The Torah in Parashat Va’et’hanan (Debarim 6:7) commands, “Ve’dibarta Bam” – “You shall speak them,” requiring us to recite the previous verses, specifically, the verse of “Shema Yisrael Hashem Elokenu Hashem Ehad.” The command of “Ve’dibarta Bam” thus introduces the Misva to read Shema each day.
The Torah commands reading these words “Be’shachbecha U’b’kumecha” – “when you lie and when you rise,” which the Sages understood to mean that we must read Shema at night at the time when people go to sleep, and in the morning, at the time when people awaken. The Ramban was of the opinion that these two daily recitations are to be counted as two separate Biblical commands. The Sefer Ha’hinuch, however, counts them both as a single Misvat Aseh (affirmative command).
The Gemara identified “Zeman Shechiba” (the time when people go to sleep) as the period from nightfall (Set Ha’kochavim) until daybreak (Alot Ha’shahar). And “Zeman Kima” (the time when people wake up), the Gemara explains, extends until the end of the third Halachic hour of the day. Although some people sleep later, the Gemara determined that most people arise by the end of the third Halachic hour, and thus one must recite the morning Shema by this time.
The reason for this Misva, the Sefer Ha’hinuch explains, is because we are physical beings, who are naturally drawn after forbidden pleasures and the vanities of this world, such that we need regular reminders of our obligations to G-d. When we recite Shema each morning and evening, we remind ourselves that we are subservient to Hashem, and we reaffirm our acceptance of “Ol Malchut Shamayim” – the “yoke of G-d’s kingship.” This acceptance is the most effective deterrent against sinful conduct. We need this protection each day, and so we recite Shema every morning and every evening, to safeguard ourselves against wrongdoing both during the day and at night.
The Sages taught that we are to elongate the “Dalet” at the end of “Ehad,” the final word of the verse “Shema Yisrael…” While pronouncing this elongated “Dalet,” we are to have in mind that G-d is King over the four corners of the universe (as “Dalet” in Gematria equals 4), and over both heaven and earth. The Shulhan Aruch adds that when we recite “Ehad,” we should turn our heads to show that we acknowledge Hashem’s dominion over the entire earth.
The Rishonim debate the question of what is included in the Torah obligation of Shema. The Sefer Ha’hinuch follows the opinion that only the recitation of the verse “Shema Yisrael” is required on the level of Torah obligation; the rest is required by Mi’de’rabbanan (by force of Rabbinic enactment). Other Rishonim, however, maintain that the entire first paragraph of Shema (the verse of “Shema Yisrael” followed by “Ve’ahabta”) must be recited to fulfill the Torah obligation.
The first paragraph of Shema speaks of the oneness of G-d, the obligation to love G-d, and the obligation to study Torah. The second paragprah speaks of the observance of all the Misvot. The third speaks of the Misva of Sisit, which helps us remember our obligation to observe all the Misvot.
The morning Shema is preceded by two Berachot – “Yoser Or” and “Ahabat Olam” – and followed by one Beracha – “Ga’al Yisrael.” The evening Shema is likewise preceded by two Berachot – “Ha’ma’arib Arabim” and “Ahabat Olam” – but is then followed by two Berachot – “Ga’al Yisrael” and “Hashkibenu.” These seven Berachot recited each day are alluded to in the verse in Tehillim (119:164), “Sheba Ba’yom Hilalticha” – “I have praised You seven times in the day,” referring to the seven blessings before and after the two daily recitations of Shema.
Shema must be recited audibly, meaning, loudly enough that the person can hear what he says. Of course, he should recite it softly so that he does not disturb others, but he should recite it in a manner that allows him to hear what he recites. Nevertheless, if one did not recite the Shema loudly enough to hear the words, he has fulfilled his obligation, as long as he verbalized the words, and did not just read them with his eyes.
The Gemara teaches that there are certain pairs of words in the text of Shema that require a slight pause in between the words, as otherwise, they might be read incorrectly. If the first letter of a word is the same letter as the final letter of the previous word, then one must make a slight pause in between the two words to ensure that they are not pronounced as a single word. For example, the pair of words “Al Lebabchem” could sound like a single word (“Alebabchem”) if a break is not made in between them. Another pair of words that requires a slight pause is “U’kshartem Otam,” as they might otherwise be pronounced, “Ukshartemotam,” which sounds like it refers to death (“Motam” means “their death”). If one did not make a pause between these pairs of letters, he has nevertheless fulfilled his obligation, but optimally, these pauses must be made.
When reciting the word “Tizkeru,” one must carefully pronounce the “Zayin,” so that he does not mistakenly say “Tiskeru,” which is a different word, and which would mean that we fulfill the Misvot only to receive reward.
Nevertheless, the Gemara writes that “Lo Dikdek Be’otiyoteha” – if one was not precise and meticulous when pronouncing the words – he has fulfilled his requirement, as long he pronounced the words correctly.
This Misva applies in all places and in all time periods, and is binding upon men. Women are exempt from the obligation of Shema, as it falls under the category of “Misvot Aseh She’ha’zman Gerama” – affirmative commands that apply at specific times, from which, as a general rule, women are exempt. The morning Shema is required only in the morning, and the evening Shema is required only at night, and so women are not included in this obligation. Nevertheless, it is proper for women to recite Shema in order to accept upon themselves “Ol Malchut Shamayim” each day.
A man who failed to recite Shema within the required time frame has violated this affirmative command. If he recites it after the final time for fulfilling the Misva, he is credited with a Misva for reading verses from the Torah, but he is not credited with the specific Misva of Shema.
One must be especially vigilant to ensure to recite Shema in the proper time, and with concentration. The Gemara writes that one who recites Shema slowly, carefully and with concentration will have Gehinam “cooled” for him, meaning, his punishment in the afterlife will be diminished.