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    10 – The Proportional Hours and Their Corresponding Laws

    The time of Keriat Shema lasts for the first three hours of the day and the time of the Amidah for four hours. “Hours” refers to proportional hours. That is to say, the day is divided into twelve equal parts, and each part is called a “proportional hour.” In the summer, when the days are long, so are the hours, and in the winter when the days are short, the hours are short too.

    The question is: when do we begin to calculate the day? According to the Magen Avraham, the hours of the day are calculated according the hours of light. In other words, the calculation begins from amud hashachar and lasts until total darkness. However, according to the Gra, the calculation is based on the hours that the sun is visible, meaning from sunrise until sunset.[13]

    The time difference between amud hashachar and netz is approximately 72 minutes during the days of Nisan and Tishrei. Thus, according to the Magen Avraham, we begin calculating the three hours of the time of Keriat Shema 72 minutes before the time according to the Gra. Therefore, the last possible time to recite Keriat Shema and the Amidah according to the Magen Avraham is earlier. However, it is not 72 minutes earlier because every hour according to the Magen Avraham is longer, and that way it comes out that at the end of six hours we arrive at chatzot according to both calculations.[14]

    [13].The poskim who maintain that we calculate from amud hashachar are: Terumat HaDeshen, the Bach, and Eliyah Rabbah. This is also implied from a number of Rishonim, among them Rashi, Tosafot, Ramban, and Rashba (see HaZemanim BaHalachah 13:2). Although the Magen Avraham himself (233:3; 443:3) is uncertain as to whether the calculation is to be made from amud hashachar or from netz hachamah, nevertheless, he rules stringently (58:1) because Keriat Shema is a biblical mitzvah and therefore the calculation is given in his name.

    In contrast to them, maintaining the Gra’s approach are Rabbeinu Chananel, Rasag, Rav Hai Gaon, Rambam, Talmidei Rabbeinu Yonah, and others. Acharonim who follow this approach include the Levush, Tosafot YomTov, and the Graz. It is also the opinion of the majority of poskim (see there 13:7-9). The Gra’s reason (Bei’ur HaGra 459, Shenot Eliyahu, the beginning of Masechet Berachot) is that the times of the day and the night are identical, and therefore one 24-hour period is divided into twelve hours for the day and twelve for the night. In calculating a whole year, the hours of the day and night are identical. This is only possible if the day is calculated according to the sun, for then the days and nights of the whole year are equal. This is not true if the calculation is made from amud hashachar until darkness, for then the days would be more than two hours longer than the nights.

     

    [14]. According to the Magen Avraham’s approach, there are those who calculate the hours of the day from amud hashachar until the emergence of three stars, and then the result is that before netz, 72 minutes are added, whereas after sunset only 18 or 13.5 minutes are added (Ma’amar Mordechai 233:3, Ben Ish Chai, Vayakhel 4; Divrei Yosef). However, their opinion is problematic, for based on their calculations, chatzot arrives before the sun reaches the middle of the sky, and therefore the final time for Keriat Shema according to the Magen Avraham comes out earlier than it actually is. Rav Tikochinsky, along with the prominent rabbis of Jerusalem, solved this problem by establishing the time after sunset as equal to the time before sunrise. If amud hashachar precedes netz by 72 minutes, then even after sunset 72 minutes are added. That way, it always comes out that the first six hours of the day end at chatzot, both according to the time of the Magen Avraham and according to the time of the Gra.Based on this, it is easy to calculate the difference in time between the final time according to the Magen Avraham and the final time according to the Gra. First, we must calculate the time between amud hashachar and netz and divide it into six. For example, according to the calculation of the days of Nisan and Tishrei, when amud hashachar is 72 minutes earlier than netz, every hour according to the Magen Avraham is longer by twelve minutes. If so, the difference in time between them after three hours is reduced by 36 minutes. This means, that the final time to recite Shema according to the Magen Avraham is 36 minutes earlier than the time of the Gra, and the final time to pray the Amidah according to the Magen Avraham, is 24 minutes earlier. However, based on what we learned in note 1 concerning the changes in the time of amud hashachar in the different seasons of the year, it comes out that in the height of winter, the time of Keriat Shema according to the Magen Avraham is 39 minutes earlier, and in the height of summer, it is 44 minutes earlier than the time of the Gra.

    Since this is an uncertainty concerning a biblical obligation, it seems that it is correct to make the calculation according to the position of the sun at 17.5 degrees below the horizon, for at that time the first light is visible, and some poskim maintain that time as amud hashachar, as explained in note 1. Based on this, in the days of Nisan and Tishrei, amud hashachar is 78 minutes earlier than netz, and the time of Keriat Shema according to the Magen Avraham is 39 minutes earlier than that of the Gra. In the height of winter it is 42.5 minutes earlier, and in the height of summer it is 48 minutes earlier. In many calendars, the calculations are made according to the position of the sun at 19.75 degrees below the horizon, and then the time of the Magen Avraham is earlier by approximately 45 minutes in Nisan and by 56 minutes in the height of the summer. However, as I already wrote in note 1, this approach is very problematic because at that time no light is visible in the east. Additionally, some poskim calculate 90 minutes before netz and only 18 minutes after sunset, and the result is that the time of the Magen Avraham is earlier than the Gra’s time by more than an hour. Hence, as aforementioned, this opinion is very problematic.

    11 – The Practical Halachah Regarding the Final Time to Recite Shema and Pray the Amidah

    The time to recite Keriat Shema lasts for the first three hours of the day, for until then people are still waking up. In that way, one indeed fulfills the mitzvah of reciting Shema “u’vekumecha,” (“when you get up”) – when people wake from their sleep. Most poskim favor the opinion of the Gra. However, regarding Keriat Shema, whose time is biblical, it is correct to be stringent like the Magen Avraham, in accordance with the rule, “sefeika d’oraita l’chumra” (“When there is uncertainty concerning biblical commandments we are stringent.”) Nevertheless, there are those who are accustomed l’chatchilah to follow the Gra’s approach, and one should not oppose this custom.

    Even though the time of Keriat Shema only lasts three hours, if the third hour passed and one did not recite it, he must recite it with its blessings sometime within the fourth hour, and he is merited for reciting it like one who reads from the Torah (Shulchan Aruch 58:6).

    The time of the Shacharit prayer and Birkot Keriat Shema lasts for four hours, for the Chachamim established its time corresponding to the Tamid offering which was brought until the end of the fourth hour of the day. Since its obligation is rabbinic, the halachah is lenient and allows us to rely upon the Gra’s approach and to pray later. Even so, l’chatchilah, those who are expeditious fulfill their obligations early. Therefore, it is good to follow the approach of the Magen Avraham and pray early (Mishnah Berurah 58:4).[15]

    If four hours passed and one did not yet recite Birkot Keriat Shema nor pray the Amidah, it is agreed that he may pray the Amidah until chatzot. Although the halachah follows Rabbi Yehudah who rules that the time of Shacharit is until the end of four hours, and does not follow the opinion of the Chachamim who maintain that the time is until chatzot, nevertheless, even Rabbi Yehudah admits that one who did not pray before four hours lapsed may, b’dieved, complete his prayer until chatzot. Although he is not merited for praying on time, he does receive merit for his prayer. One may not pray Shacharit after chatzot (Berachot 27a; Shulchan Aruch Orach Chaim 89:1).[16]

    Regarding Birkot Keriat Shema, the poskim disagree. According to the Shulchan Aruch (58:6) and most poskim, Chazal are only lenient concerning the Amidah and permit one to recite it until chatzot. The reason for this is that, in principle, a person is allowed to pray Shemoneh Esrei as a voluntary prayer (tefillat nedavah) at any time. Therefore, in any situation of uncertainty, one may pray. However, Birkot Keriat Shema may not be recited as a voluntary prayer. Hence, one who was late and did not recite them within the first four hours of the day cannot regain them. According to the Mishnah Berurah, if his reason for missing their recital was due to circumstances beyond his control, he is permitted to recite them until chatzot (Bei’ur Halachah there).[17]

    [15]. There are those who wish to say that the Ashkenazic custom follows the Gra, and that Sephardim practice like the Magen Avraham. Indeed, the Chida writes that where he lived the people were accustomed to follow the Magen Avraham and, in contrast, the Igrot Moshe, Orach Chaim 1:24 writes that in Lithuania they practiced like the Gra also regarding Keriat Shema. However, the Yalkut Yosef 58:3; 89:6 writes that the Sephardic minhag is not necessarily like the Magen Avraham. Additionally, in Ashkenaz, many were stringent l’chatchilah concerning Keriat Shema and practiced like the Magen Avraham (Mishnah Berurah 58:4).

    [16]. The explanation that the time of Shacharit lasts b’dieved until chatzot is brought by the Beit Yosef, and that is the opinion of the majority of poskim. However, some say that Rabbi Yehudah does not accept the Chachamim’s opinion and “after four hours” is the time of tashlumim (reciting a prayer that was missed). If so, whoever purposely did not pray during the first four hours may not pray tashlumim, in accord with the opinion of the Ra’avan, Pri Chadash, and the Gra. The Mishnah Berurah 89:6 is apprehensive about this, and therefore writes that one who intentionally did not pray during the first four hours of the day may pray until chatzot as a voluntary prayer (tefillat nedavah). (The Rashba is more stringent and writes in his responsa that after four hours one may not pray at all.)Concerning the half hour after chatzot, see Beirur Halachah, Berachot, the beginning of chapter 4. According to the Beit Yosef and the Rama 89:1, it is forbidden to pray Shacharit in that half-hour. However, since some maintain that it is permitted to pray Shacharit at that time, if one mistakenly prayed, he does not recite tashlumim (Mishnah Berurah 89:7).
     

    [17].The Shulchan Aruch rules like the Rosh and the Tur who maintain that the time of Birkot Keriat Shema only lasts for four hours. So write the Ben Ish Chai, Va’era 5 and Rav Eliyahu in his siddur. That is also the opinion of the Yalkut Yosef 58:6, as discussed at length. The Mishnah Berurah supports his words on the opinion of the Rambam and the Pri Chadash who maintain that Birkot Keriat Shema may be recited the whole day, and the opinion of the Mishkenot Yaakov 77 who says that the law concerning them is like the law regarding the Amidah, that b’dieved they can be recited until noon. The Maharil writes that this is the custom (Ashkenaz). The Bei’ur Halachah deduces that in a case in which a person did not recite them due to circumstances beyond his control, he may recite them until chatzot. Although many Ashkenazic poskim rule stringently like the Shulchan Aruch, among them the Graz and the Chayei Adam, nevertheless many Ashkenazim also rely on the Mishnah Berurah, as written in Halichot Shlomo 7:15 and Ishei Yisrael 18:7.Yalkut Yosef  58:6 writes that concerning the matter of Birkot Keriat Shema it is permissible to practice like the Gra. Although this is a case of doubt regarding berachot and presumably it would be proper to refrain from reciting them during a time that is controversial, in accordance with the rule that states that when there is uncertainty concerning a matter of berachot, we are lenient (safek berachot l’hakel), nevertheless, since some poskim maintain that the time of Birkot Keriat Shema lasts the whole day and others say until chatzot, therefore one may at least be lenient to recite them until four hours like the Gra rules.

    12 – Praying in a Minyan vs. Abiding by the Times

    Since the Chachamim instituted the recital of Shema together with its berachot, and established praying the Amidah immediately following, l’chatchilah the time of Shacharit should be set to allow people to succeed in reciting Shema before the first three hours of the day have ended according to the Magen Avraham.

    When the congregation is late to pray and there is concern that those praying will recite the Shema after the time according to the Magen Avraham, the people praying should be instructed to recite the paragraph of Shema before beginning to pray. One who wishes to enhance the mitzvah should read all three paragraphs.[18]

    When the congregation prays even later and recites the Amidah after the time to pray has already ended according to the Magen Avraham, the poskim disagree as to what is preferable. There are those who say that it is better to pray in a minyan within four hours according to the Gra, because that is the opinion of the majority of poskim. Further, the time of Shacharit is rabbinic and we are lenient when there is uncertainty regarding rabbinic rulings. Additionally, in cases of extenuating circumstances one may recite Shacharit until chatzot. Therefore, it is best to pray in a minyan as the Chachamim established, even if the congregation prays after the time to pray has ended according to the Magen Avraham. Nevertheless, there are those who say that it is better to pray individually at the proper time according to the Magen Avraham, rather than to pray in a minyan after the time to pray has ended according to him.[19]

    However, if the minyan is not conducted in accordance with the halachah and prays after four hours have passed according to the Gra, all opinions agree that one must pray individually prior such a late minyan.[20]

    One who does not have tefillin must not delay praying until after the time of Keriat Shema and the Amidah, when he will have them, since b’dieved one is permitted to fulfill the mitzvah of Keriat Shema and the Amidah without tefillin (Mishnah Berurah 46:33; further in this book 12:9).

    [18].According to the majority of poskim, only the recital of the first verse is a biblical obligation and therefore the Beit Yosef and the Rama section 46:9 write that it is good to say the first verse of Shema in the Korbanot passages so as to fulfill one’s obligation of Keriat Shema with its recital. The Mishnah Berurah 46:31 writes that some say the whole first paragraph must be recited, while others say the first two paragraphs (because according to the Pri Chadash both are biblical obligations). Ideally a person should recite all three paragraphs, because according to the Pri Chadash it is good to fulfill one’s obligation of remembering the Exodus during the time that one recites Keriat Shema.

    However, according to the Gra, based on the Ra’ah, it is not proper to fulfill one’s obligation of reciting Keriat Shema without its blessings. Nevertheless, in this case, in order to fulfill the obligation of reciting it within Magen Avraham’s time frame, it is better to recite it earlier by itself (Bei’ur Halachah 46:9, s.v. “V’Yotzeh”). Whoever sees that the congregation is going to miss the time of Keriat Shema according to the Magen Avraham by a few minutes, Shut Binyan Olam, Orach Chaim 4, writes that he may say it earlier with its berachot and wait at “Shirah Chadashah” for the congregation, thereby meriting the recital of Keriat Shema with its berachot within the time of the Magen Avraham, as well as prayer in a minyan.

    Rabbi Akiva Eiger writes that a person who is uncertain as to whether he will succeed in reciting Keriat Shema with its berachot according to the time of the Magen Avraham must recite it before then with a stipulation that if the halachah is like the Gra’s approach or if the congregation ends up reciting Keriat Shema on time, he does not intend to fulfill his obligation with that recital, and will instead fulfill his obligation with the Shema that he will recite together with its berachot. However, Da’at Torah and Oneg Yom Tov 3 write that a stipulation cannot be effective for a biblical commandment. Indeed, the Acharonim are in disagreement regarding this. Most poskim mention in practice the advice given by Rabbi Akiva Eiger, as written in Yalkut Yosef 58:5 and Ishei Yisrael 18:18.

    [19]. Minchat Yitzchak 3:71 writes that it is preferable to pray in a minyan at the time specified by the Gra. So writes the Avnei Yashfeh 8:12. By contrast, it is the opinion of Rabbi Shlomo Zalman Auerbach (brought by Ishei Yisrael 18, note 40) that it is preferable to pray individually at the time specified by the Magen Avraham. Likewise, regarding the Sephardic minhag, there is disagreement. Minchat Yitzchak writes there that according to Sephardim as well it is preferable to pray in a minyan, However, Rav Abba Shaul writes that Sephardim practice according to the Magen Avraham and it is preferable that they pray individually instead of in a minyan after the time of the Magen Avraham. The Yalkut Yosef 89:6 writes that whoever always practices according to the Magen Avraham and knows that he will have kavanah throughout the entire Amidah, it is preferable that he prays individually within the time of the Magen Avraham. However, if he cannot concentrate well, it is best that he prays with the congregation, for then his prayer is heard.Chazarat HaShatz must be concluded within the first four hours of the day (Mishnah Berurah 124:7). The Or L’Tzion, part 2, 7:25 writes in a footnote that one may not start Chazarat HaShatz after four hours have passed. Bei’ur Halachah 124:2 s.v. “Sheya’avor” is uncertain regarding this, for perhaps since the time of prayer lasts b’dieved until chatzot, it is possible to recite Chazarat HaShatz even after the conclusion of four hours.

    [20]. When a person prays earlier than the congregation because the minyan is late, some say he should pray outside the synagogue, and others say that because they are not practicing in accordance with halachah, he is permitted to pray earlier in their presence. See Mishnah Berurah 90:35. It seems that if by his praying earlier in front of the congregation, the people will learn from him and pray earlier too, it is best that he prays in front of them, However, if they will not learn from his example, it is preferable that he prays individually elsewhere.

    01 – Greetings Before Prayer

    From the time of amud hashachar it is forbidden for a person to walk to the doorstep of his friend, his father, or his rabbi and greet him with a hello or address him in any other way. If he does, he shows that he is ascribing more importance to that person than to HaKadosh Baruch Hu, for instead of standing in gratitude and in prayer before Hashem, he first goes to greet that person instead (Berachot 14a).[1]

    If a person passes someone’s house, and a sense of common courtesy deems it appropriate that he enter to greet him, he is permitted to say “good morning” to him.  He may not say “Shalom” since HaKadosh Baruch Hu’s name is “Shalom” and it is not proper to honor a human being with God’s Name before praying (Shulchan Aruch, Orach Chaim 89:2).

    If he encounters someone along his way, according to most poskim, he is permitted to say “Shalom” since he did not intend to honor him. There are those who maintain that even in this case, it is better to say “good morning” and not “Shalom” so as to remind himself that he has not yet prayed, and so that he will not be delayed by engaging in a secular conversation before prayer. That is the proper practice (see Mishnah Berurah 89:16). If a friend who already finished praying met him on his way to synagogue and greeted him by saying “Shalom,” he may respond “Shalom” even though he has not prayed (Mishnah Berurah 89:16).

