Post by medic09 on Nov 5, 2009 19:50:07 GMT -5
This is the wrong time of year for this topic, but I thought I'd contribute to a little learning here... 
Crossposted to www.kolberamah.org .
Davening Challenges When Working Night Shift
When working night shift, davening Arvit can be a real challenge. In the ED, we often don’t have time to take a real meal break; let alone time and a place for somewhat undisturbed davening. I am fortunate, in that one of my colleagues and often-charge-nurse is a frum Baptist. She thinks my davening is important, and will often check to see if I have an opportunity to daven Arvit. The other issue is simply trying to be clear-headed while davening at 3 AM; but that is less scary than the need to be clear-headed while treating a severe trauma or cardiac case at that hour! (Actually, with the patient care the adrenaline kicks in and wakes one up. Davening doesn’t offer that stimulus/excitement.) One of our physicians, who knows he’ll get home shortly before first light, davens as soon as he gets home, and after a short wait into the dawn davens Shaharit early and then goes to bed.
Other than finding time off, and empty clean space, and somewhat rushing the davening- is there another option?
The first mishnah in Perek Tefilat Hashahar, B’rachot 26a, tells us that there is a dispute between Tanna Kamma and Rabi Yehudah concerning the times to daven. The g’mara tells us that the time for Shaharit is ideally like Rabi Yehudah, until the end of the fourth hour. The g’mara then asks (B’rachot 27a), what about Minhah? Is halacha also like Rabi Yehudah, who says that Minhah must be prayed by P’lag Haminhah, 1 1/4 hours before sundown? Or is it like Tanna Kamma, that Minhah may be davened until sundown? Interestingly, the g’mara doesn’t reach a conclusion. Since there are examples supporting both approaches, the g’mara says either way is acceptable.
From here, if we daven Minhah before P’lag Haminhah it is then possible to daven Arvit after P’lag Haminhah but still before sundown. If, like the sages, we daven Minhah up to sundown, then we must daven Arvit at night.
A more extraordinary example of this, by the way, is that later the g’mara cites sages who would daven Arvit for after Shabbat while it was still Shabbat afternoon. Following the thinking of Rabi Yehudah, they held that Minhah had to be davened before P’lag Haminhah; and therefore the time for Arvit begins after P’lag Haminhah even while it is still light out and still Shabbat!
So, does this help us in some applicable way? From our g’mara the Rambam doesn’t make as complete or sharp a statement as we might like. (This only means that he learns that the halacha really is somewhat ambiguous.) In Hilchot T’filah 3:4 he says that the time for Minhah is until P’lag Haminhah, but one may still actually daven Minhah until sundown. In halachah 6, however, he says that the time for Arvit is “from the beginning of the night until first light.” Later, at the end of halachah 7, he tells us that one “may pray Arvit for Shabbat night on Friday afternoon before sundown. And so he may pray Arvit for after Shabbat on Shabbat since Arvit is optional and we aren’t so careful about its time.” (Note that the Rambam then says one must be careful to say K’riat Sh’ma on time after nightfall/stars out.) From the Rambam’s presentation, though, it isn’t clear how he relates to davening Arvit early on a weekday occasion.
The Hagahot Maimoniyot here says that the custom in their locale was like Rabbeinu Tam, to daven Minhah before P’lag Haminhah, and then to daven Arvit immediately after P’lag Haminhah. This also comes up in the first Tosafot on B’rachot, when discussing the time for Kriat Sh’ma at night. The Aruch Hashulhan notes at the beginning of Orah Haim 233 that the Rishonim show us that davening Arvit from P’lag Haminhah was the common manner.
The Shulhan Aruch treats our issue in Orah Haim 233. He quotes there the conclusion of the g’mara that one may choose either method for the times of Minhah and Arvit, and adds that one should be careful to be consistent on the matter. The commentators, such as the Magen Avraham and the Mishnah B’rurah, understand the consistency to be required not only on the same day, but from time to time. As an interesting sociological note, the Shulhan Aruch then notes that ‘and now that the custom is to pray Minhah until the night, one may not pray Arvit before sundown...”
