Until what time may the morning Shema be recited-Understanding the Luach of Sof Zman Kerias Shema?

It is a Biblical command for men[1] to recite Kerias Shema every morning.[2] The morning Kerias Shema may [Biblically[3]] be recited up until the passing of three hours into the day.[4] Thus, one must be very careful during days that have an early sunrise, and/or less daylight hour, to hurry and recite the Shema on time.[5] [Once this time has arrived, one has forfeited the Biblical command of reciting the morning Shema, and it can no longer be made up at a later time.[6] On this sin the Sages[7] applied the verse[8] “Meuvas Lo Yuchal Litaken/A sin that has no fixing.” The Divine light that is drawn below through the performance of this Mitzvah is forever lacking and cannot be made up even if the person were to be careful to say the Shema at the right time forever after.[9]]

From when do the three hours begin?[10] The three hours begin from the start of the morning.[11] It is however disputed amongst the Poskim as to when the morning begins in this regard. Some Poskim[12] rule that the day begins from Alos Hashachar/Daybreak [and hence the morning Shema must be recited within three hours from daybreak].[13] [This approach is commonly known, and published, as the time of the Magen Avraham for the morning Shema.] Other Poskim[14] rule that in regard to the three-hour calculation, the day begins from sunrise, and hence the morning Shema may be recited until this time.[15] [This approach is commonly known, and published as the time of the Baal Hatanya and Gr”a.] Practically, much of Jewry is initially stringent to recite the Shema within the earlier timeframe [i.e. Zman Magen Avraham], although make sure to recite it within the later timeframe if that time already passed.[16] Some communities, however, are accustomed even initially to say Shema within the later time frame [i.e. Zman Baal Hatanya/Gr”a].[17] The Chabad custom follows the ruling of Admur in his Siddur, which extends the saying of Shema to the later timeframe as rules the second opinion.[18] Nonetheless, even those who follow the Poskim who hold of the later time frame are to be careful to recite the Shema at least 45 minutes prior to its end time.[19] [Thus, in conclusion, even according to the Chabad custom to follow the later timeframe [i.e. Zman Baal Hatanya], in actuality it is actually to be said close to, and at times even earlier than the early time frame [i.e. Zman Magen Avraham] in order to say it at least 45 minutes before the end time.]

How many minutes are contained in each hour?[20] The above [three] hours are counted as fluctuating hours [i.e. Zmaniyos] depending on the amount of day light hours in that day. Every day, whether its daylight hours are long or short, contains 12 “hours” [and hence the definition of three hours is 3/12 of that day’s daylight hours]. Accordingly, the end time of reciting the Shema is up until ¼ into the daytime hours, whether the daytime hours is long or short.[21] Thus, one must be very careful in the winter days, which contains less daylight hours, to hurry and recite the Shema on time, as the ¼ of daytime hours is short.[22] [Likewise, in areas which experience a very early summer sunrise, such as Russia[23], one must be very careful especially in the summer to say Shema on time.[24]]

Summary: The morning Kerias Shema must be said within three Zmaniyos hours from sunrise, which is known as the later time of Zman Baal Hatnya/Graz and Gr”a. Many, however, are stringent to initially recite it within three Zmaniyos hours from Alos Hashachar, which is known as the earlier time of Magen Avraham. Even those who follow the former approach, as is the Chabad custom and custom of many, are to endeavor to always recite it at least 45 minutes before its end time, which quite often falls earlier than the end time of Magen Avraham. Q&A If one is asleep, should he be woken up in order to say Shema within the time of Magen Avraham?[25] There is no obligation to do so unless one knows the person is always particular to say Shema before the time of Magen Avraham, or if there is suspicion that he may also miss the later time of the Baal Hatanya.   For those who follow the earlier approach of saying Shema within three hours of Alos Hashachar, when does Alos Hashachar begin?  There are various calculations and opinions for when the time of Alos Hashachar begins. The opinions fluctuate between a maximum of two fluctuating hours before sunrise to a minimum of 72 fluctuating minutes before sunrise.[26] Practically, one is to be stringent like all opinions.[27] Thus, regarding the end time of Shema, one is to be stringent to calculate Alos Hashachar as 90 fluctuating[28] minutes before sunrise.[29] Nonetheless, the widespread custom in the Diaspora is to calculate it as 72 fluctuating minutes before sunrise.[30]   Which Zmanim calendar should I use? Understanding the Zmanim calendars for end time of Shema: Based on all the above, it is clearly evident that many approaches exist as to when is the end time of the morning Shema. It is thus imperative that each individual follow a Zmanim calendar that voices the opinion that he follows. Likewise, being that the times fluctuate based on sunrise or daybreak [depending on opinion] it is imperative that one have a calendar that shows the times of the opinion he follows for his city. The standard practice of most calendars is to show both the times of Magen Avraham and Baal Hatanya, however, as discussed above there are a number of possible end Zman times for Shema according to the Magen Avraham, and hence one is to choose a chart that follows his opinion.

