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16:5 What we said about being allowed to make an interruption in the
middle of a section (only applies) to the (specific) things we
mentioned, and is not the law on the verses ''Hear O Israel''... and
''Blessed be the name of His glorious kingdom for ever and ever''. In
these (verses), it is forbidden to stop at any point. Even when greeted
by a king, one should not stop to answer him. 1 Between the (concluding
verse), ''I am the Lord your G-d'' and (the following blessing),
''True'', ''and firm'' one should also never stop, because this is a
verse from the Bible: 2 ''G-d, Your Lord, is true''. One does not stop
between ''your G-d'' and ''True'' and it is proper to be careful not to
break until after one says also the word ''firm''. (because also ''and
firm'' means truth.) and after this one can break as in other places in
the middle of a verse ( (In Talmudic times), the law (allowed one to
break) to greet someone or respond to another's greeting), at present,
(failure to respond to such a greeting) is not serious. So one should
not make a break for this (to greet someone or to respond) even between
the sections.
1) For by saying these verses, one accepts ''the yoke of G-d's kingdom.'' The Shulchan Aruch 66:2 and the later authorities allow a person to interrupt the saying of these verses only if he feels that his life is in danger. 2) Jeremiah 10:10 |
מה שאמרנו שמותר להפסיק באמצע הפרק לדברים שאמרנו אינו הדין בפסוק שמע ישראל וברוך שם כבוד מלכותו לעולם ועד כי בהם אסור להפסיק בכל ענין ואפילו המלך שואל בשלומו לא יפסיק להשיבו ובין אני ה' אלהיכם לאמת ויציב גם כן לא יפסיק כלל משום דכתיב בקרא ה' אלהים אמת לכך אין מפסיקין בין אלהיכם לאמת ונכון לזהר שלא להפסיק עד לאחר שאמר גם תיבת ויציב לפי שגם ויציב הוא לשון אמת ואחר כך יכול להפסיק כמו במקום אחר באמצע פרק דין לשאול בשלום ולהשיב שלום בזמן הזה אין מקפידין ואין להפסיק בזה אפילו בין הפרקים |
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17:1 The beginning of the time 1 to read the morning Shema is the same
as (the earliest) time (one may put on) tefillin. 2 Its time continues
up to one fourth of the day. whether the day is (in summer) long or (in
winter) short. The day (for this purpose) is considered as (lasting)
from dawn until the appearance (at night) of the stars. 3 The most
preferable way (to fulfilling) this mitzvah is to read it as the pious 4
(those who love the mitzvot). They would prepare to read it (the Shema)
shortly before the appearance of the sun, so that they could complete
the reading of the Shema and its blessings together with the appearance
of the sun and carry on from this to the Shemoneh Esreh. One who is able
to pay attention and do this, will receive great reward. However, at
least, one needs to be very careful not to be later in time than one
fourth of the day. In particular, in the summer days, when the day is
very long. In this country, sometimes, the latest time (for the Shema)
is before 7:00 a.m. 5 Nevertheless, after the event, if the time had
passed, it is allowed to read the Shema and its blessing until one third
of the day. However, after one third of the day, it is forbidden to say
the blessings, rather, one should read the Shema alone, (without
blessings) and even the whole day. (Other (authorities) say that also
the blessings can be said all the day.) 6
1) The Torah requires that the Shema be read within a specific time each day. 2) When it is sufficiently light to enable one to recognize an acquaintance at a short distance as explained above Ch. 10:2). 3) The Vilna Gaon and the Shulchan Aruch HaRav 443:4 subscribe to a more lenient opinion, which considers the day as the time between the appearance of the sun and sunset. According to this view, the latest time of the reading of the Shema in the morning is approximately an hour after that prescribed by the opinion quoted by the Kitzur Shulchan Aruch. We can take the period between the appearance and disappearance of the sun, sunrise and sunset, or between first light and the appearance of three medium size stars - which is a longer period. Now we divide this period into 12 equal parts and these are halachic hours. The one fourth and one third of the day discussed above is that fraction of the 12 parts. Similarly ''noon'' is not midday but is 6 parts of the halachic day period. 4) ''Vatikim'' means the enduring, trusty or strong - those with a long service to Hashem. We therefore have the ''Minyan Vatikim'' which is a morning minyan at the earliest possible time. 5) One who is unable to say the entire prayer service in time to read the Shema at the correct time should read the Shema before beginning his prayers. When he prays afterwards, he may, nevertheless, say the blessings for the Shema and the Shema within the prayer service. (See Ramah, Shulchan Aruch, Orach Chayim 58:4). 6) The Chatam Sofer and others allow one to say the blessings until noon. The Mishna Berurah (58; Biur Halachah) explains that if one was prevented from reading the Shema on time by factors beyond one's control, one may say the blessings until noon. |
התחלת זמן קריאת שמע של שחרית הוא כמו זמן תפילין ונמשך זמנה עד רביעית היום בין שהיום ארוך בין שהוא קצר ונחשב היום מן עלות השחר עד צאת הכוכבים ומצוה מן המובחר לקרות כותיקים המחבבים את המצות שהיו מכוונין לקרותה מעט קודם הנץ החמה כדי שיסיים קריאת שמע וברכותיה עם הנץ החמה ויסמוך לה התפלה ומי שיוכל לכוין לעשות כן שכרו מרובה מאד ועל כל פנים צריכין ליזהר מאד שלא לאחר הזמן מרביעית היום ובפרט בימות הקיץ כשהיום ארוך במדינתנו לפעמים סוף הזמן הוא קודם זיבען אוהר ומכל מקום בדיעבד אם עבר הזמן מותר לקרות קריאת שמע עם ברכותיה עד שליש היום אבל לאחר שליש היום אסור לומר הברכות אלא אומר קריאת שמע לבד ואפילו כל היום ויש אומרים דגם הברכות יכול לומר כל היום |
| 17:2 The Shema may be read either sitting or standing. If one was sitting, it is forbidden to be strict (to say the Shema while standing) and rise. However, it is forbidden to read (the Shema) while lying down. If one is already lying down, one should turn oneself to the side and read. If one is slightly sick and it is difficult for one to lie on the side, one is nevertheless obligated to lean oneself slightly to the side. | מותר לקרות קריאת שמע בין יושב בין עומד ואם היה יושב אסור להחמיר ילעמוד אבל אסור לקרות כשהוא שוכב ואם הוא שוכב כבר יטה את עצמו על צדו ממש ויקרא ואם הוא חולה קצת וקשה לו לשכב על צדו ממש מכל מקום מחויב להטות את עצמו קצת על צדו |
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