Rambam Mishneh Torah: Hilchos Krias Shema Chapter 2

the yeshiva.net [Music] is in the first predict the raman established the very mitzvah of reading shema what you read the brah is before and after the time of reading at night the time of reading and day the second period is focused on the details of how we read the shema he's going to speak about the kawana that a person has to have when they read the shema he's going to talk about different interruptions during the time of shema he's going to talk about how a person should say the shema and finally he's going to talk about different situations in reading the shema that may disqualify it or may not disqualify it and interruptions that happen in the middle of the shema pay rick shane if somebody reads the shema but he did not concentrate his heart the pause secretion is this person did not fulfill his obligation but the rest of the krishna in lake evan even if he didn't have kavanagh he fulfills his obligation so the rambam here is telling us a fundamental halacha and that is when we read the shema the first passage the person has to have kavanagh saleh the person has to focus his mind and his heart on the words and on the theme of this verse if not you did not fulfill your obligation the rambam continues even if a person is learning torah in a regular way and it happens to be he comes to the parish of shema or a person a cypher scribe he's editing he's fixing us and he happens to be reading or editing these parasites in the time of the reading of the shema yatsa he fulfills his obligation shakib in liberty christian as long as he had kavanagh in the first person so in other words if i'm a sophomore and i'm correcting the seyfata and i happen to be reading through these parashes of shema because i'm trying to make sure the ink is good and the letters are clear and everything or i'm just reading the hamish and i happen to be holding a dispersion it's the time of krishma the rambam says it's fine you read it you fulfill the mitzvah as long as you had kavanaugh by the pashmae israel base every person could reach ma as they are in their regular manner being online if they're standing behind their walking bench if they're riding on an animal for us it's forbidden to reach ma if your face is flat on the ground or muslin or you're flat on your back and your face is upward but you could like you could say krishna when you're lying on your side what if a person is very obese and it's very hard for him to turn over to his side or he's sick and it's difficult for him to turn to his side it's painful he doesn't have the strength of a kid so he turns a little bit to his side and he reads the shema so the principle allah base is that essentially any motion during krishna is acceptable if you want to sit you could sit if you want to stand you could stand if you want to walk you could walk and even lying in bed is also acceptable for krishna even riding on an animal there's two exceptions and that is lying flat on your back or lying flat on your face both of those are inappropriate postures for krishna unless a person is sick or very obese at least he should turn a little bit to his side even if he can't turn completely to his side if a person is walking and it's the time of krishna i'm in the pastor christian he does stop for the first passage and that is indispensable that is essential it's vital for krishna he stops he says but the rest of krishna he could continue reading as he is walking if somebody has been sleeping and the time of kriya shema arrives but sarina is actually christian so even though it aggravates him we wake him up until he's fully up so that he could read the first passage with kavanagh the rest of shema if sleep really takes him over there's no mitzvah to aggravate him until he's completely up and says the whole krishna with kavanaugh we have to make sure he's not in this drowsy situation where he's half asleep and he's half awake he's fully fully awake even if we really have to push him but the rest of krishna if he's really falling asleep and he can control himself okay so he'll say to the rest of krishna without that much what if somebody is involved in labor and the time of shema arrives mafsika or shinakula so he stops work until he finishes the first parasha which means shema is the same is true people who are tradesmen or craftsmen and they're employed by others so again they take a break from the work from shema television so that the reading of shouldn't be half hazard in other words even though for kavanagh you only need the first passage but for them to do shema while they're working is inappropriate so you take a break from the work from shema television whether you're working for yourself or you're working for somebody else but the rest of shema the other two parishes coyotes he can read while he is engaged in work even if his work constitutes of the fact that he's standing on the top of a tree or the top of a wall so there's always this this fear that you may fall you know a person has to be very conscientious it's fine kyrie became you could reach ma in the place on the top of the tree the top of the wall we don't tell the person you have to come down whether he's working for himself he's working for somebody else we don't tell him that you have to come down to dousman could do it on top of the person is involved in learning torah and the time of shema arrives the locker is poison he stops learning and he reads the shema or before the shema and after the shema but if somebody is involved in the needs of the community and the time of krishna arrives he should not interrupt his involvement to reach ma ali iguras he should first finish what he's doing to help others the yikra initiates liquorice and then if there's still time to read the shema he should read the shema but if the time is up already because it's already three hours into the morning so the time of krishna is over then he doesn't reach ma but he still should not interrupt somebody who's involved in the needs of