16,374
edits
Kriyat Shema: Difference between revisions
From Halachipedia
→Kavana one needs for Shema
| Line 77: | Line 77: | ||
==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 [[Shmoneh 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> | # 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 [[Shmoneh 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> | ||
==Doing Activities During Shema== | |||
# It is forbidden to walk while saying the first pasuk of Shema and baruch shem kavod.<ref>Brachot 13b, Shulchan Aruch 63:3, Mishna Brurah 63:10</ref> Some are strict not to walk while saying the first pasuk until after Al Livavecha.<ref>Mishna Brurah 63:10</ref> | |||
# It is forbidden to do any activity such as work and even signalling with one's eyes or fingers, or mouthing with one's lips while saying the first paragraph of Shema.<ref>Yoma 19b, Rif Brachot 9b, Shulchan Aruch 63:6</ref> | |||
==Interruptions in Shema== | |||
# In the middle of a paragraph one can interrupt to greet someone who deserves fear such as a father or rebbe, and respond to a greeting of someone who deserves respect such as a Talmid Chacham and all the more so someone who deserves fear.<ref>Rabbi Yehuda in Brachot 13a, Rif Brachot 7b, Rosh Brachot 2:5, Rambam Kriyat Shema 2:16, Shulchan Aruch 66:1</ref> | |||
# In between paragraphs one can interrupt to greet someone who deserves respect or fear and respond to the greeting of anyone.<ref>Rabbi Yehuda in Brachot 13a, Rif Brachot 7b, Rosh Brachot 2:5, Rambam Kriyat Shema 2:15, Shulchan Aruch 66:1</ref> | |||
# Even in the middle of a pasuk one should interrupt Shema for answering Kaddish, Kedusha, Barchu, and Bowing and saying Modim Anachnu Lach at Modim Derabbanan. <ref>Tosfot Brachot 13b s.v. shoel writes that it is permitted to interrupt Shema with Kaddish and Kedusha since it is greater than the importance of greeting someone of kavod. Rosh Brachot 2:5 agrees but quotes the Maharam who argues. He extends it to Barchu as well. Rabbenu Yonah Brachot 7b s.v. Rabbi Yehuda agrees with Tosfot and extends it to bowing during Modim derabbanan and just saying the word Modim. Bet Yosef 66:3 cites the Avudraham who quotes a dispute whether one should say the word Modim or all of Modim derabbanan in middle of Shema. Shulchan Aruch 66:3 rules like the Tosfot, Rosh, and Rabbenu Yonah. Magen Avraham 66:6 adds that answering Modim Derabbanan means answering with the words Modim Anachu Lach.</ref> | |||
# Kaddish is only answered until d'amiran b'alma which for Ashkenazim is the third point of answering Amen and for Sephardim it is the fifth. One shouldn't answer Titkabel, Yehey Shelama, or Oseh Shalom one shouldn't answer Amen since those are only a minhag.<ref>Mishna Brurah 66:17, Yalkut Yosef 66:1</ref> | |||
# Amen yehey shemey rabba is answered until the words "leolam uleolmey olmaya". Sephardim continue with the word Yitbarach and between paragraphs of Shema if they heard Kaddish they would even answer until "d'amiran b'alma".<ref>Mishna Brurah 66:17, Yalkut Yosef 66:1</ref> | |||
# When interrupting for Kedusha one should only interrupt for the pesukim Kadosh Kadosh and Baruch Hashem and no more.<ref>Mishna Brurah 66:17, Yalkut Yosef 66:2</ref> | |||
# If someone hears thunder in the middle of Shema he shouldn't interrupt to recite the [[bracha on thunder]] unless he is between the paragraphs.<ref>Mishna Brurah 66:19 writes that it is a dispute whether one can recite the bracha on thunder in middle of Shema but he concludes that the Chayei Adama says that one can only do so if one is between the paragraphs. Yalkut Yosef 66:2 agrees with the Chayei Adam.</ref> | |||
# One shouldn't interrupt Shema for the 13 Middot of Vayavor. One shouldn't interrupt Shema to say the pasuk of Vezot Hatorah during Hagbah but one can look at the Sefer Torah and think about the pasuk.<ref>Yalkut Yosef 66:2</ref> | |||
# According to Ashkenazim if someone is called up for an aliya in middle of Shema he can take it but he shouldn't read along with the baal koreh or ask for a mi sheberach. According to Sephardim he shouldn't take the aliya.<ref>Shulchan Aruch 66:4 writes that if someone is called up for an aliya in middle of Shema he shouldn't interrupt to take the aliyah. He is based on the Rashba 1:185. However, the Mishna Brurah 66:26 writes that Ashkenazim hold that oen can take the aliya but he shouldn't read along with the baal koreh and obviously shouldn't ask for a mi sheberach. Yalkut Yosef 66:5 writes that he shouldn't take the aliya even if he's the only kohen rather he should leave the room.</ref> | |||
# If he is the only one who knows how to be the baal koreh he can do so even in middle of Shema.<Ref>Mishna Brurah 66:26, Yalkut Yosef 66:5</ref> | |||
# In the middle of the first pasuk of Shema and Baruch Shem he should not make any interruption.<ref>Shulchan Aruch 66:1</ref> | |||
==Position for Kriyat Shema== | ==Position for Kriyat Shema== | ||
# Generally, it is proper to sit for Shema.<ref>Hagahot Maimoniyot (Kriyat Shema 2:3) writes that it is best to sit for Shema. Darkei Moshe 63:2 cites this. Kaf Hachaim 63:6 writes that based on Kabbalah it is best to sit for Shema. Yafeh Lelev 63:2 and Kaf Hachaim cite some midrashim that point to the fact that it is fitting to sit for Shema. [http://www.schechter.ac.il/schechter/ShirHashirim/min_50.pdf Midrash Chazit on Shir Hashirim 2:9, p. 46] writes that as a reward for the fact that Avraham was ready to serve the guests Hashem told him to sit and He would reside over Avraham, so too when we say Shema we can sit while Hashem's presences rests above us. However, see Halacha Brurah 63:3 in the footnote where he cites the practice of the Chatom Sofer to stand for all of davening from Baruch She’amar through Shemona Esrei since in his opinion it was more respectful.</ref> | # Generally, it is proper to sit for Shema.<ref>Hagahot Maimoniyot (Kriyat Shema 2:3) writes that it is best to sit for Shema. Darkei Moshe 63:2 cites this. Kaf Hachaim 63:6 writes that based on Kabbalah it is best to sit for Shema. Yafeh Lelev 63:2 and Kaf Hachaim cite some midrashim that point to the fact that it is fitting to sit for Shema. [http://www.schechter.ac.il/schechter/ShirHashirim/min_50.pdf Midrash Chazit on Shir Hashirim 2:9, p. 46] writes that as a reward for the fact that Avraham was ready to serve the guests Hashem told him to sit and He would reside over Avraham, so too when we say Shema we can sit while Hashem's presences rests above us. However, see Halacha Brurah 63:3 in the footnote where he cites the practice of the Chatom Sofer to stand for all of davening from Baruch She’amar through Shemona Esrei since in his opinion it was more respectful.</ref> | ||