    This prohibition only applies when one walks to his friend, father, or rabbi in order to honor him. However, for the sake of a mitzvah it is permitted. Therefore, if, for example, one’s father needs to be accompanied to synagogue, one is permitted to wake up early, greet his father at his door and take him to synagogue. L’chatchilah he should say “good morning” to his father and not “Shalom.”

    Similarly, if, in order to honor one’s elderly parents who are about to depart on a journey, one must accompany and help them, and if he prays first he will arrive too late to help, he must first recite Birkot HaShachar, and then escort them to the airport and subsequently pray. (His father will pray on the plane.) The same rule applies when one needs to greet his parents upon their return.[2]

    [1]. Although the time of the Shacharit Amidah starts l’chatchilah at netz hachamah, nevertheless, since b’dieved it is permissible to begin praying from amud hashachar, the prohibition starts from amud hashachar, as writes the Mishnah Berurah 89:8 and Kaf HaChaim 12. Still, the Taz rules that the prohibition only begins at netz.

    [2]. Kaf HaChaim 89:25 writes in the name of the Acharonim that it is permissible to engage oneself in matters of a mitzvah before praying, as writes the Mishnah Berurah 250:1. Accompanying one’s parents or one’s rabbi to synagogue falls under the category of a mitzvah. Shut B’Tzel HaChochmah 5:70 writes that one is also permitted to accompany them to the airport. He must be careful to recite Birkot HaShachar before that (based on what is brought by the Orchot Chaim and Terumat HaDeshen in the Beit Yosef). (Shevut Yaakov 2:22 is lenient in any case about initiating a greeting to his father or rabbi, since the Torah commands us to honor them. Still, the Pri Megadim forbids it and so does the Mishnah Berurah 89:10).The Mishnah Berurah 89:9 writes that even walking to his friend’s seat in the synagogue is considered greeting him before prayer. Eshel Avraham Butshatash 89:2 tends to be lenient. Bowing is also deemed a salutation (Mishnah Berurah 89:13).Regarding calling someone on the phone, it seems that in times of need, one who needs to make a call is considered like one who passes by a friend’s house, in which case he is permitted to enter while refraining from saying “Shalom,” but it is good that he recites Birkot HaShachar before that. However, if there is no need, calling is forbidden, for then he is considered like one who greets his friend before prayer.

    02 – One May Not Deal with Personal Business Before Prayer

    From the time of amud hashachar, it is prohibited to deal with one’s work before praying. This is because holy matters precede secular matters and the respect of Heaven precedes the needs of people. Therefore, it is necessary to first thank Hashem in prayer, and only afterwards deal with one’s own needs. The Chachamim teach (Berachot 14a), “Anyone who prays and afterwards goes on his way, HaKadosh Baruch Hu grants him what he desires.”

    It is preferable to pray individually before beginning to work, instead of praying in a minyan after he has begun to work. For example, if a person must start work at 6:30 a.m. and the only minyan in the area is at 7:30 a.m., it is better that he prays individually before work begins, so that he does not work prior to praying (Mishnah Berurah 89:20).

    However, before amud hashachar, a person is permitted to deal with his work, for since the time of Shacharit has not yet arrived, he is not considered to be putting his needs before prayer. He must be strict in saying Birkot HaShachar before that, for the time to recite them is immediately upon waking up. Since he started his work before the time to pray began, he is permitted to continue even after amud hashachar on condition that he succeeds in praying before the time to pray lapses (Shulchan Aruch 89:7; Mishnah Berurah 89:37; 70:23).[3]

    [3]. The Rambam (Hilchot Tefillah 6:7) writes that it is permissible to get a haircut and enter a bathhouse close to the time of Shacharit, meaning before amud hashachar. This is because Chazal only prohibited these activities close to Minchah time for that is when people normally perform such activities. That is how the Shulchan Aruch 89:7 rules. However, the Ra’avad maintains that this prohibition also applies within the half hour before amud hashachar, as explained in Bei’ur Halachah 70:5. Some say that the Rambam is lenient only concerning bathing and haircuts, for those activities are not common before Shacharit, but regarding activities that are more commonly performed before amud hashachar, he is stringent (Pri Megadim and Derech HaChaim). Most poskim are lenient concerning all activities. The Mishnah Berurah 89:37 slightly tends toward the opinion of those who are stringent and therefore writes that one must recite Birkot HaShachar before performing such activities, because after reciting Birkot HaShachar there are poskim who are lenient, as cited by the Rama 89:3.
    Regarding a person who begins an activity after amud hashachar has already arrived, since he started when he was forbidden to do so, he must stop to recite Keriat Shema, for it is a biblical obligation. However, for the Amidah he does not need to interrupt; he can finish what he started on condition that he will succeed in praying on time (Mishnah Berurah 70:23).

    03 – Permitted Activities Before Praying

    It is permitted to engage in acts of a mitzvah before praying, for those are not one’s personal wishes, but rather the desires of Heaven. For example, on Friday, if after the prayer service there may not be enough food left in the store for Shabbat, it is permissible to buy food before praying (Mishnah Berurah 250:1; Kaf HaChaim 89:25). However, it is forbidden to buy even one item if it is not for the purpose of a mitzvah. If there is no food in one’s house to give to his children who are leaving for school, he is permitted to buy the necessary foods before prayer, since that too, is considered an act performed for the sake of a mitzvah.

    Minor activities are not considered to be work, nor a fulfillment of one’s own desires, and they are therefore permissible before prayer. For example, a person is permitted to make his bed before praying, and he is permitted to take the garbage from his house to the public garbage bin. Similarly, he is permitted to read the newspaper a bit and do a little exercise before prayer.

    Before praying, it is permissible to put laundry that is already sorted into the machine and turn it on, since this is considered a minor act. However, it is prohibited to sort the laundry and then put it into the machine (Halichot Shlomo 2:5).

    It is forbidden to cook and bake before the prayer service; however, a person is allowed to ignite the fire under a pot that was prepared the day before, or to put into the oven a pan that contains food that was previously prepared.

    It is permissible in a time of need to dress children or to make them a sandwich before they leave for school, since this is a minor act and it also possesses an aspect of a mitzvah.

    It is permissible to compose innovative Torah insights, either by hand or on the computer, before the prayer service. However, it is forbidden to write secular ideas.[4]

    [4]. Eshel Avraham 89:3 presents a logical rationale that any ordinary or temporary work permitted on chol hamo’ed is also permitted before prayer. Halichot Shlomo 2, notes 8 and 16, writes that this prohibition is a law based on precedence; one is forbidden to put his needs before praying. However, if the time of his regular minyan has not yet begun, he may be permitted to perform these activities despite the fact that amud hashachar has already arrived. It seems that in practice, one may be lenient regarding this when another doubt is added to the equation. For instance, when there is doubt as to whether his activity is an ordinary activity or a mitzvah-related activity and the time of the minyan in which he regularly prays has not yet arrived, it may be possible to be lenient.

    04 – Ritual Immersion (Tevilah), Bathing, and Shaving

    Included in the prohibition to engage in one’s needs before the prayer service is the prohibition to get a haircut or to enter a bathhouse (Rambam Tefillah 6:7). However, to wash one’s hands is an obligation. It is also proper to wash one’s face and brush one’s teeth before praying (Shulchan Aruch 4:17; 46:1).

    It is permissible to ritually immerse oneself in a mikveh before praying since there is no affront to the respect due to prayer. In fact, just the opposite is true – it is a preparation and purification towards it.

    Similarly, it is permissible to take a shower before praying, since the washing of one’s whole body in nine kabin of water, which is approximately 12.5 liters (approximately 3.3 US liquid gallons), also constitutes a preparation and purification towards prayer (see Shulchan Aruch, Orach Chaim 88:1; Mishnah Berurah 89:4; Minchat Yitzchak 4:21).

    According to a number of poskim, it is prohibited for the person who is bathing to wash himself with soap before prayer because that kind of washing is included among the types of prohibited bathing. However, in practice, one who feels that he is dirty and his intention is to become clean, and not to pamper himself, may wash his body with soap on condition that he does not arrive late to the minyan because of this.[5]

    Likewise, it is prohibited to get a haircut before prayer; however, regarding shaving there is uncertainty. There are those who say that shaving is included in the ruling against haircuts. However, it seems that the halachah is that a person who normally shaves every day is allowed to shave before prayer, since shaving for him is one of the regular morning waking activities and is not considered tending to one’s own needs before prayer. It is especially proper to permit such an act if it is done as preparation for prayer.[6]

    [5]. Ishei Yisrael 13:21 writes that it is prohibited to wash oneself with soap. Yalkut Yosef 89:30 writes that it is not proper to shower, but if this helps him pray with kavanah and in cleanliness, it is permitted, though he should not use a lot of soap. Halichot Shlomo 2:8 rules that it is not proper to use soap. He explains that there is concern that soaping oneself will lead him to take a bath, which is forbidden. However, in paragraph 11 he writes that if the time of his regular minyan has not yet arrived, perhaps there is no prohibition to wash before prayer (as brought in the previous note).The essence of the rationale for leniency in this case is that in earlier times, ordinary bathing, to which the Chachamim refer, was known to last a while, was intended for enjoyment, and required lengthy preparations, such as starting a fire, heating the water, or walking to a bathhouse. However, a quick shower is done essentially to rid oneself of dirt and perhaps to invigorate oneself as well, and therefore there is no prohibition concerning it. Further, the Rambam (Hilchot Tefillah 4:3) writes that there is an obligation to wash one’s face, hands, and feet before praying Shacharit. See Beit Yosef 92 who clarifies his source and although he writes that in practice it is not customary to wash one’s feet, nevertheless we can learn from the Rambam that washing for cleanliness before prayer is considered an enhancement of the mitzvah. Additionally, according to the Kolbo, there is no prohibition against bathing oneself and getting haircuts before prayer, and only other activities are forbidden. His opinion is brought by Eliyah Rabbah and Kaf HaChaim 89:53. It seems that his reasoning is that bathing constitutes preparation in honor of the Shacharit prayer. Although we do not actually rule like him on the matter of bathing and haircuts, with regard to a short shower with soap, one may be lenient. In addition, when there is doubt concerning a rabbinic prohibition, the halachah follows the lenient opinion.

     

    [6]. The Or L’Tzion part 2, chapter 7:9 and Halichot Shlomo 2:7 forbid shaving. However, Avnei Yashfeh 7:4, based on Rav Vozner, permits all routine activities that a person does every morning.

    05 – One Who Is Traveling

    Before amud hashachar a person is allowed to travel, provided that he plans his departure in such a way that he will succeed in reciting Shacharit on time. However, after amud hashachar, a person is prohibited from going on his way; instead, he must pray first and only then may he leave. Even if he has to leave home so early that he will miss praying with the minyan in his area, whereas he will still be able to pray in a minyan at his destination, it is preferable for him to pray individually before departing (Mishnah Berurah 89:20).

    This prohibition refers to setting out on a long trip, for that is the meaning of “yotzeh laderech” (going on one’s way). One interpretation maintains that the words refer to a journey that lasts at least 72 minutes (Shut Or L’Tzion, part 2, 7:6). In times of need one may rely on that opinion. Therefore, concerning a person who must start traveling earlier than the time of the minyan in his area, if his trip lasts less than 72 minutes, it is preferable for him to leave and then pray in a minyan at his destination. However, if his trip lasts longer than 72 minutes, it is best that he pray first in his area individually.

    If the entire trip is for the sake of prayer, for example, traveling to recite Shacharit at the Kotel, one is permitted to depart before praying, even if the travel time will last more than 72 minutes, for he is traveling to pray and not for his own personal needs (Or L’Tzion there).[7]

    [7]. Avnei Yashfeh 14:20 writes that there are poskim who maintain that if along the way there are towns, this road is considered a road within a city. For that reason, it is permissible to travel on the road between Jerusalem and Tel Aviv. According to him, it seems that this is true also when traveling from Ashkelon to Nahariah, for communities are found all along the way. However, it is difficult to accept the opinion of these poskim because any trip that lasts 72 minutes is certainly considered tending to one’s personal needs before prayer. Perhaps only in extenuating circumstances is it permissible to rely on these opinions.
    It seems that before praying, l’chatchilah a person should not even leave for a trip that lasts only half an hour. If there is a minyan in one’s area, it is preferable to pray with it instead of traveling to his workplace to pray there, for there is reason l’chatchilah to maintain that even a trip of half an hour is considered traveling before prayer, especially if that is the regular road he takes to work.

    06 – Eating and Drinking Before Prayer

    From the time of amud hashachar, it is forbidden to eat or drink before praying. The Chachamim support their words (Berachot 10b) on the verse (Leviticus 19:26), “Do not eat on the blood,” which they interpreted as, “Do not eat before praying for your blood.”[8] Further, they teach, “Anyone who eats and drinks first and [only] afterwards prays, Scripture says of him (I Kings 14:9), ‘You have thrown Me behind your body’ (“gavecha,” the word used for “your body,” alludes to “ga’avatecha” – your pride). HaKadosh Baruch Hu said, ‘After this person acts arrogantly he accepts upon himself the yoke of Heaven?!’”

    However, water is a permissible drink before prayer because there is no aspect of pride in drinking it. Similarly, one is permitted to eat food and drink beverages that are intended for medication. Because they are being used as medicine, there is no aspect of pride in consuming them (Shulchan Aruch 89:4). For example, someone who is suffering from constipation is permitted to eat prunes before prayer since he is eating them as medicine (see Mishnah Berurah 89:24).

    Someone who is so hungry that he cannot concentrate on his prayer is allowed to eat before praying because the law regarding him is similar to that of a sick person who must eat; his eating does not possess any aspect of pride (Shulchan Aruch 89:4; see Mishnah Berurah 26).

    A weak person, who is able to pray individually first and eat breakfast afterwards, but cannot delay his breakfast until after the time of prayer in a minyan, should pray individually and eat after prayer. L’chatchilah, after the meal, it is good to go to the minyan in order to hear Kaddish and Kedushah (Bei’ur Halachah 89:3; see further in this chapter, halachah 7).

    A minor who has not yet reached the age of bar mitzvah is allowed to eat before prayer, for educating minors not to eat forbidden food applies when the food itself is not kosher. However, when the Chachamim “created a fence” not to eat before prayer, or before Kiddush, they did not obligate minors to abide by that “fence,” since the food itself is not forbidden (Mishnah Berurah 106:5; Yabia Omer, part 4, 12:15; however Kaf HaChaim 106:11 is stringent).

    [8]. According to the majority of Rishonim, the prohibition against eating before praying is rabbinic, and Chazal base this ruling on the verse cited above, as written by Talmidei Rabbeinu Yonah, Ritva, and Meiri. So, too, writes the Beit Yosef 89:3, and according to his words the Chachamim permit all eating and drinking that do not possess an aspect of pride. According to his reasoning, the Ra’avyah, Rosh, and many others rule similarly. According to the Ra’ah and the Ramban (Leviticus 19:26), the prohibition is biblical.

    07 – Coffee, Tea, and Cake Before Prayer

    One who is used to drinking tea or coffee in the morning and whose mind remains unsettled without it, is permitted to drink it before prayer; his drinking does not possess pride, rather it is a necessity so that he can settle his mind and concentrate in prayer. There are some people who only feel a need to drink coffee two hours after they wake up, and therefore on weekdays when the prayer service is short, it is best that they do not drink coffee before praying. However, on Shabbatot and festivals, when the prayer service lasts a long time, it is better for them to drink coffee before prayer.

    Someone who cannot drink coffee or tea without sugar is allowed to add a little sugar in order to drink and settle his mind. If he can suffice with artificial sweetener, that is preferable; however, he should not add milk. One who cannot drink coffee without milk and whose mind will not be settled without coffee is permitted to add milk to his coffee.

    On Shabbat, many people are lenient and eat cake before the prayer service, but in actuality their custom is incorrect and they do not have on whom to base their practice. The only permissible consumption before prayer is coffee, for it is considered similar to water and because one who became accustomed to drink it has become addicted to caffeine and without drinking it, his mind is unsettled. However, eating cake is prohibited before prayer. Only someone who is so hungry that he cannot concentrate properly on his prayer, or one who thinks that later on he will be so hungry that his concentration will be disturbed, is permitted to be lenient and eat a small piece of cake before praying.[9]

    [9]. Regarding coffee, see Mishnah Berurah 89:22, Yabia Omer, part 4, 11, and Ishei Yisrael 13:25. Concerning the consumption of cake before praying, although the Bei’urHalachah 89:3 s.v. “V’Chen” writes that it is preferable to pray individually and not eat before prayer, it seems that a distinction should be made between a set meal and a snack. If he must have a set meal, it is preferable that he prays individually and eats after that. However, if it is enough to eat a snack, it is best that he eat a little and then pray afterwards in a minyan. That is the difference between what I wrote here and what I wrote in the previous halachah.See Peninei Halachah Shabbat, part 1, 6:9, that according to many poskim, among them the Mishnah Berurah, Igrot Moshe, and Yalkut Yosef, one who eats before praying on Shabbat must recite Kiddush before he eats, although in practice, it is customary not to recite Kiddush before praying.

    08 – Eating and Drinking Before Amud HaShachar

    The prohibition of eating and drinking before prayer begins at amud hashachar, for that is the earliest time one may recite Shacharit. Regarding eating a meal the prohibition begins a half-hour before amud hashachar, lest he become so involved in his meal that he will forget to recite Keriat Shema and the Amidah. However, eating a snack is permitted before amud hashachar. Therefore, it is permitted to eat an unrestricted amount of fruits, vegetables, and cooked food before amud hashachar. Even eating an unlimited number of cooked foods made from various types of grain, such as pasta, is permissible before amud hashachar. However, bread and cake are permissible to eat only in an amount less than k’beitzah (like an egg), for that quantity does not constitute the eating of a meal (Shulchan Aruch 232:3; Mishnah Berurah 35; Sha’ar HaTzion 89:33).

