Chapter 24: Birchas Kerias Shema[1]

1. The Mitzvah:[2]

It is a Rabbinical institution for men to recite before and after blessings upon reciting Kerias Shema by both morning and night. It is a Biblical command for both men and women to remember the Exodus daily. This command is fulfilled upon reciting the paragraphs of Vayomer, and the blessing of Emes Veyatziv, until Goal Yisrael.

Is Birchas Shema viewed as an independent blessing or as preceding blessing said prior to the Mitzvah of Kerias Shema?[3] This matter is disputed in Poskim. Some Poskim rule that it is a preceding blessing to the Mitzvah of Shema, just as any other blessing that precedes a Mitzvah or pleasure. Other Poskim however rule that the blessings are rather independent blessings [notwithstanding the Mitzvah of Shema] that were simply instituted to be recited before Kerias Shema. The practical ramification between these opinions is regarding whether one may answer Amen after the blessing of Birchas Shema, prior to Shema, as will be explained below.

Reciting the blessings even if read the Shema prior to Shacharis:[4] Even if one read the Shema without its blessings prior to Shacharis [in order to fulfill his obligation within the time], then he is to repeat and read it with its blessings.

 

2. Zman Birchas Kerias Shema:

Birchas Kerias Shema is initially to be said within four hours into the day, by Sof Zeman Tefila. The custom of world Jewry is to be lenient and permit the recital of Shema with its blessings up until midday just as we permit regarding Shemoneh Esrei of Shacharis.  See Chapter 3 Halacha 1 for the full details of this subject!

 

3. Are women obligated to recite Birchas Shema?[5]

Women are exempt from reciting the before blessings of Shema, although are obligated to recite the blessing of Emes Veyatziv, until Goal Yisrael, which is recited after the Shema in order to remember the exodus which is a Biblical obligation.

 

4. The blessing of Yotzer Or:

A. Touching the Tefillin:[6]

Upon saying the words Yotzer Or one is to touch his Tefillin Shel Yad, and upon saying the words Uborei Chioshech one is to touch his Tefillin Shel Rosh. Some touch the Tefillin Shel Rosh prior to beginning Shemoneh Esrei.

B. Making a space between Yotzer and Or:[7]

One is to make a space between the words of Yotzer and Or in order so the word does not sound like “Yotzror.”

C. The Chazan:[8]

The Chazan is to conclude out loud the following stanzas:

1. Yifa’arucha Sela.
2. Makdishim Umamlichim.
3. Veomrim Beyirah

D. What is the law if one accidentally skipped the middle of the blessing of Yotzer Or?[9]

If one began the blessing of Yotzer Or properly, and after saying the first few words accidentally skipped the remainder of the paragraphs and recited straight away it’s concluding blessing of Yotzer Hameoros, nevertheless fulfills his obligation and is not required to repeat the blessing. This applies even though he did not say the Kedusha within the middle blessing. 

5. Kedusha of Yotzer-Kadosh and Baruch:[10]

No Minyan: The Kedusha of Yotzer, which are the stanzas of Kadosh Kadosh and Baruch Kevod, may be said even when Davening without a Minyan.

Out loud: When the Kedusha of Yotzer is said with the Minyan, it is to be said out loud.

Standing: The Kedusha of Yotzer may be said in either a standing or sitting position. However, if one is already sitting, then he is not to stand for its recital. Furthermore, based on Kabala, one is to say it specifically in a sitting position [and sit down even if he is standing].[11] This is aside for the Chazan who recites it while standing.

6. The blessing of Ahavas Olam:

Answering Amen to Ahavas Olam:[12] The Ashkenazi custom is for the congregation to answer Amen to the blessing of Ahavas Olam said by the Chazan. The Sephardi custom is not to answer Amen. Many however of both Sephardi and Ashkenazi background conclude the blessing together with the Chazan in order to avoid the need to answer Amen. The Chabad custom is to avoid the situation through having the blessing concluded in silent [by both the Chazan and other individual congregants].

According to the Chabad custom, is one who has concluded the blessing prior to Shema to answer Amen for Ahavas Olam in the event that the Chazan [or individual] concluded the blessing aloud? This matter requires further analysis, although the leaning approach based on the Poskim is that one should answer Amen. Practically, in order to avoid the issue, if one knows the Chazan will conclude the blessing aloud then he is to conclude the blessing together with the Chazan and hence avoid answering Amen according to all.[13]

Finishing the blessing of Habocher Beamo Yisrael Behava quietly:[14] As stated above, according to Chabad custom, the Chazan [and the individual[15]] is to conclude the blessing of Ahavas Olam silently. The Chazan is to say aloud the words Baruch Ata Hashem and then conclude the remaining words in silence.

