SECTION 66 At What Stages One May or May Not Interrupt [the Recitation of the Shema and its Blessings]. (1–13)

סימן סו בְּאֵיזֶה מָקוֹם יָכוֹל לְהַפְסִיק וּבְאֵיזֶה מָקוֹם לֹא יַפְסִיק וּבוֹ י"ג סְעִיפִים:

1 It is forbidden to speak — even words of Torah and even in the Holy Tongue — during the blessings of the Shema.1 Nevertheless, the Sages permitted the exchange of greetings in instances in which one fears or honors [the person greeted] or [when refraining from such an exchange would jeopardize] amicable relations.2

What is implied? Between one passage3 and the next, one may greet a respected individual out of deference, and respond to a greeting from anyone out of [concern for] amicable relations. [Moreover,] it is permitted to greet a person who is reciting [the Shema] even though one knows that he will have to respond. However, if it is apparent that the other party will take no offense whatever [if he is not greeted], one should not make an interruption (whether to respond to him or to greet him out of deference),4 even between the passages.5

In the midst of a passage, one may greet a person he fears, such as his father, concerning whom it is written,6 “Every man among you shall fear his mother and his father,” or his Torah teacher, of whom the Sages said,7 “The awe of your teacher should resemble the awe of Heaven.” Likewise, one may respond to the greetings of any distinguished person.

Any Torah scholar who is one of the eminent figures of the generation, even if he is not one’s own teacher, is included among those who must be held in awe. If [the individual concerned] is not one of the eminent figures of the generation, but is nevertheless a scholar of greater stature than the person [reciting the Shema] who is facing him, he is not included among those who must be held in awe, but rather among those who must be honored. However, if the person reciting [the Shema] is of greater stature than that individual, no interruption should be made [to greet him between passages] any more than would be done for any other individual, even if he was a Torah scholar.

א אַף עַל פִּי שֶׁאָסוּר לְסַפֵּר בְּבִרְכוֹת קְרִיאַת שְׁמַע אֲפִלּוּ בְּדִבְרֵי תּוֹרָהא וַאֲפִלּוּ בִּלְשׁוֹן הַקֹּדֶשׁב,1 – הִתִּירוּ שְׁאִילַת שָׁלוֹם מִפְּנֵי הַיִּרְאָה וּמִפְּנֵי הַכָּבוֹד וּמִפְּנֵי דַּרְכֵי שָׁלוֹם.ג,2

כֵּיצַד?ד בֵּין פֶּרֶק לְפֶרֶק3 – שׁוֹאֵל בִּשְׁלוֹם אָדָם נִכְבָּד מִפְּנֵי כְּבוֹדוֹ,ה וּמֵשִׁיב שָׁלוֹם לְכָל אָדָם מִפְּנֵי דַּרְכֵי שָׁלוֹם.ו וּמֻתָּר לִשְׁאֹל בִּשְׁלוֹם הַקּוֹרֵא אַף עַל פִּי שֶׁיּוֹדֵעַ שֶׁיִּצְטָרֵךְ לְהָשִׁיב לוֹ.ז וּמִי שֶׁלֹּא רָאִינוּ שֶׁיַּקְפִּיד עַל חֲבֵרוֹ כְּלָל – לֹא יַפְסִיק אֲפִלּוּ בֵּין הַפְּרָקִיםח,5 (בֵּין לְהָשִׁיב בֵּין לִשְׁאֹל מִפְּנֵי הַכָּבוֹד).4

וּבְאֶמְצַע הַפֶּרֶק – שׁוֹאֵל בִּשְׁלוֹם אָדָם מִי שֶׁהוּא יָרֵא מִמֶּנּוּ, כְּגוֹן אָבִיו,ט שֶׁנֶּאֱמַר בּוֹ:י,6 "אִישׁ אִמּוֹ וְאָבִיו תִּירָאוּ", אוֹ רַבּוֹ, שֶׁאָמְרוּ בּוֹ:יא,7 מוֹרָא רַבָּךְ כְּמוֹרָא שָׁמַיִם, וּמֵשִׁיב שָׁלוֹם לְכָל אָדָם נִכְבָּד.

וְכָל תַּלְמִיד חָכָם שֶׁהוּא מֻפְלָג בְּדוֹרוֹ אַף עַל פִּי שֶׁאֵינוֹ רַבּוֹ – הוּא גַּם כֵּן בִּכְלַל מוֹרָא.יב וְאִם אֵינוֹ מֻפְלָג בְּדוֹרוֹ רַק שֶׁהוּא גָּדוֹל מִמֶּנּוּ בְּחָכְמָה – אֵינוֹ בִּכְלַל מוֹרָא אֶלָּא בִּכְלַל כָּבוֹד. אֲבָל אִם הַקּוֹרֵא גָּדוֹל מִמֶּנּוּ – אֵין מַפְסִיק לוֹ אֶלָּא כְּמוֹ לִשְׁאָר כָּל אָדָם, אַף עַל פִּי שֶׁהוּא תַּלְמִיד חָכָם:יג

2 Whenever it is permitted to make an interruption in the midst of a passage, it is permitted [to make an interruption] even in the midst of a verse.8 An exception is the verse beginning Shema Yisrael, which one may never interrupt at all, except [when confronted by] a person who he fears might kill him. The same applies to Baruch shem kevod malchuso leOlam vaed, for it, too, is part of [the affirmation of G‑d’s] unity. For the same reason one may not make an interruption between Shema Yisrael... and Baruch shem kevod malchuso leOlam vaed.

Some authorities maintain that even in the midst of other verses, one may make an interruption only at the end of a concept, not in the middle [of one]. For example, in the verse vesamtem... — “And you shall place [these words of Mine upon your hearts and upon your souls and you shall bind them as a sign...”], one may make an interruption between nafshechem (“your souls”) and ukshartem (“and you shall bind”), because [the latter phrase begins] a different concept. However, until the word nafshechem one may not make an interruption between any pair of adjoining words, because [they are all] in the midst of a concept. If one did make an interruption, he should go back to the beginning of the verse. (For how could he resume in the midst of a concept? His words would be utterly meaningless.)9

In practice, when one makes an interruption in order to respond to Kaddish, Kedushah, or Barchu, as will be explained,10 one may make an interruption even in the midst of a concept, relying on the exponents of the former view, who drew no distinctions in this matter and gave license in all situations. They are surely worthy of being relied upon for the sake of a mitzvah as great as this, if one is unable to make haste to reach the end of a concept and respond together with the congregation. However, when one is returning to the point at which he made an interruption, one should pay heed to the second opinion and return to the beginning of the verse.

