Introduction to Hilchos Kri'as Shema

This section contains one positive Torah commandment: to recite the

Shema twice daily.
The elucidation of this commandment appears in the following
chapters.
Chapter One
1
We [are obligated to] recite the Shema twice daily - in the evening and
in the morning - as [Deuteronomy 6:7] states: "...when you lie down
and when you rise" - i.e., when people are accustomed to sleep - this
being the night - and when people are accustomed to rise, this being
daytime.

2
And what is it that one recites? These three sections:
"Hear O Israel..." (Deuteronomy 6:4-9),
"And if you will listen..." (Deuteronomy 11:13-21),and
"And God said..." (Numbers 15:37-41).
We begin with the section of "Hear O Israel" since it contains [the
concept of] the unity of God, [the commandment of] loving Him and
the study of Torah, it being a fundamental principle upon which
everything is based.
After it, [we read] "And if you will listen...," since it contains the
imperative to fulfill the rest of the commandments, and finally the
portion of tzitzit, since it also contains the imperative of remembering
all the commandments.

3
The commandment of tzitzit is not obligatory at night. Nevertheless,
we recite [the section describing] it at night because it contains
mention of the exodus from Egypt.
We are commanded to mention the exodus both during the day and at
night as [Deuteronomy 16:3] states: "In order that you shall remember
the day of your leaving the land of Egypt all the days of your life."
Reading these three sections in this order constitutes the recitation of
the Shema.

4
When reciting the Shema, after completing the first verse, one says
quietly "Blessed be the name of the glory of His Kingdom forever." He
then continues to read the first section in its normal fashion: "And you
shall love God, your Lord..."
Why do we read it in this fashion? It is our tradition that when the
patriarch, Jacob, gathered all his sons together in Egypt close to his
death, he commanded and urged them regarding the Unity of God and
the path of God upon which Abraham and Isaac, his father, had tread.
He asked them: "My sons, perhaps there are dregs among you, one
who does not stand with me in the Unity of God?" This is comparable
to the manner in which Moses, our teacher, said to us: "Lest there be
among you a man or woman [whose heart turns this day from
God...]" (Deuteronomy 29:17).
They all answered and said: "Listen, Israel, God is our Lord, God is
One," i.e., listen to us, Israel, our father, God is our Lord, God is One.
The wise elder responded: "Blessed be the Name of the Glory of His
Kingdom forever." Therefore, the Jews are accustomed to utter the
praise that Israel, the wise elder, uttered after this verse.

5
Blessings are recited before and after Kri'at Shema. In the day, one
recites two blessings before it and one after it. At night, one recites
two blessings before and two blessings after it.
6
The first blessing preceding [the Shema] in the day [begins: "Blessed
are You, God...], the One who forms the light and creates darkness,..."
The second blessing [begins with]: "With everlasting love, You have
loved us..."
[The Shema] is followed by [the section beginning] "True and
certain..."
The first blessing preceding [the Shema] at night [begins: "Blessed are
You, God...], the One who brings the evening,..." and the second
[begins] "With everlasting love, You have loved Your people Israel."
The first blessing after [the Shema] is [the section begining] "True and
faithful..." and the second [begins] "Lay us down..."

7
The first blessing preceding [the Shema], both in the day and at night,
begins "Blessed [are You, God, our Lord...]" and concludes "Blessed
[are You, God]..." The rest of the blessings all conclude with "Blessed
[are]...," but do not begin "Blessed [are]..."
These blessings and all the rest of the blessings familiar to the Jewish
people were instituted by Ezra, the scribe, and his court. One may not
detract from them or add to them.
In every instance that they decreed to conclude with "Blessed...," one
may not omit this conclusion. Where they decreed not to conclude
[with "Blessed..."], one may not conclude with it. Where they decreed
not to begin with "Blessed," one may not begin with it. Where they
decreed to begin [with "Blessed..."], one may not omit it.
The general principle is that anyone who deviates from the set form of
blessings established by the Sages is mistaken and must recite the
blessing again in its proper form.
Anyone who does not say [the paragraph of] "True and certain..." in
the morning prayer or [the paragraph of] "True and faithful..." in the
evening prayer does not fulfill his obligation.

8
One who recites the second blessing before the first, whether in the
day or at night, or whether the transposed blessings are recited before
or after Kri'at Shema, fulfills his obligation, since there is no absolute
order to the blessings.
A person who begins with "...the One who forms the light..." and
concludes with "...the One who brings the evenings" in the morning
prayer does not fulfill his obligation.
Were he to begin with "...the One who brings the evenings" and
conclude with "...the One who forms the light", he would fulfill his
obligation. Were he to begin with "...the One who brings the evenings"
...and conclude with "...the One who forms the light" in the evening, he
would not fulfill his obligtation.
If he begins with "...the One who forms light" and concludes with
"...the One who brings the evenings" - he fulfills his obligation since all
blessings are defined by their conclusions.

