Chapter 25: The Shema[1]

1. The Mitzvah:[2]

It is a Biblical command for men to recite Kerias Shema every morning. It is disputed amongst the Poskim regarding which paragraphs of Shema must be said, and if it includes also the paragraph of Veahavta and Vehaya Im Shamoa, or only the sentence of Shema Yisrael. In conclusion, a Baal Nefesh should be stringent upon himself by a Biblical command by whatever is relevant to the different ramifications. Practically, during the Shacharis prayer, we recite three paragraphs of Veahavta, Vehaya and Vayomer.

The paragraph of Vayomer:[3] The paragraph of Vayomer is recited in order to fulfill the Biblical command to remember the Exodus.

2. Zman Kerias Shema:

The morning Kerias Shema must be said within three hours into the day. See Chapter 3 Halacha 1 for the full details of this subject!

3. Who is obligated in the Mitzvah of Shema?[4]

Women: Women are exempt from reading the Shema, although are nonetheless to read the first verse of Shema to accept upon themselves the yoke of heaven. If they wish, they may recite the Shema with its blessings and so is the initial custom.

Children:[5] Once a child has reached the age of Chinuch, it is proper to educate him in the saying of Kerias Shema and its blessings both by day and night. Accordingly, it is proper for a father to make sure that his son recites the morning Shema before Sof Zman Kerias Shema, and that he Davens the entire Maariv, from when he reaches the age of Chinuch. The age of Chinuch is from the age that the child understands the meaning of the Mitzvah. [This is approximately from age 6-7. Other Poskim rule it is between age 9-10. Practically, it all depends on the child’s maturity.] If one’s child who has reached the age of Chinuch is sleeping, some Poskim  rule that in such a case one may rely on the lenient opinion stated above and not wake him.

Baal Keri:[6] It is permitted for a Bal Keri to read the Shema after cleaning the semen off from his body. However, so long as he still has semen on his [body or outer clothing] it is forbidden for him to say it. [It is not obligatory for one to immerse in a Mikveh before saying the Shema. Nonetheless, some meticulous individuals would wash their lower halves of the body in the morning prior to Davening. Furthermore, it is customary of Chassidim to immerse in a Mikveh prior to saying the Shema if one is a Bal Keri. However, if there is no Mikveh available, then certainly one should not nullify the Mitzvah of Shema due to this. In such a case, one can simply take a shower in place of going to Mikveh, prior to saying the Shema.] See chapter 7 Halacha 9 for the full details of this matter!

Bowel issues; diarrhea; flatulence: Even a person who is very gassy must say Birchas Kerias Shema together with Shema within its correct time. See chapter 7 Halacha 6 for the full details of this matter!

Sick:[7] One who is sick to the point that he cannot concentrate at all on his prayer, is exempt from praying although he is still to recite at the very least the first verse of the Shema. If he cannot manage to tilt completely to his side due to his sickness or weakness, then he may recite the Shema while tilting slightly to his side.

Onen: The Onen is exempt from reading the Shema [in morning or evening]. Furthermore, even if the Onen desires to be stringent upon himself and read Shema, it is Rabbinically forbidden for him to do so. See chapter 48 Halacha 1 for the full details of this matter!

Avel/Mourner: A mourner is obligated to say the Shema just like any other person. See chapter 48 for the full details of this matter!

One who is in the midst of a Mitzvah:[8] Anyone who is actively involved in a Mitzvah is exempt from saying the Shema. Thus, if one is doing a Mitzvah during the time of Kerias Shema then he is not obligated to stop in order to recite it or Tefila. This applies even if the time of Shema will pass. However, initially, it is forbidden for them to begin the Mitzvah near the time that Kerias Shema arrives. Now, if he is able to perform both Mitzvos simultaneously, without any trouble or effort, then it is best to do so and fulfill both Mitzvos.

One who is learning Torah:[9] One who is learning Torah remains obligated to say Shema and Daven. In today’s times, this applies even for someone who is defined as Toraso Umenaso. However, if he is in the midst of teaching Torah to others, then he is only required to stop for the saying of the Shema, and is not required to stop to Daven even if the time of prayer will pass.

One who is involved in matters on behalf of the public:[10] Anyone who is involved in performing an activity for the sake of the public is exempt from Shema and Davening. Nonetheless, in today’s times, even one was involved in public activity is to stop for the sake of saying the Shema, unless the activity itself involves a mitzvah such as to save the public from a monetary loss in which case he can suffice with simply reading the first verse of Shema and Baruch Sheim.

Chasan/wedding:[11] In today’s times, the Chasan is obligated to say Shema and Daven during Sheva Brachos, just like on any other day of the year. The custom today is for the Chasan and relatives to stop and Daven and wear Tefillin as usual on the morning after the wedding, even if they are still in the midst of the celebration meal.

