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Kriyat Shema: Difference between revisions
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# Even in extenuating circumstances one may not make a Bracha upon putting on [[Talit]] and [[Tefillin]] any time before [[MeSheyakir]]; rather one should put on [[Talit]] and [[Tefillin]] without a Bracha and after [[MeSheyakir]] has arrived one may make the [[Brachot]]. <Ref>Mishna Brurah 58:16, Halacha Brurah 58:9 </ref> | # Even in extenuating circumstances one may not make a Bracha upon putting on [[Talit]] and [[Tefillin]] any time before [[MeSheyakir]]; rather one should put on [[Talit]] and [[Tefillin]] without a Bracha and after [[MeSheyakir]] has arrived one may make the [[Brachot]]. <Ref>Mishna Brurah 58:16, Halacha Brurah 58:9 </ref> | ||
==Can one say Shema at [[Olot HaShachar]]?== | ==Can one say Shema at [[Olot HaShachar]]?== | ||
# 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 [[HaNetz]] 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 s.v. LeIyan Hafsaka), Ramban (Milchamot [[Brachot]]), and Talmidei Rabbenu Yonah (2b s.v. 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 s.v. 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 [[HaNetz]]. | # 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 [[HaNetz]] 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 s.v. LeIyan Hafsaka), Ramban (Milchamot [[Brachot]]), and Talmidei Rabbenu Yonah (2b s.v. 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 s.v. 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 [[HaNetz]]. Magen 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 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> | # 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> Magen 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 | # 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 Magen 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, Magen 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 Magen 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. This is also the opinion of 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. This is also the opinion of 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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# 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> | # 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 | ==The time of the Magen Avraham and Gra== | ||
# There’s a dispute of how to measure the day, some count the day from Olot Shachar until [[Tzet HaKochavim]] ( | # There’s a dispute of how to measure the day, some count the day from Olot Shachar until [[Tzet HaKochavim]] (Magen Avraham) and some count it from [[HaNetz]]/Zerichat Hashemesh until [[Shekiah]] (Gra). By Deoritta laws (including Kriyat 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, Magen 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, Magen Giborim (Shiltei Hagiborim 58:3), and Rav Poalim O”C 2:2. || Majority hold that we count from [[HaNetz]] 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, Hagahot Maimon, and Mordechai (Pri [[Chadash]] rejects his proofs), Shiltei Hagiborim on the Mordechai ([[Brachot]] 4:3) (as understood by Magen 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 Kriyat Shema one should follow the time of Magen Avraham. </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> | # 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> | ||
# 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> | # 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> | ||
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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. 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, | # 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, Magen 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/> | ||
[[Category:Prayer]] | [[Category:Prayer]] | ||