ב כָּל מָקוֹם שֶׁמֻּתָּר לְהַפְסִיק בְּאֶמְצַע הַפֶּרֶק – מֻתָּר אֲפִלּוּ בְּאֶמְצַע הַפָּסוּק,יד,8 חוּץ מִפָּסוּק "שְׁמַע יִשְׂרָאֵל" שֶׁלֹּא יַפְסִיק בּוֹ כְּלָל,טו אִם לֹאטז מִפְּנֵי מִי שֶׁיָּרֵא מִמֶּנּוּ שֶׁמָּא יַהַרְגֶנּוּ. וְהוּא הַדִּין לְ"בָרוּךְ שֵׁם כְּבוֹד מַלְכוּתוֹ לְעוֹלָם וָעֶד", שֶׁגַּם הוּא בִּכְלַל הַיִּחוּד. וּמִטַּעַם זֶה אֵין לְהַפְסִיק גַּם כֵּן בֵּין "שְׁמַע יִשְׂרָאֵל" לְ"בָרוּךְ שֵׁם כְּבוֹד מַלְכוּתוֹ לְעוֹלָם וָעֶד",יז

וְיֵשׁ אוֹמְרִיםיח שֶׁאֲפִלּוּ בְּאֶמְצַע שְׁאָר הַפְּסוּקִים – לֹא יַפְסִיק אֶלָּא בְּסִיּוּם עִנְיָן, אֲבָל לֹא בְּאֶמְצַע הָעִנְיָן, כְּגוֹן פָּסוּק "וְשַׂמְתֶּם וְגו'" – יָכוֹל לְהַפְסִיק בֵּין "נַפְשְׁכֶם" לְ"וּקְשַׁרְתָּם" שֶׁהוּא עִנְיָן אַחֵר, אֲבָל עַד "נַפְשְׁכֶם" לֹא יַפְסִיק בֵּין תֵּבָה לְתֵבָה שֶׁהוּא בְּאֶמְצַע הָעִנְיָן. וְאִם פָּסַק – חוֹזֵר לִתְחִלַּת הַפָּסוּק (שֶׁהַאֵיךְ יַתְחִיל מֵאֶמְצַע הָעִנְיָן, שֶׁלֹּא יִהְיֶה פֵּרוּשׁ כְּלָל לִדְבָרָיו),יט,9

וּלְעִנְיַן מַעֲשֶׂה,כ כְּשֶׁמַּפְסִיק לַעֲנִיַּת קַדִּישׁ וְלִקְדֻשָּׁה וּלְ"בָרְכוּ" כְּמוֹ שֶׁיִּתְבָּאֵרכא,10 – יָכוֹל לְהַפְסִיק אֲפִלּוּ בְּאֶמְצַע הָעִנְיָן, וְלִסְמֹךְ עַל בַּעֲלֵי סְבָרָא הָרִאשׁוֹנָהכב שֶׁלֹּא חִלְּקוּ בְּכָךְ וְהִתִּירוּ בְּכָל עִנְיָן, וּכְדַאי הֵם לִסְמֹךְ עֲלֵיהֶם לְצֹרֶךְ מִצְוָה רַבָּה כָּזוֹ, אִם אִי אֶפְשָׁר לְמַהֵר לְהַגִּיעַ לְסִיּוּם עִנְיָן וְלַעֲנוֹת עִם הַצִּבּוּר. אֲבָל כְּשֶׁחוֹזֵר לַמָּקוֹם שֶׁפָּסַק – יֵשׁ לָחוּשׁ לַסְּבָרָא הָאַחֲרוֹנָה לַחֲזֹר לִתְחִלַּת הַפָּסוּק:

3 If one forgot to put on tallis and tefillin [before reaching this stage in the prayers], some authorities maintain that he may pause between the passages to put them on and recite a blessing over them. Others maintain that since it is an obligation to recite [the Shema] and Shemoneh Esreh while wearing tefillin in order to fully accept the sovereignty of Heaven,11 one may make an interruption [to] put them on and also recite the blessing[s].12 Tzitzis, by contrast, are not an obligation incumbent on one’s person, for if one is not wearing a tallis,13 he is exempt from [the mitzvah of] tzitzis.14 [In such a state,] a person may recite [the Shema] and is not considered to be giving false testimony concerning himself,15 because he is not wearing a garment to which he is obligated [to attach] tzitzis. Accordingly, [the latter authorities argue,] it is forbidden to make an interruption and recite the appropriate blessing, even at the intersections of the respective passages of the Shema or of its blessings. Instead, he should put on [the tzitzis] without reciting a blessing, and after Shemoneh Esreh, he should touch them and recite the blessing. This is the procedure to be followed in actual practice.

ג אִם שָׁכַח לְהָנִיחַ צִיצִית וּתְפִלִּין – יֵשׁ אוֹמְרִיםכג שֶׁיָכוֹל לְהַפְסִיק בֵּין הַפְּרָקִים לַהֲנִיחָן וּלְבָרֵךְ עֲלֵיהֶן.כד וְיֵשׁ אוֹמְרִיםכה שֶׁתְּפִלִּין מִפְּנֵי שֶׁחוֹבָה לִקְרוֹת וּלְהִתְפַּלֵּל בָּהֶן כְּדֵי לְקַבֵּל מַלְכוּת שָׁמַיִם שְׁלֵמָהכו,11 – מַפְסִיק לַהֲנִיחָן וִיבָרֵךְ גַּם כֵּן.כז,12 אֲבָל צִיצִית אֵינָהּ חוֹבַת הַגּוּףכח שֶׁאִם אֵין עָלָיו טַלִּית13 פָּטוּר מִצִּיצִית,14 וְיָכוֹל לִקְרוֹת וְאֵינוֹ כְּמֵעִיד עֵדוּת שֶׁקֶר,כט,15 כֵּיוָן שֶׁאֵין עָלָיו טַלִּית הַחַיֶּבֶת בַּצִּיצִית. לְפִיכָךְ אָסוּר לְהַפְסִיק בְּבִרְכָּתָן אֲפִלּוּ בֵּין הַפְּרָקִים שֶׁל קְרִיאַת שְׁמַע וּבִרְכוֹתֶיהָ, אֶלָּא לוֹבְשָׁן בְּלֹא בְּרָכָה,ל וּלְאַחַר הַתְּפִלָּה יְמַשְׁמֵשׁ בָּהֶן וִיבָרֵךְ.לא וְכֵן יֵשׁ לִנְהֹג הֲלָכָה לְמַעֲשֶׂה:לב

4 In order to respond to Kaddish, Kedushah, Barchu, and Modim, one may make an interruption even in the middle of a passage and even in the middle of a verse.16 For if one may interrupt [one’s recitation] to greet a mortal one fears or a mortal he honors, needless to say that [he may do so] in honor of the Holy One, blessed be He. For this reason, if one hears thunder, he may interrupt [his recitation] likewise, and say the blessing [Shekocho u’gevuraso maleh olam].17

דלַעֲנִיַּת קַדִּישׁ וּקְדֻשָּׁה וּ"בָרְכוּ"לג וָ"מוֹדִים"לד – מַפְסִיק אֲפִלּוּ בְּאֶמְצַע הַפֶּרֶק וַאֲפִלּוּ בְּאֶמְצַע הַפָּסוּק,לה,16 שֶׁאִם מַפְסִיק לִשְׁאֹל מִפְּנֵי הַיִּרְאָה וּלְהָשִׁיב מִפְּנֵי הַכָּבוֹד שֶׁל בָּשָׂר וָדָם – קַל וָחֹמֶר לַכָּבוֹד שֶׁל הַקָּדוֹשׁ בָּרוּךְ הוּא.לו וּמִטַּעַם זֶה הוּא הַדִּין אִם שָׁמַע קוֹל רְעָמִים – יַפְסִיק וִיבָרֵךְ:לז,17

5 If one interrupts [his recitation] to say Modim, he should bow and recite the words Modim anachnu lach but no more, for this will suffice to avert the impression that he denies the One before Whom his fellows are bowing and Whom they are acknowledging.