Drunk: One who drank alcohol may still recite Shema if he is able to speak fluently before a king, even if he can only do so with a slight slur. If however he is drunk to the point that he cannot talk fluently before a king, and he thus trips and stumbles on his words, then it is forbidden for him to recite even Shema. See chapter 6 Halacha 2 for the full details of this matter!

4. Concentration during Shema:[12]

There are two forms of concentration or Kavana required by the reading of the Shema; one is intent to fulfill the Mitzvah[13], and the second is concentration on the meaning of the words.[14]

1. Intending to fulfill the Mitzvah:[15]

In addition to the need to concentrate on the words that are said during Shema, one must also have in mind to fulfill his obligation upon reading it, just as applies by every Mitzvah that it must be performed with intent to fulfill the mitzvah.

Intending by both paragraphs: Initially, one must have in mind to fulfill the Mitzvah of reading the Shema by both paragraphs of Veahavta and Vehaya.

If one did not intend: However, Bedieved, so long as one had in mind to be Yotzei the Mitzvah upon saying the first verse of Shema then he fulfills his obligation and is not required to repeat the paragraphs. However, if he did not have intent to fulfill the Mitzvah even upon reading the first verse, and rather recited it for some other reason and not for the sake of the Mitzvah, then he does not fulfill his obligation. Nonetheless, upon reading Shema within Davening, one fulfills his obligation Bedieved even if he did not have any intent explicitly in mind upon reading it, as we assume that he read it for this purpose.[16]

The intent by the third paragraph of Vayomer:[17] Upon reciting the verse of “Hotzeizi Eschem Meieretz Mitzrayim” within the third paragraph of Vayomer, one is to have in mind to fulfill the Mitzvah of remembering the Exodus which is a positive command required to be fulfilled daily both by day and night.

1. Concentrating on the meaning of the words of Shema :

One must concentrate on each word recited during Keiras Shema. [Even if one is unable to Daven without being bothered by foreign thoughts, he is to accustom himself to recite Kerias Shema without foreign thoughts. One who does so effects that all physical and spiritual damaging forces abstain from coming near him.]

With fear and trepidation:[18] Initially one must beware to recite every word of the three Parshiyos of the Shema with concentration, fear and trepidation.

1. Concentration by the first verse of Shema and Baruch Sheim:[19]

One must concentrate on the words of the first verse of the Shema and the verse of Baruch Sheim Kevod Malchus, as this is the main requirement of concentration during the Shema reading. The reason for this is because the main acceptance of the kingdom of heaven is in these verses.

Repeating the verse if one did not concentrate on Shema or Baruch Sheim:[20] If one did not concentrate on the meaning of the words upon reciting the first verse of Shema or the verse of Baruch Sheim, then he must repeat the verse with concentration.

Repeating quietly:[21] Whenever one is required to repeat the Shema due to lack of concentration, then if one is together with other people, then it is to be repeated quietly in order so it does not appear to those present as if he is accepting two deities.

Remembered later on:[22] If the person only remembered his lack of concentration of the first verse of Shema, after he already began reading of the paragraph of Viahavta, then he must repeat from the beginning. [However, if one said the first verse with concentration, but did not say the verse of Baruch Sheim with concentration, then if he already began reading of the paragraph of Viahavta, then seemingly he is not to repeat at all.[23]]

5. How to read first Pasuk of Shema:[24]

Out loud: It is customary to recite the first verse of the Shema out loud in order to increase one’s concentration.

Closing eyes: Upon saying the first verse of the Shema one is to close his eyes with his right hand. This is done to prevent one from looking at something that can disturb one’s concentration.

Emphasize the Yud of Shema Yisrael:[25] One must properly emphasize the letter Yud of the word Yisrael in order so it does not sound like one is saying the word Israel.

Making a silent break between the words Yisrael and Hashem and Elokeinu:[26] One is to make a silent break between the words Yisrael and Hashem, and between the words Elokeinu and the second Hashem. The reason for this is in order so the verse be interpreted properly to be saying that the Jewish people should hear that G-d who is our G-d is the one G-d.

Lengthening the saying of the letter Ches: One is to slightly lengthen the recital of the letter Ches in Echad in order to reign Hashem over the seven heavens and earth, which totals a numerical value of eight. One is not to lengthen its recital too much which would make it sound as if it has a letter Alef in between the Ches and Daled. All in all, it is better that one does not lengthen at all in its recital then for one to lengthen and ruin the word.

