Hebrew
341 The insertion of the verse (or verses) of Shema after Birkhot HaShahar was not meant to satisfy the individual's obligation to say the Shema every morning ] רמ"א, שם:ט |. However, as discussed in further detail in law 348, the three paragraphs of Shema must be said within the first half of the morning (measured as 14 of the time from daybreak to nightfall). Since some congregations hold Shaharit services late, especially on Shabbat, and as such the communal recitation of the Shema in Shaharit may take place too late to fulfill the halakhic obligation, under such circumstances it is recommended to say all three paragraphs of Shema after Birkhot HaShahar ] .[משניב, שם: לא 342 One should say the biblical verses describing the קרבן תמיד (page 47), preferably with the congregation .[רמ"א או"ח, מח] Some authorities require one to stand [משניב, שס: ב] 343 The fifth chapter of מסכת זבחים and the ברייתא דרבי ישמעאל were added after the bibli- cal passages regarding sacrifices to institutionalize the daily study of Scripture, Mishna and Gemara [x:. nx .[שו"ע 344 Saying Kaddish, Barekhu or Kedusha requires the presence of a minyan (ten adult males) ] א"ח נה: א yw]. 345 One should not utter idle speech from the beginning of the words י הוה Amy בָּרוּךָ in Barukh SheAmar until one completes the Amida נא: ד] nx yw). Certain responses are permitted, as detailed in the table on pages 1384-1386. 346 If one comes late to the synagogue, one may skip all, or portions, of Pesukei DeZimra, as follows: a Ifthere is sufficient time, say Barukh SheAmar, Psalms 145-150, and Yishtabah. b Ifthere is less time, say Barukh SheAmar, Psalms 145, 148, 150, and Yishtabah. c Ifthere is less time, say Barukh SheAmar, Psalm 145, and Yishtabah. d If there is less time, omit Pesukei DeZimra altogether. Complete the rest of the service with the congregation, then say Pesukei DeZimra privately, omit- ting Barukh SheAmar and Yishtabah נב] nw .[רמ"א ושו"ע Morning Shema — של שחרית yaw קריאת 347 Saying the three paragraphs of the Shema each morning and each night fulfills an affirmative mitzva from the Torah. Since saying the Shema is a time-bound mitzva, women are exempt ] שו"ע או"ח; ע:א [ . Nevertheless, women are required to say the first verse to express their acceptance of עול מלכות שמים (“the yoke of the kingdom of Heaven”) שם] 72]. Women are permitted to say the Shema and its preceding and following blessings ] שם: ב ,ywn].
English
Finally, one wraps the strap of the tefillin shel yad around the fingers, while say- ing prey) (See page 17). | 336 The box of the tefillin shel yad and the tefillin shel rosh must rest directly on the arm and head respectively, without any barrier between them [7:13 או"ח, pnw]. | This rule does not apply to the straps of the tefillin [ov xm]. | 337 One should regularly touch first the tefillin shel yad, then the tefillin shel rosh, so | as to remain conscious that one is wearing them. In particular, one should touch | the appropriate tefillin when saying the relevant verses of the Shema ] או"ח yw | [כח: א (see law 355). It is also customary to touch them when saying the verse | ָךָדתֶא פותח during Ashrei. 338 Ata minimum, tefillin should be worn while saying the Shema and the Amida | או"ח, כה: ד] yw]. The custom is to keep them on until one has heard the Kedusha three times and Kaddish four times רמ"א, שם: יג] |, which means that one should not remove the tefillin until after the Mourner’s Kaddish following the daily | Psalm משניב, שס:נר] [. In theory, one should wear tefillin all day. The custom, how- ever, is to take the tefillin off after praying, because it is difficult to maintain a constant awareness of the tefillin and the requisite purity of mind and body throughout the day [1:5 nx yw). 339 The order in which one removes tefillin is the reverse of the order in which | they were put on. Thus, one first unwinds the strap of the tefillin shel yad from one’s fingers, then removes the tefillin shel rosh and wraps it in its case. One then unwinds the tefillin shel yad from the arm, removes the box from the muscle and wraps the tefillin in its case כח: ב] nx yw]. This entire process should be performed standing up [משניב, כח:ו]
Sephardi
341 The insertion of the verse (or verses) of Shema after Birkhot Ha Shahar was not meant to satisfy the individual's obligation to say the Shema every morning ] rm", shm:t |. However, as discussed in further detail in law 348, the three paragraphs of Shema must be said within the first half of the morning (measured as 14 of the time from daybreak to nightfall). Since some congregations hold Shaharit services late, especially on Shabbat, and as such the communal recitation of the Shema in Shaharit may take place too late to fulfill the halakhic obligation, under such circumstances it is recommended to say all three paragraphs of Shema after Birkhot Ha Shahar ] .[mshnyv, shm: l 342 One should say the biblical verses describing the krvn tmyd (page 47), preferably with the congregation .[rm" v"ch, mch] Some authorities require one to stand [mshnyv, shs: v] 343 The fifth chapter of mscht zvchym and the vryyt drvy yshml were added after the bibli- cal passages regarding sacrifices to institutionalize the daily study of Scripture, Mishna and Gemara [x:. nx .[shv" 344 Saying Kaddish, Barekhu or Kedusha requires the presence of a minyan (ten adult males) ] "ch nh: yw]. 345 One should not utter idle speech from the beginning of the words y hvh Amy vrvch in Barukh She Amar until one completes the Amida n: d] nx yw). Certain responses are permitted, as detailed in the table on pages 1384-1386. 346 If one comes late to the synagogue, one may skip all, or portions, of Pesukei De Zimra, as follows: a Ifthere is sufficient time, say Barukh She Amar, Psalms 145-150, and Yishtabah. b Ifthere is less time, say Barukh She Amar, Psalms 145, 148, 150, and Yishtabah. c Ifthere is less time, say Barukh She Amar, Psalm 145, and Yishtabah. d If there is less time, omit Pesukei De Zimra altogether. Complete the rest of the service with the congregation, then say Pesukei De Zimra privately, omit- ting Barukh She Amar and Yishtabah nv] nw .[rm" vshv" Morning Shema — shl shchryt yaw kryt 347 Saying the three paragraphs of the Shema each morning and each night fulfills an affirmative mitzva from the Torah. Since saying the Shema is a time-bound mitzva, women are exempt ] shv" v"ch; : [ . Nevertheless, women are required to say the first verse to express their acceptance of vl mlchvt shmym (“the yoke of the kingdom of Heaven”) shm] 72]. Women are permitted to say the Shema and its preceding and following blessings ] shm: v ,ywn].