If one interrupts [his recitation to respond] to Barchu, he should say only: Baruch A-donai hamevorach leolam vaed and not the additional phrase Yisbareich veyishtabach...,18 for its recitation is only a custom. Even Pesukei DeZimrah should not be interrupted for it.

If one interrupts [his recitation to respond] to Kaddish, he should say [from] Amen, yehei shmei rabba...to Yisbareich, inclusive, after which he should [merely] listen to the sheliach tzibbur until he has said VeImru Amen and respond Amen19 — for, as explained in sec. 56[:7], there is a difference of opinion as to whether one is obligated to recite the entire text beyond Yisbareich. One should therefore not interrupt [one’s recitation] by saying it at a stage at which one may not make an interruption. Nevertheless, the word Yisbareich itself should be recited, for the reason explained there. From Tiskabel onward, one should not respond Amen, for [the recitation of] these clauses is merely a custom. Needless to say, those whose custom is to recite the verse,20 Ve’atah yigdal na... — “And now, I pray You, let [the power of my L‑rd] be great...,” and so on, before the sheliach tzibbur begins Yisgadal, should not interrupt [their recitation] by saying it at any point at which one may not make an interruption.

As to [interrupting one’s recitation by responding to] Kedushah, one should say only [the verses beginning] Kadosh and Baruch, but not Yimloch, for Yimloch... is not said by the angels, and it is not an essential component of Kedushah. A certain authority maintains that Yimloch is also an essential component of Kedushah, but the halachah follows the former view.21 All authorities agree that the passages added on Shabbos are not an essential part of the wording of Kedushah; they should not be recited at any stage at which one may not make an interruption.22

With regard to [interrupting one’s recitation by responding to] the blessings [recited before and after] reading from the Torah, one should say Baruch A-donai haMevorach leOlam vaed, and also Amen after [the concluding phrase,] Nosein HaTorah.23 [The rationale is that] the status of this blessing also resembles that of a davar shebikedushah,24 for it is not recited when reading from a Torah scroll except in the presence of [a quorum of] ten.

One does not respond Amen to any other blessings during the recitation of the Shema and its blessings, even between the passages, except for the Amen said in response to the blessings HaE-l HaKadosh and Shomeia Tefillah,25 for these blessings share the status of a davar shebikedushah. One should respond to them even in the midst of a verse.

ה כְּשֶׁמַּפְסִיק לְ"מוֹדִים" – יִשְׁחֶה וְיֹאמַר "מוֹדִים אֲנַחְנוּ לָךְ" וְלֹא יוֹתֵר,לח שֶׁבָּזֶה דַּי שֶׁלֹּא יִהְיֶה נִרְאֶה כְּכוֹפֶר בְּמִי שֶׁחֲבֵרָיו מִשְׁתַּחֲוִים וּמוֹדִים לוֹ.לט

וּכְשֶׁמַּפְסִיק לְ"בָרְכוּ" – לֹא יֹאמַר רַק "בָּרוּךְ ה' הַמְבֹרָךְ לְעוֹלָם וָעֶד", וְלֹא נֻסָּח "יִתְבָּרַךְ וְיִשְׁתַּבַּח כו'"מ,18 שֶׁאֵינוֹ אֶלָּא מִנְהָג,מא וַאֲפִלּוּ בִּפְסוּקֵי דְּזִמְרָה אֵין מַפְסִיקִין לְאָמְרוֹ.מב

וּכְשֶׁמַּפְסִיקִים לְקַדִּישׁ – יֹאמַר "אָמֵן יְהֵא שְׁמֵהּ רַבָּא" עַד "יִתְבָּרֵךְ"מג וְעַד בִּכְלָל, וְיִשְׁמַע מֵהַשְּׁלִיחַ צִבּוּר עַד "וְאִמְרוּ אָמֵן", וְיַעֲנֶה אָמֵן,מד,19 כִּי יֵשׁ מַחֲלֹקֶת אִם חַיָּב לוֹמַר כָּל הַנֻּסָּח מִ"יִתְבָּרֵךְ" וְאֵילָךְ כְּמוֹ שֶׁנִּתְבָּאֵר בְּסִימָן (נ"ה) [נ"ו],מה לָכֵן אֵין לְהַפְסִיק בַּאֲמִירָתוֹ בְּמָקוֹם שֶׁאָסוּר לְהַפְסִיק.מו וּמִכָּל מָקוֹם תֵּבַת "יִתְבָּרֵךְ" צָרִיךְ לוֹמַר, מִטַּעַם שֶׁנִּתְבָּאֵר שָׁם. וּמִ"תִּתְקַבֵּל" וְאֵילָךְ לֹא יַעֲנֶה אָמֵן, כִּי אֵינָה אֶלָּא מִנְהָג.מז וְכָל שֶׁכֵּן הַנּוֹהֲגִין לוֹמַר20 "וְעַתָּה יִגְדַּל נָא וְגו'" קֹדֶם שֶׁמַּתְחִיל הַשְּׁלִיחַ צִבּוּר יִתְגַּדַּל,מח שֶׁאֵין מַפְסִיקִין לְאָמְרוֹ בְּכָל מָקוֹם שֶׁאָסוּר לְהַפְסִיק.מט

וּבִקְּדֻשָּׁה – יֹאמַר רַק "קָדוֹשׁ" וּ"בָרוּךְ", וְלֹא "יִמְלֹךְ", שֶׁ"יִמְלֹךְ" אֵין אוֹמְרִים הַמַּלְאָכִים, וְאֵינוֹ מֵעִקָּר הַקְּדֻשָּׁה.נ וְיֵשׁ מִי שֶׁאוֹמֵרנא שֶׁגַּם "יִמְלֹךְ" הוּא מֵעִקַּר הַקְּדֻשָׁה. וְהָעִקָּר כַּסְּבָרָא הָרִאשׁוֹנָה.נב,21 וּלְדִבְרֵי הַכֹּל נֻסַּח שֶׁמּוֹסִיפִין בְּשַׁבָּת – אֵינוֹ מִנֻּסַּח הַקְּדֻשָּׁה,נג וְאֵין אוֹמְרִים אוֹתוֹ בְּמָקוֹם שֶׁאָסוּר לְהַפְסִיק.נד,22

