And one should juxtapose redemption to prayer without interrupting between them at all, as R' Yosef ben Elyakim testified, etc., in the first chapter of Berakhot (9b). And it was explained in Section 58 that the protection from harm for the entire day applies when one recites the Shema shortly before sunrise, so as to complete it and its blessings like the vatikin (diligent ones) at sunrise, and immediately juxtapose the prayer to it at sunrise. All the laws of juxtaposing redemption to prayer were explained in Siman 66.

The Yerushalmi [says] immediately [juxtapose] redemption [to prayer] etc. in the first chapter of Berakhot: And it is written in the glosses of the Asheri on the first chapter of Berakhot that on Shabbat one need not juxtapose redemption to prayer, since we derive it from "May the Lord answer you on a day of trouble" (Psalms 20:2), and it is written after it "May the words of my mouth [be acceptable]" (Psalms 19:15), and Shabbat is not a day of trouble—thus far [his words]. But his words do not seem correct, because that verse is merely an asmakhta (support), and even without that verse one must juxtapose redemption to prayer. And furthermore, the Shabbat prayer is in place of the weekday prayer, which is supplication in time of trouble

However, [answering] Amen after [the blessing] "Who redeemed Israel" (Ga'al Yisrael) is not considered an interruption, and it is a mitzvah to answer it, etc. It was explained in section 66 that the prevalent custom, based on the Zohar, is not to answer Amen between Geulah (redemption) and Tefillah (prayer). And there it was also explained whether one may interrupt in order to put on a tallit and tefillin.

There are those who have a custom to recite verses beforehand, such as "Shome'a Tefillah" (He who hears prayer), etc. But one should not recite them, as it constitutes an interruption. So wrote Hagahot Maimoniyot in the second chapter of Hilchot Tefillah, and likewise wrote Mordechai in the first chapter of Berakhot, and it is obvious. Our teacher was precise to write: "But at Musaf and Minchah, if one wishes to recite verses, he may recite them"—that is to say, but at Ma'ariv, no. This is because even at Ma'ariv there is a commandment to juxtapose Geulah to Tefillah. And so wrote the Kol Bo in the name of the Ramban, and so it seems from the words of Tosafot in the first chapter of Berakhot.

But "Hashem, open my lips" is not considered an interruption, for Rabbi Yochanan said: "In the beginning one says 'Hashem, open my lips,' etc." in the first chapter of Berakhot (9b). And Rabbeinu Yonah wrote an explanation: this verse is connected to the verse that follows it, which says "For You do not desire sacrifice, else I would give it, etc." David said this when he was praying about the sin with Bathsheba, which he committed intentionally, and for an intentional sin one does not bring a sacrifice. Therefore he prayed to the Creator: "Help me to concentrate in my prayer and to declare Your praise, so that my prayer will be accepted, for since You do not desire sacrifice for an intentional sin, may my prayer be atonement in place of a sacrifice." And now also, since we have no Temple and we do not offer sacrifices, we say it for the same purpose—that our prayer be accepted and desired in place of sacrifice and offering. And because it was established concerning the matter of prayer, they said it is like a long prayer. These are his words. And it appears from his words that the text should read "like a long prayer" (ketfilah arichta), and that is the version in our books. And our teacher who wrote "like a long redemption" (kegulah arichta) was not precise. It is written in the writings of Maharam Israel, Section 110: When the cantor begins the Eighteen [Benedictions] aloud, it seems he should repeat "Hashem, open my lips." But [regarding] "Shomea Tefillah" (Hear our prayer), since he already said it before his own prayer, he need not repeat it even at Minchah and Musaf. And presumably the same applies to Shacharit and Maariv, for they did not distinguish regarding the beginning before one's own prayer. The Rashba wrote in a responsum: To pray the Shacharit prayer before Shema if one finds a congregation praying, in order to pray with the congregation—as Rabbeinu Hai said regarding the evening prayer—I say that the Gaon only said this regarding the evening prayer, since it is optional. But at Shacharit, juxtaposing redemption to prayer is more important. And such has been the practice of all Israel.