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Kriyat Shema: Difference between revisions
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* Rabbenu Chananel (Brachot 9b) holds one should say Vatakin by saying Shema specifically at HaNetz 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 HaNetz and Shema only at HaNetz, and Rabbenu Tam (Sefer Yashar Sh”t 8:1) holds like Rabbenu Chananel but for a different reason. | * Rabbenu Chananel (Brachot 9b) holds one should say Vatakin by saying Shema specifically at HaNetz 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 HaNetz and Shema only at HaNetz, 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 (Kriyat 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. | * 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 (Kriyat 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. | * 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. This is also the opinion of Halacha Brurah 58:2. | ||
* Rav Moshe Feinstein in Iggeros Moshe OC 4:6 rules that misheyakir is 35 minutes before sunrise. Rav Yaakov Kamenetsky in Emes liyaakov OC 58:1 rules that it is 36 minutes before sunrise. </ref> | * Rav Moshe Feinstein in Iggeros Moshe OC 4:6 rules that misheyakir is 35 minutes before sunrise. Rav Yaakov Kamenetsky in Emes liyaakov OC 58:1 rules that it is 36 minutes before sunrise. </ref> | ||
# If one is in extenuating circumstances so that one will not be able to say Kriyat Shema (even just to say the first פסוק of Shema and the following one until Ad Livavecha) after MeSheYakir with any Kavana (proper intent) because one will be traveling, one may say it after Olot Hashachar. <Ref>S”A 58:3. Sh”t Ish Matzliach 1:15 writes that nowadays when we travel in cars, trains, and airplanes this leniency doesn’t apply. However, the Halacha Brurah (Birur Halacha 58:10) writes that this halacha is still applicable to those who have to catch a plane very early and will not be able to say Shema with Kavana (and also it’ll be difficult to put on [[Talit]] and [[Tefillin]] at that time). </ref> | # If one is in extenuating circumstances so that one will not be able to say Kriyat Shema (even just to say the first פסוק of Shema and the following one until Ad Livavecha) after MeSheYakir with any Kavana (proper intent) because one will be traveling, one may say it after Olot Hashachar. <Ref>S”A 58:3. Sh”t Ish Matzliach 1:15 writes that nowadays when we travel in cars, trains, and airplanes this leniency doesn’t apply. However, the Halacha Brurah (Birur Halacha 58:10) writes that this halacha is still applicable to those who have to catch a plane very early and will not be able to say Shema with Kavana (and also it’ll be difficult to put on [[Talit]] and [[Tefillin]] at that time). </ref> | ||
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# 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 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> | # 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 HaNetz, 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). | # 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 HaNetz, 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). This is also the opinion of 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> | # 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> | ||
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==Saying Shema without Tefilin== | ==Saying Shema without Tefilin== | ||
# 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]] and 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. | # 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]] and 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. This is also the opinion of 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 and 25:14) rule that if there’s no fear of missing the time for Shema one shouldn’t say Shema without Tefilin. </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 and 25:14) rule that if there’s no fear of missing the time for Shema one shouldn’t say Shema without Tefilin. </ref> | ||
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# 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 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> | ||