Taking hold of the Tzitzis: At the phrase beginning “Vehavienu Leshalom” one brings the two front Tzitzis together; one then adds the Tzitzis at the back left side, to the left of the two front Tzitzis; and one then adds the remaining back-right Tzitzis, to the right of the two front Tzitzis. All four Tzitzis, following the above order, are then held together between the pinky and the ring finger [fingers 5-4]. One then crosses the strings over the ring and middle finger [fingers 4 and 3] and passes the strings between the middle finger and the index finger [fingers 3-2]. The Tzitzis are to be held near the heart.

 

7. Emes Veyatziv:[16]

It is a Biblical command for both men and women to remember the Exodus daily. This command is fulfilled upon reciting the paragraphs of Vayomer, and the blessing of Emes Veyatziv, until Goal Yisrael.

Interruption between Elokeichem and Emes:[17] One may not make an interruption for any matter between the words Hashem Elokeichem and Emes Veyatziv. [If, however, the time of Toch Kdei Dibbur will pass by the time he will finish the word Veyatziv to answer to a Davar Shebekedusha, then one may stop to answer a Davar Shebekedusha between the words Emes and Vayatziv.[18]]

Intend by the 15 Vavs of Emes Veyatziv:[19] An individual who is praying without a Minyan is to conclude with the words Hashem Elokeichem, without saying the word Emes, and then repeat the words Ani Hashem Elokeichem Emes in order to gain a total of 248 words. [If he already concluded with the word Emes then he should repeat like a Chazan the words Hashem Elokeichem Emes. If he already said the word Veyatziv, then he should not go back and should rather intend in the 15 Vavs of Emes Veyatziv to have it count as his three extra words. In the event that one needs to answer for a Davar Shebekedusha and there is no time to repeat the three extra words, then he should immediately conclude with the word Emes, answer for the Davar Shebekedusha, and then continue with the words of Veyatziv.[20]]

The Tzitzis: When one reaches the Parsha of Tzitzis [Vayomer] one takes hold of the loose strings of the Tzitzis with his right hand, having the Gedil of the Tzitzis remain in the left hand [and looks at them]. One holds it in this manner until the words “Nemanim Venechmadim Laad.” One passes the Tzitzis over his eyes and kisses the Tzitzis at the following places: 1) Tzitzis, 2) Tzitzis 3) Tzitzis; 4) Emes; 5) Kayemes; 6) La’ad. After the final kissing by the word La’ad one is to let the Tzitzis go from his hand.

 

8. Tehilos Lakeil Elyon:[21]

The custom is to begin standing for Shemoneh Esrei upon one reaching the words Tehilos Lakeil Elyon.

9. Goal Yisrael:

Concluding tone of Chazan:[22] The Chazan recites the blessing of Goal Yisrael in a normal tone.

Hefsek-Interruption:[23] One may not make an interval for any matter between Goal Yisrael and the start of Shemoneh Esrei.

Amen of Goal Yisrael:[24] One may not answer Amen after Goal Yisrael even to the blessing of the Chazan. However, one who wishes to abide by all opinions, is to intend to finish the blessing of Goal Yisrael together with the Chazan, in which case one would not be obligated to answer Amen according to the accepted custom.

On Shabbos: [25] However, on Shabbos, one may make an interval for a Davar Shebekidusha between Goal Yisrael and the start of Shemoneh Esrei, as on Shabbos there is no obligation to proximate the two. Nevertheless, even on Shabbos, it is best to conclude Goal Yisrael together with the Chazan in order to be exempt from answering Amen.

Waiting by Shira Chadasha to answer:[26] Initially, it is proper for one to wait by the words Shira Chadasha in order to answer for Kaddish, Kedusha, and Barchu. Nonetheless, Bedieved, so long as one did not yet say the words of the concluding blessing of Baruch Ata Hashem, then one may still answer for a Davar Shebekedusha just like one who is in the midst of Shema. If one does answer at this point, however, then one must go back to the words of Shira Chadasha or Venemar Goaleinu upon returning to the prayer, as one must say words that are similar to the blessing prior to the concluding blessing.

 

10. The law if one said the blessing of Maariv instead of the blessing of Shacharis:[27]

If one accidentally said the Maariv blessing of Maariv Aravim instead of the Shacharis blessing of Yotzer Or, then he does not fulfill his obligation. If either the beginning or end of the blessing was mixed up with the Nussach of the blessing of Maariv, then one does not fulfill his obligation and must repeat the blessings.

Mixed up beginning of Yotzer Or with Maariv Aravim and quickly fixed himself: If by the first blessing of Kerias Shema one mistakenly began with the Maariv blessing of Baruch Ata Hashem Elokeinu Melech Haolam Asher Bidevaro Maariv Aravim instead of the Shacharis blessing of Baruch Ata Hashem Elokeinu Melech Haolam Yotzer Or Uboro Choshech, then if he remembered right away [within Kdei Dibur[28]] and fixed himself and said Yotzer Or Uboro Choshech, and then concluded correctly with Yotzer Hameoros, then he fulfills his obligation.

