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Answer: The mishna (Shabbat 9b) lists activities in which one must not partake before Mincha; one is eating. (see details in Shulchan Aruch, Orach Chayim 232:2.) However, if he did, he does not stop in the middle for Mincha. There are different versions in the mishna regarding stopping for Kri’at Shema, and the gemara (Shabbat 11a) discusses elements relating to it.
Bemare Habazak - Rabbis Questions (654)
Rabbi Daniel Mann
323 - Lateral Position of Tefillin Shel Rosh
324 - Interrupting the Meal to Recite Kri’at Shema
325 - Giving an Envelope on Shabbat to Use for Donations
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The Ran (ibid.), and Mordechai (Shabbat 224) say that one must stop a meal for Torah mitzvot e.g., Kri’at Shema, only if he started eating improperly (for Rabbinic laws, e.g., tefilla, one may continue even if he started improperly – see Tosafot, Shabbat 9b). This is how the Mishna Berura (325:23) paskens. (These poskim may disagree regarding one who improperly started eating within a half hour of z’man Kri’at Shema, but before its proper actual time.) Your practice of reciting Kri’at Shema during the meal is therefore not required, if you start the meal early enough. (Actually, not everyone who davens at an "early minyan" starts the meal early enough, especially when he davens at a minyan that keeps the same time all summer.)
But is your practice a positive, negative, or "pareve" chumra? There is a concept that one who does something from which he is exempt is called a hedyot. The source is a Yerushalmi on our general topic (Shabbat 1:2), which is probably the logic behind what your guest told you. The Yerushalmi told of rabbanim who were eating together; one stopped to daven Mincha and was criticized by a colleague as above. It is very hard to determine when to apply this rule, as many respected sources have written "one who is machmir shall receive beracha." Understanding the reason behind the rule, about which there are various opinions, helps. These include: the stringency looks like he is adding on to the Torah; yohara (haughtiness/ holier-than-thou); casting aspersions on those who are not machmir (see more in the entry on this topic in Encyclopedia Talmudit, vol. XXVIII).
It seems to be a small jump from the Yerushalmi to your question. However, some (Sh’vut Yaakov II:30) understand that the Bavli disagrees (see Shabbat 9b). Furthermore, Kri’at Shema, being a Torah-level mitzva is stricter (see above). Indeed, the Rambam (Kri’at Shema 2:6; see also Shulchan Aruch Harav, OC 70:5) says that even when one started eating at a permitted time and is not required to stop for Kri’at Shema, doing so is praiseworthy. The Rambam actually hints at a reason for this ruling, which may help us apply the matter to our case, as he describes one who is concerned that he might not recite Kri’at Shema within its time limit. Therefore, if one recites Kri’at Shema during the meal because he has reason (e.g., based on past experience) for concern that he will not remember after the meal to recite it again, it does not make sense to consider him a hedyot. Many participants in early Shabbat meals forget to recite Kri’at Shema after the meal, so machmir based on such grounds is not inappropriate, even if one is allowed to be optimistic.
Since it appears that you thought it was necessary to say Kri’at Shema at the first opportunity, you may discontinue your practice (a minhag b’ta’ut) without hatarat nedarim (see Shulchan Aruch, Yoreh Deah 232:10). If you want to continue, we suggest to state first that you do not want it to become binding.
Rabbis in Midrash
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Kuzari -Rabbi Ari Shvat Kuzari class 9 - "Seeing is Believing" (parag. 21-30)
These paragraphs elaborate on the theme that seeing and knowing is better than any attempt to prove logically, and begins explaining the difference between Israel and gentiles.
Ein Aya Various Universal Stages of the Geula Process
Rav Kook examines the various stages of redemption, explaining how (in addition to the obvious oft-mentioned stages of ingathering the exiles, reviving the Hebrew language, army, state etc.) the messianic dream of world prosperity, the State of Israel and world unity can and are realistically and logically gradually coming true.
Kuzari -Rabbi Ari Shvat Kuzari class 8- "Answering Questions on the Kuzari's Proof from Mass Revelation
How do we know that the "claim" of mass revelation to 2,000,000 witnesses at Mt. Sinai is really true? This important class answers all of the questions skeptics ask about this claim of the Kuzari.
Ein Aya Armies Still Necessary for Balance & the War Against Wars
Rav Kook explains why the world was originally divided into the various seemingly contradicting ideologies and cultures, in order to develop each one respectively. Swords or armies symbolize how each respective ideology defends themselves, as well as deters their opposing ideologies and cultures. On the other hand, the messianic era will be one of peace, and Rav Kook explains the transition to that stage, which mankind is already undergoing.
The Land of Israel LGBT'S IN ISRAEL
The question was asked, how can one make Aliyah with the LGBT parades?
Kuzari -Rabbi Ari Shvat Kuzari class 7 - Five Accumulative Proofs of G-d
As a preparation for the Kuzari's classic proof of G-d from the mass-revelation at Sinai, we start here with 5 other directions to strengthen our belief which also contribute to what the Kuzari will present as well.
Ein Aya Muscle & Meaning: The Dual Nature of Gevurah (Physical Strength)
Is physical strength and fitness a necessity or an ideal? Although it if often totally overlooked among topics of Judaism, Rav Kook writes that it clearly is also a necessity to deter the many enemies of Israel, but even in Y'mot HaMashiach, in the Messianic era, to a certain extent, it's ideal continues even after our enemies will have been finished off.