וְעַל בִּרְכַּת הַתּוֹרָה יַעֲנֶה "בָּרוּךְ ה' הַמְבֹרָךְ לְעוֹלָם וָעֶד", וְגַם אָמֵן אַחַר "נוֹתֵן הַתּוֹרָה",נה,23 מִפְּנֵי שֶׁבְּרָכָה זוֹ הִיא גַּם כֵּן כְּמוֹ דָּבָר שֶׁבִּקְּדֻשָׁה,24 שֶׁהֲרֵי אֵינָהּ נֶאֱמֶרֶת עַל קְרִיאַת סֵפֶר תּוֹרָה אֶלָּא כְּשֶׁקּוֹרִין בַּעֲשָׂרָה.נו

אֲבָל אַחַר שְׁאָר בְּרָכוֹת אֵין עוֹנִין אָמֵן בִּקְרִיאַת שְׁמַע וּבִרְכוֹתֶיהָ אֲפִלּוּ בֵּין הַפְּרָקִים, חוּץ מִן אָמֵן שֶׁעוֹנִין אַחַר בִּרְכַּת "הָאֵל הַקָּדוֹשׁ" וְאָמֵן שֶׁאַחַר "שׁוֹמֵעַ תְּפִלָּה"נז,25 שֶׁיֵּשׁ לָהֶם דִּין דָּבָר שֶׁבִּקְּדֻשָּׁהנח – עוֹנִין אוֹתָן אֲפִלּוּ בְּאֶמְצַע הַפָּסוּק:

6 If a kohen was reciting the Shema and was called to read from the Torah,26 some authorities maintain that he should not interrupt his recitation, for [the Sages] ordained that he should be given precedence27 only out of deference to his priesthood. [These authorities argue that only] if he were unoccupied and yet another person was called before him, this would disparage the honor of his priesthood; this person cannot read because [he is] reciting the Shema, so the honor of his priesthood is not compromised if an Israelite receives the aliyah in his stead.

Others, however, maintain that even an Israelite who is called to receive an aliyah while reciting the Shema may make an interruption even in the midst of a passage. If he may [interrupt his recitation] out of deference to mortals or fear of them,28 needless to say [that he may do so in honor of the Torah]. This is the custom in these countries. It should not be changed, lest this lead to strife.

Nevertheless, he should not read with the [baal koreh]29 at all.30 [Instead,] he should rely on the authorities who maintain that a blessing may be recited [even though] one [merely] listens to the reading [of the baal koreh], as will be explained in sec. 141.31 It goes without saying that one may not interrupt one’s recitation [of the Shema] to ask the [gabbai]32 to recite a Mi SheBeirach.

Afterwards, [a congregant in the above situation] should return to the point in the Shema at which he interrupted his recitation. He need not return to its beginning, even if enough time elapsed to enable him to complete its entire recitation, for since his pause was voluntary, he is not considered to have been prevented by forces beyond his control at all. And when a person is not at all prevented by forces beyond his control, all authorities agree [that he need not return to the beginning], as stated in sec. 65[:1].

ו כֹּהֵן שֶׁהָיָה קוֹרֵא קְרִיאַת שְׁמַע וּקְרָאוּהוּ לִקְרוֹת בַּתּוֹרָה26 – יֵשׁ אוֹמְרִיםנט שֶׁאֵינוֹ מַפְסִיק, שֶׁלֹּא אָמְרוּס לְהַקְדִּימוֹ27 אֶלָּא מִשּׁוּם כְּבוֹד כְּהֻנָּתוֹ, וְאִם הָיָה פָּנוּי וּמַקְדִּימִין אַחֵר לְפָנָיו – נִמְצָא מְקִלִּין לִכְבוֹד כְּהֻנָּתוֹ, אֲבָל זֶה שֶׁאֵינוֹ יָכוֹל לִקְרוֹת מִשּׁוּם קְרִיאַת שְׁמַע – אֵין בְּכָאן זִלְזוּל לִכְבוֹד כְּהֻנָּתוֹ בְּמַה שֶּׁעוֹלֶה יִשְׂרָאֵל בִּמְקוֹמוֹ.

וְיֵשׁ אוֹמְרִיםסא שֶׁאֲפִלּוּ יִשְׂרָאֵל שֶׁקּוֹרֵא קְרִיאַת שְׁמַע וּקְרָאוּהוּ לַעֲלוֹת לְסֵפֶר תּוֹרָה – מַפְסִיק אֲפִלּוּ בְּאֶמְצַע הַפֶּרֶק, קַל וָחֹמֶר מִכְּבוֹד הַבְּרִיּוֹת וְיִרְאָתָם.28 וְכֵן נוֹהֲגִין בִּמְדִינוֹת אֵלּוּ.סב וְאֵין לְשַׁנּוֹת הַמִּנְהָג, מִפְּנֵי הַמַּחֲלֹקֶת.סג

וּמִכָּל מָקוֹם, לֹא יִקְרָא עִם הַחַזָּן29 כְּלַל,30 וְיִסְמֹךְ עַל דִּבְרֵי הָאוֹמְרִיםסד שֶׁיָכוֹל לְבָרֵךְ עַל שְׁמִיעָה מֵהַחַזָּןסה כְּמוֹ שֶׁיִּתְבָּאֵר בְּסִימָן קמ"א.סו,31 וּמִכָּל שֶׁכֵּן שֶׁלֹּא יַפְסִיק וְיֹאמַר לְהַחַזָּן32 שֶׁיֹּאמַר "מִי שֶׁבֵּרַךְ".סז

וְאַחַר כָּךְ חוֹזֵר לַמָּקוֹם שֶׁפָּסַק בִּקְרִיאַת שְׁמַע, וְאֵין צָרִיךְ לַחֲזֹר לָרֹאשׁ אֲפִלּוּ שָׁהָה כְּדֵי לִגְמֹר אֶת כֻּלָּהּ, כֵּיוָן שֶׁשָּׁהָה בִּרְצוֹנוֹ שֶׁזֶּה אֵינוֹ נִקְרָא אֹנֶס כְּלָל,סח וּבְלֹא אֹנֶס כְּלָל – הַכֹּל מוֹדִים, כְּמוֹ שֶׁנִּתְבָּאֵר בְּסִימָן ס"ה:סט

7 This is what is meant by the term “between the passages:”33 Between the first blessing [preceding the Shema] and the second; between the second [blessing] and the Shema; between [the end of the passage beginning] Shema and [the passage beginning] VeHayah im shamoa; and between [the end of the passage beginning] VeHayah im shamoa and VaYomer. Between [the end of the passage beginning] VaYomer and [the following blessing,] Emes veyatziv, one should never make an interruption, so as not to separate the words A-donai E-loheichem (“G‑d your L‑rd”) from the word emes (“true”)34 — because it is written,35 V’A-donai E-lohim emes (“G‑d the L‑rd is true”). Instead, [if one needs to make an interruption], one should say Ani A-donai E-loheichem emes and then make interruptions that are permitted in the midst of a passage. [Before doing so,] one should make a point of also saying veyatziv (“and certain”), for this word, too, denotes veracity. This is why this word and the words A-donai E-loheichem may not be interrupted by any other speech except for the word emes.

