Arukh HaShulchan, Orach Chaim 192:3-193:4

Sugya Map

• Issue: The laws of kriat shema (recitation of the Shema prayer) and tefillah (amidah prayer), specifically concerning the optimal times for their recitation and the permissible delays or pre-recitations. The Arukh HaShulchan (AH) grapples with the interplay between zman kriat shema (time for Shema) and zman tefillah (time for Amidah), as well as the permissibility of reciting them before their appointed times (makdim) or after their appointed times (ma'achir).

• Nafka Mina(s):

  • Timeliness of Prayer: Precisely determining when one is obligated to recite Shema and Amidah, especially for those with irregular schedules or who are traveling.
  • Structure of the Day: Understanding the halachic framework of the day’s prayers and how different components relate to each other.
  • Communal Prayer: Implications for communal prayer services, particularly when the minyan (quorum) may not be present at the earliest permissible times.
  • Individual Observance: Guiding individual practice when faced with extenuating circumstances preventing timely prayer.
  • Theological Significance: The underlying concept of aligning one’s spiritual practice with the cosmic order as reflected in the daily cycle.

• Primary Sources:

  • Mishnah Berachot 1:1-3
  • Talmud Bavli Berachot 9b-13a
  • Shulchan Aruch, Orach Chaim 192-193
  • Arukh HaShulchan, Orach Chaim 192-193

Text Snapshot

The Arukh HaShulchan, Orach Chaim 192:3 discusses the parameters of kriat shema for the morning:

וְזֶה הַזְמַן מִשְּׁעוֹת הַיּוֹם שֶׁהֵן עֶשְׂרִים וְאַרְבַּע חֲלָקִים שָׁוִים, וְהוּא מִשְּׁעוֹת זְמַנִּיּוֹת. וְהַלּוּחַ הַמְסֻדָּר לְעֵיל בְּסִימָן קצ"ב, מְחַשֵּׁב בְּדִיּוּק כָּל הַזְמַנִּים הָאֵלּוּ. וְהַזְמַן הַסּוֹפִי לִקְרִיאַת שְׁמַע שֶׁל שַׁחֲרִית הוּא עַד סוֹף שָׁעָה שְׁלִישִׁית. וְאִם הִתְאַחֵר, יִקְרֶה אוֹתָהּ בְּלִי בְּרָכוֹת, כְּמוּבָא לְעֵיל בְּסִימָן קצ"א סָעִיף ג'.

And this time is from the hours of the day, which are twenty-four equal parts, and these are proportional hours. And the chart arranged above in Siman 192 [should be 191, a likely typo in the printed text], calculates all these times precisely. And the final time for the recitation of the morning Shema is until the end of the third hour. And if one was late, he should recite it without blessings, as brought above in Siman 191, Seif Gimmel.

Leshon Nuance: The phrase "שֶׁהֵן עֶשְׂרִים וְאַרְבַּע חֲלָקִים שָׁוִים" (which are twenty-four equal parts) is crucial. It immediately anchors the discussion in sha'ot zmaniyot (proportional hours), a fundamental concept in Jewish timekeeping. The AH explicitly states that the chart (likely a reference to a practical timing chart he himself provides or refers to) calculates these times precisely. The directive regarding reciting without blessings if late (bli brachot) directly links to a prior discussion in 191:3, indicating the continuity of the halachic reasoning across sections. The phrase "כְּמוּבָא לְעֵיל" (as brought above) signifies an assumed prior knowledge or a cross-reference within his own work.

The AH continues in 192:4 regarding the Amidah:

שֶׁהַתְּפִלָּה שֶׁל שַׁחֲרִית הִיא עַד סוֹף שָׁעָה רְבִיעִית. וְאִם הִתְאַחֵר, יִתְפַּלֵּל בְּלִי בְּרָכוֹת. וְאִם הִתְאַחֵר הַרְבֵּה, שֶׁעָבַר זְמַנָּהּ כְּמוּבָא לְעֵיל, יִתְפַּלֵּל בְּלִי שְׁמָהּ, וְאֵין הָעִקָּר בִּתְפִלַּת שַׁחֲרִית אֶלָּא שֶׁיִּתְפַּלֵּל כָּל הַיּוֹם. וּבְמָקוֹם שֶׁאֵין מִנְיָן, וְהָרַב הַמְּפָרֵשׁ רַב אִילַאי [צ"ל רַב יִצְחָק בֶּן גּוּרִיוֹן] אָמַר שֶׁמִּשְּׁנֵי בְּנֵי אָדָם שֶׁלָּמְדוּ תּוֹרָה, אֵינָן מְקַבְּלִין פּוּרְעָנוּתָא. אִם אֵין לוֹ מִי שֶׁיַּטְרִיחוֹ, יִתְפַּלֵּל בְּלִי שְׁמָהּ.

