One who says the Shema must remember the exodus from Egypt when saying "Emet V'Yatziv". Rabbi [Yehuda] says that one must remember the [Davidic] kingship. Aherim say that one must remember the slaying of the first born and the dividing of the Red Sea.

One who reads the Shema must have intent in his heart. Rebbi Achai says in the name of Rebbi Yehudah: “If he had intent in his heart in the first paragraph [of Shema], even though he did not have intent in his heart in the last (i.e. second) paragraph [of Shema], he fulfilled his obligation [of saying the Shema].”

One that reads the Shema backwards [i.e. out of order] does not fulfill his obligation [of saying the Shema]. And the same [applies] to Hallel, to prayer [of Shemoneh Esreh], and to the Megillah [of Esther].

One who was reading the Shema and made a mistake, and skipped in it one verse, [he] should not begin to read that verse by itself, but rather should go back to that verse and complete [the Shema, from that point on] until the end. And the same [applies] to Hallel, to prayer [of Shemoneh Esreh], and to the Megillah [of Esther]. One who entered a synagogue and found that [the congregation] has read half of it (i.e. the Shema) and [he] completed [the remaining half of the Shema] with them, [he] should not go back and read it (i.e. the Shema) from the beginning until that place, but rather [he] should begin from the beginning and complete it until the end. And the same [applies] to Hallel, to Tefillah (prayer) [of Shemoneh Esreh], and to the Megillah [of Esther].

One who reads the Shema and makes a mistake, and [he] does not know where he made the mistake, [he] should go back to the beginning of the [first] paragraph. If he made a mistake in the middle of a paragraph, he should go back to the beginning of [that] paragraph. If he made a mistake between the first [verse that mentions] writing and the second [verse that mentions] writing, he should go back to the first [verse that mentions] writing.

The writers of books [of the Tanach], of Tefillin (Phylacteries), and of Mezuzot interrupt [their work] to read the Shema, but do not interrupt [their work] for [the] prayer [of Shemoneh Esreh]. Rebbi says, “Just like they do not interrupt [their work] for [the] prayer of [Shemoneh Esreh], so too they do not interrupt [their work] to read the Shema.” Rebbi Chananya Ben Akavya says, “Just like they interrupt [their work] to read the Shema, so too they interrupt [their work] for [the] prayer [of Shmoneh Esreh].” Rebbi Elazar Bar Tzadok said, “When Rabban Gamliel and his Bet Din were in Yavneh, they were involved in the needs of the community and they did not interrupt [their work] in order not to lose [concentration] from their hearts.”

A carrier, even though his burden is on his shoulder, he may read [the Shema]. But while he is unloading [the burden] and loading [the burden] he should not read, because he is not paying attention [to what he is saying]. Either way [i.e. whether he is carrying or loading, or unloading], he should not pray [the Shemoneh Esreh] until he [completely] unloads [and can stand in one place without holding his load].

Workers [must] read [the Shema even while they are sitting] on top of a tree. And they [can] pray [Shmoneh Esreh] on top of an olive tree or on top of a fig tree. But [if they are on top of] all other trees, they [must] go down to pray [Shmoneh Esreh]. The owner of the house [must] go down regardless [what kind of tree he is on top of] and pray [Shmoneh Esreh]. Workers [must] read the Shema and say a Beracha (blessing) before it and after it. [When] they eat their bread they [must] say the Beracha before it and after it. And they [must] pray three times [a day] Shmoneh Esreh, but they do not go in front of the pulpit [to lead the congregation].

Best men and bridesmaids, and all [other] wedding attendees are exempt from [the] prayer [of Shmoneh Esreh] and from [putting on] Tefillin (Phylacteries), all seven days [of the wedding celebrations], but [they are] obligated in reading the Shema. Rebbi Shila says, “The groom is exempt [from saying the Shema, Shemoneh Esreh and putting on Tefillin], but the wedding attendees are obligated [in all of them].”

They have buried the dead [person] and lined up in a row. The [outer] row that sees the inner [row] is exempt [from saying the Shema] and the [outer] row that does not see the inner [row] is obligated [to say the Shema]. Rebbi Yehudah says, “If there is only one row there, then those who are standing there for the sake of honor [of the dead] are obligated [to say the Shema], [and those who are standing there] for the sake of the mourner are exempt [from saying the Shema].” [Later] they went down to eulogize [the dead person]. The people that see the inner row are exempt [from saying the Shema], and some say, “those who are behind them [are exempt as well].” And those that do not see the inner row are obligated [to say the Shema]. The one that says the eulogy and all of those who are involved in the eulogy stop [the eulogy] to read the Shema, but they do not stop [the eulogy] to pray [the Shmoneh Esreh]. It happened [once] that the Rabbis stopped [the eulogy] for the reading of the Shema and [the] prayer [of Shmoneh Esreh].

A man who had a seminal emission (Baal Keri) and is sick, if nine Kavs of water were poured on him, he may read [the Shema]. But he may not fulfill the obligation [of reading the Shema] for others until he dips himself in forty Seah [of water]. Rebbi Yehudah says, “Forty Seah no matter what."

