then it is preferable to pray alone at sunrise.

On the other hand, Rabbi Ovadia Yosef (Yabia Omer, vol. IX, 9:108,45), quoting the Rambam (Teshuvot HaRambam, § 26), follows the Shulhan Aruch more literally and says that any time before sunrise is not optimal. Therefore, in such a situation, he rules it would be preferable for the individual to pray alone at sunrise and not with the Minyan earlier. Due to the importance the Gemara ascribes to the time of sunrise, it appears that this is the proper practice.

Summary:   One should pray Shaharit at sunrise. In extenuating circumstances, one may pray as early as Alot HaShahar. If one is not pressed for time but can only find a Minyan before sunrise, it is preferable to pray alone at sunrise.