That the morning prayer is until the end of the fourth hour. And if one was late, he should pray without blessings. And if one was very late, that its time has passed, as brought above, he should pray without its [explicit] name [i.e., without mentioning the specific prayer, possibly referring to not saying "Shemoneh Esrei" but just the prayers]. For the essence of the morning prayer is that one prays the entire day. And in a place where there is no minyan, and the explanatory Rabbi Rav Ilai [should be Rav Yitzchak ben Gurion] said that from two people who studied Torah, they do not receive punishment. If he has no one to bother him, he should pray without its name.

Leshon Nuance: This section introduces a distinction between being "late" (hit'achir) and "very late" (hit'achir harbeh). The former implies a delay within the period where the prayer can still be considered valid, albeit with a reduced status (without blessings). The latter suggests the time has fundamentally passed, requiring a more drastic alteration of the prayer. The phrase "שֶׁעָבַר זְמַנָּהּ" (that its time has passed) signifies this fundamental shift. The AH's inclusion of "שֶׁאֵין הָעִקָּר בִּתְפִלַּת שַׁחֲרִית אֶלָּא שֶׁיִּתְפַּלֵּל כָּל הַיּוֹם" (the essence of the morning prayer is that one prays the entire day) seems to offer a more lenient interpretation for those who miss the primary window. The citation of "Rav Ilai" (which, as the AH notes, is likely a corruption of "Rav Yitzchak ben Gurion") and the associated statement about Torah scholars not receiving punishment, seems to be a tangential point, perhaps intended to bolster the idea that prayer is a continuous pursuit, not strictly bound by rigid times for those devoted to Torah study. The final clause, "אִם אֵין לוֹ מִי שֶׁיַּטְרִיחוֹ, יִתְפַּלֵּל בְּלִי שְׁמָהּ" (If he has no one to bother him, he should pray without its name), is particularly cryptic and likely refers to a specific rabbinic interpretation or custom regarding prayer when one is isolated.

Readings

The Foundation of Proportional Hours and Their Application to Prayer Times

The Arukh HaShulchan's discussion hinges on the concept of sha'ot zmaniyot, proportional hours, a cornerstone of Jewish calendrical and halachic timekeeping. This system divides the period between sunrise and sunset (or dawn and nightfall, depending on the context) into twelve equal parts, regardless of the actual duration of daylight. This is in contrast to fixed hours, which are always 60 minutes. The AH, in OC 192:3, explicitly states: "וְזֶה הַזְמַן מִשְּׁעוֹת הַיּוֹם שֶׁהֵן עֶשְׂרִים וְאַרְבַּע חֲלָקִים שָׁוִים, וְהוּא מִשְּׁעוֹת זְמַנִּיּוֹת." (And this time is from the hours of the day, which are twenty-four equal parts, and these are proportional hours.) This foundational statement underscores that the recited times for kriat shema and tefillah are not based on a clock but on the sun's position relative to the horizon, adjusted for seasonal variations.

The Mishnah in Berachot 1:1 establishes the primary timeframes: "זְמַן קְרִיאַת שְׁמַע בַּשַּׁחֲרִית מִשֶּׁיַּכִּיר אֶת הַבְּרִיּוֹת, עַד שְׁלֹשֶׁת יָמִים." (The time for reciting Shema in the morning is from when one can recognize friends, until three days [i.e., three hours]).¹ The Gemara on Berachot 9b grapples with the meaning of "עד שלשת ימים" (until three days), ultimately concluding it refers to sha'ot zmaniyot. Rav Yehuda says it means until the third hour. Rav Yitzchak bar Shmuel bar Marta says it means until the sun reaches the tefach (handbreadth) of the east.² The prevailing opinion, reflected in the Shulchan Aruch and subsequently the Arukh HaShulchan, is that the latest time for the optional recitation of Shema with its blessings is the end of the third proportional hour.

