## Kitzur Shulchan Arukh Siman 17

###### Kitzur Shulchan Arukh 17:1
[Kitzur Shulchan Arukh 17:1](https://torahapp.org/share/book/Kitzur%20Shulchan%20Arukh/r/17:1)

הַתְחָלַת זְמַן קְרִיאַת שְׁמַע שֶׁל שַׁחֲרִית, הוּא כְּמוֹ זְמַן תְּפִלִּין, וְנִמְשָׁךְ זְמַנָּהּ עַד רְבִיעִית הַיּוֹם, בֵּין שֶׁהַיּוֹם אָרֹךְ בֵּין שֶׁהוּא קָצָר, וְנֶחְשָׁב הַיּוֹם מִן עֲלוֹת עַד צֵאת הַכּוֹכָבִים, וּמִצְוָה מִן הַמֻּבְחָר לִקְרֹת כַּוָּתִיקִים, (הַמְחַבְּבִים אֵת הַמִצְוֹת) שֶׁהָיוּ מְכַוְּנִים לִקְרֹתָהּ מְעַט קוֹדֵם הַנֵּץ הַחַמָּה כְּדֵי שֶׁיְסַיֵּם קְרִיאַת שְׁמַע וּבִרְכוֹתֶיהָ עִם הַנֵּץ הַחַמָּה, וְיִסְמֹךְ לָהּ הַתְּפִלָּה, וּמִי שֶׁיּוּכַל לְכַוֵּן לַעֲשׂוֹת כֵּן שְׂכָרוֹ מְרֻבֶּה מְאֹד, וְעַל כָּל פָּנִים צְרִיכִין לִזָּהֵר מְאֹד, שֶׁלֹּא לְאַחֵר הַזְּמַן מֵרְבִיעִית הַיּוֹם, וּבִפְרָט בִּימוֹת הַקַּיִץ, כְּשֶׁהַיּוֹם אָרֹךְ בִּמְדִינָתֵנוּ, לִפְעָמִים סוֹף הַזְּמַן הוּא קוֹדֵם "זִיבֶּען אוּהֶר", וּמִכָּל מָקוֹם בְּדִיעֲבַד אִם עָבַר הַזְּמָן, מֻתָּר לִקְרֹת קְרִיאַת שְׁמַע עִם בִּרְכוֹתֶיהָ עַד שְׁלִישׁ הַיּוֹם, אֲבָל לְאַחַר שְׁלִישׁ הַיּוֹם, אָסוּר לוֹמַר הַבְּרָכוֹת אֶלָּא אוֹמֵר קְרִיאַת שְׁמַע לְבַד וַאֲפִלּוּ כָּל הַיּוֹם (וְיֵשׁ אוֹמְרִים דְּגַם הַבְּרָכוֹת יָכוֹל לוֹמַר כָּל הַיּוֹם פר"ח). (נ"ח).

**Kitzur Shulchan Aruch, trans. Rabbi Avrohom Davis, Metsudah Pub., 1996:**
The earliest time for reading the morning *Shema* is the same as that for putting on tefillin,¹. (See Chapter 10 section 2) and the time period extends until the end of the first quarter of the day, regardless if the day is long or short. The length of the day is reckoned from daybreak until the stars² are visible.³ (Vilna Gaon) holds that the day is reckoned from sunrise to sunset. Assuming that from daybreak to sunrise is 72 minutes, and from sunset to the visibility of the stars is 72 minutes, the time of reading the *Shema* is extended by 36 minutes! The commandment is fulfilled in its excellence when it is read in the manner of the *Vasikin* (these were pious men who treasured the *mitzvos*) who were careful to read it shortly before sunrise, in order to complete the *Shema* and its *berachos* at sunrise, and proceed with the *Amidah* immediately thereafter. He who is able to accomplish this, will merit great reward. In any case, you must be very careful not to delay [reading *Shema*] past the first quarter of the day, especially during the summer when the days are long. In our country, the latest time [for reading the *Shema*] is before seven o'clock [in the morning.]⁴ Nevertheless, as a last resort, if the time limit has passed, you are permitted to read the *Shema* with its *berachos* until one third of the day. However, after one third of the day it is forbidden to recite the *berachos* but the *Shema* itself may be read at any hour of the day. (Some authorities hold that the *berachos*⁵ and *Pri Chadash*. may also be recited the entire day.⁶ may be recited only till noon.)