Length and concentration by the letter Daled: Whoever lengthens in his thought in the saying of the letter Daled of Echad, is blessed with long days and years. One is to lengthen more in the saying of the Daled than the Ches. Nonetheless, the intent of this lengthening is not in its verbalization, which would compromise on the pronunciation of the letter, but rather refers to one’s thought. Meaning, that he should think and concentrate on the letter after he recites it prior to beginning the next verse of Baruch Sheim.[27] The following is the concentration that one should have: Upon saying the Daled one is to intend on that G-d is the one and only deity and that He rules over all four directions of the earth. Some are accustomed to moving their heads up and down and in all four directions, commensurate to the concentration that G-d reigns in all directions.[28]

Verbalizing the Daled properly: The Daled must be properly verbalized and emphasized so that it does not sound like a Reish. However, one should not emphasize it and lengthen its recital too much, making it sound as if it has the vowel of a Shiva.

 

6. In what bodily position is the Shema to be read:[29]

The Shema may be read in any position, whether standing, or sitting, lying or walking or riding on an animal.

Lying on back or stomach: The Shema may not be recited in a “Prakdan” position. This means that one may not say the Shema while lying on his back or lying on his front. This applies even if he does not lie completely on his back or front but tilts slightly to his side. Nonetheless, if one is very heavyset or is sick and cannot tilt completely to his side, then it may be said while tilting slightly to his side.

Lying on side: One may read the Shema while lying completely on his side.

Walking: The Shema, including all three paragraphs, may be read while walking. However the first verse of Shema and Baruch Sheim may not be read while walking, and one must either stand still or sit for its recital in order to have proper concentration.

Riding on animal: If one is riding on an animal, then he must stop it for the saying of the Shema.

Driving: If one is sitting in a wagon, there is no need to stop it for the recital of the Shema.

 

7. Baruch Sheim Kevod Malchusos Leolam Vaed:

After reciting the first verse of the Shema one is to recite the verse of Baruch Sheim Kevod Malchuso Leolam Vaed.

Quietly:[30] The verse of Baruch Sheim Kevod Malchusos Leolam Vaed is to be said quietly.

Making a silent break between Echad and Baruch:[31] After concluding the recital of the verse of Shema, one is to make a silent break prior to beginning the verse of Baruch Sheim, in order to emphasize that the main acceptance of the kingdom of heaven is in the first verse. This applies even if he does not lengthen in the recital of the Daled in his mind.

Making a silent break between Baruch and Viahavta:[32] After concluding the recital of the verse of Baruch Sheim one is to make a silent break prior to beginning the paragraph of Viahvta in order to make a separation between the acceptance of the kingdom of heaven and that of the Mitzvos.

8. Quietly verses out loud:[33]

Some write that the entire Shema is to be said quietly aside for the first verse.

9. Nuances in the pronunciation of the words of the Shema:

Emphasize the Yud of Vehaya:[34] One must properly emphasize the letter Yud of the word Vehayu in order so it does not sound like one is saying the word Vehau.

List of words which require a silent break between their recital:[35] There are a number of adjacent words in the Shema that require a silent break between their recital in order so their context not be misunderstood. These are the following words:

1. Hefsek between Hayom-Al Levavecha: One is to make a silent break between the words Hayom and Al Levavecha in order so it does not sound like one is saying that he will only have on this day love of G-d in his heart.
2. Hefsek between Hayom-Leahava: For the same reason as above, one is to make a silent break between the words Hayom and Leahava.
3. Hefsek between Vechara-Af:[36] One is to make a silent break between the words Vechara and Af in order so it does not appear as if one is saying the single word of Vecharaf.
4. Hefsek between Nishba-Hashem and emphasizing Ayin:[37] One is to make a silent break between the words Nishba and Hashem and is to likewise emphasize the Ayin of the word Nishba in order so it does not appear as if one is saying Nishba Hashem with a Hei.
5. Emphasizing Zayin of Tizkaru and Uzichartem:[38] One is to emphasize the letter Zayin of Tizkiru and Uzichartem in order so it does not sound like the letter Samech.
6. Words that end and start with same letter:[39] One is to make a silent break between any two words that the first word ends and the second word starts with the same letter. This applies to the reading of any prayer verse, including even upon saying Pesukei Dezimra, and applies anytime one is reading verses in Tanach. The reason for this is so it does not sound as if the first word is missing its last letter which belongs to the next word, as both the last letter of the first word and the first letter of the second word must be individually recognizable. Nevertheless, one should not make a long interval in between the two words, as they must be approximated to each other.[40] The following is a list of some words that require a break in between due to this reason:

• Between Al and Livavecha.
• Between Al and Livavchem.
• Between Va’avaditem and Miheira
• Between Hakanaf and Pesil.
• Between Eschem and Meiaretz.
• Some say between Eisev and Besadecha.[41]

1. Words that end with an Alef and start with a Lamed:[42] One is to make a silent break between any two words that the first word ends with an Alef and the next word starts with a Lamed. This applies to the reading of any prayer verse, including even upon saying Pesukei Dezimra and applies anytime one is reading verses in Tanach. The reason for this is so the Alef not get swallowed by the Mem, and make it sound as if the letter Mem belongs to the second word.

