## Mishneh Torah, Reading the Shema Chapter 1

###### Mishneh Torah, Reading the Shema 1:1
[Mishneh Torah, Reading the Shema 1:1](https://torahapp.org/share/book/Mishneh%20Torah%2C%20Reading%20the%20Shema/r/1:1)

פַּעֲמַיִם בְּכָל יוֹם קוֹרְאִין קְרִיאַת שְׁמַע, בָּעֶרֶב וּבַבֹּקֶר. שֶׁנֶּאֱמַר (דברים ו ז) ״וּבְשָׁכְבְּךָ וּבְקוּמֶךָ״ בְּשָׁעָה שֶׁדֶּרֶךְ בְּנֵי אָדָם שׁוֹכְבִין וְזֶה הוּא לַיְלָה. וּבְשָׁעָה שֶׁדֶּרֶךְ בְּנֵי אָדָם עוֹמְדִין וְזֶה הוּא יוֹם:

**Mishneh Torah, trans. by Eliyahu Touger. Jerusalem, Moznaim Pub. c1986-c2007:**
We [are obligated to] recite the *Shema* twice daily - in the evening and in the morning¹ (Positive Commandment 10), the Rambam mentions the beginning of this verse, ודברת בם... (And you shall speak of them...) as the source for the mitzvah of *Kri'at Shema*.
Nevertheless, his statements in this halachah do not necessarily represent a change of mind. Here, the Rambam is not interested in the actual source for the mitzvah itself (which is the case in *Sefer HaMitzvot*), but in stating our obligation to recite the *Shema* twice daily, once at night and once in the daytime. This is derived from the end of the verse, as mentioned by the Rambam.² at night is mentioned first both in the Mishnah,*Berachot* 1:1 and here in the *Mishneh Torah*, following the pattern mentioned in the verse quoted above: "...when you lie down and when you rise."
*Berachot* 3a understands this order as parallel to the creation of the world itself which began: ויהי ערב ויהי בקר (And then there was night and there was day..., Genesis 1:5 . (See also the Rambam's commentary on the Mishnah, *Berachot* 1:1.)
i.e., when people are accustomed to sleep - this being the night - and when people are accustomed to rise - this being daytime. - The Mishnah (*Berachot* 10b) records a disagreement between the school of Shammai and the school of Hillel regarding the laws derived from the verse: "... and when you lie down and when you rise."
Both agree that the *Shema* is recited twice daily, once at night and once in the morning. However, based on the above verse, *Beit Shammai* obligates one to recline while reciting *Kri'at Shema* at night, and to stand while reciting it in the morning. *Beit Hillel* holds that the verse simply establishes the general times at which the *Shema* is recited, as stated by the Rambam in this halachah; i.e., at the time that people sleep and at the time that they are accustomed to wake up. - 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.

footnotes:
¹ as [Deuteronomy 6:7] states: "...when you lie down and when you rise" - In Sefer HaMitzvot
² The obligation to recite the Shema


###### Mishneh Torah, Reading the Shema 1:2
[Mishneh Torah, Reading the Shema 1:2](https://torahapp.org/share/book/Mishneh%20Torah%2C%20Reading%20the%20Shema/r/1:2)

וּמַה הוּא קוֹרֵא, שְׁלֹשָׁה פָּרָשִׁיּוֹת. אֵלּוּ הֵן (דברים ו ד) ״שְׁמַע״ (דברים יא יג) ״וְהָיָה אִם שָׁמֹעַ״ (במדבר טו לז) ״וַיֹּאמֶר״. וּמַקְדִּימִין לִקְרוֹת פָּרָשַׁת שְׁמַע מִפְּנֵי שֶׁיֵּשׁ בָּהּ יִחוּד הַשֵּׁם וְאַהֲבָתוֹ וְתַלְמוּדוֹ שֶׁהוּא הָעִקָּר הַגָּדוֹל שֶׁהַכּל תָּלוּי בּוֹ. וְאַחֲרֶיהָ וְהָיָה אִם שָׁמֹעַ שֶׁיֵּשׁ בָּהּ צִוּוּי עַל (זְכִירַת) שְׁאָר כָּל הַמִּצְוֹת. וְאַחַר כָּךְ פָּרָשַׁת (במדבר טו לח) ״צִיצִית״ שֶׁגַּם הִיא יֵשׁ בָּהּ צִוּוּי זְכִירַת כָּל הַמִּצְוֹת:

**Mishneh Torah, trans. by Eliyahu Touger. Jerusalem, Moznaim Pub. c1986-c2007:**
And what is it that one recites?¹. *Sefer HaChinuch* (Commandment 419) states clearly that the Torah obligates us to read only the first verse of the *Shema* - i.e., *Shema Yisrael*. The reading of the rest of the three sections was instituted by the Sages.
Rabbenu Yonah understands that the whole first section constitutes the Torah obligation. (See *Beit Yosef, Orach Chayim* 63 at the end.) There is also an opinion that the obligation to recite the first two sections originates in the Torah. (See *Shulchan Aruch HaRav, Orach Chayim* 58.) However, in practice, everyone ultimately agrees that one must recite all three sections mentioned by the Rambam in this halachah (*Berachot* 13a). These three sections:
"Hear O Israel..." (Deuteronomy 6:4-9),
"And if you will listen..." (Deuteronomy 11:13-21),and
"And God said..." (Numbers² (Commandment 420) who quotes the Rambam, not to explain the order of *Kri'at Shema*, but rather to clarify why the Sages included these three sections in the *Shema*.
we begin with the section of "Hear O Israel..." - *Berachot* 13a, 14b, offers two different explanations regarding the order of *Kri'at Shema*. The Rambam, however, does not quote either explicitly, but rather seems to suggest his own reason.
The *Kessef Mishneh* holds that the Rambam's explanation of the order of the first two sections, "Hear O Israel" and "And if you will listen," is in fact consistent with the Mishnah in *Berachot* 13a. Regarding the last section, the Rambam desired to supply us with both the reason for its inclusion and its placement after the second section (even though the third section precedes it in the Torah itself). 15:37-41).
We begin with the section of "Hear O Israel" since it contains [the concept of] the unity of God,³ 61:6. [the commandment of] loving Him⁴ and the study of Torah,⁵, the Rambam quotes Deuteronomy 11:19 (a verse in the second section of the *Shema*), as the source for the mitzvah of Torah study. it being a fundamental principle upon which everything is based.⁶ 1:6.)
After it, [we read] "And if you will listen...," since it contains the imperative to fulfill the rest of the commandments,⁷ - the fringes on the corners of four-cornered garments) and remember all the commandments of God and do them" (Numbers 15:39).
Rashi, in his commentary on the above verse, explains how *tzitzit* serve as a reminder of all the Torah's commandments. The numerical value of the Hebrew word ציצית is 600 (צ = 90 י = 10 צ = 90 י = 10 ת = 400) There are also eight strings and five knots. Therefore, by looking at the *tzitzit*, one is reminded of the 613 divine commandments. and finally the portion of *tzitzit*, since it also contains the imperative of remembering all the commandments.

