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Hilchos Krias Shema

1206. The latest time to say Krias Shema in the morning (M'dioraysoh, according to the ruling of all Poskim) is three hours into the day (using the system of Sha'ah Zmaniyos - i.e. dividing the day into 12 equal hours). Shulchan Aruch w/Mishnah Berurah 58:1, Halichos Shlomo Kisvei Yad 11

 

1207. [Most calendars list two times for the end of Z'man Krias Shema.] According to the Magen Avraham we count the hours of the day beginning from Amud Hashachar (dawn), and according to the Gr'a and Ba'al Hatanya we count from Netz Hachama (sunrise) resulting in a later time to say Krias Shema. Shulchan Aruch w/Mishnah Berurah 58:1 MB4

 

1208. One should be very diligent in making sure to recite Krias Shema each morning and evening before the end of the proper z'man. The Gemara in Mes. Chagigah says regarding one who fails to say Shema in its proper time: "Meuvas Shelo Yuchal Liskon" - A transgression that cannot be corrected. Shulchan Aruch w/Mishnah Berurah 58, Mes. Chagigah 9a, Piskei Tshuvos 58:1

 

1209. This very harsh description is only found in Chazal regarding three things; One who sins with an illicit woman resulting in the birth of a Mamzer; One who separates himself from Torah; and One who fails to recite Shema on time. S'U Kinyan Torah 7:7

 

1210. One should be very diligent in making sure to recite Krias Shema each morning and evening, before the end of the proper z'man. In Avos D'Rebbi Nosson it says regarding one who fails to recite Shema in its proper time: "Motzie es Hodom Min Haolom" - It takes a person from this world. Avos D'Rebbi Nosson 21

 

1211. The Gemara is Mes. Shabbos says that the Beis Hamikdash was destroyed because they failed to recite Shema [Morning and Evening] in its proper time. Mes. Shabbos 119b - see Maharsha

 

1212. One should be very diligent in making sure to recite Krias Shema each morning and evening, before the end of the proper z'man.  The Tikkunei Zohar says that one who does not recite Shema in its proper time shows that he has no embarrassment before Hashem, and that he is a Mechutzaf - an insolent/arrogant person. Tikkunei Zohar Tikkun 6

 

1213. The Tikkunei Zohar says that Blessings from Above are withheld from one who fails to recite Shema in its proper time. Tikkunei Zohar Tikkun 21

 

1214. One should be very diligent in making sure to recite Krias Shema each morning and evening, before the end of the proper z'man. The Zohar states that one who fails to recite Shema in its proper time is considered to be excommunicated by Heaven for that day, and his Teffilos [that day] are not listened to. Zohar Par. Balak 186

 

1215. One who fails to recite Shema timely is akin to one who was called to testify and refused to do so, and he is subject to punishment by the heavenly court. Derech Pikudecho Mitzvah 37 - Machshavah 7

 

1216. One should be very diligent in making sure to recite Krias Shema each morning and evening, before the end of the proper z'man. The Gemara in Mes. Berachos states that reciting Shema in its proper time is greater than toiling in Torah. Mes. Berachos 10b

 

1217. The Midrash Rabbah states that reciting Shema in its proper time is greater than 1000 Korbanos (sacrifices) sacrificed by a fool on the Mizbeach (alter). Midrash Rabbah Koheles 4:18

 

1218. One who is traveling on an airplane calculates the correct time for Krias Shema (and Tefillah) based upon the time at the ground over which one is flying. Igros Moshe OC:3:96, Bein Hashmoshos L'Rav Yechiel Michel Tukatchinsky pg95, see also Tshuvos V'Hanhagos 4:24

 

1219. If one recited Krias Shema (or davened Shachris) and then flew on an airplane towards an earlier time zone where the sun has not yet risen for that day, one does not become obligated to recite Shema (or Tefillah) a second time when the sun rises as one flies through that location. Piskay Tshuvah 252 citing the Imrei Emes, Piskei Tshuvos 58:4

 