The following is a list of some words that require a break in between due to this reason:

• Between Ureisem and Oso.
• Between Visamtem and Es.

10. Mistakes and doubts:

A. If skipped a word in the Shema:[43]

If one skipped a single verse or even a single word of the Shema, then he must return to the beginning of that verse and repeat from there.

Unsure as to where made mistake: If one is unsure as to where he made his mistake and skipped a word, then he must return to the beginning of that verse in which the mistake was made.

Don’t remember saying previous words: If one’s mind floated away during the recital, and upon regaining concentration he is in question as to whether he actually said all the words prior to the current word that he’s holding by, then he may continue from that word as we assume he said everything until that word.

B. Unsure if said Shema:[44]

If one is unsure as to whether he read the Shema, then he must repeat its recital, being that the recital of the Shema is a Biblical command. In such a case, he must repeat the recital of all three paragraphs of Shema, and is also to repeat the saying of the before and after blessings of the Shema even though they are only Rabbinical, if he is likewise unsure as to if he said the blessings. Even if he is positive that he said the first verse of Shema but is unsure as to whether he said the first or second paragraph, then he is to repeat the paragraphs.

The blessings: However, if he is positive that he recited the paragraphs of Shema and is simply unsure as to whether he said the before or after blessings, then he is not to repeat them, as Safek Brachos Lihakel.

Vayomer: If he is only unsure as to whether he said the third paragraph of Shema, which is the paragraph of Vayomer, then he must repeat its recital together with the blessing of Emes Veyatziv, unless he already mentioned the Exodus in another format, in which case he is not to repeat the blessing. Some Poskim rule that the saying of Az Yashir suffices for this purpose.

C. Unsure if said Uchisavtam of Vehaya or Viahavta:[45]

If one is unsure as to which paragraph he had just concluded, such as if he concluded the words of Uchisavtem and is unsure if it is of the first paragraph or second paragraph, then he is to restart from the paragraph of Vehaya. However, if one noticed his doubt after he already said the verse of Leman Yirbu, then he is not to return to the beginning of the paragraph of Vehaya, as we assume that he would not have recited this verse unless he indeed was at the end of the paragraph of Vehaya.

11. The six Zechiros in Shema and Birchas Shema:[46]

It is a Mitzvah to remember daily Mamad Har Sinai, Maaseh Amaleik, Maaseh Miriam, Maaseh Haeigal, and Shabbos. It is proper to remember these matters by Kerias Shema, towards the end of the blessing of Ahavas Olam.

1. Ubanu Bacharta-Matan Torah: When one recites the words “Ubanu Bacharta” he should remember the giving of the Torah.
2. Vekeiravtanu-Har Sinai: When one recites the word “Vekeiravtanu” he should remember the event of the Jewish people standing by Mount Sinai.
3. Lishimcha Hagadol-Amaleik: When one recites the words “Lishimcha Hagadol” he should remember what Amaleik did to us, as G-d’s name is incomplete until Amaleik’s descendants are eradicated.
4. Lehodos Lecha-Miriam: When one recites the words “Lehodos Lecha” he should remember that the mouth was only created to give thanks to G-d and not to speak gossip. By remembering this he fulfills the remembrance of what happened with Miriam in the desert.
5. Uleyachedecha Uliahava Es Simecha-Eigel: When one recites the words “Uleyachedecha Uliahava” one should remember the episode of the golden calf, as it is coming to negate the time that we made the golden calf when we were not in love with G-d.
6. Uzechartem Es Kol Mitzvos Hashem-Shabbos: When one recites the words “Uzechartem Es Kol Mitzvos Hashem” within the paragraph of Vayomer of Shema, he should remember the Shabbos which is of equal weight to all the Mitzvos.

 

12. Saying Hashem Elokeichem Emes-The 248 words of the Shema:[47]

The number of words of the Shema corresponds to the 248 limbs of the body and anyone who reads the Shema properly, each limb takes one word and gets healed by it. Now, the Shema itself contains a total of 245 words and hence in order to make up for another three words to reach a total of the 248 words, another three words must be added to the Shema, as we will now explain.

Chazan saying Hashem Elokeichem Emes: It is for this reason that the custom is for the Chazan to conclude with the words Ani Hashem Elokeichem quietly to himself, and then repeat it aloud in order so he and the congregation gain another three words. Some are accustomed that the Chazan recite also the word Emes when reciting it quietly to himself [i.e. Hashem Elokeichem Emes] and then repeat the words Hashem Elokeichem Emes aloud, and so is Chabad custom. Others are accustomed for the Chazan not to recite the word Emes the first time, when he concludes it quietly to himself.

