Reading the Shema

Twice a day one recites the Shema, in the morning and in the evening as it says "while you lie down and while you get up" (Deuteronomy 6:7). [This means] that the time when people generally lie down is night, and the time when people generally arise is day.

What does one recite? [There are] three sections, and they are: "Shema" (Deuteronomy 6:4-9), "If ye shall hearken" (Deuteronomy 11:13-21), and "And the Lord spoke" (Numbers 15:37-41). One begins with the section "Shema" because it has in it of the unity of G-d, loving Him, and learning [of Torah], which is the greatest essence on which everything depends. After [the Shema], "If ye shall hearken" [is next] as in is the commandment of the rest of the commandments, and after thus is the portion [referring to] the fringes, that also have in it the commandment of remembering all the commandments.

Even though the commandment of wearing fringes does not apply at night, one reads the passage [concerning it] because it has a reminder of the Exodus from Egypt. It is a commandment to recite the Exodus from Egypt as it is stated, "So that you will remember the Exodus from Egypt all the days of your life" (Deuteronomy 16:3). These three sections ordered as such form the recitation of the Shema.

While reading the Shema, when one finishes the first verse, one says quietly, 'Blessed is the name of the glory of His kingdom forever". Then one reads as normal, "And you will love the Lord, your G-d..." (Deuteronomy 6:5-9). Why does one read as such? Our tradition says that Jacob the Patriarch, nearing death, gathered his sons in Egypt and commanded them urgently concerning G-d's unity, and the path of G-d that Abraham and Isaac, Jacob's father, has walked. He asked them, "My sons, could it be that among you is a lowlife, who does not stand with me concerning G-d's Unity?" This is similar to when Moses our Teacher said to us, "Lest there is among you a man or woman..."(Deuteronomy 29:17). The brothers all answered, "Hear, O Israel, G-d is our Lord, G-d is one". That is to say: Listen to us our Father, Israel, G-d is our Lord, G-d is one. The elder said, "Blessed is the name of the glory of His kingdom forever". Therefore, all Jews out of custom say the praise that Israel the Elder said after this verse.

When reading the Shema, one blesses before reading and after. During the day, one says two blessings before and one after. During the night, one says two blessing before and two after.

The first blessing before the Shema during the day is, "Who creates the light and fashions the darkness". The second blessing is, "Of unending love, you loved us". The blessing said after the Shema during the day is, "True and immutable". The first blessing before the Shema at night is, "Who brings on the evening". The second blessing is, "The unending love of Your people the House of Israel". The first blessing after the Shema at night is, "True and faithful". The second blessing is, "Lay us down".

The first blessing that is before the recitation, whether day or night, starts and ends with "Blessed". The rest of the blessings end with, "Blessed"; none of them begin with "Blessed". These blessings along with the rest of the arranged blessings known to the Jews were amended by Ezra the Scribe and his court. No one is permitted to shorten them or lengthen them. Anywhere that they amended to end with "Blessed", no one is permitted to not end [with it]. Anywhere that they amended to not end with "Blessed", no one is permitted to end [with it]. Anywhere that they amended to not begin with "Blessed", no one is permitted to begin [with it]. Anywhere that they amended to begin [with "Blessed"], no one is permitted to not begin [with it]. The basic rule of the matter is whoever changes the set order of blessings that the Sages established, indeed they have made a mistake and must return and say the blessing as proscribed. Anyone who does not say "True and immutable" in the morning prayers and "True and faithful" in the evening prayers has not fulfilled their duties.

One who says the second blessing first, whether during the day or the night, or whether concerning the blessings before [the Shema] or the blessings after, has fulfilled [the commandment], as there is no set order of blessings. If, during the morning prayers, one begins with "Who creates the light", and ends with "Who brings on the evening", one has not fulfilled [the commandment]. But if one begins with "Who brings on the evening" and ends with "Who creates the light", one has fulfilled [the commandment]. If, during the evening prayers, one begins with "Who brings on the evening" and ends with "Who creates the light", one has not fulfilled [the commandment]. If one begins with "Who creates the light" and ends with "Who brings on the evening", one has fulfilled [the commandment] as all blessings are lead by the ending [blessing].

What is the time of the recitation of the Shema at night? The commandment is from the emergence of the stars until [halakhic] midnight. If one transgresses by delaying, one [may] say until dawn to fulfill the duty. The [Sages] stated until midnight so that one is kept from delinquent tardiness.

