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Answer: We will be assuming you were correct in starting the meal. To make that clear cut, you should have started the meal at least a half-hour before the optimal time for these recitations, which is tzeit hakochavim (Mishna Berura 267:6 regarding Kri’at Shema; ibid. 489:23 regarding sefirat ha’omer). Grounds for leniency to start eating after this point are beyond our present scope (see discussion in Piskei Teshuvot 489:16).
The mishna (Shabbat 9b) says that we interrupt certain activities, including eating, in order to recite Kri’at Shema, but do not interrupt for tefilla, as only Kri’at Shema is a Torah-level obligation (Rashi ad loc.). The above refers to a case where he started when he should not have, but if he started early enough before the time for Kri’at Shema, he is not required to interrupt the meal (Shulchan Aruch, Orach Chayim 235:2, see Mishna Berura ad loc. 21).
Bemare Habazak - Rabbis Questions (654)
Rabbi Daniel Mann
489 - Disposing of Tea Light Leftovers
490 - Shabbat Meal for Shema/Sefira
491 - Birkat Kohanim in a Shiva House
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When it is not required to interrupt, is it positive to do so anyway? The Yerushalmi (Shabbat 1:2) says regarding one who is not required to interrupt eating for Mincha, that if he voluntarily interrupts, we call him a hedyot (simpleton), like others who do things from which they are exempt. Many explanations are given as to why it might be objectionable to "go the extra mile" – it may be haughtiness, it can reflect poorly on those who follow the halacha as given, it can distort the true halacha (see opinions in Encyclopedia Talmudit, entry "Kol hapatur min hadavar v’oseihu"). This rule appears at odds with the common halachic rule that one who is more machmir than he needs to be is lauded as worthy of blessing, and many attempts are made to distinguish between various cases. Regarding the case of Mincha, which the Yerushalmi addressed, while some say that one who is unnecessarily stringent is called a hedyot (Magen Avraham 232:9), others question whether this is accepted (Be’ur Halacha to 232:2; see Divrei Yissachar 18). Regarding voluntarily stopping the meal for the generally more stringent Kri’at Shema and sefirat ha’omer, none of the major commentators raises the prospect of calling him a hedyot.
There may be reasons to prefer a voluntary interruption of the meal specifically for sefirat ha’omer. We have seen already the idea that sefirat ha’omer is fulfilled with relative ease, as it does not require much of a break. Additionally, there is special importance to the concern that if he forgets to recite sefirat ha’omer that day, it might disqualify the entire mitzva (see Noda B’yehuda I, OC 27). On the other hand, the Sha’agat Aryeh (22) says that on Shabbat, when one is in the midst of a mandatory full meal, the obligation of Birkat Hamazon (50 + times a year) is more frequent (tadir) than sefirat ha’omer (49 times a year), which gives the former precedence regarding order. (It is unclear if this applies if one does not plan to bentch until much later). In this regard, Kri’at Shema is more common, and therefore has preference over both (ibid.).
In summation, there is nothing halachically compelling about either reciting Kri’at Shema and sefirat ha’omer as soon as possible or waiting until the end of the meal. Therefore, the most important determinant is what system works best so that you do not forget to do all the mitzvot sometime during the evening.
Kuzari -Rabbi Ari Shvat Kuzari class 8- "Answering Questions on the Kuzari's Proof from Mass Revelation
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.