ז וְאֵלּוּ הֵן בֵּין הַפְּרָקִים:ע,33 בֵּין בְּרָכָה רִאשׁוֹנָה לִשְׁנִיָּה, בֵּין שְׁנִיָּה לִ"שְׁמַע", בֵּין "שְׁמַע" לִ"וְהָיָה אִם שָׁמֹעַ", בֵּין "וְהָיָה אִם שָׁמֹעַ" לְ"וַיֹּאמֶר". אֲבָל בֵּין "וַיֹּאמֶר" לֶ"אֱמֶת וְיַצִּיב" – לֹא יַפְסִיק בְּשׁוּם עִנְיָן,עא שֶׁלֹּא לְהַפְסִיק בֵּין "ה' אֱלֹקֵיכֶם" לֶ"אֱמֶת",עב,34 מִשּׁוּם שֶׁנֶּאֱמַרעג,35 "וַה' אֱלֹקִים אֱמֶת", אֶלָּא יֹאמַרעד "אֲנִי ה' אֱלֹקֵיכֶם אֱמֶת", וְאָז יַפְסִיק כְּדִין הֶפְסֵק בְּאֶמְצַע הַפֶּרֶק. וְיֵשׁ לִזָּהֵר לוֹמַר גַּם "וְיַצִּיב", לְפִי שֶׁ"וְיַצִּיב" הוּא גַּם כֵּן לְשׁוֹן אֱמֶת, עַל כֵּן אֵין לְהַפְסִיק בֵּי[נוֹ] לְ"ה' אֱלֹקֵיכֶם" בְּדִבּוּר אַחֵר אֶלָּא בְּמִלַּת "אֱמֶת" בִּלְבַדָּהּ:עה

8 If a person made an interruption due to awe or deference36 after saying emes, and similarly, if he finished saying A-donai E-lohei­chem emes before the sheliach tzibbur and is waiting for the sheliach tzibbur to say the blessing Emes veyatziv together with him, he should not repeat the word emes. Rather, he should begin from veyatziv or from the point at which he interrupted.

ח אִם פָּסַק מִפְּנֵי הַיִּרְאָה אוֹ הַכָּבוֹדעו,36 אַחַר שֶׁאָמַר "אֱמֶת", וְכֵן אִם סִיֵּם "ה' אֱלֹהֵיכֶם אֱמֶת" קֹדֶם הַשְּׁלִיחַ צִבּוּר, וּמַמְתִּין עַל הַשְּׁלִיחַ צִבּוּר שֶׁיֹּאמַר עִמּוֹ בִּרְכַּת "אֱמֶת וְיַצִּיב"עז – אֵינוֹ חוֹזֵר וְאוֹמֵר "אֱמֶת",עח אֶלָּא מַתְחִיל מִ"וְיַצִּיב" אוֹ מִמָּקוֹם שֶׁפָּסַק:

9 Shemoneh Esreh must be recited directly after the blessing Gaal Yisrael37 for the reasons explained in sec. 111[:1-2]. One should not make an interruption after concluding the blessing Gaal Yisrael even [in the circumstances] for which one may make an interruption in the middle of a passage.

Hence some authorities hold that one should not respond Amen after Gaal Yisrael, neither when the blessing was recited by oneself — even where Amen is customarily said after one has completed a series of two or three blessings38 — nor when it was [recited by] the sheliach tzibbur. Other authorities, however, hold that responding Amen is not considered an interruption since it is necessary for the blessing and concludes it. This is the custom in these countries — to respond Amen between Gaal Yisrael and Shemoneh Esreh after the sheliach tzibbur has completed this blessing,39 but not to respond Amen to one’s own blessing, as stated in sec. 54[:1].

A person who desires to fulfill [the stringencies of] all the authorities can aim to conclude at the same time as the sheliach tzibbur. He will then not be obligated to respond Amen to the blessing of the sheliach tzibbur — according to our custom of not responding Amen to one’s own blessing, even after Yishtabach and in similar places in which it is permissible to respond Amen to [a blessing recited by] the sheliach tzibbur, as explained there and in sec. 51[:3].

Some people make a point of waiting when they reach Tzur Yisrael,40 in order to respond Amen [at that time] to [the blessing of] the sheliach tzibbur. However, some authorities maintain that one may not interrupt a blessing in the middle by responding Amen, even the Amen for the very same blessing.41 The only exception is an Amen that resembles a davar shebikedushah, as explained above.42 (Therefore one should not deviate from the [prevailing] custom [of responding Amen], or else one should conduct himself in a manner that fulfills [the stringencies of] all opinions.)

ט צָרִיךְ לִסְמֹךְ גְּאֻלָּה לִתְפִלָּהעט,37 מִטַּעַם שֶׁיִּתְבָּאֵר בְּסִימָן קי"א,פ וְלֹא יַפְסִיק אַחַר שֶׁסִּיֵּם "גָּאַל יִשְׂרָאֵל" אֲפִלּוּ כְּמוֹ בְּאֶמְצַע הַפֶּרֶק.פא

וְלָכֵן יֵשׁ אוֹמְרִיםפב שֶׁאֵין עוֹנִין אָמֵן אַחַר "גָּאַל יִשְׂרָאֵל", לֹא אַחַר בִּרְכַּת עַצְמוֹ אֲפִלּוּ בְּמָקוֹם שֶׁנוֹהֲגִין לַעֲנוֹת אַחַר בִּרְכוֹת עַצְמוֹ בְּסִיּוּם ב' אוֹ ג' בְּרָכוֹת,פג,38 וְלֹא אַחַר הַשְּׁלִיחַ צִבּוּר. וְיֵשׁ אוֹמְרִיםפד שֶׁעֲנִיַּת אָמֵן אֵינָהּ חֲשׁוּבָה הֶפְסֵק, כֵּיוָן שֶׁהִיא צֹרֶךְ הַבְּרָכָה וְסִיּוּמָהּ. וְכֵן נוֹהֲגִין בִּמְדִינוֹת אֵלּוּ לַעֲנוֹת אָמֵן בֵּין גְּאֻלָּה לִתְפִלָּה אַחַר שֶׁמְּסַיֵּם הַשְּׁלִיחַ צִבּוּר בְּרָכָה זוֹ,39 אֲבָל לֹא אַחַר בִּרְכַּת עַצְמוֹ,פה כְּמוֹ שֶׁנִּתְבָּאֵר בְּסִימָן נ"ד.פו