One who says the recitation of the Shema for the evening service after dawn [but] before sunrise has not fulfilled their duty, unless they were compromised [to not do it until then], such as a drunk or ill person, and so on. A compromised person who says [the Shema] then does not say "Lay us down".

When is the time during the day for the commandment [of the Shema]? One should start to recite before sunrise so that one can conclude reciting and bless the last blessing with the sunrise. This measure is as a tenth of an hour before the sun rises. If one delays and recites the Shema after the sun rises, one fulfills the duty. The period is until three hours into the day for one to transgresses by delaying.

One who begins to recite the morning Shema after dawn although finishes before the sun rises has fulfilled the duty. In time of pressure such as an early riser for travel, one can recite from the onset of dawn.

One who says [the Shema] after three [halakhic] hours into the days has not fulfilled their duty of the recitation of the Shema at its appointed time, even when compromised. Indeed, it is as if one who reads Torah. One who delays and says [the Shema] after three hours should still say the blessings before and after.

He who reads the Shema and does intend [to do so with] his heart in the first verse, i.e. "Hear Israel", does not fulfill his duty [to do so]. For the rest, if he does not intend with his heart, he fulfills [his duty]. Even if he was reading Torah in his [general] way or was proofreading these sections [in the Shema] at the appointed time of recitation, he has fulfilled [his duty, as long as] he intends with his heart in the first verse.

Every person recites as is his way, whether standing or going, or whether lying or riding on the back of an animal. It is forbidden to recite the Shema when lying down with the face flat on the ground or lying on the back with the face facing up. But he [can] lie on his side [and recite]. If he is a man of much weight that cannot turn on his side or is sick [and also cannot turn on his side], he should lean a little to his side and recite.

Someone who was walking should stand for the first verse, and the rest can be recite while he walks. If someone is sleeping, [others] should disturb him until he recites the first verse. From here onward if sleeps forces him [from saying the rest], he should not be disturbed.

Someone who was busy in work [must] cease until he recites the entire first portion. Craftsmen too must cease their work in [the recitation of] the first portion so that their recitation is not [said] casually. The remainder [can] be recited while he is busy in his work, even [when] at the top of a tree or on the top of a wall. [They] may recite in such a place and bless before and after it.

Someone who was busy in study of Torah and the time of the recitation of the Shema arrives, stops and reads and bless before and after it. Someone who was busy in the needs of the public does not stop, [but rather] finishes his work and recites if time remains to recite.

Someone who was busy eating, washing, hair cutting, working with skins, or working in a court, finishes [such activities] and afterwards recites the recitation of the Shema. If he fears that it the time for recitation could pass, [he can] stop and recite. Truly, this is praiseworthy.

[For] someone who goes to use [a mikvah], if he can leave and cover himself before sunrise, he [should] leave [the mikvah], cover himself, and recite [the Shema]. If he fears that the sun will rise before he recites, he [should] cover himself with the water that he is standing in and recite. He [should] not cover himself with filthy water that has a bad smell, or in water [which is used for] soaking [flax], or in water that is clear [enough] for his nakedness to be visible in it. But [if] he covers himself in cloudy water that does not have a bad smell, he [can] recite in such a place.

Someone who says the recitation of the Shema does not hint with his eyes and does not form with his lips [a message or hint] and does not show [i.e. point to something] with his fingers, such that the recitation is [said] casually. If he does so, although he has fulfilled his duties, indeed this is indecent. He must voice [loudly enough] for his ear when he recites; if he does not voice for his ears, he has fulfilled [his duties]. He must be diligent in his pronunciation, [but] if he is not diligent, he has fulfilled [his duty].

How does one be diligent [in pronunciation]? One must be careful to not say [a letter] without a dagesh [when it has] a dagesh, and to not say [letter] with a dagesh [when it does not have] a dagesh. One must not say the silent sheva or silence the said sheva. Therefore, one must allow a space between [two words which are phonologically] connected, between two similar letters, that one of which ends a word and the other is the beginning of a word after it. For example, "Bekhol Levavkha", one should read "Bekhol", pause, and then say "Levavkha". Also, [one should do the same with] "VaAvadtem Meherah" and "HaKanaf Ptil". One must emphazise the Zayin in "Tizkeru" and lengthen the Dalet in "Ehad" in order to crown Him [recognize His crowning] in Heaven and Earth and the four winds. One must not shorten the Het [in "Ehad"] so that it will not be said as "Ee Had".

A person can recite the Shema in any language that he understands. [When] reciting in another language, he [still] needs to be careful about errors [in pronunciation] and be grammatically correct in that language like he must in the holy tongue.