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[1] Women, however, are exempt from the Mitzvah. [Admur 70:1]

[2] Admur 58:1; Rebbe Eliezer Brachos 21a

The reason: As the verse states “Ubishachbecha Ubikumacha” [from which we derive that there is an obligation to recite the Shema both by night and day]. [Admur ibid]

[3] Implication of Admur 58:2-3; Admur in Siddur writes it’s a Biblical doubt; M”A 58:7 and Taz 58:4 in negation of the opinion of Kesef Mishneh; Rav SZ”A in Halichos Shlomo 11 that so is ruling of all Gedolei Hachronim; See Mishmeres Shalom Kudinov 9; Hisorerus Teshuvah 1:33; Lehoros Nasan 3:4; Piskeiy Teshuvos 58:1

Other opinions: Some Poskim learn that just as Biblically the night Shema may be recited throughout the entire night, so too the day Shema may Biblically be recited throughout the entire daytime, and it is only Rabbinical that it must be recited within the first three hours. [Kesef Mishneh Shema 1, brought in M”A ibid] The Taz and M”A ibid negate this approach of the Kesef Mishneh and explain that the word Beshachbecha implies lying in bed, and hence the entire night is valid for the nighttime Shema, however, the term Ubikumecha implies the act of waking out of bed, which certainly has a time limit. In the words of the Taz ibid “I wonder at how a holy mouth can say such a thing, as certainly the Drasha of Chazal on Ubikumecha is a complete Biblical Drasha just like Ubishachbecha.”

[4] Admur 58:3; Michaber 58:1; Rebbe Yehoshua in Mishneh Brachos 9b; It can be said up until the end of the three hours: Admur ibid; Rambam Shema 1:11; Hagahos Maimanis

The reason: As there are some people who are accustomed to awaken from bed at the end of the third hour of the day, such as the sons of kings and the like. [Admur ibid; Mishneh ibid]

[5] Admur ibid regarding short daylight hours of winter; Siddur Admur regarding early sunrise of summer

[6] See previous footnotes that the Mitzvah is Biblical

[7] Brachos 26a; Chagiga 9a

[8] Koheles 1:15

[9] Tanya Igeres Hateshuvah Chapter 1

[10] See Shiureiy Tziyon p. 75 footnote 16 and Glosses on Siddur of Rav Raskin 30 footnote 123; Piskeiy Teshuvos 58:2-3

[11] Admur 58:3; Siddur Admur and all Poskim in coming footnotes who hold of Alos or Neitz

Other opinions: Some Poskim rule the three hours are calculated from six hours past the Halachic midnight and not from morning. [See Pnei Yehoshua Likkutim on Brachos; Yaavetz in Mur Uketzia 1 and Lechem Shamayim Brachos 1:2; Shulchan Hatahor 58:1 and in Maaseh Oreg Brachos 1:2, and Otzer Hachaim Vaeschanan Mitzvah 421; See Minchas Elazar 1:69; Mishmeres Shalom Kudinov 9:1; Piskeiy Teshuvos 58:2]