footnotes:
¹ When there is sufficient light to recognize a slight acquaintance at a distance of six feet, you may read the Shema
² This refers to three medium size stars.
³ The Gra
⁴ This applied to Hungary where the author resided.
⁵ This is the opinion of Rambam
⁶ There is a third opinion that the berachos


###### Kitzur Shulchan Arukh 17:2
[Kitzur Shulchan Arukh 17:2](https://torahapp.org/share/book/Kitzur%20Shulchan%20Arukh/r/17:2)

מֻתָּר לִקְרֹת קְרִיאַת שְׁמַע, בֵּין יוֹשֵׁב בֵּין עוֹמֵד, וְאִם הָיָה יוֹשֵׁב אָסוּר לְהַחְמִיר וְלַעֲמֹד, אֲבָל אָסוּר לִקְרֹת כְּשֶׁהוּא שׁוֹכֵב, וְאִם הוּא שׁוֹכֵב כְּבָר יַטֶּה אֵת עַצְמוֹ עַל צִדּוֹ מַמָּשׁ וְיִקְרָא, וְאִם הוּא חוֹלֶה קְצָת וְקָשֶׁה לוֹ לִשְׁכַּב עַל צִדּוֹ מַמָּשׁ, מִכָּל מָקוֹם מְחֻיָּב לְהַטּוֹת אֵת עַצְמוֹ קְצָת עַל צִדּוֹ. (ס"ג).

**Kitzur Shulchan Aruch, trans. Rabbi Avrohom Davis, Metsudah Pub., 1996:**
The *Shema* may be read either sitting or standing. However, if you are sitting, you are forbidden to follow the stricter view⁷. which requires one to stand. However, you may not read the *Shema* while reclining, but if you were already reclining,⁸. you should turn completely on your side and then read it. If you are ill and it is difficult to lie completely on your side, you must nevertheless incline somewhat to one side.

footnotes:
⁷ This is the opinion of Shammai
⁸ And it is difficult for you to sit up. If you are dressed however, you must sit up and read the Shema


###### Kitzur Shulchan Arukh 17:3
[Kitzur Shulchan Arukh 17:3](https://torahapp.org/share/book/Kitzur%20Shulchan%20Arukh/r/17:3)

קוֹדֶם שֶׁיַּתְחִיל, יְכַוֵּן לָצֵאת מִצְוַת קְרִיאַת שְׁמַע שֶׁצִּוָּנוּ הַקָּדוֹשׁ בָּרוּךְ הוּא, וּבְאָמְרוֹ שְׁמַע יִשְֹרָאֵל יְכַוֵּן אֵת הַפֵּרוּשׁ: שְׁמַע יִשְֹרָאֵל, כִּי ה' שֶׁהוּא אֱלֹהֵינוּ הוּא ה' אֶחָד, יָחִיד וּמְיֻחָד בַּשָּׁמַיִם וּבָאָרֶץ, וְיַאֲרִיךְ "בַּחֵי"ת" שֶׁל אֶחָד, כְּדֵי שֶיַּמְלִיךְ הַקָּדוֹשׁ בָּרוּךְ הוּא בַּשָּׁמַיִם וּבָאָרֶץ, וּבַדָּלֶת יַאֲרִיךְ קְצָת גַּם כֵּן שִׁעוּר, שֶׁיַּחְשֹׁב שֶׁהַקָּדוֹשׁ בָּרוּךְ הוּא, הוּא יָחִיד בְּעוֹלָמוֹ וּמוֹשֵׁל בְּד' רוּחוֹת הָעוֹלָם וְלֹא יַאֲרִיךְ יוֹתֵר מִשִּׁעוּר זֶה, וִידַקְדֵק שֶׁלֹּא יְקַלְקֵל קְרִיאַת הַתֵּבָה אֶחָד עַל יְדֵי מַה שֶּׁמַּאֲרִיךְ בּוֹ קְצָת, כִּי קְצָת מֵהַהֲמוֹן עָם מְקַלְקְלִין, יֵשׁ אוֹמְרִים "אֶחָאָד", וְיֵשׁ אוֹמְרִים "אֶחָדֶע" וּמוּטָב שֶׁלֹּא לְהַאֲרִיךְ מִלְּהַאֲרִיךְ וּלְקַלְקֵל. נוֹהֲגִין לוֹמַר "שְׁמַע יִשְֹרָאֵל" בְּקוֹל רָם לְעוֹרֵר הַכַּוָּנָה, וּמְשִׂימִין יַד יָמִין עַל הָעֵינַיִם, לְאַחַר שֶׁאוֹמְרִים אֶחָד, שׁוֹהִין קְצָת וְאוֹמְרִים בָּרוּךְ שֵׁם כְּבוֹד מַלְכוּתוֹ לְעוֹלָם וָעֶד בְּלַחַשׁ (חוּץ מִבְּיוֹם הַכִּפּוּרִים) וּצְרִיכִין לְכַוֵּן בּוֹ גַּם כֵּן פֵּרוּשׁ הַמִּלּוֹת.