One who is reciting incorrectly has not fulfilled [his duty]. In what context does this apply? In the order of the verses. But if one starts with sections that comes after another section, even though it is not allow, I say he has fulfilled [his duty], because they are not ordered [as such] in the Torah. One who says a verse and then says it again a second time, indeed this is improper. One who says a word and then says it again, such as saying, "Shema Shema", he should be silenced.

One who reads with pauses has fulfilled [his duty]. Even if he pauses section to section such that he [could] have finished all [of the Shema], he has fulfilled [his duty, as long as] he reads in order. [If] he reads nodding off [to sleep], neither awake nor falling asleep, he has fulfilled [this duty], as long as he was awake for the first verse.

If there is a doubt if one recited the Shema, one [should] recite it again, blessing before and after it. But if one knew that he read it and doubts if he blessed before and after it, he [should] not recite and bless [it] again. [If] he reads and makes mistake, he should return to the place that he made a mistake. If one loses his place between portions and does not know which portion he finished and which he needs to say, returns to the first portion, which is "And thou shalt love the LORD thy G-d" (Deuteronomy 6:5).

[When one] makes a mistake in the middle of a section and does not know where he stopped, [he should] return to the beginning of the section. [If one] was reading "Ukhtavtam", and does not know if it is the "Ukhtavtam" of the Shema or the "Ukhtavtam" in "If ye shall hearken" (Deuteronomy 11:13-21), [he should] return to the "Ukhtavtam" of the Shema. If he doubts after reciting "That your days may be multiplied" (Deuteronomy 11:21), does not return as on the habit of his speech he [can] continue.

[One who] was reading [the Shema] and chances upon others or others chance upon him, if he was between sections, [he may] cease and greet someone that he must [do so] in his honor, such as his father or his rabbi chancing [upon him], or someone greater than him in wisdom. [He should] return a greeting to everyone that greets him.

[One who] was reading [the Shema] in the middle of a section does not cease and greet someone. But [one should] greet someone whom he is afraid of, such as a king or oppressor and so on. But someone that he must [greet] in his honor such as his father or his rabbi, if [one of them] greets him, [he must] cease and return the greeting.

And these are [the parts] between the sections: between the first blessing and the second, between the second and the Shema, between the Shema and "If ye shall hearken" (Deuteronomy 11:13-21), between "If ye shall hearken" and "And..said" (Numbers 15:35-41). Between these sections, [one may] greet out of honor and return greeting to everyone. But between "And...said" and "LeEmet veyatziv", indeed this is like the middle of a section, and [one may] not cease but to greet out of fear and return out of honor.

One who recites the Shema should wash his hands with water before reciting it. If the time for reciting the Shema arrives and he cannot find water, he should not delay his recitation in order to search for water. Rather, he should clean his hands with earth, a stone, or a beam [of wood] or a similar object, and then recite.

One should not recite the Shema in a bathhouse or latrine - even if there is no fecal material in it - nor in a graveyard or next to a corpse. If he distances himself four cubits from the grave or the corpse, he is permitted to recite it. Anyone who recites in an improper place must recite the Shema again.

The Shema may be recited facing, but not inside, a latrine that has been newly built, but not used as of yet. [In contrast,] the Shema may be recited in a new bathhouse. In the case of two buildings, one of which was designated for use as a latrine and, concerning the other, the owner said: "And this..." - a doubt remains regarding the latter: whether it also was appropriated for a similar use or not. Therefore, one should not deliberately recite the Shema there. However, after the fact, if he recited it there, he has fulfilled his obligation. If the owner said: "Also this," both have been designated for this use, and the Shema may not be recited in them. It is permissible to recite the Shema in the courtyard of the bathhouse, i.e., the place where people stand clothed.

Not only Kri'at Shema, but nothing pertaining to matters of sanctity may be uttered in a bathhouse or latrine, even in a language other than Hebrew. Not only speech, but even thoughts pertaining to the words of Torah are forbidden in a bathhouse, latrine or other unclean places - i.e., a place where feces or urine is found.

Secular matters may be discussed in a latrine, even in Hebrew. Similarly, the terms used to express Divine attributes, such as merciful, gracious, faithful and the like, may be uttered in a latrine. However, the specific names of the Almighty - i.e., those which may not be erased - may not be mentioned in a latrine or bathhouse that has been used. If a situation arises where it is necessary to restrain someone from wrongdoing, this should be done, even in Hebrew and even concerning matters of sanctity.