[12] Admur 58:3 [unlike his ruling in the Siddur and 443:4; 459:10]; 89:1 regarding Davening; M”A 58:1 that regarding Shema, so applies according to all [See Machatzis Hashekel ibid; Degul Merivava 58; Levushei Serud ibid; Yad Efraim ibid]; Terumas Hadeshen 1; Yad Aaron 58; Elya Raba 58:2; Shalmei Tzibur p. 93; Chaim Sheol 2:38-Ayin; Chesed Lealafim 58:5; Ben Ish Chaiy Vayakhel 4 that so is main opinion; Kitzur SHU”A 17:1; Shesilei Zeisim 58:2; Kaf Hachaim 58:4; Tzemach Tzedek Chidushim 3 brings a proof for this opinion, unlike Admur in Siddur, however, see Igros Kodesh 10:294 that this may not be his actual opinion; M”B 58:4 brings both opinions of M”A and Gr”a without arbitration

[13] The reason: As Biblically one may begin reading the morning Shema from Alos Hashachar [Admur ibid], as some people already begin awakening at that time [Admur 58:2] [and hence the three-hour calculation begins from its start time].

[14] Siddur Admur in the section beginning “Zman Kerias Shema” who counts the three hours from sunrise [unlike his ruling in 58:3 and 89:1; See Shiureiy Tziyon p. 75 footnote 16 and Glosses on Siddur of Rav Raskin 30 footnote 123]; Admur 443:4 and 459:10 regarding the calculation of daytime that it is from sunrise to sunset; Shiltei Giborim on Mordechai Brachos 4:3; Minchas Kohen Mavo Hashemesh 2:6 in name of Rishonim; Levush 233:1 and 266:2; Tosafus Yom Tov Pesachim 3:2; Divrei Chamudos Brachos 4:14; Kneses Hagedola 58:8; Gr”a 459:5; Tzemach Tzedek Chidushim 3 that so is opinion of Admur in Siddur; Aruch Hashulchan 58:14; Igros Kodesh 10:294; Likkutei Sichos 29:378; Igros Moshe 1:24 “The Gr”a and Graz, are the main opinion regarding all matters.”; Chazon Ish 13:4; Orchos Rabbeinu 1:52 in name of Chazon Ish; Teshuvos Vehanhagos 1:56 in name of Brisker Rav; See Pear Hador of Machon Yerushalayim Teshuvah 44 who proves this to be the opinion of the Rambam; M”B 58:4 brings both opinions of M”A and Gr”a without arbitration; See Piskeiy Teshuvos ibid footnote 22

The ruling of Admur in his Siddur: In the Siddur ibid, Admur does not explicitly state to count from sunrise [in contrast to his ruling in 58:3], but simply gives a calculation of when Shema must be recited by in the summer in Russia, and based on his calculation, it is understood that he held as a matter of fact that the counting begins from sunrise. He states there that in the sunrise is approximately 3^1/2 hours after midnight, and a ¼ of the daytime at that time is 4 hours and 15 minutes, and thus the end time of Shema is 7:45 am. Now, this calculation that ¼ of the daytime is 4 hours and 15 minutes only makes sense if we count from sunrise to sunset, in which there are 17 hours in the Russian summer. If we were to count from Alos until Tzeis, a ¼ of the daytime would have more hours, and it would not be at 7:45 am. It would either be at 7:09 am [if we measure it based on a set 72 minutes] or would be at 6:00 am if measured based on distance of sun from horizon. [See Glosses on Siddur of Rav Raskin 30 footnote 127-128]

[15] The reason: Some explain that the original widespread calculation from Alos followed the accustomed practice to rule like Rabbeinu Tam regarding sunset. However, now that the practice has become like the Geonim, the above law has also changed to start counting the times from sunrise, as how can one consider after sunset to be part of the day hours if we rule that it is already Bein Hashmashos. [Shiureiy Tziyon p. 75 footnote 16; Yisrael Vihazmanim 1:36 that so agree majority of Poskim who wrote on this issue; Rav Raskin in gloss on Siddur footnote 123; See Divrei Nechemia 15]

