Birchot Kriyat Shema: Difference between revisions

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Hilchot Kiryat Shema U’Birchoteha
[[File:Yotzer Or.png|250px|right]]
To enhance the recitation of Shema we recite blessings before and after Shema that expand on its themes. See below for the laws relevant as to who is obligated, what interruptions are permitted, and how connected the brachot kriyat shema are with Shema. Regarding the earliest and latest times for birchot kriyat shema see [[Kriyat Shema#Latest Time for Brachot Kriyat Shema|Latest Time for Brachot Kriyat Shema]].


==Obligation ==
==Who Is Exempt?==
# There’s a Torah obligation to say Shema once in the morning and once at night as it says “VeDibarta Bam…BeShovkacha Uvkumecha”. <ref> There’s a dispute in the Gemara (Brachot 21a) whether Shema is Deoritta. The Rishonim are in dispute of what we hold. Rav Amram Goan 1:21 pg 102b, Tosfot (Sukkah 11a D”H Rav Amram, Sotah 32a D”H Kriyat Shema Utefilah, 32b S”H Urebbe), Teshuvat HaRosh 4:21 hold it’s only derabanan. However Piskei HaRosh (Brachot 3:15), Rif 12a, Rambam Hilchot Kriyat Shema 2:13, Tur and S”A 67:1 all hold it’s a deoritta. </ref>
# There’s a dispute about how much of Shema is Deoritta and we hold only the first pasuk is Deoritta and next three paragraphs are Derabbanan. <ref>Even among the Rishonim who hold Shema is Deoritta there are many different opinions on how much of it is deoritta. The Ramban (Milchamot Rosh Hashana 3e) says it’s just the first pasuk, Talmedei Rabbenu Yonah 7b in name of the Rif says it’s the first paragraph. However Baal Hamaor and Raavad argue that the Rif holds it’s only the first pasuk. Ohel Moed 21a quotes that Rabbenu tam holds all three paragraphs are deoritta. Pri Chadash 67 D”H Ume’atta says the Rambam holds the first two paragraphs are deoritta, while Sh”t Shagat Aryeh (Siman 2) argues Rambam only holds the first paragraph and the Sh”t Rashba 1:320 says the Rambam holds it’s just the first pasuk. The Bet Yosef 63e rules that only the first pasuk is Deoritta. </ref>


==Who's Exempt?==
#Women are exempt from Birchot Kriyat Shema.<ref>Magen Avraham 70:1 writes that women are exempt from Birchot Kriyat Shema since it is a time-bound mitzvah. Bear Heitev 70:1, Shulchan Aruch HaRav 70:1, Mishna Brurah 70:2, Kaf HaChaim 70:1, and Halacha Brurah 70:2 agree. Halacha Brurah (Birur Halacha 70:2) writes that this should be dependent on a dispute in the rishonim whether there is an exemption of [[Mitzvah Aseh SheZman Grama]] on Derabbanans [This is the general dispute between Tosfot (Brachot 20b D”H Tefillah, Pesachim 108b s.v. Af, Megillah 24 s.v. Mi) who writes that women are exempt from Derabban time bound mitzvot and Rashi (quoted by Tosfot Brachot 20b) who holds that women are obligated in Derabbanan time bound mitzvot.] </ref>
# Women are exempt from Kriyat Shema <ref>S”A 70:1 explains that they are exempt because Kriyat Shema is a Mitzvah Aseh SheZman Grama. </ref> however it is proper <Ref>S”A 70:1 writes that it’s proper that women accept upon themselves the yoke of heaven. Even though the Bach (70) holds that women are obligated to accept the yoke of heaven daily, the Mishna Brurah 70:1 and Halacha Brurah 70:1 bring many who argue and hold like S”A that it’s only proper but not an obligation. </ref> that women say the pasuk of Shema Yisrael <Ref> The Rama 70:1 explains it to mean the pasuk of Shema Yisrael. The Nachalat Tzvi 70:1 writes that S”A holds that women should say the first paragraph and the Levush (brought by Mishna Brurah 70:5 and Halacha Brurah 70:1) implies that S”A agrees to the Rama. Halacha Brurah 70:1 rules that both for Ashkenazim and Sephardim it’s sufficient to say the first pasuk. </ref> (and Baruch Shem) <ref>Levush 70:1, Chida in Kesher Gudal 11:3, and Halacha Brurah 70:1 write that women should also say Baruch Shem along with Shema Yisrael. </ref>.
#Ashkenazi women can voluntarily say Birchot Kriyat Shema,<ref>Even though the Pri Megadim (Ashel Avraham 296:11) writes that brachot which do not entail any action can not be made voluntarily including Birchot Kriyat Shema, the Yeshuot Yacov 422:6 argues that any bracha that is made in preparation for a mitzvah may be made voluntarily, but brachot that are the complete mitzvah in themselves, such as [[Havdalah]], may not be made. The Shulchan Aruch HaRav 70:1, Mishna Brurah 70:2, and Aruch HaShulchan 70:1 rule that Ashkenazic women are permitted to voluntarily say Birchot Kriyat Shema.
* {{Bracha on Mitzvot Aseh Shehazman Grama}}</ref> while Sephardi women may not recite any bracha that they are not obligated to recite.<ref>Concerning Sephardim, Sh”t Or Letzion 2:5 pg 55 writes that since Birchot Kriyat Shema are praise, women are permitted to volunteer to say them, while Sh”t Yabia Omer 8:8 and Sh”t Otzrot Yosef 4:3 argue that brachot may not be made voluntarily even in such cases. Halacha Brurah (Birur Halacha 70:3) explains that for Sephardim there is a triple safek to permit women to make the bracha: 1) perhaps women are obligated in Derabbanan time bound mitzvot (like Rashi and not Tosfot Brachot 20b), 2) perhaps women may volunteer a non-action bracha that they are exempt from (like the Yeshuot Yacov and not Pri Megadim) and 3) perhaps on a bracha that is not of the form Vetzivanu women may voluntarily make the bracha (like Rosh (Kedushin 31a) and not Rabbenu Tam). Nonetheless, Halacha Brurah concludes that the second and third Safek are really one Safek (as in Sh”t Yabia Omer 2:6:9) and on a double Safek we still say [[Safek Brachot LeHakel]]. </ref>
#According to Ashkenazim, some say there is an obligation to say the brachot after [[shema]] (Emet Veyatsiv, Emet VeEmunah, Haskivenu) because of the mitzvah to remember Egypt. However, according to Sephardim it is not an obligation to say any of these Birchot Kriyat Shema.<ref>However, the Magen Avraham 70:1 writes that women are obligated to say the bracha of Emet VeYatziv since the obligation of remembering leaving Egypt is a mitzvah that is not time-bound. The Solet Belulah 70:1, Shulchan Aruch HaRav 70:1, Siddur Bet Ovad ([[Kriyat Shema]] [[Arvit]] 1-2), and Mishna Brurah 70:2 agree with the Magen Avraham. However, the Sh”t Shagat Aryeh 12 writes that women are exempt from the mitzvah of remembering leaving Egypt since it is a time bound mitzvah since the mitzvah of the day is different from the nighttime mitzvah. The Nezirut Shimshon 67, Limudei Hashem 142, and Aruch HaShulchan 70 agree with the Shagat Aryeh. Sh”t Shevet HaLevi 6:12 writes that according to Ashkenazim since there are those who say that it is an obligation and even if it is not an obligation it can be said voluntarily (as Rama 589:6 writes), there is nothing to loose by saying the bracha. However, Sephardim hold that if a person is exempt from a bracha one may not make the bracha voluntarily (as Shulchan Aruch Orach Chaim 589:6 writes). Therefore, Sh”t Yabia Omer O”C 2:20, Halacha Brurah 70:2 and Sh”t Shevet HaLevi 6:12 hold that Sephardic women are not obligated in saying the bracha (at least there is a doubt) and so it should not be said voluntarily. </ref>


# Women are exempt from Brachot Kriyat Shema. <ref> Magan Avraham 70:1 writes that women are exempt from the Brachot Kriyat Shema since it’s a time-bound mitzvah. Bear Heitev 70:1, S”A HaRav 70:1, Mishna Brurah 70:2, Kaf HaChaim 70:1, and Halacha Brurah 70:2 agree. Halacha Brurah (Birur Halacha 70:2) writes that this should be dependant on a dispute in the rishonim whether on Derabbanan’s there’s an exemption of Mitzvah Ashe SheZman Grama [This is the general dispute between Tosfot (Brachot 20b D”H Tefillah, Pesachim 108b D”H Af, Megillah 24 D”H Mi) who writes that women are exempt from Derabban time bound mitzvot and Rashi (quoted by Tosfot Brachot 20b) holds that women are obligated in Derabbanan time bound mitzvot.] </ref>
==Obligation to say Brachot [[Kriyat Shema]]==
# Ashkenazim can voluntarily say Brachot Kriyat Shema, while Sephardim may not make any Bracha that they aren’t obligated to make. <Ref> Even though the Pri Megadim (Ashel Avraham 296:11) writes that Brachot which don’t entail any action can not be volunteered including Brachot Kriyat Shema, the Yeshuot Yacov 422:6 argues that any Bracha that’s is preparation for a mitzvah may be volunteered but not a Bracha that is the complete mitzvah such as havdalah. The S”A HaRav 70:1, Mishna Brurah 70:2, and Aruch HaShulchan 70:1 rule that Ashkenazic women are permitted to voluntarily say Brachot Kriyat Shema. Concerning Sephardim, the Sh”t Or Letzion 2:5 pg 55 writes that since Brachot Kriyat Shema are praise women are permitted to volunteer to say them, while Sh”t Yabea Omer 8:8 and Sh”t Otzrot Yosef 4:3 argue on that Brachot can’t be volunteered even such a case.


Halacha Brurah (Birur Halacha 70:3) explains that for Sephardim there’s a triple safek to permit women to make the Bracha: 1) perhaps women are obligated in Derabbanan time bound mitzvot (like Rashi and not Tosfot Brachot 20b), 2) perhaps women may volunteer a non-action Bracha that they are exempt from (like the Yeshuot Yacov and not Pri Megadim) and 3) perhaps on a Bracha that’s not of the form Vetzivanu women may volunteer the Bracha (like Rosh (Kedushin 31a) and not Rabbenu Tam). Nonetheless, Halacha Brurah concludes that the second and third Safek are really one Safek (as in Sh”t Yabea Omer 2:6:9) and on a double Safek we still say Safek Brachot LeHakel. </ref>
#Along with the [[Kriyat Shema]] one says seven [[Brachot]] of praise <ref>In total there are seven [[Brachot]] of thanks and praise, which the Yerushalmi ([[Brachot]] 1:5) says is based on the pasuk “Shevah BaYom Hilalticha Al Mishpatei Tzidkatach” (Tehilim 119:164) “Seven times a day I praise you with the laws of your righteousness” meaning one says seven [[Brachot]] of praise along with words of Torah, i.e. Shema. This connection is brought down by Rashi ([[Brachot]] 11a), Rishonim on [[Brachot]] 11a, and Tur 58. </ref> are said as follows: by [[Shacharit]], two [[Brachot]] prior to Shema and one after Shema, and by [[Arvit]], two [[Brachot]] before Shema and two after Shema.<ref>Mishna in [[Brachot]] 11a says that one makes two before Shema and one afterwards by [[Shacharit]] and two before and two afterwards by [[Arvit]]. This is also the opinion of Rambam ([[Kriyat Shema]] 1:5), and Tur 58. </ref>
#These [[Brachot]] are Derbanan.<ref>Kol Bo (Siman 5e and 122) say that [[Brachot]] Pesukei DeZimrah are Derabanan but [[Brachot]] [[Kriyat Shema]] are Deoritta. Rabbenu Yosef ben Pelet and Rabbenu Yishaya agree. However, it seems (lacking explicit sources) that we hold Le’halacha that the [[Brachot]] are Derabbanan as many times the Achronim use the idea of [[Safek Brachot LeHakel]] by these [[Brachot]] as well. </ref>


# According to Ashkenazim, some say there is an obligation to say the Brachot after shema (Emet Veyasiv, Emet VeEmunah, Haskivenu) because of the mitzvah to remember Egypt. However, according to Sephardim it’s not an obligation to say any of the Brachot Kriyat Shema. <Ref> However, the Magan Avraham 70:1 writes that women are obligated to say the Bracha of Emet VeYatziv since the obligation of remembering leaving Egypt is a mitzvah that’s not time-bound. The Solet Belulah 70:1, S”A HaRav 70:1, Siddur Bet Ovad (Kriyat Shema Arvit 1-2), and Mishna Brurah 70:2 agree with the Magan Avraham. However, the Sh”t Shagat Aryeh 12 writes that women are exempt from the mitzvah of remembering leaving Egypt since it’s a time bound mitzvah since the mitzvah of the day is different from the nighttime mitzvah. The Nezirut Shimshon 67, Limudei Hashem 142, and Aruch HaShulchan 70 agree with the Shagat Aryeh. Sh”t Shevet HaLevi 6:12 writes that according to Ashkenazim since there are those who say that it’s an obligation and even if it’s not an obligation it can be said voluntarily (as Rama 589:6 writes), there is nothing to loose by saying the Bracha. However, Sephardim hold that if a person is exempt from a Bracha one may not make the Bracha voluntarily (as S”A 589:6 writes). Therefore, Sh”t Yabea Omer O”C 2:20, Halacha Brurah 70:2 and Sh”t Shevet HaLevi 6:12 hold that Sephardic women aren’t obligated to say the Bracha (at least there’s a doubt) and so it shouldn’t be said voluntarily. </ref>
==Brachot Yotzer Or==


#In the Bracha of Yotzer we mention that Hashem created light and darkness in the phrase “Yotzer Or UBoreh Choshech”.<ref>[[Brachot]] 11b, Tur and S”A 59:1 who gives gives the reason that we say Hashem also created darkness so that the heretics don’t say that G-d who created light didn’t create darkness (based on Talmedei Rabbenu Yonah 5b). </ref>
#Some have the practice to kiss their [[Tefillin]] Shel Yad while saying “Yotzer Or UBoreh Choshech” and to keep one’s hand one the [[Tefillin]] through the entire phrase. Mekubalim have the practice not to kiss their [[Tefillin]] Shel Rosh in the [[Brachot]] [[Kriyat Shema]].<ref>Shaar Kavanot (Yotzer UKriyat Shema pg 18d, 19a, Nusach Tefilah pg 51b) writes both practices. It’s brought down in the Achronim including the Kaf Hachaim Palagi 14:2, Chesed LeAlafim 59:1, Minchat Aharon 13:1, Ben Ish Chai (Shemot 1, Beshalach 1), Kaf HaChaim Sofer 59:2 and Halacha Brurah 59:2. Od Yosef Chai (shemot 3) writes not to remove one’s hand from the [[Tefillin]] until one says UBoreh Choshech. </ref>


A person who became a mourner after the time for Shacharit or Mincha began and didn’t yet pray, is obligated to make Tashlumin (after the burial). Mishna Brurah 71, Magan Giborim and Derech HaChaim hold that a person is chayav, while the Yad Efrayim (Aninut 29), Birkei Yosef 341:17, Chachmat Shlomo  71, and Sh”t Shevet HaLevi 6:11 hold that one is exempt from Tashlumin.
==Making a mistake in Yotzer Or==


