Daily Prayer

Hilkhot Tefilah L'Yemot HaChol

הלכות תפילה לימות החול

Visible layers

348 There is a set time period every morning during which the Shema may be said. The optimal time is immediately before sunrise, when there is assumed to be sufficient light to recognize an acquaintance from a distance of four amot (around 6 feet). If necessary, the Shema may be said from daybreak [שו"ע או"ח, נח:ג]. After sunrise, the earlier the Shema is said, the better [שם:ב]. At the latest, the Shema must be said during the first quarter of the day (in halahkic terminology, three halahkic "hours," where each hour represents 1/12 of the day; regarding the measure of a "day," see law 206) [שם:א]. After that time, one is permitted to say the Shema with the blessings during the fourth halahkic "hour," that is, until the end of the first third of the day. After that, the Shema may be said without the blessings, but this does not fulfill the mitzva [שם:ו].

349 If one says the Shema without its preceding and following blessings, one has still fulfilled the mitzva. However, one should say the blessings afterward, preferably repeating the Shema as well [שו"ע או"ח, ס:ב].

350 The Shema must be said with concentration and awe [שו"ע או"ח, סא:א]. Each word and syllable should be pronounced correctly and carefully, without slurring consonants [שו"ע או"ח, סא:טו–כא].

351 Some authorities ruled that one should say the Shema with Ta'amei HaMikra. Today, however, most people do not do so [שו"ע ורמ"א, שם:כד].

352 The custom is to cover the eyes with the right hand while saying the first verse, so as not look at anything that might disturb one's concentration [שו"ע או"ח, סא:ה].

353 It is customary to draw out one's pronunciation of the letters ח and ד in the word אֶחָד to emphasize God's sovereignty over creation [שו"ע או"ח, סא:ו].

354 The sentence בָּרוּךְ שֵׁם כְּבוֹד מַלְכוּתוֹ לְעוֹלָם וָעֶד is said quietly, because it does not appear in the biblical text of the Shema [שו"ע שם:יג, משנ"ב, שם:ל].

355 As discussed in law 337 above, the custom is to touch the tefillin shel yad when saying וּקְשַׁרְתָּם לְאוֹת עַל־יָדֶךָ and to touch the tefillin shel rosh when saying וְהָיוּ לְטֹטָפֹת בֵּין עֵינֶיךָ [שו"ע או"ח, כה:א].

356 If one enters the synagogue and hears the congregation about to begin saying the Shema, one is required to say the first verse of the Shema together with the congregation [שו"ע או"ח, סה:ב].

Laws of the Shaharit Amida

357 There is a set time period every morning during which the Amida may be said. In general, the Amida should be said at or after sunrise. At the latest, the Amida should be said during the first third of the day (four halahkic "hours"; regarding the measure of a "day," see law 206). If the Amida was said between daybreak and sunrise, the mitzva has been fulfilled. If necessary, it is permissible to say the Amida after the first third of the day, but before midday [שו"ע או"ח, פט:א].

358 One who must leave for work (or a journey) before sunrise is permitted to say the Amida from daybreak [שו"ע שם סע' ח]. If one did not say the Shaharit Amida prior to midday, one should say the Minha Amida twice [משנ"ב, שם:ס"ק ז].

359 One should not eat or drink before saying the Amida, although drinking water is permitted. Moreover, anyone who needs to eat or drink in order to concentrate on his prayers is permitted to do so [שו"ע או"ח, פט:ג–ד].

360 The Amida is said facing the site of the Temple in Jerusalem. Thus, outside Israel, one faces the land of Israel; inside Israel, one faces Jerusalem; and inside Jerusalem, one faces the Temple Mount [שו"ע או"ח, צד:א]. If one is praying in a synagogue, one should pray facing the Ark [משנ"ב, שם:ס"ק י].

361 The Amida is said standing with feet together in imitation of the angels who, according to tradition, present the appearance of having only one leg [ברכות י, רש"י, ד"ה "ורגליהם"]. One should bow one's head and imagine one is standing in the Temple, like a servant before his master [שו"ע או"ח, צה:א–ב].

362 One who is traveling in a vehicle should, if possible, say the Amida standing; if this is not possible, one is permitted to sit [שו"ע או"ח, צד:ה].

363 When saying the Shaharit Amida, one may not allow any interruption or disruption between the conclusion of the blessing גָּאַל יִשְׂרָאֵל and the introductory words to the Amida [שו"ע או"ח, סו:ח, שם, קיא:א]. This includes not responding to Kaddish, Barekhu, Kedusha or Modim, although on Shabbat one may do so [רמ"א, שם]. One may also answer "Amen" if one hears someone else concluding the blessing גָּאַל יִשְׂרָאֵל [רמ"א או"ח, סו:ה].

Laws of Havinenu

364 When circumstances require, one is permitted to substitute a special paragraph (Havinenu, page 1059) for the thirteen middle blessings of the Amida. This is only permitted in exceptional cases, such as when one is incapable of concentrating during a full-length Amida or expects interruptions. One says this abbreviated form of the Amida while standing, and one does not need to repeat the full-length Amida afterward. Havinenu is not said during the winter months or on Motza'ei Shabbat [שו"ע או"ח, קי:א].