The congregation listening to the words of the Chazan: The congregation gains the three extra words they need to make up for the 248 words through hearing the repeated words from the Chazan. Accordingly, the congregation is to wait silently after they conclude the Shema until the Chazan repeats the last three words. Likewise, the Chazan is to delay saying the last three words until the congregation is ready. The congregation reads up until the word Emes, including the word Emes, and then waits in silence for the words of the Chazan. They then begin from the word Viyatziv as soon as they hear the words said by the  Chazan. In the event that an individual is still in the midst of reciting the Shema when the Chazan recites the repeated words, then if he hears the words from the Chazan then he too is included in the fulfillment of his obligation of saying the 248 words and is hence not required to repeat the words Hashem Elokeichem Emes at the end of his Shema.[48]

A person who is praying without a Minyan:[49] 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.[50]]

 

13. Holding the Tzitzis:[51]

The Mitzvah: It is a Mitzvah to hold the Tzitzis  in one’s left hand, in the area corresponding to the heart, during the reading of the Shema [in Shacharis].

How to hold the Tzitzis:[52] 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]. See picture at end of this Halacha. The Tzitzis are to be held near the heart.

Vayomer: 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”.]

Kissing the Tzitzis: 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.

Ureisem Oso: Some are accustomed to look at the Tzitzis upon saying the word Ureisem Oso and place the Tzitzis over their eyes. Doing so is a good custom, and shows one’s love for the Mitzvah.  They are also accustomed to kiss the Tzitzis upon looking at them. All this is done to show one’s love for the Mitzvah. One is to touch and look at the two front Tzitzis. [Practically, it is not the Chabad custom to place the Tzitzis over the eyes or kiss them upon saying the word Ureisem. However by Ureisem Oso one is to take hold of the two middle Tzitzis with his right hand. The Rebbe was not witnessed to do anything upon reciting the words Ureisem; neither to kiss, look or hold the two middle Tzitzis.]

Looking at the Tzitzis: One is to look at the Tzitzis when he begins the Parsha of Vayomer, and some also do so upon saying the word Ureisem. [Some  write one is to remain looking at the Tzitzis throughout the entire period of reciting Vayomer.] When looking at the Tzitzis [during the above times] one is to look specifically at the two front Tzitzis. [Some  write that when one looks at his Tzitzis he should have in mind to fulfill the positive Mitzvah of “Ureisem Oso.” The Rebbe was not witnessed to specifically look at the Tzitzis anytime during Shema. ]

Letting go of the Tzitzis: After kissing the Tzitzis by the word La’ad, one lets the Tzitzis go from his hands.

  

14. Hefsek in Shema and Birchas Shema:[53]

A. General rules:

Gestures:[54] It is forbidden for one to make any gestures to another individual in middle of the first paragraph of Shema. One may not make a gesture to his friend using his eyes [such as to wink at him] or his lips or his fingers. This applies even if it is being done for the sake of a Mitzvah. However, from the second paragraph and onwards one may make a gesture to another individual for the sake of even a slight mitzvah.

Torah learning and other activity:[55] It is forbidden for one to involve himself in any activity that requires concentration in the middle of the reading of the Shema. This applies, even to a mitzvah activity. This applies, even during the second or third paragraph of the Shema. Thus, it is forbidden for one to stop to study Torah in middle of the Shema. Furthermore, this prohibition applies not just during the recital of the Shema, but also during the recital of the blessings of the Shema, or during the recital of any blessing, as one may not remove his mind from the content of the blessing that he is saying.

 

B. Devarim Shebikidusha:

Answering for Kaddish:[56] One may answer for certain stanzas of Kaddish in middle of Kerias Shema and its blessings. One may recite Amen Yihei Shemei Raba, and the Amen of Damiran Bealma. One is to say the words Amen Yihei Shemei Raba up until the word Yisbareich, including the word Yisbareich. One is to stop Davening when Kaddish is being said and pay attention to the words until the words of Damiran Bealma recited, after which one is to answer Amen and he may then resume his prayers.

Answering Amen: One may not answer Amen in middle of Kerias Shema or its blessings, including between the paragraphs[57], for any blessing, with exception to the following blessings.

Amen for Hakeil Hakadosh: One may answer Amen for the blessing of Hakeil Hakadosh in middle of Kerias Shema and its blessings.

Amen for Shomeia Tefila: One may answer Amen for the blessing of Shomei Tefila in middle of Kerias Shema and its blessings.

Amen for Yotzeir Hameoros:[58] One may answer Amen for the blessing of Yotzeir Hameoros if one has already concluded the blessing and has yet to begin the next blessing, and hears the conclusion of the blessing said by the Chazan or another individual. Accordingly, one should hurry and conclude the blessing prior to the Chazzan in order so he can answer Amen to his blessing.