# A groom the night of his wedding is obligated to say the Kriyat Shema. <ref> The Mishna (Brachot 16b) writes that a groom of a virgin was exempt from saying Kriyat Shema because he is busy with his mitzvah. However, Tosfot (Brachot 17b D”H Rav Shisha) writes that since nowadays we don’t have kavanah anyway a groom is obligated to say Kriyat Shema. This is quoted in the Hagot Maimon (Kriyat Shema 4:2), and Mordechai 2:3. However, Rambam (Kriyat Shema 4:7) rules that a groom is exempt but is permitted to say it if he is able to concentrate. Pri Megadim (A”A 70:2) explains that S”A 70:3 rules like Tosfot that a groom is obligated in Kriyat Shema and it’s not just optional. Such is the opinion of most achronim including the Sh”t HaRama 132:1, Levush 70:3, Olat Tamid 70:6, Atert Zekenim 70:3, Bear Hetiev 70:4, S”A HaRav 70:3, Mishna Brurah 70:14, Kaf HaChaim 70:10, and Halacha Brurah 70:4. </ref>
#If one started the bracha of Yotzer with “Baruch atta Hashem…Asher Bidvaro [[Mariv]] Aravim” (the words usually said by [[Brachot]] Shema of [[Arvit]]) and concluded with “HaMariv Aravim” one doesn’t fulfill his obligation and must repeat the bracha of Yotzer.<ref>[[Brachot]] 12a (according to Rashi, other Rishonim explain it differently) says that if one started with Yotzer Or and concluded with [[Mariv]] Aravim one doesn’t fulfill his obligation but if one started with [[Mariv]] Aravim and concluded with Yotzer Meorot one fulfills his obligation because the bracha follows the conclusion (whenever the conclusion has it’s own Baruch). Implied from all the Rishonim (see Bet Yosef 59:2) who discuss the Gemara is that if one started with [[Mariv]] Aravim and concluded with it one doesn’t fulfill his obligation. This is also the opinion of Halacha Brurah 59:7. </ref>
# If someone started a task before the time of Kriyat Shema began (at Olot HaShachar) he may continue as long one will have time after the work to say Kriyat Shema. <Ref> Mishna Brurah 70:23 and Halacha Brurah 70:6 </ref>  
#If one concludes “HaMariv Aravim” even if he mentioned Yotzer Or in the beginning of the bracha one doesn’t fulfill his obligation and must repeat the bracha.<ref>Pri [[Chadash]] 671:2 writes that the Rif holds if one said Yotzer Or in the beginning then even if he concludes with [[Mariv]] Aravim he fulfills his obligation. However, this opinion is in conflict of all the Rishonim and Achronim who agree that the conclusion is needs to be correct but disagree as to whether also the beginning needs to be correct (Bet Yosef 59:2). The Mamer Mordechai 59:3 and Halacha Brurah 59:8 argue with the Pri [[Chadash]]’s proof. </ref>
# However, if someone started a task after the time of Kriyat Shema he must stop immediately. <Ref> Mishna Brurah 70:23 and Halacha Brurah 70:6 </ref>
#If one concluded with “Yotzer HaMeorot” but started the bracha of Yotzer with “Baruch atta Hashem…Asher Bidvaro [[Mariv]] Aravim” (the words usually said by [[Brachot]] Shema of [[Arvit]]), there’s a dispute whether one fulfills his obligation and so one shouldn’t repeat the bracha ([[Safek Brachot LeHakel]]).<ref>See previous note. Bet Yosef gives two explanations in the Tur. The first explanation (which is the opinion of the Rosh [[Brachot]] 1:14), is that one needs both the beginning and conclusion of the Bracha to mention Yotzer Or to fulfill one’s obligation. S”A 59:2 (along with Rama’s comment) rules that if one didn’t say the beginning of the Bracha and the conclusion correctly one doesn’t fulfill his obligation and so he must repeat. This is also the opinion of the Prisha 59:3. Derisha 59:1, Levush 59:2, Bach 59, Hagahot Maralach 59:1, Taz 59:1, Magen Avraham 59:1, Chemed Moshe 59:1, Mamer Mordechai 59:4, Shulchan Aruch HaRav 59:1, and Kaf HaChaim 59:15. The second explanation is that as long as the conclusion is correct one fulfills his obligation. The Bet Yosef says that this is also the opinion of the Rashba (Brachot 12a) in name of Rashi. So holds the Gra 59:4, and Erech Lechem 59. Halacha Brurah says that this is also the opinion of the Rambam (according to Talmedei Rabbenu Yonah 6a, Rabbenu Manoach, and Sefer HaBatim against the Kesef Mishna’s understanding of the Rambam), Rif (according to Hashlama, Sefer Meorot (Brachot 12a), and Rashbetz against the implication that the Rosh and Bet Yosef didn’t quote the Rif), the Rivavan Rid, Nemukei Yosef and Meiri in name of Yesh Omrim. Mishna Brurah (Biur Halacha D”H  VeLo Amar) adds that this is the opinion of Ramban (who was explaining the Yerushalmi [[Brachot]] 1:4). Therefore, Halacha Brurah and Ish Matzliach on Mishna Brurah conclude because of a [[Safek Brachot LeHakel]] even against S”A (based on the opinion of the Chida in Sh”t Chaim Shoel 2:248) and so we don’t repeat the bracha. </ref>
# Nonetheless, if one began eating before Olot HaShachar, one must stop immediately at Olot HaShachar since one may not eat before saying Kriyat Shema. <Ref> Mishna Brurah 70:23 and Halacha Brurah 70:6 </ref>
#If one concluded “Yotzer HaMeorot” and said the words “Yotzer Or” in the beginning of the Bracha (even not within Toch Kedei Dibur of the phrase “Bidvaro Mariv Aravim”) one fulfills his obligation.<ref>S”A 59:2 says it counts as a mentioning of the beginning is one remembers “Meyad”(immediately). Bach 59, Perisha 59:3, Pri Chadash 59:2 say that if one forgot to mention in the first phrase “Asher Bidvaro Mariv Aravim” and remembers immediately meaning within Toche Kadei Dibbur it’s considered as mentioning it in the beginning. If only remembers later on it doesn’t count as a mentioning in the beginning. So explains the Pri Megadim (M”Z 59:1) the words of S”A. However, Mamer Mordechai 59:4, Mishna Brurah (Biur Halacha s.v. Venizkar Meyad), Shalmei Tzibbur 90a, Kaf HaChaim 59:16, and Halacha Brurah 59:7 explain that S”A used the word “Meyad” as the usual case as it seems from Bet Yosef and so one only needs to remember anytime before the bracha at the conclusion. </ref>
#If one needs to repeat the bracha of Yotzer Or (because of a mistake) it should be said immediately. However if one didn’t realize the mistake until after the next bracha of Ahavat Olam then one should only say it after Shemona Esrah. Ashkenazim have what to rely on to say Yotzer Or after Ahavat Olam before Shema.<ref>S”A 60:2 rules that one can say Shema without [[Brachot]] and then later say the [[Brachot]]. Therefore, Magen Avraham 59:1 says if one needs to repeat the bracha and one already said the bracha of Ahavat Olam one shouldn’t interrupt there with Yotzer Or but rather should say it after [[Shmoneh Esrei]]. This is also the opinion of Beir Heteiv 59:2, Machsit HaShekel 59:1, Kesher Gudal 1:4, Shalmei Tzibbur 90a, Shulchan Aruch HaRav 59:1, Siddur Bet Ovad (Dinei [[Kriyat Shema]] 4), and Halacha Brurah 59:8. However the Eliyah Raba 59:2 argues that it’s not an interruption and needs to be said before Shema. This is also the opinion of Derech HaChaim in name of the Rashba, Kaf HaChaim 59:17, and Mishna Brurah 59:2. However Halacha Brurah and Sh”t Tehila LeDavid 59:5 say that the Eliyah Raba says it’s not an interruption only according to Rashba (Brachot 11b) who says that Ahavat Olam isn’t a Brachot HaMitzah. However, Ramban (Likutei HaRamban beginning of Brachot D”H Kavar Haya) disagrees and holds it’s a Birkat HaMitzvah. Thus, one should not interrupt like the Magen Avraham. [The first explanation of the Bet Yosef 59 says that the Rosh (Sh”t HaRosh 4:19) holds Ahavat Olam isn’t a Birkat HaMitzvah and Rambam ([[Brachot]] 1:17) holds it is a Birkat HaMitzvah.] </ref>
#If one is unsure whether he’s in middle of [[Brachot]] Yotzer Or or Ahavat Olam such as he was caught saying “HaGadol Hagibor VeHanorah” which appears in both [[Brachot]] and was unsure which he was saying, he should return the "Hagadol Hagibor" of the first bracha. Yet, one has what to rely on to continue with the second Bracha.<ref>Sh”t Pri HaAretz 1:3 rules that one should return to the first bracha. Sh”t Mateh Efraim Arditi 2 pg 3b, Sh”t Kol Eliyahu 2:4, Petach Dvir 60:3 concur. Halacha Brurah 59:17 supports this from the Meiri ([[Brachot]] 16a), Nemukei Yosef (16a), and Piskei Riaz ([[Brachot]] 2:3(3)) who write the law if one is unsure while in middle of [[Kriyat Shema]] he should return the earlier mention of the similar words and conclude “so too by [[Brachot]] of Shema before and after.” Halacha Brurah concludes that in our case there isn’t an issue of [[Safek Brachot LeHakel]] since according to some Rishonim if one doesn’t say the first bracha at all and only said the second one would be making a bracha levatala because both are necessary. In our case there is a safek whether to go back and perhaps say an extra bracha that’s unnecessary or to continue and perhaps be actively making the second bracha levatala. Nonetheless, many Achronim rule that a person should continue from the second bracha because of [[Safek Brachot LeHakel]] including Yad Aharon (Hagahot Tur 60), Bear Heteiv 60:1, Sh”t Kiryat Chana 1, Shalmei Tzibbur 91c, Kesher Gudal 10:8, Hagahot Rabbi Akiva Eiger 64:3, Sh”t Nishmat Chaim 6, Chesed LeAlafim 60:5, and Ben Ish Chai Shemot 4. </ref>


==Interruptions==


== Earliest time and Vatikin==
#If one hears [[Kedusha]], one can only answer “Kadosh Kadosh…” and “Baruch Kavod…”, but not “Yimloch Hashem…” <ref>By Birchot Shema, Rosh [[brachot]] 2:5 quotes Maharam MeRutenberg who says even though the gemara ([[Brachot]] 13b) allows an interruption of greeting one who is due respect still one can’t interrupt one praise of Hashem with another. The Rosh argues that one can answer [[kaddish]] or [[kedusha]] and brings a proof from [[Brachot]] 21a that only in [[Shmoneh Esrei]] one can’t answer dvarim shebekedusha. This is also the opinion of Tur and S”A 66:3 that one in [[kiryat Shema]] one can interrupt for [[Kaddish]], [[kedusha]] and baruchu.. Since regularly Shulchan Aruch 125:1 holds one doesn’t say the entire passage of [[Kedusha]] and the Arizal (Shaar Kavanot 3 of Chazarat Amida pg 39a) holds one does say the entire passage, in a place where one can’t interrupt then one shouldn’t say the entire passage, so holds Kaf Hachaim of Rabbi Chaim Sofer 66:18. Concerning Yimloch, the Divrei Chamudot Brachot 2:23 says Yimloch isn’t one of the relevant pasukim said by Yishya and Yichezkel from the angels. Magen Avraham 66:6 supports this with a Tosefta and we hold not like the Hagat Yesh Nochlin (azharat tefilah 12 D”H vechen le’inyan). So holds Eliyah Raba 66:5, Yad Aharon 66 Hagahot Hatur, Shulchan Aruch HaRav 66:5,Shalmei Tzibbur 96, Chaye Adam 20:4, Sh”t Chatom Sofer Kovetz teshuvot 4, Kitzur Shulchan Aruch 16:3, Mishna Brurah 66:17, Sh”t Yabia Omer O”C 2:4, Sh”t Yechave Daat 6:3, Halichot Olam 1 Shemot 5 D”H VeDah.  However the Gra 66:10 argues based on many rishonim (such as Ravya [[Brachot]] 66, Orchot Chaim Tefilah 78) that Yimloch is part of [[Kedusha]]. Therefore one should refrain from saying Yimloch during [[Brachot]] Kiyat Shema. </ref>
# The best way to do the mitzvah (called Vatikin) is to say Shema a little before Netz so that one can juxtapose Geulah to Tefilah and start Shemona Esreh at Netz. </ref> S”A 58:1 rules that it’s the most preferable way to do the mitzvah like the Rambam (Kriyat Shema 1:11-12) and most rishonim. </ref>
#One can’t answer Baruch Hu Ubaruch Shemo <ref>Magen Avraham 124:9 says any time one isn’t allow to talk one can’t answer Baruch Hu UBaruch Shemo, therefore seemingly in [[Pesukei DeZimrah]] and [[Brachot]] [[Kriyat Shema]] one can’t answer it (according to Rif and Rosh ([[Brachot]], Ein Omdin) who say not to interrupt with speech from Brauch Shamar until after [[Shmoneh Esrei]]). Bear Heteiv 66:9, Chida in Tov Ayin 18:35, Shulchan Aruch HaRav 124:8, Sh”t Zechur LeYitzchak Harari 7, implied by Mishna Brurah 51:8, and Halacha Brurah 51:16 forbid answering Baruch Hu UBaruch Shemo. However, Kaf HaChaim Palagi 18:13, however holds that one can answer it even in [[Brachot]] [[Kriyat Shema]].</ref>
# The earliest time for shema or Brachot shema is when one can recognize an acquaintance from 4 amot away called [[Mesheyakir]], which is one hour (in Shaot Zmaniot) before Netz HaChama. Preferably, one should say it later since some hold the earliest time is closer to Netz HaChama. Additionally, the earliest time for Shemona Esreh is Netz HaChama unless it’s a Shat HaDachak (pressing need) and so one will need to wait a long time between saying Shema and Shemona Esreh and will not be able to juxtapose Geulah to Tefilah. <ref> ”A 58:1,3. Brachot 9b records the dispute between Abaye who holds the time for Shema is shortly before Netz as the practice of the Vatikin and Rav Huna who allows from when one can recognize an acquaintance from 4 amot. There are three approaches in the Rishonim how we hold. Rambam (Keriyat Shema 1:11-12) holds like Abaye that one can say it shortly before Netz and in Shat HaDachak one can say it from Olot Hashachar. The Bet Yosef 58, Bach 58, and Pri Chadash 58:1 hold that the Rif agrees with the Rambam. Rosh (Brachot 1:10), Talmedei Rabbenu Yonah 4b, and Rashba 9b hold that Lechatchila one can say it at Olot but it’s preferable to wait until shortly before Netz. So agree majority of the Goenim and Rishonim including Siddur Rav Amram Goan 15 pg 90, Siddur Rashi 8-9, Sefer Chinuch 420, Tosfot Yoma 37b D”H Abaye, Ramban (Milchamot beginning of Brachot), Or Zaruh (Kiryat Shema 1:13), Meiri (Brachot 9b), Nemukei Yosef (Brachot 9b), Rashbetz (Brachot 9b), Ritva (Brachot 9b, Yoma 37b), and Tur 58. Rabbenu Chananel (Brachot 9b) holds one should say Vatakin by saying Shema specifically at Netz and not shortly before. So holds Bal Hamoar (Beginning of Brachot), Roke’ach 3320 pg 211, and Avudraham (Shacharit Chol 1) who says Rabbenu Hai Goan would say the brachot before Netz and Shema only at Netz, and Rabbenu Tam (Sefer Yashar Sh”t 8:1) holds like Rabbenu Chananel but for a different reason. S”A 58 and Bach 58 hold like majority of the Rishonim. So holds most Achronim. Yet Pri Chadash 58:1, Chisdei David (beginning of Brachot), Ohel Moed (Kiryat Shema 3) argue on S”A and hold like Rambam and Rif. However, Birkei Yosef 58:2 explains that S”A didn’t rule like Rif and Rambam even though usually S”A rules like the majority of the pillars of halacha who are the Rif, Rambam, and Rosh, here he wasn’t sure of the opinion of the Rif as the Rosh and Talmedei Rabbenu Yonah don’t mention his opinion. Sh”t Ish Matzliach O”C 1:15 pg 42 D”h Vehalah explains that S”A ruled like the Rosh because it was the prevalent Minhag. Concerning Brachot Kriyat Shema, Mishna Brurah 58:1 says based on Rashi (Brachot 11b D”H Yotzer Or) the Brachot Kriyat Shema can also only be said when one can recognize an acquaintance from 4 amot. So rules Halacha Brurah 58:2. </ref>
#One can’t answer the [[Kedusha]] of Brachat Yotzer or Uva Letzion.<ref>Sh”t Yabia Omer 5:7(2) says not to answer because of the Rishonim who hold that it’s not a Dvar Shebekedusha (Ravya 1:2,66, Talmedei Rabbenu Yonah 13a in name of some Geonim, Hagahot Maymonit Tefilah 7:90 in name of Rashi, Sh”t Maharam 143, Mordechai [[Brachot]] 69, Rosh ([[Brachot]] 3:18, Megilah 3:7), Tur 59, Orchot Chaim (Din [[Kedusha]] Meyushav 1), Ritva Megilah 23b). Sh”t Otzrot Yosef 4:4 rules that even in Pesukei DeZimrah one shouldn’t answer it for the same reason. </ref>
#One can’t interrupt for the Vayavor and the 13 midot.<ref>Sh”t Otzrot Yosef 4:4 </ref>
#One should answer only the first three words of Modim Derabanan, “Modim Anachnu Lach” and the rest one should just recite it in thought.<ref>S”A 66:3 says that one can interrupt [[Kriyat Shema]] with Dvarim Shebekedusha like the Tosfot (Brachot 13b D”H  Shoel; Megilah 18b s.v. Nekot), Ravyah 1:47, Mordechai ([[Brachot]] 40), Talmedei Rabbenu Yonah 7b, Shibolei HaLeket ([[Brachot]], end of 15), Bach 66 in name of Smak 104, and Rosh 2:5. [However, Rosh ([[Brachot]] 2:5) and Rabbenu Yerucham (2:3 pg 24a) quote Maharam MeRotenburg who forbids Dvarim Shebekedusha.] Talmedei Rabbenu Yonah 7b say that one shouldn’t say Modim Derabban but rather only bow with the congregation. Bet Yosef 66:3 quotes Trumat HaDeshen 2 who says that one can answer Modim Derabbanan. Bet Yosef concludes that saying the word “Modim” wouldn’t be forbidden even according to Talmedei Rabbenu Yonah. The Achronim explain that the S”A 66:3 who says one should only say the word “Modim” and not the entire paragraph meant one should answer the first three words. So comments Levush 66, Lechem Chamudot, Taz 66:3, Olat Tamid 66:8, Magen Avraham 66:6, Kitzur Shulchan Aruch 16:3, Chaye Adam 20:4, Ben Ish Chai (Shemot 6), Kaf Hachaim 66:22, Mishna Brurah 66:20, and Halacha Brurah 66:16. </ref>
#If one finished Yotzer Or or Ahavat Olam, Minhag Sephardim is that one shouldn’t answer [[amen]] to the bracha of Shaliach Tzibbur (or anyone else who finishes the bracha). Lechatchila one should complete the bracha together with the Shaliach Tzibbur so that one doesn’t have to get into the dispute whether one should make an [[amen]] or not. Minhag Ashkenaz is to answer [[amen]] after the bracha of the Shaliach Tzibbur but concerning Ahavat Olam it’s lechatchila to complete it with the Shaliach Tzibbur so as not to het into the dispute.<ref>S”A 59:4 and Rama 61:3. Bet Yosef 59:4 writes that the Rosh (Teshuvat HaRosh 4:19)would finish Yotzer Or early in order to answer [[amen]] to the bracha of the Shaliach Tzibbor. Bet Yosef says that implied from the [[teshuva]] is the even after Ahavat Olam he would answer [[Amen]]. However Rabbenu Yonah in name of Rambam ([[Brachot]] 1:17), Ramban, and Razah says that one can’t interrupt between the bracha and Shema. Bet Yosef concludes that the Minhag is not to answer [[amen]] (Maharik (Shoresh 42) agrees), but to remove oneself from dispute one should read the bracha together with the Shaliach Tzibbur. Rama 59:4 (and in Darkei Moshe 59:6) writes that the Minhag Ashkenaz is like the Rosh to finish early and answer [[Amen]]. Halacha Brurah (see Otzrot Yosef 4:8) adds that even Ashkenazim should preferably finish Ahavat Olam with the Shaliach Tzibbur to remove oneself from the dispute especially since the Tur (in name of Ramo (with a hey)) implies it’s not an obligation to finish early but only if one did then one can answer [[amen]]. [Interesting point: Bet Yosef makes a few implications from the Teshuvat HaRosh: 1) if one did finish the bracha together with the Shaliach Tzibbor it’s forbidden to answer [[amen]] because of [[Brachot]] 45b which says one shouldn’t answer [[amen]] after one’s own bracha. 2) One can’t listen to the entire bracha from the Shaliach tzibbor and then answer [[amen]] because one might remove his concentration and loose out on the bracha. Yet if one reads the bracha even if one looses concentration he still is considered as if he said the whole bracha. 3) (Bet Yosef’s first answer) The Rosh held that the practice of Rabbenu Yonah to read the whole bracha to oneself and only the end listen to the Shaliach Tzibbor also had the issue of loosing concentration when listening.] </ref>