1220. If the end of Z'man Krias Shema in the morning is near, one should not delay saying Krias Shema until one has put on tallis and/or tefillin. Rather, one should say Shema first to be sure to complete it timely, and put on tallis and/or tefillin afterwards. Shulchan Aruch w/Mishnah Berurah 58:1 MB5

 

1221. On the other hand, if one has enough time to put on one's tefillin and still recite Shema before the end of z'man Krias Shema, one should preferably do so. Shulchan Aruch w/Mishnah Berurah 58:1 MB5

 

1222. Traveling to parts of the world where the sun does not rise and set each day for several months during the year creates many difficult shailos relating to z'man Krias Shema and Tefillah each day. Thus, many Poskim advised that it is best for one to avoid traveling to those places. Chazon Ish cited in Kreinah D'Igrasa 2:90, Piskei Tshuvos 58:4 fn44

 

[There are several areas in the world that experience no daily sunrise and sunset for several months. A) Areas north of the Arctic Circle, including portions of; Alaska, Yukon and Northern Territories of Canada, Russia, Norway, Sweden, Finland, Iceland and Greenland, and B) Areas south of the Antarctic Circle. The land mass is known as Antarctica and portions of it are claimed by Australia, and New Zealand. There is no permanent human population south of the Antarctic Circle. There are, however, several Antarctic research centers from various nations that are inhabited by rotating teams of scientists.]

 

1223. Nevertheless, one may travel to these locations if necessary for one's Parnassah or to avoid a monetary loss. In such instance one should ask a competent Rov as to the best way to fulfill the daily mitzvos of Shema and Tefillah despite the lack of sunrise and sunset. S'U V'Shav V'Rapeh 2:1, Piskei Tshuvos 58:4 fn44

 

1224. One should not delay saying Krias Shema and possibly miss the z'man Krias Shema in order to daven Shema B'tzibbur. Rather, one should say Krias Shema before davening, and repeat it with the Tzibbur. Shulchan Aruch w/Mishnah Berurah 58:1 MB5

 

1225. One should be particularly careful on Shabbos and Yom Tov to recite Shema on time because many minyanim/shuls do not make the z'man Krias Shema due to the later start time. Shulchan Aruch w/Mishnah Berurah 58:1 MB5

 

1226. The Shulchan Aruch states that the best way to perform the mitzvah of Krias Shema is to recite it just before Netz Hachamah (sunrise) so that one can immediately follow with Shmona Esrei at the Netz (knows as Kivasikin). Shulchan Aruch w/Mishnah Berurah 58:1

 

1227. One who does so will 'reap great reward', and one is assured to be a "Ben Olam Habah", and will not be harmed all of that day. Shulchan Aruch w/Mishnah Berurah 58:1 MB8

 

1228. If one has a choice between davening K'vasikin (i.e. reciting Shema just before sunrise and beginning Shmona Esrei at sunrise) with a minyan that davens quickly (which does not allow one to concentrate properly), or davening with a minyan that begins later, but davens at a slower pace (allowing one to better concentrate on one's tefillah), one should choose the minyan that allows one to daven with better kavannah/concentration. S'U Oz Nidbiru 14:38, see also Shaarei Halacha U'minhag 43, SA 58:1, Piskei Tshuvos 58:6

 

1229. The reason is because the most important factor in proper Tefillah is Kavannah / concentration on what one is saying (which is a biblical obligation derived from the possuk 'Uleovdo bechol levavichem' - 'and to serve him with all your heart'. S'U Oz Nidbiru 14:38, see also Shaarei Halacha U'minhag 43, SA 58:1, Piskei Tshuvos 58:6

 

1230. One should not cancel or curtail (private) Torah study for the benefit of davening K'vasikin (i.e. reciting Shema just before sunrise and beginning Shmona Esrei at sunrise), and certainly a public shiur should not be canceled or shortened for the sake of davening K'vasikin. Halichos Shlomo (R' Shlomo Zalmen Auerbach) 5:56, Leket Hakemach Hachodosh 107, S'U Kinyan Hatorah 4:6, Piskei Tshuvos 58:6