    Prior to the half hour before amud hashachar, one is permitted to eat anything. Nevertheless, once amud hashachar arrives, all eating and drinking must cease (Shulchan Aruch 89:5; Mishnah Berurah 27 and 29).

    According to Kabbalah, some are accustomed to act stringently, maintaining that anyone who awakens after a regular sleep at night, even before chatzot, must not eat and drink until after praying Shacharit. Even though according to halachah it is permitted to eat and drink before amud hashachar, l’chatchilah, it is proper to be cautious in doing so. However, if the lack of food will cause neglect of Torah learning, it is better to eat and drink before amud hashachar (Mishnah Berurah 89:28). Similarly, those accustomed to waking up on Shabbat night to recite special prayers (“bakashot”) are allowed to eat and drink, especially if that will help awaken them more to serve Hashem. (Those who follow Kabbalah are more stringent concerning this. See Kaf HaChaim 89:28 and 43; see Yabia Omer, part 5, 22:5-6).

    09 – Tefillin and Tzitzit During Keriat Shema and Shacharit

    It is a rabbinic obligation to recite Keriat Shema of Shacharit with tefillin, as written in the paragraph of Shema, “And you shall bind them as a sign on your arm and they shall be as frontlets between your eyes” (Deuteronomy 6:8). Similarly, it is written in the paragraph of V’hayah Im Shamo’a, “Bind them as a sign on your arm and let them be as frontlets between your eyes” (Deuteronomy 11:18). Thus, it is not proper to read these verses without tefillin. The Chachamim teach, “Whoever recites Keriat Shema without tefillin, it is as if he testifies falsely about himself” (Berachot 14b).

    In any case, even one who does not have tefillin must recite Keriat Shema, since tefillin and Shema are two separate mitzvot that do not prevent one another from being fulfilled. If he does not have the privilege to perform the mitzvah of tefillin, he must at least fulfill the mitzvah of Keriat Shema, and he is not considered one who gives false testimony, since he is in circumstances beyond his control (Mishnah Berurah 46:33).

    It is appropriate to pray the Amidah of Shacharit with tefillin as well; that is part of the complete acceptance of the yoke of Heaven (Berachot 14b).

    Regarding a person without tefillin, whose friend can give him his pair to put on after he finishes praying, the Acharonim are uncertain what is the best course to follow. Is it preferable for him to pray in a minyan without tefillin and then put on tefillin afterwards? Or should he pray with tefillin individually after the minyan? The opinion of most poskim is that in practice it is best to pray with tefillin individually. However, one who wants to pray in a minyan without tefillin and then put on his tefillin afterwards is permitted to do so.[10]

    Likewise, it is proper to put on one’s tzitzit before prayer because the third paragraph of Keriat Shema discusses the mitzvah of tzitzit and it is appropriate to recite it while actually fulfilling the mitzvah of tzitzit. It is also customary to hold the tzitziyot and kiss them a number of times while reciting Keriat Shema (see further in this book 15:11). Even though the mitzvah of tzitzit can be fulfilled by wearing a “tallit katan” (tzitzit), it is also customary to put on a “tallit gadol” (tallit) in honor of the Shacharit prayer. However, before marriage, most Ashkenazim suffice with wearing a tallit katan. Only after they marry do they begin to wear a tallit gadol for Shacharit.

    [10]. The Magen Avraham 66:12 is uncertain concerning this, and tends to resolve the issue by ruling that it is best to pray with tefillin individually. So write the majority of Acharonim, including the Mishnah Berurah 66:40 and Kaf HaChaim 25:28. Still, there are those who disagree, and the Minchat Yitzchak, part 2, 107 writes that one may rely on them. Yalkut Yosef, part 1, p. 144 rules that if a person is unable to concentrate well, it is preferable that he pray in a minyan without tefillin. However, if he can have kavanah, it is better that he wear his tefillin while praying individually.

    10 – Laws Pertaining to Tzitzit and Tefillin for Shacharit

    A person’s tallit is put on before his tefillin, for tefillin are holier than tzitzit, and it is proper to rise gradually in the levels of sanctity (Shulchan Aruch 25:1).

    In addition to the regular kavanah that one must have at the time that he performs any mitzvah, which is the intention to fulfill a mitzvah of Hashem, we learn in the Torah that the mitzvah of tzitzit is to remind us of all Hashem’s commandments so that we may fulfill them. By performing the mitzvah of tefillin we are reminded to “enslave” our hearts and minds to the service of Hashem, and to remember His Oneness and the Exodus from Egypt (Shulchan Aruch 8:8; 25:5). These kavanot are printed in the siddurim, and although there is no obligation to say them, it is at least necessary to think them.

    Those who want to enhance the mitzvah put on their tallit and tefillin at home and come to synagogue adorned in them (Shulchan Aruch 25:2). Even if this prevents them from being one of the first ten people to arrive, it is still preferable to put on one’s tefillin at home and come to synagogue wearing them (see Mishnah Berurah 90:47).

    Because of the sanctity of tefillin, it is forbidden to let one’s mind wander from them the whole time that he is wearing them. Therefore, one must touch his tefillin frequently (Shulchan Aruch 28:1).

    01 – Is It an Obligation to Recite the Korbanot Passages?

    Every morning before prayer, we have the custom to recite the passage of the Tamid offering. However, Chazal did not officially institute this practice, and therefore, its recital is not considered to be an absolute obligation. Still, the recital of the Tamid passage is based on Chazal’s words in the Talmud (as will be clarified further). Moreover, the Chachamim established the time of the Shacharit prayer to correspond to the morning Tamid offering. Therefore, Jews have been accustomed to recite the Tamid section every day and its recital eventually became obligatory.

    Likewise, it is correct to recite the passage of the Ketoret (incense) every day before prayer, for it too, was brought daily. The Zohar (Vayakhel 218:2) emphasizes the great benefits from its daily recital. Hence, it is proper that even one who is in a hurry says the passage of the Tamid offering and the verses of the Ketoret.

    The remaining paragraphs and prayers printed as part of the Korbanot passages are important as well; however, their recital is not obligatory.[1]

    When someone does not have time to say the Tamid paragraph, the verses of the Ketoret, and all of Pesukei d’Zimrah, it is best that he omit Psalm 30 (“Mizmor Shir Chanukat HaBayit L’David,” and Sephardim begin “Aromimcha Hashem”) so that he can recite them. If time does not allow him, he should also omit Hodu LaHashem. It is even permissible to skip Vayevarech David, Az Yashir, and Yehi Chevod in order to recite the paragraph of the Tamid offering and the verses of the Ketoret. This is because the foundation for the recital of the Tamid passage and verses of the Ketoret is in the Talmud, whereas the other passages were added to Pesukei d’Zimrah by the Savora’im and Geonim. However, one may not skip the main parts of Pesukei d’Zimrah, meaning Baruch She’amar, Ashrei through the end of the Halleluyot, and Yishtabach, in order to say the verses of the Korbanot, since those main parts of Pesukei d’Zimrah are obligatory. Those passages are so important that the Chachamim even instituted saying blessings upon their recital.[2]

    [1]. After writing that it is best to recite the passages of the Korbanot, Shulchan Aruch HaRav 1:9 writes, “Nevertheless, whoever is capable of understanding and learning need not recite even the passages of Korbanot every day, rather from time to time it is enough to say the paragraph Eizehu Mekoman… If a person knows that an action that he did requires him to bring a certain offering, such as an Olah for the nullification of a positive commandment, or for sinful thoughts of the heart concerning a negative commandment, or a Todah for the four [people] who need to give thanks, he should say the passage of that particular offering immediately when he is obligated to offer one.” However, concerning the Tamid offering in section 48:1 he writes, “All of Israel became accustomed and took it upon themselves as an obligation to recite the passage of the Tamid daily… and it is good to recite the passage of the Ketoret as well… There are those who are accustomed to recite the paragraph, ‘Abayei listed the order of the altar service…’ and Ribon HaOlamim…” There he refers to the custom that the congregation only recites the Tamid passage. This distinction can also be inferred from the Shulchan Aruch because in section 48 it is implied that everyone says the Tamid passage, whereas concerning the Akeidah and the remaining korbanot, he writes (1:5), “It is good to recite it.” Regarding the paragraph of the Kiyor (laver) and the Terumat HaDeshen (passage concerning the removal of ashes printed in Ashkenazic siddurim) and the Ketoret, he writes in section 1:9, “There are those who are accustomed to recite it.” This is also what is implied from the Mishnah Berurah 1:17 where he rules that a mourner does not recite the Korbanot passages. Similarly, on Tishah B’Av (554:7 and 559:20) he says the passage of the Tamid offering but not the other Korbanot. Although according to the Shulchan Aruch 554:4 all the Korbanot are recited, as the Sephardim practice, nevertheless, we learned that only the recital of the Tamid is obligatory in contrast to the recital of the remaining Korbanot.

    [2]. The source for the recital of the berachot before and after Pesukei d’Zimrah is in the enactment of Anshei Knesset HaGedolah or the Tanna’im (see further in this book, chapter 14, note 1), and they were instituted to be said on the praise we give Hashem. The most important praise is the Psalm “Tehillah L’David” (Ashrei), as explained in Berachot 4b, and next are all the Halleluyot, which continue until the end of Psalms, as clarified in Shabbat 118b, according to the interpretation of the Rif and the Rosh. The source for the recital of the Tamid passage is in the Gemara in Ta’anit 27b and in Megillah 31b. However, it is not mentioned there as an obligation or even as a daily custom, and no berachah is recited upon it. Therefore, the main parts of Pesukei d’Zimrah precede the Tamid passage in order of importance.The first Psalm that may be skipped is Mizmor Shir Chanukat HaBayit (Sephardim begin from Aromimcha), because its recital only began approximately 300 years ago as a continuation of the recital of the Tamid. If one must skip more, he should skip Hodu LaHashem, since the basis for its recital lies in the custom to recite it when the Tamid offering was brought in the Temple, and therefore it was customary to recite it after reciting the passage of the Tamid. If so, certainly the recital of the Tamid is more important than the recital of Hodu. Yehi Chevod, Vayevarech David, and Az Yashir are additions from the time of the Savora’im and Geonim, and therefore it seems that the recital of the Tamid, whose source is in the Talmud, is more important than their recital. There is a difference in importance between the passage of the Tamid and that of the Ketoret. See Mishnah Berurah 554:7, who rules that on Tishah B’Av, Pitum HaKetoret  is not recited, for it is not part of the prayers of that day, but the Tamid passage is recited. (Although according to Kaf HaChaim 559:48 it is recited, still, we learn from the Mishnah Berurah that there is a difference in their levels of importance). Just like the Tamid, where only the verses are recited, regarding the Ketoret too, it is permissible in times of need to fulfill the obligation of its recital with verses alone, and one can suffice with reciting Chazal’s additions on the Ketoret at the end of the prayer service (see further in this book, 23:5, note 5).

    02 – The Reason for the Recital of the Korbanot and the Different Stages of Prayer

    The korbanot express the absolute connection between the Jewish people and our Father in Heaven. This is a connection of such strong yearning for the Source of Life, for absolute perfection, that one is willing to surrender everything to Hashem, even life itself. At times, this desire intensifies when a person feels the acute contrast between his pure soul and his body, which possesses urges that pull him down towards vileness and sin. In order to attain atonement for his soul, he wishes to devote his soul to the sanctification of Heaven and to sacrifice himself to Hashem. However, HaKadosh Baruch Hu created man so that he may live and be an active partner in the rectification of the world (tikun olam), and therefore those feelings of longing for absolute devotion to God are expressed through the korbanot. Instead of a person sacrificing himself, he offers his animal, just as Avraham Avinu was ready to fulfill the will of the Creator and sacrifice Yitzchak, his only son, to Hashem, until Hashem commanded him to sacrifice the ram in his place.

    There are four stages in the prayer service and the passages of the Korbanot are the first stage. As a result of one’s sleep, a person is submerged in his corporeality, and in order to be able to stand before Hashem in prayer, he must first awaken and sacrifice his soul to the Master of the Universe by reciting Korbanot. Subsequently, he can purify his soul through Pesukei d’Zimrah with songs and praises to Hashem. From there, he can accept upon himself the yoke of Heaven in Keriat Shema and its berachot. Finally, he is able to rise to the highest level of prayer within when he stands before the Master of the Universe in the Amidah, and praises, pleads, and gives thanks. By praying in that manner, blessing is bestowed upon the world in abundance.

    The Kabbalah explains that the four stages of prayer correspond to four worlds (or realms), and that during the course of the prayer service, we ascend from the lowest world to the highest. The Korbanot correspond to the world of action (asiyah), Pesukei d’Zimrah correspond to the world of formation (yetzirah), Birkot Keriat Shema to the world of creation (beriah), and the Amidah to the highest world, the world of emanation (atzilut).

    The service of Hashem begins with a person’s complete acceptance upon himself that Hashem is God, and that there is no value to materialism and to life in this world as long as it remains separate from the service of Hashem. The bringing of korbanot expresses in the most concrete manner the nullification of materialism and life in this world before Hashem. Therefore, the recital of Korbanot corresponds to the world of action, because in that world all great concepts are realized in a practical and tangible manner.

    Afterwards, we say Pesukei d’Zimrah, which correspond to the world of formation. Following the surrender of materialism, a person’s spirit is released from its chains. It is then able to reflect upon the wonders of creation and to sing and praise Hashem.

    From the spiritual ascent of Pesukei d’Zimrah, we are able to recognize that the world is God’s creation, and to accept upon ourselves the complete yoke of Heaven. In the Korbanot, we do not entirely realize the fundamentals of faith; we only express our willingness to forgo everything for the sake of our belief. However, after the Korbanot and Pesukei d’Zimrah, we can elevate ourselves to complete faith in Hashem, as is set forth in Keriat Shema and expanded upon in its berachot. This stage corresponds to the world of creation, in which we comprehend the root of all things.

    From there, we rise to the highest level, the world of emanation, in which we are totally devoted to the Master of the Universe and completely identify with the Divine ideals. Before this, we stood before Him, sacrificed ourselves to Him, sang songs and praises to Him, and took upon ourselves the yoke of His Kingdom. Now, in the Amidah prayer, we are entirely devoted to Him and identify with His will to reveal His Name in the world. Consequently, we bless Him and pray that He bestow His abundant blessings upon the world.

    After that, we descend in the order of the worlds. The Tachanun prayer still corresponds to the world of emanation. In Ashrei and U’va L’Tzion, we bring the influence of prayer down to the world of creation; after that, in Shir Shel Yom, to the world of formation, and in Pitum HaKetoret, to the world of action (see Kaf HaChaim 48:1, s.v. “V’da Hakdamah”).

    03 – The Source for the Recital of the Korbanot

    The Chachamim teach (Ta’anit 27b and Megillah 31b) that when Hashem entered a covenant with Avraham Avinu and promised him that he and his children would inherit the Land of Israel, Avraham asked HaKadosh Baruch Hu, “Master of the Universe, perhaps, Heaven forbid, the nation of Israel will sin before You, and You will do to them as You did to the generation of the flood and the generation of the dispersion?” Hashem answered, “I will not do that to them.” Avraham said, “How will I know that You will not destroy their name?” Hashem responded, “Bring me three calves…”  By that, He hinted to him that the institution of the korbanot will be witness to the eternal connection between Israel and Hashem. Therefore, even if sins should be found within the Jewish nation, it is only because of external influences – in their core the Jewish people are righteous and are all connected to Hashem. Therefore, by the offering of korbanot, an act which expresses Israel’s absolute devotion to Hashem, their sins will be atoned.

    Avraham Avinu said before Him, “Master of the Universe, and what will be when the Temple will be destroyed; how will their sins be atoned?” HaKadosh Baruch Hu answered, “I have already instituted the Korbanot passages for them. Every time they recite them, I will consider it as if they are bringing an offering before Me, and I will forgive them for all their sins.”

    Further, the Chachamim say that anyone who engages himself in the laws of the Chatat (sin) offering, it is as if he offered a Chatat; and anyone who engrosses himself in the laws of the Asham (guilt) offering, it is as if he offered an Asham. Likewise, when one engages himself in the laws of any of the korbanot, it is as if he brought those offerings (Menachot 110a).

    The idea behind this is that every deed performed in the world possesses an inner soul. The soul of a mitzvah is the words of Torah that discuss that mitzvah. These ideas especially pertain to the korbanot, for the essence of the korbanot is to express our connection to Hashem. Therefore, when one cannot actually bring the offerings, the study of them is considered a substitute for their sacrifice (see also Maharal, Gevurot Hashem, chapter 8).

    04 – The Korbanot Passages

    We open the section of the Korbanot with the passage of the Akeidah, describing the sacrifice of Yitzchak. The readiness of Avraham Avinu to bring his only son as an offering is the ultimate sacrifice, and this is the foundation for all the commandments involving korbanot. Further, its recital awakens our hearts to the love of Hashem and to serve Him in total devotion. Moreover, in its recital we mention the merit of our forefathers – after the Akeidah passage, we request that Hashem, in the merit of the sacrifice of Yitzchak, have mercy on us and redeem us.

    After that, it is customary to recite words of inspiration in preparation for prayer and for the service of Hashem, including the first section of “Shema Yisrael.” According to the Yerushalmi, we end with the berachah, “Blessed are You Hashem, Who sanctifies Your Name among the multitudes,” and that is true for Nusach Ashkenaz. However, since this berachah is not mentioned in the Talmud Bavli, those praying in Nusach Sephard recite the blessing, “Blessed is the Sanctifier of His Name among the multitudes,” without saying Hashem’s Name.[3]

    Next, we arrive at the Korbanot passages themselves. According to the Ashkenazic minhag, we first recite the paragraph of the Kiyor (laver) and the passage regarding the Terumat HaDeshen (the removal of ashes), for the Kohanim would start the work in the Temple with them every morning. Furthermore, just as the Kohanim would become purified in preparation for their work by washing their hands and feet in the Kiyor, our recital of the passage of the Kiyor in the Shacharit service purifies us in preparation for prayer.