9
When is the [proper] time for the recitation of Shema at night? The
commandment [starts] from the time of the appearance of the stars...
A person who transgresses and delays fulfills his obligation if he
recites [the Shema] before dawn. [The Sages established the limit] of
midnight only in order to distance us from negligent wrongdoing.

10
One who reads the Shema [of the night] after dawn, [but] before
sunrise, does not fulfill his obligation unless he was unavoidably
detained - e.g., drunk or sick, or in a similar situation. A person who
was so detained and reads [the Shema] at this time does not recite
[the blessing of] "Lay us down."

11
When is the proper time [for the recitation of the Shema] during the
day? The commandment is that one should start to read before
sunrise in order to conclude and recite the last blessing with the
sunrise. This measure [of time] is one-tenth of an hour before the sun
rises.
A person who delays and reads the Shema after the sun rises fulfills
his obligation, for the proper time is until the end of the third hour of
the day for one who transgresses and delays.

12
One who is overhasty and recites the Shema of the morning prayers
after dawn, even though he finishes before sunrise, fulfills his
obligation. In extraordinary circumstances - e.g., one who rises early
in order to travel - one may recite it at the outset from dawn.

13
One who recited [the Shema] after [the end of] the third hour, even if
he was unavoidably detained, does not fulfill his obligation to recite the
Shema at its proper time. He can be compared to one who studies
Torah.
He should recite the blessings preceding it and after it all day, even if
he delays and recited it after [the end of] the third hour.
Chapter Two
1
One who recites the first verse of Kri'at Shema - i.e., Shema Yisrael...
- without intention, does not fulfill his obligation. [One who recites] the
rest without intention fulfills his obligation.
Even a person studying Torah in his usual way or proofreading these
portions at the time of Kri'at Shema fulfills his obligation provided he
concentrates his intention for the first verse.

2
A person may recite [the Shema] as he is, whether standing, walking,
lying down or riding on the back of an animal. It is forbidden to recite
the Shema while lying face down on the ground or flat on one's back
with his face pointing upwards. However, one may recite it lying on his
side.
A particularly obese person who cannot turn over onto his side or a
sick person should lean slightly to the side and [then] recite it.

3
A person who is walking on foot must stop for the first verse. He may
recite the rest while walking. If one is sleeping, we should disturb him
by awakening him until he reads the first verse. From that point on, if
he is overcome by sleep, we are not obligated to disturb him.

4
A person who is involved in work must stop while he recites the whole
first section. Artisans must also interrupt their work for the first section,
in order that their recitation should not be haphazard. They may recite
the rest while working in their normal manner. Even one standing in a
tree or on top of a wall may read [the Shema] where he is, reciting the
blessings before and after it.

5
A person who is studying Torah when the time to recite the Shema
arrives should stop to recite the Shema with the blessings before and
after it. One who is involved in community matters should not stop, but
rather finishes his work and reads the Shema if there is still time left.

6
A person who is eating, is in the bathhouse, is having a haircut, is
working with skins or is involved in court, should complete [his task]
and recite the Shema afterwards. If he fears that the time for its
recitation will pass, and, [therefore,] stops to recite it, he has acted in a
praiseworthy fashion.

7
A person who immerses in a ritual bath and is able to come up and
dress before sunrise, should do so, and [then] recite [the Shema]. If he
is afraid that perhaps the sun will rise before he can recite the Shema,
he should cover himself with the water in which he stands and recite
the Shema.
He should not cover himself with putrid water that has an unpleasant
odor or with water that has been used for soaking flax or with water so
clean that his nakedness is visible. However, he may cover himself
with murky water that has no unpleasant odor and recite [the Shema]
where he is.

8
While reciting the Shema, one should not gesture with his eyes or lips,
or point with his fingers, in order that his reading not be haphazard. If
one were to do this, although he does fulfill his obligation, he has
acted improperly.
One should recite the Shema so that his words are audible to himself.
[However, even] if he does not do this, he fulfills his obligation. One
must enunciate the letters clearly. [However, even] if he does not do
this, he fulfills his obligation.

