## Kitzur Shulchan Arukh Siman 16

###### Kitzur Shulchan Arukh 16:1
[Kitzur Shulchan Arukh 16:1](https://torahapp.org/share/book/Kitzur%20Shulchan%20Arukh/r/16:1)

קְרִיאַת שְׁמַע וּשָׁלֹשׁ בִּרְכוֹתֶיהָ שֶׁהֵן: יוֹצֵר אוֹר, אַהֲבָה רַבָּה, אֱמֶת וְיַצִּיב, (וְכֵן בְּמַעֲרִיב קְרִיאַת שְׁמַע וּבִרְכוֹתֶיהָ) הֵן חֲמוּרִים יוֹתֵר מִפְּסוּקֵי דְּזִמְרָה, וְהֵן נֶחְלָקִים לִפְרָקִים, וְאֵלּוּ הֵן בֵּין הַפְּרָקִים, בֵּין יוֹצֵר הַמְּאוֹרוֹת לְאַהֲבָה רַבָּה, בֵּין הַבּוֹחֵר בְּעַמּוֹ יִשְֹרָאֵל בְּאַהֲבָה, לִשְׁמַע יִשְֹרָאֵל, בֵּין וּבִשְׁעָרֶיךָ לִוְהָיָה אִם שָׁמֹעַ, בֵּין עַל הָאָרֶץ לְוַיֹאמֶר.

**Kitzur Shulchan Aruch, trans. Rabbi Avrohom Davis, Metsudah Pub., 1996:**
*Kerias Shema* and its three *berachos* which are: *Yotzer or, Ahava rabba*, [and] *Emes veyatziv* (likewise at the *ma'ariv* service—*Kerias Shema* and its *berachos*) are more stringent [in regard to interruptions] than *pesukei d'zimrah*.¹ They (i. e. *Kerias Shema* and its *berachos* ) are divided into "sections." The following are considered "between sections." between *Yotzer hameoros* and *Ahava rabba*² preceding *Kerias Shema*. between *habocher beamo Yisrael beahava*³. and *Shema Yisrael*, between *uvish'arecha* and *ve'haya im shamo'a*,⁴ (sections) of *Kerias Shema*. [and] between *al ha'aretz* and *vayomer*.⁵ of *Kerias Shema*.

footnotes:
¹ V. Chapt. 14:1.
² I.e., the first and second berachos
³ I.e., the end of the second berachah preceding Kerias Shema
⁴ I.e., the first and second parshios
⁵ I.e., the second and third parshios


###### Kitzur Shulchan Arukh 16:2
[Kitzur Shulchan Arukh 16:2](https://torahapp.org/share/book/Kitzur%20Shulchan%20Arukh/r/16:2)

בֵּין הַפְּרָקִים מֻתָּר לוֹמַר אָמֵן, עַל כָּל בְּרָכָה שֶׁהוּא שׁוֹמֵעַ, וּמִכָּל שֶׁכֵּן דְּמֻתָּר לַעֲנֹת לִקְדֻשָּׁה וּלְקַדִּישׁ וּלְבָרְכוּ, אֲבָל בָּרוּךְ הוּא וּבָרוּךְ שְׁמוֹ לֹא יֹאמַר וְגַם אִם שׁוֹמֵעַ שֶׁהַקָּהָל אוֹמְרִים קְרִיאַת שְׁמַע. לֹא יֹאמַר עִמָּהֶם אֶת הַפָּסוּק שְׁמַע יִשְֹרָאֵל, אֶלָּא יֹאמַר מַה שֶּׁהוּא אוֹמֵר בְּקוֹל רָם כְּדֶרֶךְ שֶׁאוֹמְרִים הַקָּהָל שְׁמַע יִשְֹרָאֵל, שֶׁיְהֵא נִרְאֶה כְּאִלּוּ קוֹרֵא עִמָּהֶם. (ס"ה ס"ו ופרמ"ג סִימָן נ"א ומג"א סִימָן רל"ו)

**Kitzur Shulchan Aruch, trans. Rabbi Avrohom Davis, Metsudah Pub., 1996:**
"Between sections" you are permitted to answer *Amein*⁶ be said between *habocheir beamo Yisrael beahavah* and *Shema Yisrael*. to any berachah that you hear. And, of course, you are permitted to respond to *Kedushah*, to Kaddish and to *Barechu*. But, *Baruch hu uvaruch shemo* may not be said.⁷ is a custom which is not derived from the Talmud but, from a later period. Also, if you hear the congregation reciting *Kerias Shema*, you should not say the [entire] verse of *Shema Yisrael* with them, but, rather say, whatever you are reciting, aloud, in the same manner that the congregation is saying *Shema Yisrael*, so that it appears as if you are reading along with them.⁸ represents the congregation’s acceptance of the “Yoke of the Heavenly Kingdom” and it is unseemly for an individual to fail to participate.