==Can one say Shema at Olot HaShachar?==
==Saying without Brachot==
# If one has a pressing need meaning that he traveling to a dangerous place or that he’s traveling and the group won’t wait for him at all, and one knows that he will not be able to have kavana to say the first parsha of Shema later, one can say Shema at Olot HaShachar (72 minutes in Shaot Zmaniot before Netz earlier than one is able to recognize an acquaintance from 4 amot). <ref> S”A 58:3. On Brachot 8b Rabbi Shimon Ben Yochai says that it’s possible to say Shema twice at night once before Olot for the obligation of night and once after Olot for the day obligation. Rif (Brachot 2b), Rambam (Kriyat Shema 1:12), Rashba (Brachot 9a D”H LeIyan Hafsaka), Ramban (Milchamot Brachot), and Talmidei Rabbenu Yonah (2b D”H Iy Nami) write that one should only say it at Olot if it’s Shat HaDachak. Bet Yosef brings the Mahari Ahavuhav who implies this from the Tur. Bet Yosef explains that Tosfot (8b D”H Lo) holds that one can’t say Shema at Olot but only at when one can recognize an acquaintance. [Bach disagrees and explains that tosfot would agree in a Shat HaDachak]. Bal HaMoar (beginning of Brachot) argues on the Rif and writes that one can’t say it until Netz. Magan Avraham 58:4 challenges S”A’s wording that one can say it early if one won’t be able to have kavana in the first paragraph because S”A 63:4 says that one only needs Kavana in the first pasuk. </ref>
# If one will be traveling to work at dawn and will not be in a place where it’s possible to say Shema with Kavana one can say Shema at Olot <ref> Sh”t Ish Matzliach O”C 1:15(57) says nowadays one shouldn’t say Shema at Olot because one is traveling early. In his comments on Mishna Brurah he writes that there’s what to be lenient if one will be on a train among goyim and will not be able to concentrate. Halacha Brurah 58:9 says that many times he was asked about working situations and he said that one can rely on S”A 58:3 to pray early because otherwise they won’t be able to pray among goyim while traveling or later. </ref>
# If one know that one will not be able to have any Kavana when the time comes for Shema he is allowed to say it from Olot. <ref> Magan Avraham 58:3, Bear Heteiv 58:4, Solet Belulah 58:3, Shalmei Tzibbur pg 93d, Shulchan Aruch HaRav 58:6, Chaye Adam 21:3, Shtilei Zetim 58:10, Mishna Brurah 58:12, Kaf HaChaim 58:14, and Halacha Brurah 58:9. </ref>
# In a Shat HaDachak at Olot HaShachar, one can only say Shema with the Bracha of Ahavat Olam/ Ahava Rabba. When the time for Shema comes, meaning an hour before Netz, one can Lechatchila say Yotzer Or. If one also says Yotzer Or after Olot he has what to rely on. <ref> S”A 58:3 says in Shat HaDachak one can even say Yotzer Or from Olot HaShachar based on Rashba (Brachot 8b). However Magan Avraham 58:5 argues that the Rashba only holds that way because he holds that one must say the Brachot in order but since S”A 60 holds that can say it out of order one shouldn’t say Yotzer Or after Olot. The Gra agrees and says that so is the opinion of the Rambam (Tamidin UMusafin 6:4). So rules Buir Hetiev 58:5, Pri Megadim A”A 58:5, Shulchan Aruch HaRav 58:6, Magan Giborim 58:6, and Mishna Brurah 58:17. However some Rishonim allow Yotzer to be said at Olot including Rokeach 320 pg 210, Nemukei Yosef Brachot 8b, Orchot Chaim (Kriyat Shema 6), and Sefer HaBatim (Kriyat Shema 2:7). Also some Achronim argue with the Magan Avraham including Eliyah Raba 58:7, Levush 58:3, Shulchan HaGavoha 58:9, Siddur Bet Ovad (Kriyat Shema 5), and Kaf HaChaim 58:19. </ref>
# If one said Shema at Olot HaShachar even though it wasn’t a Shat HaDachak has fulfilled his obligation Bedieved unless one is regular to say Shema at Olot HaShachar when it’s not a Shat HaDachak. If one’s regular to say it more than once a month at Olot when not a Shat HaDachak one doesn’t fulfill his oblkigation and must repeat at the proper time. <ref> S”A 58:4 rules that Bedieved one fulfills his obligation even though it wasn’t Shat HaDachak based on Rif (Beginning of Brachot), Rambam (Kriyat Shema 1:12), and Rosh (Brachot 1:9). A minority opinion [of Bal HaMoar and Nemukei Yosef Brachot 8b] is that one doesn’t fulfill the obligation even bedieved if it wasn’t a Shat HaDachak. However if one is regular to say Shema at Olot then one doesn’t fulfill his obligation. So holds Tur and Bet Yosef 58. Bach 58 says it was left out of S”A because it’s obvious. However Gra 58:10 argues that the Rif holds one does fulfill his obligation. Many Achronim define the time for someone regular to say Shema at Olot as someone who says it once a month including Bach, Sharei Knesset HaGedolah 58:7, Eliyah Raba 58:8, Bear Heteiv 58:6, Mishna Brurah 58:19, Kaf HaChaim 58:20, and Halacha Brurah 58:11 [against Birkei Yosef 58:6 who suggest that saying it twice or three times is called someone regular]. However if one is says it at Olot because of a Shat HaDachak one isn’t called ‘regular’ to say Shema at Olot. So says Chaye Adam 21:3, Mishna Brurah 58:19, Kaf HaChaim 58:16, and Halacha Brurah 58:11. </ref>


== Saying Shema of Arvit after Netz==
#Lechatchila one should say the [[Brachot]] before Shema but if one said Shema without [[Brachot]] one must still say [[Brachot]] [[Kriyat Shema]]. When he repeats the [[Brachot]] he should say Shema again.<ref>S”A 60:2 rules that one can say Shema without [[Brachot]] and then later say the [[Brachot]]. It’s a dispute between the Bahag (End of first perek of [[Brachot]]), Rosh ([[Brachot]] 2:1), Rashba ([[Brachot]] 12a), Meiri ([[Brachot]] 11b) and Mahari Avuhav (quoted by Bet Yosef) who say that one can say Shema without [[Brachot]] and Rav Hai Goan (quoted by the Rosh), Tosfot([[Brachot]] 13a s.v. Haya Koreh), and Sefer Eshkol 1:6 pg 12 who say one can’t say Shema without [[Brachot]]. S”A rules that one doesn’t need to say the [[Brachot]] together with Shema (since he already said Shema) based on Rashba ([[Brachot]] 12a s.v. UShma Minah), and Orchot Chaim ([[Kriyat Shema]] 14). But S”A adds that it’s preferable to say it together with Shema. </ref>
# If due to an Ones (extenuating circumstance) like a sickness one missed saying Shema at the beginning of night one can say Shema of Arvit with brachot until Netz however one doesn’t say the bracha of Hashkivenu after Olot HaShachar. <ref> S”A 58:5, however one doesn’t make the bracha Hashkivenu (S”A 235:4 based on Tosfot (Brachot 9a), Mordechai Brachot 1:2, Rambam (Kriyat Shema 1:10), Rosh (Brachot 1:9), and Rabbenu Yerucham 3:2.). On Brachot 8b, Rabbi Shimon Ben Yochai says that it’s possible to say Shema twice at night once before Olot for the obligation of night and once after Olot for the day obligation. Many Rishonim hold that one can only use this leniency if one didn’t say Shema because of an Ones such as an illness (or a state of total drunkenness in which one can’t say Shema) including Talmedei Rabbenu Yonah 2a in name of the Rif, Rambam (Kriyat Shema 1:10), Ravan 135, Meiri, Hagot Maimon (Kriyat Shema 1:6), Eshkol 1:5 pg 10, Rosh 1:9, Smag (Asin 18 pg 99c), and Smak 104. However some Rishonim say even if it wasn’t an ones Bedieved one fulfills his obligation including Bal HaMoar (Beginning of Brachot), Riaz (Brachot 1:1(4)), Rivivan Brachot 8b, and Ritva (Brachot 9a). S”A 58:5 and 235:4 says one can only fulfill Shema of Arvit after Olot if one was an ones. So holds the Acronim including Gra 58:14, Pri Megadim M”Z 58:3, and Halacha Brurah 58:12.</ref>
# If due to an Ones one said Shema of Arvit after Olot then one can’t Shema of Shacharit before Netz (not even at the time of MeSheyakir, an hour before Netz <ref>this is a dispute in the Achronim if one said Shema of Arvit after Olot before Mesheyakir whether one can say Shema of Shacharit after Mesheyakir before Netz. Minchat Cohen (Mevo Shemesh 1:14) and Kaf HaChaim 58:21 say that one can say one Shema before Mesheyakir and one afterwards. Eliyah Rabba 58:9, Pri Megadim M”Z 58:3, Levush 58:5, Erech HaShulchan 58:2, Chaye Adam 34:5, Ben Ish Chai Vaera 4, Mishna Brurah 58:22 and Halacha Brurah 58:13 say if one said Shema after Olot one can’t say Shema of Shacharit before Netz. </ref>) even if it’s a Shat HaDachak since he already established that time as night by saying Shema of Arvit. <Ref> Rosh (Brachot 1:9) writes that logically one should not be able to say Shema of Arvit and Shacharit in the same time period. Rather, says the Bet Yosef 58, one should say Shema of Arvit even if one will miss Shema of Shacharit, because it’s better to passively not say Shema of Shacharit than pass up Shema of Arvit actively by saying Shema of Shacharit after Olot. S”A 58:5 rules like the Rosh. However the Gra 58:14, Pri Chadash 58:5, Eliyah Rabba 58:9,  argues that the Tur doesn’t quote this because he holds one can say two Shema’s in one time period. Mishna Brurah 58:21 quotes this opinion as Yesh Cholkin”(some argue). Halacha Brurah 58:13 rules like S”A. </ref>
# If one usually prays at Vatikin saying Shema of Shacharit right before Netz, if one had an ones and had to say Shema of Arvit after Olot, before Mesheyakir, one should say Shema of Shacharit before Netz with a stipulation “If one can say Shema twice before Netz, I want to fulfill Shema of Shacharit with this reading, if one can’t say two Shema’s before Netz I don’t want fulfill my obligation of Shema of Shacharit but only to juxtapose Shema to Shemona Esreh” and then after Netz one should repeat Shema. <Ref> Sh”t Ish Matzliach on Mishna Brurah 58 says that it should work without a stipulation because of Safek Sefeka whether the law is like the Rosh and one can’t say Shema twice after Olot, or not and whether this law only applies from Olot to Mesheyakit or until Netz. Yet he concludes that it’s preferable one make a stipulation. Halacha Brurah 58:13 argues on the Safek Safeka but seemingly doesn’t argue on the stipulation. </ref>


== When to say it if one missed Vatikin (Netz)==
==Shomea KeOneh==
# If one doesn’t say Shema at Netz one should say it as soon as possible. However one shouldn’t say it earlier beyachid if one can say it later with a minyan before the latest time for Shema. <ref> Halacha Brurah 58:8 says that one should wait for a minyan if one won’t miss the time for Shema. So holds Sh”T Nodea BeYehuda (Kama O”C 3), Mishna Brurah 58:5, Sh”t Eleph Lacha Shlomo O”C 47 that only one will miss the time of Shema should one say it Beyachid. </ref>


== Lastest time==
#One must say [[Brachot]] Kriyat quietly with the Shaliach Tzibbur. However Bedieved, if one was able to concentrate on all of the words of the Shaliach Tzibbur (even though the [[Brachot]] are very long), one can fulfill his obligation because of Shomea KeOnah.<ref>[[Shomea KeOneh]] by all [[Brachot]] is brought down in Tur and S”A 25:10 based on [[Sukkah]] 38b, Yerushlami Megilah 2, and Rambam ([[Brachot]] 1:11). The Bet Yosef 59 says that it also applies to [[Brachot]] [[Kriyat Shema]]. He quotes Sh”t HaRosh 4:19 who says if it weren’t for the concern that a person can’t concentrate on the entire long Bracha, it’d be preferable to hear the bracha rather than make it yourself because Ahavat Olam is a request for Torah learning. Yet, by other [[Brachot]], Tosfot ([[Sukkah]] 38b, [[Brachot]] 21b) writes that it is preferable to say the bracha by oneself rather than hear it from someone else (because of Mitzvah Bo Yoter MeBeShlucho). S”A 59:4 rules like the Rosh that one should say the [[Brachot]] quietly by oneself. But Bedieved one can fulfill one’s obligation as the Rama 59:4 writes. </ref> The three stipulations for [[Shomea KeOneh]] to work are (1) that the one listening has intent to fulfill his obligation and the one reading has intent to fulfill the obligation of others, <ref>Concerning listening to [[Shofar]] blowing, see [[Rosh Hashana]] 28b, 33b, Rambam [[Shofar]] 2:4, Tur and S”A 589:8. </ref> (2) a [[minyan]] is present,<ref>Talmedei Rabbenu Yonah 13b writes that even though one can fulfill Kedushat Yotzer individually one can only fulfill [[Brachot]] [[Kriyat Shema]] with a [[Minyan]] because one can’t be Poress Al Shema (according to Talmedei Rabbenu Yonah means fulfilling someone else’s obligation of [[Kriyat Shema]]) without a [[minyan]]. Ritva (Megilah 23b), Rambam (Tefilah 8:5 according to the explanation of the Kesef Mishna), and Rama 59:4 agree. Ran 13b, Rashba ([[Brachot]] 21b) and Gra 59:10 write that according to those who hold a [[minyan]] is needed for Kedushat Yotzer one clearly needs a [[minyan]] for [[Brachot]] [[Kriyat Shema]]. Nonetheless, the Bet Yosef quotes the Mahari Avuhav who says that others (Rashi and other Rishonim on Megilah 23b) argue on the Rabbenu Yonah’s explanation of Poress Al Shema. Rashi says Poress Al Shema is a way that a group where everyone already prayed can make a [[Brachot]] [[Kriyat Shema]] if there’s a [[minyan]]. Therefore according to Rashi one shouldn’t need a [[minyan]] to fulfill the obligation of others. S”A doesn’t bring the qualification of Talmedei Rabbenu Yonah in S”A and perhaps doesn’t agree to it and prefers the explanation of the Mahari Avuhav. Nonetheless, Halacha Brurah 59:14 writes that since no other Achronim write that the S”A here doesn’t agree with the Rama one should be strict like the Rama. The Achronim (Magen Avraham 59:5, Avudraham ([[Brachot]] [[Kriyat Shema]]), Sh”t Maharm El Ashkar 10, Machsit HaShekel 59:5, Shulchan Aruch HaRav 59:4, Mishna Brurah 59:15, Kaf HaChaim 59:27, and Halacha Brurah 59:14) rule that one needs a [[minyan]] (like Rama) to fulfill the obligation of someone who isn’t an fluent in the [[Brachot]]. </ref> and (3) the one reading hasn’t yet fulfilled his obligation. Otherwise, it only works for someone who doesn’t know how to make [[Brachot]]. Bedieved one fulfills his obligation even if the one listening knows how to make the [[Brachot]].<ref>Halacha Brurah 59:14 writes just like [[Brachot]] HaMitzvah, Shevach, and Hodah, [[Brachot]] [[Kriyat Shema]] Bedieved can be fulfilled with the reading someone who already fulfill his obligation. However [[Brachot HaNehenin]] one doesn’t fulfill his obligation unless the one making the bracha is obligated for himself. If one hasn’t fulfill his obligation then [[Shomea KeOneh]] works without limitation, however if the one reading has fulfilled his obligation there’s a dispute whether he can fulfill the obligation of someone who know how to make the [[Brachot]]. Bahag (Hilchot Kidush VeHavdalah) writes that [[Shomea KeOneh]] is limited to where the person listening doesn’t know how to make it himself. Sh”t Geonim Shaarei Teshuva 116, Sh”t Rambam Pear Hadar 75, Kol Bo 31, Itur ([[Matzah]] UMaror pg 136b), and Orchot Chaim ([[Kiddush]] HaYom 14, 16) concur. However, Or Zaruh 2:262, Sh”t Maharam MeRotenburg (Prague 111), Hagahot Asheri ([[Rosh Hashana]] 3e), Mordechai ([[Rosh Hashana]] 721), and Ran ([[Rosh Hashana]] 34a) hold that it works whether the one listening knows how to make the bracha or not. Bet Yosef 594 quotes the Mordechai as halacha but S”A 273 rules like the Bahag, concerning this see Sh”t Or Li 41. Yet, Halacha Brurah 59:14 and Beiur Halacha (273 s.v. Vehu; see Mishna Brurah 585:5) write that one Bedieved someone who knows how to make [[Brachot]] can fulfill his obligation. </ref>
# The latest time for Kriyat Shema is the end of the third hour (in Shaot Zmaniot <ref> S”A 58, 89:1 based on Rambam in Sh”t Pear Hadar 44 writes that all times of Chazal are Shaot Zmaniot and in Hilchot Tefilah 3 (where he equates 4 hours with a third of the day). So holds the Meiri Brachot 9b, Rav Ovadyah MeBarentura, and Sh”t Maharil 163. However Tosfot HaRosh Brachot 3b D”H Kiyvan writes to calculate the hours equally all year round. The Achronim rule like S”A including Pri Chadash 58:2, Sh”t Shagat Aryeh 5e, Shulchan Gavoha 58:13, SHulchan Aruch HaRav 58:3, Chaye Adam 21:3, Kitzur Shulchan Aruch 17:1, Sh”t Rav Poalim 2:2,3,19, Ben Ish Chai Vaera 5, Sh”t Chesed LeAvraham Teomim Kama O”C 7, Mishna Brurah 58:5. </ref>) which is a quarter of the day. <Ref> Brachot 9b has a dispute of the latest time for Shema. The Gemara 10b rules like Rabbi Yehoshua who says that it’s the 3rd hour. So hold the Rambam(Kriyat Shema 1:11), Tur, and S”A 58:6. Rambam, Meiri Brachot 9b, Talmedei Rabbenu Yonah 4b hold that after Netz until the 3rd hour is only bedieved (after the fact. However implied from majority of Rishonim(including Tur and S”A) is that it’s even Lechatchila. Machsor Vitri (1 pg 7), Yerayim 13, Roke’ach 320, Ravyah 1:15, Rabbenu Yehonatan Melunil (Brachot 1), Siddur Rav Amram 1:15-6 rule the ending time is the beginning of the third hour. However S”A 58:6 rules it’s the end of the 3rd hour based on majority of Rishonim including Tosfot (Avofda Zara 4b D”H Betelat), Smag (Asin 18), Smak 104, Rambam (Kriyat Shema 1:11), Meharam Rikatani 5, Piskei Rid (Brachot 10b), Piskei Riaz, Eshkol 1:5, Chinuch 420, Meiri (Brachot 9b), Sefer HaBatim (Shema 2:6), Orchot Chaim (Shema 5), Rashbetz (Brachot 10b). </ref>
#If the Shliach Tzibbor was fulfilling the congregation their obligation and because of a mistake had be replaced in middle of [[Brachot]] Yotzer Or, if it was before Kedushat Yotzer the second Shaliach should start again from the beginning of the Bracha. However if first Shaliach already said [[Kedusha]] the second one should just begin from right after Kedushat Yotzer.<ref>S”A 59:5 based on the Yerushalmi ([[Brachot]] 5:3). Bet Yosef asks why Rambam left this halacha out and suggests that it goes against the Bavli as the Sh”t Rashba 1:35 suggests. Bet Yosef concludes that one may rely on the Yerushalmi and Darkei Moshe argues that since Poskim brought down the Yerushalmi it’s a Bracha Levatala not to follow the Yerushalmi and have the second Shaliach start from the beginning of the bracha. Machasit HaShekel 59:6 (against the Magen Avraham) writes that even S”A in his wording agrees with Darkei Moshe and retracted from his opinion in Bet Yosef that it’s only if one wants one can rely on the Yerushalmi. </ref> However (nowadays) if the Shliach isn’t fulfill the obligation of others because everyone is saying the [[Brachot]] to themselves, then the second Shliach just continues from where the first left off.<ref>Chaye Adam 29:6, Mishna Brurah 59:29, Halacha Brurah 59:16, Yalkut Yosef 1 pg 113 hold that nowadays when the Shaliach doesn’t fulfill the obligation of others the second should just continue from where the first left off. Yet Sh”t Rav ELiyahu Gutmacher O”C 10 pg 18 argues that the Tur implies it applies even nowadays. Yalkut Yosef argues and concludes because of Safek [[Brachot]] the second Shaliach shouldn’t return to the beginning. </ref>
# If one didn’t say Shema before the third hour, one can still say it with Brachot until the end of the forth hour; but one doesn’t fulfill Shema in it’s proper time. <ref> Brachot 9b says if one missed the time for Kriyat Shema one can read it with Brachot. Rambam (Kriyat Shema 1:13), Rif (Brachot 9b), Bahag, Shiltei Giborim (Brachot 10b in name of Smag, Ravyah 25 pg 14, Sefer Chinuch 420, Rid (Brachot 10b), and Riaz Brachot 1:1(7) hold that one can make the Brachot the entire day. However the Rosh Brachot 1:10 quotes Rav Hai Goan that one can only say the Brachot until the 4th hour. So holds Rabbenu Chananel (Brachot 10b), Or Zaruha 1:16, Siddur Rav Sadyah Goan 13, Meiri (Brachot 10b), Ravan 139, Tur and S”A 58:6. Most Achronim agree with S”A including Levush 58:6, Bach, Taz 58:4, Petach Dvir 2 pg 18a in name of Rav Chaim Vital, Shulchan Gavoha 58:12, Siddur Yavetz , Gra 58:15, Pri Megadim M”Z 58:4, Shulchan Aruch HaRav 58:10, Chaye Adam 21:3, Kaf HaChaim 58:25, and Halacha Brurah 58:14. However some argue on S”A allow one to say Brachot all day including Sh”t Radvaz 2:156, Pri Chadash 58:6, Rav Chaim Ben Atar in Rishon LeTzion (Brachot 10b), Sh”t Chaim Shal 2:38(70), Keshur Gudal 6:4, and Erech HaShulchan 58:3. </ref>
# If one didn’t say Shema before the forth hour one should say it without Brachot until the end of the day. Ashkenazim can say it with Brachot until Chatzot if it was an ones. <Ref> Halacha Brurah goes according to S”A that after the forth hour one can make the Brachot. However Mishna Brurah (Buir Halacha D”H Korah Bli Bracha) says one can rely on the Mishkanot Yacov O”C 80 and Maharil to say it with Brachot until Chatzot. </ref>
# One can rely on the time of the Gra to make the Brachot Shema until the end of the forth hour. <Ref>Yalkut Yosef 1:109 and Halacha Brurah 58:14 based on a Safek Safeka with many Rishonim that allow one to make the Brachot all day and that Brachot Kriyat Shema may be Deoritta as well as the fact that many Rishonim that say to count the time of the Gra. Even though most of the time a Safek Safeka isn’t enough to make Brachot (Sh”t Yachave Daat 5:21 in the note) here it’s sufficient. </ref>


