Shulchan Aruch, Orach Chayim Siman 65

Siman 65

Presented here for study, not as a practical ruling. The Shulchan Aruch rules by Sephardi custom, the Rema's glosses by Ashkenazi custom, and the Kitzur follows Ashkenazi custom. For a practical question, ask your rabbi.

א קְרָאָהּ סֵרוּגִין, דְּהַיְנוּ שֶׁהִתְחִיל לִקְרוֹת, וְהִפְסִיק בֵּין בִּשְׁתִיקָה בֵּין בְּדִבּוּר וְחָזַר וּגְמָרָהּ, אֲפִלּוּ שָׁהָה כְּדֵי לִגְמֹר אֶת כֻּלָּהּ, יָצָא, אֲפִלּוּ הָיָה הַהֶפְסֵק מֵחֲמַת אֹנֶס: הַגָּה: וְיֵשׁ אוֹמְרִים דְּאִם הָיָה אָנוּס וְהִפְסִיק כְּדֵי לִגְמֹר אֶת כֻּלָּהּ, חוֹזֵר לְרֹאשׁ (תוס' וְהָרֹא"שׁ פֶּרֶק מ"ש וְהַטּוּר), וְהָכֵי נָהוּג, וּמְשַׁעֲרִין עִנְיַן הַשְּׁהִיָּה לְפִי הַקּוֹרֵא, וְלֹא לְפִי רֹב בְּנֵי אָדָם (רַשְׁבָּ"א ר"פ הָיָה קוֹרֵא) וְכֵן הוּא לְקַמָּן סִימָן ק"ד.

1 [The Laws of] One Who Entered a Synagogue and Found the Congregation Reciting the Recitation of the Sh'ma or Who Interrupted at the Time of the Recitation, Containing 3 S'ifim One who recited it discontinuously, that is, that they began to recite and [then] paused, whether through silence or through speaking, and [then] returned and finished it, even if they tarried [the amount of time it would take] to complete all of it, they have fulfilled [their obligation], even if the pause is due to an unavoidable circumstance. Rema: And there are those who say that if one had an unavoidable circumstance and paused [the amount of time it would take] to complete all of it, they return to the beginning (Tosafot and the Rosh, chapter Mi She-meito(?) (Brakhot 3), and the Tur). And this is the custom. And we calculate the matter of tarrying (ie. the amount of time that he paused) according to the one reciting [the Sh'ma] and not according the majority of people. (Rashba, beginning of chapter Hayah Korei (B'rakhot 2) And thus it is [described] below in Siman 104.

ב קָרָא קְרִיאַת שְׁמַע וְנִכְנַס לְבֵית הַכְּנֶסֶת וּמָצָא צִבּוּר שֶׁקּוֹרִין קְרִיאַת שְׁמַע, צָרִיךְ לִקְרוֹת עִמָּהֶם פָּסוּק רִאשׁוֹן, שֶׁלֹּא יֵרָאֶה כְּאִלּוּ אֵינוֹ רוֹצֶה לְקַבֵּל עֹל מַלְכוּת שָׁמַיִם עִם חֲבֵרָיו, וְה "ה אִם הוּא בְּבֵית הַכְּנֶסֶת וְאוֹמֵר דִּבְרֵי תַּחֲנוּנִים אוֹ פְּסוּקִים, בְּמָקוֹם שֶׁרַשַּׁאי לִפְסֹק, אֲבָל אִם הוּא עָסוּק בְּמָקוֹם שֶׁאֵינוֹ רַשַּׁאי לִפְסֹק, כְּגוֹן מִבָּרוּךְ שֶׁאָמַר וָאֵילָךְ לֹא יַפְסִיק, אֶלָּא יֹאמַר הַתֵּבוֹת שֶׁהוּא אוֹמֵר בְּשָׁעָה שֶׁהַצִּבּוּר אוֹמְרִים פָּסוּק רִאשׁוֹן בְּנִגּוּן הַצִּבּוּר, שֶׁיְּהֵא נִרְאֶה כְּאִלּוּ קוֹרֵא עִמָּהֶם:

2 If one recited the Recitation of the Sh'ma [on one's own] and entered the synagogue, and found the congregation reciting the Recitation of the Sh'ma, they need to recite the first verse along with them so it will not seem as if they do not want to accept the yoke of the Kingdom of Heaven with their fellows. And such is [also] the case if one is in the synagogue and saying words of supplication or [biblical] verses in a place (ie. in a section of the prayer services) where it is permitted to interrupt. But if one is in a place where it is not permitted to interrupt, for example, from Barukh She-amar and onwards, they should not interrupt; rather they should [continue to] say the words that they were saying at the time the congregation is saying the first verse using the melody of the congregation such that it will appear as if they are reciting along with them.

ג קָרָא קְרִיאַת שְׁמַע וְנִכְנַס לְבֵית הַכְּנֶסֶת וּמָצָא צִבּוּר שֶׁקּוֹרְאִין קְרִיאַת שְׁמַע, טוֹב שֶׁיִּקְרָא עִמָּהֶם כָּל קְרִיאַת שְׁמַע, וִיקַבֵּל שָׂכָר כְּקוֹרֵא בַּתּוֹרָה: הַגָּה: אֲבָל אֵינוֹ חַיָּב רַק בְּפָסוּק רִאשׁוֹן כְּמוֹ שֶׁנִּתְבָּאֵר (בֵּית יוֹסֵף):

3 If one recited the Recitation of the Sh'ma [on one's own] and entered the synagogue and found the congregation reciting the Recitation of the Sh'ma, it is best that one should recite the entire Recitation of the Sh'ma along with them, and they will receive a reward like [when one] reads the Torah. Rema: But one is not obligated [to do so] except for the first verse, as was explained. [Beit Yosef]

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