וּמִי שֶׁרוֹצֶה לָצֵאת לְדִבְרֵי הַכֹּל – יוּכַל לְכַוֵּן לְסַיֵּם עִם הַשְּׁלִיחַ צִבּוּר, וְאָז אֵינוֹ מְחֻיָּב לַעֲנוֹת אָמֵן אַחַר הַשְּׁלִיחַ צִבּוּר, לְפִי מִנְהָגֵנוּ שֶׁאֵין עוֹנִין אָמֵן אַחַר בִּרְכַּת עַצְמוֹ אֲפִלּוּ אַחַר "יִשְׁתַּבַּח", וְכַיּוֹצֵא בּוֹ מִמְּקוֹמוֹת שֶׁמֻּתָּר לַעֲנוֹת אָמֵן אַחַר הַשְּׁלִיחַ צִבּוּר,פז כְּמוֹ שֶׁנִּתְבָּאֵר שָׁם וּבְסִימָן נ"א.פח

וְיֵשׁ מְדַקְדְּקִים לְהַמְתִּין בְּ"צוּר יִשְׂרָאֵלפט,40 כְּדֵי לַעֲנוֹת אָמֵן אַחַר הַשְּׁלִיחַ צִבּוּר.צ (א) וְיֵשׁ אוֹמְרִים שֶׁאָסוּר לְהַפְסִיק בְּאֶמְצַע הַבְּרָכָה בַּעֲנִיַּת אָמֵן, אֲפִלּוּ אָמֵן שֶׁאַחַר בְּרָכָה זוֹ בְּעַצְמָהּ,צא,41 אֶלָּא בְּאָמֵן שֶׁהוּא כְּמוֹ דָּבָר שֶׁבִּקְדֻשָּׁה בִּלְבַד כְּמוֹ שֶׁנִּתְבָּאֵר לְמַעְלָהצב,42 (וּלְפִיכָךְ אֵין לָזוּז בָּזֶה מֵהַמִּנְהָג, אוֹ יַעֲשֶׂה בְּעִנְיָן שֶׁיּוֹצֵא לְדִבְרֵי הַכֹּל):

10 One may not make an interruption in order to respond to Kaddish or Kedushah between Gaal Yisrael and Shemoneh Esreh, just as one may not make any interruption within Shemoneh Esreh itself,43 for Shemoneh Esreh begins at the point at which Gaal Yisrael ends. What should one do?44 One should wait before [reciting the paragraph beginning] Shirah Chadashah in order to respond. Even if the pause is long enough to enable one to complete the entire [blessing], this is of no consequence, as stated in sec. 65[:1].

י אֵין לְהַפְסִיק לַעֲנוֹת קַדִּישׁ וּקְדֻשָּׁה בֵּין גְּאֻלָּה לִתְפִלָּהצג כְּמוֹ שֶׁאֵין מַפְסִיקִין בַּתְּפִלָּה עַצְמָהּ,צד,43 שֶׁמִּסִּיּוּם הַגְּאֻלָּה הוּא הַתְחָלַת הַתְּפִלָּה.צה וְכֵיצַד הוּא עוֹשֶׂה?44 מַמְתִּין בְּ"שִׁירָה חֲדָשָׁה" כְּדֵי לַעֲנוֹת,צו וַאֲפִלּוּ אִם שׁוֹהֶה כְּדֵי לִגְמֹר אֶת כֻּלָּהּ – אֵין בְּכָךְ כְּלוּם, כְּמוֹ שֶׁנִּתְבָּאֵר בְּסִימָן ס"ה:צז

11 If a person does not have tefillin and the congregation has begun to pray, he should wait until the end of the congregational service so that he can borrow tefillin from a friend, in order to recite the Shema and Shemoneh Esreh while wearing tefillin and thus fully accept the yoke of Heaven.45 This is preferable to praying together with them [but] without tefillin, and thereby giving false testimony concerning himself.46

However, if he fears that the time for the recitation of the Shema47 will pass before he finds tefillin, he should recite the Shema without tefillin. And if he fears that the time for the recitation of Shemoneh Esreh48 will also pass, he should also say Shemoneh Esreh. When tefillin later become available, he should wear them during the Afternoon Service, or put them on in the course of the day and recite a chapter of Tehillim49 while wearing them.

[The halachic authorities differ as to what should be done] if tefillin became available between the recitation of the Shema and Shemoneh Esreh. Some50 maintain that one should not interrupt [the recitation of the Shema or its blessings] to recite a blessing over them except between the passages, but not in the midst of a passage. From VaYomer onward,51 therefore, one should put them on without a blessing and, after Shemoneh Esreh, one should touch them and recite the blessing.

Other authorities52 maintain that one may recite the blessing over tefillin even in the midst of a passage, but not between the blessing Gaal Yisrael and Shemoneh Esreh. For [an interruption then] is comparable to one [made] in the midst of Shemoneh Esreh itself, even with regard to making a response to Kaddish or Kedushah, which is a mitzvah of a transient nature.53 How much more does this apply to the blessing for tefillin, which can be recited afterwards. In practice, [this view] should be followed.

All the above applies to tefillin, which are obligatory during prayer in order that one should fully accept the sovereignty of Heaven. Tzitzis, by contrast, are not an obligation incumbent on one’s person, unless one is wearing a tallis to which he is obligated to attach tzitzis.54 [Hence,] one should not pause to enwrap himself in [a tallis] between the blessing Gaal Yisrael and Shemoneh Esreh, even without reciting a blessing. For [doing so] is also considered as an interruption within Shemoneh Esreh itself, as will be stated in sec. 97[:4]. The same ruling applies between Gaal Yisrael and Shemoneh Esreh, because [wearing a tallis] is not indispensable for Shemoneh Esreh.

Before concluding the blessing Gaal Yisrael, however, one may enwrap himself [in a tallis] without reciting a blessing, even in the midst of a passage — for one may even engage in one’s work while reciting the Shema, except for the first passage, as explained in sec. 63[:8].