Mixed up beginning of Yotzer Or with Maariv Aravim and eventually fixed himself: If he did not fix himself right away [within Kdei Dibur] and say Yotzer Or after mistakenly saying Asher Bidevaro Maariv Aravim, but eventually corrected himself and concluded the blessing correctly with the words Yotzer Hameoros of the Shacharis blessing, then he does not fulfill his obligation, and must repeat the blessing of Yotzer Or.

Mixed up the conclusion of Yotzer Or with Maariv Aravim: If one mistakenly concluded the blessing of Yotzer Or with the Maariv concluding blessing of Baruch Ata Hashem HaMaariv Aravim instead of the Shacharis blessing of Baruch Ata Hashem Yotzer Hameoros, then he does not fulfill his obligation, and must repeat the blessing of Yotzer Or from its beginning. If however he recognized his error right away and quickly corrected himself within Kdei Dibbur and correctly concluded with the words Yotzer Hameoros, then he fulfills his obligation.[29]

Remembered only by blessing of Ahavas Olam: If one only remembered his error of mixing up his blessing of Yotzer Or with the Maariv blessing of Maariv Aravim, after he already began the blessing of Ahavas Olam, then if he has yet to conclude the blessing of Ahavas Olam, then he is to go back and repeat from the start of the blessing of Yotzer Or, and then once again say Ahavas Olam. If, however, he already concluded the blessing of Ahavas Olam, or already said the words Baruch Ata Hashem, then he is to continue with Shema, and repeat the blessing of Yotzer Or after concluding Shemoneh Esrei.[30]

Said Ahavas Olam of Maariv instead of Shacharis:[31] If one accidentally said the blessing of Ahavas Olam of Maariv instead of that of Shacharis, and concluded with the words of Oheiv Amo Yisrael instead of Habocher Beamo Yisrael Beahava, then he nevertheless fulfills his obligation.

Said Emes Vaemuna instead of Emes Veyatziv:[32] If one accidentally said the paragraph of Emes Vaemuna of Maariv instead of Emes Veyatziv of Shacharis, then he nevertheless fulfills his obligation. However, if one remembered prior to completing the blessing of Goal Yisrael, then he is to go back and recite from the beginning of Emes Veyatziv. If he already said Hashem’s name in the blessing, then he is to simply conclude with Goal Yisrael and continue with Shemoneh Esrei.

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[1] See Admur 58-72; Ketzos Hashulchan 19; Tefila Kehilchasa 11; Ishei Yisrael 17-18

[2] See Admur 59 and Admur 67:1; 70:1 and 4

[3] See Admur 59:4

[4] Admur 58:8; Rama 58:1

[5] See Admur 70:1; Piskeiy Teshuvos 70:1

[6] Ketzos Hashulchan 19:7 footnote 21; Shaar Hakavanos; Sefer Haminhagim based on different Mamarim of Chassidus

[7] Ketzos Hashulchan 19:7

[8] Ketzos Hashulchan 19:7

[9] See Admur 59:1; 66:12; 68:1; 114:8; 167:13; 187:4; 188:8

[10] Admur 59:2; Ketzos Hashulchan 19:9

[11] Shaareiy Teshuvah 59:3

[12] Admur 59:4

[13] See Siddur Admur [Halacha 27 Raskin] who gives this advice regarding Goal Yisrael

[14] Sefer Haminhagim p. 25 [English]

[15] See Ketzos Hashulchan 19:1

[16] See Admur 67:1; 70:1 and 4

[17] Admur 66:7; Ketzos Hashulchan 19:6

[18] Ketzos Hashulchan 19 footnote 15

[19] Siddur Admur; Ketzos Hashulchan 19:24; Sefer Haminhagim ibid

[20] Ketzos Hashulchan 19 footnote 62

[21] Darkei Moshe 95; Ketzos Hashulcahn 19:25

[22] Admur 66:7; 11; Sefer Haminhagim p. 25;

[23] Admur 66:7; Ketzos Hashulchan 19:6

[24] See Admur 66:9; Siddur Admur; Ketzos Hashulchan 19:6

[25] Ketzos Hashulchan 19:17; 83:2

[26] Admur 66:10; M”B 66; Ketzos Hashulchan 19:6

[27] See Admur 59:1; Ketzos Hashulchan 19:8

[28] Ketzos Hashulchan 19 footnote 23

[29] Derech Hachaim; Ketzos Hashulchan 19:8

[30] Admur 59:1

[31] M”B; Ketzos Hashulchan 19:10

[32] Chayeh Adam; Mishneh Berura; Ketzos Hashulchan 27:5 and footnote 19