Kitsur Shulchan Aruch

Kitsur Shulchan Aruch

Kitsur Shulchan Aruch 17 reading "Shema" Laws

1. Start time of the morning reading the "Shema" - the same as the beginning of the casting time of tefillin (above, chapter 10, paragraph 2). And reading the "Shema" is continuing up to a quarter of the day, whether it is long or short day. And the day is the time from the appearance of light before dawn zvezd1 exit. And the best way to fulfill this commandment - to read the "Shema" as do loving commandments, which I have tried to start reading the "Shema", shortly before the first rays of the sun to finish reading "Shema" and her blessing simultaneously with the appearance of the first rays of the sun, and immediately after the "Shema" start "Shmone Esre". And to those who are able to arrange that promised a very large reward. And in any case, should be very carefully monitored so as not to be late to read the "Shema" before the expiration of the first quarter of the day, especially in summer, when in our country the days are very long, and sometimes ending reading "Shema" time begins even before seven o'clock in the morning. But, nevertheless, if it so happens that the person was late reading "Shema" on time, he can still read the "Shema" with all its blessings, until after the third day. But after the third day he was already forbidden to say blagosloveniya2, and he shall read only the very "Shema"; it is possible to do the whole Day 3 (and some say that the blessings can be spoken all day).

2. "Shema" can be read both sitting and standing. If a person started reading "Shema" sitting, stand up to him is prohibited. But it is forbidden to read the "Shema" lying. And if at the time of reading the "Shema" he is, let him turn completely to the side and read tak4. If a person is not dangerous ill and it would be hard to lay completely on his side, he should at least turn a little to the side.

3. Before you start reading the "Shema", a person should think about what he is going to fulfill the commandment reading "Shema," given to him by the Holy One, blessed be He; and, uttering a verse: "Hear, O Israel ...", he must think about the meaning of this verse: "Hear O Israel, Gd, who is our Gd - is the Gd that one, the one and only in heaven and on the ground". And let stretch the sound "s" in the word "Echad" ( "one") 5, to have time to think about what the Holy One, blessed be He reigns in heaven and on earth. And the sound of "e" in the word "echad" should also be able to temporarily extend, so to have time to think about what the Holy One, blessed be He, the only one in his world, and that He has power over all four cardinal points. But we should not pull the sound longer than necessary for the thought. And care must be taken not to spoil the sound of the word "echad" prolongation of sounds, as some people still spoil it: some get "echo-hell", and some - "e-Echad". And it is better not to renew any sounds than to extend and spoil this sound of the word. And it is the custom to say the verse: "Hear, O Israel ..." a loud voice, to arouse attention. And at the time of pronouncing it put his right hand over his eyes. After the verse: "Hear, O Israel ..." uttered, make a small pause and say: "Blessed is the kingdom of His glorious name for ever and ever," whispered (except Yom Kippur). And, saying this phrase should also think about the values of the spoken words.

4. After this sentence, pause briefly, then says, "And you shall love the L-rd ... '. And also after the passage in front of the passage: "And it shall be, if you will obey ...", you need to take a little break. And well before the passage: "And the Lord said to Moses, ..." need a little break. And saying passage: "And the Lord said to Moses, ...", should be borne in mind that beareth performs demanding commandment to remember the exodus from Egypt.

5. It is necessary to read the "Shema" very accurate, thoroughly tested on the Siddur. And the reader should hear what he says. And he must take care not to put "Dagesh" (the sign, changing the utterance of certain consonants to "occlusive." - pens) where it should be, or not to skip it there, where it should be. And let pauses in every place where there is a vertical line in the siddur. And behind all this you need to follow, and when pronouncing psukim de-Zimra. And be very careful to say the letter "ayin" in the word "nishba" ( "sworn"), in order not heard, that this word instead of the end "ayin" is "hey" and then you get the word "captured". And as the letter "Zain" in the words "tizkeru" and "have-zhartem" ( "remember") must be carefully select to not we heard these words, instead of the letter "Zain" letter "syn" (and then get "tiskeru", " y-skhartem "," hire ").