יא מִי שֶׁאֵין לוֹ תְּפִלִּין וְהַצִּבּוּר מִתְפַּלְלים – מוּטָב שֶׁיִּתְעַכֵּב עַד אַחַר תְּפִלַּת הַצִּבּוּר לִשְׁאֹל לוֹ תְּפִלִּין מֵחֲבֵרוֹ, כְּדֵי שֶׁיִּקְרָא קְרִיאַת שְׁמַע וְיִתְפַּלֵּל בִּתְפִלִּין וִיקַבֵּל עָלָיו מַלְכוּת שָׁמַיִם שְׁלֵמָה,צח,45 מִמַּה שֶּׁיִּתְפַּלֵּל עִם הַצִּבּוּר בְּלֹא תְּפִלִּין וְיָעִיד עֵדוּת שֶׁקֶר בְּעַצְמוֹ.צט,46

אֲבָל מִי שֶׁמִּתְיָרֵא שֶׁמָּא יַעֲבֹר זְמַן קְרִיאַת שְׁמַע47 עַד שֶׁיִּמְצָא תְּפִלִּין – קוֹרֵא קְרִיאַת שְׁמַע בְּלֹא תְּפִלִּין. וְאִם מִתְיָרֵא שֶׁמָּא יַעֲבֹר גַּם זְמַן תְּפִלָּה48 – מִתְפַּלֵּל גַּם כֵּן, וּכְשֶׁיָּבוֹאוּ תְּפִלִּין לְיָדוֹ אַחַר כָּךְ – יְנִיחֵן בְּמִנְחָה, אוֹ יְנִיחֵן בְּאֶמְצַע הַיּוֹם וְיֹאמַר בָּהֶם אֵיזֶה מִזְמוֹר.ק,49

וְאִם בָּאוּ לְיָדוֹ בֵּין קְרִיאַת שְׁמַע לִתְפִלָּהקא(ב) יֵשׁ אוֹמְרִיםקב,50 שֶׁאֵין מַפְסִיקִין לְבָרֵךְ עֲלֵיהֶן אֶלָּא בֵּין הַפְּרָקִים אֲבָל לֹא בְּאֶמְצַע הַפֶּרֶק, לְפִיכָךְ מִ"וַיֹּאמֶר" וְאֵילָךְ51 – יְנִיחֵן בְּלֹא בְּרָכָה, וְאַחַרהַתְּפִלָּה יְמַשְׁמֵשׁ בָּהֶם וִיבָרֵךְ.קג (ג)

וְיֵשׁ אוֹמְרִיםקד,52 אֲפִלּוּ בְּאֶמְצַע הַפֶּרֶק יָכוֹל לְבָרֵךְ עֲלֵיהֶן, אֲבָל לֹא בֵּין גְּאֻלָּה לִתְפִלָּה,קה שֶׁהֲרֵי דִּינוֹ כְּמוֹ בְּאֶמְצַע הַתְּפִלָּה מַמָּשׁ אֲפִלּוּ לַעֲנוֹת קַדִּישׁ אוֹ קְדֻשָּׁה שֶׁהִיא מִצְוָה עוֹבֶרֶת,53 וְכָל שֶׁכֵּן בְּבִרְכַּת הַתְּפִלִּין שֶׁיָכוֹל לְבָרֵךְ אַחַר כָּךְ. וְכֵן יֵשׁ לִנְהֹג.קו

וְכָל זֶה בִּתְפִלִּין שֶׁהֵן חוֹבָה לִתְפִלָּה כְּדֵי לְקַבֵּל מַלְכוּת שָׁמַיִם שְׁלֵמָה, אֲבָל צִיצִית שֶׁאֵין חוֹבַת הַגּוּף אֶלָּא כְּשֶׁיֵּשׁ עָלָיו טַלִּית הַחַיֶּבֶת בַּצִּיצִית54 – לֹא יַפְסִיק לְהִתְעַטֵּף בָּהּ בֵּין גְּאֻלָּה לִתְפִלָּהקז אֲפִלּוּ בְּלֹא בְּרָכָה,קח שֶׁהָעִיטּוּף חָשׁוּב גַּם כֵּן הֶפְסֵק בַּתְּפִלָּה עַצְמָהּקט כְּמוֹ שֶׁיִּתְבָּאֵר בְּסִימָן (צ"ג) [צ"ז],קי וְהוּא הַדִּין בֵּין גְּאֻלָּה לִתְפִלָּה כֵּיוָן שֶׁאֵין בּוֹ צֹרֶךְ כָּל כָּךְ לִתְפִלָּה, אֲבָל קֹדֶם שֶׁסִּיֵּם "גָּאַל יִשְׂרָאֵל" יָכוֹל לְהִתְעַטֵּף בְּלֹא בְּרָכָה אֲפִלּוּ בְּאֶמְצַע הַפֶּרֶק, שֶׁהֲרֵי אֲפִלּוּ לַעֲסֹק בִּמְלַאכְתּוֹ מֻתָּר בְּעוֹד שֶׁהוּא קוֹרֵא קְרִיאַת שְׁמַע חוּץ מִבְּפָרָשָׁה רִאשׁוֹנָה, כְּמוֹ שֶׁנִּתְבָּאֵר בְּסִימָן ס"ג:קיא

12 Whoever does not recite the blessings Emes veyatziv in the morning (as ordained) and Emes veemunah in the evening has [after the fact] fulfilled his obligation to recite the Shema, for the blessings are not indispensable elements of the recitation of the Shema. ([This applies] even if one does not recite them at all.)55 Nevertheless, [such a person] has not fulfilled his obligation for the mitzvah as it was instituted [by the Sages],56 [for we are enjoined]57 “to relate Your kindness in the morning and Your faithfulness at night.” The entire blessing Emes veyatziv [recalls] the kindness [G‑d] bestowed upon our ancestors — by taking them out of Egypt, splitting the Sea for them, and leading them through it. In similar spirit, the blessing Emes veemunah speaks about the future, [expressing] our expectation that [G‑d] will fulfill for us His faithful promise — to redeem us from the hands of kings and tyrants, to maintain us in life, and to lead us upon the high places of our foes, [performing] all the miracles that are ongoing and constant.

The conclusion of that blessing reverts to the redemption from Egypt, so that one can [thematically] join [the end of the passage] to the [concluding] blessing, [Baruch Atah A-donai] gaal Yisrael,58 which is in the past tense. We should not protest against the custom of ending the Maaravis hymn59 with the words Melech Tzur Yisrael VeGoalo (“the King, the Rock of Israel and its Redeemer”), because this wording also includes the past tense.60 For the expression “Redeemer” includes the past, present, and future (like the term Motzi lechem — “Who brought forth bread,” which includes the past as well, as stated in sec. 167[:5]).

In the blessing that begins Emes veyatziv, and so too in Emes veemunah, one must make mention of the Exodus from Egypt, [G‑d’s] sovereignty, the Splitting of the Red Sea, and the Plague of the Firstborn.61 If one did not mention one of these themes, he has not fulfilled his obligation (and must repeat the blessing).

[More lenient rules apply to] the remainder of its text. If one changed the text, using another version instead of [the standard] wording, he has [after the event] fulfilled his obligation even if he omitted much [of the text]. This also applies to the text of the other long blessings. [The statement of the Sages]62 that one who deviates from the wording [of a blessing] that was ordained by the [earlier] Sages63 has not fulfilled his obligation applies only when one changes the beginning or the end [of the blessing]. The remainder of the text is not considered indispensable, except for those [concepts] which the Sages explicitly enumerated as indispensable, such as those mentioned above, (and likewise the covenant [of circumcision], the Torah, and [G‑d’s] sovereignty in the Grace after Meals,64 [the granting of] rain in Shemoneh Esreh,65 and the like).