9
How must one enunciate? He must be careful not to pronounce [a
letter with] a strong dagesh as if there were no dagesh, or [a letter
with] no dagesh as if there were one. Nor should one pronounce the
silent sheva or silence the pronounced sheva.
Therefore, one must pause between two words in which the first word
ends with the same letter with which the second word begins. For
example, when reading ( bechol levavcha) (Deuteronomy
6:5), one should pause slightly between ( bechol) and
(levavcha). [One should act] similarly in the cases of
(va'avad'tem meheirah) (Deuteronomy 11:17) and ( hacanaf
p'til) (Numbers 15:38).
One must also pronounce distinctly the zayin of ( tizkeru)
(Numbers 15:40).
One should sufficiently elongate the dalet in ( echad)
(Deuteronomy 6:4) in order to proclaim God's sovereignty over the
Heaven and the Earth, and all four directions. The chet in ( echad,
ibid.) should not be shortened so that the word sounds like ( ee-
chad).

10
A person may recite the Shema in any language he understands. One
who recites in a foreign language must be as scrupulous in his
enunciation as if he were reciting it in the Holy Tongue.

11
One who reads [the Shema] out of order does not fulfill his obligation.
This refers to the order of the verses. However, were one to reverse
the order of the sections, even though it is not permitted, I hold that he
does fulfill his obligation, since these sections are not sequential in the
Torah.
To recite a verse and then repeat it again is improper. One who reads
a word and then repeats it, such as one who recites Shema, Shema,
should be silenced.

12
If one reads intermittently, he fulfills his obligation, even if he pauses
between each reading an amount of time sufficient to complete the
entire Kri'at Shema.
This refers to the one who recites it in order. If one recites it while
drowsy - i.e., not fully awake, but not fast asleep - he fulfills his
obligation, as long as he was fully awake while reciting the first verse.

13
One who is unsure whether or not he recited the Shema, should recite
it with the blessings before and after it. However, if he is sure that he
recited the Shema, but is in doubt regarding whether he recited the
blessings before and after it, he need not recite the blessings again.
A person who made a mistake while reciting [the Shema] should
return to the point of his mistake. If one becomes confused and
forgets which section he has just completed, he should return to the
first section - i.e., "And you shall love God, your Lord" (Deuteronomy
6:5).

14
A person who errs in the middle of a section and is unaware of where
he paused, should return to the beginning of that section.
One who recited ( uch'tavtam) but does not know whether or
not he recited uch'tavtam of [the section of] "Shema" or of [the section
of] ( And if you will listen), should return to uch'tavtam of
"Shema." However, if his doubt arises only after having recited
( In order that your days be multiplied) (Deuteronomy 11:21),
he need not return, because [we assume] he has recited in
accordance with the natural pattern of his speech.

15
[The following rules apply when] one encounters other people or is
approached by them while reciting the Shema. If he is between
sections, he should stop and greet those he is obligated to honor -
e.g., his father, his teacher or anyone greater than he in learning. He
may return the greetings of any person who initiates the friendly
exchange.
16
If one is in the middle [of a section], he may stop and initiate an
exchange of greetings only with someone of whom he is afraid - e.g.,
a king or tyrant. However, he may return the greetings of those he is
obligated to honor - e.g., his father or his teacher.

17
These are the intervals between the sections: between the first
blessing and the second; between the second [blessing] and Shema;
between the first and second sections of Kri'at Shema; between the
second and third sections of Kri'at Shema.
Between these sections, one initiates an exchange with one whom it is
his duty to honor and responds to the greetings of anyone. However,
the interval between the end of the third section of Kri'at Shema and
[the paragraph beginning with] Emet v'yatziv is considered the middle
of a section, and one may interrupt only to greet one of whom one is
afraid, or to respond to the greetings of someone one is obligated to
honor.
Chapter Three
In the second chapter, the Rambam discussed various halachot
regarding the proper state of mind necessary for the reciting of the
Shema. In Chapter 3, the discussion centers on the proper physical
surroundings required for the performance of the mitzvah and those
situations that preclude its fulfillment.
Deuteronomy 23:10-15 discusses the laws regarding army camps,
giving as a fundamental guiding principle: "God walks among your
camp, therefore,... your camp must be holy" (ibid.., 15). Included in
that guideline is the obligation for every soldier to carry a spade in
order to cover his excrement (ibid.. 23:14). (See Positive
Commandments 192 and 193 in Sefer HaMitzvot of the Rambam,
Hilchot Melachim 6:14-15.)
Since these laws were instituted because "God walks among your
camp," it follows that they are also relevant when the Jews attempt to
relate to God through prayer. Thus, these verses also serve as the
source for the laws regarding the prohibition of reciting the Shema in
the presence of feces as discussed in this chapter.
Commenting on the above verses, the Sifri states: "From here, we are
taught that one should not recite the Shema next to the soakings of
the clothes washers" - i.e., that one should not recite the Shema in a
place where there is a foul odor or an unclean substance.