==Making up Shema after the entire day passes==
==Ahavat Olam==
# If one didn’t say Shema during the day there’s no way to make-up by saying it twice during the night and certainly one shouldn’t say it twice at night with Brachot. <Ref> The Bet Yosef brings two opinions on the issue: the Kol Bo says some say there’s a way to make up Shema during the night and the Sefer Hashlama holds one can’t make it up the next day. S”A 58:7 writes “If one didn’t say Shema during the day some say one should say Shema twice during the night and if one didn’t say Shema during the night one should say Shema during the day twice and some argue” . The general rule is that when S”A quotes two opinions both with the language “some say” we follow the second one. [Sh”t Avodat Girshoni 114, Knesset HaGedolah (Klalei HaPoskim 62), Sh”t Ginat Veradim (Choshen Mishpat 5:11), Sh”t Bet David O”C 114, and Shulchan Gavoha 17] In our topic Birkei Yosef 58:6, Erech Lechem 58, Levush 108:2, Gra 58:17, Erech HaShulchan 58:4, Shemen HaMoar 58, Shalmei Tzibbor pg 170b, Shulchan Aruch HaRav 58:11, 108:4, Chaye Adam 27:7, Bet Ovad (Tashlumin Achar Arvit 21), Mishna Brurah 58:29, Kaf HaChaim 58:27, and Halacha Brurah 58:15 rule that there’s no way to make up Shema past the day. However, Pri Chadash 58:7, Nachalat Tzvi 108:8, Mekor Chaim 58:7, 80:1, Eliyah Raba 58:12, and Eliyahu Zuta 108:2 say that one should repeat it during the night without Brachot. </ref>


==The time of the Magan Avraham and Gra==
#This bracha is instated as the second bracha before Shema. The Rishonim argue whether this bracha is a Birchat HaMitzvah (Bracha over a Mitzvah) or Birchat HaShevach (Bracha of praise).<ref>Rambam ([[Brachot]] 1:17) says not to interrupt between Ahavat Olam and Shema to answer [[amen]] just like one doesn’t interrupt between making a bracha and doing the action upon which you made the bracha. This implies that Ahavat Olam is a Birchat HaMitzvah (as says the Bet Yosef 59 in his first answer). Ramban (Likutim beginning of [[Brachot]]) and Talmedei Rabbenu Yonah 33b s.v. ULeInyan in name of Rambam, Ramban, and Ramo (spelled with a hey). However, Sh”t Rashba 1:47 in name of the Geonim says that they are their own [[Brachot]] but not [[Brachot]] hamitzvah of Shema because otherwise we should make the bracha with the words “Asher Kidishanu…Likro Et Shema”. Meiri ([[Brachot]] 11a) writes that if one only knows the [[Brachot]] and not Shema or has a Siddur with only the [[Brachot]] one can say the [[Brachot]] because they are made for their own topics, the first for the day and light and the second for Torah. Also the Rosh holds it’s not a Brichat HaMitzvah according to the first answer of Bet Yosef 59. Halacha Brurah (Birur Halacha 60:1) argues that some Rishonim (Tosfot ([[Brachot]] 11b) and Sefer Meorot([[Brachot]] 12a)) also hold that it’s similar to [[Brachot]] HaMitzvah in that [[Brachot]] are integral to the mitzvah but the mitzvah can be fulfilled without the [[Brachot]] and not totally [[Brachot]] hamitzvah in that the [[Brachot]] can be said after Shema. </ref>
# There’s a dispute of how to measure the day, some count the day from Olot Shachar until Tzet HaKochavim (Magan Avraham) and some count it from Netz/Zerichat Hashemesh until Shekiah (Gra). By Deoritta laws (including Kiryat Shema) one should be strict like the time of M”A, but if it’s Shat Hadachak one has what to rely on to go like the time of the Gra. <ref> Many are strict to count from Olot including: Sh”t Trumat HaDeshen 1, Levush 267 ,Minchat Cohen (Mevoh Shemesh 2:6) in name of Tosfot Ramban and Rashba, Bach (431), Taz 433, Pri Chadash 443, Magan Avraham 58:1, 433:3, Eliyah Raba 58:2, Mizbe’ach Adama 4a, Mikraeh Kodesh 158b, Mateh Yehuda 433, Sh”t Chaim Shal 2:38(70), Tov Ayin 18:38, Sh”t Teshuva MaAhava 1:25, Shalmei Tzibbur 93c, Chesed Alafim 58:5, Chaye Adam 21:3,27:1, Kitzur Shulchan Aruch 17:1, Magan Giborim (Shiltei Hagiborim 58:3), and Rav Poalim O”C 2:2. || Majority hold that we count from Netz incluing: Rambam’s Sh”t Pear Hadar 44 (as understood by Halacha Brurah (Shaar Tzion 58:17), Rav Chaim Drok in Noam 9 pg 235, and Orot Chaim 320 against the Yetsiat Mitzmayim (Sefaka Deyoa pg 115)), Siddur Rav Sadyah Goan pg 12, Minchat Cohen Mevoh Hashemesh 2:6 in name of Goanim, Rambam Rabbenu Yonah, Hagot Maimon, and Mordechai (Pri Chadash rejects his proofs), Shiltei Hagiborim on the Mordechai (Brachot 4:3) (as understood by Magan Avraham 233:3, Mishna Brurah (Shaar Tzion 233:10), and Kaf HaChaim 233:7), Levush (233:1,267), Shaarei Knesset Hagedolah 58:8, Tosfot Yom Tov (Pesachim 2:3), Rambam Perush Mishnayot, and Biur HaGra 459:2. In conclusion, Minchat Cohen (Mevoh Hashemesh 2:9), Erech HaShulchan 433, Halichot Olam 1Vaera 3, and Yalkut Yosef 1 pg 98 write that one should be strict to count from Olot in matters of Deoritta and so by Kiryat Shema one should follow the time of Magan Avraham. </ref>
#The Sephardim start the bracha with the words “Ahavat Olam” and Ashkenazim with the words “Ahava Rabba”.<ref>Zohar(Vayakel og 202b, Pekudei 260b), Rif ([[Brachot]] 12a), Rambam ([[Kriyat Shema]] 1:6), Shiltei Giborim ([[Brachot]] 11b) in name of Bahag, Arizal (Shaar Kavanot 19a), and S”A 60:1 record the name of the Bracha as Ahavat Olam. However, Roke’ach (Siman 320), Shiltei Giborim ([[Brachot]] 11b) in name of many Geonim, Tosfot ([[Brachot]] 11b s.v. VeRabanan), Ravyah([[Brachot]] 34), Or Zaruh 1:25, Smag Assin 19, Rosh 1:12, and Rama 60:1. </ref>
# One shouldn’t say Kriyat Shema without the Brachot, however if one will miss the time, one should say it without Brachot, and then when one gets up to Shema again one should say it with the Brachot. <ref> Sefer Meorot (Beginning of Brachot), Bet Yosef 46, Darkei Moshe 58:3 and Rama 58:4 say that one should say the Shema in it’s time and then repeat it with Brachot. Sh”t Mishkenot Yacov O”C 80 challenges this. </ref>
#The bracha doesn’t begin with the words “Baruch Atta Hashem” because it’s a bracha connected to a previous bracha.<ref>[[Brachot]] 46a writes that [[Brachot]] that follow a previous one don’t begin with Baruch. Talmedei Rabbenu Yonah 1a say that Ahavat Olam is a bracha connected with the previous bracha and even if it’s said out of order one doesn’t being with Baruch since it’s established as a connected bracha. Orchot Chaim ([[Barchu]] 2), Kol Bo 8, Tur and S”A 60:1 agree. However, Sh”t Rashba 317-8 argues that it’s not a bracha connected to the earlier one since it can be said out of order but it doesn’t begin with Baruch since it’s a short bracha and just ends with Baruch. Interestingly, Meiri ([[Brachot]] 11b) says since it’s a connected bracha only when it’s said together with the previous bracha do you not being with Baruch but if it’s said alone one must begin with Baruch. Magen Avraham 60:2 rules like Talmedei Rabbenu Yonah that even if the bracha is said alone it’s said without Baruch. Sh”t Igrot Moshe O”C 3:81 says that since one is allowed to interrupt between the [[Brachot]] for [[amen]] and even to greet someone who deserves respect, clearly Ahavat Olam is considered a connected bracha even when said alone. Sh”t Yabia Omer E”H 4:7 and Sh”t Tzitz Eliezer 6:2 discuss the dispute in the Achronim whether there’s an issue of interruption in the [[sheva Brachot]] at a wedding since the Minhag is for a different person to say each bracha and still some of the [[Brachot]] are considered connected [[Brachot]] for which we don’t being with Baruch. </ref>
# If one’s in doubt whether one could finish Shema with Brachot in time, one should say Shema without Brachot with the following stipulation: “If I won’t complete Shema with Brachot in it’s time, I intend to fulfill my obligation to say Shema now. If I will be able to complete Shema with Brachot in it’s time, my reading now should be like reading Torah and I want to fulfill my obligation only with my reading with Brachot later on.”  <Ref> see next note </ref>
# Similarly, if one can say Shema by the time of M”A without Brachot one should say it then and repeat it with Brachot by the time of the Gra with the following stipulation: “If halacha follows those who count 3 hours from Olot Hashachar, I intend to fulfill my obligation to say Shema now. If halacha follows those who count 3 hours from Netz, my reading now should be like reading Torah and I want to fulfill my obligation only with my reading with Brachot later on.”  <ref> Hagot Rabbi Akiva Eiger 46:9 based on S”A 489:3 concerning Sefirat HaOmer. Yalkut Yosef 1 pg 120 supports this based on a Shibolei Haleket 48. So says Sh”t Avnei Nezer O”C 2:449, Sh”t Tzitz Eliezer 7:4, and Halacha Brurah 58:4. </ref>
# One should say Shema on time even if one will have to pray Beyachid (without a minyan). <ref> Sh”T Nodea BeYehuda (Kama O”C 3), Mishna Brurah 58:5, Sh”T Eleph Lacha Shlomo O”C 47, and Halacha Brurah 58:5. </ref>


==Saying Shema without Tefilin==
==Gaal Yisrael==
# If one doesn’t have Talit and Tefilin and is going to miss the time for Kriyat Shema one should say Kriyat Shema with Brachot in time and then repeat it with Talit Tefilin without Brachot. The same is true even if one is unsure whether one will miss the time for Kriyat Shema. <ref> Brachot 14b says there that Rav said Shema and then put on Talit and Tefilin because the person who was bringing his talit and Tefilin forgot to bring it by the time for Shema. So rules Levush 58:2, Sharei Knesset Gedolah 58:9, Olot Tamid 58:1, Eliyah Raba 58:5, Mishna Brurah 58:5, and Kaf HaChaim 58:11. Mishna Brurah 58:5 and Halacha Brurah 58:5 rule that one should also say Shema without Tefilin if there’s a doubt one will miss the time. </ref>
# If there’s no fear of missing the time for Kriyat Shema one should put on Talit and Tefilin before saying Shema. <ref> Gemara Brachot says that saying Shema without Tefilin is like testifying against oneself because the parsha of Shema includes the command to wear Tefilin. Olot Tamid 58:1, Eliyah Raba 58:5, Kaf HaChaim 58:11, Halacha Brurah 58:5, and Mishna Brurah 58:5 rule that if there’s no fear of missing the time for Shema one shouldn’t say Shema without Tefilin. </ref>


==Obligation to say Brachot Kriyat Shema==
#One should not answer Amen to his own or anyone else’s Bracha of Ga’al Yisrael even though it really isn't an interruption between Geulah and Tefillah.<ref>Not only do Rashi (Brachot 45b) and the Rosh (ibid 7:11) write that one should answer Amen to Ga’al Yisrael and that it’s not a Hefsek, but the Tur (OC 66:7) even writes that it’s a Mitzvah! Nonetheless, the Beit Yosef (66:7 and 51:3) rules the one should refrain from doing so, as the Zohar says not to by Ga’al Yisrael. Shulchan Aruch OC 66:7 follows the Zohar, while the Rama follows the Tur. See further in [[Answering_Amen_to_Your_Own_Bracha]].</ref>
# Along with the Kriyat Shema one says seven Brachot of praise <ref> In total there are seven Brachot of thanks and praise, which the Yerushalmi (Brachot 1:5) says is based on the pasuk “Shevah BaYom Hilalticha Al Mishpatei Tzidkatach” (Tehilim 119:164) “Seven times a day I praise you with the laws of your righteousness” meaning one says seven Brachot of praise along with words of Torah, i.e. Shema. This connection is brought down by Rashi (Brachot 11a), Rishonim on Brachot 11a, and Tur 58. </ref> are said as follows: by Shacharit, two Brachot prior to Shema and one after Shema, and by Arvit, two Brachot before Shema and two after Shema. <Ref>Mishna in Brachot 11a says that one makes two before Shema and one afterwards by Shacharit and two before and two afterwards by Arvit. So rules Rambam (Kriyat Shema 1:5), and Tur 58. </ref>
#Therefore, some ashkenazim have the practice that the chazan says gaal yisrael quietly.<ref>See Sh”t Rivivot Ephraim 1:71 who says the reason that some do this is because there is debate as to whether or not one should recite amen after the bracha of gaal yisrael since we do not want to interrupt between the bracha and the beginning of the shemoneh esrei (semichut geula litefilla). He adds that an ashkenazi who hears the conclusion of the bracha should in fact answer amen. </ref> Others disagree and say it should be said aloud.<ref>Rav Herschel Schachter quoting Rabbi Soloveitchik (Nefesh Harav pg. 130) </ref> Ways how to avoid the dispute include finishing the bracha of gaal yisrael together with the Shaliach Tzibbur or just starting Hashem Sifatay Tiftafach a bit before the Shaliach Tzibur does.<ref>Mishna Brurah 66:35</ref>
# These Brachot are Derbanan. <ref> Kol Bo (Siman 5e and 122) say that Brachot Pesukei Dezimrah are Derabanan but Brachot Kriyat Shema are Deoritta. So writes Rabbenu Yosef ben Pelet and Rabbenu Yishaya. However, it seems(lacking explicit sources) that we hold Le’halacha that the Brachot are Derabbanan as many times the Achronim use the idea of Safek Brachot LeHakel by these Brachot as well. </ref>  
#It is forbidden to break up Gaal Yisrael and Shemona Esrei even with a pause and not speaking.<ref>Rabbenu Yonah (Brachot 4b s.v. tanya), Pri Megadim E"A 66:13, Mishna Brurah 66:29</ref>


==Brachot Yotzer Or==
==Whether the Brachot are Me’akev==
# In the Bracha of Yotzer we mention that Hashem created light and darkness in the phrase “Yotzer Or UBoreh Choshech”. <Ref>Brachot 11b, Tur and S”A 59:1 who gives gives the reason that we say Hashem also created darkness so that the heretics don’t say that G-d who created light didn’t create darkness (based on Talmedei Rabbenu Yonah 5b). </ref>
# Some have the practice to kiss their Tefilin Shel Yad while saying “Yotzer Or UBoreh Choshech” and to keep one’s hand one the Tefilin through the entire phrase. Mekubalim have the practice not to kiss their Tefilin Shel Rosh in the Brachot Kriyat Shema. <Ref> Shaar Kavanot (Yotzer UKriyat Shema pg 18d, 19a, Nusach Tefilah pg 51b) writes both practices. It’s brought down in the Achronim including the Kaf Hachaim Palagi 14:2, Chesed LeAlafim 59:1, Minchat Aharon 13:1, Ben Ish Chai (Shemot 1, Beshalach 1), Kaf HaChaim Sofer 59:2 and Halacha Brurah 59:2. Od Yosef Chai (shemot 3) writes not to remove one’s hand from the Tefilin until one says UBoreh Choshech. </ref>