footnotes:
¹ There are various opinions as to what constitutes the positive commandment of Kri'at Shema
² For, as explained, each of these paragraphs contains fundamental concepts central to the Jewish faith.Note Sefer HaChinuch
³ The statement "God is our Lord, God is one" implies not only that there is only one God, but all creation is one with Him. See Shulchan Aruch, Orach Chayim
⁴ "And you shall love God, your Lord, with all your heart, with all your soul and with all your strength" (Deuteronomy 6:5).
⁵ "... and you shall teach your children and speak of them" (Deuteronomy 6:7).It must be noted that in Hilchot Talmud Torah
⁶ This refers to the concept of the unity of God. (See Hilchot Yesodei HaTorah
⁷ "And if you will listen to all my commandments..." (Deuteronomy 11:13 . This section also contains the commandment of loving God (verse 13) and the study of Torah (verse 19). It is, however, the mention of "all the commandments" which distinguishes this section as separate and unique from the first section.and finally the portion of tzitzit, since it also contains the imperative of remembering all the commandments - "And you shall see them (tzitzit


###### Mishneh Torah, Reading the Shema 1:3
[Mishneh Torah, Reading the Shema 1:3](https://torahapp.org/share/book/Mishneh%20Torah%2C%20Reading%20the%20Shema/r/1:3)

אַף עַל פִּי שֶׁאֵין מִצְוַת צִיצִית נוֹהֶגֶת בַּלַּיְלָה קוֹרְאִין אוֹתָהּ בַּלַּיְלָה מִפְּנֵי שֶׁיֵּשׁ בָּהּ זִכְרוֹן יְצִיאַת מִצְרַיִם וּמִצְוָה לְהַזְכִּיר יְצִיאַת מִצְרַיִם בַּיּוֹם וּבַלַּיְלָה שֶׁנֶּאֱמַר (דברים טז ג) ״לְמַעַן תִּזְכֹּר אֶת יוֹם צֵאתְךָ מֵאֶרֶץ מִצְרַיִם כּל יְמֵי חַיֶּיךָ״. וּקְרִיאַת שָׁלֹשׁ פָּרָשִׁיּוֹת אֵלּוּ עַל סֵדֶר זֶה הִיא הַנִּקְרֵאת קְרִיאַת שְׁמַע:

**Mishneh Torah, trans. by Eliyahu Touger. Jerusalem, Moznaim Pub. c1986-c2007:**
The commandment of *tzitzit* is not obligatory at night.¹ must only be worn when they can be seen, i.e., daytime. Accordingly, there is no obligation to wear *tzitzit* at night. See *Hilchot Tzitzit* 3:7-8. Nevertheless, we recite [the section describing] it at night because it contains mention of the exodus from Egypt.² explains that the mention of the exodus can itself be understood as the reason for the inclusion of this section in *Kri'at Shema*. The Rambam, however, mentions *tzitzit* as the basis for the presence of this section in *Kri'at Shema* (see Halachah 2), since it is the *tzitzit* that cause us to remember all the commandments.
We are commanded to mention the exodus both during the day and at night³ 12b.
It is interesting to note that in *Sefer HaMitzvot*, the Rambam does not count the mentioning of the exodus from Egypt as one of the 613 commandments in the Torah, nor does he mention it elsewhere in the *Mishneh Torah*.
The Rambam does, however, count the commandment of the telling of the story of the exodus on the fifteenth of *Nisan* - i.e., Passover night - as one of the mitzvot. See *Sefer HaMitzvot* (Positive Commandment 157), *Sefer HaChinuch* (Mitzvah 21), and *Hilchot Chametz U'Matzah*, Chapters 7 and 8.
According to some opinions, one can differentiate between the two obligations as follows: A person can fulfill his daily obligation with simply a thought about the exodus, whereas on *Pesach* night the mitzvah can be performed only through the verbal description of the redemption from Egypt. (See *Sha'agat Aryeh*, 13.)
This would explain the omission of this commandment from *Sefer HaMitzvot*. A commandment that can be fulfilled with a thought alone and not an explicit statement or action is not "worthy" of inclusion in the list of 613 commandments of the Torah. (See the Rambam's explanation of the commandment to remember Amalek: Positive Commandment 189).
The *Aruch HaShulchan*, however, disagrees with this opinion. In *Orach Chayim* 67, he states that even the daily obligation requires an explicit statement. Nevertheless, he explains that it was not chosen as one of the 613 commandments because the obligation to remember the exodus twice daily is not stated in the form of a command in the Torah to "Remember," but rather, as a reason for another mitzvah (the mitzvah of *matzah*): "In order that you shall remember..." (Deuteronomy 16:3 . as [Deuteronomy 16:3] states: "In order that you shall remember the day of your leaving the land of Egypt all the days of your⁴ (*Parshat Vayakhel* 216b) explains the mystical significance of mentioning the exodus from Egypt after proclaiming the unity of God. life."
Reading these three sections in this order constitutes the recitation of the *Shema*.⁵ 1:5) mentions that the sections of *Kri'at Shema* also contain a reference to each of the 10 utterances of the revelation at Mount Sinai (Exodus 20:1-14), thus representing a complete statement of Jewish spirituality and values.

footnotes:
¹ Numbers 15:39 states: "And you shall see them..." - implying that tzitzit
² "I am God, your Lord, who took you out of the land of Egypt to be your Lord, I am God, your Lord" (Numbers 15:41 .The Kessef Mishneh
³ See Berachot
⁴ The word "all" includes even the nighttime.The Zohar
⁵ The Jerusalem Talmud (Berachot


