Q:  I am looking for some brief halachot for morning prayer, specifically in regards to Sisit, Tefilin, Shema & Teffila

PENINEI YOSSEF
A Summary of the Shiur Delivered on Mossa'ei Shabbat by Rav Ovadia Yossef shlit"a
Halachot of Tefilah A person has four misvot aseh that he must fulfill upon rising in the morning: sisit, tefillin, shema, and tefilah. (Even tefilah constitutes a Torah obligation - see Ta'anit 2a, interpreting the pasuk in Devarim 11:13.)

The sisit threads must be spun for the sake of the misvah of sisit. Meaning, before spinning the threads one must verbally state that he does so for the purpose of the misvah of sisit. Preferably, the threads should be spun by hand. However, one who wishes to be lenient and use threads spun by an electric machine has authorities on whom to rely; the one spinning should state before pressing the button to activate the machine that he spins for the purpose of the misvah. Rashi and Rabbenu Tam argue as to the correct sequence in which the four parshiyot in the tefillin should be written. The widespread practice is to adopt Rashi's position, that they are written in the sequence in which they appear in the Torah, and this is indeed the ruling of the Shulhan Aruch (34:1).

However, the Shulhan Aruch adds that a G-d-fearing person should acquire as well a pair of Rabbenu Tam tefillin and wear both pairs in order to satisfy both views. He writes that one should do so only if he has achieved a reputation of piety. It would seem, however, that nowadays, when wearing Rabbenu Tam tefillin has become very widespread among G-d-fearing people who aren't necessarily well known for their special level of piety, it is proper for everyone to adopt this stringency and wear Rabbenu Tam tefillin. When wearing both pairs of tefillin, one must have in mind that he fulfills the misvah with the correct pair of tefillin and the second pair is not to be considered as tefillin, but rather normal straps. Although ideally one should wear both pairs of tefillin at the same time, this would necessitate having very small tefillin in order for both pairs to fit on the place in the arm where one must wear tefillin. Since it is very difficult to find kosher tefillin of such a small size, one should wear the two pairs of tefillin one after the other. Meaning, one first wears Rashi tefillin with a berachah and keeps them on for shema and tefilah, and then after tefilah he should take them off and place Rabbenu Tam tefillin. He should then recite the first two paragraphs of shema while wearing Rabbenu Tam tefillin.

 Before reciting the first pasuk of shema, one must have in mind to fulfill the Torah obligation of the recitation of shema; if one did not have this in mind he has not fulfilled his obligation. Additionally, one must concentrate on the meaning of the words during the recitation of shema and the berachot preceding and following it. When saying the words "Shema Yisrael," he must think, "Understand, Israel." If one did not concentrate on the meaning of the words during the pasuk of Shema Yisrael, he has not fulfilled his obligation. In the rest of shema, if one did not concentrate on the meaning of the words he has nevertheless fulfilled his obligation "bedi'avad." When reciting Amidah, one must concentrate on the meaning of all the words throughout the entirety of the prayer. If one cannot do so, he must at least concentrate on the meaning of the words in the first berachah. If one did not concentrate on the meaning of the words even during the first berachah, then according to the Shulhan Aruch (101) he must repeat Amidah. In practice, however, we do not nowadays repeat Amidah if we did not properly concentrate on the words, because it is probable that someone in such a situation will not properly concentrate the second time, either, and there is thus no reason to repeat the tefilah.
Nevertheless, one who normally does have kavanah when he prays - at least for the first berachah - who happens one time to recite the first berachah without kavanah, may repeat Amidah so that he will recite it with kavanah. Preferably, he should repeat it on condition that if he in fact has no obligation to repeat Amidah his repetition should be considered a tefilat nedavah (voluntary prayer).

One who realizes before concluding the first berachah that he has not recited it with kavanah should return to the beginning of Amidah, to the words, "Elokenu ve'Elokei avotenu… " If, however, he realizes only after he concluded the first berachah - meaning, he already recited, "Baruch Atah Hashem Magen Avraham," then he should preferably think silently in his mind the entire first berachah with kavanah and then continue with "Atah gibbor."