1
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.

2
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.

3
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.

4
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.

5
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.

6
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.

7
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.

8
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].

9
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.

10
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.
11
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.

12
[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.
13
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.

14
A person who reaches an unclean place while he is walking and
reciting the Shema, should not place his hand over his mouth and
[continue] his recitation. Rather, he should stop reciting until he has
passed this particular place.
Similarly, if one is reciting [the Shema] and passes gas, he should
stop until the odor subsides and resume his recitation afterwards. The
same applies to one studying Torah.
When another person passes gas, even though one should stop
reciting the Shema, he need not interrupt his Torah study.

15
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.

16
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.

17
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.

18
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].

19
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.
Chapter Four
1
Women, slaves and children are exempt from Kri'at Shema. We
should teach children to recite it at the proper time with the blessings
before and after it, in order to educate them regarding the
commandments.
One who is preoccupied and in an anxious state regarding a religious
duty is exempt from all commandments, including Kri'at Shema.
Therefore, a bridegroom whose bride is a virgin is exempt from Kri'at
Shema until he has consummated the marriage, because he is
distracted lest he not find her a virgin.
However, if he delays until Saturday night after the wedding and does
not have relations with her, he is obligated to recite the Shema from
that time onward, since his mind has settled and he is familiar with her
even though they have not consummated the marriage.

2
However, one who marries a woman who is not a virgin is obligated to
recite the Shema, because even though he, too, is involved in the
performance of a mitzvah, it is not so distracting. The same principle
applies to similar cases.

3
One who is bereaved of a relative for whom he is obligated to mourn
is exempt from Kri'at Shema until he has buried him, because his
attention is distracted from reciting [the Shema].
A person who is watching a body is also exempt, even if it is not the
body of a relative. When there are two watchers, one should continue
watching while the other withdraws and recites the Shema. [When the
latter] returns, the other should depart and recite [the Shema].
A gravedigger is also exempt from Kri'at Shema.

4
A body should not be taken out for burial close to the time for reciting
the Shema, unless the deceased was a great man.
If they do begin to remove the deceased and the time for reciting the
Shema arrives while they are accompanying the body, anyone
required to [carry] the coffin - e.g., the bearers of the coffins and their
replacements and those who, in turn, relieve the replacements -
whether they are before the coffin or after it, are exempt [from Kri'at
Shema].
The rest of those accompanying the body who are not required to
[carry] the coffin are obligated [to recite the Shema].

5
Should they be involved in eulogies when the time for Kri'at Shema
arrives, if they are in the presence of the deceased they should
withdraw singly and recite, and then return to the eulogy.
If the deceased is not present, all the people should recite the Shema
except the mourner, who remains silent, because he is not obligated
to recite the Shema until he buries his relative.

6
After the burial, the mourners return to receive condolences and the
people follow them from the gravesite to the place where they form a
line to receive condolences. If the people are able to start and finish
even one verse [of Kri'at Shema] before they arrive at the line, they
should do so. If not, they should not start until they have consoled the
mourners.
After they have taken their leave they should commence reciting.
Those standing in the inner line - i.e., they can see the faces of the
mourners - are exempt from Kri'at Shema. Those at the outside, since
they cannot see the mourner, are obligated to recite the Shema where
they are.

7
Anyone who has an exemption from Kri'at Shema, but nevertheless
desires to be strict with himself and recite, may do so. This is
conditional upon the fact that his mind is not distracted. However, if
this exempted person is in a confused state, he is not permitted to
recite [the Shema] until he composes himself.

8
All those ritually impure are obligated to read the Shema and recite
the blessings before and after it in their impure state. This applies
even when it is possible for them to purify themselves that day - e.g.,
one who has touched [the carcass of] a ( crawling animal), a
menstrual woman, a , or the couch on which these people have
laid, and the like.
Ezra and his colleagues decreed that a man who had a seminal
emission was forbidden to read the words of the Torah. Thus, they
separated him from the other ritually impure until he immersed himself
in a mikveh. This ordinance was not universally accepted among the
Jewish people. Most were unable to observe it and it was therefore
negated.
The Jewish people accepted the custom of reading the Torah and
reciting the Shema even after a seminal emission, because the words
of Torah cannot contract ritual impurity. Rather, they stand in their
state of purity forever, as [Jeremiah 23:29] states: "Are not my words
like fire, declares the Lord." Just as fire is incapable of becoming
ritually impure, so, too, the words of Torah are never defiled.