The Gra writes (Shenot Eliyahu to Brachot 1:1) that you have to read Shema yourself and you cannot fulfill your obligation by listening to another. (This is not universally agreed to, but see the next point.)
As for the blessings, the whole point of having a Chazzan starting from (just before) Barchu is for him to recite the blessings of Keriat Shema out ...
Rabbi Richard Sarason, a faculty member at Hebrew Union College (the Reform seminary), talks about the history of these passages in an article about the newest siddur, Mishkan T'filah. He writes (emphasis mine):
The earliest Reform congregational prayer book (Hamburg, 1819) includes all three paragraphs of the Sh'ma. [...] The deletion of the second and ...
Yotzer Or and Yotzer Hameorot are actually part of the same long bracha. It has both an opening an closing bracha.
See Rambam, Hilchot Kriat Shma 1:5-7.
Halacha 5 says:
הקורא קריאת שמע מברך לפניה ולאחריה ביום מברך שתים לפניה ואחת לאחריה ובלילה מברך שתים לפניה ושתים לאחריה.
In the morning, there are 2 before Shma, and 1 after. For night, it's 2 and 2.
Covering One’s Eyes During the Recitation of Shema cites the following explanation as give by Rabbi Eli J Mansour
According to Kabbalistic teaching, one should cover his eyes during
Shema while positioning his fingers in the shape of the letters
“Shin,” “Dalet” and “Yod,” which spell the Divine Name of “Sha-dai.”
This is done by bringing the three ...
The issue is discussed in detail by R' Hamburger in Volume 4 of his priceless series, Shorshei Minhag Ashkenaz, and a bit shorther, but in English in the kitzur edition. His main point is that in Ashkenaz most Jews became unfamiliar with the proper melody of Torah reading over the centuries (see Orach Chayim 61:24), so they didn't read it anymore aloud and ...
Because the literature surrounding the Shema is quite vast, I will bring only general essentials below.
Text of the Shema, referenced below:
שְׁמַע יִשרָאֵל יי אֱלהֵינוּ יי אֶחָד:
בָּרוּךְ שֵׁם כְּבוד מַלְכוּתו לְעולָם וָעֶד:
וְאָהַבְתָּ אֵת יי אֱלהֶיךָ בְּכָל לְבָבְךָ וּבְכָל נַפְשְׁךָ וּבְכָל מְאדֶךָ: וְהָיוּ הַדְּבָרִים הָאֵלֶּה ...
The Talmud (Berakhot 13b) is the original source for this custom. Here
there is a mention of Rabbi Judah the Prince covering his eyes while
he said the Shema to block out the distractions of the students around
him. This behavior was codified in the Shulhan Arukh (OH 61:4-5).
The Sefer Hachinuch interprets this verb as the source that the commandment stated here is to believe in God, and not merely to profess belief in God. His piece on Commandment 417 begins:
מצות אחדות השם - שנצטוינו להאמין כי השם יתברך הוא הפועל כל המציאות, אדון הכל, אחד בלי שום שתוף, שנאמר (דברים ו ד) שמע ישראל יי אלהינו יי אחד, וזה מצות עשה הוא, אינה הגדה, ...
Mishna Berakhot 2:1
היה קורא בתורה, והגיע זמן המקרא--אם כיוון את ליבו, יצא; ואם לאו, לא יצא.
If he was reading in the Torah and it came time to read [Shema]: if he intended, he fulfilled his obligation, and if not, he did not. (my translation)
Rambam (Shema 2:1) and ShA (OC 60:5) rule this way as well. So "assuming he has the proper kavana (intent)...
אֱלֹהֵינוּ שֶׁבַּשָּׁמַיִם יַחֵד שִׁמְךָ וְקַיֵּם מַלְכוּתְךָ תָּמִיד וּמְלֹךְ עָלֵינוּ לְעוֹלָם וָעֶד
Eloheinu shebashamayim yached shim'cha v'kayem malchut'cha tamid um'loch aleinu l'olam va'ed.
Our G-d who is in Heaven, unify Your Name and establish Your kingdom always, and rule over us forever and ever.
~From the evening prayers
שם - a name refers to reputation, or how something is known. טוב שם משמן טוב (Koheles 7:1) means a good reputation is better than oil. One who is מוציא שם רע - וְשָׂם לָהּ עֲלִילֹת דְּבָרִים, וְהוֹצִא עָלֶיהָ שֵׁם רָע (Devarim 22:14) - has created a bad reputation.
The idea of a name is that which you use for others to relate to you - one does not ...
correct order to perform the Mitzvos would be:
1 - Krias
Shema(which is most frequent)
2 - Birchas Hamazon
3 - Sefiras Haomer
Many people are
accustomed to recite Krias Shema after Birchas Hamazon, even though
Krias Shema is the more frequent Mitzvah. The reason why many permit
this is that one is not obligated to interrupt his ...
The First Chabad Rebbe, known as the Alter Rebbe (and also known as "The Rav (Ba'al HaTanya)", the author of Shulchan Aruch Harav) writes in his Siddur:
יחיד המתפלל לעצמו יחזור תיבות אני ה' אלהיכם
An individual praying alone should repeat the words Ani Hashem Eloheichem
This is to exclude minhag ashkenaz (and what he writes in his Shulchan Aruch) ...
No it cannot. In fact, one cannot even recite shema twice in the period between alot hashachar and hanetz hachamah to count for the evening and morning readings.
Shulchan Aruch Orach Chaim 58:5:
אם נאנס ולא קרא ק"ש ערבית עד שעלה עמוד השחר כיון שעדיין לא הנץ החמה קורא ק"ש ויוצא בה ידי חובת קריאת שמע ערבית ואם היה אנוס באותה שעה לצאת לדרך מקום גדודי חיה ...
