6069 —הבהרות על קריאת שמע ומנהגי תפילת ערבית

On the 21st of Shevat, 5718.

I acknowledge receipt of your letter from Parshas Va'era with its enclosure. Surely, in the meantime you have received my previous letter, which apparently was written in response to your suggestion in your last letter. Regarding what you wrote about Kriyas Shema, about completing the number of 248 words, and especially your conclusion referencing what is written on this subject in Kriyas Shema al HaMitah (bedtime Shema), where it seems there was some inaccuracy, I hasten to correct this based on what I found in my notes and as copied also in Hayom Yom for the 28th of Adar. The wording is: In Kriyas Shema al HaMitah, at the end of the three paragraphs one says the word 'Emes.' And there on the 17th of Iyar: In Kriyas Shema that some say in the morning—before prayer—in order to fulfill their obligation for Shema at its proper time, they also repeat three words and conclude with 'Emes.' In Kriyas Shema said with Tefillin of Rabbeinu Tam and Shma al HaMitah (bedtime Shema), one does not repeat but does say 'Emes.' And regarding what you wrote about Kriyas Shema al HaMitah that one says also 'Emes,' this comes to negate those who interpret what is written in the Siddur of Admor Hazaken for Kriyas Shema al HaMitah—'Shema Yisrael until the end of all three paragraphs'—as excluding 'Emes.' That is not its meaning; rather, he means that all three paragraphs should be said. As for completing the count of 248 words in Kriyas Shema al HaMitah, I did not hear explicitly, but it seems our people follow what is written in Shaar HaKolel on the Siddur chapter 36 section 4—to repeat the words 'Ani Hashem Elokeichem.'

Regarding what you wrote about 'Yoshev BeSeter' (Psalm 91) in Kriyas Shema al HaMitah and changes in customs regarding this—it is somewhat surprising that you do not mention that the change is not only regarding how it ends but also how it begins—for according to some opinions it begins from 'Vihi Noam.' As for your references: a) Sefer Chassidim has its own opinion here; according to him, Shir Shel Pegaim includes and begins with 'Hashem Mah Rabu Tzarai,' and see Beris Olam's glosses on Sefer Chassidim—which are based on Yerushalmi Shabbos and end of Eruvin. b) In general—it is puzzling and seemingly found nowhere—that a chapter from Tanach would be referred to by a title when only part of it is meant rather than all; as above regarding Shir Shel Pegaim where only part of the psalm is intended. And in Ataras Zekeinim—section 295—from Tzror HaMor Vayikra—it clearly implies that the entire psalm is Shir Shel Pegaim (even including 'Vihi Noam?!'). c) Regarding those who finish at 'Meonecha,' it can be said that even according to them it must go until 'Machsi,' but following our Sages' rule that any verse not completed etc., they finish out the verse. But we do not increase disputes.

In any case, one should consider what is practiced on Motzaei Shabbos—for all opinions—to recite all of Psalm Yoshev BeSeter until its end; according to Zohar part I 14b—and see Mateh Moshe—the reason being that then is an appropriate time to say Shir Shel Pegaim. Why should this differ from Kriyas Shema al HaMitah? Although obviously there are additional reasons for saying this psalm on Motzaei Shabbos—besides Zohar's reason—and because of these reasons one says the entire psalm. It is already known what Tur brings—cited by Magen Avraham—section 295 and Machatzis Hashekel there—that the whole psalm (which has 136 words) brings blessing; for this reason they also repeat the verse 'Orech Yamim,' but then one must also say 'Vihi Noam' as explained there. But Ataras Zekeinim above gives as reason because it is Shir Shel Pegaim.

Summary

The Rebbe clarifies details regarding reciting Shema at bedtime—including whether to say "Emes"—and discusses varying customs about Psalm 91's recitation. He emphasizes following established sources while noting differences among authorities and encourages careful adherence to tradition.