the community this is a special that he does not have to stop for krishna even though the time may pass again if he finishes and there's still time of course he should read krishma but while he's involved in this we have the principle of isaac bamitzvah potter mitzvah when he's involved in the mitzvah he's exempt from another mitzvah therefore he does not have to read the shema what if he was involved in eating but he was in the bathing house i said with the spiders he was involved in giving himself a haircut or getting a haircut or he was turning over the hides of animals which they used to have to in the work of that of the tanners where they would work out the hides of animals so he is turning over the hides to see if it's being done right oh shall you ice or you have judges who are involved in a case and the time of krishna arrives you could finish doing what you have to do whether it's the meal or the bath or the haircut or turning over the hide or the court case because you still have time to krishna and then you read krishma because you have three hours into the morning what happens if the person was afraid that maybe he's going to get caught up in the meal or get caught up in the bathhouse or get caught up in the haircut or get caught up with the hides or get caught up in the court case and perhaps inadvertently the time of shema will pass and therefore the person decides to interrupt what he's doing in order to reach my resume even though it's not obligatory but this person is praise worthy praiseworthy for doing this now you'll ask a question why when it comes to learning the rambam says you stop learning and you do krishna and all these things which are not even learning it's eating and drinking you don't tell him to stop you tell him that he could continue and finish and when he finishes he'll read krishna if there is time for krishma why don't we say the same thing with learning let him finish learning and then he'll go to krishna so the answer to this because of mission answers because he says when you interrupt your learning for krishna you're not really interrupting your learning because kriya is also a form of learning but when you're interrupting from your meal or from turning over the hides or from the court case now you're really interrupting what you're doing for krishna and since you started these endeavors in a permissible way because you started it before the time of krishna and interrupting this is really interrupting it it's not like interrupting toyota for krishma so therefore the ham said it's fine you could finish what you're doing and then you'll read shema as long as there is time for shema of course if there's no time for shma then you should stop your meal and do shma and then you will go back to your meal but when it comes to aysik with sarchet sibur that is something unique when somebody is involved in the needs of the community then they don't have to stop the kriya shema even if there's no time this is a mitzvah that they're doing and they could continue doing it and if there's time there's time and if there's no time there's no time but if somebody goes down to the mikveh the person basically he was impure and he wants to go to the mikvah so in the morning early morning he goes into a mic and he goes down into the bath if he has time to come up from the water and to cover himself with a cloak and to read kriyasma before sunrise then yala viscosity that's what you should do go to the mikvah come back up cover yourself and read krishna before sunrise but what if he's fearful that perhaps by the time he gets up and covers himself the son will already have risen before he reads the kriya and he wants to read kriya shema in the right exact time so you know what yiskasa mayam he could remain in the mikvah without clothes and cover his body in the water that he's standing in this water and he should reach ma as he's in the water somebody should not cover himself not putrid water which has a horrible odor maha mishra and not soaking water in which they soaked flax or cannabis which again has a horrible odor and therefore it's inappropriate to say shema when there is such a terrible stench volleyball mayhem slew in the sheriff arsenious man conversely it can be a mikvah where the water is completely clear because then his nakedness will be visible in the water so when does it work if the water is somewhat murky so it's not transparent but it doesn't have a bad odor then he could cover himself in that water because his air for his naked parts are not visible and he could say the shema in the water if not he should obviously come up and do the shema when he could do this somebody who reads shma la irma's ba eno don't wink with your eyes in the middle of krishna don't move your lips boys but don't motion with your fingers in other words a person should be completely focused on the shema day shalom so it shouldn't be a half hazard experience we must okay if you did do this you're winking to somebody or you're motioning with your fingers you're going like this come back come here go there this that or with your lips even though you fulfilled your obligation it's still inappropriate a person has to hear what he says in other words you should say this way that your ears hear the words if you did not hear it with your ears you said the shema but you whispered it you can't hear it you fulfilled your obligation and a person has to be precise and meticulous in articulating the letters of the shema diktech but again if not he's still fulfilled obligations so these are which you have to do it but if you don't do it you still fulfill the obligation of qrishma what does it mean to be precise and meticulous in the letters of shema so the raman continues you have to be careful that which has to be pronounced in a powerful way you should not make it loose and that which has to be pronounced in a weak way you should not make it powerful and what the ram is referring to is let's give an example we have we say for example in kriya we'll say [Music] i may say that's an example of yarp kazakh i'm supposed to say obeys that's a powerful base with a douglas instead i'm going to say a vase that's wrong for example it says and i'm going to say so i'm taking the vase and turning it into a base it's inappropriate literally it means you shouldn't move that which rests and you shouldn't rest that which moves there are two types of shavas in hebrew grammar so for example right do i say or have to and emphatically pronounced you have to be careful whenever there are two identical letters one concludes a previous word and one begins a new word to make space going for example you say take a tiny break a pause and then say love because say one word sounds like it's missing its opening letter so you say bihal and because the lame it begins the next word it ends with a fae it begins with a pe so you say but sorry you have to articulate clearly design because if not it could sound like the mantiskiro mantisguide which is that you should be rewarded you should get skyret it's a completely different word right le man le mantiscaro is not le man tis la montesquiro it has a completely different different meaning means you should get rewarded not that you should remember so you have to be very clear that it should be with a saying when you say the dalai lama you have to elaborate in your mind on the dalit to coronate hashem on the heaven and on the earth and on all the four sides of the world because if you say a long aleph it sounds like you're saying which means god forbid he's not one which is the antithesis of what you're trying to say so the rambam is saying here when you say the dhala you have to have in mind to coronate hashem over the heavens over the earth and over all the directions and all the sides of our universe and our planet and be careful of how to say the test it shouldn't be a long aleph with a short with a short uh a short uh emphasizes and says you have to make sure when you do this you shouldn't mispronounce the words for example some people do the that's not how you read the dollar the dollar doesn't have a doggers the dollar suppose it's a different you're not supposed to pronounce it that way it sounds like he says that the dollar has like a shiva so a person has to be careful that it should be a dalid so the idea is that when we think about these things when we think about the english after make sure to pronounce the letters correctly also says when it says that you should elaborate on the dialect of echo that doesn't mean that the should be elegated it should be lengthened in your pronunciation it means when you're saying the letter the letter down and afterwards you should have in mind this idea that the rambam tells you that you're coronating in other words you're accepting hashem's sovereignty and hashem's oneness it pervades throughout every nook and cranny of creation that which is above you that which is below you heaven earth and every aspect of life is harmoniously united in the infinite all-pervading presence of the divine a person could reach my in any language that he understands but if you're reading in any other language you have to be aware of errors in that language you have to be meticulous and precise while employing the words of that language as you are in lush and kaidish if you're reading it in latin kaidish so the rambam says you could read shma in any language you want all the three parties any language you understand but you have to be meticulous and precise using the right phraseology and the right words of that language if you read kriya shema backwards you did not fulfill your obligation what do we mean by medvar memory in the order of the verses so for example instead of saying a person starts off with you saying you see you're reading the kriya backwards the later passage became the first the earlier passage so that's not good avalanched impartial but if you gave precedent to one whole parsha over another all-partisan alpha phi even though you're not supposed to ani the realm says i say that you fulfill your obligation the fishiness the parasites of shema are not juxtaposed in the torah in other words the parasha of shema tulavisha is in the maya is an acive by mer isn't she so even though there is an order let's say you start off krishna or in a different order the rambam says you fulfilled your obligation even though you're not supposed to do that because the parachutes are not juxtaposed they're not in close proximity to the terror so therefore if you change the order you're fine however within a parish itself to read a later passage before an earlier passage you didn't fulfill your obligation because that's not the parachute that the toyota wrote cara passed it because of a career path if a person reads a passage and he repeats it again i raise him this is disrespectful a a a possible should be written should be read once and not and not uh not repeat it not repeat it again kara miller but if a person reads a word and then repeats it he doesn't only read a whole passage he says now you silence him meaning this is not just inappropriate this is actually some this person should be silenced why because this seems like you may be khalilah accepting upon yourself a second deity once and then shema a second time as though you have a second deity to accept upon yourself so according to the ramen it's clear that saying a twice is inappropriate and disgraceful but saying you silence him you'd base korres say rugen if a person reads shema intermittently you take a break it's fine even if the break was quite a significant one between one portion and the next portion you waited the time that it would take to finish the whole krishna you still fulfill the obligation as long as you follow the order as we said before you can't say one paragraph before another paragraph kara misnomnet what if a person is drowsy and he read it while he was drowsy this is somebody who's not fully awake but he's also not fully asleep you know he's at the verge yahtzee he fulfilled his