[16] Chida in Chaim Sheol 2:38 that so is the widespread custom; M”B 58:4 concludes that Lechatchila there is no practical ramification, as one must say Shema as soon as possible upon awakening; Ben Ish Chaiy Vayakhel 4 that so is custom of Bagdad; Ashel Avraham Butchach 58 that in a time of need one may rely on the later opinion; Maharshag 1:38; Sefer Bein Hashamshos of Rav Y.M. Tukichinsky that so is the custom in all Eretz Yisrael; Yisrael Vihazmanim 1:8 that so is the accepted custom amongst all Israel; Or Letziyon 2:6-1; Halichos Olam Vaeira 1:3 that so is the Sefaradi custom for many generations; Orchos Rabbeinu 1:52 in name of Steipler; Halichos Shlomo 7:12

[17] Aruch Hashulchan 58:14 “So is the main opinion and so is printed in the Luchos”; Igros Moshe 1:24 “The custom of most communities in Russia and Lita, as well as the custom of the Bnei Hayeshivos, is like the Gr”a and Graz, and so is the main opinion regarding all matters, and only select individuals were stringent in this.”; Chazon Ish 13:4 that many follow the Gr”a even initially; Orchos Rabbeinu 1:52 in name of Chazon Ish that one may follow the Gr”a even initially

[18] Igros Kodesh 10:294; Likkutei Sichos 29:378;

[19] Siddur Admur “Therefore one must be careful to finish reading the Shema by 7:00 a.m. during the summer months [in Russia, in which the end time is at 7:45].”; Directive of Rebbe Rashab to Rav Yaakov Landau even regarding Rabbinical maters, printed in Kovetz Yagdil Torah N.Y. Vol. 52 p. 150

The reason: As the clocks are not all accurate, and this matter [of saying Shema on time] is a Biblical doubt [of which one is required to be stringent]. Likewise, it is improper to push oneself to the last minute. [Admur ibid in Siddur]

[20] Admur 58:3; Siddur Admur who writes “1/4 of the day”; Michaber 58:1 “1/4 of the day”; Rama 233:1 regarding Mincha; Rambam Pirush Hamishnayos Brachos 1:4; Teshuvas Harambam Pear Hador 44; Peri Chadash 58:2; Perisha 58:2; Shagas Aryeh 5, brought in Shaareiy Teshuvah 58:1; Chayeh Adam 21:3; Kitzur SHU”A 17:1; Peas Hashulchan that so is the custom amongst all Jewry; Mahariy Chagiz on in his Pirush Eitz Chaim on Mishnayos; Ben Ish Chaiy Vaeira 5; Kaf Hachaim 58:3; Hisorerus Teshuvah 1:34;

Other opinions: Some Poskim rule the three hours are always calculated as 60 minutes during all times of the year, and does not fluctuate based on the number of daylight hours in that day. [Pnei Yehoshua Likkutim on Brachos; Yaavetz in Mur Uketzia 1 and Lechem Shamayim Brachos 1:2; Shulchan Hatahor 58:1 and in Maaseh Oreg Brachos 1:2, and Otzer Hachaim Vaeschanan Mitzvah 421; See Minchas Elazar 1:69; Mishmeres Shalom Kudinov 9:1; Kuntrus Alah Letrufa; Eretz Tzvi Likkutim 1:19 in name of the Chozeh Milublin that one may be lenient like this opinion if he is sick; Rav Chaim Zonnenfeld 23; Divrei Yatziv Likkutim 14; Piskeiy Teshuvos 58:2] The calculation is done as follows: There are exactly 12 sixty minute hours between midnight and midday on every day, six of those hours are part of the nighttime, and one thus adds three hours past the six hours, and by the end of that time one is to recite the Shema. Accordingly, the Shema may always be recited up until nine 60-minute hours from midnight. While during the summer months this gives a significant delay to the end time of Shema, in the winter it often ends earlier than the Zmaniyos times. [Piskeiy Teshuvos ibid footnote 20] There is no source, however, based on this opinion to say that the end time of Shema is always at 9:00 am, as not always is the real midnight at 12:00. [See Minchas Elazar ibid; Piskeiy Teshuvos ibid] Practically, all the Poskim ibid negate this approach and it may not be relied upon. Nevertheless, in a time of need, such as one already missed the times of M”A and Admur, then he is at the very list to say it within the time held by this opinion. [Piskeiy Teshuvos ibid]