 

1231. One should rather daven with Tefillin in a later minyan, than daven with a K'vasikin minyan without Tefillin (unless one regularly davens K'vasikin and it happens that on a particular day he is unable to daven with a K'vasikin minyan with Tefillin - in which case he may daven K'vasikin without Tefillin). Biur Halacha 58:1, Piskei Tshuvos 58:6

 

1232. One should rather daven with a minyan, than daven K'vasikin (i.e. reciting Shema just before sunrise and beginning Shmona Esrei at sunrise) without a minyan, (unless one regularly davens K'vasikin and it happens that on a particular day he is unable to daven with a K'vasikin minyan - in which case he may daven without a minyan, K'vasikin). Biur Halacha 58:1, Maaseh Rav L'Gr"a 25, S'U Pri Yitzchak 1, Minchas Itzchok 3:71, Piskei Tshuvos 58:6

 

1233. If one regularly davens K'vasikin only on certain special days (e.g. each erev Rosh Chodesh) and it happens that on a particular day that he usually davens K'vasikin he is unable to daven with a K'vasikin minyan, one may daven K'vasikin, without a minyan. Halichos Shlomo (R' Shlomo Zalmen Auerbach) 5:17, Piskei Tshuvos 58:6 fn65

 

1234. If one regularly davens K'vasikin (i.e. reciting Shema just before sunrise and beginning Shmona Esrei at sunrise) and wishes to give up the practice (e.g. because it is making difficult to study as much Torah as he would like to) one must consult with a Rov because Hatoras Nidarim (annulment of a vow) may be required. Piskei Tshuvos 58:6

 

1235. If one will be unable to say Krias Shema at the proper time (e.g. one is traveling, or undergoing surgery c'v) one may Bidieved recite Shema as early as Amud Hashachar (dawn). However, if one will be able to say it any time before the end of zman krias Shema, one should preferably wait to say it later, at its proper time. Shulchan Aruch w/Mishnah Berurah 58:3

 

1236. If one recited Shema too early, before the zman (i.e. after dawn, but before Mi'Sheyakir) even if one was not an 'Oness" (i.e. one did not have cause to say it earlier than the zman, one need not repeat Shema, and one was yotze the mitzvah bidieved. Shulchan Aruch w/Mishnah Berurah 58:4

 

1237. However, one may not use this heter regularly (e.g. according the Mishnah Berurah, more than once a month). If one regularly says Shema before the zman one is not yotze, even Bidieved, unless one has no other possibility in fulfilling the mitzvah properly. Shulchan Aruch w/Mishnah Berurah 58:4

 

Hilchos Purim 1238 -  1284

Hilchos Pesach 1285 - 1321

Hilchos Sefira 1322 - 1357

Hilchos Shavuos 1358 - 1383

  

1384. If one realized after Amud Hashachar (dawn) but before Netz Hachamah (sunrise) that one neglected to say the evening Shema (usually said at Maariv), one should say the evening Shema at that time. Shulchan Aruch w/Mishnah Berurah 58:5

 

1385. However, (even) one (who usually davens K'vasikin) should not then say the morning Shema at that same time, because one has (by virtue of having said the evening Shema) considered that time to still be night, and thus inappropriate to say the morning Shema. Shulchan Aruch w/Mishnah Berurah 58:5

 

[Nevertheless, Bidieved, (if one will be unable to say the morning Shema after sunrise), one may rely on those Poskim who permit one to say the morning Shema after the z'man of Misheyakir (if one said the evening Shema before z'man Misheyakir - both of which are after dawn, but before sunrise), despite having said the evening Shema after dawn.] Pri Megadim 47: 3, Kaf Hachaim 58:21, Igros Moshe OC:5:4, Shulchan Aruch Harav 58:9, Piskei Tshuvos 58:11

 

1386. If one did not say Krias Shema in the morning before the end of three hours into the day (which is the latest proper time to say it) one should say it during the fourth hour of the day with the berachos, but one will not get rewarded as if one has said it timely. Shulchan Aruch w/Mishnah Berurah 58:6