###### Mishneh Torah, Reading the Shema 1:4
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הַקּוֹרֵא קְרִיאַת שְׁמַע כְּשֶׁהוּא גּוֹמֵר פָּסוּק רִאשׁוֹן אוֹמֵר בְּלַחַשׁ בָּרוּךְ שֵׁם כְּבוֹד מַלְכוּתוֹ לְעוֹלָם וָעֶד וְחוֹזֵר וְקוֹרֵא כְּדַרְכּוֹ (דברים ו ה) ״וְאָהַבְתָּ אֵת יְיָ׳‎ אֱלֹהֶיךָ״ עַד סוֹפָהּ. וְלָמָּה קוֹרִין כֵּן. מָסֹרֶת הִיא בְּיָדֵינוּ שֶׁבְּשָׁעָה שֶׁקִּבֵּץ יַעֲקֹב אָבִינוּ אֶת בָּנָיו בְּמִצְרַיִם בִּשְׁעַת מִיתָתוֹ צִוָּם וְזֵרְזָם עַל יִחוּד הַשֵּׁם וְעַל דֶּרֶךְ ה׳‎ שֶׁהָלַךְ בָּהּ אַבְרָהָם וְיִצְחָק אָבִיו וְשָׁאַל אוֹתָם וְאָמַר לָהֶם בָּנַי שֶׁמָּא יֵשׁ בָּכֶם פַּסְלוּת מִי שֶׁאֵינוֹ עוֹמֵד עִמִּי בְּיִחוּד הַשֵּׁם כָּעִנְיָן שֶׁאָמַר לָנוּ משֶׁה רַבֵּנוּ (דברים כט יז) ״פֶּן יֵשׁ בָּכֶם אִישׁ אוֹ אִשָּׁה״ וְגוֹ׳‎. עָנוּ כֻּלָּם וְאָמְרוּ (דברים ו ד) ״שְׁמַע יִשְׂרָאֵל יְיָ׳‎ אֱלֹהֵינוּ יְיָ׳‎ אֶחָד״. כְּלוֹמַר שְׁמַע מִמֶּנּוּ אָבִינוּ יִשְׂרָאֵל יְיָ׳‎ אֱלֹהֵינוּ יְיָ׳‎ אֶחָד. פָּתַח הַזָּקֵן וְאָמַר בָּרוּךְ שֵׁם כְּבוֹד מַלְכוּתוֹ לְעוֹלָם וָעֶד. לְפִיכָךְ נָהֲגוּ כָּל יִשְׂרָאֵל לוֹמַר שֶׁבַח שֶׁשִּׁבֵּחַ בּוֹ יִשְׂרָאֵל הַזָּקֵן אַחַר פָּסוּק זֶה:

**Mishneh Torah, trans. by Eliyahu Touger. Jerusalem, Moznaim Pub. c1986-c2007:**
When reciting the *Shema*, after completing the first verse, one says quietly "Blessed be the name of the glory of His Kingdom forever."¹ as it appears in the Torah, but rather was recited by Jacob in Egypt, as explained later in this halachah.
It is, however, pronounced loudly on Yom Kippur. *Pirkei D'rabbi Eliezer* explains that the angels praise God with this verse. On Yom Kippur, we are as pure as angels and thus, emulate their practice (*Hagahot Maimoniot*).
It is preferable to separate clearly between the end of "Blessed be the name" - i.e., the words לעולם ועד - forever, and the beginning of the next section, ואהבת (And you shall love...) (*Tur, Orach Chayim* 61). 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?²..." It is our tradition that when the patriarch, Jacob, gathered all his sons together in Egypt close to his death,³ he commanded and urged them regarding the Unity of God and the path of God upon which Abraham and Isaac, his father, had tread.⁴ 56a.
He asked them: "My sons, perhaps there are dregs among you, one who does not stand with me in the Unity of God?"⁵ (ibid.) explains that Jacob desired to reveal the secret of the end of days to his children, but that this knowledge suddenly left him. He was worried that perhaps his sudden lack of understanding was due to the imperfect state of his children and therefore, felt compelled to ask them about their faith in the One God.
The Rambam omits all these particulars, since they are not relevant to the matter at hand - namely, the source of the custom of saying "Blessed be the name..." after "*Shema Yisrael*..." 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...]"⁶). (Deuteronomy 29:17).
They all answered and said: "Listen, Israel,⁷ God is our Lord, God is One," i.e., listen to us, Israel, our father, God is our Lord, God is One.⁸
The wise elder responded:⁹ "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.

footnotes:
¹ This phrase is recited quietly because it is not part of the section of the Shema
² i.e., Why do we include this verse of "Blessed be the name...," since it is not part of the section of the Torah beginning with "Shema Yisrael
³ See Genesis, Chapter 49.
⁴ This narrative can be found in Pesachim
⁵ What would cause Jacob to have such a doubt regarding his children? One of the greatest merits of Jacob is that he - unlike Avraham, who fathered Yishmael, and Yitzchak, who had Esau as a son - had only righteous children.Pesachim
⁶ The Rambam adds this in order to teach us the nature of Jacob's doubts. He was not casting aspersions on the behavior of his sons, since he knew that their deeds were righteous. He was, however, worried that perhaps one of them had a mistaken understanding regarding the unity of God. This is in line with the verse the Rambam quotes. Moses is not chastising the Jewish people for their actions, but rather warning them of the possibility that there might be someone with a lack of faith that could lead to blasphemy later (Kessef Mishneh
⁷ Jacob is also called by that name (Genesis 32:29).
⁸ God is our Lord, God is One," i.e., listen to us, Israel, our father, God is our Lord, God is One.
⁹ Praising God for the fortune of having righteous children; "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.


###### Mishneh Torah, Reading the Shema 1:5
[Mishneh Torah, Reading the Shema 1:5](https://torahapp.org/share/book/Mishneh%20Torah%2C%20Reading%20the%20Shema/r/1:5)

הַקּוֹרֵא קְרִיאַת שְׁמַע מְבָרֵךְ לְפָנֶיהָ וּלְאַחֲרֶיהָ. בַּיּוֹם מְבָרֵךְ שְׁתַּיִם לְפָנֶיהָ וְאַחַת לְאַחֲרֶיהָ. וּבַלַּיְלָה מְבָרֵךְ שְׁתַּיִם לְפָנֶיהָ וּשְׁתַּיִם לְאַחֲרֶיהָ:

**Mishneh Torah, trans. by Eliyahu Touger. Jerusalem, Moznaim Pub. c1986-c2007:**
Blessings are recited before and after *Kri'at Shema*.¹ 11a. 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.², three in the day and four at night. The Jerusalem Talmud (*Berachot* 1:5) bases this on the verse "Seven (times) in the day will I praise you" (Psalms 119:164).
The *Tanya*, Chapter 49, discusses the reasons for these blessings at length, noting that, on the surface, they are not related to the *Shema* at all. That text explains that the basic intent of *Kri'at Shema* is to attain the love for God as described in the verse, "And you shall love God, your Lord, with all your heart, with all your soul and with all your strength."
To reach such a level, one must first contemplate the greatness of God. Accordingly, in the first blessing, we outline the praises of God uttered by the angels, who are of supreme intelligence and spiritual wisdom. These lofty creatures proclaim God's greatness and abnegate themselves completely to Him, stating that He transcends even their ability to understand.
Then, in the second blessing, we describe God's great love for the Jewish people, as manifested by His giving us His Torah and choosing us as His people.
Having contemplated such ideas, we are prepared to reciprocate God's love for us by proclaiming our love for Him. We recognize His infinite Greatness and Unity, see His Providence in the events of our life, and internalize our intellectual understanding into an emotional outpouring for our Creator.