    Afterwards, according to all minhagim, the Tamid passage is recited, and we request that its recital be considered as if we are bringing a Tamid offering. Subsequently, we recite the verses of the Ketoret and we say rabbinic explanations regarding its mixture.

    We then add verses of praise and recite the paragraph, “Abayei listed the order of the altar service,” which is a small summary of the work in the Temple. We then recite the poem, “Ana B’Cho’ach,” which also alludes to the sacrificing of korbanot, and we conclude with a prayer requesting that our words be considered as if we actually offered the Korban Tamid.

    The Korbanot passages must be recited after amud hashachar, for that is the time to bring the offerings (Shulchan Aruch 1:6; 47:13). There are those who say that it is good to recite them while standing, following the example of the Kohanim who would stand while the sacrificial offerings were being brought (based on the Magen Avraham and see Mishnah Berurah 48:1). Nevertheless, according to most poskim, one need not stand, and that is the Sephardic minhag (Kaf HaChaim 1:33).

    After that, we say the chapter, “Eizehu mekoman shel zevachim” (“What is the location of the offerings?”) (Mishnah, Zevachim chapter 5). There are two reasons for its recital. First, it explains the place of the sacrifice and the sprinkling of the blood of the korbanot, and its recital corresponds to the offering of those korbanot. Second, the Chachamim wanted every Jew to learn Scripture, Mishnah, and Talmud every day (see Kiddushin 30a). When one recites the Tamid passage, he fulfills the obligation to learn Scripture. When he recites this chapter, he fulfills the obligation of learning Mishnah. Subsequently, he recites a beraita attributed to Rabbi Yishmael concerning the thirteen methods through which the Torah is elucidated, thereby fulfilling the obligation to learn Talmud.

    Although the Shulchan Aruch writes (Orach Chaim 1:5) that it is best to recite all the Korbanot passages, namely, the passage of the Olah (burnt offering), Minchah (meal offering), Shelamim (peace offering), Chatat (sin offering), and Asham (guilt offering) (from the Torah portions of Vayikra and Tzav), in actuality, it was not customary to recite them, and they were not even printed in siddurim. There are those who say that by reciting the chapter, “Eizehu mekoman,” within which all the korbanot are mentioned, one fulfills to a certain extent the learning of those matters (Shulchan Aruch HaRav 1:9; Eshel Avraham). It is proper that every year when we arrive at the Torah-reading portions of Vayikra and Tzav we learn them well, for one who learns them is considered as if he sacrificed the offerings (Menachot 110a).

    [3]. The Tosafot in Pesachim 104b and Berachot 46a mention this berachah and explain that it does not begin with the word “Baruch” because it is a blessing of thanks. However, the Rambam writes it without Hashem’s Name. The Tur, Orach Chaim 46, calls it a berachah based on the Yerushalmi (although it does not appear in the wording of the Yerushalmi before us). Nusach Sephard, based on the Rambam and the Ari in Sha’ar HaKavanot, does not conclude it with Hashem’s Name. The wording of the entire prayer from the words “L’Olam Yeheh Adam” is brought in Tanna D’vei Eliyahu Rabbah chapter 21. According to Nusach Ashkenaz, it is clear that since it is a berachah, it is proper to be stringent about its recital every day.

    05 – The Reason for the Tamid Offering

    As we learned (in halachah 1), one should be meticulous in saying the verses of the Tamid offering and the Ketoret daily; therefore, we will somewhat clarify their subject matter.

    The Tamid offering is the most important of the korbanot since it is the most constant; every day of the year it was brought, once in the morning and once in the afternoon. For that reason, it is the korban that represents the continuous connection between the nation of Israel and our Father in Heaven.

    All of Israel participated in the bringing of the Tamid offering, since it was bought with the money collected from the half-shekel that every Jew, rich and poor alike, donated each year to the Temple. It therefore symbolizes the unity of Israel.

    Because Israel is the heart of the nations, Hashem’s unity is expressed through the bringing of the Tamid offering, for the entire world connects to the Source of Life via that single Tamid offering (see Maharal Netiv HaAvodah 1).

    The course of life consists of birth, development, and eventually death. Every day, people die, some due to old age, others as a result of accidents or diseases. In the animal kingdom as well, myriads of living creatures die daily. The same holds true for plant life; every day millions of trees, bushes, and flowers wither and wilt. The big question is: what is the significance of this whole process? Is this an inconsequential cycle of life and death, lacking purpose and meaning? Or perhaps there is a general direction towards which all life aspires? An answer to this question lies in the Korban Tamid. The entire world strives towards elevation and perfection. Part of this elevation is accomplished through growth and development; another part is achieved through death. This cessation of physical life is not for naught. In actuality, it is a sacrificial offering, which expresses the endeavor towards perfection. Because it is impossible in this world to achieve perfection, after completing all the possible actions and feasible elevations, one’s spirit continues to yearn for ascent but his body ages, his vessel becomes worn out, and his spirit detaches from his body and rises, returning to its origin. That is why the Kohanim would bring the Tamid offering in the most sacred place in the world, once in the morning and once in the afternoon. This korban was representative of all physical life that had ceased to exist in this world on that day. The bringing of the Korban Tamid gave that life meaning, the significance being its return to its origin and its spiritual ascent as a pleasing fragrance to God (see Maharal Netiv HaAvodah 1).

    06 – The Reason for the Ketoret

    Just as the Tamid offering was brought daily, the Ketoret (incense) was also brought every day, half in the morning and half in the afternoon. The Korban Tamid expresses Israel’s connection to Hashem, and the bond that all worldly creations have to their source of life. Therefore its organs were offered on the exterior altar, visible to all. However, the Ketoret gives expression to the deep inner connection between Israel and Hashem, and therefore it was offered on the interior altar inside the Temple. The Tamid offering connects all creations in their material and tangible components to Hashem. For that reason, the essence of the offering was the blood thrown on the altar and the organs offered upon it. The Korban HaKetoret, on the other hand, is the quintessential spiritual offering, epitomized by the incomparably pleasing scent that emanates from the spices of the incense.

    Through the Ketoret, a sublime spiritual light appears in the world which illuminates the inner souls of all creations and connects everything to holiness. Therefore, it was made out of spices that exude a pleasant scent, for smell is the most refined and spiritual pleasure there is in the world. The scent extends in all directions, to hint that all creations are influenced by an inner spiritual illumination that elevates them and binds them to holiness (Olat Ra’ayah p. 135).

    There were eleven spices in the Ketoret, all grounded thoroughly together so that they would be united completely, producing a favorable scent. Similarly, by unifying all powers completely for the sake of holiness, the world is uplifted and repaired.

    One of the primary spices in the incense is the chelbenah (galbanum), which alludes to the sinners of Israel, who, in their roots, are equally connected to the sanctity of Israel. The chelbenah had a particularly foul aroma. However, blended with the special mixture of the Ketoret, its odor would transform to good; instead of ruining the fragrance of the Ketoret, the addition of the chelbenah would make the smell of the Ketoret even more praiseworthy. This comes to teach us that when all the forces of Israel unite for the sake of a sanctified goal, the inner merit of the sinners of Israel is revealed, and they too join to aid in the rectification of the Jewish nation and the world (see Olat Ra’ayah, part 1, pp. 136-138).

    01 – The Reason for Its Recital

    The appropriate sequence of prayer is to begin by praising Hashem and only afterwards to approach Him with our requests. We learn this from Moshe Rabbeinu who commenced his prayer with words of praise, saying (Deuteronomy 3:24), “Hashem, God, You have begun to show Your servant Your greatness and Your mighty hand. What force is there in heaven or earth that can perform deeds and mighty acts as You do?” Only afterwards did Moshe plead, “Please let me cross [the Jordan] so that I may see the good land…” Based on this, Rav Simlai interprets, “A person should always praise Hashem first and afterwards pray” (Berachot 32a). This is the order of the berachot in the Amidah. The first three berachot open with words of praise and only later continue to the berachot detailing our requests. Even in the rest of the prayer service it is proper to begin in this fashion; therefore the Chachamim established the recital of Pesukei d’Zimrah, words of praise and exaltation of Hashem. The Chachamim instituted opening Pesukei d’Zimrah with Birkat Baruch She’amar and ending it with Birkat Yishtabach.

    During the time of the Tanna’im, the recital of Pesukei d’Zimrah was considered to be an extra pious act praised by the Chachamim. As time went on, however, the minhag spread until it became an obligatory custom, and now all of Israel commence their prayers with Pesukei d’Zimrah.[1]

    By reciting Pesukei d’Zimrah, a person reflects upon the magnitude of the Creator, and thus when he subsequently prays, he knows before Whom he stands. Otherwise, he might come to request his needs like idol worshipers, whose whole aim is to achieve personal success in their lowly matters, and who are not interested at all in devoting themselves to Hashem, the Source of Life. However, a person who purifies his heart by meditating on the greatness of Hashem knows how to pray. Even when requesting health and livelihood, he does so in order to devote himself to Hashem’s Torah and to rectify the world under the Almighty’s sovereignty. In this spirit, his prayers will be accepted (see Olat Ra’aya part 1, p.14).

    The name “Pesukei d’Zimrah” means “verses of songs of praise.” Additionally, it derives from the phrase “zemirat hakerem” (the pruning of a vineyard). Just like one who prunes his vineyard cuts off the extra branches in order to increase the growth of the vines and thus produce better fruit in the future – by saying Pesukei d’Zimrah we destroy our flawed thoughts and negative feelings, so that our prayers will ascend upward and be accepted. This process of mental and emotional purification inspires us to joyous song; therefore these passages are called “Pesukei d’Zimrah.”[2]

    [1].Berachot 4b states, “Whoever recites Tehillah L’David (Ashrei) three times daily is promised life in the World to Come,” and Shabbat 118b adds, “Rabbi Yossi says, ‘May my portion be among those who complete the Hallel (meaning Pesukei d’Zimrah) every day.’” From these words it can be inferred that the Chachamim did not institute the recital of Pesukei d’Zimrah; rather, it is an extra pious act that all of Israel practiced, and consequently became an obligatory custom. As the Rasag writes in his siddur (Mekitzei Nirdamim publishers, p. 32), “Our nation has volunteered to recite a number of Psalms praising HaKadosh Baruch Hu – with two berachot before and after them…” Additionally, in the words of the Rambam (Tefillah 7:12), “The Chachamim praise a person who recites songs from Psalms each and every day, from Tehillah L’David until the end of the book. It is already customary to recite verses [of Scripture] before and after them, and a berachah was instituted for recital before the Psalms … and a berachah after them.” The wording of these berachot is first mentioned in Seder Rav Amram Gaon, and some conclude that these berachot were instituted during the period of the Geonim. (There are even poskim who maintain that, halachically, Baruch She’amar and Yishtabach are less important than the rest of the berachot, as brought by the Bei’ur Halachah 51:2 s.v. “Im”). However, Tola’at Yaakov writes in the name of Or Zarua that Anshei Knesset HaGedolah instituted the wording of Baruch She’amar from a note that fell from Heaven. Many Acharonim write this, too, as brought by the Mishnah Berurah 51:1. The Mishkenot Yaakov writes that the berachot were composed during the period of the Tanna’im and therefore it is forbidden to skip them. Some maintain that Rabbi Yishmael instituted them, as written in Sefer Likutei Maharich (see Makor HaTefillot p. 13). Although Rabbi Simlai learns (in Berachot 32a) from Moshe Rabbeinu’s prayer that a person must begin praying with words of praise, Rashi in Avodah Zara 7b interprets this to mean that we must begin the Shemoneh Esrei with three initial berachot of praise. So writes the Rambam chapter 1, halachot 2 and 4. If so, there is no biblical basis for Pesukei d’Zimrah, rather its recital is an extra pious act.

    However, it is implied from the Rif (Berachot 23a), Rosh (Berachot, chapter 5, 4-6) and Tur that Pesukei d’Zimrah were instituted in order to start the prayer service with words of praise. The Bach, Orach Chaim 51 explains that the Chachamim instituted berachot for Pesukei d’Zimrah based on Rabbi Simlai’s extrapolation from the verses. He reasons that although they did not obligate the recital of Pesukei d’Zimrah, if there was no certain teaching from the Torah that this was the order of prayer, they would not have instituted the recital of berachot for them.

    See note 9 further in this chapter which states that according to Rav Natrunai and the Rashba, if one did not recite Pesukei d’Zimrah before the Amidah, he may not recite them after it, for their whole purpose is to prepare a person for prayer. However, according to Talmidei Rabbeinu Yonah and the Rosh, one may make them up after the Amidah, including the berachot. It must be explained in their opinion, that even though they were instituted before the Amidah, nevertheless, b’dieved, they still possess value even after the Amidah, for their main purpose is to praise Hashem and not necessarily to serve as preparation for prayer.

     

    [2]. See Ein Ayah Berachot 32a, s.v. “Rabbi Simlai extrapolates.” The Abudraham writes that Pesukei d’Zimrah are “like defenders of prayer.” In Menorat HaMaor it is explained that the name Pesukei d’Zimrah comes from the words “zemirat hakerem,” meaning the pruning of a vineyard. The Tur, Orach Chaim 93, based on the Gemara writes, “One must not approach prayer…unless it is out of happiness,” and therefore it was customary to recite Pesukei d’Zimrah, “In order to approach prayer out of the happiness surrounding the mitzvah of being engaged in Torah.”

    02 – What Are Pesukei d’Zimrah?

    The main part of Pesukei d’Zimrah is the last six chapters in the book of Psalms, the most significant being the first, “Tehillah L’David” (Psalm 145). One who recites it three times daily is ensured a place in the World to Come, both because the praises in that Psalm are organized according to the order of the alef-bet, and because it mentions the important verse, “Pote’ach et Yadecha…,” “You open Your hand and satisfy the desire of every living being” (Berachot 4b). It is customary to recite the verse “Ashrei” before it, therefore the Psalm is generally referred to as Ashrei.

    Afterwards, we say the five Psalms which start and end with the word “Halleluyah,” about which Rabbi Yossi says, “May my portion be among those who complete the Hallel every day” (Shabbat 118b).

    During the era of the Savora’im (after the Amora’im), the recital of “Hodu” (Chronicles I 16:8-36) was instituted, which is the song and praise that King David recited as he returned the Ark of God from the captivity of the Philistines to the tent of the Tabernacle. Later, in the Temple, half of this praise would be recited while offering the morning Tamid and the other half when bringing the Tamid of the afternoon (Beit Yosef, Orach Chaim 50). According to Nusach Ashkenaz, Hodu is said after Baruch She’amar so that all the songs of praise and exaltation are included within the berachot of Pesukei d’Zimrah (Tur, Orach Chaim 51). According to Nusach Sephard, Hodu is said before Baruch She’amar because it is a continuation of the recital of the Tamid offering (Eshkol, Kolbo).

    The Savora’im also instituted (Masechet Sofrim 17:11) the recital of a compilation of verses before Ashrei that start with Yehi Chevod. These verses possess a strengthening of one’s faith in Hashem and in the redemption of Israel. The Ari explains the deeper, mystical meanings of this Psalms’ enigmatic words (Kaf HaChaim 51:13).

    After that, during the time of the Geonim, it became customary to add more Psalms and verses to Pesukei d’Zimrah. They established saying “Mizmor L’Todah” (Psalm 100). Chazal say that in the future, all songs will be nullified with the exception of this one (Vayikra Rabbah 9:7). Therefore, it is proper to recite it with a melody. It is not said on Shabbatot and festivals; instead, “Mizmor Shir L’Yom HaShabbat” (Psalm 92) is recited. According to the Ashkenazic minhag, Mizmor L’Todah is recited to correspond to the Todah (thanksgiving) offering which contained chametz (leavened bread). For that reason this Psalm is not recited on Erev Pesach, Chol HaMo’ed Pesach, and Erev Yom Kippur, since the Todah offering is not brought on those days because of the prohibition of chametz, or the obligation to fast. However, the Sephardim do recite it on those days because according to the Sephardic minhag, it does not correspond to the Todah offering; rather its fundamental purpose is to praise and express thanks (Beit Yosef and Rama 51:8).

    The main parts of Pesukei d’Zimrah are taken from the songs of David, as we say in the wording of Baruch She’amar, “Through the songs of David, Your servant, we will extol You.” Nevertheless, in the period of the Geonim, there were those who had the custom to add verses from the Torah and from the book of Nehemiah, such as Vayevarech David (Chronicles I 29:10-13 and Nehemiah 9:6-11), and Az Yashir (Song at the Sea), that Moshe and the nation of Israel sang to Hashem (Exodus 15:1-18). By the end of the era of the Rishonim everyone became accustomed to saying them.[3]

    [3]. Regarding Tehillah L’David (Ashrei): Talmidei Rabbeinu Yonah (23a) write that the essence of the institution to recite Pesukei d’Zimrah is for Tehillah L’David, based on the Gemara in Berachot 4b. The Rosh, chapter 5:6 writes, “In addition to that Psalm, the Chachamim instituted reciting [the remaining Psalms] until the end of the book of Psalms.”What was Rabbi Yossi referring to when he said (Shabbat 118b), “May my portion be among those who complete the Hallel, [meaning Pesukei d’Zimrah,] every day”? According to the Rif, Rosh, and Tur, he was referring to the last six Psalms, from Tehillah L’David until the end of the book of Psalms (Psalms 145-150). So it is written in Masechet Sofrim 17:11. However, Rashi interprets that Rabbi Yossi was discussing the two Psalms that start with “Halleluyah Hallelu” (Psalms 148 and 150). These opinions are brought by the Beit Yosef, end of section 50. Therefore, a distinction is made regarding the level of importance between the two Psalms that start with “Halleluyah Hallelu” and those that only begin with the word “Halleluyah.