6. reads "Shema" shall serve no signs no eyes, no mouth, and does not indicate that a finger. But if it is necessary to perform the commandments, we can send a signal during the second reading of the passage.

7. Before you start reading the "Shema" prayer when says: "Gather us from the four corners of the earth ..." he takes tzitzit in his hand and holds them while reading the "Shema" on the left hand between the ring finger and little finger, opposite the heart; and when he reached the verse, "And the Lord said to Moses, ...", speaking about the tzitzit, he takes them well and right rukoy5 *. And, uttering the words: "... and seeing her ..." he applies the tzitzit to his eyes, he looks at them and kisses. And it is the custom to kiss the tzitzit every time pronouncing the word "tzitzit"; and hold them in your hand until you will say, "... and welcome always ..." and at that moment to kiss them and let go.

8. uttered the words: "I am the L-rd, your Gd" should immediately add the word "true" without making any interruption. And also Hazan completes the "Shema" same obrazom6, and then again repeats: "The L-rd, your Gd - is true." And everyone should listen carefully to these three words (in Hebrew, your Gd - one word - Trans.), Spoken KHAZANOV because these three words are included in the 248 words "Shema", corresponding to two hundred and forty-eight bodies of the human body. And then everyone starts to read the blessing after the "Shema" with the words "... and certainly ...". But it is forbidden to say then again the word "true." And the one who is praying alone, let him utter before the verse "Hear, O Israel ..." the words: "Gd - the king of the faithful", these three words have brought the number of words in the "Shema" to two hundred and forty-eight.

9. If a man stopped in the middle of reading the "Shema" (that is, between "Hear, O Israel ..." and "... upon the earth" 7) because he was forced to do so, such as if he had come out of necessity, or if house were found excrement - then, if he had waited so long, that during this time "Shema" could say a whole, it must then repeat reading the "Shema" first.

10. If a person has read the "Shema", and then went into the synagogue and found that her community reads "Shema" - it should be read together with them "Shema" tselikom8 to avoid the impression that he does not want to take on the yoke of the kingdom of heaven, along with his companions; and for this he will receive a reward, both for the reading of verses from the Torah. And so he must do if he was in the synagogue, and says some prayers or scripture verses and came to a place where it can be interrupted. (What if he is in a place where it can not be interrupted - explained above). And if he has not read the "Shema", he also read in conjunction with the community, but at the time of reading should be borne in mind that this reading it is not going to fulfill its responsibility to read the "Shema", so that later he could read the "Shema" with blessings . And the same should act, hearing the community speaks with other passages, such as ashrei, Alain and so on, and let dazhe9 hymns speaks with them, so as not to separate themselves from the community.

1 This is the opinion of the "Magen Avraham". And according to a Gras - appearance of sun beam and before sunset.

2 And just decides MB. However, if he was forced by external circumstances, perhaps he is allowed to bless before noon.

3 The obligation to say a poem about the exodus from Egypt saved the day.

4 It's about a man who sleeps naked. But if he is dressed, let him stand and read.

5 Some people say that we should not extend "x", and have time to mentally say whatever is necessary pronouncing "e".

5 * And let him look at them. And it is also written in the manuscripts of the Arizal.

6 Such is the custom. And according to well-Gras, is not to be pronounced for the first time: "true".

7 MB says that "And the Lord said unto Moses ..." is not included here. (A "With Megadim" doubt on this score). If the middle of the blessings of "Shema" he made a long pause, during which it would be able to read all of the "... creates a light ..." to "... deliver Israel" must return to the beginning of the blessing that reading. If he did such a pause in the blessing after the "Shema", he returns to the verse: "Hear, O Israel ...".

8 This is the opinion and Gras. And according to the "Shulchan Aruch", according to the letter of the law, he should read only the first verse and the words: "Blessed be the Name ...", but it is better to read the whole thing.

9 This example is not given in MB. (And, apparently, the source is in the human mind, which prays with the community).

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