The Shema may not be recited in the presence of human feces, or in the presence of dog or pig excrement while skins are soaking in it, or in the presence of any other feces like these that have a foul odor. This is also the case regarding human urine, but not animal urine. One need not distance oneself from the feces or urine of a child unable to eat the weight of an olive of grain cereal, in the time in which an adult could eat an amount equivalent to the weight of three eggs.

One may not recite the Shema next to feces, even if they are as dry as a shard. However, if they were so dry that, if thrown away, they would crumble, one may recite the Shema facing them. If urine that has been soaked up into the ground is still sufficiently wet to moisten one's hand, the Shema should not be recited facing it. If it has dried sufficiently, the Shema may be recited.

How far must a person distance himself from feces or urine in order to recite the Shema? Four cubits. This applies when they are at his side or behind him, but if they are in front of him, he should move until he cannot see them, and then recite [the Shema].

When does the above apply? When he is in an enclosure with them, and they are on the same level. However, if they are 10 handbreadths higher or lower than he, he may sit next to them and recite the Shema, since there is a space separating them. The above applies provided no foul smell reaches him. Similarly, if he were to cover the feces or urine with a vessel, it would be considered as buried, even though it would still be in the room, and it is permitted to recite [the Shema] next to it.

A person who is separated from feces by a glass partition, may recite the Shema next to them even if he can still see them. If a quarter log of water is added to the urine of one micturition, the Shema may be recited within four cubits of it.

If feces are found in a hole in the ground, a person may stand with his shoe over the hole and recite the Shema. However, his shoe may not touch the feces. If one finds very small feces, the size of a drop, he may expectorate thick saliva upon it to cover it, and then recite the Shema. When there is a residue of feces on one's skin or one's hands are dirty from the washroom, if - because of the small quantity or its dryness - there is no foul odor, he may recite the Shema, since there is no foul odor. However, if it is still in its place, even if not visible when he stands, since it is visible when he sits, he is forbidden to recite the Shema until he cleans himself very well. This is because of the moist nature and foul smell of the feces. Many Geonim taught that one is forbidden to recite the Shema if one's hands are soiled, and it is proper to heed their teaching.

[When the source of] a foul odor has substance, one may distance himself four cubits and recite the Shema provided the odor has subsided. If it has not subsided, he should distance himself further until it ceases. If [the odor] is not emanating from an actual substance - e.g., it is the result of someone passing gas - he should distance himself until the odor ceases and [then] recite. It is forbidden to recite the Shema in front of a cesspool or chamber pot, even if it is empty and has no foul smell, as it is similar to a latrine.

It is forbidden to recite the Shema while facing moving excreta - e.g., excreta floating on the water. The mouth of a pig is regarded as moving excreta. Therefore, the Shema may not be recited facing it, until it has moved four cubits away.

If one, while walking, is reading the Shema and reaches a place where there is filth, he should not place his hand over his mouth and continue to read, but he must pause till he has passed the place. So too if one passes gas, one should pause until the smell dissipates and then he can continue reading; and the same applies to words of Torah. If one's friend passes gas, even though one must pause reading the Shema, he does not need to stop learning Torah.

A person is permitted to continue reciting the Shema if a doubt arises whether feces or urine is found in the house in which he is located. In contrast, a person reading the Shema in a garbage heap is not permitted to continue reading if a doubt arises regarding the presence of feces until he checks [that it is clean] because a garbage heap may be presumed to contain feces. If the doubt exists only regarding urine, however, the Shema may be recited even in a garbage heap.

Just as it is forbidden to recite the Shema where there are feces or urine until one distances himself from it, so, too, the Shema may not be recited in the presence of nakedness, unless one turns his face away. This applies also to a non-Jew or a child. Even if a glass partition separates him from them - since he sees them - he must turn his face away in order to recite the Shema. Any part of a woman's body is regarded as ervah. Therefore, one should not gaze at a woman, even his wife, while reciting the Shema. If even a handbreadth of her body is uncovered, he should not recite the Shema facing her.

Just as one may not recite the Shema in the presence of another's nakedness, so, too, is he forbidden to do so when he himself is naked. Therefore, one may not recite the Shema when he is naked until he covers his nakedness. If his loins are covered with cloth, leather or sack, even though the rest of his body is exposed, he may recite the Shema, as long as his heel does not touch his genitalia. If he is lying under his sheet, but is otherwise naked, he should make a separation by placing his sheet below his heart, and [then] recite the Shema. He should not, however, make a separation from his neck [downward] and recite, because his heart will see his nakedness, and it is as if he is reciting without any loin covering.

