Dirshu Mishnah Berurah

We learn about the type of conditions that need to surround a person when praying. Ideally, with windows, the preference of a building over a field, and not praying in a ruined building that can lead to problems.

The Halacha teaches us what to do if we need to set out early in the morning before the ideal time of saying Shema and the Amidah. We also learn about not standing on high places to daven - whether because we will be thinking of our safety and not concentrating or we should not put ourselves in a high place with regards HaShem

In essence, the importance of morning prayers even overrides the learning of Torah after the time for saying the Shema and the Amidah has arrived. In practice, there are reasons where Torah study is encouraged even during this time on condition that the time for davenning will not pass by without Shema and Amidah said in their correct times.

The Halachos we are learning underscore the importance of prayer and greeting one's Maker in the morning before we take care of our own needs. We discuss the common practice of drinking tea or coffee before morning prayers and how sugar is perhaps no longer a sign of wealth and arrogance when consumed with hot drinks.

We are not allowed to greet someone invoking HaShem's quality of Shalom  - as in wishing someone 'shalom alaychem' before one has said the amidah. However, to casually greet someone you meet on the way by saying 'hi' is not a problem. Certainly, one can respond to a greeting initiated from another person.

The Halacha distinguishes between various different points that mark the start of the day and how they apply to mitzvah observance. We learn about 'netz hachama'  - day break - as the ideal time to say the morning amidah.

Ezra instituted that all men should immerse in a mikveh following emission of semen before saying Shema. This decree was eventually nullified as the community was not able to uphold it. The practice continue today amongst pious individuals but is not mandated.

Modern plumbing is relatively new and Halacha offers two methods to deal with the problem of waste in the home and obligations to say Shema, blessings, and learning Torah. We can cover the items or distance ourselves from them. The Shulchan Aruch and Mishra Berurah guide us in how we can do this.

Saying Shema is a sanctified activity and needs a location appropriate to this task in order for it to be permitted

The bathhouse has 3 areas and each has its own status with regards saying Shema and other sanctified activities. As people are in varying degrees of undress and steam/ smells are present there.

We continue discussing under what conditions a room takes the status of being a halachic bathroom for the purposes of saying Shema close by.

When excrement loses its prohibited status and permitted to say Shema near it. What is the status of modern bathrooms?

We discuss the age at which excrement from a young child is problematic for purposes of saying Shema and praying. 

Where we learn how  we are able to say Shema and pray the Amidah when in a situation of needing to break wind.

Does animal faeces have the same prohibitions in terms of saying Shema as human excrement? It depends on whether it is accompanied by a bad smell or not. The Halacha explains all.

A continuation of the discussion of what constitutes a separation of domain between an individual and excrement for the purposes of Shema, Also, animal waste and saying Shema

Aside from the physical presence of human waste, we need to distance ourselves from foul odours that come off it. We also learn about what constitutes a separation of domains between the waste and the person wanting to say Shema.

Nullification of urine to allow saying of Shema and when urine is present on the body.

Urine is not as severe as excrement in terms of disrupting the saying of Shema. The Halacha offers a solution of pouring water onto it if it is there and that will permit reciting Shema or davenning within its vicinity.

How the Halacha requires us to try and maintain high standards of cleanliness especially when saying Shema or praying, whilst recognising that we are humans and our bodies are designed in a certain way.

Are we allowed to say Shema next to a baby's full diaper? The Mishnah Berurah explains.

There is a general prohibition of a man listening to a woman sing and specifically at a time when he is saying Shema this is problematic. 

A man cannot say Shema in front of a married woman's uncovered hair. A man may be drawn to improper thoughts when saying Shema

We conclude the conditions needed to recite Shema when in a state of undress and turn to what constitutes "nakedness" for Shema purposes in women's clothing.

Water can create a covering to nakedness and also a separation from the heart for purposes of saying Shema, or any other holy prayer.