007 - SHEMA YISRAEL - שמע ישראל

Laws of Shema – Laws of the Reading of the Shema

The reading of the Shema in the morning and in the evening is a Torah obligation.

The reading of the Shema contains three paragraphs: "Shema," "Vehayah," and "Vayomer."

The Shema consists of three Torah paragraphs: "Shema", "Vehoyoh", and "Vayomer"

Some say that only the first paragraph is a Torah obligation.

Some say only the first paragraph is a Torah obligation.

And some say that the second paragraph is also a Torah obligation.

Some say that also the second paragraph is a Torah obligation.

And some say that only the first verse, "Shema Yisrael," is a Torah obligation.

And some say that only the first verse which is “Shema Yisroel” is a Torah obligation.

A conscientious person should be stringent with himself, since it is a Torah matter, wherever these differing opinions make a practical difference.

A serious person should be stringent, where there is a practical difference between the above opinions, since this is a Torah matter.

The paragraph of tzitzis, which the Sages instituted in order to remember the exodus from Egypt, is according to all opinions of Rabbinic origin.

The third paragraph of Tzitzis, that was instituted by the Rabbis in order to mention the exodus from Egypt, is according to all opinions only a rabbinic ordinance.

["For it is a positive Torah commandment to remember the exodus from Egypt every day, by day and by night... and if one said any verse about the exodus from Egypt, or any halachah in which the exodus from Egypt is mentioned, he has fulfilled his Torah obligation."]

For by saying any verse of the exodus from Egypt, or any law in which the exodus from Egypt is mentioned, one has fulfilled the Torah obligation to mention the exodus from Egypt by day and by night.

(The time for the morning Shema) according to Torah law begins from dawn.

The earliest time for the reading of the morning Shema, from the Torah, is dawn.

[Dawn, which is the light that glimmers from the sun in the east, is the time it takes to walk four mil before sunrise.]

Dawn is the light that sparkles in the east. It precedes “Neitz Hachama” by the time it takes to walk four milin.

One who reads it before then has not fulfilled his Torah obligation.

One who reads the Morning Shema before dawn has not fulfilled his Torah obligation.

The Sages... instituted that one should not read it, initially, until... the day has become so light that one can see his fellow at a distance of four amos and recognize him — that is, someone he is somewhat familiar with.

The sages instituted that one should not read it until there is sufficient daylight to see his friend who is standing 4 amos distant and he could recognize him. The friend means someone whom he sees occasionally.

Its time extends until the end of three hours from dawn.

The time for the morning Shema extends until three hours after dawn.

In the Siddur [the Alter Rebbe] rules: until the end of three hours from sunrise.

In the Siddur the Alter Rebbe rules three hours after “Neitz Hachama”.

The time for reading the Shema is always the first quarter of the day, whether the day is long or short.

One quarter of the day will be the end of the time to read the morning Shema, whether the daytime is long or the day is short.

Regarding the time of the morning Shema, which is a quarter of the day, one must be very careful, especially in the summer, not to let the time pass, for it is earlier in the summer.

One must be very careful with the morning Shema, which one can only read until one quarter of the day, in summertime, so that he does not miss the time. For it is earlier in the summer.

Since not all clocks are truly accurate, and this is a doubt concerning a Torah law, and it is also not proper to cut it close, one must therefore take care to finish the reading of the Shema by the end of the seventh hour in the summer. (According to the calculation, this is three quarters of an hour before the end of the time for reading the Shema.)

Since not all clocks are accurate, and we are dealing with a doubt involving a Torah requirement, in addition it is not fitting to be so close, therefore one needs to be careful to conclude the reading of the Shema by the end of the seventh hour in the summer. (Based on the calculation it turns out to be ¾ of an hour before the real time).

It is proper... to read at least the first paragraph before sunrise.

It is proper to read at least the first paragraph before “neitz hachama”.

If he did not read it before sunrise, he should hasten to read it as quickly as he can, if he has tzitzis and tefillin. (And a congregation to pray with, and to join the blessing of redemption to the Amidah.)

One who has not read the morning Shema before “neitz hachama” should try and read it as soon as he is able to. Provided he has the tzitzis and tefillin (and a minyan he can daven with, and bringing “geulah” close to the “tefillah”).

One who is compelled by circumstances... may read it at home as soon as dawn has broken.

One who has no choice can read it as soon as dawn arrives.

If he read it as soon as dawn broke, even though he was not compelled, he has fulfilled his obligation.

If one read it as soon as dawn arrived, even if he had a choice, he fulfilled his obligation.

If he read it without its blessings, he should read it again in its proper time with its blessings.

If one read the Shema without its blessings, he should read it again with its blessings.

One who was compelled by circumstances and did not read the evening Shema at night... may read it after dawn has broken.

One who had no choice and did not read the night Shema can read it after dawn.

After dawn has broken, one cannot read the Shema twice, once for the night and once for the day.

After dawn one cannot read 2 Shemas, one for the night time and one for the day time.

If the third hour has passed and he has not read it, he may read it with its blessings throughout the fourth hour.