footnotes:
¹ See the Mishnah, Berachot
² There are a total of seven blessings associated with the reading of the Shema


###### Mishneh Torah, Reading the Shema 1:6
[Mishneh Torah, Reading the Shema 1:6](https://torahapp.org/share/book/Mishneh%20Torah%2C%20Reading%20the%20Shema/r/1:6)

בְּרָכָה רִאשׁוֹנָה שֶׁלְּפָנֶיהָ בַּיּוֹם יוֹצֵר אוֹר וּבוֹרֵא חשֶׁךְ וְכוּ׳‎ וּבְרָכָה שְׁנִיָּה אַהֲבַת עוֹלָם אֲהַבְתָּנוּ. וְשֶׁל אַחֲרֶיהָ אֱמֶת וְיַצִּיב. וּבְרָכָה רִאשׁוֹנָה שֶׁלְּפָנֶיהָ בַּלַּיְלָה מַעֲרִיב עֲרָבִים וְכוּ׳‎ שְׁנִיָּה לָהּ אַהֲבַת עוֹלָם בֵּית יִשְׂרָאֵל עַמְּךָ אָהַבְתָּ כוּ׳‎. וּבְרָכָה רִאשׁוֹנָה שֶׁל אַחֲרֶיהָ אֱמֶת וֶאֱמוּנָה. שְׁנִיָּה לָהּ הַשְׁכִּיבֵנוּ:

**Mishneh Torah, trans. by Eliyahu Touger. Jerusalem, Moznaim Pub. c1986-c2007:**
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..."
The¹. 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..."² and the second [begins] "Lay us down..."³

footnotes:
¹ affirming the truth of the statements mentioned in the Shema
² These blessings parallel the content of the three blessings recited in the morning.
³ in preparation for going to sleep.


###### Mishneh Torah, Reading the Shema 1:7
[Mishneh Torah, Reading the Shema 1:7](https://torahapp.org/share/book/Mishneh%20Torah%2C%20Reading%20the%20Shema/r/1:7)

בְּרָכָה רִאשׁוֹנָה שֶׁלְּפָנֶיהָ בֵּין בַּיּוֹם בֵּין בַּלַּיְלָה פּוֹתֵחַ בָּהּ בְּבָרוּךְ וְחוֹתֵם בָּהּ בְּבָרוּךְ. וּשְׁאָר בִּרְכוֹתֶיהָ חוֹתֵם בְּכָל אַחַת מֵהֶן בְּבָרוּךְ וְאֵין לָהֶם פְּתִיחָה בְּבָרוּךְ. בְּרָכוֹת אֵלּוּ עִם שְׁאָר כָּל הַבְּרָכוֹת הָעֲרוּכוֹת בְּפִי כָּל יִשְׂרָאֵל עֶזְרָא הַסּוֹפֵר וּבֵית דִּינוֹ תִּקְּנוּם וְאֵין אָדָם רַשַּׁאי לִפְחֹת מֵהֶם וְלֹא לְהוֹסִיף עֲלֵיהֶם. מָקוֹם שֶׁהִתְקִינוּ לַחְתֹּם בְּבָרוּךְ אֵינוֹ רַשַּׁאי שֶׁלֹּא לַחְתֹּם. וּמָקוֹם שֶׁהִתְקִינוּ שֶׁלֹּא לַחְתֹּם אֵינוֹ רַשַּׁאי לַחְתֹּם. מָקוֹם שֶׁהִתְקִינוּ שֶׁלֹּא לִפְתֹּחַ בְּבָרוּךְ אֵינוֹ רַשַּׁאי לִפְתֹּחַ. מָקוֹם שֶׁהִתְקִינוּ לִפְתֹּחַ אֵינוֹ רַשַּׁאי שֶׁלֹּא לִפְתֹּחַ. כְּלָלוֹ שֶׁל דָּבָר כָּל הַמְשַׁנֶּה מִמַּטְבֵּעַ שֶׁטָּבְעוּ חֲכָמִים בַּבְּרָכוֹת הֲרֵי זֶה טוֹעֶה וְחוֹזֵר וּמְבָרֵךְ כַּמַּטְבֵּעַ. וְכָל שֶׁאֵינוֹ אוֹמֵר אֱמֶת וְיַצִּיב בְּשַׁחֲרִית וֶאֱמֶת וֶאֱמוּנָה בְּעַרְבִית לֹא יָצָא יְדֵי חוֹבָתוֹ:

**Mishneh Torah, trans. by Eliyahu Touger. Jerusalem, Moznaim Pub. c1986-c2007:**
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]..."¹, as well as a *chatimah*. Other examples of this are the first blessing in the silent *Amidah* prayer and the blessing with which we begin grace after meals. The rest of the blessings all conclude with "Blessed [are]...," but do not begin "Blessed [are]..."² (*Berachot* 46a). The paragraphs of "True and certain" and "True and faithful" are also considered as blessings that follow another blessing, even though the *Kri'at Shema* itself would seem to constitute an interruption. Therefore, these blessings need not begin with a *p'tichah*, but simply conclude with the standard *chatimah*: Blessed are You, God (Rashi, *Berachot* 36a).
[The Rambam discusses only the concepts of *p'tichah* and *chatimah* and omits the second category of blessings mentioned in the Mishnah and *Tosefta* (i.e., long and short blessings). This seems to indicate that he equated a long blessing with that which has a *p'tichah* and a *chatimah*, and a short blessing with one that has only a *chatimah* (*Kessef Mishneh*). In fact, in his commentary on the Mishnah (*Berachot* 11a), the Rambam writes that even a long blessing has a *p'tichah* and *chatimah*, and a short one has only one of the above.
In contrast, Rashi (*Berachot* 11a) holds that the distinction between long and short blessings is a matter of length only, irrespective of *p'tichot* and *chatimot*. He defines the blessing of אמת ואמונה - "True and faithful" - (the first blessing after *Kri'at Shema* at night) as a long blessing, and "Lay us down" (the last blessing after *Kri'at Shema* at night) to be a short blessing, even though they both have only a *chatimah* and no *p'tichah*.]
These blessings and all the rest of the blessings familiar to the Jewish people were instituted by Ezra, the scribe, and his court.³ 2:1 and *Hilchot Berachot* 2:1. One may not detract from them or add to them.
In every instance that they decreed to conclude with "Blessed...,"⁴, the silent *Amidah* prayer and grace after meals. (See the introduction to this halachah in order to understand the following laws fully.) one may not omit this conclusion. Where they decreed not to conclude [with "Blessed..."], one may not conclude with it.⁵ Where they decreed not to begin⁶ or the blessings before *Kri'at Shema*. with "Blessed," one may not begin with it. Where they decreed to begin [with "Blessed..."],⁷, the silent *Amidah* prayer and grace after meals. 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.⁸ 11a).
In *Hilchot Berachot* (1:5-6), the Rambam writes that a person who mentions the central ideas contained in the *p'tichah* - i.e., the name of God and His sovereignty - even were he to deviate from the set form of the blessing, would fulfill his obligation.
We must understand the present halachah in this context. Only when one deviates from the *p'tichah* or *chatimah* of a blessing does the Rambam require the recitation of another blessing. However, a person who maintains the nature of the *p'tichah* and *chatimah*, but changes the wording of the rest of the blessing, fulfills his obligation as long as the basic intent of the blessing remains.
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 prayer⁹ 12a derives this from Psalms 92:3: "To relate Your lovingkindness in the morning and Your faithfulness at night." Rashi explains that ויציב אמת, "True and certain" (which is recited after *Kri'at Shema* in the morning) is necessary, since it tells of God's infinite lovingkindness in taking our forefathers out of Egypt and splitting the Red Sea.
אמת ואמונה (True and faithful) (which is recited at night) chronicles our hopes and beliefs regarding our future, that God will fulfill His promise to redeem us from the exile and restore us to a vibrant life of freedom. The *Tur* (*Orach Chayim* 66) explains that אמת ואמונה (True and faithful) could also refer to our faith that God will return our soul, which we put in His trust every night, to us. does not fulfill his obligation.¹⁰ are an integral and necessary part of the fulfillment of the commandment. Therefore, he explains *Berachot* 12a as saying that one who does not say *Emet v'yatziv* has not fulfilled his obligation of *Kri'at Shema* and must therefore recite it again. The Rambam appears to accept this opinion.
However, the vast majority of the *Rishonim* are of the opinion that a person can fulfill his obligation to recite the *Shema* even if he does not recite the blessings. The above passage, therefore, is to be understood as teaching that one has not performed the mitzvah in its proper fashion if he omits the blessings.
Both the *Tur* and the *Shulchan Aruch* (*Orach Chayim* 66:10) reflect this understanding. They add the word "properly" at the end of this halachah: "One who does not say *Emet v'yatziv*, etc., does not fulfill his obligation properly. He need not, however, recite the *Shema* again.”

footnotes:
¹ The first blessing in a series of blessings generally possesses a p'tichah
² A blessing which immediately follows another as part of a series of blessings is not introduced with a p'tichah
³ This is a general statement. In particular, there are some blessings that were not established by Ezra, but rather by the Sages of the Mishnah. See Hilchot Tefillah
⁴ e.g., all the blessings of Kri'at Shema
⁵ e.g., blessings for food and preceding the performance of commandments.
⁶ e.g., all blessings that follow another in a series of blessings, such as the silent Amidah
⁷ e.g., the first blessings of Kri'at Shema
⁸ This decision is based on the Mishnah (Berachot
⁹ Berachot
¹⁰ Rav Hai Gaon holds that the blessings of Kri'at Shema


###### Mishneh Torah, Reading the Shema 1:8
[Mishneh Torah, Reading the Shema 1:8](https://torahapp.org/share/book/Mishneh%20Torah%2C%20Reading%20the%20Shema/r/1:8)

הִקְדִּים בְּרָכָה שְׁנִיָּה לִבְרָכָה רִאשׁוֹנָה בֵּין בַּיּוֹם בֵּין בַּלַּיְלָה בֵּין לְפָנֶיהָ בֵּין לְאַחֲרֶיהָ יָצָא לְפִי שֶׁאֵין סֵדֶר בַּבְּרָכוֹת. בְּשַׁחֲרִית פָּתַח יוֹצֵר אוֹר וְסִיֵּם מַעֲרִיב עֲרָבִים לֹא יָצָא. פָּתַח בְּמַעֲרִיב עֲרָבִים וְסִיֵּם בְּיוֹצֵר אוֹר יָצָא. וּבָעֶרֶב פָּתַח בְּמַעֲרִיב עֲרָבִים וְסִיֵּם בְּיוֹצֵר אוֹר לֹא יָצָא. פָּתַח בְּיוֹצֵר אוֹר וְסִיֵּם בְּמַעֲרִיב עֲרָבִים יָצָא. שֶׁכָּל הַבְּרָכוֹת הוֹלְכוֹת אַחַר חֲתִימָתָן:

**Mishneh Torah, trans. by Eliyahu Touger. Jerusalem, Moznaim Pub. c1986-c2007:**
One who recites the second blessing¹
before the first - e.g., *yotzer or*,
Even in such an instance, the second blessing should be recited without a *p'tichah*, since it usually follows another blessing (*Kessef Mishneh*). See also *Magen Avraham* on *Orach Chayim* 60:3. before the first, whether in the day or at night, or whether the transposed blessings are recited before or after *Kri'at Shema*,². fulfills his obligation, since there is no absolute order to the blessings.³ 12a).
A person who begins with "...the One who forms the light..."⁴ for the first blessing before *Kri'at Shema* in the morning. and concludes with "...the One who brings the evenings"⁵ for the first blessing at night. in the morning prayer does not fulfill his obligation.⁶. In this case, the *chatimah* is that of the evening blessings and is therefore inappropriate here.
Were he to begin with "...the One who brings the evenings"⁷ for the first blessing at night. and conclude with "...the One who forms the light",⁸ for the first blessing in the morning he would fulfill his obligation.⁹ is proper. Were he to begin with "...the One who brings the evenings"¹⁰ for the first blessing at night ...and conclude with "...the One who forms the light"¹¹ for the first blessing in the day. in the evening, he would not fulfill his obligtation.¹² is inappropriate.
If he begins with "...the One who forms light"¹³ for the first blessing in the day. and concludes with "...the One who brings the evenings"¹⁴ for the first blessing at night. - he fulfills his obligation since all blessings are defined by their conclusions.¹⁵. This entire halachah is based on *Berachot* 12a. That passage discusses whether the *p'tichah* or *chatimah* is the ultimate defining feature of a blessing and reaches this conclusion.
The *Shulchan Aruch, Orach Chayim* 59:2 explains that though the *chatimah* is the primary determining factor, the text of the blessing must also be appropriate.
Thus, were one to recite the whole paragraph of "... The One who brings the evenings" and then say "Blessed are You O God, who forms the lights," he would not fulfill his obligation regarding the first blessing of *Kri'at Shema* in the morning, even though he recited the proper *chatimah*.