The Arukh HaShulchan, by referencing "הַלּוּחַ הַמְסֻדָּר לְעֵיל בְּסִימָן קצ"ב" (the chart arranged above in Siman 192), demonstrates his practical approach. He doesn't just present the theoretical framework but guides the reader to concrete calculations. This "chart" is essential for understanding how the abstract concept of sha'ot zmaniyot translates into actual times. The AH's precision here is vital, as the exact timing can vary significantly depending on the season and geographic location. His statement, "מְחַשֵּׁב בְּדִיּוּק כָּל הַזְמַנִּים הָאֵלּוּ" (calculates all these times precisely), emphasizes the meticulous nature required for accurate observance.

The Interplay Between Shema and Amidah Times

The Arukh HaShulchan's discussion in 192:3 and 192:4 reveals a nuanced relationship between the times for kriat shema and tefillah. While Shema has a primary window until the end of the third hour, the Amidah has a slightly later deadline, extending to the end of the fourth hour. This difference is not arbitrary but reflects the underlying halachic reasoning about the nature of each prayer.

In OC 192:3, the AH states: "וְהַזְמַן הַסּוֹפִי לִקְרִיאַת שְׁמַע שֶׁל שַׁחֲרִית הוּא עַד סוֹף שָׁעָה שְׁלִישִׁית. וְאִם הִתְאַחֵר, יִקְרֶה אוֹתָהּ בְּלִי בְּרָכוֹת, כְּמוּבָא לְעֵיל בְּסִימָן קצ"א סָעִיף ג'." (And the final time for the recitation of the morning Shema is until the end of the third hour. And if one was late, he should recite it without blessings, as brought above in Siman 191, Seif Gimmel). This establishes a clear endpoint for the ideal recitation of Shema, with a fallback option that diminishes its status by omitting the introductory and concluding blessings.

The subsequent section, OC 192:4, addresses the Amidah: "שֶׁהַתְּפִלָּה שֶׁל שַׁחֲרִית הִיא עַד סוֹף שָׁעָה רְבִיעִית. וְאִם הִתְאַחֵר, יִתְפַּלֵּל בְּלִי בְּרָכוֹת." (That the morning prayer is until the end of the fourth hour. And if one was late, he should pray without blessings.) This extension for the Amidah implies that its nature allows for a slightly broader window of acceptability. The tefillah is seen as a more continuous form of petition, whereas Shema is a declaration of faith with more defined temporal boundaries.

The AH further elaborates on the consequences of being "very late" (hit'achir harbeh): "וְאִם הִתְאַחֵר הַרְבֵּה, שֶׁעָבַר זְמַנָּהּ כְּמוּבָא לְעֵיל, יִתְפַּלֵּל בְּלִי שְׁמָהּ, וְאֵין הָעִקָּר בִּתְפִלַּת שַׁחֲרִית אֶלָּא שֶׁיִּתְפַּלֵּל כָּל הַיּוֹם." (And if one was very late, that its time has passed, as brought above, he should pray without its [explicit] name, and the essence of the morning prayer is that one prays the entire day.) This is a significant leniency, suggesting that the primary commitment is to pray throughout the day, and if the specific window for the morning Amidah is missed entirely, the obligation can be fulfilled by praying later in the day, even if the unique sanctity of the morning prayer is lost. This concept of the "essence" of prayer being continuous is a critical insight into the AH's approach.

The Concept of Makdim (Praying Early) and Ma'achir (Praying Late)

The Arukh HaShulchan, while primarily focusing on the permissible late recitations, implicitly engages with the concept of makdim (praying early) and its implications. The Gemara in Berachot 10b discusses the permissibility of reciting Shema before dawn. The prevailing view, supported by the verse "שְׁמָרַיִךְ כּוֹכְבֵי בֹקֶר" (the stars of the morning), allows for the recitation of Shema once the stars are visible, which is before recognizing friends. However, the blessings are generally recited only after dawn.

The AH's emphasis on the end of the time windows for Shema and Amidah (third and fourth hours respectively) suggests that while praying early is permissible, it carries less weight than praying within the designated time. The blessings associated with Shema, for instance, are tied to the public recognition of Hashem's kingship as dawn breaks. Praying too early might not fulfill this aspect.

The AH’s discussion on ma'achir (praying late) in OC 192:3-4 is more explicit. He details the tiered consequences:

1. Within the primary window: Recite with blessings.
2. After the primary window, but before the final cutoff (e.g., end of 3rd hour for Shema, 4th for Amidah): Recite, but without blessings, signifying a diminished level of observance.
3. After the final cutoff ("very late"): Pray without mentioning the specific prayer's name, and the obligation can be fulfilled by praying later in the day, with the understanding that the essence of prayer is continuous.