footnotes:
⁶ According to Mishnah Berurah, Amein must not
⁷ The saying of Baruch hu uvaruch shemo
⁸ Shema Yisrael


###### Kitzur Shulchan Arukh 16:3
[Kitzur Shulchan Arukh 16:3](https://torahapp.org/share/book/Kitzur%20Shulchan%20Arukh/r/16:3)

בְּאֶמְצַע הַפֶּרֶק, אֵינוֹ עוֹנֶה אָמֵן רַק אַחַר בִּרְכַּת הָאֵל הַקָּדוֹשׁ, וְאַחַר בִּרְכַּת שׁוֹמֵעַ תְּפִלָּה, וּבְקַדִּישׁ יֹאמַר: אָמֵן יְהֵא שְׁמֵיה רַבָּא מְבֹרָךְ לְעָלַם וּלְעָלְמֵי עָלְמַיָּא, וּכְשֶׁאוֹמֵר הַשְּׁלִיחַ צִבּוּר דַּאֲמִירָן בְּעָלְמָא וְאִמְרוּ אָמֵן, יֹאמַר גַּם כֵּן אָמֵן, וּשְׁאָר אָמֵנִים שֶׁבְּקַדִּישׁ לֹא יַעֲנֶה, שֶׁאֵינָם מֵעִקַּר הַקַּדִּישׁ, וּבִקְדֻשָּׁה יִשְׁתֹּק וְיִשְׁמַע מֵהַשְּׁלִיחַ צִבּוּר, וְיֹאמַר עִם הַקָּהָל קָדוֹשׁ, קָדוֹשׁ, קָדוֹשׁ ה' צְבָאוֹת מְלֹא כָּל הָאָרֶץ כְּבוֹדוֹ, וְיִשְׁתֹּק וְיֹאמַר עִם הַקָּהָל בָּרוּךְ כְּבוֹד ה' מִמְּקוֹמוֹ, וְיוֹתֵר לֹא יֹאמַר, שֶׁאֵינוֹ מֵעִקַּר הַקְּדֻשָּׁה, וְאִם שׁוֹמֵעַ בָּרְכוּ, בֵּין מִן הַשְּׁלִיחַ צִבּוּר בֵּין מִן הָעוֹלֶה לַתּוֹרָה, עוֹנֶה בָּרוּךְ ה' הַמְבֹרָךְ לְעוֹלָם וָעֶד וְגַם אָמֵן, שֶׁאַחַר בִּרְכוֹת הָעוֹלֶה, וְאִם הַקָּהָל אוֹמְרִים מוֹדִים, יִשְׂחֶה גַּם כֵּן. וְיֹאמַר מוֹדִים אֲנַחְנוּ לָךְ וְלֹא יוֹתֵר, וְאִם שׁוֹמֵעַ קוֹל רַעַם יֵשׁ אוֹמְרִים דְּמֻתָר לוֹ גַּם כֵּן לְהַפְסִיק וּלְבָרֵךְ וְיֵשׁ אוֹמְרִים דְּלֹא יַפְסִיק בָּזֶה. (בכור שור).

**Kitzur Shulchan Aruch, trans. Rabbi Avrohom Davis, Metsudah Pub., 1996:**
In "mid-section" you should not respond *Amein* except following the berachah—*ha'el hakadosh*, and following the berachah *Shomea Tefillah*. [Upon hearing] Kaddish you may respond: *Yehei shemei rabba mevorach le'olam ule'olmei almaya;* and when the chazzan says: *da'amiran be'alma ve'imru amein*, you may also respond: *Amein*. However, to the rest of the *Amein*'s of the Kaddish, you may not respond, because they are not of the essence of the Kaddish. [Upon hearing] *Kedushah*, you should remain silent and listen to the chazzan, and [then] say with the congregation: *Kadosh, kadosh, kadosh Hashem Zeva'os melo chol haaretz kevodo* and then remain silent; [then] say along with the congregation: *Boruch k'vod Hashem mimekomo*. You may not say the rest⁹ etc. or *Nekadeish (Nakdishoch)*. Others hold that *Yimloch* may be said. for it is not of the essence of *Kedushah*. Upon hearing *Barechu* from the chazzan, or from one who was called to [the reading] of the Torah, you may respond: *Baruch Hashem hamevorach le'olam va'ed*, as well as *Amein* which follows the berachos of the *oleh*.¹⁰—lit. the one who ascends, i.e. “is called up” for the reading of the Torah. If the congregation is saying *Modim*, you should also bow [with them] and say: *Modim anachnu lach*, but no more.¹¹ Upon hearing the sound of thunder, some hold, that you are permitted to interrupt and recite the berachah.¹², “Whose strength and might fill the world.” Others maintain that you may not interrupt for this.

footnotes:
⁹ I.e., Yimloch
¹⁰ Oleh
¹¹ I.e., only those three words are said, omitting the rest.
¹² The berachah: shekocho ugevuraso malei olam