footnotes:
¹ e.g., Ahavat Olam
² i.e., even if he recites all the blessings after reciting the Shema
³ "And what does it mean that blessings are not an integral and necessary requirement? This refers to the order of the blessings" (Berachot
⁴ i.e., "Blessed are You, God, our Lord, King of the universe, who forms the light and creates the darkness (חושך וצר אור ובורא), this being the proper p'tichah
⁵ i.e., Blessed are You O God, who brings the evenings (המעריב ערבים), this being the proper chatimah
⁶ As explained later in this halachah, all the blessings are ultimately defined by their chatimah
⁷ i.e., "Blessed are You O God, our Lord, King of the universe, who, through His word, makes evenings fall (אשר בדברו מעריב ערבים)," this being the proper p'tichah
⁸ the conclusion of which is "Blessed are You O God, who forms the lights (יוצר המאורות)," this being the proper chatimah
⁹ since the chatimah
¹⁰ i.e., "Blessed are You O God, our Lord, King of the Universe, who through His word, makes evenings fall (אשר בדברו מעריב ערבים) ," this being the p'tichah
¹¹ i.e., "Blessed are You O God, the One who forms the lights (יוצר המאורות)," this being the proper chatimah
¹² since the chatimah
¹³ i.e., "Blessed are You O God, our Lord, King of the Universe, who forms light and creates darkness (יוצר אור ובורא חושך)," this being the p'tichah
¹⁴ i.e., "Blessed are You O God, the One who brings the evenings המעריב ערבים," this being the chatimah
¹⁵ i.e., by their chatimot


###### Mishneh Torah, Reading the Shema 1:9
[Mishneh Torah, Reading the Shema 1:9](https://torahapp.org/share/book/Mishneh%20Torah%2C%20Reading%20the%20Shema/r/1:9)

אֵיזֶה הוּא זְמַן קְרִיאַת שְׁמַע בַּלַּיְלָה. מִצְוָתָהּ מִשְּׁעַת יְצִיאַת הַכּוֹכָבִים עַד חֲצִי הַלַּיְלָה. וְאִם עָבַר וְאִחֵר וְקָרָא עַד שֶׁלֹּא עָלָה עַמּוּד הַשַּׁחַר יָצָא יְדֵי חוֹבָתוֹ שֶׁלֹּא אָמְרוּ עַד חֲצוֹת אֶלָּא כְּדֵי לְהַרְחִיק אָדָם מִן הַפְּשִׁיעָה:

**Mishneh Torah, trans. by Eliyahu Touger. Jerusalem, Moznaim Pub. c1986-c2007:**
When is the [proper] time for the recitation of Shema at night? The commandment [starts] from the time of the appearance of the stars¹ 2a) states that the time for the recitation of the *Shema* begins at the hour when a priest who has become ritually impure may immerse in a *mikveh* and resume eating *terumah*. The Talmud explains that this is the time when the stars appear.
*Tosafot* (*Berachot* 2a) holds that the *Shema* may be recited earlier, during the last hour before sunset. This is based on the understanding that Rabbi Yehudah, who disagrees with the majority opinion regarding the proper time for the afternoon prayer, also disagrees about the proper time for the evening prayer and *Kri'at Shema* contained therein. (See *Tur, Orach Chayim* 235.) This will be discussed at length in *Hilchot Tefilah* 3:6.
There are several different positions regarding the precise definition of צאת הכוכבים (the appearance of the stars). It generally refers to the appearance of three medium-sized stars. The *Shulchan Aruch, Orach Chayim* 235:1 requires the sighting of three small stars before reciting *Kri'at Shema* at night. The *Magen Avraham* explains that the basic halachah is indeed that three medium sized stars constitute the time of צאת הכוכבים, but that the *Shulchan Aruch* obligated one to wait for smaller stars in order to diminish the possibility of error regarding the recitation of *Kri'at Shema* at night.
There are three basic positions regarding the actual time of צאת הכוכבים (the appearance of the stars). *Shabbat* 34b determines that it refers to the time that it takes one to walk 3/4 of a *mil* after sunset.
The other two positions are found in *Pesachim* 94a: one defines צאת הכוכבים as the amount of time needed to walk four *mil* after sunset, and the other, as the time necessary to walk five *mil*.
There are two different methods of determining the time it takes to walk a *mil*. The Rambam, Commentary to the mishnah, *Pesachim* 3:2, maintains that it takes 24 minutes to walk a *mil*. However, the most widely held opinion - and the opinion accepted regarding *halachah l'ma'aseh* - is that the measure of time is 18 minutes.
Therefore, according to *Shabbat* 34b, the appearance of the stars is 13 1/2 (3/4 x 18) minutes after sunset. Both the Vilna Gaon and the *Shulchan Aruch HaRav* maintain that צאת הכוכבים is determined in this fashion. Thus, the proper local time may be calculated by extrapolation based on the amount of light visible 13 1/2 minutes after sunset in *Eretz Yisrael* on the day of the Equinox. Generally, people wait up to 36 minutes after sunset in order to be certain.
According to *Pesachim* 94a, the appearance of the stars will be either 72 (4 x 18) minutes or 90 (5 x 18) minutes after sunset. *Rabbenu Tam* strongly suggests adhering to the position that צאת הכוכבים takes place 72 minutes after sunset. Though some authorities support the 90-minute position, Rabbi Moshe Feinstein (*Iggerot Moshe, Orach Chayim*, Vol. 1, Siman 24), mentions only the position of the *Vilna Gaon* and the *Shulchan Aruch HaRav*, on the one hand, and *Rabbenu Tam* on the other. [and continues] until midnight.² 2a regarding the time until which one may recite the *Shema* at night.
Rabbi Eliezer says until the end of the first of the three watches of the Temple - i.e., one third of the night, which is until approximately 9:30 pm. The Sages say until midnight, and Rabban Gamliel says until dawn. The Mishnah then explains that the Sages' opinion is, in effect, that one may recite the *Shema* until dawn, but that they mentioned midnight as a preferred time in order to distance people from transgression. This is the source of this halachah in the Rambam.
The *Rosh* and the *Tur* (*Orach Chayim* 235) hold that the halachah follows Rabban Gamliel's position, and that a priori (לכתחילה), a person may read the *Shema* at night until dawn. The Rambam sees the Sages' position as halachically valid, and therefore one may rely on Rabban Gamliel only after the fact (בדיעבד). The *Shulchan Aruch*, *Orach Chayim* 235:3 quotes the Rambam's position. (See also *Mishnah Berurah 235:34-35.)*
A person who transgresses and delays - the Rabbinic decree that the *Shema* should be read before midnight.
A person who transgresses and delays fulfills his obligation if he recites [the Shema] before dawn.³ 1:1), the Rambam defines dawn (עלות השחר) as the light that radiates from the east before sunrise.
There are three major positions regarding this time. All are based on *Pesachim* 94a which defines the time from dawn until sunrise as that in which a person can walk either 4 *mil* (according to one opinion) or 5 *mil* (according to the other).
As mentioned above, there are two opinions regarding the measure of time it takes to walk a *mil*: 18 minutes or 24 minutes. Thus, Rav Shneur Zalman of Liadi defines dawn as 120 (5 x 24) minutes before sunrise. The most widely held view is that it is 90 (5 x 18) minutes before sunrise, while the *Beit Yosef* holds that dawn is 72 (4 x 18) minutes before sunrise. This is the opinion of the Rambam, as stated in his commentary on the Mishnah (*Berachot* 1:1.) [The Sages established the limit] of midnight only in order to distance us from negligent wrongdoing.⁴ 1:1 lists other instances where the Sages established similar guidelines, e.g., partaking of sacrificial meat, burning sacrificial limbs.