If three hours passed and he did not read the morning Shema, he can read it together with its blessings all of the fourth hour.

If the fourth hour has passed and he has not read it, he may no longer read it with its blessings.

(Some say that he may read it with its blessings the entire day.

But the primary view is the first opinion.)

If the fourth hour passed and he did not read it, he can no longer read it with its blessings. (Others say he can read it all day with its blessings. However the first opinion is the main one)

If he did not read it during the day... and likewise if he did not read the evening Shema... of this it is said, "That which is crooked cannot be made straight, etc."

If one did not read the day Shema or has not read the evening Shema, it cannot be made up. This is the meaning of the verse “That which is crooked cannot be made straight”.

From the outset one must take care to read all three paragraphs of the Shema with concentration, with awe and fear, with trembling and with sweat.

One must be precise in pronouncing its letters; if he read it without being precise, he has fulfilled his obligation – One needs to be particular with the letters of the Shema, however if one was not careful he fulfilled his obligation.

One may read it in any language... and he should take care to be precise... as in the Holy Tongue – One can read the Shema in any language, but one needs to be careful to say it accurately and be particular with each letter in the language he is using, just as when he is reciting it in Hebrew.

Provided that he understands the language – One must understand what he is saying when reciting the first verse of the Shema. (This is true even when reciting in Hebrew)

Up to here is the mitzvah of concentration; from here on (from the first verse onward) is the mitzvah of reading, and the mitzvah of reading can be fulfilled even if he does not understand the language.

After reading the first verse of “Shema Yisroel” with understanding, for the rest he fulfills his obligation even if he does not understand the language he is reading it in. (Shulchan Aruch of the Alter Rebbe, section 185, paragraph 2)

One must make his ears hear what he utters with his mouth; but if he did not make his ears hear, he has fulfilled his obligation, provided that he enunciated the words with his lips. But if he read it in his heart, he has not fulfilled his obligation, for thought is not like speech – One should hear the words of Shema he is expressing from his mouth. If he did not hear, he still fulfilled his obligation. Provided he expressed them with his lips. Reading it in your heart, without expressing them with your lips - does not satisfy your obligation.

Hear, O Israel, the L‑rd is our G‑d, the L‑rd is One.

The verse "Blessed be the name" is said in an undertone

Blessed be the name of the glory of His kingdom forever and ever.

You shall love the L‑rd your G‑d with all your heart, with all your soul, and with all your might.

And these words which I command you today shall be upon your heart.

You shall teach them thoroughly to your children, and you shall speak of them when you sit in your house and when you walk on the way, when you lie down and when you rise.

You shall bind them as a sign upon your hand, and they shall be as tefillin between your eyes.

And you shall write them upon the doorposts of your house and upon your gates.

And it will be, if you will diligently obey My commandments which I command you today, to love the L‑rd your G‑d and to serve Him with all your heart and with all your soul,

I will give the rain of your land

at its proper time, the early rain and the late rain, and you will gather in your grain, your wine and your oil.

And I will give grass in your field for your cattle, and you will eat and be satisfied.

Take care lest your heart be lured away, and you turn aside and serve other gods and bow down to them.

Then the anger of the L‑rd will flare up against you, and He will close the heavens so that there will be no rain and the earth will not yield its produce, and you will swiftly perish from the good land which the L‑rd gives you.

Therefore, place these words of Mine upon your heart and upon your soul, and bind them as a sign upon your hand, and they shall be as tefillin between your eyes.

You shall teach them to your children, to speak of them when you sit in your house and when you walk on the way, when you lie down and when you rise.

And you shall write them upon the doorposts of your house and upon your gates,

so that your days and the days of your children may be multiplied upon the land which the L‑rd swore to your fathers to give them, as long as the heavens are above the earth.

The L‑rd spoke to Moshe, saying:

Speak to the children of Israel and tell them to make for themselves tzitzis Kiss tzitzis on the corners of their garments throughout their generations, and to put on the tzitzis Kiss tzitzis of each corner a thread of blue.

They shall be to you as tzitzis Kiss tzitzis, and you shall look upon them and remember all the commandments of the L‑rd and fulfill them, and you will not follow after your heart and after your eyes, after which you go astray.

so that you will remember and fulfill all My commandments, and be holy to your G‑d.

I am the L‑rd your G‑d who brought you out of the land of Egypt to be your G‑d; I am the L‑rd your G‑d.

True. Kiss the tzitzis.

The whole congregation, when reading to themselves quietly, say "I am the L‑rd your G‑d, truth," and wait for the chazzan. The chazzan... customarily also says "truth" quietly, and then repeats aloud, "the L‑rd your G‑d is truth."

The community end with: “ani Hashem Elokeichem emes”, and they wait for the Chazzan. The Chazzan first says “ani Hashem Elokeichem emes” and then he repeats the words “Hashem Elokeichem emes”.

An individual praying by himself repeats the words "I am the L‑rd your G‑d."

When praying without a minyan say “ani Hashem Elokeichem” then repeat “ani Hashem Elokeichem” and say “emes”.