###### Kitzur Shulchan Arukh 16:4
[Kitzur Shulchan Arukh 16:4](https://torahapp.org/share/book/Kitzur%20Shulchan%20Arukh/r/16:4)

אֵלּוּ הַהַפְסָקוֹת שֶׁאָמַרְנוּ שֶׁמֻּתָּר לְהַפְסִיק בְּאֶמְצַע הַפֶּרֶק, אִם הוּא בַּבְּרָכוֹת, יְכַוֵּן שֶׁיְהֵא הַהֶפְסֵק הֵיכָא דְּסָלִיק עִנְיָנָא, וְאִם הוּא בִּקְרִיאַת שְׁמַע, יְכַוֵּן שֶׁיְהֵא הַהֶפְסֵק בֵּין פָּסוּק לְפָסוּק, וְאִם אִי אֶפְשָׁר מֻתָּר לוֹ לְהַפְסִיק אֲפִלּוּ בְּאֶמְצַע הַפָּסוּק, וְיַתְחִיל אַחַר כָּךְ מִתְּחִלַּת הַפָּסוּק.

**Kitzur Shulchan Aruch, trans. Rabbi Avrohom Davis, Metsudah Pub., 1996:**
If these interruptions which are permitted in mid-section, if they occur in the *berachos* [of *Shema*], you should manage to make the interruption at the completion of a subject; and if it is during *Kerias Shema*, you should manage to make the interruption between verses. If this is not possible, [then] you may interrupt even in mid-sentence, and then start again from the beginning of the verse.


###### Kitzur Shulchan Arukh 16:5
[Kitzur Shulchan Arukh 16:5](https://torahapp.org/share/book/Kitzur%20Shulchan%20Arukh/r/16:5)

מַה שֶּׁאָמַרְנוּ שֶׁמֻּתָּר לְהַפְסִיק בְּאֶמְצַע הַפֶּרֶק לִדְבָרִים שֶׁאָמַרְנוּ, אֵינוֹ הַדִּין בַּפָּסוּק שְׁמַע יִשְֹרָאֵל וּבָרוּךְ שֵׁם כְּבוֹד מַלְכוּתוֹ לְעוֹלָם וָעֶד, כִּי בָּהֶם אָסוּר לְהַפְסִיק בְּכָל עִנְיָן, וַאֲפִלּוּ הַמֶּלֶךְ שׁוֹאֵל בִּשְׁלוֹמוֹ לֹא יַפְסִיק לְהָשִׁיבוֹ, וּבֵין אֲנִי ה' אֱלֹהֵיכֶם לֶאֱמֶת וְיַצִּיב גַּם כֵּן לֹא יַפְסִיק כְּלָל מִשּׁוּם דִּכְתִיב בַּקְרָא ה' אֱלֹהִים אֱמֶת לְכָךְ אֵין מַפְסִיקִין בֵּין אֱלֹהֵיכֶם לֶאֱמֶת, וְנָכוֹן לִזָּהֵר שֶׁלֹּא לְהַפְסִיק, עַד לְאַחַר שֶׁאָמַר, גַּם תֵּבַת וְיַצִּיב, (לְפִי שֶׁגַּם הוּא לְשׁוֹן אֱמֶת) וְאַחַר כָּךְ יָכוֹל לְהַפְסִיק, כְּמוֹ בְּמָקוֹם אַחֵר בְּאֶמְצַע פֶּרֶק (דִּין לִשְׁאֹל בְּשָׁלוֹם וּלְהָשִׁיב שָׁלוֹם, בַּזְּמַן הַזֶּה אֵין מַקְפִּידִין, וְאֵין לְהַפְסִיק בָּזֶה אֲפִלּוּ בֵּין הַפְּרָקִים) (סִימָן ס"ו).

**Kitzur Shulchan Aruch, trans. Rabbi Avrohom Davis, Metsudah Pub., 1996:**
The rule we stated [above] —that it is permitted to interrupt in mid-section for those things which we enumerated above does not apply to the verse: *Shema Yisrael* etc. and: *Baruch sheim kevod malchuso le'olam va'ed*, because when reciting these two verses it is prohibited to interrupt in any circumstance. Even if the king greets you, you may not interrupt to respond. Between *Ani Hashem Elokeichem* and *Emes veyatziv* you should also not interrupt because Scripture states:¹³ 10:10. "And *Adono-y Elohi-m* is true." Therefore, [to fulfill this verse], it is not permitted to interrupt between *elokeichem* and *emes*. It is preferable to take care not to interrupt until after you have also said the word *veyatziv* (because it also means "truth.") Afterwards after having said *emes veyatziv* you may interrupt just as any other place in mid-section. (The practice of greeting or responding to a greeting nowadays is not insisted upon and you should not interrupt for this purpose even [when you are] between sections.)¹⁴

footnotes:
¹³ Jeremiah
¹⁴ Although the Talmud allows for this interruption in various situations.