footnotes:
¹ The Mishnah (Berachot
² There are three positions recorded in the Mishnah in Berachot
³ In his commentary on the Mishnah (Berachot
⁴ Berachot


###### Mishneh Torah, Reading the Shema 1:10
[Mishneh Torah, Reading the Shema 1:10](https://torahapp.org/share/book/Mishneh%20Torah%2C%20Reading%20the%20Shema/r/1:10)

הַקּוֹרֵא קְרִיאַת שְׁמַע שֶׁל עַרְבִית אַחַר שֶׁיַּעֲלֶה עַמּוּד הַשַּׁחַר קֹדֶם הָנֵץ הַחַמָּה לֹא יָצָא יְדֵי חוֹבָתוֹ אֶלָּא אִם כֵּן הָיָה אָנוּס כְּגוֹן שִׁכּוֹר אוֹ חוֹלֶה וְכַיּוֹצֵא בָּהֶן. וְאָנוּס שֶׁקָּרָא בְּעֵת זֶה אֵינוֹ אוֹמֵר הַשְׁכִּיבֵנוּ:

**Mishneh Torah, trans. by Eliyahu Touger. Jerusalem, Moznaim Pub. c1986-c2007:**
One who reads the *Shema* [of the night] after dawn, [but] before sunrise,¹ does not fulfill his obligation unless he was unavoidably detained² twice in the day, once before sunrise and once after sunrise, and fulfill his obligation - once for the day and once for the night."Rabbi Yehoshua ben Levi says: "The law follows [the statement of] Rabbi Shimon in the name of Rabbi Akiva." Rav Zeira says: "This is so, provided that he does not say [the paragraph of] "Lay us down" (*Berachot* 8b-9a).
The Talmud explains that Rabbi Shimon's statement only applies when a person is unavoidably detained. The evening *Shema* must be recited "when you lie down." The Torah left the definition of that term to the Rabbis. The latter maintained that a person who intentionally delays the recitation of the *Shema* cannot recite it after dawn. However, they were more lenient in regard to a person who was unavoidably detained and gave him until sunrise. - 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."³ at night (two before and one after it).

footnotes:
¹ the last possible time that could be defined as night
² e.g., drunk or sick, or in a similar situation. -Rabbi Shimon bar Yochai said in the name of Rabbi Akiva: "Sometimes a person can recite the Shema
³ for this is not a time when a person lays himself down to sleep. Nevertheless, one does recite the other blessings related to Kri'at Shema


###### Mishneh Torah, Reading the Shema 1:11
[Mishneh Torah, Reading the Shema 1:11](https://torahapp.org/share/book/Mishneh%20Torah%2C%20Reading%20the%20Shema/r/1:11)

וְאֵי זֶה הוּא זְמַנָּה בַּיּוֹם. מִצְוָתָהּ שֶׁיַּתְחִיל לִקְרוֹת קֹדֶם הָנֵץ הַחַמָּה כְּדֵי שֶׁיִּגְמֹר לִקְרוֹת וּלְבָרֵךְ בְּרָכָה אַחֲרוֹנָה עִם הָנֵץ הַחַמָּה. וְשִׁעוּר זֶה כְּמוֹ [עִשּׂוּר] שָׁעָה קֹדֶם שֶׁתַּעֲלֶה הַשֶּׁמֶשׁ. וְאִם אִחֵר וְקָרָא קְרִיאַת שְׁמַע אַחַר שֶׁתַּעֲלֶה הַשֶּׁמֶשׁ יָצָא יְדֵי חוֹבָתוֹ שֶׁעוֹנָתָהּ עַד סוֹף שָׁלֹשׁ שָׁעוֹת בַּיּוֹם לְמִי שֶׁעָבַר וְאִחֵר:

**Mishneh Torah, trans. by Eliyahu Touger. Jerusalem, Moznaim Pub. c1986-c2007:**
When is the proper time [for the recitation of the *Shema*] during the day? The commandment is that one should start to read before sunrise¹ 9b) records a disagreement regarding the time of *Kri'at Shema* in the morning.
An anonymous position sees the earliest possible time as when one can distinguish between *techelet* (blue-green) and white. Rabbi Eliezer says: Between green and blue-green - i.e., later - and that the time lasts until sunrise. Rabbi Yehoshua says that one may recite the *Shema* "until three hours."
The Talmud then adds various other opinions and quotes Abaye as saying that the *Shema* should be recited כותיקין - i.e., one should finish reciting the *Shema* as the sun rises, in order to start the silent *Amidah* with the sunrise.
The Rambam clearly prefers this position and establishes 6 minutes as a reasonable amount of time to recite the *Shema* and the blessing after it, in order to start the *Amidah* at the proper time. The *Magen Avraham* (*Orach Chaim* 58:1) explains that all opinions agree that the commandment to recite *Shema* in the morning begins at dawn. The only disagreement revolves around the optimum time to recite *Kri'at Shema*. The Vilna Gaon differs and explains that the Rambam holds that Abaye's position states the actual time of the beginning of the commandment itself and that it may be recited earlier only in extraordinary circumstances. in order to conclude and recite the last blessing with the sunrise.² This measure [of time] is one-tenth of an hour before the sun rises.³ 9b). The Talmud promises that anyone who recites the *Shema* and the Amidah at this time is guaranteed a place in the World to Come.
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 day⁴ holds that daylight is divided into 12 equal parts from dawn until the appearance of the stars. The *Shulchan Aruch HaRav* and the *Vilna Gaon* hold that daylight is determined from sunrise to sunset.
Therefore, the end of the third hour according to the *Magen Avraham* is earlier than that of the *Shulchan Aruch HaRav* and the *Vilna Gaon*, and even though each "hour" is longer, it is calculated from dawn, which is at least 72 minutes before sunrise. (See the commentary on Halachah 9.) for one who transgresses and delays.⁵ 6 minutes before sunrise. Indeed, in his responsa, he writes that it it is preferable to read the *Shema* without a *minyan* before sunrise, than to wait until after sunrise to recite it together with a *minyan*.
The majority of *Rishonim* (see Rabbenu Asher on *Berachot* 9b and *Beit Yosef, Orach Chayim* 58) disagree with the Rambam and understand that although reciting *Kriat Shema* just prior to sunrise is the most desirable method of fulfilling one's obligation (מצוה מן המובחר), the actual commandment is from before sunrise (i.e., the time at which one can recognize his friend 6 feet away) to the end of the third hour. (See *Shulchan Aruch, Orach Chayim* 58:1 and the definition there regarding the proper time for the commandment.)