Amen for Habocher Beamo Yisrael Beahava: It is disputed amongst the Poskim if one is to answer Amen the blessing of Ahavas Olam. Practically, the Ashkenazi custom is for the congregation to answer Amen to the blessing of Ahavas Olam said by the Chazan. According to this approach, one should hurry and conclude the blessing prior to the Chazzan in order so he can answer Amen to his blessing.[59] The Sephardi custom, however, is not to answer Amen. Due to the dispute and discrepancy, many 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 in order not to cause others to make an interruption to answer this Amen between the end of the blessing and Shema].

Answering for Birchas Hatorah by Aliyah: One may answer for Birchas Hatorah in middle of Kerias Shema and its blessings. One is to say the words “Baruch Hashem Hamevorach Leolam Vaed” after haring Barchu. One may answer Amen for both before and after blessings of Birchas Hatorah, which is the blessing of Nosein Hatorah.

Barchu: One may answer for Barchu in middle of Kerias Shema and its blessings. One is to say the words “Baruch Hashem Hamevorach Leolam Vaed.” However, one should not answer Amen after the Chazan repeats this stanza out loud.

Blessing of thunder and lightning: One may recite the blessing over thunder or lightning in middle of Kerias Shema and its blessings. One may stop to say the blessing even if he is in middle of a verse of Shema.

Modim: One may answer for the beginning of Modim in middle of Kerias Shema and its blessings. One may only say the first three words of Modim Anachnu Lach and not more. One is to bow upon saying it.

Kedusha:[60] One may answer for certain stanzas of Kedusha in middle of Kerias Shema and its blessings. One may recite Kadosh Kadosh, Baruch Kevod, and Yimloch. One may not say Nakdishach. In middle of Shema or Birchas Shema on Shabbos and Yom Tov one may not say the stanzas that are added into the Kedusha for these days. The same applies regarding the words Leumasam and Divrei Kadshecha which are said by the Chazan by Kedusha of the weekday, that they may not be said by the congregation if one is in middle of Kerias Shema and its blessings.

Heard Shema:[61] If one heard the congregation reciting the Shema while he is in middle of Birchas Shema, then he is not to stop to recite the words of Shema. Rather, he is to read whatever he is up to in the same Niggun as the Shema is recited by the congregation [and should cover his eyes while doing so[62]].

Using the bathroom: One may not stop to defecate if he can withhold his bowels until after the prayer [i.e. Shemoneh Esrei]. However, one may stop to urinate even in middle of Kerias Shema, although he is not obligated to do so, and may withhold his needs until after Shemoneh Esrei, if he so chooses.

Asher Yatzar:[63] One may not recite Asher Yatzar in middle of the Shema or Birchas Shema.

Aliyah to Torah in middle of Shema: See G for the full details of this subject!

Wearing Tefillin in middle of Shema or Birchas Shema: See H for the full details of this subject!

Wearing a Tallis in middle of Shema or Birchas Shema: See I for the full details of this subject!

Definition of Bein Haperakim:[64] Bein Haperakim, between the chapters, is defined as follows:

1. Between Yotzer Hameoros and Ahavas Olam.
2. Between Amo Yisrael Beahava and Shema.
3. Between Uvisharecha and Vehaya Im Shamoa.
4. Between Al Haretz and Vayomer.

C. Middle of verse:[65]

Whenever one may stop to answer a Davar Shebekedusha, one may do so even in middle of a verse. Nonetheless, it is initially best for one to wait at the end of an episode in the verse, and then answer if possible, in order not to make an interruption in middle of an episode. For example, in the verse of Visamtem one can stop between the words Nafshichem and Ukishartem, which is a different topic, however, one should not stop between the words leading up to Nafshichem being that this is all a single topic. Nonetheless, if one is unable to arrange to answer between the two topics in a single verse, then he may answer even the middle of a single topic. Nonetheless, in such a case one should restart from the beginning of that verse.

By end of blessing:[66] Whenever one stops to answer a Davar Shebekedusha right before the concluding blessing of a paragraph, such as right before the words Baruch Ata Hashem, then one is to go back to the start of that topic and restart from one or two verses prior to the concluding sentence. For example, in the blessing of Yotzer Or one should restart from the verse of Michadesh Betuvo, while in the blessing of Ahavas Olam one should restart from the verse of Vikeiravtanu Malkeinu.

D. A long Hefsek-From where to restart the Shema or blessings of Shema if one made a long interval in the middle:[67]

Not due to a Halachic impediment: If one stopped in middle of the reading of the Shema or the reading of Birchas Shema, then so long as this stop was not due to a Halachic prohibition which forbade him from continuing his Davening [i.e. one using the bathroom or due to the finding of feces in the vicinity], then he is to continue from wherever he left off. This applies even if much time passed in between, including if enough time has passed for him to have recited the entire Shema in the interim. This applies even if one transgressed and talked in between for the amount of time it takes to say the entire Shema, nevertheless, he does not need to restart from the beginning. Certainly, this applies by a silent interruption, that he is to restart from where he left off.