    In Masechet Sofrim 17:11 (which was redacted in Israel at the end of the period of the Savora’im), it is mentioned that Yehi Chevod, Hodu LaHashem, and the last six Psalms are recited. Later, in the time of the Geonim, it is recorded that we recite Mizmor L’Todah and the passages from Vayevarech David through Az Yashir (just as the Tur Orach Chaim 51 writes, that this is an enactment of the Geonim). Similarly, the Psalms that are added on Shabbat are mentioned in Seder Rav Amram Gaon. However, regarding Az Yashir, which is not one of the songs of David, the Rambam writes (Tefillah 7:13) that some are accustomed to saying it and others are not, each person according to his custom. Sefer HaManhig writes that it is not proper to skip the praise of the first redemption. The verses, “Baruch Hashem l’olam amen v’amen” etc. that are recited after the Halleluyot are originally mentioned by the Roke’ach (who was among the Rishonim of Ashkenaz). Abudraham (the Sephardi) presents a reason – because they are verses that conclude the book of Psalms. Mizmor L’Todah is mentioned in Orchot Chaim (one of the Rishonim). Three hundred years ago, Mizmor Shir Chanukat HaBayit was added to the siddur. Before then, it was only recited on Chanukah. In the Mikdash, it was recited when bikurim (first fruits) were brought (Bikurim 3:4).

    03 – Customs and Kavanah Regarding Their Recital

    Pesukei d’Zimrah are to be recited in a relaxed manner and not hastily (Shulchan Aruch 51:8).

    Baruch She’amar possesses a special virtue and alludes to sublime matters; therefore, it is customary to recite it while standing (Mishnah Berurah 51:1, Kaf HaChaim 1). According to the Ashkenazic minhag, one also stands while saying Yishtabach, which ends Pesukei d’Zimrah. However, according to the Sephardic minhag, one need not stand (Rama 51:7; Kaf HaChaim 42).

    Likewise, it is customary to stand for Vayevarech David until the words “Asher bacharta b’Avram,” out of respect for the Kingdom of Israel founded by King David.[4]

    After learning that one of the two reasons for the recital of Ashrei (Psalm 145) is the mention of the verse, “Pote’ach et Yadecha,” (“You open Your hand and satisfy the desire of every living being”), we understand why this verse must be said with kavanah. If it is recited without kavanah, it must be repeated. Even if one already started reciting other passages, he must say that verse again with kavanah because it is the most important part of Pesukei d’Zimrah. Some say that since he did not have kavanah for that main verse, his recital of the rest of the Psalm is not considered valid either, and he must go back and repeat from “Pote’ach” until the end (Mishnah Berurah 52:16). However, according to most poskim, it is enough to go back and recite only the verse “Pote’ach” by itself (Shulchan Aruch 52:7).[5]

    [4].According to the Sephardic minhag, “Hashem Melech Hashem Malach…” is recited twice before Baruch She’amar, and on Shabbat and Festivals it is said while standing. Beit Yosef 50 writes in the name of Shibolei HaLeket 76 that the reason is based on the Midrash which states that the angels said it while standing. However, on weekdays, since people did not have leisure time because of work, they were not accustomed to standing. Nowadays, it is customary to stand even on weekdays.

    [5]. In Seder Rav Amram Gaon it is written in the name of Rav Natrunai Gaon that the main goal is to recite the psalm Tehillah L’David at least once a day, and the fact that the Chachamim write three times daily is so that people will not be negligent by not reciting it at all. Therefore, in his opinion, on Shabbat it is only recited twice. This is also the implication from the Rosh chapter 1, section 6, where he writes, “Whoever recites Tehillah L’David every day.” However, in the Gemara before us (Berachot 4b), the version reads, “Anyone who recites Tehillah L’David three times daily – is promised life in the World to Come.” So writes the Rambam, that it is recited three times on Shabbat as well. According to those who maintain that it is sufficient to recite it once a day, the Kaf HaChaim 51:33 writes not to repeat “Pote’ach” in the middle of Pesukei d’Zimrah since this is considered an interruption. Instead one should have kavanah while saying it in the Ashrei after the Amidah. However, according to the majority of poskim, one must make up its recital in the middle of Pesukei d’Zimrah wherever he realizes his lack of kavanah. This is because in addition to taking into consideration the poskim who maintain that it is necessary to recite it three times, the verse “Pote’ach” is the most important verse of Pesukei d’Zimrah (as Talmidei Rabbeinu Yonah 23a write) and therefore it must be recited with kavanah specifically between the berachot of Pesukei d’Zimrah. That is what the Mishnah Berurah implies and what the Ben Ish Chai, Vayigash 12, Igrot Moshe 2:16, and Yabia Omer, part 6, 5:6 write as well. According to most poskim, only the verse “Pote’ach” must be repeated, as written in the Shulchan Aruch 51:7, Magen Avraham, Birkei Yosef 5, Shulchan Aruch HaRav 8, and Tzitz Eliezer 12:8. The Mishnah Berurah, based on the Levush and Chayei Adam, rules that one must recite from “Pote’ach” until the end of the Psalm.

    04 – The Laws Concerning Interruptions in Pesukei d’Zimrah

    Because Pesukei d’Zimrah are surrounded by berachot – Baruch She’amar before and Yishtabach after them – they are considered one segment and interruptions in the middle of their recital are forbidden.

    However, in cases of a great need, such as to prevent loss, it is permissible to interrupt by speaking (see Mishnah Berurah 51:7, where he writes that before and after the interruption one should say the verses “Baruch Hashem” that appear before Vayevarech David). Similarly, in order to prevent insulting someone, one is permitted to greet him (see further in this book 16:6; the law concerning an interruption between Yishtabach and Barchu is explained further in this book 16:2).

    There are those who say that when one must relieve himself in the middle of Pesukei d’Zimrah, he should delay the recital of Asher Yatzar until after the prayer service so as not to interrupt Pesukei d’Zimrah. However, it is best to recite Asher Yatzar immediately after relieving oneself, for if he delays its recital until after praying, he might forget to say it altogether.[6]

    If a person hears berachot or Kaddish in the middle of Pesukei d’Zimrah, he may not answer “Baruch Hu u’varuch Shemo,” although he is permitted to answer Amen. Saying Amen is allowed, but is not an obligation. Since he is engaged in the mitzvah of reciting Pesukei d’Zimrah, he is exempt from the mitzvah of responding to other matters of sanctity. If a person’s concentration during Pesukei d’Zimrah will be disturbed if he interrupts to answer Amen, it is best that he continues to recite Pesukei d’Zimrah with kavanah and refrain from answering Amen. However, if he hears the congregation saying Kedushah, he must stand with his legs together and join along, so that he will not stand out as one who does not participate in matters of sanctity with the congregation. Similarly, if they arrive at Modim d’Rabbanan or Barchu, he bows slightly and answers with them. If he is praying in a minyan in which the people are reciting Pesukei d’Zimrah and he hears Kedushah, Modim, or Barchu being recited in a different minyan, he is permitted to remain seated and say Pesukei d’Zimrah, since by continuing to pray in an orderly fashion he does not stand out as one who separates himself from the congregation.[7]

    One who is reciting Pesukei d’Zimrah should not be called up to the Torah. He may only be called if he is a Kohen or a Levi and there are no other Kohanim or Levi’im present. Additionally, since he is in the middle of Pesukei d’Zimrah he may not interrupt his prayer to ask the gabbai (synagogue coordinator) to say a prayer on his behalf (Mishebeirach). However, in a situation in which the gabbai mistakenly calls a Yisrael who is still in the middle of reciting Pesukei d’Zimrah, he must go up out of respect for the Torah and the congregation (Mishnah Berurah 51:10).

    [6]. Mishnah Berurah 51:8 rules that one should recite the blessing immediately and so does the Aruch HaShulchan. Kaf HaChaim 51:28 writes that one should recite the blessing after Yishtabach, and according to the Eshel Avraham, one should recite the blessing after the Amidah. The Igrot Moshe 4:14 writes that it is preferable to say it after the Amidah. However, one who prefers to recite it immediately may do so. It is best that he recite the blessing immediately since there is concern that he might forget to recite the blessing altogether.

    [7].Shut Tzitz Eliezer 11:3 and Halichot Shlomo 6:12 explain that all the laws of interruption concerning matters of sanctity in Pesukei d’Zimrah are optional, meaning there is no obligation to stop in order to respond. Therefore, if responding disturbs his kavanah, it is best that he does not answer. In any case, one should take care not to appear as separating himself from the congregation; therefore, he stands at Kedushah, stands and bows at Modim, and bows slightly at Barchu, and since he already interrupted to stand and bow, it seems best that he respond as well. However, if he is part of another minyan, he does not appear to be separating himself from the congregation and therefore it is not necessary for him to stand and he may continue praying as he is (see the laws of Keriat Shema 16:5 and note 4).

    Since a person is not obligated to respond, there is no great need to discuss the laws of interruption at length, so we will briefly mention only a few. The Mishnah Berurah 51:8 and Bei’ur Halachah write that for responding Amen to berachot one may make an interruption even in the middle of a verse, provided that a theme of the verse has been concluded. However, for Kaddish, Kedushah, and Modim (these parts of prayer are recited in a minyan, and according to Minhag Ashkenaz, Amen after HaKel HaKadosh and Shome’a Tefillah as well), he may respond even in a place in which a theme has not yet ended. Many Acharonim do not mention this distinction at all and maintain that it is permissible to interrupt to answer Amen at any point in Pesukei d’Zimrah. One may respond to all the Amens in Kaddish until “D’Amiran B’Alma,” each according to his minhag. However, the law concerning the subsequent Amens is like that of “Baruch Hu u’varuch Shemo,” that we do not interrupt in order to respond in the middle of Pesukei d’Zimrah. Regarding Modim d’Rabbanan, the Mishnah Berurah 51:8 implies that one may answer and recite all of it, yet in Yabia Omer, part 6, 4, it is written that one only says the words “Modim anachnu Lach.” Regarding a person who hears thunder or sees lightning, according to the Chayei Adam 20:3 he is permitted to interrupt and recite a berachah on them, and so write most poskim, although there are some who disagree (Kaf HaChaim 51:23).

    05 – What Parts May Be Omitted to Enable Praying in a Minyan?

    When a person arrives late to synagogue and notices that the congregation is about to finish reciting Pesukei d’Zimrah, it is better that he omit some parts of Pesukei d’Zimrah (most of Birkot HaShachar, Korbanot, and some other passages) in order to succeed in praying Shemoneh Esrei with the minyan, since the virtue of praying in a minyan is greater than the virtue of reciting Pesukei d’Zimrah. The whole idea behind the recital of Pesukei d’Zimrah is to prepare for prayer, in order to facilitate its acceptance. However, the prayer of a person who prays with a minyan is certainly accepted and desirable (Berachot 8a).

    Nonetheless, there are passages that may not be omitted, namely, Baruch She’amar, Ashrei, and Yishtabach, so that the opportunity to recite them will not be missed. The berachot of Pesukei d’Zimrah were instituted for the purpose of reciting praise before the Amidah and one who did not say them prior to it is not permitted to recite them afterwards. In order to recite the berachot of Pesukei d’Zimrah, one is obligated to recite at least one passage of praise; therefore it is best that he say the most important passage, which is Ashrei.

    Similarly, one must be strict in reciting Birkat Elokai Neshamah and Birkot HaTorah before prayer, for if he does not, he will have lost the opportunity to say them (Mishnah Berurah 52:9; Bei’ur Halachah there). Likewise, before prayer one must wrap himself in a tallit and put on tefillin.

    If one notices that he does not have time to say these berachot and Ashrei and still succeed in praying with the minyan, he should pray individually without omitting anything.

    L’chatchilah, one should try to plan his omissions in such a way that he will succeed in praying with the congregation, meaning with ten people who are praying the silent Amidah. However, if he sees that he cannot say the berachot and Ashrei and still succeed in praying the silent Amidah with the congregation, he should try to pray with the chazan as he repeats the Amidah (Chazarat Hashatz), for even by doing that, he is considered one who is praying in a minyan according to most poskim.[8]

    Whenever one must omit passages from Pesukei d’Zimrah in order to pray in a minyan, it is good to complete them after the prayer service.[9]

    [8]. A summary of this topic: Talmidei Rabbeinu Yonah, Rosh, and the Tur maintain that in order to pray in a minyan it is best to skip all of Pesukei d’Zimrah including its berachot. Even though after prayer he will not be able to recite the berachot of Pesukei d’Zimrah, it is preferable that he pray in a minyan, as the Chachamim established. The reason for this is that prayer of the many is certainly accepted, while the basis for the recital of Pesukei d’Zimrah stems from a minhag that the nation of Israel practiced, and although berachot were instituted for them, they are not the essence of the prayer like BirkotKeriat Shema and the Amidah. This resembles the opinion of Rasag and Rambam brought in note 1. Even according to those who maintain that the reason behind the recital of Pesukei d’Zimrah lies in what we learn from Moshe’s prayer, as brought there by the Bach in his explanation of the Rif, Rosh, and Tur, nevertheless, it is not implied that their recital is an absolute obligation, rather that all of Israel were accustomed to say them and the custom is binding, but does not override prayer in a minyan. So rules the Shulchan Aruch 52:1, Rama, KitzurShulchan Aruch 14:7, as well as Rav Rakach’s Sha’arei Tefillah, based on 91 poskim.In contrast to that, many kabbalists write, based on the Zohar, that one must be very strict in preserving the order of the prayer service, for within it great secrets are hinted. Anyone who changes the order of the prayers overturns the channels of Divine influx which flow via prayer. Therefore, even a person who arrives late to synagogue must not skip any part of the Korbanot or Pesukei d’Zimrah. These words are brought as halachah in Kaf HaChaim 52:2, as well as Yaskil Avdi part 1, Orach Chaim 2:6. (See Shut Rav Pe’alim, part 2, Orach Chaim 4, who agrees that in times of need one may skip part of Pesukei d’Zimrah and Korbanot). However, the Chacham Tzvi, responsa 36, explains that the strict attitude of the Zohar not to change the order of the prayer refers to a person praying individually, but regarding one who has the opportunity to pray with a minyan, it is proper that he skip Pesukei d’Zimrah in order to pray with the congregation, because even according to Kabbalah, communal prayer is most valued and accepted. (So write the Chida in Kesher Shel Gudal 5:10 and the Mishnah Berurah 52:1.)

    The Mishkenot Yaakov is of an intermediate opinion, that in order to pray in a minyan, it is best to skip all the Psalms in Pesukei d’Zimrah, Birkot HaShachar, and the Korbanot, on condition that he succeed in reciting the berachot of Pesukei d’Zimrah – Baruch She’amar and Yishtabach – for if they are not recited before the Amidah, he loses out on saying them, and they are important berachot which were instituted in the time of the Tanna’im. In order to say them, one must recite Ashrei between them. This is the opinion of the Mishnah Berurah 52:6, Bei’ur Halachah 53:2 s.v. “Ein,” and Chayei Adam 19:7. That is what Rav Mordechai Eliyahu writes in practice in his siddur, p. 76.

    Although according to eminent Rishonim and the Shulchan Aruch it is even preferable to skip the berachot in order to pray in a minyan, I have not mentioned their opinion above, since there is another uncertainty involved – is the Amidah with the chazan considered to be prayer in a minyan? According to the Pri Megadim Eshel Avraham, 52:1 praying with the chazan as he repeats the Amidah is not considered prayer in a minyan, and so it is implied from the Rama 109:2. By contrast, Eshel Avraham Butshatsh and many Acharonim maintain that it is indeed considered prayer in a minyan (see earlier in this book 2:3, and note 2). Therefore, if skipping everything will enable a person to pray the silent Amidah with the congregation, it is still better that he recite the berachot of Pesukei d’Zimrah and whatever sections he can and then pray with the chazan, for it is the opinion of most poskim that his prayer is considered to be in a minyan. However, if there remains so little time that in order to pray with the chazan he would have to skip all of Pesukei d’Zimrah including the berachot, it is best that he does not skip, from two standpoints: 1) According to the Mishkenot Yaakov and those who agree with him, a person must never skip the berachot of Pesukei d’Zimrah. 2) Some poskim maintain that this is not considered prayer in a minyan and if so, there is no reason to skip the berachot for the sake of a prayer that is doubtful as to whether it is considered to be in a minyan. That is what I have written above.

    When two options stand before a person – not to skip any parts of the Korbanot or Pesukei d’Zimrah at all and to pray with the chazan as he repeats the Amidah, or to recite select parts of the service, meaning Birkot HaShachar, the verses of the Tamid and the Ketoret, Baruch She’amar, Ashrei, all the Halleluyot, and Yishtabach, and thereby succeed in praying the silent Amidah with the congregation – it seems, in my humble opinion, that it is preferable to skip certain parts and pray with the congregation, for everyone agrees that the silent Amidah is considered prayer in a minyan, and he already recited the essential sections, whose sources are in the Talmud. However, if, in order to pray with the congregation, he must skip more, then in that case it seems to me that it is preferable to pray with the chazan.

    [9]. The Tur writes in the name of Talmidei Rabbeinu Yonah and the Rosh that a person who skipped all of Pesukei d’Zimrah including the berachot (according to his opinion) must make them up with the berachot after the prayer service. (Although we learned in note 1 that the Rosh maintains that Pesukei d’Zimrah were instituted as an introduction of praise for prayer, nevertheless according to him, b’dieved, there is value in saying them even after prayer, as implied from Rasag and Rambam there.) By contrast, the opinion of Rav Natrunai is not to recite them after prayer, and so writes the Rashba. The Beit Yosef interprets this to mean that only the berachot must not be recited after prayer, because their recital was instituted as preparation for prayer, but it is correct to go back and make up the verses themselves. That is how the Shulchan Aruch 52 rules. However, according to the Bach and the Perishah, Rav Natrunai’s words mean that one must not recite the verses either. Aruch HaShulchan 5 writes that the law is that shev v’al ta’aseh adif (sitting and not performing an action is preferable.) It is also the opinion of the Maharitz from Yemen not to recite Pesukei d’Zimrah in accordance to the prayer service. Most poskim write like the Shulchan Aruch, that it is correct to make up the verses after prayer.

