Question:
If I davened Mincha on Erev Shabbos about an hour before shkiah and then immediately davened Maariv afterwards—both within the time frame of plag hamincha—in order to begin my Friday night meal early, and I did so without a minyan. Am I required to repeat Maariv since I prayed both Mincha and Maariv during the same period of plag hamincha?
Answer:
Although Lechtachila it is not permitted for an individual without a Minyan to daven both Mincha and Maariv within the time of plag hamincha, even on Erev Shabbos, and hence since you already davened Mincha during that period, you ideally should have waited to daven Maariv until after tzeit hakochavim (nightfall), even if you accepted Shabbos early. Nevertheless, bedi’eved (after the fact), you do not need to repeat Maariv. In all cases, however, Kabalas Shabbos up until the prayer of Maariv can be said within Plag.
Explanation:
The subject of whether one may daven Mincha and Maariv within the same timeframe—meaning from plag hamincha until nightfall—is a major discussion among the poskim. The concern is based on the principle of tartei desasrei, creating a contradiction: if it is Mincha time, it implies daytime, while if it is Maariv time, it implies nighttime. By praying both during the same period, one seems to invalidate one of the prayers conceptually. Practically, many Rishonim, with some exception, record this halachic principle regarding the time of Mincha and Maariv that one should follow a consistent approach: either daven Mincha before plag hamincha and Maariv after, or both after plag hamincha but not within the same timeframe. This principal is recorded in the Shulchan Aruch and later Poskim. However, much discussion exists in the Rishonim and Acharonim regarding when it applies:
- Does this restriction apply only to a single day or even as a lifelong consistency—meaning one should always follow a fixed approach: Either daven Mincha before plag and Maariv after nightfall, Or daven Mincha after plag and Maariv immediately thereafter, but not mix approaches, throughout ones life. Or does it only apply in a single day.
- There is further debate about whether a minyan may be lenient in pressing circumstances—such as difficulty assembling a quorum at night—to allow both Mincha and Maariv within plag.
- Likewise, discussion exists regarding an individual who already davened both during plag: does he fulfill his obligation?
Now, the the overwhelming majority of halachic authorities (poskim) agree that, when necessary, a congregation (minyan) may rely on leniencies to recite both Mincha and Maariv within the time period known as Plag HaMincha. This ruling is based on two key halachic principles. First, Rabbeinu Tam—whose opinion is cited by many Rishonim—fully rejects the concept of tartei d’satri (contradictory actions) in this specific context. He argues that there is no real contradiction in praying both Mincha and Maariv during Plag because the obligation to pray at these times is a rabbinic commandment, and the sages were lenient regarding its observance. Second, even among those authorities who do consider it problematic to pray both within Plag, they maintain that this restriction is only lechatchila (ideal circumstances). If the prayers were already said (bedi’eved, after the fact), the individual still fulfills their obligation and does not need to repeat the prayers. Therefore, the general halachic rule is that whenever something is permitted bedi’eved, it can also be allowed in a situation of genuine need. For example, if a minyan would have difficulty assembling later in the evening, they may take advantage of these leniencies and daven both Mincha and Maariv within Plag.
From this halachic reasoning, we derive a practical guideline for individuals. Although an individual is not permitted to intentionally pray both Mincha and Maariv within Plag HaMincha under normal circumstances, if one already did so (whether knowingly or unknowingly), they do not need to repeat the Maariv prayer. The logic is that the same principle which allows a congregation to rely on the leniency in pressing circumstances is based on the fact that, bedi’eved, the prayers are valid; this applies equally to an individual who finds themselves in this situation after the fact. In other words, the underlying rationale for permitting a minyan is the recognition that, if performed, the prayers are effective, and so too for an individual.