==Making a mistake in Yotzer Or==
#Lechatchila, one must say Shema together with the [[Brachot]]. However, the [[Brachot]] aren’t Me’akev (necessary and prevent one from fulfilling the mitzvah) and so one fulfills his mitzvah even if he read Shema without [[Brachot]].<ref>Rosh ([[Brachot]] 2:1) writes one fulfills Shema without the [[Brachot]] and that Rabbenu Chananel ([[Brachot]] 13a; not like our version of Rabbenu Chananel) concurs. Bahag (end of first perek of [[Brachot]]), Rashba ([[Brachot]] 12a s.v. UShma Minah), Sh”t HaRashba 1:47, 69, 319 in name of the Rambam, Piekei Rid ([[Brachot]] 13a), and Meiri ([[Brachot]] 11b) hold that the [[Brachot]] aren’t Me’akev. However, he quotes Rav Hai Goan (based on [[Brachot]] 12a) who holds that they are Me’akev but the order isn’t Me’akev. However, the Yerushlami which says the [[Brachot]] aren’t Me’akev is referring to an individual, but in a Tzibbur the [[Brachot]] are Me’akev. Tosfot ([[Brachot]] 13a s.v. Haya Koreh) and Sefer Eshkol 1:6 pg 12 hold like Rav Hai Goan. S”A 60:3 rules that the [[Brachot]] aren’t Me’akev not like Rav Hai Goan. The Gra (Shenot Eliyahu) asks why is it different from any other mitzvah which the [[Brachot]] aren’t Me’akev. Halacha Brurah (Birur Halacha 60:3) and Sh”t Mishkenot Yacov O”C 81 explain that since most of [[Kriyat Shema]] is derabanan (only the first pasuk is deoraitta according to many Rishonim) that part of the mitzvah was instituted in a larger structure with [[Brachot]] and not saying [[Brachot]] ruins one’s fulfillment of that part of the mitzvah. Bet Yosef asks on the Tur who doesn’t differentiate between an individual and a Tzibbur. [See Perisha and Bach who argue on the Bet Yosef.] </ref>
# If one started the bracha of Yotzer with “Baruch atta Hashem…Asher Bidvaro Mariv Aravim” (the words usually said by Brachot Shema of Arvit) and concluded with “HaMariv Aravim” one doesn’t fulfill his obligation and must repeat the bracha of Yotzer. <Ref> Brachot 12a (according to Rashi, other Rishonim explain it differently) says that if one started with Yotzer Or and concluded with Mariv Aravim one doesn’t fulfill his obligation but if one started with Mariv Aravim and concluded with Yotzer Meorot one fulfills his obligation because the bracha follows the conclusion (whenever the conclusion has it’s own Baruch). Implied from all the Rishonim (see Bet Yosef 59:2) who discuss the Gemara is that if one started with Mariv Aravim and concluded with it one doesn’t fulfill his obligation. So rules Halacha Brurah 59:7. </ref>
#If one only knows the [[Brachot]] or only has a Siddur with the [[Brachot]] and not Shema, one should still say the [[Brachot]] because Shema isn’t Me’akev the [[Brachot]]. However, if one knows at least the pasuk of “Shema Yisrael” one should say it with the [[Brachot]].<ref>Halacha Brurah 60:7 based on the Meiri who writes that someone who only knows the [[Brachot]] of Shema or only has a Siddur with the [[Brachot]] one should say the [[Brachot]] without Shema since the [[Brachot]] aren’t [[Brachot]] HaMitzvah. Halacha Brurah argues that even Ramban who holds that Ahavat Olam is a Birchat HaMitzvah may agree here because it’s not a complete Birchat HaMitzvah in that we don’t say “Asher Kidishanu …Likroh Shema” in the bracha. </ref>
# If one concludes “HaMariv Aravim” even if he mentioned Yotzer Or in the beginning of the bracha one doesn’t fulfill his obligation and must repeat the bracha. <ref> Pri Chadash 671:2 writes that the Rif holds if one said Yotzer Or in the beginning then even if he concludes with Mariv Aravim he fulfills his obligation. However, this opinion is in conflict of all the Rishonim and Achronim who agree that the conclusion is needs to be correct but disagree as to whether also the beginning needs to be correct (Bet Yosef 59:2). The Mamer Mordechai 59:3 and Halacha Brurah 59:8 argue with the Pri Chadash’s proof. </ref>
#If one said Shema without [[Brachot]], later one can say the [[Brachot]] without Shema, but it’s preferable when one says the [[Brachot]] to repeat Shema.<ref>S”A 60:2 rules that one can say Shema without [[Brachot]] and then later say the [[Brachot]] based on Rashba ([[Brachot]] 12a s.v. UShema Minah), and Orchot Chaim ([[Kriyat Shema]] 14). S”A adds that in his opinion when one says the [[Brachot]] one should also say Shema. Divrei Chamudot ([[Brachot]] 2:3) explains that it’s in order to maintain the order of [[prayer]]. Gra 60:6 explains to precede [[Shmoneh Esrei]] with words of Torah. Sefer Meorot ([[Brachot]] 12a) discusses whether one can say Ahavat Olam after saying Shema and concludes that one can (like S”A). See further Sh”t Maharil Diskin 2:22. Yotzer Or clearly can be said after [[Shmoneh Esrei]] as in [[Brachot]] 12a that says in the Beit HaMikdash they would say [[Shmoneh Esrei]] and only when the time for Yotzer Or came would they say that bracha (quoted by Magen Avraham 59:1). </ref>
# If one concluded with “Yotzer HaMeorot” but started the bracha of Yotzer with “Baruch atta Hashem…Asher Bidvaro Mariv Aravim” (the words usually said by Brachot Shema of Arvit), there’s a dispute whether one fulfills his obligation and so one shouldn’t repeat the bracha (Safek Brachot LeHakel). <Ref> See previous note. Bet Yosef gives two explanations in the Tur. The first explanation (which is the opinion of the Rosh Brachot 1:14), is that one needs both the beginning and conclusion of the Bracha to mention Yotzer Or to fulfill one’s obligation. S”A 59:2 (along with Rama’s comment) rules that if one didn’t say the beginning of the Bracha and the conclusion correctly one doesn’t fulfill his obligation and so he must repeat. So holds the Prisha 59:3. Derisha 59:1, Levush 59:2, Bach 59, Hagot Maralach 59:1, Taz 59:1, Magan Avraham 59:1, Chemed Moshe 59:1, Mamer Mordechai 59:4, Shulchan Aruch HaRav 59:1, and Kaf HaChaim 59:15. The second explanation is that as long as the conclusion is correct one fulfills his obligation. The Bet Yosef says that this is also the opinion of the Rashba (Brachot 12a) in name of Rashi. So holds the Gra 59:4, and Erech Lechem 59. Halacha Brurah says that this is also the opinion of the Rambam (according to Talmedei Rabbenu Yonah 6a, Rabbenu Manoach, and Sefer HaBatim against the Kesef Mishna’s understanding of the Rambam), Rif (according to Hashlama, Sefer Meorot (Brachot 12a), and Rashbetz against the implication that the Rosh and Bet Yosef didn’t quote the Rif), the Rivavan Rid, Nemukei Yosef and Meiri in name of Yesh Omrim. Mishna Brurah (Biur Halacha D”H VeLo Amar) adds that this is the opinion of Ramban (who was explaining the Yerushalmi Brachot 1:4). Therefore, Halacha Brurah and Ish Matzliach on Mishna Brurah conclude because of a Safek Brachot LeHakel even against S”A (so says Chida in Sh”t Chaim Shoel 2:248) we don’t repeat the bracha. </ref>  
#The order of the [[Brachot]] aren’t Me’akev. Lechatchila one should say them in order, but if one said the Ahavat Olam first and then Yotzer Or one fulfills his obligation.<ref>[[Brachot]] 12a concludes that the order of the [[Brachot]] isn’t Me’akev. Rambam ([[Kriyat Shema]] 1:8), Tur and S”A 60:3 bring this down as halacha. The language that it’s not Me’akev implies that Lechatchila one shouldn’t change the order. However, Sefer Meorot ([[Brachot]] 12a), Rashba ([[Brachot]] 11a s.v. Achat), and Ohel Moed ([[Kriyat Shema]] 4 pg 36a) hold that one can change the order even Lechatchila. Nonetheless, Halacha Brurah 60:9 argues that this is only according to the opinion that the Ahavat Olam are [[Brachot]] HaShevach and not [[Brachot]] HaMitzvah, but according to the Rishonim who hold it’s [[Brachot]] HaMitzvah would say that Ahavat Olam should be said right before Shema. Additionally, Lechatchila one should say it in order to satisfy the opinion of the Meiri ([[Brachot]] 11b) who holds that Ahavat Olam should start with Baruch if it’s said alone. Additionally, Kaf HaChaim 60:9 says that according to the Zohar (Pekudei 260b) and Arizal (Shaar Kavanot, Yotzer 18d) one is changing the order of the upper worlds by saying it out of order. </ref>
# If one concluded “Yotzer HaMeorot” and said the words “Yotzer Or” in the beginning of the Bracha (even not within Toche Kedei Dibur of the phrase “Bidvaro Mariv Aravim”) one fulfills his obligation. <Ref> S”A 59:2 says it counts as a mentioning of the beginning is one remembers “Meyad”(immediately). Bach 59, Perisha 59:3, Pri Chadash 59:2 say that if one forgot to mention in the first phrase “Asher Bidvaro Mariv Aravim” and remembers immediately meaning within Toche Kadei Dibbur it’s considered as mentioning it in the beginning. If only remembers later on it doesn’t count as a mentioning in the beginning. So explains the Pri Megadim (M”Z 59:1) the words of S”A. However, Mamer Mordechai 59:4, Mishna Brurah (Biur Halacha D”H Venizkar Meyad), Shalmei Tzibbur 90a, Kaf HaChaim 59:16, and Halacha Brurah 59:7 explain that S”A used the word “Meyad” as the usual case as it seems from Bet Yosef and so one only needs to remember anytime before the bracha at the conclusion. </ref>
#If one only has a Siddur with one or two of the [[Brachot]] and not the others or one only knows some of the [[Brachot]], one shouldn’t say them at all because there’s a Safek [[Brachot]] Lehakel since some Rishonim hold that saying the [[Brachot]] altogether is Me’akev. The same applies if one is very close to the end of Zman [[Shmoneh Esrei]] after which one can’t say the [[Brachot]], one shouldn’t only say some of the [[Brachot]].<ref>Mishna Brurah 60:6 rules that if someone only says one bracha one fulfills his obligation for that bracha. In Beiur Halacha s.v. Im Hikdim he explains that according to S”A that one can say Shema without [[Brachot]] certainly one can say only one bracha and even according to Rav Hai Goan that one can’t say Shema without [[Brachot]] that’s only by a Tzibbur and not an individual. However, Halacha Brurah 60:10 argues strongly that the topics of saying without [[Brachot]] and saying one Bracha without another Bracha are unrelated as is evident in the fact that the Sefer Hashlama and Meorot ([[Brachot]] 12a) are uncertain whether one fulfills his obligation if he only says one bracha, even though they clearly rule like S”A unlike Rav Hai that one can say Shema with [[Brachot]]. Additionally, there is a dispute in the Rishonim and Achronim about this topic. Rabbenu Avraham Aleshvili ([[Brachot]] 12a), Ritva ([[Brachot]] 12a), Meiri ([[Brachot]] 11b), Rashbetz ([[Brachot]] 13a), and Pri [[Chadash]] 60:1 hold that if one only made one bracha, one fulfills the obligation for that bracha. On the other hand, Rabbenu Chananel ([[Brachot]] 12a), Ravyah 1:36, Or Zaruh 1:25 in name of the Rach and Sefer Eshkol (pg 104), and Rambam (according to Pri Megadim M”Z 60:1 and Sh”t Shagat Aryeh 26 D”S VeKivan) hold that one doesn’t fulfill any obligation if one only makes one bracha. [These Rishonim don’t differentiate between an individual and a Tzibbur according to the opinion of Rav Hai seemingly because this topic is unrelated to the opinion of Rav Hai. However Ohel Moed 1:4 pg 36a does differentiate like the connection of the Mishna Brurah to the opinion of Rav Hai.] Pri [[Chadash]] 60:2 implies from S”A that only the order isn’t Me’akev but actually saying all the [[Brachot]] is Me’akev (and then argues on S”A). Chida (Machzik Bracha 60:1, Kiseh Eliyah 60:1 support S”A against Pri [[Chadash]] that saying all the [[Brachot]] is Me’akev. Therefore, concludes the Halacha Brurah because of the dispute on the issue and we hold [[Safek Brachot LeHakel]] one shouldn’t only say one bracha. </ref>
# If one needs to repeat the bracha of Yotzer Or (because of a mistake) it should be said immediately. However if one didn’t realize the mistake until after the next bracha of Ahavat Olam then one should only say it after Shemona Esrah. Ashkenazim have what to rely on to say Yotzer Or after Ahavat Olam before Shema. <Ref> S”A 60:2 rules that one can say Shema without Brachot and then later say the Brachot. Therefore, Magan Avraham 59:1 says if one needs to repeat the bracha and one already said the bracha of Ahavat Olam one shouldn’t interrupt there with Yotzer Or but rather should say it after Shemona Esreh. So holds Beir Heteiv 59:2, Machsit HaShekel 59:1, Kesher Gudal 1:4, Shalmei Tzibbur 90a, Shulchan Aruch HaRav 59:1, Siddur Bet Ovad (Dinei Kriyat Shema 4), and Halacha Brurah 59:8. However the Eliyah Raba 59:2 argues that it’s not an interruption and needs to be said before Shema. So rules Derech HaChaim in name of the Rashba, Kaf HaChaim 59:17, and Mishna Brurah 59:2. However Halacha Brurah and Sh”t Tehila LeDavid 59:5 say that the Eliyah Raba says it’s not an interruption only according to Rashba (Brachot 11b) who says that Ahavat Olam isn’t a Brachot HaMitzah. However, Ramban (Likutei HaRamban beginning of Brachot D”H Kavar Haya) disagrees and holds it’s a Birkat HaMitzvah. Thus, one should not interrupt like the Magan Avraham. [The first explanation of the Bet Yosef 59 says that the Rosh (Sh”t HaRosh 4:19) holds Ahavat Olam isn’t a Birkat HaMitzvah and Rambam (Brachot 1:17) holds it is a Birkat HaMitzvah.] </ref>
# If one is unsure whether he’s in middle of Brachot Yotzer Or or Ahavat Olam such as he was caught saying “HaGadol Hagibor VeHanorah” which appears in both Brachot and was unsure which he was saying, he should return the Hagol Hagibor of the first bracha. Yet, one has what to rely on to continue with the second Bracha. </ref> Sh”t Pri HaAretz 1:3 rules that one should return to the first bracha. Sh”t Mateh Efraim Arditi 2 pg 3b, Sh”t Kol Eliyahu 2:4, Petach Dvir 60:3 concur. Halacha Brurah 59:17 supports this from the Meiri (Brachot 16a), Nemukei Yosef (16a), and Piskei Riaz (Brachot 2:3(3)) who write the law if one is unsure while in middle of Kriyat Shema he should return the earlier mention of the similar words and conclude “so too by Brachot of Shema before and after.” Halacha Brurah concludes that in our case there isn’t an issue of Safek Brachot LeHakel since according to some Rishonim if one doesn’t say the first bracha at all and only said the second one would be making a bracha levatala because both are necessary. In our case there is a safek whether to go back and perhaps say an extra bracha that’s unnecessary or to continue and perhaps be actively making the second bracha levatala. Nonetheless, many Achronim rule that a person should continue from the second bracha because of Safek Brachot LeHakel including Yad Aharon (Hagot Tur 60), Bear Heteiv 60:1, Sh”t Kriyat Chana 1, Shalmei Tzibbur 91c, Kesher Gudal 10:8, Hagot Rabbi Akiva Eiger 64:3, Sh”t Nishmat Chaim 6, Chesed LeAlafim 60:5, and Ben Ish Chai Shemot 4. </ref>


== Interruptions==
==Sources==
# If one hears Kedusha, one can only answer “Kadosh Kadosh…” and “Baruch Kavod…”, but not “Yimloch Hashem…” <ref> By Birchot Shema, Rosh brachot 2:5 quotes Maharam MeRutenberg who says even though the gemara (Brachot 13b) allows an interruption of greeting one who is due respect still one can’t interrupt one praise of Hashem with another. The Rosh argues that one can answer kaddish or kedusha and brings a proof from Brachot 21a that only in Shemona Esreh one can’t answer dvarim shebekedusha. So rules Tur and S”A 66:3 that one in kiryat Shema one can interrupt for Kaddish, kedusha and baruchu.. Since regularly Shulchan Aruch 125:1 holds one doesn’t say the entire passage of Kedusha and the Arizal (Shaar Kavanot 3 of Chazarat Amida pg 39a) holds one does say the entire passage, in a place where one can’t interrupt then one shouldn’t say the entire passage, so holds Kaf Hachaim of Rabbi Chaim Sofer 66:18. Concerning Yimloch, the Divrei Chamudot Brachot 2:23 says Yimloch isn’t one of the relevant pasukim said by Yishya and Yichezkel from the angels. Magan Avraham 66:6 supports this with a Tosefta and we hold not like the Hagat Yesh Nochlin (azharat tefilah 12 D”H vechen le’inyan). So holds Eliyah Raba 66:5, Yad Aharon 66 Hagot Hatur, Shulchan Aruch HaRav 66:5,Shalmei Tzibbur 96, Chaye Adam 20:4, Sh”t Chatom Sofer Kovetz teshuvot 4, Kitzur Shulchan Aruch 16:3, Mishna Brurah 66:17, Sh”t Yabea Omer O”C 2:4, Sh”t Yechava Daat 6:3, Halichot Olam 1 Shemot 5 D”H VeDah.  However the Gra 66:10 argues based on many rishonim (such as Ravya Brachot 66, Orchot Chaim Tefilah 78) that Yimloch is part of Kedusha. Therefore one should refrain from saying Yimloch during Brachot Kiyat Shema. </ref>
<references />
# One can’t answer Baruch Hu Ubaruch Shemo <ref> Magan Avraham 124:9 says any time one isn’t allow to talk one can’t answer Baruch Hu UBaruch Shemo, therefore seemingly in Pesukei DeZimrah and Brachot Kriyat Shema one can’t answer it (according to Rif and Rosh (Brachot, Ein Omdin) who say not to interrupt with speech from Brauch Shamar until after Shemona Esreh). Bear Heteiv 66:9, Chida in Tov Ayin 18:35, Shulchan Aruch HaRav 124:8, Sh”t Zechur LeYitzchak Harari 7, implied by Mishna Brurah 51:8, and Halacha Brurah 51:16 forbid answering Baruch Hu UBaruch Shemo. However, Kaf HaChaim Palagi 18:13, however holds that one can answer it even in Brachot Kriyat Shema.</ref>
# One can’t answer the Kedusha of Brachat Yotzer or Uva Letzion. <Ref> Sh”t Yabea Omer 5:7(2) says not to answer because of the Rishonim who hold that it’s not a Dvar Shebekedusha (Ravya 1:2,66, Talmedei Rabbenu Yonah 13a in name of some Geonim, Hagot Maymonit Tefilah 7:90 in name of Rashi, Sh”t Maharam 143, Mordechai Brachot 69, Rosh (Brachot 3:18, Megilah 3:7), Tur 59, Orchot Chaim (Din Kedusha Meyushav 1), Ritva Megilah 23b). Sh”t Otzrot Yosef 4:4 rules that even in Pesukei Dezimrah one shouldn’t answer it for the same reason. </ref>
# One can’t interrupt for the Vayavor and the 13 midot. <Ref> Sh”t Otzrot Yosef 4:4 </ref>
# One should answer only the first three words of Modim Derabanan, “Modim Anachnu Lach” and the rest one should just recite it in thought. <Ref> S”A 66:3 says that one can interrupt Kriyat Shema with Dvarim Shebekedusha like the Tosfot (Brachot 13b D”H Shoel; Megilah 18b D”H Nekot), Ravyah 1:47, Mordechai (Brachot 40), Talmedei Rabbenu Yonah 7b, Shibolei HaLeket (Brachot, end of 15), Bach 66 in name of Smak 104, and Rosh 2:5. [However, Rosh (Brachot 2:5) and Rabbenu Yerucham (2:3 pg 24a) quote Maharam MeRotenburg who forbids Dvarim Shebekedusha.] Talmedei Rabbenu Yonah 7b say that one shouldn’t say Modim Derabban but rather only bow with the congregation. Bet Yosef 66:3 quotes Trumat HaDeshen 2 who says that one can answer Modim Derabbanan. Bet Yosef concludes that saying the word “Modim” wouldn’t be forbidden even according to Talmedei Rabbenu Yonah. The Achronim explain that the S”A 66:3 who says one should only say the word “Modim” and not the entire paragraph meant one should answer the first three words. So comments Levush 66, Lechem Chamudot, Taz 66:3, Olat Tamid 66:8, Magan Avraham 66:6, Kitzur Shulchan Aruch 16:3, Chaye Adam 20:4, Ben Ish Chai (Shemot 6), Kaf Hachaim 66:22, Mishna Brurah 66:20, and Halacha Brurah 66:16. </ref>
# If one finished Yotzer Or or Ahavat Olam, Minhag Sephardim is that one shouldn’t answer amen to the bracha of Shaliach Tzibbur (or anyone else who finishes the bracha). Lechatchila one should complete the bracha together with the Shaliach Tzibbur so that one doesn’t have to get into the dispute whether one should make an amen or not. Minhag Ashkenaz is to answer amen after the bracha of the Shaliach Tzibbur but concerning Ahavat Olam it’s lechatchila to complete it with the Shaliach Tzibbur so as not to het into the dispute. <Ref> S”A 59:4 and Rama 61:3. Bet Yosef 59:4 writes that the Rosh (Teshuvat HaRosh 4:19)would finish Yotzer Or early in order to answer amen to the bracha of the Shaliach Tzibbor. Bet Yosef says that implied from the teshuva is the even after Ahavat Olam he would answer Amen. However Rabbenu Yonah in name of Rambam (Brachot 1:17), Ramban, and Razah says that one can’t interrupt between the bracha and Shema. Bet Yosef concludes that the Minhag is not to answer amen (and so writes Maharik (Shoresh 42)), but to remove oneself from dispute one should read the bracha together with the Shaliach Tzibbur. Rama 59:4 (and in Darkei Moshe 59:6) writes that the Minhag Ashkenaz is like the Rosh to finish early and answer Amen. Halacha Brurah (see Otzrot Yosef 4:8) adds that even Ashkenazim should preferably finish Ahavat Olam with the Shaliach Tzibbur to remove oneself from the dispute especially since the Tur (in name of Ramo (with a hey)) implies it’s not an obligation to finish early but only if one did then one can answer amen. [Interesting point: Bet Yosef makes a few implications from the Teshuvat HaRosh: 1) if one did finish the bracha together with the Shaliach Tzibbor it’s forbidden to answer amen because of Brachot 45b which says one shouldn’t answer amen after one’s own bracha. 2) One can’t listen to the entire bracha from the Shaliach tzibbor and then answer amen because one might remove his concentration and loose out on the bracha. Yet if one reads the bracha even if one looses concentration he still is considered as if he said the whole bracha. 3) (Bet Yosef’s first answer) The Rosh held that the practice of Rabbenu Yonah to read the whole bracha to oneself and only the end listen to the Shaliach Tzibbor also had the issue of loosing concentration when listening.] </ref>
 