    06 – The Order of Preference Regarding Omissions

    We learned in the previous halachah that one must always recite Birkat Elokai Neshamah and Birkot HaTorah before saying the Amidah, put on tallit and tefillin, say Baruch She’amar, Ashrei, and Yishtabach, and continue onwards to Birkot Keriat Shema. Therefore, if one who is late for prayer can say those passages and still succeed in praying with the chazan, he should omit all the other parts of prayer in order to pray with the minyan, and after the prayer service make up what he missed. If he has more time before prayer, he must familiarize himself with the order of importance concerning the berachot and Psalms, so that he will know what to recite first. We will therefore outline the order of importance.

    First, one should recite all the remaining Birkot HaShachar. Even though b’dieved, it is possible to complete them after the prayer service, in any case, since it is an absolute obligation to say them, and because the Chachamim say (Berachot 60b) that the time to recite them l’chatchilah is when one wakes up from sleep, they should be said earlier than all the Psalms and the Korbanot.

    When a person has more time, he should include additional Psalms according to the order of their importance. Although all the Psalms and verses are important, nevertheless, for the sake of prayer, there are Psalms that have more significance than others and those that have less, and we will list them in order of their virtue. Most valuable after Ashrei are the two Psalms that open with “Halleluyah Hallelu” (Psalms 148 and 150). According to Rashi (Shabbat 118b), they are the main part of Pesukei d’Zimrah, and Rabbi Yossi praises those who recite them every day.

    Following them in virtue are all the Psalms which begin and end with “Halleluyah.” According to the Rif and Rosh, they are called Pesukei d’Zimrah in the Talmud (Shabbat 118b), and Rabbi Yossi praises those who recite them daily. Therefore, when there is more time, one must say all the Psalms from Ashrei straight through until after the words “Kol haneshamah tehallel Kah Halleluyah.”

    After them in virtue are the verses of the Tamid offering and the verses of the Ketoret, because the source for their recital is based on the Talmud (Ta’anit 27b), in which it is written that anyone who recites the passages of the sacrificial offerings, is considered as if he actually brought them as offerings.

    Following them in importance is Vayevarech David (Mishnah Berurah 52:4). After that, there are varying opinions concerning which prayer should be recited first and the person praying can decide.

    On Shabbat, Nishmat precedes all the Psalms that begin with “Halleluyah” because it is part of Yishtabach. Subsequently, the passages that are regularly recited every day precede the passages added especially for Shabbat, for precedence is always afforded to the more frequent mitzvah.[10]

    Here is the place to add that even one who must pray individually, and shorten his prayer so that he will not be late to work, should shorten it according to the aforementioned instructions. For example, a teacher who wakes up late and must get to his students on time should shorten his prayer according to these guidelines (Igrot Moshe, Orach Chaim, part 4, 91:2).

    [10]. Avnei Yashfeh 9:14 and Halichot Shlomo 6:7 discuss the precedence of Birkot HaShachar to the rest of the Pesukei d’Zimrah passages. Further, we shall add that the Al Netilat Yadayimberachah may not be recited after the Amidah either, but there is no need to write that above, since it is normally recited at home before drying one’s hands. The correct minhag is to recite Asher Yatzar and Elokai Neshamah immediately after that. Therefore, it is most important to remember to recite Birkot HaTorah before praying, but if one did not, he fulfills his obligation in Ahavat Olam, as explained earlier in this book, 10:2, and note 2.The Mishnah Berurah 52:5 writes, based on the Chayei Adam 19:6, that Nishmat is Birkat HaShir (the Blessing of the Song), and therefore precedes all the rest. Avnei Yashfeh 9:13 writes that if one does not have time to recite Nishmat, he must pray in order, for its virtue is exactly like Baruch She’amar, Ashrei, and Yishtabach. However, he notes that the Beit Baruch expresses doubt concerning this. Indeed, a number of Acharonim write that any Psalm recited every day precedes Nishmat, for they are more frequently recited (as written in Yechaveh Da’at 5:5, in the note). Rav Mazuz writes in his Hagahot Ish Matzliach that Nishmat precedes all the Halleluyot, but is not like Yishtabach and Ashrei. That is the intermediate opinion and it is what I have written above.

    See further in Avnei Yashfeh chapter 9, where he summarizes the order of precedence according to the Ashkenazic and Sephardic wordings. In addition, see Aruch HaShulchan who suggests a different order. Rav Mordechai Eliyahu, in his siddur, p. 76 presents a different order, based on Rav Pe’alim. I have not discussed this at length here, because most people do not remember all the details. Additionally, since all the other Psalms that are recited became customary after the Talmud, it is unnecessary to be so strict regarding the order of their importance.

    01 – The Mitzvah of Keriat Shema (The Recital of Shema)

    It is a positive biblical commandment to recite Shema at night and in the morning, as it is written (Deuteronomy 6:7), “And you shall say them… when you lie down and when you get up.” “When you lie down” denotes nighttime, and “when you get up” refers to morning.

    We read three paragraphs, the first: “Shema Yisrael” (“Hear O Israel”) (Deuteronomy 6:4-9), with which we accept the yoke of Heaven, and which discusses the unity and love of Hashem. The second is “V’hayah Im Shamo’a” (“And if you follow”) (Deuteronomy 11:13-21), which includes the acceptance of the yoke of the mitzvot. The third is “Vayomer” (“And He said”) (Numbers 15:37-41), including a command to remember the mitzvot through the commandment of tzitzit, and mention of the Exodus from Egypt.

    The Chachamim arranged the Shema paragraph to precede V’hayah Im Shamo’a so that a person will first accept the yoke of Heaven, and only afterwards accept the yoke of the mitzvot. They also placed V’hayah Im Shamo’a which involves a general mandate to keep all the mitzvot, including those performed during both day and night, before the Vayomer paragraph, which discusses the mitzvah of tzitzit, performed only during the day (Berachot 13a).

    In the opinion of some Rishonim, the biblical commandment is just to recite the verse “Shema Yisrael.” According to them, this is the meaning of (Deuteronomy 6:6-7), “These words I am commanding you today must be in your heart…when you lie down and when you get up.” However, the Chachamim instituted reciting the entire three paragraphs.

    It can be explained, that the essence of the mitzvah of Keriat Shema is indeed that a person accepts upon himself the yoke of Heaven, and for that reason, even one who only recites the first verse fulfills the biblical commandment. Yet, the more a person enhances his acceptance of the yoke of Heaven, the more completely he fulfills the biblical commandment. Therefore, the Chachamim instituted the recital of all three paragraphs, for within them are the fundamentals of faith, the acceptance of the yoke of the mitzvot, and the remembrance of all the mitzvot through the mitzvah of tzitzit. Hence, in actuality, we fulfill the biblical mitzvah by reciting all three paragraphs.[1]

    [1]. The question is to what the command, “Speak of them…when you lie down and when you get up,” applies. According to the Ramban, Ra’ah, Rashba, Ritva, Meiri, Rashbatz, Rabbi Yehudah HaChassid, and Beit Yosef 46:9, it applies only to the first verse. This is implied in the Shulchan Aruch 63:4, who writes only concerning the first verse, that if a person did not have kavanah, he does not fulfill his obligation. In the opinion of Talmidei Rabbi Yonah and the Yere’im, the biblical mitzvah applies to the whole first paragraph. However, the words in V’hayah Im Shamo’a, “Speak of them…when you lie down and when you get up” (Deuteronomy 11:19), refer to the mitzvah of learning Torah during the day and at night. The Pri Chadash 67 maintains that the biblical mitzvah is the recital of both the first two paragraphs. See Yabia Omer 8:6:4. Also see Aruch HaShulchan 58:15, who infers from a few Rishonim that it is a biblical commandment to recite all three paragraphs. The Mabit explains in Kiryat Sefer that like in the mitzvah of learning Torah, a person who learned one verse already fulfilled the mitzvah, but the more he learns, the more he fulfills the mitzvah, so it is regarding the recital of Shema. There is a similar explanation in Yad Peshutah in his introduction to Hilchot Keriat Shema.

    02 – Remembering the Exodus

    It is a biblical commandment to remember the Exodus every day, as it says (Deuteronomy 16:3), “Therefore you will remember the day you left Egypt all the days of your life.” The Chachamim learn from the word “all” (kol) that the mitzvah to remember the Exodus is performed both during the day and at night (Berachot 12b). This mitzvah can be fulfilled by reciting any verse that discusses leaving Egypt, or by mentioning the Exodus in one’s own words.

    The Chachamim instituted reciting the Vayomer paragraph in order to fulfill the mitzvah of remembering the Exodus from Egypt. Therefore, there are two reasons why Vayomer was incorporated into the recital of the Shema. First, it mentions the mitzvah of tzitzit that reminds us of all the mitzvot. Second, it talks about the Exodus from Egypt. It is therefore customary to say Vayomer even at night, for although there is no need to mention the mitzvah of tzitzit then, we say it to remember the Exodus (see Berachot 14b, and Kesef Mishneh, Hilchot Keriat Shema, chapter 1: 2-3).

    There is a difference between the mitzvah of Keriat Shema and the mitzvah of remembering the Exodus from Egypt. The mitzvah of Keriat Shema can only be fulfilled within the first three hours of the day because that is the time we wake up, whereas the daytime mitzvah of remembering the Exodus can be performed throughout the entire day. However, following the enactment of the Chachamim, we fulfill the mitzvah of remembering the Exodus with the recital of Shema, and if the time to say Shema has passed, a person can remember the Exodus from Egypt by reciting the berachah of “Emet V’Yatziv.” If four hours have passed, one may fulfill the mitzvah by saying the Vayomer paragraph or by remembering the Exodus in another way (Mishnah Berurah 58:27, 67:3; see earlier in this book 11:11; and see the laws of Ma’ariv, further in this book chapter 25, end of note 3).

    03 – The Content of the Shema Paragraph

    The Shema paragraph (Deuteronomy 6:4-9) consists of three sections: 1) the foundation of faith, 2) the meaning of this foundation in our lives, and 3) instructions on how to instill faith into our lives.

    1) From the first verse, “Hear O Israel, Hashem is our God, Hashem is One,” we learn the foundation of the unifying belief of Israel, that Hashem Blessed Be He is the Master of everything, and there is no force in this world other than He. Even though it may seem to us that there are other distinct powers, separate from one another, Hashem, Who is One, sustains all life, and there is no one else.

    2) The significance of this belief in our lives is that there is no other value in this world aside from the devotion to Hashem Blessed Be He. Hence, “Love Hashem your God with all your heart, with all your soul, and with all your might.” The Chachamim (Berachot 54a) interpret these words: “With all your heart” – with both your inclinations: your good inclination (yetzer hatov) and your evil inclination (yetzer hara), – because one’s evil inclination must also be controlled to serve Hashem, whether by force or by transforming it into good. “And with all your soul” – even if it takes your life, for a person must be ready to give his life for his belief in Hashem. “And with all your might” – with all your resources; even a person’s money should serve as a basis and a means to serve Hashem, so that if it were demanded of a Jew to violate his religion or lose all his wealth, he would forfeit his money rather than defy his belief. Additionally, they interpret, “With all your might” – for each and every measure that Hashem bestows upon you, be grateful to Him very very much.”

    3) In the third section, the Torah instructs us regarding how to instill these foundations of belief in ourselves. First, “Put these words that I am commanding you today into your heart” and additionally, “Teach them to your sons.” Even after a person learns the basic tenets of faith very well, if he does not repeat them to himself every day, life’s dealings and worries can cause him to forget them. Therefore we are commanded, “And say them when you sit in your house, when you walk on your way, when you lie down and when you rise up.” From this we learn the obligation to recite Shema both in the morning and at night. Nevertheless, the Torah does not suffice with its recital alone, but rather adds the commandment to place these paragraphs of belief into our tefillin and to bind them on our arms and heads, as it is written, “And you shall bind them as a sign on your arm and they should be as frontlets between your eyes.” We are also commanded to fix them firmly in the mezuzot on our doorposts, as it is written, “And write them on your doorposts of your houses and your gates.” This is so that every time we enter and exit our houses, we look at the mezuzah and are reminded again of the foundations of Israel’s faith. Thus, the paragraph that discusses belief and the oneness of the Creator constantly guides us, in our hearts with Keriat Shema, on our bodies through tefillin, and on our property, meaning our houses, via the mezuzah.

    04 – The Second and Third Paragraphs

    In the second paragraph, “V’hayah Im Shamo’a” (Deuteronomy 11:13-21), we learn about the value of the mitzvot, the reward for those who fulfill them, and the punishment for those who transgress them. If we love Hashem, serve Him with all our hearts, and fulfill all His mitzvot, we will be worthy of His blessing. The land will bring forth its crops, and we will live long lives, we and our children, on the land that Hashem promised to give to our ancestors and to us. However, if we, God forbid, stray from the path, Hashem will be angry with us, the ground will not yield its produce, and we will be exiled from upon the good land. We are then told to put tefillin on our arms and heads, and to post mezuzot on the entrances to our houses, thereby commanding us to deeply internalize these fundamentals of our faith not only by reciting Shema but by fulfilling other mitzvot as well. In the first paragraph, the emphasis is on our appeal towards the heavens, by dedicating all our powers to serving Him. In the second paragraph, the emphasis is on revealing Hashem’s autonomous rule in the world. The fulfillment of the mitzvot is an expression of the revelation of Hashem’s will in this world. Reward and punishment also confirm His supervision over this world.

    In the third paragraph, “Vayomer” (Numbers 15:37-41), the mitzvah of tzitzit is elucidated. This commandment possesses special merit, for tzitzit have the power to remind us of all the mitzvot and to inspire us to fulfill them, as it says, “And you shall remember all of Hashem’s mitzvot and you shall perform them.” As an indication of that, the mitzvah of tzitzit can only be performed during the day and not at night because the day reminds us of the clear revelation of Hashem’s word in the world. By revealing the light of the mitzvot and remembering them, we have the strength to overcome our evil inclination, as it says, “And you shall not seek after your heart and your eyes after which you go astray.” The conclusion of the paragraph tells of the Exodus from Egypt, which we are commanded to remember both day and night. Just like tzitzit, which reveal the light of all the mitzvot, so too, the Exodus proved to us that there is a Leader in this world, and that the nation of Israel was chosen to reveal His word.

    Thus, each of the three paragraphs is a continuation of and an expansion on the foundation of faith introduced by the verse “Shema Yisrael Hashem Elokeinu Hashem Echad.” In the first paragraph, we learn the fundamental significance of belief, which is the one and only foundation of our lives. This is an extension of the words “Hashem Echad,” (“Hashem is One”). From that, we accept upon ourselves the yoke of all the mitzvot in the second paragraph, which parallels the words “Hashem Elokeinu,” (“Hashem our God”). In the third paragraph, the mitzvah of tzitzit appears and proclaims to us all the mitzvot and reminds us of them. At the end of the paragraph, the Exodus from Egypt, which showed the world that Hashem chose Israel and that He is the overseer and ruler of His world, is an expression of the words, “Shema Yisrael,” (“Hear O Israel”). Thus the meaning of the Shema is capsulated in the very first verse, and explained in the paragraphs which follow. In the laws of Birkot Keriat Shema 16:1, we will learn that the berachot that the Chachamim instituted are also a continuation of and a supplement to the Shema prayer.

    05 – The Significance of the Exodus

    The Egyptian kingdom, which enslaved Israel, was essentially the kingdom of materialism. Historical research verifies this. Among all the ancient nations, no culture was more materialistic than the Egyptian culture. The Egyptians denied the existence of a soul and did not believe in the afterlife. Only the human body and material objects were of importance to them. They therefore invested enormous effort into mummifying their dead and preserving their bodies. Even the great pyramids are none other than tombs for their bodies. Their immoral culture worked in conjunction with their beliefs, the main purpose being to satisfy bodily urges. As Chazal tell us, no other country was more absorbed in lusts than Egypt (Torat Kohanim, Acharei Mot, chapter 9). The nation of Israel represents the exact opposite, its main objective being spiritual aspirations.

    The materialistic Egyptian nation ruled over Am Yisrael and enslaved the Jewish people in excruciating physical labor. It seemed that the great spirit that began to appear with our forefathers would not rise again. The material had prevailed over the spiritual, until the King of Kings Himself appeared in His glory and freed us from Egypt.

    By taking us out of Egypt, Hashem proved to the world, for the first time, the ultimate power of spirituality and moral values. The Exodus illustrates the victory of spirituality over materialism. As much as materialism tries to enslave spirituality, in the end, spirituality will free itself from its chains. Just like Israel left Egypt triumphantly and in great wealth, so will every battle between the spiritual and the material ultimately end victoriously for spirituality.

    And just as the nation of Israel, who gave the world Torah and ethics, was freed from the material bondage of the Egyptian empire, so too, each individual of Israel must free himself from the chains of materialism in order to discover spirituality and to connect to the Master of the world by performing mitzvot. Therefore, we are commanded to remember the Exodus every day and every night. In doing so, we recall Israel’s great moral and spiritual calling, thereby freeing ourselves from the chains of materialism to embrace eternal Divine truths.

    06 – Kavanah While Reciting the First Verse

    One must have upmost kavanah while reciting the first verse of the Shema, in accepting the yoke of Heaven, as it is written (Deuteronomy 6:6), “Put these words… in your heart.” Therefore, a person must concentrate in his heart on the words he is saying while reciting the first verse. If he did not concentrate on the words he recited, he did not fulfill his obligation (Berachot 13b; Shulchan Aruch, 60:5, 63:4).