# When one says the first pasuk of Kriyat Shema, one should instill in one's heart love of Hashem. <ref>Mishna Brurah 25:14 quotes the Sefer Charedim who says that just as one shouldn't say Shema without Tefillin, so too one shouldn't say the first Pasuk of Shema without instilling in one's heart love of Hashem as the pasuk speaks about the command to love Hashem.</ref> | # When one says the first pasuk of Kriyat Shema, one should instill in one's heart love of Hashem. <ref>Mishna Brurah 25:14 quotes the Sefer Charedim who says that just as one shouldn't say Shema without Tefillin, so too one shouldn't say the first Pasuk of Shema without instilling in one's heart love of Hashem as the pasuk speaks about the command to love Hashem.</ref> | ||
# One should read Kriyat Shema with the tune of Torah reading. Such 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. | # One should read Kriyat Shema with the tune of Torah reading. Such 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. This is also the opinion of 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> | ||
# Ideally one should enunciate each letter clearly, but if one didn't, he nevertheless fulfilled his obligation. <ref> Shulchan Aruch 62:1. Mishna Brurah 62:2 writes that the reward for being careful in this is that gehenom will be cooled down for you. </ref> | # Ideally one should enunciate each letter clearly, but if one didn't, he nevertheless fulfilled his obligation. <ref> Shulchan Aruch 62:1. Mishna Brurah 62:2 writes that the reward for being careful in this is that gehenom will be cooled down for you. </ref> | ||
# One should be particularly careful that if the last letter of one word and the first letter of the next work, like bichol livavicha or vaavaditem miheira, to pronounce clearly that it is two different words. <ref> Shulchan Aruch 61:20 based on gemara berachot 15. Mishna Brurah 61:33 adds that one shouldn't pause for too long because there is a makaf (hyphen), meaning that it is supposed to be pronounced together. </ref> One should also be careful when the last letter of a word in mem and the first letter of the next word is an aleph like uzichartem et, that he doesn't make it sound like the mem belongs to the next word and he is saying met. <ref> Shulchan Aruch 61:21. Mishna Brurah 61:34 extends this to any situation where the mem and the alef are next to each other even when it will not sound like he is saying met, and also to whenever the aleph will get swallowed if you do not take a short pause. </ref> | # One should be particularly careful that if the last letter of one word and the first letter of the next work, like bichol livavicha or vaavaditem miheira, to pronounce clearly that it is two different words. <ref> Shulchan Aruch 61:20 based on gemara berachot 15. Mishna Brurah 61:33 adds that one shouldn't pause for too long because there is a makaf (hyphen), meaning that it is supposed to be pronounced together. </ref> One should also be careful when the last letter of a word in mem and the first letter of the next word is an aleph like uzichartem et, that he doesn't make it sound like the mem belongs to the next word and he is saying met. <ref> Shulchan Aruch 61:21. Mishna Brurah 61:34 extends this to any situation where the mem and the alef are next to each other even when it will not sound like he is saying met, and also to whenever the aleph will get swallowed if you do not take a short pause. </ref> | ||
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==Kavana one needs for Shema== | ==Kavana one needs for Shema== | ||
# Besides Kavana that one has to fulfill the positive Mitzvah to say Shema (since we hold [[Mitzvot need Kavana]]), one needs to understand what one is saying in the first pasuk of Shema because of the Kabalat Ol Malchut Shamayim (acceptance of yoke of heaven) and Yichud Hashem (knowing the Hashem is one). <Ref> Sh”t Rashba 1:344 writes that even though one needs Kavana by every mitzvah by Shema and [[Shemoneh Esrei]] one needs also to think about the words. | # Besides Kavana that one has to fulfill the positive Mitzvah to say Shema (since we hold [[Mitzvot need Kavana]]), one needs to understand what one is saying in the first pasuk of Shema because of the Kabalat Ol Malchut Shamayim (acceptance of yoke of heaven) and Yichud Hashem (knowing the Hashem is one). <Ref> Sh”t Rashba 1:344 writes that even though one needs Kavana by every mitzvah by Shema and [[Shemoneh Esrei]] one needs also to think about the words. This is also the opinion of S”A 60:5 </ref> However, in the rest of Shema one only needs Kavana to say the words (not to be Metasek, accidentally doing the action). <Ref> Raah (Brachot 2e) writes that there’s three levels of Kavana; first is not to be Metasek to intend to do the action of the mitzvah such as reading the words of Shema even if his intention is to check that it’s written correctly, then second is Kavana to fulfill every mitzvah, and the third Kavana is to intend every word for Hashem as one is able. This is quoted by Sefer Hashlama, Sefer Meorot, Rav Avraham Alashvili, Shitah Mekubeset, Ritva all found on Brachot 13a, and Avudraham (Siddur Kol Hashana). S”A 60:5 rules that the first Kavana is sufficient for the rest of Shema and the third level of Kavana is needed for the first pasuk of Shema. This is also the opinion of many Achronim including Sh”t Radvaz 4:1094, Magan Avrham 60:4, Pri Chadash 60:5, Eliyah Raba 60:3, Pri Megadim A”A 60:4, Shulchan Aruch HaRav 60:5 and Halacha Brurah 60:17. </ref> | ||
==Sources== | ==Sources== | ||
<references/> | <references/> | ||