==Kissing Tefilin and Tzitzit during Shema==
# When one says “UKeshartem LeOt Al Yadecha” one should kiss the Tefilin Shel Yad. When one says “Vehayu LeTotafot Ben Eiynecha” one should kiss the Tefilin Shel Rosh. <Ref> S”A 61:25 </ref>
# When one says “UReetem Oto” (in the third paragraph of Shema) one should kiss the two front tzitiyot. <Ref>S”A 61:25 </ref>
 
==How Kriyat Shema is to be Read==
# One should read the first Pasuk out loud by everyone in the congregation in order to inspire Kavana. <Ref> S”A 61:4 and Rama 61:26. </ref> The rest of Shema should preferably be said out loud individually but if the congregation wants otherwise one can say it quietly as along as it’s loud enough to be heard by oneself. <Ref> Halacha Brurah 61:9 based on S”A 61:26 who says that there is a practice for everyone to say it quietly and there’s a practice to say it out loud. </ref>
# One should read Kriyat Shema with the tune of Torah reading. So is the Minhag of Sephardim and some Ashkenzim, however some Ashkenazim have the Minhag to not say it with the tune. However one should still pasue in the proper places not to mess up the meaning of the words. <Ref> Talmidei Rabbenu Yonah 8b says that one must say Kriyat Shema with the Torah reading tune. So rules the Tur and S”A 61:24. Rama adds that the Minhag Ashkenaz is not to say it with the tune but some are strict in this regard. </ref>
 
==Saying without Brachot==
# Lechatchila one should say the Brachot before Shema but if one said Shema without Brachot one must still say Brachot Kriyat Shema. When he repeats the Brachot he should say Shema again. <Ref> S”A 60:2 rules that one can say Shema without Brachot and then later say the Brachot. It’s a dispute between the Bahag (End of first perek of Brachot), Rosh (Brachot 2:1), Rashba (Brachot 12a), Meiri (Brachot 11b) and Mahari Avuhav (quoted by Bet Yosef) who say that one can say Shema without Brachot and Rav Hai Goan (quoted by the Rosh), Tosfot(Brachot 13a D”H Haya Koreh), and Sefer Eshkol 1:6 pg 12 who say one can’t say Shema without Brachot. S”A rules that one doesn’t need to say the Brachot together with Shema (since he already said Shema) based on Rashba (Brachot 12a D”H UShma Minah), and Orchot Chaim (Kriyat Shema 14). But S”A adds that it’s preferable to say it together with Shema. </ref>


==Shomea KeOneh==
{{Prayers}}
# One must say Brachot Kriyat quietly with the Shaliach Tzibbur. However Bedieved, if one was able to concentrate on all of the words of the Shaliach Tzibbur (even though the Brachot are very long), one can fulfill his obligation because of Shomea KeOnah. <Ref>Shomea KeOneh by all Brachot is brought down in Tur and S”A 25:10 based on Sukkah 38b, Yerushlami Megilah 2, and Rambam (Brachot 1:11). The Bet Yosef 59 says that it also applies to Brachot Kriyat Shema. He quotes Sh”t HaRosh 4:19 who says if it weren’t for the concern that a person can’t concentrate on the entire long Bracha, it’d be preferable to hear the bracha rather than make it yourself because Ahavat Olam is a request for Torah learning. Yet, by other Brachot, Tosfot (Sukkah 38b, Brachot 21b) writes that it is preferable to say the bracha by oneself rather than hear it from someone else (because of Mitzvah Bo Yoter MeBeShlucho). S”A 59:4 rules like the Rosh that one should say the Brachot quietly by oneself. But Bedieved one can fulfill one’s obligation as the Rama 59:4 writes. </ref> The three stipulations for Shomea KeOneh to work are (1) that the one listening has intent to fulfill his obligation and the one reading has intent to fulfill the obligation of others, <ref> Concerning listening to Shofar blowing, see Rosh Hashana 28b, 33b, Rambam Shofar 2:4, Tur and S”A 589:8. </ref> (2) a minyan is present,<ref> Talmedei Rabbenu Yonah 13b writes that even though one can fulfill Kedushat Yotzer individually one can only fulfill Brachot Kriyat Shema with a Minyan because one can’t be Poress Al Shema (according to Talmedei Rabbenu Yonah means fulfilling someone else’s obligation of Kriyat Shema) without a minyan. So writes Ritva (Megilah 23b), Rambam (Tefilah 8:5 according to the explanation of the Kesef Mishna), and Rama 59:4. Ran 13b, Rashba (Brachot 21b) and Gra 59:10 write that according to those who hold a minyan is needed for Kedushat Yotzer one clearly needs a minyan for Brachot Kriyat Shema. Nonetheless, the Bet Yosef quotes the Mahari Avuhav who says that others (Rashi and other Rishonim on Megilah 23b) argue on the Rabbenu Yonah’s explanation of Poress Al Shema. Rashi says Poress Al Shema is a way that a group where everyone already prayed can make a Brachot Kriyat Shema if there’s a minyan. Therefore according to Rashi one shouldn’t need a minyan to fulfill the obligation of others. S”A doesn’t bring the qualification of Talmedei Rabbenu Yonah in S”A and perhaps doesn’t agree to it and prefers the explanation of the Mahari Avuhav. Nonetheless, Halacha Brurah 59:14 writes that since no other Achronim write that the S”A here doesn’t agree with the Rama one should be strict like the Rama. The Achronim (Magan Avraham 59:5, Avudraham (Brachot Kriyat Shema), Sh”t Maharm El Ashkar 10, Machsit HaShekel 59:5, Shulchan Aruch HaRav 59:4, Mishna Brurah 59:15, Kaf HaChaim 59:27, and Halacha Brurah 59:14) rule that one needs a minyan (like Rama) to fulfill the obligation of someone who isn’t an fluent in the Brachot.  </ref> and (3) the one reading hasn’t yet fulfilled his obligation. Otherwise, it only works for someone who doesn’t know how to make Brachot. Bedieved one fulfills his obligation even if the one listening knows how to make the Brachot. <Ref> Halacha Brurah 59:14 writes just like Brachot HaMitzvah, Shevach, and Hodah, Brachot Kriyat Shema Bedieved can be fulfilled with the reading someone who already fulfill his obligation. However Brachot HaNehenin one doesn’t fulfill his obligation unless the one making the bracha is obligated for himself. If one hasn’t fulfill his obligation then Shomea KeOneh works without limitation, however if the one reading has fulfilled his obligation there’s a dispute whether he can fulfill the obligation of someone who know how to make the Brachot. Bahag (Hilchot Kidush VeHavdalah) writes that Shomea KeOneh is limited to where the person listening doesn’t know how to make it himself. Sh”t Geonim Shaarei Teshuva 116, Sh”t Rambam Pear Hadar 75, Kol Bo 31, Itur (Matzah UMaror pg 136b), and Orchot Chaim (Kiddush HaYom 14, 16) concur. However, Or Zaruh 2:262, Sh”t Maharam MeRotenburg (Prague 111), Hagot Asheri (Rosh Hashana 3e), Mordechai (Rosh Hashana 721), and Ran (Rosh Hashana 34a) hold that it works whether the one listening knows how to make the bracha or not. Bet Yosef 594 quotes the Mordechai as halacha but S”A 273 rules like the Bahag, concerning this see Sh”t Or Li 41. Yet, Halacha Brurah 59:14 and Buir Halacha (273 D”H Vehu; see Mishna Brurah 585:5) write that one Bedieved someone who knows how to make Brachot can fulfill his obligation. </ref>
[[Category:Brachot]]
# If the Shliach Tzibbor was fulfilling the congregation their obligation and because of a mistake had be replaced in middle of Brachot Yotzer Or, if it was before Kedushat Yotzer the second Shaliach should start again from the beginning of the Bracha. However if first Shaliach already said Kedusha the second one should just begin from right after Kedushat Yotzer. <Ref> S”A 59:5 based on the Yerushalmi (Brachot 5:3). Bet Yosef asks why Rambam left this halacha out and suggests that it goes against the Bavli as the Sh”t Rashba 1:35 suggests. Bet Yosef concludes that one may rely on the Yerushalmi and Darkei Moshe argues that since Poskim brought down the Yerushalmi it’s a Bracha Levatala not to follow the Yerushalmi and have the second Shaliach start from the beginning of the bracha. Machasit HaShekel 59:6 (against the Magan Avraham) writes that even S”A in his wording agrees with Darkei Moshe and retracted from his opinion in Bet Yosef that it’s only if one wants one can rely on the Yerushalmi. </ref> However (nowadays) if the Shliach isn’t fulfill the obligation of others because everyone is saying the Brachot to themselves, then the second Shliach just continues from where the first left off. <Ref> Chaye Adam 29:6, Mishna Brurah 59:29, Halacha Brurah 59:16, Yalkut Yosef 1 pg 113 hold that nowadays when the Shaliach doesn’t fulfill the obligation of others the second should just continue from where the first left off. Yet Sh”t Rav ELiyahu Gutmacher O”C 10 pg 18 argues that the Tur implies it applies even nowadays. Yalkut Yosef argues and concludes because of Safek Brachot the second Shaliach shouldn’t return to the beginning. </Ref>
[[Category:Prayer]]
 
==Sources==
<references/>

Latest revision as of 21:04, 2 August 2020

Yotzer Or.png

To enhance the recitation of Shema we recite blessings before and after Shema that expand on its themes. See below for the laws relevant as to who is obligated, what interruptions are permitted, and how connected the brachot kriyat shema are with Shema. Regarding the earliest and latest times for birchot kriyat shema see Latest Time for Brachot Kriyat Shema.

Who Is Exempt?

  1. Women are exempt from Birchot Kriyat Shema.[1]
  2. Ashkenazi women can voluntarily say Birchot Kriyat Shema,[2] while Sephardi women may not recite any bracha that they are not obligated to recite.[3]
  3. According to Ashkenazim, some say there is an obligation to say the brachot after shema (Emet Veyatsiv, Emet VeEmunah, Haskivenu) because of the mitzvah to remember Egypt. However, according to Sephardim it is not an obligation to say any of these Birchot Kriyat Shema.[4]

Obligation to say Brachot Kriyat Shema

  1. Along with the Kriyat Shema one says seven Brachot of praise [5] are said as follows: by Shacharit, two Brachot prior to Shema and one after Shema, and by Arvit, two Brachot before Shema and two after Shema.[6]
  2. These Brachot are Derbanan.[7]

Brachot Yotzer Or

  1. In the Bracha of Yotzer we mention that Hashem created light and darkness in the phrase “Yotzer Or UBoreh Choshech”.[8]
  2. Some have the practice to kiss their Tefillin Shel Yad while saying “Yotzer Or UBoreh Choshech” and to keep one’s hand one the Tefillin through the entire phrase. Mekubalim have the practice not to kiss their Tefillin Shel Rosh in the Brachot Kriyat Shema.[9]

Making a mistake in Yotzer Or

  1. If one started the bracha of Yotzer with “Baruch atta Hashem…Asher Bidvaro Mariv Aravim” (the words usually said by Brachot Shema of Arvit) and concluded with “HaMariv Aravim” one doesn’t fulfill his obligation and must repeat the bracha of Yotzer.[10]
  2. If one concludes “HaMariv Aravim” even if he mentioned Yotzer Or in the beginning of the bracha one doesn’t fulfill his obligation and must repeat the bracha.[11]
  3. If one concluded with “Yotzer HaMeorot” but started the bracha of Yotzer with “Baruch atta Hashem…Asher Bidvaro Mariv Aravim” (the words usually said by Brachot Shema of Arvit), there’s a dispute whether one fulfills his obligation and so one shouldn’t repeat the bracha (Safek Brachot LeHakel).[12]
  4. If one concluded “Yotzer HaMeorot” and said the words “Yotzer Or” in the beginning of the Bracha (even not within Toch Kedei Dibur of the phrase “Bidvaro Mariv Aravim”) one fulfills his obligation.[13]
  5. If one needs to repeat the bracha of Yotzer Or (because of a mistake) it should be said immediately. However if one didn’t realize the mistake until after the next bracha of Ahavat Olam then one should only say it after Shemona Esrah. Ashkenazim have what to rely on to say Yotzer Or after Ahavat Olam before Shema.[14]
  6. If one is unsure whether he’s in middle of Brachot Yotzer Or or Ahavat Olam such as he was caught saying “HaGadol Hagibor VeHanorah” which appears in both Brachot and was unsure which he was saying, he should return the "Hagadol Hagibor" of the first bracha. Yet, one has what to rely on to continue with the second Bracha.[15]

Interruptions

  1. If one hears Kedusha, one can only answer “Kadosh Kadosh…” and “Baruch Kavod…”, but not “Yimloch Hashem…” [16]
  2. One can’t answer Baruch Hu Ubaruch Shemo [17]
  3. One can’t answer the Kedusha of Brachat Yotzer or Uva Letzion.[18]
  4. One can’t interrupt for the Vayavor and the 13 midot.[19]
  5. One should answer only the first three words of Modim Derabanan, “Modim Anachnu Lach” and the rest one should just recite it in thought.[20]
  6. If one finished Yotzer Or or Ahavat Olam, Minhag Sephardim is that one shouldn’t answer amen to the bracha of Shaliach Tzibbur (or anyone else who finishes the bracha). Lechatchila one should complete the bracha together with the Shaliach Tzibbur so that one doesn’t have to get into the dispute whether one should make an amen or not. Minhag Ashkenaz is to answer amen after the bracha of the Shaliach Tzibbur but concerning Ahavat Olam it’s lechatchila to complete it with the Shaliach Tzibbur so as not to het into the dispute.[21]

Saying without Brachot

  1. Lechatchila one should say the Brachot before Shema but if one said Shema without Brachot one must still say Brachot Kriyat Shema. When he repeats the Brachot he should say Shema again.[22]

Shomea KeOneh

  1. One must say Brachot Kriyat quietly with the Shaliach Tzibbur. However Bedieved, if one was able to concentrate on all of the words of the Shaliach Tzibbur (even though the Brachot are very long), one can fulfill his obligation because of Shomea KeOnah.[23] The three stipulations for Shomea KeOneh to work are (1) that the one listening has intent to fulfill his obligation and the one reading has intent to fulfill the obligation of others, [24] (2) a minyan is present,[25] and (3) the one reading hasn’t yet fulfilled his obligation. Otherwise, it only works for someone who doesn’t know how to make Brachot. Bedieved one fulfills his obligation even if the one listening knows how to make the Brachot.[26]
  2. If the Shliach Tzibbor was fulfilling the congregation their obligation and because of a mistake had be replaced in middle of Brachot Yotzer Or, if it was before Kedushat Yotzer the second Shaliach should start again from the beginning of the Bracha. However if first Shaliach already said Kedusha the second one should just begin from right after Kedushat Yotzer.[27] However (nowadays) if the Shliach isn’t fulfill the obligation of others because everyone is saying the Brachot to themselves, then the second Shliach just continues from where the first left off.[28]

Ahavat Olam

  1. This bracha is instated as the second bracha before Shema. The Rishonim argue whether this bracha is a Birchat HaMitzvah (Bracha over a Mitzvah) or Birchat HaShevach (Bracha of praise).[29]
  2. The Sephardim start the bracha with the words “Ahavat Olam” and Ashkenazim with the words “Ahava Rabba”.[30]
  3. The bracha doesn’t begin with the words “Baruch Atta Hashem” because it’s a bracha connected to a previous bracha.[31]

Gaal Yisrael

  1. One should not answer Amen to his own or anyone else’s Bracha of Ga’al Yisrael even though it really isn't an interruption between Geulah and Tefillah.[32]
  2. Therefore, some ashkenazim have the practice that the chazan says gaal yisrael quietly.[33] Others disagree and say it should be said aloud.[34] Ways how to avoid the dispute include finishing the bracha of gaal yisrael together with the Shaliach Tzibbur or just starting Hashem Sifatay Tiftafach a bit before the Shaliach Tzibur does.[35]
  3. It is forbidden to break up Gaal Yisrael and Shemona Esrei even with a pause and not speaking.[36]

Whether the Brachot are Me’akev

  1. Lechatchila, one must say Shema together with the Brachot. However, the Brachot aren’t Me’akev (necessary and prevent one from fulfilling the mitzvah) and so one fulfills his mitzvah even if he read Shema without Brachot.[37]
  2. If one only knows the Brachot or only has a Siddur with the Brachot and not Shema, one should still say the Brachot because Shema isn’t Me’akev the Brachot. However, if one knows at least the pasuk of “Shema Yisrael” one should say it with the Brachot.[38]
  3. If one said Shema without Brachot, later one can say the Brachot without Shema, but it’s preferable when one says the Brachot to repeat Shema.[39]
  4. The order of the Brachot aren’t Me’akev. Lechatchila one should say them in order, but if one said the Ahavat Olam first and then Yotzer Or one fulfills his obligation.[40]
  5. If one only has a Siddur with one or two of the Brachot and not the others or one only knows some of the Brachot, one shouldn’t say them at all because there’s a Safek Brachot Lehakel since some Rishonim hold that saying the Brachot altogether is Me’akev. The same applies if one is very close to the end of Zman Shmoneh Esrei after which one can’t say the Brachot, one shouldn’t only say some of the Brachot.[41]