 

1387. If one was unable to say Shema before the end of four hours into the day (e.g. one was sick) one may rely on the opinions that permit one to say Shema with the berachos until Chatzos. Biur Halacha 58:6, Piskei Tshuvos 58:12

 

1388. There are however some Poskim who follow the ruling of the Rambam, and permit one who was an Oness (unable), to say Shema all day with the berachos. Kitzur Shulchan Aruch 17:1, Pri Chodosh 58:7, M'kor Chaim 58:6, Piskei Tshuvos 58:12

 

1389. If one neglected to say Shema before the end of four hours into the day, there is a Machlokes Ha'Poskim;

 

         The Mishnah Berurah and Aruch Hashulchan rule that one should say Shema without the berachos;

         The Kaf Hachaim rules that one should say it with the berachos, but without the name of Hashem in the berachos until Chatzos (half of the day); and

         The K'tzos Hashulchan, R' Shloma Zalmen Auerbach, The Chasam Sofer, and many others rule that one may say it with the berachos until Chatzos.

 

Shulchan Aruch w/Mishnah Berurah 58:6, see Biur Halacha, Aruch Hashulchan 58:18, Kaf Hachaim 58:25, K'tzos Hashulchan 19:34, Halichos Shlomo 7:15, Piskei Tshuvos 58:12

 

 

1390. If one was unable  to daven or say Shema until Chatzos (half of the day) - [e.g. one was sick], one should say the Birchos Hashachar, Pisukei D'zimra (with the berachos), Shema without any berachos, and Sh'mona Esrei for Mincha, and then a 2nd Sh'mona Esrei as Tashlumin (payment) for the missed Shachris Sh'mona Esrei. Piskei Tshuvos 58:12

 

1391. Women who missed a Sh'mona Esrei may, if they wish, add a second Sh'mona Esrei as Tashlumin, at the next subsequent Tefillah, but they are not obligated to do so. Piskei Tshuvos 106:1

 

1392. If one missed the morning or evening Krias Shema unintentionally, one should say a Tashlumin (payment) for it by reciting an extra Krias Shema (without any berachos) after davening the next subsequent Krias Shema at Maariv or Shachris, as the case may be. Shulchan Aruch w/Mishnah Berurah 58:7, Piskei Tshuvos 58:13

 

1393. There is no Tashlumin possible for an intentionally missed Krias Shema, just as there is no Tashlumin for an intentionally missed Sh'mona Esrei. Shulchan Aruch w/Mishnah Berurah 58:7, Piskei Tshuvos 58:13

 

1394. One should sit for the berachos of Krias Shema (as well as for Shema) because the Kedusha in the beracha (i.e. Kadosh, Kadosh, Kadosh etc.) should be said while seated, and one should not sit down just at that moment. Shulchan Aruch w/Mishnah Berurah 59:3 MB12, see Ba'er Haitaiv  3

 

1395. One should say the Kedusha in a loud voice. Shulchan Aruch w/Mishnah Berurah 59:3

 

1396. One should not interrupt in middle of  Pesukei D'zimrah or Krias Shema (or birchos Krias Shema) to say the Kedusha of birchos Krias Shema (i.e. Kadosh, Kadosh, Kadosh etc.) with the Tzibbur. Piskei Tshuvos 59:4

 


 

1398. One should try to complete the beracha of Yotzer Or (and Hama'ariv Aravim at Maariv) before the Chazzan in order to be able to answer Amein after the beracha of the Chazzan, {and one may not answer Amein in middle of his own berecha of Yotzer Or.} Shulchan Aruch w/Mishnah Berurah 59:4

 

1399. However, the minhag of Sefardim (and some Ashkenazim as well) is to not answer Amein to this beracha of the Chazzan since it is an interruption of the birchos Krias Shema. Therefore, they try to complete the beracha with the Chazzan, in order to avoid a machlokes Rishonim if one may interrupt between Birchos Krias Shema to answer Amein. Kaf Hachaim 59:26,28, Piskei Tshuvos 59:5