For our issue, the next words of the Shulhan Aruch are important. “If, in fact, one prayed Arvit from P’lag Haminhah and on he fulfilled his obligation.” Probably more to the point for us he continues, “At a time of pressing need (shaat had’hak) one can pray Arvit from P’lag Haminhah.” In other words, if one is really pressed by the circumstances, one may knowingly daven Arvit early, from P’lag Haminhah. The Mishnah B’rurah notes that the intent is even for someone who regularly davens Minhah after P’lag Haminhah, in pressing circumstances he may daven Minhah before P’lag and then daven Arvit early, immediately after P’lag.
We see in the words of the R’ma here that, in practice, it was common to daven Arvit early from P’lag Haminhah in his time and place; even though the Shulhan Aruch notes that their custom was to daven Arvit at night.
For our issue of the nurse on night shift, and contemporary application: Rav Min Hahar and his co-authors note in Dinei Tzava V’milhama, section 68, the Shulhan Aruch’s ruling about davening Arvit early due to pressing need, and the need to daven Minhah earlier. They explain, “such is the case of a soldier who will be busy all night, and is concerned that he won’t be able to daven Arvit.” We all know that this can be a reality for a nurse on night shift, as well. Many nights go by without an opportunity to daven. (Eating is easier, since many of us cheat on the rules and eat while doing paper work, etc. at the nurse’s station.)
It seems reasonably clear to me that we have a real option when it comes to davening Arvit. A nurse who will be working the night shift often takes a nap (if possible!) in the afternoon before getting ready for work. One possible routine is to daven minhah early, anytime after the earliest time in the afternoon, noting when P’lag Haminhah will be. After getting up, one could daven Arvit after P’lag, even though it is still light out. This allows for ensuring davening, and relieving the concern during work of whether or not it will be possible to get time and a place to daven. One may do this even though the rest of the week they daven at the usual times with the community.
It seems to me that the option in the halachah isn't clearly known or much discussed. This approach is firmly rooted in the normative halacha, from the g’mara through the later authorities. I recommend it as a possible solution to the problem of davening Arvit when night shift starts and it is still light out, as happens during the summer months. As always, please consult with your LOR before implementing.
Crossposted to www.kolberamah.org .Davening Challenges When Working Night Shift
When working night shift, davening Arvit can be a real challenge. In the ED, we often don’t have time to take a real meal break; let alone time and a place for somewhat undisturbed davening. I am fortunate, in that one of my colleagues and often-charge-nurse is a frum Baptist. She thinks my davening is important, and will often check to see if I have an opportunity to daven Arvit. The other issue is simply trying to be clear-headed while davening at 3 AM; but that is less scary than the need to be clear-headed while treating a severe trauma or cardiac case at that hour! (Actually, with the patient care the adrenaline kicks in and wakes one up. Davening doesn’t offer that stimulus/excitement.) One of our physicians, who knows he’ll get home shortly before first light, davens as soon as he gets home, and after a short wait into the dawn davens Shaharit early and then goes to bed.
Other than finding time off, and empty clean space, and somewhat rushing the davening- is there another option?
The first mishnah in Perek Tefilat Hashahar, B’rachot 26a, tells us that there is a dispute between Tanna Kamma and Rabi Yehudah concerning the times to daven. The g’mara tells us that the time for Shaharit is ideally like Rabi Yehudah, until the end of the fourth hour. The g’mara then asks (B’rachot 27a), what about Minhah? Is halacha also like Rabi Yehudah, who says that Minhah must be prayed by P’lag Haminhah, 1 1/4 hours before sundown? Or is it like Tanna Kamma, that Minhah may be davened until sundown? Interestingly, the g’mara doesn’t reach a conclusion. Since there are examples supporting both approaches, the g’mara says either way is acceptable.
From here, if we daven Minhah before P’lag Haminhah it is then possible to daven Arvit after P’lag Haminhah but still before sundown. If, like the sages, we daven Minhah up to sundown, then we must daven Arvit at night.