**Kitzur Shulchan Aruch, trans. Rabbi Avrohom Davis, Metsudah Pub., 1996:**
Before beginning you should have the intention of fulfilling the commandment to read the *Shema*, as the Holy One, Blessed is He, commanded us. When saying *Shema Yisrael* you should concentrate on its meaning [which is:] Hear Israel, Adonoy Who is our God, He is the one God, singular and unique in the heavens and on earth. You should prolong the sound of the *ches* in the word *echad*,⁹ should not be prolonged and that this acknowledgement should be included at the end when the *daled* is prolonged. [to give you enough time in which] to acknowledge the kingship of the Holy One, Blessed is He, over heaven and earth. The sound of the *daled* should also be prolonged, giving yourself enough time to reflect that the Holy One, Blessed is He, is singular in His world, and rules over the four corners of the universe; but you must not prolong the sounds longer than this. You should be careful not to distort the pronunciation of the word *echad* by over emphasizing the letters, for some people [actually] distort the word; some say: *echa-ad*, and others say *echadeh*. It is better not to prolong the sounds at all, than to prolong them and distort the word. It is customary to say the verse of *Shema Yisrael* aloud, in order to stimulate your concentration; and to put your right hand over your eyes. After saying *echad*, pause momentarily and say: *Baruch sheim kevod malchuso leolam va'ed*, in an undertone (except on *Yom Kippur*) [because then it is said aloud.] Here too, you must concentrate on the meaning of the words.¹⁰

footnotes:
⁹ Others hold that the ches
¹⁰ I.e., Blessed is His Name, Whose glorious kingdom is forever and ever.


###### Kitzur Shulchan Arukh 17:4
[Kitzur Shulchan Arukh 17:4](https://torahapp.org/share/book/Kitzur%20Shulchan%20Arukh/r/17:4)

שׁוֹהֶה מְעַט וְאוֹמֵר וְאָהַבְתָּ וְגוֹ', וְכֵן בֵּין פָרָשָׁה זוֹ לְפָרָשַׁת וְהָיָה אִם שָׁמֹעַ יַפְסִיק מְעָט, וְכֵן קוֹדֶם וַיֹּאמֶר, יַפְסִיק מְעָט, וִיכַוֵּן בּפ' וַיֹּאמֶר, לְקַיֵּם מִצְוַת עֲשֵׂה זְכִירַת יְצִיאַת מִצְרַיִם. (סִימָן א וּבְחַיֵּי אָדָם)

**Kitzur Shulchan Aruch, trans. Rabbi Avrohom Davis, Metsudah Pub., 1996:**
You should pause for a moment and then say: *Ve'ahavta* (and you shall love). Similarly, between this paragraph and the paragraph of *Vehayah im shamo'a*, (and it will be if you listen etc.), you should pause momentarily. Similarly, before saying: *Vayomer* (and He said) you should also pause. You should have the intention, when reciting the paragraph of *Vayomer*, to fulfil the positive commandment to remember the exodus from Egypt.


###### Kitzur Shulchan Arukh 17:5
[Kitzur Shulchan Arukh 17:5](https://torahapp.org/share/book/Kitzur%20Shulchan%20Arukh/r/17:5)

צָרִיךְ לִקְרֹת קְרִיאַת שְׁמַע בְּדִקְדּוּק גָּדוֹל מִתּוֹךְ סִדּוּר מְדֻיָּק הֵיטֵב, וְיַשְׁמִיעַ לְאָזְנָיו מַה שֶּׁהוּא מוֹצִיא מִפִּיו, וְיַשְׁגִּיחַ שֶׁלֹּא יֹאמַר דָּגוּשׁ בִּמְקוֹם רָפֶה, אוֹ רָפֶה בִּמְקוֹם דָּגוּשׁ, וְיַפְסִיק קְצָת בְּכָל מָקוֹם שֶׁנִּרְשַׁם קַו כָּזֶה ׀. וְגַם בִּפְסוּקֵי דְּזִמְרָה, צָרִיךְ לְדַקְדֵק בְּכָל זֶה, וְיַטְעִים יָפֶה הָעַיִן שֶׁל תֵּבַת נִשְׁבַּע, שֶׁלֹּא יְהֵא נִשְׁמָע כְּאִלּוּ אָמַר נִשְׁבַּה "בְּה"א", וְכֵן בְּזַיִ"ן שֶׁל תִּזְכְּרוּ, וְשֶׁל וּזְכַרְתֶּם, יְדַקְדֵּק הֵיטֵב שֶׁלֹּא יְהֵא נִשְׁמַע כְּאִלוּ אָמַר "בְּשִֹי"ן". (ס"א ס"ב).