 

1400. The minhag of Sefardim and many Ashkenazim (most nusach Sefard) is to complete the beracha of Habocher B'Amo Yisroel Be'ahavah with the Chazzan, in order to avoid a machlokes Rishonim if one may interrupt between Birchos Krias Shema to answer Amein. Shulchan Aruch w/Mishnah Berurah 59:4, 61:3, Kaf Hachaim 59:26,28, Piskei Tshuvos 59:5

 

1401. Some Ashkenazim however, do L'chatchila finish before the Chazzan, and answer Amein to the Chazzan's beracha which is the proper approach according to the Arizal. Shulchan Aruch w/Mishnah Berurah 59:4, 61:3, Hagahos Chasam Sofer, Shulchan Hatahor 60:2, Mishmeres Shalom Minhagim 11

 

1402. One does not say Boruch Hu U'voruch Shemo to the beracha of the Chazzan of Yotzer Or (or Hama'ariv Aravim at night), or Habocher B'Amo Yisroel Be'ahavah since one may not interrupt for a Boruch Hu U'voruch Shemo even between berachos of Krias Shema (or even during Pesukei D'zimrah). Shulchan Aruch w/Mishnah Berurah 59:4

 

1403. Even for those Ashkenazim who answer Amein to the Chazzan's Habocher B'Amo Yisroel Be'ahavah, one may not answer Amein to another beracha at that point. {There are certain things that one does interrupt for, which will be discussed shortly.} Shulchan Aruch w/Mishnah Berurah 59:4 MB25, Piskei Tshuvos 59:5

 

1404. One should interrupt the birchos Krias Shema as well as Krias Shema itself (except if one is in middle of the 1st Possuk of Shema) to respond with the 8 words of "Amein Yehei Sh'mei Rabbah etc." until "Al'maya" in Kaddish. Shulchan Aruch w/Mishnah Berurah  66:3, Piskei Tshuvos 59:5, 66:5

 

1405. However, for those who daven according to Nusach Arizal one should also interrupt to answer all of the first 5 Amein's of Kaddish, and extend the response of Amein Yhei Shemei Rabbah to include all the words one usually says for that response. Kaf Hachaim 66:23, Piskei Tshuvos 66:5

 

1406. One should interrupt the birchos Krias Shema as well as Krias Shema itself (except if one is in middle of the 1st Possuk of Shema) to respond to the Amein in Kaddish after "Da'amiran B'alma V'Imru Amein". Shulchan Aruch w/Mishnah Berurah  66:3, Piskei Tshuvos 59:5, 66:5

 

1407. One should not interrupt the birchos Krias Shema or Krias Shema itself to answer Amein to the last parts of a 'complete' Kaddish (i.e. Tiskabeil, Yehei Shelama, Oseh Sholom). Shulchan Aruch w/Mishnah Berurah  66:3, Piskei Tshuvos 59:5, 66:5

 

1408. One should interrupt the birchos Krias Shema as well as Krias Shema itself (except if one is in middle of the 1st Possuk of Shema) to stand and respond to Kedusha. (i.e. only for Kadosh Kadosh, and Boruch Kevod. But not for the beginning of Kedusha, or Yimloch, or any of the extra words added on Shabbos). Shulchan Aruch w/Mishnah Berurah  66:3, Piskei Tshuvos 59:5, 66:5

 

1409. However, for those who daven according to Nusach Arizal one should also interrupt to answer Yimloch. Kaf Hachaim 66:18, Piskei Tshuvos 66:5

 

1410. One should interrupt the birchos Krias Shema as well as Krias Shema itself (except if one is in middle of the 1st Possuk of Shema) to stand and respond to Borchu, including for a Borchu made by one who was called to the Torah. Shulchan Aruch w/Mishnah Berurah 66:3

 

1411. One should interrupt the birchos Krias Shema as well as Krias Shema itself (except if one is in middle of the 1st Possuk of Shema) to stand and respond to Modim of Chazoras Hashatz (i.e. the Chazzan's repetition of Sh'mona Esrei). But one should only say the first three words: "Modim Anachnu Loch". Shulchan Aruch w/Mishnah Berurah 66:3