[21] Admur ibid; Siddur Admur; Michaber ibid

[22] Admur ibid; Taz 58:1; Beis Yosef 58 in name of Mahariy Abuhav; Soles Belula 58:1; Ateres Zekeinim 58:1; Elya Raba 58:2; Chesed Lealafim 58:5; Siddur Beis Oved; Kaf Hachaim 58:5

[23] During summer in time in many parts of Russia and surrounding vicinities sunrise is approximately 3.5 hours after midnight, and ¼ of the daylight hours is four hours and 15 minutes. Accordingly, it ends up that the end time of Shema is at 7:45 AM. [Siddur Admur]

[24] Siddur Admur; M”B 58:5

[25] Teshuvos Vehanhagos 2:50; Piskeiy Teshuvos 58:3

[26] Rulings of Admur: Admur wrote different calculations regarding Alos Hashachar throughout the Shulchan Aruch, Siddur and Tanya. This created confusion as to Admur’s opinion as to the time of Alos Hashachar. From 89/1, 184/3, and 261/5 it is calculated that Alos Hashachar is 72 minutes before sunrise, or possibly 96 minutes. In 249/3, 459/10 and the Siddur [Seder Hachnasas Shabbos] it can be calculated that Alos Hashachar is 96 minutes or 120 minutes before sunrise. From the time of Alos mentioned in the Siddur regarding Sefiras Haomer it is possible to calculate it as 72 or 120 minutes. In Igeres Hateshuva 3 Admur extends the time of starting a fast to three hours before sunrise. The following are the opinions of Chabad Rabbanim in this matter:

Opinion of Admur according to the Gra”ch Naah-Two fluctuating hours: Rav Avraham Chaim Naah ruled that according to Admur, Alos Hashachar begins two fluctuating hours prior to sunrise. [Shiureiy Tziyon 37; Yagdil Torah Tzemach Tzedek 23 p. 23] The calculation is as follows: There are 5 Mil between Alos and Neitz [as rules Ula in Pesachim 93b]. Each Mil is 24 minutes [as rules Rambam in Pirush Hamishnayos Pesachim 3/2]. Thus 24 minutes per Mil x 5 Mil between Alos and Neitz equals 120 minutes. [This follows the ruling of Admur in 249/3; 459/10 and Siddur and so rules regarding 24 minutes per Mil: Peri Chadash Y.D. 69/26; Kitzur SHU”A 36/11. However, in 89/1 and 261/5 Admur rules that there is only 4 Mil between Alos and sunrise, hence there is only 96 minutes between Alos and sunrise. As well, although in 459/10 Admur rules that the day begins from sunrise and ends by sunset, in 89/1 he rules that it begins from Alos until nightfall. Nevertheless, the final ruling of Admur follows the ruling of the Siddur in which Admur rules like in 459/10.]

Other opinions amongst Chabad Rabbanim: See article of Rav Raskin in Siddur Miluim 27 for a summary of opinions of Chabad Rabbanim regarding the time of Alos Hashachar according to Admur. The opinions vary between 120 minutes, 72 minutes, 90 minutes and 96 minutes.

Opinion of Shulchan Aruch and majority of Poskim-72 minutes: Some Poskim rule Alos Hashachar begins 72 minutes prior to sunrise. [Rashal Pesachim 2a; Minchas Kohen 2/6; M”A 89/2; Levush 261 and 459; Admur in 89/1, 184/3, and 261/5; Derech Hachaim; M”B 89 in Biur Halacha “Veim”; 58 Biur Halacha “Kemo”; and chapters: 92; 163; 235; 261; 459] This is based on the calculation that there are 18 minutes per Mil [as rules Terumos Hadeshen 123; Michaber 459/2; Yoreh Deah 69/6; Rama 261/1; Admur in 89/1, 184/3, and 261/5] and there are 4 Mil between Alos and Neitz [as rules Rebbe Yehuda in Pesachim 93b]

