אורח חיים ס׳Orach Chayim 60

Siman 60 of 697 in Orach Chayim — 5 se'ifim

הלכות קריאת שמעLaws of Reciting Shema· siman 60

Se’if 1א׳

בְּרָכָה שְׁנִיָּה אַהֲבַת עוֹלָם: הַגָּה: וְיֵשׁ אוֹמְרִים אַהֲבָה רַבָּה וְכֵן נוֹהֲגִין בְּכָל אַשְׁכְּנַז. וְאֵינָהּ פּוֹתַחַת בְּבָרוּךְ, מִפְּנֵי שֶׁהִיא סְמוּכָה לְבִרְכַּת יוֹצֵר אוֹר, וְאִם הִיא פּוֹטֶרֶת בִּרְכַּת הַתּוֹרָה עַיֵּן לְעֵיל סִימָן מ "ז.

Laws of the blessings for the recitation of the Shema and whether it needs intention - containing 5 sections: The second blessing is 'Ahavat Olam'. Rem"a: There are those who say 'Ahavah Rabbah' (and this is in fact the custom in all [lands of] Ashkenaz). And it does not start with the word 'Baruch', since it immediately follows the 'Yotzer Ohr' blessing. As to whether it counts for the [obligation of] the blessing for [studying] Torah, see above, Siman 47.

Se’if 2ב׳

קָרָא קְרִיאַת שְׁמַע בְּלֹא בְּרָכָה, יָצָא יְדֵי חוֹבָת קְרִיאַת שְׁמַע, וְחוֹזֵר וְקוֹרֵא הַבְּרָכוֹת בְּלֹא קְרִיאַת שְׁמַע, וְנִרְאֶה לִי שֶׁטּוֹב לַחֲזֹר וְלִקְרוֹת קְרִיאַת שְׁמַע עִם הַבְּרָכוֹת.

If one recited the Shema without a blessing, one has fulfilled the obligation of reciting the Shema. [Nonetheless,] one [later] goes back and recites the blessings without the Shema; however, it seems to me that it is proper to go back and recite the [entire] Shema with the blessings.

Se’if 3ג׳

סֵדֶר הַבְּרָכוֹת אֵינוֹ מְעַכֵּב, שֶׁאִם הִקְדִּים שְׁנִיָּה לְרִאשׁוֹנָה יָצָא יְדֵי חוֹבַת בְּרָכוֹת.

The [wrong] order of the blessings does not hold one back [from fulfilling the commandment], therefore, if one recites the second [blessing] before the first, one has fulfilled one's obligation of [reciting the] blessings.

Se’if 4ד׳

יֵשׁ אוֹמְרִים שֶׁאֵין מִצְוֹת צְרִיכוֹת כַּוָּנָה, וְיֵשׁ אוֹמְרִים שֶׁצְּרִיכוֹת כַּוָּנָה לָצֵאת בַּעֲשִׂיַּת אוֹתָהּ מִצְוָה, וְכֵן הֲלָכָה.

There are those who hold that the commandments do not require intention, and there are those who hold that they do need intention in order to fulfill the doing of that commandment - and such [i.e. the latter] is the [correct] halacha.

Se’if 5ה׳

הַקּוֹרֵא אֶת שְׁמַע וְלֹא כִּוֵּן לִבּוֹ בְּפָסוּק רִאשׁוֹן, שֶׁהוּא שְׁמַע יִשְׂרָאֵל, לֹא יָצָא יְדֵי חוֹבָתוֹ. וְהַשְּׁאָר, אִם לֹא כִּוֵּן לִבּוֹ אֲפִלּוּ הָיָה קוֹרֵא בַּתּוֹרָה, אוֹ מַגִּיהַּ הַפָּרָשִׁיּוֹת הָאֵלּוּ בְּעוֹנַת קְרִיאַת שְׁמַע, יָצָא, וְהוּא שֶׁכִּוֵּן לִבּוֹ בְּפָסוּק רִאשׁוֹן:

One who recites the Shema, but did not have the [proper] intention during the first verse, which is 'Shema Yisrael' - [in this case,] one did not fulfill one's obligation. As for the rest, if one did not have the [proper] intention, and even if one was simply reciting [the verses of the Shema] from the Torah or checking over these sections [of text - i.e. the ones used in the Shema] during the time [one is obligated in the] recitation of the Shema - in this case, one fulfilled [one's obligation], as long as one had intention during the first verse.

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Shulchan Aruch, Orach Chayim — Torat Emet 363 edition, via Sefaria — public domain

English: Sefaria Community Translation — CC0