    Even a person who concentrates on the full meaning of every word with kavanah must try not to let his mind wander to other thoughts in the middle of the verse. However, b’dieved, as long as he was also thinking of the meaning of the words, he fulfilled his obligation.[2]

    Thus, when saying “Shema Yisrael,” it is proper to reflect upon how the mitzvah of accepting the yoke of Heaven is destined for Israel, a nation that was created in order to reveal the belief in the unity of Hashem in the world. The word “Hashem,” which is not read as it is written, is spelled, “yud” “heh” “vav” “heh” and pronounced “A-donai.” While saying it, one should have in mind the way it is pronounced, that Hashem is the Master (Adon) of everything, and concentrate on the way it is written, that He was, is, and will be (Hayah, Hoveh, V’yihiyeh). In reciting the word “Elokeinu,” one should know that God is firm and omnipotent, Master of all existing powers, and that He rules over us (Shulchan Aruch 5:1). When a person says “Echad,” it should be with the kavanah that Hashem is the only ruler of the world, in the heavens and the earth, and the four directions of the world. This meaning is implied in the letters of the word “Echad”: “Alef” – that He is One, “Chet” – signifying the seven heavens in addition to the earth, and “Dalet” – representing the four directions. One must extend the pronunciation of the letter dalet as long as it takes for him to think of the fact that HaKadosh Baruch Hu is One in His world and that He rules in the four directions of the world (Shulchan Aruch 61:6; and see Mishnah Berurah 18).

    B’dieved, even if a person did not have in mind the exact meaning of the Name of Hashem and each and every word, but he understood their overall significance  –  the acceptance of the yoke of Heaven – he fulfilled his obligation.[3]

    However, if his mind wandered and he did not concentrate on even the general meaning of the words – the acceptance of the yoke of Heaven – then he did not fulfill his obligation, and he must repeat the words and recite them with their meaning in mind. If he remembers this immediately upon finishing the first verse, he must wait a bit, so as not to be seen as one who is reciting Shema twice, and then repeat the first verse quietly. If he remembers in the middle of the first paragraph, he must stop, start from the beginning of the first paragraph, and recite the whole passage in order. If he remembers in the middle of the second paragraph, he finishes that paragraph, after that goes back and repeats the entire first paragraph, and then skips to the third paragraph, Vayomer. He need not repeat the second paragraph because he already had the appropriate kavanah while saying it and b’dieved, the order of the paragraphs does not prevent him from fulfilling his obligation (Mishnah Berurah 63:14; Kaf HaChaim 17-18).

    In order to arouse kavanah, it is customary to read the first verse out loud and to cover one’s eyes with his right hand so as not to look at anything else that might interfere with his concentration (Shulchan Aruch 61:4-5; Mishnah Berurah 17).

    [2]. See Bei’ur Halachah 101:1 s.v. “Hamitpalel,” based on the Rashba brought by the Beit Yosef 63:4. The Rashba indicates that one must not let his mind wander and thereby not have kavanah to accept upon himself the yoke of Heaven. However, b’dieved, if he had kavanah and also dreamed in the middle, his dreaming did not nullify his kavanah.

    [3]. Chazal explain that this kavanah for the word “Echad” is only l’chatchilah, as it is told in Berachot 13b that Rabbi Yirmiyah greatly extended the word “Echad.” Rabbi Chiya said to him, “Because you have anointed Him up and down and in all four directions, it is not necessary to have further kavanah.” So it is regarding the kavanah in saying Hashem’s Name. If the halachah is such that one who does not have the kavanah specified in the Shulchan Aruch Orach Chaim 5 does not fulfill his obligation, the Talmud should have specifically explained this obligation. Additionally, it seems from the words of the Mishnah Berurah 62:3 that the required kavanah is for a general understanding of the verse. He writes that it is best that even one who does not understand the holy tongue recite Shema in Hebrew, since it is highly unlikely to find a Jew who does not understand the meaning of the first verse. This implies that he is referring to a general understanding.

    07 – The Second Verse and Its Kavanah

    Immediately following the first verse, we say quietly, “Baruch shem kevod malchuto l’olam va’ed,” (“Blessed is the name of His glorious kingdom for all eternity”). Although this sentence does not appear with the Shema paragraph and is not a verse from the Torah, the Chachamim instituted its recital as part of Shema based on ancient tradition.

    It is told in the Talmud (Pesachim 56a) that before Yaakov Avinu died, all of his children gathered around him. Yaakov wished to reveal the end of days, but at that moment the Shechinah left him and he could not show them the future. He asked his sons, “Perhaps one of you is not righteous, like Yishmael, who came from Avraham, and Eisav, who came from my father Yitzchak, and that is preventing me from revealing to you the end of days?” Everyone opened their mouths and said, “‘Hear O Israel, Hashem is our God, Hashem is One.’ Just like there is only One in your heart, there is only One in our hearts.” At that moment, Yaakov said, “Blessed is the name of His glorious kingdom for all eternity.” Chazal ask, “Now what should we do? Should we recite this sentence [in Shema] even though it is not written in the Torah portion? Or should we refrain from saying it even though Yaakov Avinu said it?” Therefore, they established to recite it quietly.

    This sentence is considered to be a continuation of the acceptance of the yoke of Heaven found in the first verse, and therefore also requires kavanah on the meaning of the words. If a person recites it without the proper kavanah he must go back and repeat it with the proper kavanah (Mishnah Berurah 63:12).

    One should pause briefly between “l’olam va’ed” (“for all eternity”) and “V’ahavta” (“You shall love”) in order to distinguish between the acceptance of the yoke of Heaven and the rest of the paragraph. Also, it is proper to pause between the first verse and “Baruch shem” (“Blessed be the name…”) to differentiate between the acceptance of the yoke of Heaven as commanded by the Torah and the enactment of the Chachamim (Shulchan Aruch and Rama 61:14).[4]

    Although the belief in the oneness of God holds unfathomable depths and meanings, we will nonetheless briefly discuss its significance. The first verse, Shema Yisrael, expresses the absolute and unifying higher belief and is called “yichud elyon” (the supernal unification). In this realm of higher understanding, nothing else substantially exists in the world besides Hashem. He is One in His world, and we are all insignificant in relation to Him. Since Hashem’s infinite power is not visible to us, it is difficult to grasp the supernal union permanently. Therefore, only twice daily, when we recite the verse Shema Yisrael, are we commanded to rise to its level. The second verse is called “yichud tachton” (the lower unification), and by saying it, we accept upon ourselves the yoke of Heaven according to the belief that is revealed in this world. This is the belief that the world is not void, rather tangible and existent, and Hashem Blessed Be He gives it life and rules over it. By His will He creates life, or God forbid, takes it away. In so doing,  His Name and kingdom are revealed in the world, as we say, “Blessed is the name of His glorious kingdom for all eternity” (Tanya, Sha’ar HaYichud V’HaEmunah, and Nefesh HaChaim, Sha’ar 3).

    [4]. In the opinion of the Levush and Magen Avraham, since the Chachamim instituted saying “Baruch shem…,” if a person skipped it, he did not fulfill his obligation and he must go back and recite the Shema paragraph. However, according to the Shiltei HaGiborim, Bach, and Bei’ur Halachah (61:13, s.v. “Acharei”), he fulfilled his obligation. Their proof is from Berachot 13a, where it is written that a person who read the paragraph of Shema from the Torah, and had kavanah in his heart to perform the mitzvah of reciting Shema, fulfilled his obligation (even though the verse “Baruch shem…” is not written in the Torah.) According to this, if a person starts V’ahavta and realizes that he did not have kavanah when he said “Baruch shem…” he is not required to repeat it. This is also written in the Aruch HaShulchan 61:6. However, according to the Levush and Magen Avraham, one is required to go back and recite it again, and so writes Kaf HaChaim 61:45. Additionally, in 63:16, he writes according to the Ari that if one goes back to repeat “Baruch shem…” he must start over from “Shema Yisrael.”

    08 – Mitzvot Require Kavanah

    The Amora’im and the Rishonim disagree regarding the question, do mitzvot require kavanah? When the Torah commands us to perform a certain mitzvah, is the actual performance enough, or must a person have in mind the correct intent in order to fulfill the commandment? The halachah rules that mitzvot require kavanah. Just as a person has a body and a soul and one cannot live without the other, so too, the mitzvot need both body and soul, the body being the act of the mitzvah, and the soul being the kavanah that accompanies it.

    Therefore, regarding a person who is reading the Torah portion of Parashat Va’etchanan, in which the Shema paragraph is written: when the time to recite Shema arrives, if he has kavanah in his heart to fulfill the mitzvah of reciting Shema, he has fulfilled his obligation. However, if he continues reading as he was, without having kavanah to fulfill the mitzvah of saying Shema, he has not fulfilled his obligation (Berachot 13a; Shulchan Aruch 60:4).

    It is therefore apparent that when reciting Shema, we must concentrate on two meanings. First, as with all the mitzvot, we must have in mind that in performing this act, we are fulfilling Hashem’s commandment. Second, pertinent specifically to the mitzvah of reciting Shema, we must concentrate on the meaning of the words that we are saying. Since the essence of this mitzvah is to accept the yoke of Heaven, we are obligated to focus on the meaning of our words. As we have learned in halachah 6, if one did not concentrate on the meaning of the words in the verse Shema Yisrael, he did not fulfill his obligation and must go back and read it with the required kavanah.

    We will now return to discuss the general kavanah required in the performance of all the mitzvot. Sometimes, one has implicit kavanah, and that suffices b’dieved. For instance, a person who comes to pray in a synagogue, and in his prayers he recites the Shema paragraph, even though he did not explicitly intend to perform the mitzvah of reciting Shema, he fulfilled his obligation. For if we were to ask him, “Why did you say Shema?” he would immediately answer, “To perform the mitzvah.” Thus, in his recital he had implicit kavanah to fulfill his obligation. Similarly, someone who puts on tefillin, even though he didn’t meditate on what he was doing, it is nonetheless clear that his only intention could have been to fulfill the mitzvah, and because implicit kavanah was present, he fulfilled his obligation (Yerushalmi Pesachim 10:3; Chayei Adam 68:9; Mishnah Berurah 60:10).[5]

    Many people do not know that the main reason for the recital of the Vayomer paragraph is to fulfill the commandment of remembering the Exodus from Egypt, which is mentioned at the end of the paragraph. Those unaware of this fact do not fulfill their obligation. For even if we were to ask them why they said the Vayomer paragraph, they would not know that it was in order to remember the Exodus. Apparently, there was not even implicit kavanah within them. Therefore, it is important to teach that the reason for the recital of the Vayomer paragraph is to remember the Exodus from Egypt.

    [5]. Likewise, a person who comes to synagogue to hear the blowing of the shofar, or the reading of the megillah, even though he did not explicitly have kavanah to fulfill the mitzvah, he fulfilled his obligation b’dieved, for the fact that he arrived at the synagogue indicates his desire to fulfill the mitzvah, and that he had implicit kavanah. However, if he was in his house and he heard the shofar being blown, or the megillah being read from the synagogue, and he did not explicitly have in mind to fulfill the mitzvah, he did not fulfill his obligation. Nevertheless, according to those poskim who believe that mitzvot do not require kavanah, he did fulfill his obligation.The origin of the disagreement can be found in Berachot 13a and Rosh Hashanah 28-29a. According to Rava, mitzvot do not require kavanah; however, Rabbi Zeira is of the opinion that mitzvot do need kavanah. The following are the opinions of a few of the poskim: the Tosafot and Talmidei Rabbeinu Yonah write that mitzvot do not require kavanah, in contrast to the Ba’al Halachot Gedolot, Rif, and Rosh who maintain that mitzvot do require kavanah. That is also how the Shulchan Aruch, Orach Chaim 60:4, rules. The Bei’ur Halachah explains that even those who maintain that mitzvot do not need kavanah still assert that two other conditions must be present: 1) when he is performing the mitzvah the person must know that such a mitzvah exists; for example, to recite Shema or eat matzah. If he knew this and at that particular moment he did not have even implicit kavanah to fulfill the mitzvah, according to them, he still fulfilled his obligation. 2) He must have in mind to perform the act and cannot be like a mitasek – one who is merely busying himself. In other words, if he unthinkably puffed into the shofar and kosher sounds came out, he did not fulfill the obligation of the mitzvah.

    Further, there is dispute as to whether lack of kavanah in performing rabbinic commandments prevents a person from fulfilling his obligation. The Magen Avraham writes in the name of the Radbaz that the lack of kavanah while performing rabbinic commandments does not prevent a person from fulfilling the mitzvah. His reasoning is that we are unsure as to whom the halachah follows, and therefore, concerning biblical commandments we go according to those poskim who are stringent, and regarding rabbinic commandments we follow those who are lenient. However, according to the Eliyah Rabbah, Gra, and Chida, rabbinic commandments also require kavanah, and that is what is implied in the Shulchan Aruch. In any case, regarding berachot (even those recited on biblical commandments) we take into consideration those poskim who believe that mitzvot do not require kavanah, since “safek berachot l’hakel” – if there is doubt regarding the recital of berachot, we are lenient. Therefore, a person who did not have kavanah at the start, although required to go back and fulfill the mitzvah, he may not recite the blessing again due to the uncertainty that perhaps the halachah goes according to those who maintain that mitzvot do not require kavanah (Mishnah Berurah 60:10 and Bei’ur Halachah there).

    09 – The Laws of Reciting Shema

    A person must recite Shema with great kavanah, fear, awe, and trembling, and concentrate in his heart that he is now proclaiming the sovereignty of the King, Hakadosh Baruch Hu. Even though Shema is recited every day in Shacharit and Ma’ariv, one must try hard to concentrate on the meaning of the words, as if they were new to him (Shulchan Aruch 61:1-2).

    In addition to kavanah, the person saying Shema must pronounce the letters precisely, being careful not to swallow any letter nor to emphasize the soft sounds, or weaken the strong ones. Therefore, l’chatchilah, one should make a distinction in sound when pronouncing an alef and an ayin, a chaf and a chet, a kamatz and a patach, a tzeirei and a segol (Shulchan Aruch, Orach Chaim, 61:14-23). The Chachamim say, “One who recites Shema and is careful to pronounce its letters exactly, Gehinnom is cooled down for him” (Berachot 15b). B’dieved, if he did not recite the Shema meticulously, he nevertheless fulfilled his obligation provided that he did not miss a word or a full syllable of a word (Shulchan Aruch 62:1; Mishnah Berurah 1).

    A person’s ears must hear what is coming out of his mouth. B’dieved, if he read the words only with his lips but did not hear what he was saying, since he mouthed the words, he fulfilled his obligation. However, regarding one who only recited Shema in his mind, since he did not mouth the words, he did not fulfill his obligation (Shulchan Aruch 62:3; and see earlier in this book 1:9).[6]

    In principle, though it is proper to recite Shema and the Amidah in Hebrew, if a person recited Shema and prayed the Amidah in a different language, he fulfilled his obligation, provided that he understands that language (see earlier in this book 1:10). However, a few of the major Acharonim write that today we cannot fulfill the obligation of Keriat Shema by reciting it in a different language because there are words that we do not know how to translate accurately. For example, the Hebrew word “v’shinantam” means both learning (shinun) and sharpening (chidud). There is no such single word in other languages. Hence, since the Shema cannot be translated exactly, it may not be recited in a different language (Mishnah Berurah 62:3).[7]

    [6].Talmidei Rabbi Yonah maintain that it is proper to recite Shema with cantillation signs and there are those who are accustomed to enhancing the mitzvah in that way (Shulchan Aruch 61:24). Others say that since kavanah is of principal importance, if someone finds that reciting Shema with cantillation signs disrupts his concentration, it is better that he recite Shema without them (Rama; Mishnah Berurah 61:38).

    The Mishnah Berurah 61:40 writes that, according to the majority of poskim, a person can fulfill his obligation of Keriat Shema by hearing another person recite it. In the opinion of the Aruch HaShulchan 62:8, one can fulfill his obligation by hearing Shema on condition that a minyan is present. (There is disagreement as to whether the person fulfilling his obligation by hearing the Shema is required to understand the whole paragraph. See Mishnah Berurah and Ishei Yisrael 20:26.)

    [7].This is problematic, for translations are never precisely like the original and if Chazal say that one who recites Shema in any language fulfilled his obligation, it can then be understood that it is unnecessary for the translation to be perfectly accurate. The Aruch HaShulchan 62:4 explains that, indeed, during the time of the Mishnah and Talmud, they completely understood the Hebrew language. However, today, we have doubts regarding the meaning of some words, and therefore we cannot translate perfectly. The Aruch HaShulchan continues by giving some examples of uncertainties and concludes, “Therefore at this time, it is forbidden to recite the Shema, the prayers, and all the berachot in any language other than the holy tongue. And that is what the prominent learned scholars taught for approximately eighty years.” Still, this remains problematic, for were there no doubts regarding language prior to that time? If so, why did they not teach then that one may not fulfill his obligation with a translation? Maybe this question was not very common and therefore it was not written down. Or perhaps it is possible to say that nowadays (especially after the invention of the printing press) we are more meticulous concerning the precise meaning of the words, and as a result doubts have increased. Hence, regarding our translations today, there is no precision, and therefore one may not fulfill his obligation with them. However, when people were not so meticulous in translating the external meaning of the word, but rather focused on the idea that could be understood from the context, the translation was thought to be exact. As a rule, even today, the Makor Chayim 62:2 writes that a ger tzedek (righteous convert) who does not read or understand Hebrew may recite Shema in translation.

    10 – The Manner in which to Recite Shema

    It is permissible to recite Shema while standing, sitting, or lying down on one’s side. Indeed, according to Beit Shamai, one must recite the Shema of the evening while lying down, and the Shema of the morning while standing, as it says, “When you lie down and when you rise up.” Yet, the halachah follows Beit Hillel who interpreted the verse to mean the times that one is required to recite Shema – when people lie down (to go to sleep in the evening) and rise (wake up in the morning). According to Beit Hillel, whether the person stands, sits, or lies down is optional (Berachot 10a; Shulchan Aruch 63:1).