This tiered approach highlights a fundamental principle: halakha often provides multiple avenues for observance, with varying degrees of merit. The AH's meticulous breakdown of these options demonstrates his commitment to providing practical guidance for individuals who may face difficulties in adhering to the ideal timings. The ultimate goal is not to disqualify the prayer entirely, but to ensure that the individual remains connected to the mitzvah, even if in a less ideal form.

Friction

Friction 1: The Paradox of Praying "Without Its Name"

The Arukh HaShulchan, in OC 192:4, presents a perplexing leniency when one is "very late" (hit'achir harbeh) for the morning Amidah: "יִתְפַּלֵּל בְּלִי שְׁמָהּ, וְאֵין הָעִקָּר בִּתְפִלַּת שַׁחֲרִית אֶלָּא שֶׁיִּתְפַּלֵּל כָּל הַיּוֹם." (he should pray without its [explicit] name, and the essence of the morning prayer is that one prays the entire day).

Kushya: What precisely does it mean to pray "without its name" (bli shmah)? The Amidah prayer is a structured sequence of brachot (blessings) and petitions. Does this instruction mean to omit the introductory phrase "תפילה" (prayer) or "שמונה עשרה" (Eighteen)? Or does it refer to omitting the specific phrasing that identifies it as the morning prayer? Furthermore, if the prayer is so fundamentally altered that its "name" is removed, how can it still be considered a valid fulfillment of the obligation for the morning Amidah, even if the "essence" is to pray throughout the day? This seems to suggest a radical departure from the established form, bordering on an entirely different prayer.

Terutz 1 (Based on interpretation of "essence"): The phrase "וְאֵין הָעִקָּר בִּתְפִלַּת שַׁחֲרִית אֶלָּא שֶׁיִּתְפַּלֵּל כָּל הַיּוֹם" (the essence of the morning prayer is that one prays the entire day) is key. This suggests that the primary obligation is to engage in tefillah (prayer) as a continuous act of devotion throughout the day. When the specific window for the morning Amidah is missed, the intent shifts. Instead of fulfilling the specific obligation of the morning Amidah, one fulfills the general obligation of prayer. Praying "without its name" might mean to recite the Amidah text but without the customary explicit declarations that it is the Shacharit prayer, or perhaps even omitting certain phrases that are specifically tied to the morning's unique themes, thus transforming it into a more generalized plea. The AH is likely conveying that the form becomes less important than the act of prayer itself, given the lateness.

Terutz 2 (Connecting to other leniencies for missed prayers): This leniency may be an extension of other halachic principles for missed prayers. For example, if one misses the morning prayer entirely, they can recite the Amidah twice during the afternoon prayer – once for Shacharit and once for Mincha. This demonstrates a principle of compensatory fulfillment. Praying "without its name" could be a similar mechanism, where the prayer recited is a modified form that acknowledges the missed obligation. It’s a prayer that is functionally the Amidah but stripped of identifiers that are no longer relevant due to the lateness. The absence of a minyan mentioned in the same context ("וּבְמָקוֹם שֶׁאֵין מִנְיָן") further suggests a more individualized and less formal approach when communal prayer is not a factor.

Friction 2: The Discrepancy Between Shema and Amidah Cutoffs

The Arukh HaShulchan clearly delineates the end of the time for Shema as the third hour (OC 192:3) and for Amidah as the fourth hour (OC 192:4). This creates a window of one hour (the fourth hour) during which one can still recite the Amidah, but the ideal time for Shema has passed.

Kushya: If the recitation of Shema is considered a prerequisite for the Amidah, or at least ideally precedes it, how can one recite the Amidah in its optimal time (within the fourth hour) if the optimal time for Shema has already elapsed? Doesn't this create a situation where a later prayer is being performed without its preceding, foundational prayer having been recited within its ideal timeframe? This would seem to violate the principle of timely observance for both.

Terutz 1 (Separation of obligations and grace period): The halachic authorities differentiate between the "optimal time" and the "permissible time" for both Shema and Amidah. While ideally, Shema should be recited by the end of the third hour, its recitation is still permissible (though without blessings) until dawn of the next day. Similarly, the Amidah has a grace period. The AH's ruling allows for this separation. One can choose to recite Shema late (without blessings) and then immediately recite the Amidah within its permissible window. The "optimal" time for Shema has passed, but its permissible time has not, allowing for the Amidah to follow. The AH is not saying one must recite Shema before Amidah, but that if one wants to recite Shema optimally, the window closes earlier. If one misses that optimal window, they can still fulfill the Amidah obligation.