Zavim, Zavot, Niddot, and women who gave birth are permitted to read the Torah and to learn Mishna, Midrash, laws, and Aggadot. And men who had a seminal emission (Baalei Keraim) are forbidden in all of them. Rebbi Yossi says, “He can learn the laws that he is familiar with, as long as he does not arrange the Mishna.”

“A man who had a seminal emission (Baal Keri) who does not have water to dip in may read the Shema, but he may not [read it loud enough so that he can] hear [himself talking] with his own ear, and does not say the Beracha (blessing) not before it and not after it.” [These are] the words of Rebbi Meir. And the Chachamim (Sages) say, ”He may read the Shema and he may [read it loud enough so that he can] hear [himself talking] with his own ear, and he says the Beracha [both] before it and after it.” Rebbi Meir said, “One time we were sitting in the Bet Midrash (Study Hall) in front of Rebbi Akiva and we were reading the Shema, but we were not saying it loud enough to be able to hear ourselves, because of one inquisitor who was standing by the door.” They (i.e. Chachamim) said [back] to him, “The time of danger is not a proof.”

One that was standing in the field naked or that was doing his work naked should cover himself with straw and with stubble or anything [else for that matter] and may read [the Shema]. Even though they (i.e. the Rabbis) said that it is not praiseworthy for a person to be sitting naked, because the Holy One Blessed Be He did not create man naked as it says, “I clothed him in a cloud and [made] mist his shroud.” (Job 38:9) “Clothed him in a cloud” that [refers to] the sack of the fetus, “and [made] mist his shroud” that [refers to] the placenta. [If] there was a wrap of cloth or of skin wrapped around his loins he may read [the Shema]. Either way he should not pray [Shmoneh Esreh] until he covers his heart.

A person should not put his head into his [own] lap and read the Shema [that way]. But if his underwear was belted on the inside [of his robe] it is permitted [to read the Shema with his head in his own lap].

Two people that were sleeping [naked] under one cover are not allowed to read the Shema. But rather [what they should do is as follows], this one should cover himself with his [own] cover and read [the Shema] and this one should cover himself with his [own] cover and read [the Shema]. But if his son or his daughter were little then it is allowed [to read the Shema if one is sleeping naked with them in the same bed].

[In order to say Shema or pray Shmoneh Esreh] a person must move away from the feces and urine of a small child who is capable of eating an olive size [piece of bread], four Amot. We only move away from [the feces] of a person and of a dog when skins are placed inside it (i.e. dog feces) [for processing].

[If] an [empty] vessel for excrement or a tub for urine is with him in the house, he should move away [from it] four Amot and read [the Shema]. [If it is] in front of his bed he should put any amount of water into it and read [the Shema], but if he did not [put water in it], he may not read [the Shema]. Rebbi Zakkai says, “If he put into it a Reviit of water he [may] read [the Shema], and if not, he [may] not read the Shema.” Rabban Shimon Ben Gamliel says, “[If the vessel for excrement] is in front of the bed he [may] not read [the Shema], [but] if it is behind the bed he [may] read [the Shema].” Rebbi Shimon Ben Elazar says, “Even if the whole house is approximately ten Amot [long] and the vessel for excrement is put inside it, he [may] not read [the Shema] until he takes it outside or puts it under the bed.”

A person should not go into dirty alleyways and read the Shema [there]. And not only that, but even if he already walked into [a dirty alleyway] while he was reading [the Shema], he should stop [reading it] until he completely exits from that area, and [only then] he [may continue] reading [the Shema]. A person should not stand and pray [Shmoneh Esreh] while he needs to relieve himself, as it is said, “Prepare to greet your God, Yisrael.” (Amos 4:12)

[A person] should not spill water [with feces in it] in a place where he [wants to] pray [Shemoneh Esreh], but rather he should [spill it] four Amot away [from that place]. If [the feces have] dried up or reabsorbed (i.e. dissolved) then it is permitted [to pray Shmoneh Esreh next to them].

[A person] who enters a bathhouse: In a place where people are standing dressed, it is [permitted] there [to] read [the Shema], and [say the] prayer [of Shemoneh Esreh], and one does not even need to mention [that] greetings [are allowed there]. One can put on his Tefillin (Phylacteries) [there] and one does not even need to mention that he does not [need to] take his Tefillin off [there]. [In] a place where [some] people are standing dressed and [some people are standing] naked, it is [permitted] there [to say] greetings, but it is not [permitted] there [to] read the Shema and [say the] prayer [of Shemoneh Esreh], and one [does] not [have to] take off his Tefillin [there], but one may not put [his Tefillin] on [there] from the start. [In] a place where [all] people are standing naked, it is not [permitted to] greet there, and one does not even need to mention [that] reading [of the Shema], and prayer [of Shmoneh Esreh], and taking off his Tefillin [are all forbidden there], and one does not even need to mention that he may not put them on (i.e. Tefillin) [there as well].

Hillel Hazaken says, “Do not be afraid [being] naked, do not be afraid [being] dressed, do not be afraid [while] standing, do not be afraid [while] sitting, do not be afraid [when] laughing, do not be afraid [when] crying, as it is said, “There is time to cry and time to laugh.” (Ecclesiastes 3:4)