 

1412. The minhag of Ashkenazim is to interrupt the birchos Krias Shema as well as Krias Shema itself (except if one is in middle of the 1st Possuk of Shema) to answer Amein to the beracha of the Chazzan's repetition of Shmona Esrei for two berachos; "Ho'el Hakodosh and "Shomei'ah Tefillah". Shulchan Aruch w/Mishnah Berurah 66:3, Piskei Tshuvos 66:6 

 

1413. The minhag of Sefardim is to not interrupt, for these berachos. Kaf Hachaim 66:23, Piskei Tshuvos 66:6

 

1414-1467 Hilchos 3 weeks/9 days/Tisha B'Av

1468-1542 Hilchos Chodesh Elul 5770

1543-1548 Hilchos Eruv Tavshilin

 

1549. One should interrupt the Birchos Krias Shema as well as Krias Shema itself (except if one is in middle of the 1st Possuk of Shema w/Boruch Shem Kivod etc.) to answer to the Borchu and Amein to both berachos made by one who was called to the Torah. Shulchan Aruch w/Mishnah Berurah 66:3, SA H'Rav 66:5, Kitzur SA 17:3, Piskei Tshuvos 66:6

 

1550. One should likewise interrupt for all the berachos made by one who is reading the Haftorah. SA H'Rav 66:5, Kitzur SA 17:3, Tehilla L'Dovis 66:3, Piskei Tshuvos 66:6

 

1551. One should interrupt the birchos Krias Shema as well as Krias Shema itself (except if one is in middle of the 1st Possuk of Shema w/Boruch Shem Kivod etc.) to answer Amein to the beracha made by the Kohanim when they begin blessing the congregation. Piskei Tshuvos 66:6

 

1552. If one goes to the bathroom during Krias Shema, one should wash, but not make the beracha of Asher Yotzar until after Shmona Esrei. Shulchan Aruch w/Mishnah Berurah 66:3 MB23, Piskei Tshuvos 66:7

 

1553. The minhag of Ashkenazim is that if one is between the Perakim (chapters) of birchos Krias Shema or Shema itself one should answer Amein (but not Boruch Hu Uvoruch Shemo) to all berachos and all parts of Kaddish to which one responds with Amein. Shulchan Aruch w/Mishnah Berurah 66:3MB23, Be'er Haitaiv 66:9, Kitzur SA 17:3, Piskei Tshuvos

 

1554. However, the minhag of Sefardim is that one should not interrupt, even between Perakim, even to answer Amein. Kaf Hachaim 66:23, Chida-Kesher Gadol 9:17, Ben Ish Cha Par. V'eirah 20, Piskei Tshuvos 66:6

 

1555. If one is called to the Torah while in middle of birchos Krias Shema or Shema itself, one should try to quickly end the Perek (chapter) and then go to the Aliyah L'Torah. If it will take too long to complete the Perek then one should interrupt and go up in middle of the Perek. {One must complete the possuk of Shema Yisroel w/Boruch Shem if that is where one is holding when called to the Torah}. Shulchan Aruch w/Mishnah Berurah 66:4MB26, Piskei Tshuvos 66:8

 

1556. However, the minhag of Sefardim is that one does not interrupt birchos Shema or Shema itself if one is called to the Torah. Rather, one must continue completing the berachos and Shema, and another person should take his place for the Aliyah L'Torah. Kaf Hachaim 66:26, Piskei Tshuvos 66:8

 

1557. If one was called to the Torah while in middle of Birchos Krias Shema or Shema itself, one should not read the Torah along with the Ba'al Koreh, and one should not converse with the Gabbai regarding making a Mi Shebeirach etc. Shulchan Aruch w/Mishnah Berurah 66:4MB26, Piskei Tshuvos 66:8

 

1558. If during the ensuing Mi Shebeirach the Gabbai forgot his name and asks him, one may respond. Shulchan Aruch w/Mishnah Berurah 66:4MB26, Piskei Tshuvos 66:8