Sources

  1. ↑ Magen Avraham 70:1 writes that women are exempt from Birchot Kriyat Shema since it is a time-bound mitzvah. Bear Heitev 70:1, Shulchan Aruch HaRav 70:1, Mishna Brurah 70:2, Kaf HaChaim 70:1, and Halacha Brurah 70:2 agree. Halacha Brurah (Birur Halacha 70:2) writes that this should be dependent on a dispute in the rishonim whether there is an exemption of Mitzvah Aseh SheZman Grama on Derabbanans [This is the general dispute between Tosfot (Brachot 20b D”H Tefillah, Pesachim 108b s.v. Af, Megillah 24 s.v. Mi) who writes that women are exempt from Derabban time bound mitzvot and Rashi (quoted by Tosfot Brachot 20b) who holds that women are obligated in Derabbanan time bound mitzvot.]
  2. ↑ Even though the Pri Megadim (Ashel Avraham 296:11) writes that brachot which do not entail any action can not be made voluntarily including Birchot Kriyat Shema, the Yeshuot Yacov 422:6 argues that any bracha that is made in preparation for a mitzvah may be made voluntarily, but brachot that are the complete mitzvah in themselves, such as Havdalah, may not be made. The Shulchan Aruch HaRav 70:1, Mishna Brurah 70:2, and Aruch HaShulchan 70:1 rule that Ashkenazic women are permitted to voluntarily say Birchot Kriyat Shema.
    • There is a major dispute regarding women and the recitation of a beracha when they perform mitzvot that are time bound (which they are exempt from). The Rambam (Hilchot Tzitzit 3:9) holds that since women are exempt from the Mitzvah of Tzitzit, they can't make a Bracha on it (see also Hilchot Shofar Sukkah Vilulav 6:13 about sitting in a Sukkah). On the other hand, the Raavad (Hilchot Tzitzit 3:9) and Tosfot (Eruvin 96a, Rosh Hashanah 33a, Kiddshin 31a s.v. lo mifkadana) quoting Rabbenu Tam, argue that even if women are exempt from a mitzvah, they may recite the bracha if they opt to perform the mitzvah. The Maggid Mishna Hilhot Sukkah 6:13 explains the Rambam as saying that it is impossible to say VeTzivanu if a person is exempt from the mitzvah. Shulchan Aruch Orach Chaim 589:6 follows the Rambam, while the Rama Orach Chaim 17:2 accepts the Rabbenu Tam.
    • What emerges from the halacha is that Ashkenazim hold that women may recite the bracha upon a mitzvah that they are volunteering to do, while according to Sepharadim they may not.
    • Chacham Ovadia Yosef (Shu"t Yabea Omer 2:OC 6, Shu"t Yechave Daat 1:68, Chazon Ovadia Sukkot 149-151) very strongly encourages following Shulchan Aruch that women should not say a beracha.
    • However, see Chida (Birkei Yosef 654:2) who opines that even Sephardim have what to rely upon to follow Rabbenu Tam and Kaf Hachaim Orach Chaim 17:4 who quotes this. Similarly, given the dozens of Poskim who rule that a Sephardic woman may recite the beracha, and that this was the custom in their communities, Rav Mordechai Lebhar (Magen Avot, Orach Chaim 589:6) writes that women from those communities may continue with their traditions, but others may not, as the Shulchan Aruch rules stringently and we would say Safek Berachot Lehakel.
  3. ↑ Concerning Sephardim, Sh”t Or Letzion 2:5 pg 55 writes that since Birchot Kriyat Shema are praise, women are permitted to volunteer to say them, while Sh”t Yabia Omer 8:8 and Sh”t Otzrot Yosef 4:3 argue that brachot may not be made voluntarily even in such cases. Halacha Brurah (Birur Halacha 70:3) explains that for Sephardim there is a triple safek to permit women to make the bracha: 1) perhaps women are obligated in Derabbanan time bound mitzvot (like Rashi and not Tosfot Brachot 20b), 2) perhaps women may volunteer a non-action bracha that they are exempt from (like the Yeshuot Yacov and not Pri Megadim) and 3) perhaps on a bracha that is not of the form Vetzivanu women may voluntarily make the bracha (like Rosh (Kedushin 31a) and not Rabbenu Tam). Nonetheless, Halacha Brurah concludes that the second and third Safek are really one Safek (as in Sh”t Yabia Omer 2:6:9) and on a double Safek we still say Safek Brachot LeHakel.
  4. ↑ However, the Magen Avraham 70:1 writes that women are obligated to say the bracha of Emet VeYatziv since the obligation of remembering leaving Egypt is a mitzvah that is not time-bound. The Solet Belulah 70:1, Shulchan Aruch HaRav 70:1, Siddur Bet Ovad (Kriyat Shema Arvit 1-2), and Mishna Brurah 70:2 agree with the Magen Avraham. However, the Sh”t Shagat Aryeh 12 writes that women are exempt from the mitzvah of remembering leaving Egypt since it is a time bound mitzvah since the mitzvah of the day is different from the nighttime mitzvah. The Nezirut Shimshon 67, Limudei Hashem 142, and Aruch HaShulchan 70 agree with the Shagat Aryeh. Sh”t Shevet HaLevi 6:12 writes that according to Ashkenazim since there are those who say that it is an obligation and even if it is not an obligation it can be said voluntarily (as Rama 589:6 writes), there is nothing to loose by saying the bracha. However, Sephardim hold that if a person is exempt from a bracha one may not make the bracha voluntarily (as Shulchan Aruch Orach Chaim 589:6 writes). Therefore, Sh”t Yabia Omer O”C 2:20, Halacha Brurah 70:2 and Sh”t Shevet HaLevi 6:12 hold that Sephardic women are not obligated in saying the bracha (at least there is a doubt) and so it should not be said voluntarily.
  5. ↑ In total there are seven Brachot of thanks and praise, which the Yerushalmi (Brachot 1:5) says is based on the pasuk “Shevah BaYom Hilalticha Al Mishpatei Tzidkatach” (Tehilim 119:164) “Seven times a day I praise you with the laws of your righteousness” meaning one says seven Brachot of praise along with words of Torah, i.e. Shema. This connection is brought down by Rashi (Brachot 11a), Rishonim on Brachot 11a, and Tur 58.
  6. ↑ Mishna in Brachot 11a says that one makes two before Shema and one afterwards by Shacharit and two before and two afterwards by Arvit. This is also the opinion of Rambam (Kriyat Shema 1:5), and Tur 58.
  7. ↑ Kol Bo (Siman 5e and 122) say that Brachot Pesukei DeZimrah are Derabanan but Brachot Kriyat Shema are Deoritta. Rabbenu Yosef ben Pelet and Rabbenu Yishaya agree. However, it seems (lacking explicit sources) that we hold Le’halacha that the Brachot are Derabbanan as many times the Achronim use the idea of Safek Brachot LeHakel by these Brachot as well.
  8. ↑ Brachot 11b, Tur and S”A 59:1 who gives gives the reason that we say Hashem also created darkness so that the heretics don’t say that G-d who created light didn’t create darkness (based on Talmedei Rabbenu Yonah 5b).
  9. ↑ Shaar Kavanot (Yotzer UKriyat Shema pg 18d, 19a, Nusach Tefilah pg 51b) writes both practices. It’s brought down in the Achronim including the Kaf Hachaim Palagi 14:2, Chesed LeAlafim 59:1, Minchat Aharon 13:1, Ben Ish Chai (Shemot 1, Beshalach 1), Kaf HaChaim Sofer 59:2 and Halacha Brurah 59:2. Od Yosef Chai (shemot 3) writes not to remove one’s hand from the Tefillin until one says UBoreh Choshech.
  10. ↑ Brachot 12a (according to Rashi, other Rishonim explain it differently) says that if one started with Yotzer Or and concluded with Mariv Aravim one doesn’t fulfill his obligation but if one started with Mariv Aravim and concluded with Yotzer Meorot one fulfills his obligation because the bracha follows the conclusion (whenever the conclusion has it’s own Baruch). Implied from all the Rishonim (see Bet Yosef 59:2) who discuss the Gemara is that if one started with Mariv Aravim and concluded with it one doesn’t fulfill his obligation. This is also the opinion of Halacha Brurah 59:7.
  11. ↑ Pri Chadash 671:2 writes that the Rif holds if one said Yotzer Or in the beginning then even if he concludes with Mariv Aravim he fulfills his obligation. However, this opinion is in conflict of all the Rishonim and Achronim who agree that the conclusion is needs to be correct but disagree as to whether also the beginning needs to be correct (Bet Yosef 59:2). The Mamer Mordechai 59:3 and Halacha Brurah 59:8 argue with the Pri Chadash’s proof.
  12. ↑ See previous note. Bet Yosef gives two explanations in the Tur. The first explanation (which is the opinion of the Rosh Brachot 1:14), is that one needs both the beginning and conclusion of the Bracha to mention Yotzer Or to fulfill one’s obligation. S”A 59:2 (along with Rama’s comment) rules that if one didn’t say the beginning of the Bracha and the conclusion correctly one doesn’t fulfill his obligation and so he must repeat. This is also the opinion of the Prisha 59:3. Derisha 59:1, Levush 59:2, Bach 59, Hagahot Maralach 59:1, Taz 59:1, Magen Avraham 59:1, Chemed Moshe 59:1, Mamer Mordechai 59:4, Shulchan Aruch HaRav 59:1, and Kaf HaChaim 59:15. The second explanation is that as long as the conclusion is correct one fulfills his obligation. The Bet Yosef says that this is also the opinion of the Rashba (Brachot 12a) in name of Rashi. So holds the Gra 59:4, and Erech Lechem 59. Halacha Brurah says that this is also the opinion of the Rambam (according to Talmedei Rabbenu Yonah 6a, Rabbenu Manoach, and Sefer HaBatim against the Kesef Mishna’s understanding of the Rambam), Rif (according to Hashlama, Sefer Meorot (Brachot 12a), and Rashbetz against the implication that the Rosh and Bet Yosef didn’t quote the Rif), the Rivavan Rid, Nemukei Yosef and Meiri in name of Yesh Omrim. Mishna Brurah (Biur Halacha D”H VeLo Amar) adds that this is the opinion of Ramban (who was explaining the Yerushalmi Brachot 1:4). Therefore, Halacha Brurah and Ish Matzliach on Mishna Brurah conclude because of a Safek Brachot LeHakel even against S”A (based on the opinion of the Chida in Sh”t Chaim Shoel 2:248) and so we don’t repeat the bracha.
  13. ↑ S”A 59:2 says it counts as a mentioning of the beginning is one remembers “Meyad”(immediately). Bach 59, Perisha 59:3, Pri Chadash 59:2 say that if one forgot to mention in the first phrase “Asher Bidvaro Mariv Aravim” and remembers immediately meaning within Toche Kadei Dibbur it’s considered as mentioning it in the beginning. If only remembers later on it doesn’t count as a mentioning in the beginning. So explains the Pri Megadim (M”Z 59:1) the words of S”A. However, Mamer Mordechai 59:4, Mishna Brurah (Biur Halacha s.v. Venizkar Meyad), Shalmei Tzibbur 90a, Kaf HaChaim 59:16, and Halacha Brurah 59:7 explain that S”A used the word “Meyad” as the usual case as it seems from Bet Yosef and so one only needs to remember anytime before the bracha at the conclusion.
  14. ↑ S”A 60:2 rules that one can say Shema without Brachot and then later say the Brachot. Therefore, Magen Avraham 59:1 says if one needs to repeat the bracha and one already said the bracha of Ahavat Olam one shouldn’t interrupt there with Yotzer Or but rather should say it after Shmoneh Esrei. This is also the opinion of Beir Heteiv 59:2, Machsit HaShekel 59:1, Kesher Gudal 1:4, Shalmei Tzibbur 90a, Shulchan Aruch HaRav 59:1, Siddur Bet Ovad (Dinei Kriyat Shema 4), and Halacha Brurah 59:8. However the Eliyah Raba 59:2 argues that it’s not an interruption and needs to be said before Shema. This is also the opinion of Derech HaChaim in name of the Rashba, Kaf HaChaim 59:17, and Mishna Brurah 59:2. However Halacha Brurah and Sh”t Tehila LeDavid 59:5 say that the Eliyah Raba says it’s not an interruption only according to Rashba (Brachot 11b) who says that Ahavat Olam isn’t a Brachot HaMitzah. However, Ramban (Likutei HaRamban beginning of Brachot D”H Kavar Haya) disagrees and holds it’s a Birkat HaMitzvah. Thus, one should not interrupt like the Magen Avraham. [The first explanation of the Bet Yosef 59 says that the Rosh (Sh”t HaRosh 4:19) holds Ahavat Olam isn’t a Birkat HaMitzvah and Rambam (Brachot 1:17) holds it is a Birkat HaMitzvah.]
  15. ↑ Sh”t Pri HaAretz 1:3 rules that one should return to the first bracha. Sh”t Mateh Efraim Arditi 2 pg 3b, Sh”t Kol Eliyahu 2:4, Petach Dvir 60:3 concur. Halacha Brurah 59:17 supports this from the Meiri (Brachot 16a), Nemukei Yosef (16a), and Piskei Riaz (Brachot 2:3(3)) who write the law if one is unsure while in middle of Kriyat Shema he should return the earlier mention of the similar words and conclude “so too by Brachot of Shema before and after.” Halacha Brurah concludes that in our case there isn’t an issue of Safek Brachot LeHakel since according to some Rishonim if one doesn’t say the first bracha at all and only said the second one would be making a bracha levatala because both are necessary. In our case there is a safek whether to go back and perhaps say an extra bracha that’s unnecessary or to continue and perhaps be actively making the second bracha levatala. Nonetheless, many Achronim rule that a person should continue from the second bracha because of Safek Brachot LeHakel including Yad Aharon (Hagahot Tur 60), Bear Heteiv 60:1, Sh”t Kiryat Chana 1, Shalmei Tzibbur 91c, Kesher Gudal 10:8, Hagahot Rabbi Akiva Eiger 64:3, Sh”t Nishmat Chaim 6, Chesed LeAlafim 60:5, and Ben Ish Chai Shemot 4.
  16. ↑ By Birchot Shema, Rosh brachot 2:5 quotes Maharam MeRutenberg who says even though the gemara (Brachot 13b) allows an interruption of greeting one who is due respect still one can’t interrupt one praise of Hashem with another. The Rosh argues that one can answer kaddish or kedusha and brings a proof from Brachot 21a that only in Shmoneh Esrei one can’t answer dvarim shebekedusha. This is also the opinion of Tur and S”A 66:3 that one in kiryat Shema one can interrupt for Kaddish, kedusha and baruchu.. Since regularly Shulchan Aruch 125:1 holds one doesn’t say the entire passage of Kedusha and the Arizal (Shaar Kavanot 3 of Chazarat Amida pg 39a) holds one does say the entire passage, in a place where one can’t interrupt then one shouldn’t say the entire passage, so holds Kaf Hachaim of Rabbi Chaim Sofer 66:18. Concerning Yimloch, the Divrei Chamudot Brachot 2:23 says Yimloch isn’t one of the relevant pasukim said by Yishya and Yichezkel from the angels. Magen Avraham 66:6 supports this with a Tosefta and we hold not like the Hagat Yesh Nochlin (azharat tefilah 12 D”H vechen le’inyan). So holds Eliyah Raba 66:5, Yad Aharon 66 Hagahot Hatur, Shulchan Aruch HaRav 66:5,Shalmei Tzibbur 96, Chaye Adam 20:4, Sh”t Chatom Sofer Kovetz teshuvot 4, Kitzur Shulchan Aruch 16:3, Mishna Brurah 66:17, Sh”t Yabia Omer O”C 2:4, Sh”t Yechave Daat 6:3, Halichot Olam 1 Shemot 5 D”H VeDah. However the Gra 66:10 argues based on many rishonim (such as Ravya Brachot 66, Orchot Chaim Tefilah 78) that Yimloch is part of Kedusha. Therefore one should refrain from saying Yimloch during Brachot Kiyat Shema.
  17. ↑ Magen Avraham 124:9 says any time one isn’t allow to talk one can’t answer Baruch Hu UBaruch Shemo, therefore seemingly in Pesukei DeZimrah and Brachot Kriyat Shema one can’t answer it (according to Rif and Rosh (Brachot, Ein Omdin) who say not to interrupt with speech from Brauch Shamar until after Shmoneh Esrei). Bear Heteiv 66:9, Chida in Tov Ayin 18:35, Shulchan Aruch HaRav 124:8, Sh”t Zechur LeYitzchak Harari 7, implied by Mishna Brurah 51:8, and Halacha Brurah 51:16 forbid answering Baruch Hu UBaruch Shemo. However, Kaf HaChaim Palagi 18:13, however holds that one can answer it even in Brachot Kriyat Shema.
  18. ↑ Sh”t Yabia Omer 5:7(2) says not to answer because of the Rishonim who hold that it’s not a Dvar Shebekedusha (Ravya 1:2,66, Talmedei Rabbenu Yonah 13a in name of some Geonim, Hagahot Maymonit Tefilah 7:90 in name of Rashi, Sh”t Maharam 143, Mordechai Brachot 69, Rosh (Brachot 3:18, Megilah 3:7), Tur 59, Orchot Chaim (Din Kedusha Meyushav 1), Ritva Megilah 23b). Sh”t Otzrot Yosef 4:4 rules that even in Pesukei DeZimrah one shouldn’t answer it for the same reason.
  19. ↑ Sh”t Otzrot Yosef 4:4
  20. ↑ S”A 66:3 says that one can interrupt Kriyat Shema with Dvarim Shebekedusha like the Tosfot (Brachot 13b D”H Shoel; Megilah 18b s.v. Nekot), Ravyah 1:47, Mordechai (Brachot 40), Talmedei Rabbenu Yonah 7b, Shibolei HaLeket (Brachot, end of 15), Bach 66 in name of Smak 104, and Rosh 2:5. [However, Rosh (Brachot 2:5) and Rabbenu Yerucham (2:3 pg 24a) quote Maharam MeRotenburg who forbids Dvarim Shebekedusha.] Talmedei Rabbenu Yonah 7b say that one shouldn’t say Modim Derabban but rather only bow with the congregation. Bet Yosef 66:3 quotes Trumat HaDeshen 2 who says that one can answer Modim Derabbanan. Bet Yosef concludes that saying the word “Modim” wouldn’t be forbidden even according to Talmedei Rabbenu Yonah. The Achronim explain that the S”A 66:3 who says one should only say the word “Modim” and not the entire paragraph meant one should answer the first three words. So comments Levush 66, Lechem Chamudot, Taz 66:3, Olat Tamid 66:8, Magen Avraham 66:6, Kitzur Shulchan Aruch 16:3, Chaye Adam 20:4, Ben Ish Chai (Shemot 6), Kaf Hachaim 66:22, Mishna Brurah 66:20, and Halacha Brurah 66:16.