obligation of actually christian as long as in the first passage he was completely up and he had kavanagh that's fine the person is not sure that i say krishna did i not you say it again before and after him but if you know for sure that you said but you don't remember if you said the blessings before and after so then you don't have to and the difference is if you're not sure if you said shema it's a question about a biblical mitzvah when you have a doubt you follow the stringent side and you do it again but if you know for sure you said shema you're just not sure about the bronchus the brachis are a rabbinical junction and therefore if you're in doubt you could follow the lenient path and you don't do it again karavata if a person in the middle of kriya he made an error he skipped the passage he skipped the word he skipped the letter that's fine you go back to the place of the error and you resume from there if a person starts reading krishna he reaches the end of a section he takes a pause before he begins the next one and then he forgot forgets which one did i finish i don't remember which one did i finish did i finish shma and start the hafta and i have to start vahafta that i finished with and i have to advise my friend i started he doesn't know which one he finished which one he has to start kaiser christian so he goes back to the first possible break he starts he knows that he started smash he doesn't have to do shimaya swell because if he started he did that but he doesn't know which when did i take a break so you go back to the first possible place where you take a break it's not the middle of my social media so you start off you start from behalf i love you a person makes a mistake in the middle of one of the parachutes and he doesn't know where he doesn't know where he stopped let's say he skipped over a passage yeah or he skipped over a word or he forgot where he's holding yeah and he doesn't know where he stopped so he should continue he he he takes a break for a moment and then he forgets yeah where he skipped over apostate and he doesn't remember exactly where he is so what's the problem you start over from the beginning of the chapter so let's say middle of the maya i pause for a moment and i'm like oh my god though which possibly holding which person can am i all that i don't know it could be the third possibility to be the tenth project start over from the beginning let's say a person is in the middle of saying krishna and he says and it's like um which looks after my my the first after the second one so what do you do you go back to the first one because you may be at the second one but you may be holding at the first one and then you haven't read the second paragraph so you start again what happens if this doubt happens after you started the possibility we trust the nature of his language in other words from saying every day he's accustomed that after he so we trust that and therefore if he already started the saleman year but we assume that he's holding by the second after them not by the first after somebody is reading and he meets other people would they meet him if he's holding between one section and another section paisak he's allowed to interrupt his reading um and he's allowed to verbally greet a person who he's obligated to show respect to rabbi whether he met his father or his teacher or misho or somebody who's greater than him in the wisdom of terror he's allowed to verbally interrupt the krishna if it's between chapter and chapter and greet this person who he's obligated to show respect that's in terms of greeting in terms of responding he could respond to any person who greets him any person even a person who is not obligated to respect he meets a person and the person says oh shalom how are you rabbi why are we no problem even though you're middle of krishna between a chapter and a champion and second second i'm allowed to verbally respond and give him shalom what happens if he's in the middle of a section of he's not in between sections now everything changes there's no way he's allowed to verbally interrupt his ma and actually begin and open up with a greeting to somebody only if it's somebody he's afraid of not somebody who he's bound to who he has to respect somebody's afraid of going for example a king or a tyrant the coyote saban now we're not talking about a situation where his life is in danger if he won't greet this person because then of course you're allowed to always do anything in order to save your life that's not a problem we're talking about a case where they're not going to kill you but it could cause you a very uncomfortable situation you know this is a king this is a tyrant it's just it's a big headache so here that says you're allowed to stop in the middle of a section of shema in order to open up with a greeting to this person but somebody who you have to respect your father your teacher if he first greets you then you could interrupt your shema and respond with the greeting but you cannot open up with a greeting to these people what do we mean between sections of china between the first brake and the second bracket so after yoitz before avas oil that's called benham and what would be the locker would be that i'm allowed to greet anybody who i owe respect to certainly somebody i fear but anybody i respect i'm allowed to open up with a greeting and say hi shalom i to my father or my rebbe and i could respond to anybody who says shalom to me even a simpleton he says shalom i could respond bashnil between the that's considered in the middle of a chapter of so over here you cannot interrupt allah only to greet somebody initially because you're afraid of this person well the hush of a player coven and to respond to somebody to whom you owe respect because this has the like in the middle of a section of krishna not the between sections of the shema this class is brought to you by the yeshiva.net please help us continue the classes make even a small contribution at triple w dot the yeshiva.net donate