Nevertheless, it is important to note that there may be a minority view among the poskim that holds that even bedi’eved, one does not fulfill their obligation and must repeat the prayer. To address this stricter opinion, one can suggest that a person who has already prayed both Mincha and Maariv within Plag may, if they wish, repeat Maariv as a voluntary prayer (tefillat nedavah) in order to “cover all bases.” However, this option is not available on Shabbos, as voluntary prayers are not permitted on Shabbos according to halacha. Therefore, if someone prayed Mincha and Maariv within Plag on Erev Shabbos, they should not repeat Maariv, as voluntary prayers are forbidden at that time. The practical ruling is thus: for an individual, although it is not permitted to intentionally pray both within Plag, if it was done, they do not need to repeat Maariv, and on Shabbos, repetition is not an option.
Practical ruling:
- A minyan in a time of need may rely on leniencies to daven both Mincha and Maariv within plag.
- An individual, however, may never do so initially.
- Bedi’eved, if an individual already davened both, most poskim rule that the obligation is fulfilled, and there is no need to repeat Maariv.
- Even if one wishes to repeat Maariv as a voluntary tefillas nedavah to “cover all bases,” this cannot be done on Shabbos, as voluntary prayers are not permitted on Shabbos.
Sources:
See Michaber 231:1; Admur 267:2; M”A 233:5-7; 267:1; Talmidei Rabbeinu Yona Brachos 4 p. 18b; Rosh Brachos 4:3; Rav Haiy Gaon brought in many Rishonim; Tosafus Brachos 2a in name of Rabbeinu Tam; Derech Hachaim Arvis 1, brought in M”B 267:3; M”B 233:11; 267:3; Biur Halacha 267:2 “Umiplag”; Kaf Hachaim 233:12; Shraga Hameir 5:21; Kinyan Torah 4:27; Piskeiy Teshuvos 233:3; 267:2 footnote 19; Halacha Berurah [Yosef] 233:4 Volume 12 pp. 51-60
See regarding the prohibition for an individual to initially recite both prayers within the time of Plag: Admur 267:2; M”A 233:7; 267:1; Derech Hachaim Arvis 2; Kitzur SHU”A 70:1; Ben Ish Chaiy Parshas Vayakhel 7; Rav Poalim 4:5; M”B 267:3; Biur Halacha 267:2 “Umiplag”; Piskeiy Teshuvos 267:2 footnote 19; Talmidei Rabbeinu Yona ibid; Many Rishonim in Halacha Berurah ibid footnote 16
See regarding the allowance for a Tzibur to recite both prayers in Plag: Regarding weekdays: M”A 233:7 and 236:3; Beis Yosef 233; Kitzur SHU”A 70:1; Ben Ish Chaiy Parshas Vayakhel 7; Rav Poalim 4:5; M”B 233:11; Poskim in Kaf Hachaim 233:12; Regarding Erev Shabbos: Derech Hachaim Arvis 1, brought in M”B 267:3; Biur Halacha ibid; Shraga Hameir 5:21; Kinyan Torah 4:27; See Piskeiy Teshuvos 233:3; 267:2
See regarding that Bedieved there is no need for an individual to repeat the prayer if he transgressed: Derech Hachaim Arvis 2; Machatzis Hashekel on M”A ibid; Talmidei Rabbeinu Yona ibid; Halacha Berurah ibid
Rishonim who hold there is never an issue of Tarti Desasri with Mincha and Maariv by Plag: Tosafus and Rosh ibid in name of Rabbeinu Tam; Rishonim in Halacha Berurah ibid footnote 18
Rishonim who hold that even Bedieved one is not Yotzei: See Halacha Berurah ibid Birur Halacha
See regarding that whatever we permit for a Tzibur Lechatchila we permit for a Yachid Bedieved: Admur 126:3; Rameh 25; M”A 126:3; Kneses Hagedola 422; Birkeiy Yosef 108:5 [however in Shiyureiy Bracha he retracted]; Mor Uketzia 422 [brought in M”B 422:4] rules that one is to repeat the prayer as a Tnaiy; if he must repeat it then he is repeating it as an obligation and if he is not obligated to repeat it then it is a Tefilas Nedava. The M”B ibid brings both opinions and concludes with the ruling of the Mor Uketzia ibid.
See regarding that it is not possible for one to Daven a Nidava Shemoneh Esrei on Shabbos: Admur 107:1; Ketzos Hashulchan 78:3