Due to a Halachic impediment: If, however, one stopped his prayer due to a Halachic impediment which prohibits him from Davening, such as if he had to go to the bathroom, or he found feces in the area that he was praying, then if the interruption was long enough for the individual to be able to read the entire Shema within the interim, or if he was holding by the Shema blessings and the interruption was long enough to recite the entire blessing, then he is required to repeat from the beginning of the Shema, or from the beginning of that blessing of Birchas Shema if that is where he is holding in prayer.

E. Shema & Baruch Sheim; Elokeichem & Emes:

Interruption in sentence of Shema and Baruch Sheim:[68] One may not make an interruption in the middle of saying the Pasuk of Shema or Baruch Sheim for any matter, including any Davar Shebekedusha. This applies likewise between the verse of Shema and Baruch Sheim. Thus, from the first word of Shema one may not make an interruption until one finishes the verse of Baruch Sheim Kevod Malchuso.

Interruption between Elokeichem and Emes:[69] 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.[70]]

 

F. Goal Yisrael:[71]

One may not make an interval for any matter between Goal Yisrael and the start of Shemoneh Esrei.

Amen of Goal Yisrael:[72] One may not answer Amen after Goal Yisrael even to the blessing of Chazan of Goal Yisrael. 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: [73] 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.

Tallis between Goal Yisrael and Shemoneh Esrei:[74] If one received a Tallis after he concluded the blessing of Goal Yisrael, but prior to starting Shemoneh Esrei, he may not stop to wear the Tallis even without a blessing.

Tefillin between Goal Yisrael and Shemoneh Esrei:[75] If one received Tefillin after he concluded the blessing of Goal Yisrael, but prior to starting Shemoneh Esrei, then he is to wear the Tefillin without a blessing. After Shemoneh Esrei one is to move the Tefillin and then recite a blessing over them.

Waiting by Shira Chadasha to answer:[76] 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.

1. Getting an Aliyah in the middle of Shema and Birchas Shema:[77]

Lechatchila: It is initially forbidden for the Gabaiy to call any person up for an Aliyah if he is in the middle of Birchas Shema [past Yotzer Or]. Even if he is the only Kohen or Levi in Shul, he is not to be called up, and he is rather to leave Shul prior to the Aliyah, if he is the only Kohen or Levi present.

Bedieved: If one who is past Baruch Sheamar, but before Goal Yisrael, was called up to the Torah, then according to Ashkenazi custom he is to go up for the Aliyah and say the blessings. This applies even if he is a Yisrael, and even if he was in the midst of reading the Shema. If the person was called up in middle of a paragraph, he should hurry and try to reach the end of the paragraph, or end of that topic, if it will not delay the reading. However, if he is not able to, then he should stop even the middle of a paragraph. If he is in the middle of Shema or Birchas Shema, he is not to read at all inside the Torah together with the Baal Korei. He certainly may not stop to request the Chazan/Gabaiy to recite a Mi Shebeirach. After one completes the Aliyah, he is to resume his Davening from the place he left off.

May a Baal Korei read if he is in middle of Davening?[78] If no one else is able to read then a Baal Korei which is in middle of Davening may read, even if he is in middle of Shema.

H. Wearing a Tallis in middle of Shema or Birchas Shema:[79]

If one received his Tallis in middle of Shema or Birchas Shema, or simply forgot to wear it until then, then he is to wear it without a blessing. He may wear the Tallis even in middle of the second or third paragraph of Shema, however, he may not place it on in middle of the 1st paragraph of Shema. After Shemoneh Esrei he is to shake the Tzitzis and say a blessing. If one received a Tallis after he concluded the blessing of Goal Yisrael, but prior to starting Shemoneh Esrei, he may not stop to wear the Tallis even without a blessing.

I. Wearing Tefillin in middle of Shema or Birchas Shema:

If one received Tefillin in middle of Birchas Shema, prior to the start of Shema, then between the paragraphs he may wear the Tefillin with a blessing.[80] If he received the Tefillin in middle of Shema, from Veahavta and onwards, then he may wear them with a blessing even in middle of the paragraph.[81] If one received Tefillin after he concluded the blessing of Goal Yisrael, but prior to starting Shemoneh Esrei, then he is to wear the Tefillin without a blessing. After Shemoneh Esrei one is to move the Tefillin and then recite a blessing over them.