יב כָּל מִי שֶׁלֹּא אָמַר בִּרְכַּת "אֱמֶת וְיַצִּיב" שַׁחֲרִיתקיב (כְּמוֹ שֶׁתִּקְּנוּהוּקיג) וְ"אֱמֶת וֶאֱמוּנָה" עַרְבִית אַף עַל פִּי שֶׁיָּצָא יְדֵי קְרִיאַת שְׁמַע, שֶׁהַבְּרָכוֹת אֵינָן מְעַכְּבוֹת אֶת קְרִיאַת שְׁמַעקיד (אֲפִלּוּ לֹא אֲמָרָן כְּלָל55) – לֹא יָצָא יְדֵי חוֹבַת הַמִּצְוָה כְּתִקּוּנָהּ,קטו,56 שֶׁנֶּאֱמַר:קטז,57 "לְהַגִּיד בַּבֹּקֶר חַסְדֶּךָ וֶאֱמוּנָתְךָ בַּלֵּילוֹת", וּבִרְכַּת "אֱמֶת וְיַצִּיב" כֻּלָּהּ הוּא עַל חֶסֶד שֶׁעָשָׂה עִם אֲבוֹתֵינוּ, שֶׁהוֹצִיאָם מִמִּצְרַיִם וּבָקַע לָהֶם הַיָּם וְהֶעֱבִירָם, וּבִרְכַּת "אֱמֶת וֶאֱמוּנָה" מְדַבֵּר בָּהּ גַּם עַל הָעֲתִידוֹת, שֶׁאָנוּ מְצַפִּים שֶׁיְּקַיֵּם לָנוּ הַבְטָחָתוֹ וֶאֱמוּנָתוֹ לְגָאֳלֵנוּ מִיָּד מְלָכִים וּמִיָּד עָרִיצִים, וְלָשׂוּם נַפְשֵׁנוּ בַּחַיִּים, וּלְהַדְרִיכֵנוּ עַל בָּמוֹת אוֹיְבֵינוּ, כָּל אֵלֶּה הַנִּסִּים הַתְּדִירִים תָּמִיד.קיז

וּבְסוֹף בְּרָכָה חוֹזֵר לִגְאֻלַּת מִצְרַיִם, כְּדֵי לִסְמֹךְ לְ"גָאַל יִשְׂרָאֵל"קיח,58 שֶׁהוּא לְשׁוֹן עָבָר.קיט וּמַה שֶּׁנּוֹהֲגִים לְסַיֵּם בְּ"מַעֲרָבִית"קכ,59 "מֶלֶךְ צוּר יִשְׂרָאֵל וְגוֹאֲלוֹ" – אֵין לִמְחוֹת, מִפְּנֵי שֶׁלְשׁוֹן זֶה כּוֹלֵל גַּם כֵּן לְשׁוֹן עָבָר,60 שֶׁלְשׁוֹן "גּוֹאֵל" כּוֹלֵל עָבָר וְהֹוֶה וְעָתִידקכא (כְּמוֹ "מוֹצִיא לֶחֶם" שֶׁכּוֹלֵל גַּם עָבָר, כְּמוֹ שֶׁיִּתְבָּאֵר בְּסִימָן קס"זקכב).

וְצָרִיךְ לְהַזְכִּיר יְצִיאַת מִצְרַיִם וּמַלְכוּת וּקְרִיעַת יַם סוּף וּמַכּוֹת בְּכוֹרוֹת בֶּ"אֱמֶת וְיַצִּיב".קכג,61 וְכֵן בֶּ"אֱמֶת וֶאֱמוּנָה".קכד וְאִם לֹא הִזְכִּיר אַחַת מֵהֶן – לֹא יָצָא יְדֵי חוֹבָתוֹ (וּמַחֲזִירִין אוֹתוֹקכה).

אֲבָל שְׁאָר הַנֻּסָּח, אִם שִׁנָּה אוֹתוֹ וְלֹא אָמַר אוֹתוֹ לְשׁוֹן אֶלָּא בְּנֻסָּח אַחֵר,קכו וַאֲפִלּוּ אִם דִּלֵּג הַרְבֵּה – יָצָא.קכז וְכֵן הוּא בְּנֻסַּח שְׁאָר כָּל הַבְּרָכוֹת הָאֲרֻכּוֹת. וְלֹא אָמְרוּקכח,62 שֶׁהַמְשַׁנֶּה מִמַּטְבֵּעַ שֶׁטָּבְעוּ חֲכָמִים63 לֹא יָצָא, אֶלָּא כְּשֶׁמְּשַׁנֶּה בִּפְתִיחָתָן אוֹ בַּחֲתִימָתָן, אֲבָל שְׁאָר הַנֻּסָּח – אֵינוֹ מְעַכֵּב אֶלָּא הַתֵּבוֹת שֶׁפֵּרְטוּ חֲכָמִים שֶׁהֵן מְעַכְּבוֹת,קכט כְּגוֹן אֵלּוּ שֶׁאָמַרְנוּ (וּכְגוֹן בְּרִית וְתוֹרָה וּמַלְכוּת בְּבִרְכַּת הַמָּזוֹן,קל,64 וּגְשָׁמִים בַּתְּפִלָּה,קלא,65 וְכָל כַּיּוֹצֵא בָּהֶן):

13 If a person does not have the opportunity to recite Shemoneh Esreh at the appropriate time for the recitation of the Shema and thus link the blessing Gaal Yisrael to Shemoneh Esreh, he should recite the Shema at its appropriate time without its blessings. He should later recite it [again] with its blessings and link the recitation of the blessing Gaal Yisrael to Shemoneh Esreh. Some authorities hold that one may also recite the blessings that precede [the Shema when reciting the Shema earlier], leaving [only] the blessing Emes veyatziv [to be recited] later, thereby linking [the mention of redemption] to Shemoneh Esreh.66

יג אִם אֵין פְּנַאי לָאָדָם לְהִתְפַּלֵּל בְּעוֹנַת קְרִיאַת שְׁמַע וְלִסְמֹךְ גְּאֻלָּה לִתְפִלָּהקלב – יִקְרָא קְרִיאַת שְׁמַע בְּעוֹנָתָהּ בְּלֹא בִּרְכוֹתֶיהָ,קלג וְאַחַר כָּךְ יִקְרָאֶנָּה בְּבִרְכוֹתֶיהָ, וְיִסְמֹךְ גְּאֻלָּה לִתְפִלָּה. (ד) וְיֵשׁ אוֹמְרִיםקלד שֶׁיָּכוֹל גַּם כֵּן לוֹמַר בְּרָכוֹת שֶׁלְּפָנֶיהָ וּלְשַׁיֵּר בִּרְכַּת "אֱמֶת וְיַצִּיב", וְאַחַר כָּךְ לִסְמֹךְ גְּאֻלָּה לִתְפִלָּה:66