Terutz 2 (Focus on distinct obligations and the purpose of blessings): Shema and Amidah, while often recited consecutively, are distinct obligations with separate time parameters. The blessings for Shema are intrinsically linked to the morning's unique sanctity, the recognition of God's kingship as the day dawns. The lapse of the third hour means that specific sanctity has diminished. However, the Amidah, as a more general prayer, has a broader permissible window. The AH's ruling implies that the loss of the blessings for Shema does not automatically invalidate the Amidah prayer within its own extended timeframe. The Amidah's purpose, even in the fourth hour, is still to present petitions to God, a function that remains relevant. The AH prioritizes fulfilling the Amidah obligation within its permissible time, even if the preceding Shema was recited sub-optimally. This also aligns with the idea that the Amidah is a more fundamental expression of prayer throughout the day.

Intertext

1. The Mishnah and Gemara on Proportional Hours (Berachot 1:1-2, 9b-10b)

The Arukh HaShulchan's entire discussion is predicated on the foundational principles laid out in the Mishnah and Gemara of Berachot. The Mishnah (1:1) defines the time for Shema: "זְמַן קְרִיאַת שְׁמַע בַּשַּׁחֲרִית מִשֶּׁיַּכִּיר אֶת הַבְּרִיּוֹת, עַד שְׁלֹשֶׁת יָמִים." (The time for reciting Shema in the morning is from when one can recognize friends, until three days). The Gemara (9b) clarifies "שלשת ימים" not as three literal days, but as three proportional hours. The ensuing discussion on 10b delves into the precise calculation of these hours, distinguishing between sha'ot kalot (light hours) and sha'ot kashot (heavy hours) based on seasonal variations. The Arukh HaShulchan's meticulous reference to calculating these times precisely, and his reliance on the third and fourth hour cutoffs, directly echoes these primary sources. He acts as a conduit, translating the Gemara's abstract deliberations into practical halachic application for the individual.

2. Shulchan Aruch, Orach Chaim 192-193

The Arukh HaShulchan is a commentary on the Shulchan Aruch, so its connection is direct and foundational. The Shulchan Aruch (OC 192:3) states: "זְמַן קְרִיאַת שְׁמַע שֶׁל שַׁחֲרִית עַד סוֹף שָׁעָה שְׁלִישִׁית. וְאִם הִתְאַחֵר, יִקְרֶהָ בְּלִי בְּרָכוֹת." (The time for reciting the morning Shema is until the end of the third hour. And if one was late, he should recite it without blessings.) Similarly, OC 193:1 states about the Amidah: "זְמַן תְּפִלַּת הַשַּׁחֲרִית עַד סוֹף שָׁעָה רְבִיעִית." (The time for the morning prayer is until the end of the fourth hour.) The Arukh HaShulchan expands on these concise rulings, providing the underlying reasoning and addressing potential ambiguities, such as the distinction between being merely late and "very late." He essentially fleshes out the skeleton provided by the Shulchan Aruch with the flesh and blood of Talmudic analysis and practical considerations.

3. Rambam, Hilchot Berachot, Chapter 1

The Rambam, in his Mishneh Torah, provides a clear codification of these laws. In Hilchot Berachot 1:10, he states: "זְמַן קְרִיאַת שְׁמַע שֶׁל שַׁחֲרִית מִשֶּׁיַּכִּיר אֶת חֲבֵרוֹ עַד סוֹף שָׁעָה שְׁלִישִׁית." (The time for reciting the morning Shema is from when one can recognize his friend until the end of the third hour.) He continues in 1:16 regarding the Amidah: "וּתְפִלַּת הַשַּׁחֲרִית מִשֶּׁיַּכִּיר אֶת חֲבֵרוֹ עַד סוֹף שָׁעָה רְבִיעִית." (And the morning prayer is from when one can recognize his friend until the end of the fourth hour.) The Rambam, like the Shulchan Aruch, presents the core rulings. The Arukh HaShulchan's work can be seen as an elaboration and justification of these codified laws, drawing from the broader corpus of Talmudic literature to explain why these times are established and the ramifications of transgressing them. The AH's nuance regarding "very late" and praying "without its name" is an example of how later authorities built upon the foundational codifications.