**Kitzur Shulchan Aruch, trans. Rabbi Avrohom Davis, Metsudah Pub., 1996:**
The *Shema* must be read with great exactness from a very carefully edited prayer book. You should make audible to your ears the words uttered by your mouth. Take care not to pronounce an accentuated letter in place of an unaccentuated letter, or an unaccentuated letter in place of an accentuated letter. A short pause should be made whenever this symbol appears, (I). Also when reciting *Pesukei D'zimrah*,¹¹ it is necessary to follow these rules. The *ayin* should be clearly enunciated in the word, *nishba* (swore) so that it does not sound as if you said *nishbah*, ending with *hei*.¹², it means “captured” instead of “swore.” Likewise; the *zayin* in the word *tizkeru*¹³, to remember. and the *zayin* in the word *uzechartem*,¹³, to remember. must be pronounced correctly, so that it does not sound as if it were pronounced like a *sin*.¹⁴, these words would be from the root *liskor*, to hire, which would imply that we perform the commandments for the sake of receiving reward.

footnotes:
¹¹ See Chapter 14 above.
¹² If the word ends with hei
¹³ These words are from the root lizkor
¹³ These words are from the root lizkor
¹⁴ When pronounced as a sin


###### Kitzur Shulchan Arukh 17:6
[Kitzur Shulchan Arukh 17:6](https://torahapp.org/share/book/Kitzur%20Shulchan%20Arukh/r/17:6)

הַקּוֹרֵא קְרִיאַת שְׁמַע, לֹא יִרְמֹז בְּעֵינָיו, וְלֹא יִקְרֹץ בִּשְׂפָתָיו, וְלֹא יַרְאֶה בְּאֶצְבְּעוֹתָיו, אַךְ לְצֹרֶךְ מִצְוָה מֻתָּר לִרְמֹז בְּפָרָשָׁה שְׁנִיָּה. (ס"ג)

**Kitzur Shulchan Aruch, trans. Rabbi Avrohom Davis, Metsudah Pub., 1996:**
When reading the *Shema* you may not signal with your eyes,¹⁵ nor move your lips, nor indicate with your fingers;¹⁵ but for the purpose of [fulfilling] a commandment, it is permitted to signal when reading the second paragraph.

footnotes:
¹⁵ For the purpose of communicating with someone.
¹⁵ For the purpose of communicating with someone.


###### Kitzur Shulchan Arukh 17:7
[Kitzur Shulchan Arukh 17:7](https://torahapp.org/share/book/Kitzur%20Shulchan%20Arukh/r/17:7)

קוֹדֵם קְרִיאַת שְׁמַע כְּשֶׁאוֹמֵר וַהֲבִיאֵנוּ וְכוּ' נוֹטֵל אֵת הַצִּיצִית בְּיָדוֹ, וְאוֹחֲזָן בִּשְׁעַת קְרִיאַת שְׁמַע בְּיַד שְׂמֹאל בֵּין קְמִיצָה לְזֶרֶת כְּנֶגֶד לִבּוֹ, וּכְשֶׁמַּגִּיעַ לְוַיֹּאמֶר שֶׁהִיא פָּרָשַׁת צִיצִית, אוֹחֲזָן גַּם בִּימִינוֹ, וּכְשֶׁאוֹמֵר וּרְאִיתֶם אוֹתוֹ, נוֹתְנָם עַל הָעֵינַיִם, וּמִסְתַּכֵּל בָּהֶם וְנוֹשְׁקָן. וְנוֹהֲגִין שֶׁבְּכָל פַּעַם שֶׁאוֹמֵר תֵּבַת צִיצִית, נוֹשְׁקָן, וְאוֹחֲזָן עַד וְנֶחְמָדִים לָעַד, שֶׁאָז נוֹשְׁקָן וּמַנִּיחָן מִיָּדָיו. (ס"ד).