He should say Shema absolutely immediately as the printed time may not be completely exact.
(See ShA OC 46:9 with commentaries. The assumption there is that one who can't say the blessings of Shema then (because he needs to say them just prior to his Amida which must be said with a Minyan) should still say Shema at its proper time without its blessings even ...
Shulchan Aruch Harav (OC 58:1) brings three opinions as to which parts of shema are d'oraisoh (all the opinions he brings agree that at least some part is d'oraisoh):
R' Eliezer (Berachos 21a) is of the opinion that just the first paragraph of shema is d'oraisoh.
The second opinion is that also the second paragraph of shema is d'oraisoh (רמב"ם פ"א ...
As already source by Noach miFrankfurt in his answer, the German Minhag and likely original minhag Ashkenaz, was only to hold the front corners. This is also the practice of the Vilna Gaon (as recorded in the siddur Eizor Eliyahu), because he strongly felt that it was important for tzitzis to be worn with two of them in front and two in back.
The Shulchan ...
ת"ר ק"ש ככתבה דברי רבי וחכ"א בכל לשון מ"ט דרבי אמר קרא והיו בהוייתן
יהו ורבנן מאי טעמייהו אמר קרא שמע בכל לשון שאתה שומע ולרבי נמי הא כתיב
שמע ההוא מבעי ליה השמע לאזניך מה שאתה מוציא מפיך
Our Rabbis taught: The Shema’ must be recited as it is written. So
Rabbi. The Sages, however, say that it may be recited in any language.
This passage also appears in Yalkut Shimoni, and in that version there are indeed only five things. Number 4, "opinions of heretics" in your translation, does not appear. The supporting verse cited in the Talmud for it also does not appear:
פרשת ציצית מפני מה קבעוה בק"ש מפני שיש בה חמשה דברים מצות ציצית ויציאת מצרים ועול מצות והרהור עבירה והרהור אלילים ...
Nefesh HaChaim Shaar Gimmel Perek Beis(1):
אבל אדון כל ית"ש הוא מלא את כל העולמות והנבראי' ואינם חוצצים חלילה נגדו יתב' כלל באמת. ואין עוד מלבדו ית' ממש שום דבר כלל בכל העולמות. מהעליון שבעליונים עד התהום התחתון שבתהומות הארץ. עד שתוכל לומר שאין כאן שום נברא ועולם כלל רק הכל מלא עצמות אחדותו הפשוט ית"ש.
שאם ח"ו יקחנו לבנו ...
The gemara there also recounts the story of an Amora who specifically stood up in order to show that he was not following the position of Beis Shammai. The Bach in hilchos krias shema (Orech Chaim 63), cited by the mishna berura (same place), rules that one should be careful not to sit down just before shema in order to not give the impression that he is ...
The Lubavitcher Rebbe started a campaign (in 1983 - the beginning of 5744) that everyone should say the Hareini Mekabel before davening and אך צדיקים afterwards. Rabbi Palteil speaks about the history and reasons for this here (at about the 21 minute mark).
This was a previous practice, as the Alter Rebbe of Lubavitch put it in his siddur to say that. The ...
NOTE: both of these are only partial answers; the 1st may be against the Rashba and the 2nd is disputed
The simplest answer might be that the times of getting up and going to sleep are based on when non-Jews, who are exempt from Shema, wake up (after all, non-Jews do make up the vast majority of the human population). Rishonim (see Tos. 2b) ...
The words Shema Yisrael are usually translated as "Hear, Israel" or "Listen, Israel." However, the word appears with a different meaning elsewhere in Tanach:
Shmuel 1 15:4:
וַיְשַׁמַּע שָׁאוּל אֶת הָעָם,
And Shaul gathered the nation
Metzudas Tzion there:
וישמע" - ענין אסיפה הבאה בשמיעת קול המאסף"
Vayishama - gathering that ...
Not to disagree with anyone, but if we look to the example of Rabbi Akiva as stated explicitly in Brachot 61b, it says that he fulfilled the mitzvah of Kriat Shema by ending on the word "Echod" at the end of the first posuk only.
It explains that as he was dieing during his execution, he explained to his students that he had waited all his life to fulfill ...
According to Tefilloh Sefas Yisroel (p. 33), while the halacha (or more accurately, minhag) as brought in Shulchan Aruch and numerous other sources is to hold the two front tzitzit, it is brought in the name of the Yosef Ometz (R' Juspa Hahn of Frankfurt a/M) that holding all four corners is a chiddush of R' Yitzchak Luria Ashkenazi (see also יוסף אומץ רפ”ט, ...
The context of that Mishna is discussing who is fit to lead the congregation in prayers, and in particular that line is part of a dispute if a blind person can lead the prayer of Shema and its blessings. (Note "leading" here means reciting the entire section aloud for the congregation to hear and fulfill their obligations by reciting Amen at the end of each ...
The argument does indeed apply across the board.
Perhaps you see it discussed most about the last time for reciting Shema since that's the only time during the day with potential biblical consequences, leading some to be more stringent.
If he is unsure if he recited Shema, he should recite it with its blessings (OC 67).
If one is unsure if one had recited the Amida, one should recite it and intend that it should be a voluntary prayer if one had already said it (OC 107:1). Some say this isn't necessary for Arvit which is fundamentally a lower level obligation, but most don't distinguish (...
In his book Shorashe Minhag Ashkenaz (vol. 2 pg. 58), R. Hamburger brings that the Minhat Elazar was asked this question and he replied (ME vol. 2 §28) that since the idea is Zoharic it follows that the reasoning is too and suggests that the limbs to which the amount of words correspond pertain to the spiritual realm and therefore even a woman, whose ...