  21. ↑ S”A 59:4 and Rama 61:3. Bet Yosef 59:4 writes that the Rosh (Teshuvat HaRosh 4:19)would finish Yotzer Or early in order to answer amen to the bracha of the Shaliach Tzibbor. Bet Yosef says that implied from the teshuva is the even after Ahavat Olam he would answer Amen. However Rabbenu Yonah in name of Rambam (Brachot 1:17), Ramban, and Razah says that one can’t interrupt between the bracha and Shema. Bet Yosef concludes that the Minhag is not to answer amen (Maharik (Shoresh 42) agrees), but to remove oneself from dispute one should read the bracha together with the Shaliach Tzibbur. Rama 59:4 (and in Darkei Moshe 59:6) writes that the Minhag Ashkenaz is like the Rosh to finish early and answer Amen. Halacha Brurah (see Otzrot Yosef 4:8) adds that even Ashkenazim should preferably finish Ahavat Olam with the Shaliach Tzibbur to remove oneself from the dispute especially since the Tur (in name of Ramo (with a hey)) implies it’s not an obligation to finish early but only if one did then one can answer amen. [Interesting point: Bet Yosef makes a few implications from the Teshuvat HaRosh: 1) if one did finish the bracha together with the Shaliach Tzibbor it’s forbidden to answer amen because of Brachot 45b which says one shouldn’t answer amen after one’s own bracha. 2) One can’t listen to the entire bracha from the Shaliach tzibbor and then answer amen because one might remove his concentration and loose out on the bracha. Yet if one reads the bracha even if one looses concentration he still is considered as if he said the whole bracha. 3) (Bet Yosef’s first answer) The Rosh held that the practice of Rabbenu Yonah to read the whole bracha to oneself and only the end listen to the Shaliach Tzibbor also had the issue of loosing concentration when listening.]
  22. ↑ S”A 60:2 rules that one can say Shema without Brachot and then later say the Brachot. It’s a dispute between the Bahag (End of first perek of Brachot), Rosh (Brachot 2:1), Rashba (Brachot 12a), Meiri (Brachot 11b) and Mahari Avuhav (quoted by Bet Yosef) who say that one can say Shema without Brachot and Rav Hai Goan (quoted by the Rosh), Tosfot(Brachot 13a s.v. Haya Koreh), and Sefer Eshkol 1:6 pg 12 who say one can’t say Shema without Brachot. S”A rules that one doesn’t need to say the Brachot together with Shema (since he already said Shema) based on Rashba (Brachot 12a s.v. UShma Minah), and Orchot Chaim (Kriyat Shema 14). But S”A adds that it’s preferable to say it together with Shema.
  23. ↑ Shomea KeOneh by all Brachot is brought down in Tur and S”A 25:10 based on Sukkah 38b, Yerushlami Megilah 2, and Rambam (Brachot 1:11). The Bet Yosef 59 says that it also applies to Brachot Kriyat Shema. He quotes Sh”t HaRosh 4:19 who says if it weren’t for the concern that a person can’t concentrate on the entire long Bracha, it’d be preferable to hear the bracha rather than make it yourself because Ahavat Olam is a request for Torah learning. Yet, by other Brachot, Tosfot (Sukkah 38b, Brachot 21b) writes that it is preferable to say the bracha by oneself rather than hear it from someone else (because of Mitzvah Bo Yoter MeBeShlucho). S”A 59:4 rules like the Rosh that one should say the Brachot quietly by oneself. But Bedieved one can fulfill one’s obligation as the Rama 59:4 writes.
  24. ↑ Concerning listening to Shofar blowing, see Rosh Hashana 28b, 33b, Rambam Shofar 2:4, Tur and S”A 589:8.
  25. ↑ Talmedei Rabbenu Yonah 13b writes that even though one can fulfill Kedushat Yotzer individually one can only fulfill Brachot Kriyat Shema with a Minyan because one can’t be Poress Al Shema (according to Talmedei Rabbenu Yonah means fulfilling someone else’s obligation of Kriyat Shema) without a minyan. Ritva (Megilah 23b), Rambam (Tefilah 8:5 according to the explanation of the Kesef Mishna), and Rama 59:4 agree. Ran 13b, Rashba (Brachot 21b) and Gra 59:10 write that according to those who hold a minyan is needed for Kedushat Yotzer one clearly needs a minyan for Brachot Kriyat Shema. Nonetheless, the Bet Yosef quotes the Mahari Avuhav who says that others (Rashi and other Rishonim on Megilah 23b) argue on the Rabbenu Yonah’s explanation of Poress Al Shema. Rashi says Poress Al Shema is a way that a group where everyone already prayed can make a Brachot Kriyat Shema if there’s a minyan. Therefore according to Rashi one shouldn’t need a minyan to fulfill the obligation of others. S”A doesn’t bring the qualification of Talmedei Rabbenu Yonah in S”A and perhaps doesn’t agree to it and prefers the explanation of the Mahari Avuhav. Nonetheless, Halacha Brurah 59:14 writes that since no other Achronim write that the S”A here doesn’t agree with the Rama one should be strict like the Rama. The Achronim (Magen Avraham 59:5, Avudraham (Brachot Kriyat Shema), Sh”t Maharm El Ashkar 10, Machsit HaShekel 59:5, Shulchan Aruch HaRav 59:4, Mishna Brurah 59:15, Kaf HaChaim 59:27, and Halacha Brurah 59:14) rule that one needs a minyan (like Rama) to fulfill the obligation of someone who isn’t an fluent in the Brachot.
  26. ↑ Halacha Brurah 59:14 writes just like Brachot HaMitzvah, Shevach, and Hodah, Brachot Kriyat Shema Bedieved can be fulfilled with the reading someone who already fulfill his obligation. However Brachot HaNehenin one doesn’t fulfill his obligation unless the one making the bracha is obligated for himself. If one hasn’t fulfill his obligation then Shomea KeOneh works without limitation, however if the one reading has fulfilled his obligation there’s a dispute whether he can fulfill the obligation of someone who know how to make the Brachot. Bahag (Hilchot Kidush VeHavdalah) writes that Shomea KeOneh is limited to where the person listening doesn’t know how to make it himself. Sh”t Geonim Shaarei Teshuva 116, Sh”t Rambam Pear Hadar 75, Kol Bo 31, Itur (Matzah UMaror pg 136b), and Orchot Chaim (Kiddush HaYom 14, 16) concur. However, Or Zaruh 2:262, Sh”t Maharam MeRotenburg (Prague 111), Hagahot Asheri (Rosh Hashana 3e), Mordechai (Rosh Hashana 721), and Ran (Rosh Hashana 34a) hold that it works whether the one listening knows how to make the bracha or not. Bet Yosef 594 quotes the Mordechai as halacha but S”A 273 rules like the Bahag, concerning this see Sh”t Or Li 41. Yet, Halacha Brurah 59:14 and Beiur Halacha (273 s.v. Vehu; see Mishna Brurah 585:5) write that one Bedieved someone who knows how to make Brachot can fulfill his obligation.
  27. ↑ S”A 59:5 based on the Yerushalmi (Brachot 5:3). Bet Yosef asks why Rambam left this halacha out and suggests that it goes against the Bavli as the Sh”t Rashba 1:35 suggests. Bet Yosef concludes that one may rely on the Yerushalmi and Darkei Moshe argues that since Poskim brought down the Yerushalmi it’s a Bracha Levatala not to follow the Yerushalmi and have the second Shaliach start from the beginning of the bracha. Machasit HaShekel 59:6 (against the Magen Avraham) writes that even S”A in his wording agrees with Darkei Moshe and retracted from his opinion in Bet Yosef that it’s only if one wants one can rely on the Yerushalmi.
  28. ↑ Chaye Adam 29:6, Mishna Brurah 59:29, Halacha Brurah 59:16, Yalkut Yosef 1 pg 113 hold that nowadays when the Shaliach doesn’t fulfill the obligation of others the second should just continue from where the first left off. Yet Sh”t Rav ELiyahu Gutmacher O”C 10 pg 18 argues that the Tur implies it applies even nowadays. Yalkut Yosef argues and concludes because of Safek Brachot the second Shaliach shouldn’t return to the beginning.
  29. ↑ Rambam (Brachot 1:17) says not to interrupt between Ahavat Olam and Shema to answer amen just like one doesn’t interrupt between making a bracha and doing the action upon which you made the bracha. This implies that Ahavat Olam is a Birchat HaMitzvah (as says the Bet Yosef 59 in his first answer). Ramban (Likutim beginning of Brachot) and Talmedei Rabbenu Yonah 33b s.v. ULeInyan in name of Rambam, Ramban, and Ramo (spelled with a hey). However, Sh”t Rashba 1:47 in name of the Geonim says that they are their own Brachot but not Brachot hamitzvah of Shema because otherwise we should make the bracha with the words “Asher Kidishanu…Likro Et Shema”. Meiri (Brachot 11a) writes that if one only knows the Brachot and not Shema or has a Siddur with only the Brachot one can say the Brachot because they are made for their own topics, the first for the day and light and the second for Torah. Also the Rosh holds it’s not a Brichat HaMitzvah according to the first answer of Bet Yosef 59. Halacha Brurah (Birur Halacha 60:1) argues that some Rishonim (Tosfot (Brachot 11b) and Sefer Meorot(Brachot 12a)) also hold that it’s similar to Brachot HaMitzvah in that Brachot are integral to the mitzvah but the mitzvah can be fulfilled without the Brachot and not totally Brachot hamitzvah in that the Brachot can be said after Shema.
  30. ↑ Zohar(Vayakel og 202b, Pekudei 260b), Rif (Brachot 12a), Rambam (Kriyat Shema 1:6), Shiltei Giborim (Brachot 11b) in name of Bahag, Arizal (Shaar Kavanot 19a), and S”A 60:1 record the name of the Bracha as Ahavat Olam. However, Roke’ach (Siman 320), Shiltei Giborim (Brachot 11b) in name of many Geonim, Tosfot (Brachot 11b s.v. VeRabanan), Ravyah(Brachot 34), Or Zaruh 1:25, Smag Assin 19, Rosh 1:12, and Rama 60:1.
  31. ↑ Brachot 46a writes that Brachot that follow a previous one don’t begin with Baruch. Talmedei Rabbenu Yonah 1a say that Ahavat Olam is a bracha connected with the previous bracha and even if it’s said out of order one doesn’t being with Baruch since it’s established as a connected bracha. Orchot Chaim (Barchu 2), Kol Bo 8, Tur and S”A 60:1 agree. However, Sh”t Rashba 317-8 argues that it’s not a bracha connected to the earlier one since it can be said out of order but it doesn’t begin with Baruch since it’s a short bracha and just ends with Baruch. Interestingly, Meiri (Brachot 11b) says since it’s a connected bracha only when it’s said together with the previous bracha do you not being with Baruch but if it’s said alone one must begin with Baruch. Magen Avraham 60:2 rules like Talmedei Rabbenu Yonah that even if the bracha is said alone it’s said without Baruch. Sh”t Igrot Moshe O”C 3:81 says that since one is allowed to interrupt between the Brachot for amen and even to greet someone who deserves respect, clearly Ahavat Olam is considered a connected bracha even when said alone. Sh”t Yabia Omer E”H 4:7 and Sh”t Tzitz Eliezer 6:2 discuss the dispute in the Achronim whether there’s an issue of interruption in the sheva Brachot at a wedding since the Minhag is for a different person to say each bracha and still some of the Brachot are considered connected Brachot for which we don’t being with Baruch.
  32. ↑ Not only do Rashi (Brachot 45b) and the Rosh (ibid 7:11) write that one should answer Amen to Ga’al Yisrael and that it’s not a Hefsek, but the Tur (OC 66:7) even writes that it’s a Mitzvah! Nonetheless, the Beit Yosef (66:7 and 51:3) rules the one should refrain from doing so, as the Zohar says not to by Ga’al Yisrael. Shulchan Aruch OC 66:7 follows the Zohar, while the Rama follows the Tur. See further in Answering_Amen_to_Your_Own_Bracha.
  33. ↑ See Sh”t Rivivot Ephraim 1:71 who says the reason that some do this is because there is debate as to whether or not one should recite amen after the bracha of gaal yisrael since we do not want to interrupt between the bracha and the beginning of the shemoneh esrei (semichut geula litefilla). He adds that an ashkenazi who hears the conclusion of the bracha should in fact answer amen.
  34. ↑ Rav Herschel Schachter quoting Rabbi Soloveitchik (Nefesh Harav pg. 130)
  35. ↑ Mishna Brurah 66:35
  36. ↑ Rabbenu Yonah (Brachot 4b s.v. tanya), Pri Megadim E"A 66:13, Mishna Brurah 66:29
  37. ↑ Rosh (Brachot 2:1) writes one fulfills Shema without the Brachot and that Rabbenu Chananel (Brachot 13a; not like our version of Rabbenu Chananel) concurs. Bahag (end of first perek of Brachot), Rashba (Brachot 12a s.v. UShma Minah), Sh”t HaRashba 1:47, 69, 319 in name of the Rambam, Piekei Rid (Brachot 13a), and Meiri (Brachot 11b) hold that the Brachot aren’t Me’akev. However, he quotes Rav Hai Goan (based on Brachot 12a) who holds that they are Me’akev but the order isn’t Me’akev. However, the Yerushlami which says the Brachot aren’t Me’akev is referring to an individual, but in a Tzibbur the Brachot are Me’akev. Tosfot (Brachot 13a s.v. Haya Koreh) and Sefer Eshkol 1:6 pg 12 hold like Rav Hai Goan. S”A 60:3 rules that the Brachot aren’t Me’akev not like Rav Hai Goan. The Gra (Shenot Eliyahu) asks why is it different from any other mitzvah which the Brachot aren’t Me’akev. Halacha Brurah (Birur Halacha 60:3) and Sh”t Mishkenot Yacov O”C 81 explain that since most of Kriyat Shema is derabanan (only the first pasuk is deoraitta according to many Rishonim) that part of the mitzvah was instituted in a larger structure with Brachot and not saying Brachot ruins one’s fulfillment of that part of the mitzvah. Bet Yosef asks on the Tur who doesn’t differentiate between an individual and a Tzibbur. [See Perisha and Bach who argue on the Bet Yosef.]
  38. ↑ Halacha Brurah 60:7 based on the Meiri who writes that someone who only knows the Brachot of Shema or only has a Siddur with the Brachot one should say the Brachot without Shema since the Brachot aren’t Brachot HaMitzvah. Halacha Brurah argues that even Ramban who holds that Ahavat Olam is a Birchat HaMitzvah may agree here because it’s not a complete Birchat HaMitzvah in that we don’t say “Asher Kidishanu …Likroh Shema” in the bracha.
  39. ↑ S”A 60:2 rules that one can say Shema without Brachot and then later say the Brachot based on Rashba (Brachot 12a s.v. UShema Minah), and Orchot Chaim (Kriyat Shema 14). S”A adds that in his opinion when one says the Brachot one should also say Shema. Divrei Chamudot (Brachot 2:3) explains that it’s in order to maintain the order of prayer. Gra 60:6 explains to precede Shmoneh Esrei with words of Torah. Sefer Meorot (Brachot 12a) discusses whether one can say Ahavat Olam after saying Shema and concludes that one can (like S”A). See further Sh”t Maharil Diskin 2:22. Yotzer Or clearly can be said after Shmoneh Esrei as in Brachot 12a that says in the Beit HaMikdash they would say Shmoneh Esrei and only when the time for Yotzer Or came would they say that bracha (quoted by Magen Avraham 59:1).
  40. ↑ Brachot 12a concludes that the order of the Brachot isn’t Me’akev. Rambam (Kriyat Shema 1:8), Tur and S”A 60:3 bring this down as halacha. The language that it’s not Me’akev implies that Lechatchila one shouldn’t change the order. However, Sefer Meorot (Brachot 12a), Rashba (Brachot 11a s.v. Achat), and Ohel Moed (Kriyat Shema 4 pg 36a) hold that one can change the order even Lechatchila. Nonetheless, Halacha Brurah 60:9 argues that this is only according to the opinion that the Ahavat Olam are Brachot HaShevach and not Brachot HaMitzvah, but according to the Rishonim who hold it’s Brachot HaMitzvah would say that Ahavat Olam should be said right before Shema. Additionally, Lechatchila one should say it in order to satisfy the opinion of the Meiri (Brachot 11b) who holds that Ahavat Olam should start with Baruch if it’s said alone. Additionally, Kaf HaChaim 60:9 says that according to the Zohar (Pekudei 260b) and Arizal (Shaar Kavanot, Yotzer 18d) one is changing the order of the upper worlds by saying it out of order.
  41. ↑ Mishna Brurah 60:6 rules that if someone only says one bracha one fulfills his obligation for that bracha. In Beiur Halacha s.v. Im Hikdim he explains that according to S”A that one can say Shema without Brachot certainly one can say only one bracha and even according to Rav Hai Goan that one can’t say Shema without Brachot that’s only by a Tzibbur and not an individual. However, Halacha Brurah 60:10 argues strongly that the topics of saying without Brachot and saying one Bracha without another Bracha are unrelated as is evident in the fact that the Sefer Hashlama and Meorot (Brachot 12a) are uncertain whether one fulfills his obligation if he only says one bracha, even though they clearly rule like S”A unlike Rav Hai that one can say Shema with Brachot. Additionally, there is a dispute in the Rishonim and Achronim about this topic. Rabbenu Avraham Aleshvili (Brachot 12a), Ritva (Brachot 12a), Meiri (Brachot 11b), Rashbetz (Brachot 13a), and Pri Chadash 60:1 hold that if one only made one bracha, one fulfills the obligation for that bracha. On the other hand, Rabbenu Chananel (Brachot 12a), Ravyah 1:36, Or Zaruh 1:25 in name of the Rach and Sefer Eshkol (pg 104), and Rambam (according to Pri Megadim M”Z 60:1 and Sh”t Shagat Aryeh 26 D”S VeKivan) hold that one doesn’t fulfill any obligation if one only makes one bracha. [These Rishonim don’t differentiate between an individual and a Tzibbur according to the opinion of Rav Hai seemingly because this topic is unrelated to the opinion of Rav Hai. However Ohel Moed 1:4 pg 36a does differentiate like the connection of the Mishna Brurah to the opinion of Rav Hai.] Pri Chadash 60:2 implies from S”A that only the order isn’t Me’akev but actually saying all the Brachot is Me’akev (and then argues on S”A). Chida (Machzik Bracha 60:1, Kiseh Eliyah 60:1 support S”A against Pri Chadash that saying all the Brachot is Me’akev. Therefore, concludes the Halacha Brurah because of the dispute on the issue and we hold Safek Brachot LeHakel one shouldn’t only say one bracha.
( V | T ) Specific parts of Prayer Prayer.jpg
Morning prayers
Birchot HaShachar - Birchot HaTorah - Korbanot - Kaddish - Pesukei DeZimrah - Barchu - Birchot Kriyat Shema - Kriyat Shema
Amidah: Shmoneh Esrei - Mashiv HaRuach - Atta Chonen - Atta Chonantanu - Hashivenu - Slach Lanu - Refaenu - Barech Aleinu - Yaaleh VeYavo - Al Hanissim - Sim Shalom - 3 Steps - Chazarat HaShatz - Kedusha - Birkat Cohanim - Havinenu
Post-Amidah: Kriyat HaTorah - Hagbah and Gelila - Tachanun, Ashrei, Aleinu, Shir Shel Yom
Other daily prayers
Mincha - Mariv/Arvit - Repeating Shema at Night - Bedtime Shema - Tikkun Chatzot
Additional prayers
Tefillat HaDerech - Mussaf - Hallel of Rosh Chodesh
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