A more extraordinary example of this, by the way, is that later the g’mara cites sages who would daven Arvit for after Shabbat while it was still Shabbat afternoon. Following the thinking of Rabi Yehudah, they held that Minhah had to be davened before P’lag Haminhah; and therefore the time for Arvit begins after P’lag Haminhah even while it is still light out and still Shabbat!
So, does this help us in some applicable way? From our g’mara the Rambam doesn’t make as complete or sharp a statement as we might like. (This only means that he learns that the halacha really is somewhat ambiguous.) In Hilchot T’filah 3:4 he says that the time for Minhah is until P’lag Haminhah, but one may still actually daven Minhah until sundown. In halachah 6, however, he says that the time for Arvit is “from the beginning of the night until first light.” Later, at the end of halachah 7, he tells us that one “may pray Arvit for Shabbat night on Friday afternoon before sundown. And so he may pray Arvit for after Shabbat on Shabbat since Arvit is optional and we aren’t so careful about its time.” (Note that the Rambam then says one must be careful to say K’riat Sh’ma on time after nightfall/stars out.) From the Rambam’s presentation, though, it isn’t clear how he relates to davening Arvit early on a weekday occasion.
The Hagahot Maimoniyot here says that the custom in their locale was like Rabbeinu Tam, to daven Minhah before P’lag Haminhah, and then to daven Arvit immediately after P’lag Haminhah. This also comes up in the first Tosafot on B’rachot, when discussing the time for Kriat Sh’ma at night. The Aruch Hashulhan notes at the beginning of Orah Haim 233 that the Rishonim show us that davening Arvit from P’lag Haminhah was the common manner.
The Shulhan Aruch treats our issue in Orah Haim 233. He quotes there the conclusion of the g’mara that one may choose either method for the times of Minhah and Arvit, and adds that one should be careful to be consistent on the matter. The commentators, such as the Magen Avraham and the Mishnah B’rurah, understand the consistency to be required not only on the same day, but from time to time. As an interesting sociological note, the Shulhan Aruch then notes that ‘and now that the custom is to pray Minhah until the night, one may not pray Arvit before sundown...”
For our issue, the next words of the Shulhan Aruch are important. “If, in fact, one prayed Arvit from P’lag Haminhah and on he fulfilled his obligation.” Probably more to the point for us he continues, “At a time of pressing need (shaat had’hak) one can pray Arvit from P’lag Haminhah.” In other words, if one is really pressed by the circumstances, one may knowingly daven Arvit early, from P’lag Haminhah. The Mishnah B’rurah notes that the intent is even for someone who regularly davens Minhah after P’lag Haminhah, in pressing circumstances he may daven Minhah before P’lag and then daven Arvit early, immediately after P’lag.
We see in the words of the R’ma here that, in practice, it was common to daven Arvit early from P’lag Haminhah in his time and place; even though the Shulhan Aruch notes that their custom was to daven Arvit at night.
For our issue of the nurse on night shift, and contemporary application: Rav Min Hahar and his co-authors note in Dinei Tzava V’milhama, section 68, the Shulhan Aruch’s ruling about davening Arvit early due to pressing need, and the need to daven Minhah earlier. They explain, “such is the case of a soldier who will be busy all night, and is concerned that he won’t be able to daven Arvit.” We all know that this can be a reality for a nurse on night shift, as well. Many nights go by without an opportunity to daven. (Eating is easier, since many of us cheat on the rules and eat while doing paper work, etc. at the nurse’s station.)
It seems reasonably clear to me that we have a real option when it comes to davening Arvit. A nurse who will be working the night shift often takes a nap (if possible!) in the afternoon before getting ready for work. One possible routine is to daven minhah early, anytime after the earliest time in the afternoon, noting when P’lag Haminhah will be. After getting up, one could daven Arvit after P’lag, even though it is still light out. This allows for ensuring davening, and relieving the concern during work of whether or not it will be possible to get time and a place to daven. One may do this even though the rest of the week they daven at the usual times with the community.
It seems to me that the option in the halachah isn't clearly known or much discussed. This approach is firmly rooted in the normative halacha, from the g’mara through the later authorities. I recommend it as a possible solution to the problem of davening Arvit when night shift starts and it is still light out, as happens during the summer months. As always, please consult with your LOR before implementing.