**Kitzur Shulchan Aruch, trans. Rabbi Avrohom Davis, Metsudah Pub., 1996:**
Before reading the *Shema*, when saying; *Vahavi'enu*, (and bring us) etc. take the tzitzis of the tallis in your hand and hold them while reading the *Shema*. They should be held with the left hand, grasped between the ring finger and little finger and held near the heart. When *Vayomer*, the section concerning tzitzis is read, the tzitzis should also be held in the right hand. When saying *Ure'isem oso*, (and you will look upon it) touch them to your eyes, look upon them and kiss them. It is customary to kiss them each time the word tzitzis is said. They should be held until the words, *Venechemadim la'ad* are said; after which they should be kissed and released.


###### Kitzur Shulchan Arukh 17:8
[Kitzur Shulchan Arukh 17:8](https://torahapp.org/share/book/Kitzur%20Shulchan%20Arukh/r/17:8)

בְּאָמְרוֹ אֲנִי ה' אֱלֹהֵיכֶם, יֹאמַר מִיָּד גַּם תֵּבַת אֱמֶת, שֶׁלֹּא לְהַפְסִיק בֵּינֵיהֶם, וְגַם הַשְּׁלִיחַ צִבּוּר אוֹמֵר כֵּן וְחוֹזֵר וְאוֹמֵר ה' אֱלֹהֵיכֶם אֱמֶת וִיכַוֵּן כָּל אֶחָד לִשְׁמֹעַ גּ' תֵּבוֹת אֵלּוּ מִפִּי הַשְּׁלִיחַ צִבּוּר, כִּי בְּאֵלּוּ גּ' תֵּבוֹת, נִשְׁלְמוּ רמ"ח תֵּבוֹת בִּקְרִיאַת שְׁמַע, כְּנֶגֶד רמ"ח אֲבָרִים שֶׁבָּאָדָם, וּמַתְחִילִין אַחַר כָּךְ וְיַצִּיב. אֲבָל אָסוּר לוֹמַר עוֹד הַפַּעַם אֱמֶת וּמִי שֶׁמִּתְפַּלֵּל בִּיחִידוּת, יֹאמַר קוֹדֵם קְרִיאַת שְׁמַע, אֵל מֶלֶךְ נֶאֱמָן. לְהַשְׁלִים בְּג' תֵּבוֹת אֵלּוּ מִנְיַן רמ"ח. ()

**Kitzur Shulchan Aruch, trans. Rabbi Avrohom Davis, Metsudah Pub., 1996:**
After saying *Ani Hashem Elokeichem*, you should immediately add the word, *emes*, without interruption.¹⁶ and *emes* even though *Elokeichem* is the concluding word of the *Shema*. The Chazzan must also say it this way [privately] and when he repeats it, he should say: *Hashem Elokeichem emes* (Hashem, your God is true.) Everyone must listen attentively to these three words recited by the Chazzan, because these three words complete the two hundred forty-eight words of the *Shema*, corresponding to the two hundred forty-eight limbs in a man's body. After *Shema*, we begin saying *Veyatziv* (and firm) but it is forbidden to repeat the word *emes*. When praying privately [without a *minyan*], before reading the *Shema*, you should say: *Eil Melech ne'eman*, (Almighty, faithful king) so that these three words will complete the number of two hundred forty-eight.¹⁷

footnotes:
¹⁶ There must be no pause between the words, Elokeichem
¹⁷ Because when praying privately you do not hear the Chazzan’s repetition and so these three words must be added to make up the two hundred forty-eight words.


###### Kitzur Shulchan Arukh 17:9
[Kitzur Shulchan Arukh 17:9](https://torahapp.org/share/book/Kitzur%20Shulchan%20Arukh/r/17:9)

אִם הִפְסִיק בְּאֶמְצַע קְרִיאַת שְׁמַע (דְּהַיְנוּ מִן שְׁמַע יִשְֹרָאֵל עַד עַל הָאָרֶץ) מֵחֲמַת אֹנֶס, שֶׁהָיָה מֻכְרָח לְהַפְסִיק, כְּגוֹן שֶׁהָיָה צָרִיךְ לָצֵאת לַעֲשׂוֹת צְרָכָיו, אוֹ שֶׁנִּמְצָא צוֹאָה בַּבַּיִת, אִם שָׁהָה מֶשֶׁךְ זְמַן, שֶׁהָיָה הוּא יָכוֹל לוֹמַר כָּל קְרִיאַת שְׁמַע, צָרִיךְ לַחְזֹר לִתְחִלַּת קְרִיאַת שְׁמַע. (סִימָן ס"ה ובפרמ"ג)