    We can learn from this halachah that faith is not something detached from this world, something that can only be achieved under specific circumstances. Rather, the faith expressed in saying Shema encompasses all of a person’s life in this world, and therefore it is possible to recite Shema in any position.

    In principle, it is permissible to recite Shema even while walking, as it says, “When you are walking on your way.” However, the Chachamim maintain that it is not proper for a person to accept upon himself the yoke of Heaven casually. Therefore, one who is walking should stand still when he recites the first verse of Shema (Shulchan Aruch 63:3; Mishnah Berurah 9). It is also forbidden to say Shema while lying on one’s stomach or back, since this is not a respectful recital (Shulchan Aruch 63:1; and see Shulchan Aruch, Even HaEzer 23:3).[8]

    Because of the importance of the first paragraph, in which we accept upon ourselves the yoke of Heaven, a person must be careful while saying it not to occupy himself with anything else, and not signal with his eyes, fingers, or lips (Shulchan Aruch 63:6).

    [8]. According to the ShulchanAruch 63:1, based on the majority of Rishonim, one may l’chatchilah recite Shema while lying on his side. However, according to Talmidei Rabbeinu Yonah, only when a person has already gotten undressed, lies down, and it is difficult for him to sit up, is he permitted to recite Shema on his side, yet, l’chatchilah, Shema should not be recited while lying on one’s side. The Rama rules like them. Regarding the recital of the bedtime Shema, which is not a biblical obligation, it is the opinion of the MagenAvraham that one need not be strict about this. Also see MishnahBerurah 239:6. 

    11 – Tefillin and Tzitzit while Reciting Shema

    We must pray and recite Shema of Shacharit with tefillin, as it says in the Shema paragraph, “And you shall bind them as a sign on your hand and they shall be as frontlets between your eyes.” The Chachamim say, “A person who recites Shema without wearing tefillin is as if he gives false testimony of himself” (Berachot 14b). Nevertheless, even a person who does not have tefillin is required to recite Shema, since these two mitzvot are not interdependent. If a person cannot fulfill the mitzvah of tefillin, he should at least fulfill the mitzvah of Shema, and he is not considered giving false testimony, since it is due to circumstances beyond his control (Mishnah Berurah 46:33; see earlier in this book 12:9, footnote 10).

    It is customary to touch the tefillin of the arm when saying, “Bind them as a sign on your hand,” and the tefillin of the head while saying, “And they shall be as frontlets between your eyes,” and then to kiss the hand that touched the tefillin (Shulchan Aruch 61:25; Chayei Adam 14:15).

    It is also customary to wrap oneself in tzitzit before Shacharit since the third paragraph of Shema discusses the mitzvah of tzitzit. It is customary to hold the tzitziyot with one’s left hand adjacent to the heart during the time one says Shema as a reminder of what is written, “Put these words… on your heart” (Shulchan Aruch 24:2). Some take the two tzitziyot in front and others gather all four tzitziyot.[9]

    It is customary before the paragraph of Vayomer to take the tzitziyot with one’s right hand (Mishnah Berurah 24:4) or with both hands (Kaf HaChaim 24:8) and while saying the word “tzitzit,” kiss the tzitzit, and while saying, “u’re’item oto”, (“and you shall see them”), look at them. Some pass them over their eyes and kiss them. It is also customary to kiss the tzitzit at the end of the paragraph while saying “emet.” We continue to hold the tzitziyot until the words, “v’nechemadim la’ad,” in Birkat Emet V’Yatziv, and then we kiss the tzitziyot again and put them down (Mishnah Berurah 24:4; Kaf HaChaim 24:8, 18). There are additional customs concerning this; however, all these customs are enhancements of the mitzvah and do not prevent one from fulfilling one’s obligation if they are not performed.

    [9]. The ShulchanAruch, in 24:5 and 61:25, explains that a person takes the two tzitziyot in front of him. So writes Yam Shel Shlomo and the Gra in Ma’aseh Rav 39. There is an additional reason to do so, for sometimes the search for the two tzitziyot in back can disrupt one’s concentration while saying BirkatAhavatOlam. However, the Ari says that one should take hold of all four tzitziyot, as is brought by KafHaChaim 24:8, and so it is written in the BirkeiYosef and KitzurShulchanAruch 17:7. The BirkeiYosef writes in the name of the Ari that one should hold his tzitziyot in his left hand between his ring finger and his pinky; so writes the MishnahBerurah 24:4. Also see KafHaChaim 24:9.
    A few Acharonim write that a person should gather his tzitziyot when he says, “And bring us in peace from the four corners of the earth” in the berachah of Ahavat Olam (Derech HaChaim, Kitzur Shulchan Aruch 17:7).

    12 – 248 Words

    The Torah provides life and healing to the world and to mankind. This is especially true concerning Keriat Shema, in which the fundamentals of faith and the fulfillment of the mitzvot are included. The Chachamim teach that Shema is comprised of 248 words and that in a person’s body there are 248 organs. When a person recites Shema properly, each and every organ is healed by the word corresponding to it. However, in the three paragraphs of Shema there are actually 245 words, and in order to total 248, the chazan repeats the last three words, “Hashem Elokeichem emet” (“Hashem, your God, is true”), thereby completing the count to 248 (Zohar Chadash Ruth 95:1).

    A person who prays individually is missing the last three words. There are a few minhagim concerning their completion. According to the Ashkenazic minhag, before Shema a person says, “Kel Melech Ne’eman” (“Almighty faithful King”). According to the Shulchan Aruch, one should have specific kavanah while pronouncing the first fifteen “vavs” in the opening words of Birkat Emet V’Yatziv (“V’Yatziv, V’Nachon, V’Kayam, V’Yashar, etc.…”) because they allude to three names of Hashem and are a substitute for the three missing words (Shulchan Aruch and Rama 61:3).

    It is the minhag of most Sephardim that a person praying individually should complete the three missing words on his own and repeat “Hashem Elokeichem emet,” instead of the chazan. Although an individual’s repetition of these words is clearly less important than the chazan’s reiteration, nevertheless, there is a certain substitution in it. Additionally, a person who finishes reciting Shema after the chazan concludes “Hashem Elokeichem emet” should repeat those last words so as to complete the three missing words (Kaf HaChaim 61: 15-16).[10]

    [10]. The Acharonim are divided. According to the MahariAyash, Sha’areiTeshuvah, and many others, because he heard the chazan say “HashemElokeichememet,” even though he did not finish saying Shema, those three words are considered part of the 248 words. That is the Ashkenazic minhag and the minhag of a few Sephardim (as is clarified in Sha’areiTefillah). However, the KafHaChaim 16 writes, based on Kavanot HaAri, that the recital of the three words must be in order. Therefore, if he heard the chazan say them before he concluded his recital of Shema, he repeats individually “HashemElokeichememet.”There is also a difference of minhag regarding how the chazan (and according to the Kaf HaChaim also an individual praying) should complete these words, for if he says, “Hashem Elokeichem emet” twice, he will have recited 249 words. Asarah Ma’amarot and the Gra maintain that when the chazan finishes reciting Shema he should only say “Hashem Elokeichem” and afterwards go back and say “Hashem Elokeichem emet.” The Shulchan Aruch and the Pri Megadim write that the chazan should also say “emet” the first time so as not to interrupt between “Elokeichem” and “emet” and that one of them is not considered part of the 248 because it belongs to the berachah “Emet V’Yatziv.” That is how Ashkenazim practice. It is the custom of the Sephardim that at the conclusion of the Shema the chazan says out loud “Hashem Elokeichem” and the congregation completes the words and says after him “emet.” At the same time, the chazan says “emet” quietly. Afterwards the chazan repeats the words “Hashem Elokeichem emet” out loud (Kaf HaChaim 61:12).

    According to the Chesed La’alafim, it is the Sephardic custom that the congregation only says “emet” out loud after the chazan when they finish together with the chazan. However, if they finish before him, they say “emet” individually so as not to pause between “Elokeichem” and “emet” and they should not repeat the word “emet” after the chazan recites it. According to the Kaf HaChaim 61:12, when they finish individually, they do not say “emet,” but rather wait until the chazan finishes and answer after him “emet.”

    In Ma’ariv, a person who did not hear the chazan, according to the Kaf HaChaim, should individually complete the words “Hashem Elokeichem emet.” The Ashkenazic minhag is either to say “Kel Melech Ne’eman” before the recital of Shema or, while saying “emet,” to have in mind that it represents the three names of Hashem (Mishnah Berurah 12). Ma’amar Mordechai writes that it is not necessary to complete 248 words in Ma’ariv, since the ruling in the Gemara is that there is no requirement to say the Vayomer paragraph at night.

    01 – The Significance of the Berachot

    The Chachamim instituted the recital of three berachot with Keriat Shema of Shacharit, two before the Shema and one after it (Mishnah, Berachot 11a). These berachot add to the content of Keriat Shema, including praise and thanksgiving to Hashem for creating and ruling over the world.

    In Keriat Shema we say “Hashem Echad” (“Hashem is One”), denoting that He is the single entity that constitutes and fills the whole world with His oneness. In the first berachah of Keriat Shema, we expand on this foundation. By praising Him for the light that is renewed daily, we extol Hashem, “Who constantly renews the events of creation every day.” In order to emphasize His all-encompassing domain, we mention that He also created the darkness. At night, in the parallel berachah, together with the praise that He is “Ma’ariv aravim” (“the One Who brings on evening”), we add that he is “Borei yom valaylah” (“the Creator of day and night”). Hence, in the first berachah, our belief in God’s unity is given more expanded expression.

    Opening with the words “Shema Yisrael” (“Hear O Israel”) expresses our belief that God’s unity is revealed to the world via the nation of Israel, which was expressly created for that purpose. This idea is expanded upon in the second berachah, in which we thank Hashem for the love that He feels for us and for giving us the Torah. We pray that we merit understanding the Torah and fulfill it with love, thereby revealing Hashem’s Name in the world.

    “Hashem Elokeinu” (“Hashem our God”) means that Hashem is omnipotent and rules over the world according to His will. His control of the world, with all its forces and components, was revealed most clearly in the exodus from Egypt, which is mentioned at the end of Keriat Shema. This, too, is revealed through the nation of Israel. In the third berachah we expand on this foundation and praise Hashem, “You are the first and You are the last, and aside from You we have no king, redeemer, or savior. From Egypt You redeemed us…” Additionally, we mention the slaying of the firstborn in Egypt and the splitting of the Sea. We then conclude, “Blessed are You, Hashem, Who redeems Israel.”

    We see, therefore, that all three berachot are a continuation of, and an expansion on, the foundations of faith that are found in Keriat Shema.

    Although the proper order that the Chachamim established is to say Keriat Shema with its berachot, nevertheless, one’s neglect to recite one of them does not prevent him from fulfilling the mitzvah of the other. If a person recites Shema without its berachot he still fulfills the mitzvah of Keriat Shema, and if he recites the berachot without saying Keriat Shema he still fulfills the mitzvah of reciting the berachot. Similarly, one’s neglect to recite one berachah does not hamper the recital of the others. Therefore, if a person recites one of the berachot, he fulfills his obligation over the blessing which he recites. All the more so, reciting the berachot in the wrong order does not prevent one from fulfilling his obligation to say them, so if someone mistakenly recites the second berachah before the first, he still fulfills his obligation. However, l’chatchilah, one must recite all the berachot together in the order that the Chachamim established.[1]

    [1]. The first berachah, “Yotzer HaMe’orot,” opens with the word “Baruch” and the berachot that follow, although they are long, do not begin with “Baruch” since they are considered to be a continuation of the first berachah. The fact that l’chatchilah they must be recited together with Keriat Shema is agreed upon by all opinions. According to the Gra and those of similar opinion, this matter is simple. It seems that even the reasoning behind the ruling of the Ra’ah and the Shulchan Aruch, who write that one should fulfill his obligation of Keriat Shema by having kavanah when reciting Keriat Shema of the Korbanot, is that by the time the congregation prays, it is too late, and there is concern that the time to recite Keriat Shema will pass. However, were there no such case, all opinions agree that it is best to fulfill the obligation of Keriat Shema with its berachot.
    Likewise, this can be learned from the law that a person who is uncertain as to whether or not he recited Keriat Shema and its berachot must also repeat the berachot. At first glance this is problematic, for when there is doubt concerning berachot we are lenient and we refrain from reciting them (safek berachot l’hakel). However, since the berachot are part of the fulfillment of the mitzvah of Keriat Shema, the law regarding the berachot follows Keriat Shema, see Mishnah Berurah 67:4, based on the Rashba. This can also be inferred from the law regarding a person whose profession is Torah learning, for although he is exempt from prayer, he is obligated to recite Keriat Shema and its berachot (Mishnah Berurah 106:6).

    02 – The Link between Pesukei d’Zimrah and Birkot Keriat Shema

    Upon the conclusion of Pesukei d’Zimrah and Yishtabach, the chazan recites Half-Kaddish. As we know, the virtue of the Kaddish is very great, and the Chachamim praise those who respond Amen to it with kavanah (see further in this book 23:6). The Chachamim instituted its recital at the conclusion of every stage of the prayer service in order to end each step in supreme sanctity, and from that holiness to continue on to the next stage of prayer. This Half-Kaddish creates a break between Pesukei d’Zimrah (corresponding to the world of yetzirah) and Keriat Shema and its berachot (which correspond to the world of beriah).

    One may not interrupt by speaking between Pesukei d’Zimrah and Birkot Keriat Shema. Someone who does interrupt commits a sin, since Pesukei d’Zimrah serves as a preparation for prayer (Shulchan Aruch 54:3).

    If a group of people praying reaches the end of Pesukei d’Zimrah and they do not yet have a minyan, they should stop after Yishtabach and wait for a minyan. They may learn Torah in the meantime. L’chatchilah, they should study silently, so they do not interrupt their prayer by speaking. However, one who cannot learn without actually uttering the words may learn by saying them, since, for the sake of a mitzvah, it is permissible to interrupt between Yishtabach and Barchu. The chazan should wait before Yishtabach for ten men to assemble so that he can say Yishtabach, and afterwards, Half-Kaddish. If he already concluded Yishtabach, after ten men have already gathered he should recite three verses of Scripture so that the Kaddish will apply to them and subsequently recite Half-Kaddish (Mishnah Berurah 53:10-11).

    When the gabbai must relay an urgent message to the congregation, either pertaining to the needs of the community or for the sake of a mitzvah, and it is impossible to delay the announcement until after the prayer service, he may announce it between Yishtabach and Kaddish. Afterwards, the chazan recites a few verses and Kaddish. However, if the Kaddish was already recited, it is forbidden to interrupt even for the sake of a mitzvah, and he must wait until after Kaddish titkabal to make the announcements (Shulchan Aruch, Rama 54:3; 57:2; Mishnah Berurah 54:6).

    03 – Barchu

    After the Kaddish, the chazan says, “Barchu et Hashem hamevorach” (“Bless Hashem Who is blessed”). The congregation responds, “Baruch Hashem hamevorach l’olam va’ed” (“Blessed is Hashem, Who is blessed for all eternity”), and the chazan repeats the congregation’s line, saying, “Baruch Hashem hamevorach l’olam va’ed” (Shulchan Aruch 57:1).

    The primary purpose of Barchu is to introduce Birkot Keriat Shema, for by declaring “Barchu,” the chazan invites the congregation to recite Birkot Keriat Shema. Even though it can also be recited as praise in itself, like when Barchu is recited at the conclusion of the prayer service, nevertheless, the essence of its establishment was to introduce Birkot Keriat Shema. Therefore, every person must finish saying Pesukei d’Zimrah and Yishtabach before Barchu so that immediately after Barchu he can begin Birkot Keriat Shema. It is best to even skip Az Yashir in order to start Birkot Keriat Shema with the congregation. Still, whoever did not yet succeed in saying the berachah of Yishtabach, even if he already responded to Barchu, must conclude Yishtabach and only afterwards continue with Birkot Keriat Shema.[2]

    There are varying customs with regard to standing when responding to Kaddish and Barchu. According to the minhag of most Sephardim, there is no need to stand up while answering matters of sanctity, but one who is already standing must remain that way for Kaddish and Barchu (Maharil, Kaf HaChaim 56:20; 146:20-21; Yechaveh Da’at 3:4). Most Ashkenazim are accustomed to standing while responding to Kaddish and Barchu which are matters of sanctity (Mishnah Berurah 54:7-8; 146:18). However, concerning Barchu which requires a short answer, many Ashkenazim have the custom that if they are already sitting, such as for Torah reading, or before Ma’ariv, they do not completely stand up, rather they only rise slightly from their chairs when responding. This is similar to the custom many people have when answering a zimun with ten men.

    When the chazan says the word “Barchu” he bows a bit, and when saying “Hashem” he straightens himself. Regarding the congregation, there are different customs. There are those accustomed to bowing down completely, those who bow slightly, and those who don’t bow at all. Every person should follow his family’s minhag. When people with different minhagim pray together, it is proper that everyone bows slightly (see further in this book chapter 17, note 3).

    [2]. Mishnah Berurah 54:14. He adds that a person who is after Barchu is considered like one who is in the middle of a passage. If tallit and tefillin are brought to him, he must postpone putting them on until the end of the berachah, as clarified in note 4 of this chapter.
    See Beit Yosef 69 who writes that some say that concerning Perisat Shema the chazan must recite Birkat Yotzer Or in addition to Barchu, even if he already said it, because one may not recite Barchu without saying at least one berachah after it. So writes the Mahari Abuhav, whose words are clarified in the Mishnah Berurah 69:3. However, Darkei Moshe writes that one may say Barchu without reciting a subsequent berachah. That is the customary practice at the end of the prayer service; Barchu is recited without a berachah. Nevertheless, as we learned, the essence of Barchu is to introduce Birkot Keriat Shema.

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