footnotes:
¹ The Mishnah, (Berachot
² i.e., אמת ויציב (True and certain...), which concludes: Blessed are You O God, who redeemed Israel.
³ This is based on the verse in Psalms 72:5, "May they fear You with the sun" - i.e., may they show their fear for You with the Amidah as the sun rises (Berachot
⁴ These do not refer to normal 60-minute hours, but are based on a different calculation. These hours are שעות זמניות - "seasonal hours," i.e., 1/12 of the duration of the daylight hours. The day and night are each divided into 12 equal parts, and each "hour" is 1/12 of that time.For example, if there were 18 hours of daylight and 6 hours of darkness on a given day, each "hour" of the day would be 18/12 hours (or 90 minutes), and each "hour" of the night would be 6/12 hour (or 30 minutes).There is a disagreement regarding how to calculate the durations of daylight and nighttime. The Magen Avraham
⁵ The use of the term "transgresses" (מי שעבר) is most striking in this context. We must say that the Rambam understands Rabbi Yehoshua's position as secondary and that, at the outset, one should recite the Shema


###### Mishneh Torah, Reading the Shema 1:12
[Mishneh Torah, Reading the Shema 1:12](https://torahapp.org/share/book/Mishneh%20Torah%2C%20Reading%20the%20Shema/r/1:12)

מִי שֶׁהִקְדִּים וְקָרָא קְרִיאַת שְׁמַע שֶׁל שַׁחֲרִית אַחַר שֶׁיַּעֲלֶה עַמּוּד הַשַּׁחַר אַף עַל פִּי שֶׁהִשְׁלִים קֹדֶם שֶׁתָּנֵץ הַחַמָּה יָצָא יְדֵי חוֹבָתוֹ. וּבִשְׁעַת הַדְּחָק כְּגוֹן שֶׁהָיָה מַשְׁכִּים לָצֵאת לַדֶּרֶךְ קוֹרֵא לְכַתְּחִלָּה מִשֶּׁעָלָה עַמּוּד הַשַּׁחַר:

**Mishneh Torah, trans. by Eliyahu Touger. Jerusalem, Moznaim Pub. c1986-c2007:**
One who is overhasty and recites the *Shema* of the morning prayers after dawn, even though he finishes before sunrise, fulfills his obligation.¹ should be read immediately before sunrise, and any other time is clearly considered second best. In extraordinary circumstances² - e.g., one who rises early in order to travel - one may recite it at the outset from dawn.³ at dawn is undesirable, but in this instance, the Sages considered this as the most preferable option.

footnotes:
¹ This implies that this is not most desirable. Rather, prefarably, the Shema
² e.g., one who rises early in order to travel - and a delay would cause him aggravation and prevent him from concentrating on his prayersRabbenu Manoach cites other examples when leniency is granted, among them a day when there is a burial or a bris, or Hoshanah Rabbah, when the prayer service is extended.
³ i.e., generally, reciting the Shema


###### Mishneh Torah, Reading the Shema 1:13
[Mishneh Torah, Reading the Shema 1:13](https://torahapp.org/share/book/Mishneh%20Torah%2C%20Reading%20the%20Shema/r/1:13)

הַקּוֹרֵא אַחַר שָׁלֹשׁ שָׁעוֹת בַּיּוֹם אֲפִלּוּ הָיָה אָנוּס לֹא יָצָא יְדֵי חוֹבַת קְרִיאַת שְׁמַע בְּעוֹנָתוֹ. אֶלָּא הֲרֵי הוּא כְּקוֹרֵא בַּתּוֹרָה. וּמְבָרֵךְ לְפָנֶיהָ וּלְאַחֲרֶיהָ כָּל הַיּוֹם אֲפִלּוּ אִחֵר וְקָרָא אַחַר שָׁלֹשׁ שָׁעוֹת:

**Mishneh Torah, trans. by Eliyahu Touger. Jerusalem, Moznaim Pub. c1986-c2007:**
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.¹ must be recited "when you rise" (Deuteronomy 6:7 . The latest time of rising is understood as the end of the third hour, the time that royalty rises (*Berachot* 9b). Even if a particular individual rises afterwards, he is considered as an exception and no leniency is granted.
The *Kessef Mishneh* questions why *Kri'at Shema* may be read in the daytime until only the end of the third hour.Just as the obligation to recite the *Shema* at night lasts the entire night because the entire night is a time of lying down, so too, the *Shema* of the daytime should be recited all day, since the entire day is a time of being up.
The *Taz* (58:6) distinguishes between the nighttime, all of which is indeed a time of lying down, and the daytime. There are many acts that one does during the day - e.g., walking, sitting and eating - while rising is generally done at the beginning of the day. He can be compared to one who studies Torah.² is also a passage in Torah. Furthermore, by reading the *Shema*, one accepts the yoke of heaven. Nevertheless, the reward received by a person who reads the *Shema* at the proper time is greater (*Berachot* 10b).
When a person reads the *Shema* at such a time...
He should recite the blessings³ preceding it and after it all day,⁴ 58:6 follows the position of Rav Hai Gaon. even if he delays and recited it after [the end of] the third hour.⁵ recitation intentionally, he may recite the blessings.

footnotes:
¹ The morning Shema
² The Shema
³ mentioned in Halachot 5-7.
⁴ Rabbenu Asher differs and limits the time when the blessings can be recited. He is unsure whether the limit is midday or until the end of the fourth hour, that being the end of the time for the morning prayers. In conclusion, he quotes Rav Hai Gaon who states that one may recite the blessings only until the end of the fourth hour - i.e., one third of the day. Rabbenu Chanan'el is also of this opinion.Rabbenu Manoach agrees with the Rambam and allows one to recite the blessings during the entire day. The Shulchan Aruch, Orach Chayim
⁵ Even if one delays the Shema's