**Kitzur Shulchan Aruch, trans. Rabbi Avrohom Davis, Metsudah Pub., 1996:**
If you interrupted while reading the *Shema*, (i. e. from *Shema Yisrael* till *al ha'aretz*,) [which is the end of the second paragraph] or if through no fault of yours you were forced to interrupt, for example if you had to go out to relieve yourself, or if excrement were found in the house, and the interruption was of such duration that you would be able to read¹⁸ the entire *Shema*, you must repeat the *Shema* from the beginning.¹⁹ must be repeated in this case because the *person* or *place* was not fit for reciting the *Shema*, but if one is forced to interrupt his reading because of robbers, etc. he would not be required to repeat the *Shema*. (*Mishnah Berurah*.)

footnotes:
¹⁸ This is measured by the reader himself and not by the time it takes the average person to read.
¹⁹ The Shema


###### Kitzur Shulchan Arukh 17:10
[Kitzur Shulchan Arukh 17:10](https://torahapp.org/share/book/Kitzur%20Shulchan%20Arukh/r/17:10)

קָרָא קְרִיאַת שְׁמַע וְנִכְנַס לְבֵית הַכְּנֶסֶת, וּמָצָא צִבּוּר שֶׁקּוֹרִין קְרִיאַת שְׁמַע, צָרִיךְ לִקְרֹת עִמָּהֶם כָּל קְרִיאַת שְׁמַע, שֶׁלֹּא יֵרָאֶה כְּאִלּוּ אֵינוֹ רוֹצֶה לְקַבֵּל עֹל מַלְכוּת שָׁמַיִם עִם חֲבֵרָיו, וִיקַבֵּל שָׂכָר כְּקוֹרֵא בַּתּוֹרָה, וְהוּא הַדִּין אִם הוּא בְּבֵית הַכְּנֶסֶת, וְאוֹמֵר דִּבְרֵי תַּחֲנוּנִים, אוֹ פְּסוּקִים בְּמָקוֹם שֶׁרַשַּׁאי לְהַפְסִיק (וְאִם עוֹמֵד בְּמָקוֹם שֶׁאֵינוֹ רַשַּׁאי נִתְבָּאֵר לְעֵיל) וְאִם הוּא עֲדַיִן לֹא קָרָא קְרִיאַת שְׁמַע, קוֹרֵא גַּם כֵּן עִם הַצִבּוּר, אֲבָל צָרִיךְ שֶׁיִּתְכַּוֵּן שֶׁלֹּא לָצֵאת יְדֵי חוֹבָתוֹ, כְּדֵי שֶׁיִּקְרָא אַחַר כָּךְ עִם הַבְּרָכוֹת, וְכֵן שְׁאָר דְּבָרִים שֶׁהַצִבּוּר אוֹמְרִים, כְּגוֹן תְּהִלָּה לְדָוִד, וְעָלֵינוּ, וְכַדּוֹמֶה וַאֲפִלּוּ פִּיּוּטִים אוֹמֵר עִמָּהֶם, וְאַל יִפְרֹשׁ אֶת עַצְמוֹ מִן הַצִּבּוּר.

**Kitzur Shulchan Aruch, trans. Rabbi Avrohom Davis, Metsudah Pub., 1996:**
If you had already read the *Shema* and entered the synagogue and found the congregation reading the *Shema*, you must read the entire *Shema* with them, so that it does not appear as though you are unwilling to accept the yoke of the Kingdom of Heaven with the congregation. Your reward [for reading the *Shema* again], will be that of one who reads the Torah. The same rule applies if you are in a synagogue reciting supplications or verses [of Torah] where interruptions are permitted, (the procedure to follow if you are at a place where interruptions are prohibited, has been previously explained [See Chapter 16: 2.]) and you have not yet read the *Shema*, you should read it with the congregation but with the intention *not* to fulfill your obligation [at this time], so that you can read it later with its *berachos*. This rule also applies to other prayers that the congregation is reciting such as the psalm *Tehillah leDavid* [*Ashrei*], and *Alenu* and the like. Even *Piyutim*²⁰ are special hymns that are said in some congregations during the Festivals. should be said with them, for you must never separate yourself from the congregation.

footnotes:
²⁰ Piyutim