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Shacharit / The Shema, pages 588-588, with pointed Hebrew, English, and transliteration.

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Selected Laws and Customs

Shacharit / The Shema 588-588 1130-1130

לקט הלכות ומנהגים SELECTED LAWS AND CUSTOMS LE|ket ha|la|CHOT u|min|ha|GIM LE|qeṭ ha|la|KHOTH u|min|ha|GHIM LE|qet ha|la|KHOT u|min|ha|GIM LE|ket ha|lo|CHOYS u|min|ho|GIM

SELECTED LAWS AND CUSTOMS 588-588 588 false

Passage 9. If, while reciting Pesukei Dezimrah, the chazzan reaches Kedushah, Kaddish, Barchu, or Modim, one should respond accordingly. For the Kaddish, however, one only responds to the stanzas until תִּתְקַבַּל. One should not recite the passages of בְּרִיךְ שְׁמֵהּ and וְזֹאת הַתּוֹרָה while in the midst of Pesukei Dezimrah. true Passage 10. In וִיבָרֵךְ דָּוִיד, the chazzan raises his voice for the verse אַתָּה הוּא...נֶאֱמָן לְפָנֶיךָ. true Passage 11. In אָז יָשִׁיר, when saying: מִי כָמֹכָה בָּאֵלִם ה', מִי כָּמֹכָה נֶאְדָּר, one should take care to read the word כָמֹכָה the first time with a כ and the second time with a כּ. true heading THE SHEMA Passage 1. The chazzan finishes the blessing הַבּוֹחֵר בְּעַמּוֹ יִשְׂרָאֵל בְּאַהֲבָה in a hushed tone. true Passage 2. One should be careful to recite all three sections of the Shema with kavanah, in awe and reverence. true Passage 3. One should pause while reciting the verse שְׁמַע, to convey the following meaning: Hear O Israel (pause) the Lord who is our God (pause) is the one God. true Passage 4. One who draws out [i.e., in meditation, not in articulation, see below] the ד of אֶחָד, will merit the blessing of longevity. true Passage 5. One should pronounce the ד (the numerical value of which is four) long enough to acknowledge His kingdom in all four directions. true Passage 6. One should not slur over the ח, but should draw it out slightly for the length of time that it takes to affirm God's sovereignty in the seven heavens and on earth—equal to eight, the numerical value of ח. true Passage 7. One should pronounce the ד clearly so that it should not sound like a ר, or a hard letter (with a dagesh), or be protracted so long that it sounds as if the ד has a sheva (echad-e). true Passage 8. One should enunciate the letter י of יִשְׂרָאֵל (שְׁמַע) distinctly, so that it will not sound like אִשְׂרָאֵל. Likewise, the י of וְהָיוּ, that it should not sound like וְהָאוּ. true Passage 9. One should pause slightly between שְׁמַע and בָּרוּךְ שֵׁם. true Passage 10. If בָּרוּךְ שֵׁם was omitted, the שְׁמַע must be repeated. true Passage 11. One should pause briefly between בָּרוּךְ שֵׁם and וְאָהַבְתָּ. true Passage 12. One should pause between הַיּוֹם and עַל לְבָבֶךָ and between הַיּוֹם and לְאַהֲבָה—so as not to imply that only "today" should it be upon your heart but not tomorrow. true Passage 13. One should pause between two successive words in which the first ends and the second begins with the same letter, so as not to "swallow" one of the letters, e.g., עַל לְבָבֶךָ. The same is true where the first word ends with a מ and the second begins with an א, e.g., וּרְאִיתֶם אֹתוֹ—so as not to make it sound like מוֹתוֹ. (The vertical line "|" between words in the Hebrew text indicates a pause.) true Passage 14. The Shema must be recited audibly. If it was not, one has still fulfilled the precept provided the words were articulated with his lips. If one cannot utter the words, one should think them in his mind. true Passage 15. One must pay attention to the meaning of the words while reciting the verses שְׁמַע יִשְׂרָאֵל and בָּרוּךְ שֵׁם; if one did not pay attention, they must be repeated. When praying with a congregation, they should be repeated in an undertone, so as not to appear like one who ascribes to a duality of deities. true Passage 16. If one became aware of his lack of intent only after concluding the entire section, it must be repeated from the beginning. true Passage 17. From וְאָהַבְתָּ onward one fulfills his obligation—post facto—by the mere recital of the words. true Passage 18. The obligation for the שְׁמַע to include 248 words is fulfilled when the chazzan repeats the words ה' אֱלֹהֵיכֶם אֱמֶת. One who is still reciting the שְׁמַע when the chazzan concludes need not repeat them, for he was included in the chazzan's recital. true