______________________________________________________________

[1] See Admur 58-72; Ketzos Hashulchan 19; Tefila Kehilchasa 11; Ishei Yisrael 17-22

[2] See Admur 58:1

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

[4] See Admur 70:1-5; Kaf Hachaim 70; Piskeiy Teshuvos 70; Tefila Kehilchasa 1:8-35

[5] Admur 70:2

[6] See Admur 88:1

[7] Tefila Kehilchasa 1:31

[8] See Admur 70:3; Kaf Hachaim 70; Piskeiy Teshuvos 70; Tefila Kehilchasa 1:24-27

[9] See Admur 38:9 and 106:4; Tefila Kehilchasa 1:22-24

[10] See Admur 70:4; Tefila Kehilchasa 1:28-

[11] See Admur 38:7; Michaber 38:8; Sukkah 26a; Tefila Kehilchasa 1:24

[12]Admur 61 and 63; Ketzos Hashulchan 19:15; Keser Shem Tov 1; Likkutei Yekarim 17a; Tzivas Harivash 1:18

[13] Admur 60:5

[14] Admur 63:5

[15] Admur 60:5; Ketzos Hashulchan 19:16   

[16] M”B 60:10; Ketzos Hashulchan 19:16

[17] Ketzos Hashulchan 19:16 in name of Derech Chaim; See Admur 59 and 67:1; 70:1 and 4

[18] Admur 61:1; Ketzos Hashulchan 19:15

[19] Admur 63:5

[20] Admur 63:5; M”A 61:11 and 63:5; Levush 63:4; Ketzos Hashulchan 19:15

[21] Admur 63:5

[22] Admur 63:5; Ketzos Hashulchan 19:15

[23] Ketzos Hashulchan in 19 footnote 37 based on different Diyukim from Admur

[24] Admur 61:5-7; Ketzos Hashulchan 19:17

[25] Admur 61:17; Ketzos Hashulchan 19:18

[26] Admur 61:14; Ketzos Hashulchan 19:18

[27] Admur 61:7

[28] Admur 61:6

[29] Admur 63:1-4; Ketzos Hahsulchan 19:14

[30] Admur 61:13; Ketzos Hashulchan 19:17

[31] Admur 61:7; Ketzos Hashulchan 19:18

[32] Admur 61:14; Ketzos Hashulchan 19:18

[33] Ketzos Hashulchan 19 footnote 54

[34] Admur 61:17; Ketzos Hashulchan 19:18

[35] Admur 61:15; Ketzos Hashulchan 19:19

[36] Admur 61:18; Ketzos Hashulchan 19:19

[37] Admur 61:16; Ketzos Hashulchan 19:19

[38] Admur 61:16; Ketzos Hashulchan 19:19

[39] Admur 61:19-21; Ketzos Hashulchan 19:20

[40] Admur 61:19-21

[41] Ketzos Hashulchan 19 footnote 56

[42] Admur 61:19-21; Ketzos Hashulchan 19:20

[43] Admur 64:2-4; Ketzos Hashulchan 19:22

[44] Admur 67:1

[45] Admur 64:2-4; Ketzos Hashulchan 19:22

[46] Admur 60:4; Ketzos Hashulchan 19:10

[47] Admur 61:3; Siddur Admur; Ketzos Hashulchan 19:24

[48] Sefer Haminhagim p. 25; Igros Kodesh 19 p. 450; Kaf Hachaim 61:16

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

[50] Ketzos Hashulchan 19 footnote 62

[51] See Admur 24:4; Ketzos Hashulchan 19:25; Sefer Haminhagim p. 24

[52] Sefer Haminhagim p. 24

[53] See Admur 59:4; 63:7; 64:4; 66:4; 183:14; Siddur Admur; Ketzos Hashulchan 19:1-3

[54] Admur 63:7; Ketzos Hashulchan 19:21

[55] Admur 183:14; Ketzos Hashulchan 19:21

[56] Ketzos Hashulchan 19:2

[57] See Admur 66:5; M”B 66:23; 69:18

[58] Ketzos Hashulchan 19:1

[59] Ketzos Hashulchan 19:1

[60] Ketzos Hashulchan 19:2

[61] Admur 65:2; Ketzos Hashulchan 19:3

[62] Kaf Hachaim 65:7

[63] Ketzos Hashulchan 19:3

[64] See Admur 66:6; Ketzos Hashulchan 19:5

[65] See Siddur Admur; Admur 66:4; Ketzos Hashulchan 19:1

[66] Ketzos Hashulchan 19:1

[67] Admur 65:1; Ketzos Hashulchan 19:23

[68] Admur 66:2; Ketzos Hashulchan 19:6

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

[70] Ketzos Hashulchan 19 footnote 15

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

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

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

[74] Admur 66:11; Siddur Admur; Ketzos Hashulchan 19:6

[75] Admur 66:11; Siddur Admur; Ketzos Hashulchan 19:6

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

[77] See Admur 66:6; Ketzos Hashulchan 19:3

[78] Mishneh Berurah 66:27; Ketzos Hashulchan 19 footnote 7

[79] Admur 66:11; Ketzos Hashulchan 19:4

[80] Ketzos Hashulchan 19:4 in name of Derech Chaim

[81] Siddur