 

1559. The Mishnah Berurah states that it is a Machlokes Haposkim as to whether one should interrupt in midddle of Krias Shema to make a beracha "oiveres"; that is, a beracha that one will be unable to make later on. Examples are: a beracha on seeing lightning, hearing thunder, or seeing a rainbow. The Mishnah Berurah does not give a definitive ruling. Shulchan Aruch w/Mishnah Berurah 66:3MB19

 

1560. Some poskim rule that one should make these berachos during Shema and state that one will get Schar (reward) for the mitzvah; (R' Akiva Eiger, the M'kor Chaim L'Chavas Yair, S'U Keren L'Dovid), while others rule that one should not interrupt Shema (Chayei Odom, Elya Rabbah, Likutei Maharich). Shulchan Aruch w/Mishnah Berurah 66:3MB19,Likutei Maharich Seder Birchos Krias Shema, Beis Boruch 20:28, Birur Halacha, S'U Keren L'Dovid OC12, S'U Yabia Omer 6:6, Piskei Tshuvos 66:7

 

1561. If one began to say a beracha "oiveres" during Shema; that is, a beracha that one will be unable to make later on, (Examples are: a beracha on seeing lightning, hearing thunder, or seeing a rainbow) and one has said the name of Hashem, one should complete the beracha, in reliance upon the Poskim who rule that one should say the beracha in middle of Shema L'chatchila. Piskei Tshuvos 66:7

 

1562. If one said the name of Hashem l'vatala (for naught) in middle of Shema, one should interrupt Shema to say "Boruch Shem K'vod Malchusoi L'Oilom Voed". Piskei Tshuvos 66:7

 

1563. One should not interrupt Shema (even between chapters) to say any of the following with the Tzibur: Hallel, 1st possuk of Shema, 13 middos, Aleinu, V'zos Hatorah (when the Torah is raised), B'rich Shemay.  Magen Avraham 422:6 - see MB there, MB 65:11, Chochmas Shlomo 65, Tehila L'Dovid 66:7, Piskei Tshuvos 134:14, 66:7

 

1564. Rather, when the Tzibur stands for any of these, one should stand with them and appear to be saying it with the Tzibbur, If the 1st possuk of Shema, one should cover his eyes as well even if one just said the possuk. Igros Moshe OC5:4, Kaf Hachaim 65:7, Piskei Tshuvos 66:7

 

1565. One may never interrupt (including even for Kaddish, Kedusha, or Borchu) between the words at the end of the third chapter of Shema (Vayomer); "Hashem Elokeichem" and the words "Emes V'yatziv". Shulchan Aruch w/Mishnah Berurah 66:5 MB28,29,30

 

1566. This is even stricter than when one is in middle of a chapter of Shema because the possuk says that "Hashem is Emes - Truth". If one interrupts between Hashem and Emes (and the word V'yatziv as well, because it also means Emes), it is as if one is denying that Hashem is Emes. Shulchan Aruch w/Mishnah Berurah 66:5 MB28,29,30

 

1567. One may not interrupt between the beracha of Go'al Yisroel and Shemona Esrei at Shachris even for Kaddish, Kedusha or Borchu. Shulchan Aruch w/Mishnah Berurah 66:9

 

1568. Rather, if one see that a Kaddish or Kedusha is coming up shortly, one should wait at "Shira Chadasha" and respond to the Kaddish, Kedusha or Borchu and then continue. Shulchan Aruch w/Mishnah Berurah 66:9

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Please use this link for a printable/downloadable checklist of 100 Berachos for Weekday and Shabbos (great for children too) : MeahBerachosLists 
 
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Of the 613 Mitzvos, there are Six Constant Mitzvos. Rather than requiring the performance of a certain action, these mitzvos are a state of being, of living with the reality of God's existence. The Six Constant Mitzvos are:   

* Believe there is a God.
* Don't believe in other gods.
* Believe God is one.
* Love God.
* Fear God.
* Don't be misled by your heart and eyes. 
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