4. The Concept of Kol Yisrael Arevim Zeh Bazeh (All of Israel are responsible for one another) - Implicit in Communal Prayer Discussions

While not explicitly stated in the provided text snippet, the AH's mention of minyan ("וּבְמָקוֹם שֶׁאֵין מִנְיָן") in relation to the leniency of praying "without its name" touches upon a fundamental principle of Jewish communal responsibility. The obligation to pray in minyan is a deeply ingrained practice, stemming from the idea that communal prayer is more potent and that the minyan itself represents the collective spiritual strength of Israel. The leniency granted to an individual praying alone, especially when facing missed prayer times, implicitly acknowledges that the communal aspect is not always achievable. This reflects the broader understanding that while individual observance is paramount, the collective spiritual well-being of Israel is a shared responsibility, and halakha often makes accommodations for individual circumstances within this communal framework.

5. Theological Underpinnings of Time in Prayer - The Sun as a Divine Clock

The reliance on sha'ot zmaniyot, which are dictated by the movement of the sun, connects the halachic observance of prayer times to a deeper theological understanding of the created order. The sun's cycle is seen as a divine clock, a manifestation of God's sovereignty over time and space. Reciting Shema and Amidah at specific points in this cycle is not merely a ritualistic act but an alignment of the individual's spiritual life with the cosmic rhythm established by the Creator. The Arukh HaShulchan's emphasis on precise calculation underscores the importance of engaging with this divine order with diligence and accuracy. The very act of defining these times is a recognition of God's hand in the universe.

Psak/Practice

The Arukh HaShulchan's rulings in this section have direct practical implications for daily prayer observance, especially for individuals who may struggle to meet the earliest permissible times.

1. Prioritizing Prayer: The AH's tiered approach to missed prayer times emphasizes that the obligation to pray is not entirely voided by lateness. The primary goal is to pray. Even if the optimal time with blessings is missed, reciting Shema and Amidah later, albeit without blessings or with other modifications, is still a valid fulfillment. This encourages individuals not to give up on prayer altogether if they miss the ideal window.

2. The Role of the Minyan: The connection made between the absence of a minyan and the leniency of praying "without its name" suggests that when one is praying alone, there is a greater emphasis on individual fulfillment, and thus more room for leniency in form. This doesn't negate the value of communal prayer, but it provides a practical framework for individual observance when a minyan is unavailable.

3. Understanding Sha'ot Zmaniyot: The AH's reliance on precise calculation of sha'ot zmaniyot highlights the importance of using accurate timing charts or apps that are based on this principle. For anyone observing these laws, understanding the concept of proportional hours is crucial for determining the correct times for prayer.

4. Guidance for Latecomers: For someone who wakes up late or is delayed, the AH provides a clear roadmap:

   • If still within the third hour for Shema, recite it with blessings.
   • If after the third hour but before the fourth, recite Shema without blessings.
   • If within the fourth hour for Amidah, recite it with blessings.
   • If after the fourth hour for Amidah, recite it without blessings, and if "very late," consider the modified prayer as discussed.

The overarching practical implication is that halakha provides flexibility to accommodate human circumstances, while still upholding the core obligation of prayer. The AH’s detailed analysis helps individuals navigate these complexities with clarity and confidence.

Takeaway

The sanctity of prayer times is rooted in the cosmic order; however, halakha provides pathways to fulfill our obligations even when we miss the ideal moment, prioritizing the act of prayer itself.

Citations

1. Mishnah Berachot 1:1 https://www.sefaria.org/Mishnah_Berachot.1a
2. Talmud Bavli Berachot 9b https://www.sefaria.org/Berachot.9b
3. Talmud Bavli Berachot 10b https://www.sefaria.org/Berachot.10b
4. Arukh HaShulchan, Orach Chaim 192:3 https://www.sefaria.org/Arukh_HaShulchan%2C_Orach_Chaim.192.3
5. Arukh HaShulchan, Orach Chaim 192:4 https://www.sefaria.org/Arukh_HaShulchan%2C_Orach_Chaim.192.4
6. Shulchan Aruch, Orach Chaim 192:3 https://www.sefaria.org/Shulchan_Arukh%2C_Orach_Chaim.192.3
7. Shulchan Aruch, Orach Chaim 193:1 https://www.sefaria.org/Shulchan_Arukh%2C_Orach_Chaim.193.1
8. Rambam, Hilchot Berachot 1:10 https://www.sefaria.org/Mishneh_Torah%2C_Berachot.1.10
9. Rambam, Hilchot Berachot 1:16 https://www.sefaria.org/Mishneh_Torah%2C_Berachot.1.16