Opinion of some Achronim-90 minutes: Some Poskim rule Alos Hashachar begins 90 minutes prior to sunrise. [Gr”a 459; Chok Yaakov 459/10; Chasam Sofer in glosses 89] This is based on the calculation that there are 22.5 minutes per Mil [as rules Mahril in Hilchos Pesach] and there are 4 Mil between Alos and Neitz [as rules Rebbe Yehuda in Pesachim 93b]

Definition of fluctuating hours: This means that the hours fluctuate in the winter and summer. Some Poskim rule this means it fluctuates in terms of Zmaniyos, meaning that it depends on the amount of hours in the day. Thus in the summer, the hours will be longer [between 120-150 minutes for two hours] while in the winter they will be shorter [between 90-120 minutes for two hours]. [So rules Minchas Cohen 2:6; Rama 233; Peri Chadash 58] However the Alter Rebbe and Gr”a both rule that it follows not the amount of hours in the day but rather the degree of distance of the sun from the horizon. [Admur in Seder Hachnasas Shabbos; Gr”a in 261; See Shut Mahrshag 2:34 quoted in Piskeiy Teshuvos 89:2 footnote 59 that this is the way we rule.] Thus, those who hold that Alos is 72 minutes it ends up being in Tishrei and Nissan 16.1 degrees from the horizon and the amount of time it takes the sun to travel to the horizon fluctuates between winter and summer. [See Piskeiy Teshuvos 89:2] According to Admur however who holds of 120 minutes, this would be when the sun is 26 degrees below the horizon.

Other opinions: Some Poskim rule we always measure the hours as set hours and hence there will always be only 120:90:72 minutes between Alos and sunrise at all times. [Admur 89:1; Birkeiy Yosef 261:1; Peri Megadim 261 A”A 9; Derech Hachaim; Siddur Yaavetz; Machatzis Hashekel 235:3]

[27] Shiureiy Tziyon ibid

[28] Definition of fluctuating minutes: This means that the hours fluctuate in the winter and summer. Some Poskim rule this means it fluctuates in terms of Zmaniyos, meaning that it depends on the amount of hours in the day. Thus in the summer, the hours will be longer [between 120-150 minutes for two hours] while in the winter they will be shorter [between 90-120 minutes for two hours]. [So rules Minchas Cohen 2:6; Rama 233; Peri Chadash 58] However the Alter Rebbe and Gr”a both rule that it follows not the amount of hours in the day but rather the degree of distance of the sun from the horizon. [Admur in Seder Hachnasas Shabbos; Gr”a in 261; See Shut Mahrshag 2:34 quoted in Piskeiy Teshuvos 89:2 footnote 59 that this is the way we rule.] Thus, those who hold that Alos is 72 minutes it ends up being in Tishrei and Nissan 16.1 degrees from the horizon and the amount of time it takes the sun to travel to the horizon fluctuates between winter and summer. [See Piskeiy Teshuvos 89:2] According to Admur however who holds of 120 minutes, this would be when the sun is 26 degrees below the horizon.

Other opinions: Some Poskim rule we always measure the hours as set hours and hence there will always be only 120:90:72 minutes between Alos and sunrise at all times. [Admur 89:1; Birkeiy Yosef 261:1; Peri Megadim 261 A”A 9; Derech Hachaim; Siddur Yaavetz; Machatzis Hashekel 235:3]

[29] See Piskeiy Teshuvos 58:3 that the custom in Eretz Yisrael, based on the calendar of Rav Tukichinsky, is to calculate Alos as 90 minutes before sunrise, and Tzeis Hakochavim as 90 minutes after sunset, and then divide those hours by 12 and add three of those hours to the 90 Minute Alos. [See Piskeiy Teshuvos ibid footnote 28] On the other hand, a study of the older calendars predating the calendar of Rav Tukichinsky show that they calculated Tzeis Hakochavim as rule the Geonim, which is 13.5 minutes after sunset, and hence their end time of Shema is 18 minutes earlier than the calendars of Rav Tukichinsky. Practically, so is the custom of the Sefaradim even today. [See Piskeiy Teshuvos ibid footnote 32]

[30] Piskeiy Teshuvos ibid

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