When two people are lying under one sheet, each is forbidden to recite the Shema even if he has covered himself below his heart, unless the sheet also separates between them in a manner that prevents their bodies from touching from the loins downward. If he is sleeping with his wife, children or other young members of his household, their bodies are considered like his own, and he is not affected by them. Therefore, even though his body is touching theirs, he may turn away his face, separate below his heart and recite [the Shema].

Until when is one considered a child concerning this matter? A boy, until 12 years and one day; a girl, until 11 years and one day. [When they reach that age, they are only excluded when] their physical characteristics are like those of adults - i.e., developed breasts and pubic hair. From this time onwards, one may not recite the Shema unless he has first separated himself from them with the sheet. However, if they have not yet developed breasts or pubic hair, he may still recite [the Shema while lying] in physical contact with them, and need not separate from them until the boy is 13 years and one day, and the girl 12 years and one day.

Women, slaves, and young children are exempt from the recitation of the Shema. [We should] teach children to recite it at its time, and bless before and after it so as to educate them in the commandments. [If] someone had his heart occupied and hasten for [another] commandment, he is exempt from all [other] commandments and from the recitation of the Shema. Therefore, a groom who takes a virgin is exempt from the recitation of the Shema until he has relations with her, considering his mind is lacking [i.e. he has no concentration] in case he does not find her a virgin. If he tarries until Saturday night and does not have intercourse [with her], he is obligated to recite from [that] Saturday night and on, as indeed his mind is calmed and his heart knows her even though he did not have relationships.

But [one who] takes the non-virgin woman, even though [he] is occupied with a commandment, [he] is obligated to recite, since he has nothing that confuses his mind, and thus it is so for similar cases.

Someone who has someone die that he is obligated to mourn upon is exempt from the recitation of the Shema until he buries him because his mind is lacking [i.e. he has no concentration] to recite. If one was guarding a deceased body, even if it is not the body of his [relative], he is exempt from the recitation of the Shema. If there are two guards, one guards and the second [one] leaves to another place and recites and returns to guard, and the other leaves and recites. A digger of a grave is exempt from the recitation of the Shema.

[We should] not bring out the deceased for burial near the time for the recitation of the Shema, unless he was a great man. If they started and brought [the deceased] and time for recitation arrives, and they are escorts to the deceased, any that are required for the coffin such as the bearers of the coffins and their replacements and [the replacements'] replacements, whether they were before the coffin or after the coffin, are exempt [from reciting]. The remaining [people] that escort [the body] that are not needed for the coffin are obligated.

[If one] was occupied with a eulogy, and the time of recitation of Shema arrives while the deceased lays before them, one by one [they should] leave, recite, and return to [the] eulogy. [If] the deceased is absent before them, everyone recite the recitation of Shema, [but] the mourner sits and is silent as he is not obligate to recite until he buries the body.

[Having] buried the deceased and the mourners returned to receive condolences, everyone goes after them from the place of the grave to the place where the mourners are to make a line to receive condolences. If the people [i.e. the non-mourners] can start and finish even one verse [of the recitation] before they arrive to the line, they [should] start. If not, they [should] not start until they consoled the mourners. After they leave them, they [should] begin to recite. One who stands in the inner line that [can] see the faces of the mourners are exempt from recitation of Shema. [Regarding] the outer [line], since they [can]not see the mourners, they are obligated in recitation of Shema in their place.

Anyone who is exempt from the recitation of the Shema, if he wants to be strict on himself to recite, [can] recite, [as long as] his mind is settled. But if [this person], exempt from reciting, was frighted and astounded, he is not permitted to recite until his mind settles.

All [those who are] impure are obligated in recitation of Shema, blessing before it and after it [while] in their impurity, even if it is possible to remove their impurities that day, such as [those who] came in contact with swarming things, [one who is] menstruating, [one who has] intermenstrual bleeding, and [wherever they] lie and so on. Ezra and his court established that man [that had] a seminal emission does not recite words of Torah and leaves from the rest of the impure [individuals] until he immerses [in a mikveh]. This establishment did not last in all of Israel, [as] there was no strength in most of the public to uphold it. Therefore it was annulled. All of Israel already practiced reading the Torah and reciting the Shema [while in the state of being] a man [that had] a seminal emission, as words of Torah do not receive impurity. Instead, they remain in their impurity forever, as it is stated, "Is not My word like as fire? Saith the LORD" (Jeremiah 23:29). As fire does not receive impurity, even the words of Torah do not receive impurity. [This ends] Jewish law of recitation of Shema.