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Save "Vaetchanan ~ let's talk about the Shema
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Vaetchanan ~ let's talk about the Shema

(א) וְזֹ֣את הַמִּצְוָ֗ה הַֽחֻקִּים֙ וְהַמִּשְׁפָּטִ֔ים אֲשֶׁ֥ר צִוָּ֛ה ה' אֱלֹקֵיכֶ֖ם לְלַמֵּ֣ד אֶתְכֶ֑ם לַעֲשׂ֣וֹת בָּאָ֔רֶץ אֲשֶׁ֥ר אַתֶּ֛ם עֹבְרִ֥ים שָׁ֖מָּה לְרִשְׁתָּֽהּ׃ (ב) לְמַ֨עַן תִּירָ֜א אֶת־ה' אֱלֹקֶ֗יךָ לִ֠שְׁמֹ֠ר אֶת־כׇּל־חֻקֹּתָ֣יו וּמִצְוֺתָיו֮ אֲשֶׁ֣ר אָנֹכִ֣י מְצַוֶּ֒ךָ֒ אַתָּה֙ וּבִנְךָ֣ וּבֶן־בִּנְךָ֔ כֹּ֖ל יְמֵ֣י חַיֶּ֑יךָ וּלְמַ֖עַן יַאֲרִכֻ֥ן יָמֶֽיךָ׃ (ג) וְשָׁמַעְתָּ֤ יִשְׂרָאֵל֙ וְשָׁמַרְתָּ֣ לַעֲשׂ֔וֹת אֲשֶׁר֙ יִיטַ֣ב לְךָ֔ וַאֲשֶׁ֥ר תִּרְבּ֖וּן מְאֹ֑ד כַּאֲשֶׁר֩ דִּבֶּ֨ר ה' אֱלֹקֵ֤י אֲבֹתֶ֙יךָ֙ לָ֔ךְ אֶ֛רֶץ זָבַ֥ת חָלָ֖ב וּדְבָֽשׁ׃ {פ}
(ד) שְׁמַ֖ע יִשְׂרָאֵ֑ל ה' אֱלֹקֵ֖ינוּ ה' ׀ אֶחָֽד׃ (ה) וְאָ֣הַבְתָּ֔ אֵ֖ת ה' אֱלֹקֶ֑יךָ בְּכׇל־לְבָבְךָ֥ וּבְכׇל־נַפְשְׁךָ֖ וּבְכׇל־מְאֹדֶֽךָ׃ (ו) וְהָי֞וּ הַדְּבָרִ֣ים הָאֵ֗לֶּה אֲשֶׁ֨ר אָנֹכִ֧י מְצַוְּךָ֛ הַיּ֖וֹם עַל־לְבָבֶֽךָ׃ (ז) וְשִׁנַּנְתָּ֣ם לְבָנֶ֔יךָ וְדִבַּרְתָּ֖ בָּ֑ם בְּשִׁבְתְּךָ֤ בְּבֵיתֶ֙ךָ֙ וּבְלֶכְתְּךָ֣ בַדֶּ֔רֶךְ וּֽבְשׇׁכְבְּךָ֖ וּבְקוּמֶֽךָ׃ (ח) וּקְשַׁרְתָּ֥ם לְא֖וֹת עַל־יָדֶ֑ךָ וְהָי֥וּ לְטֹטָפֹ֖ת בֵּ֥ין עֵינֶֽיךָ׃ (ט) וּכְתַבְתָּ֛ם עַל־מְזֻז֥וֹת בֵּיתֶ֖ךָ וּבִשְׁעָרֶֽיךָ׃ {ס} (י) וְהָיָ֞ה כִּ֥י יְבִיאֲךָ֣ ׀ ה' אֱלֹקֶ֗יךָ אֶל־הָאָ֜רֶץ אֲשֶׁ֨ר נִשְׁבַּ֧ע לַאֲבֹתֶ֛יךָ לְאַבְרָהָ֛ם לְיִצְחָ֥ק וּֽלְיַעֲקֹ֖ב לָ֣תֶת לָ֑ךְ עָרִ֛ים גְּדֹלֹ֥ת וְטֹבֹ֖ת אֲשֶׁ֥ר לֹא־בָנִֽיתָ׃ (יא) וּבָ֨תִּ֜ים מְלֵאִ֣ים כׇּל־טוּב֮ אֲשֶׁ֣ר לֹא־מִלֵּ֒אתָ֒ וּבֹרֹ֤ת חֲצוּבִים֙ אֲשֶׁ֣ר לֹא־חָצַ֔בְתָּ כְּרָמִ֥ים וְזֵיתִ֖ים אֲשֶׁ֣ר לֹא־נָטָ֑עְתָּ וְאָכַלְתָּ֖ וְשָׂבָֽעְתָּ׃ (יב) הִשָּׁ֣מֶר לְךָ֔ פֶּן־תִּשְׁכַּ֖ח אֶת־ה' אֲשֶׁ֧ר הוֹצִֽיאֲךָ֛ מֵאֶ֥רֶץ מִצְרַ֖יִם מִבֵּ֥ית עֲבָדִֽים׃

(1) And this is the Instruction—the laws and the rules—that your God ה' has commanded [me] to impart to you, to be observed in the land that you are about to cross into and occupy, (2) so that you, your children, and your children’s children may revere your God ה' and follow, as long as you live, all the divine laws and commandments that I enjoin upon you, to the end that you may long endure. (3) Obey, O Israel, willingly and faithfully, that it may go well with you and that you may increase greatly [in] a land flowing with milk and honey, as ה', the God of your ancestors, spoke to you. (4) Hear, O Israel! ה' is our God, ה' is one. (5) You shall love your God ה' with all your heart and with all your soul and with all your might. (6) Take to heart these instructions with which I charge you this day. (7) Impress them upon your children. Recite them when you stay at home and when you are away, when you lie down and when you get up. (8) Bind them as a sign on your hand and let them serve as a symbol on your forehead; (9) inscribe them on the doorposts of your house and on your gates. (10) When your God ה' brings you into the land that was sworn to your fathers Abraham, Isaac, and Jacob, to be assigned to you—great and flourishing cities that you did not build, (11) houses full of all good things that you did not fill, hewn cisterns that you did not hew, vineyards and olive groves that you did not plant—and you eat your fill, (12) take heed that you do not forget ה' who freed you from the land of Egypt, the house of bondage.

~ What is the original context of the Shema?

~ What are the mitzvot contained in this paragraph?

~ What is missing from the prayerbook?

~ Where are the other paragraphs from?

(יג) וְהָיָ֗ה אִם־שָׁמֹ֤עַ תִּשְׁמְעוּ֙ אֶל־מִצְוֺתַ֔י אֲשֶׁ֧ר אָנֹכִ֛י מְצַוֶּ֥ה אֶתְכֶ֖ם הַיּ֑וֹם לְאַהֲבָ֞ה אֶת־ה' אֱלֹֽהֵיכֶם֙ וּלְעׇבְד֔וֹ בְּכׇל־לְבַבְכֶ֖ם וּבְכׇל־נַפְשְׁכֶֽם׃ (יד) וְנָתַתִּ֧י מְטַֽר־אַרְצְכֶ֛ם בְּעִתּ֖וֹ יוֹרֶ֣ה וּמַלְק֑וֹשׁ וְאָסַפְתָּ֣ דְגָנֶ֔ךָ וְתִירֹֽשְׁךָ֖ וְיִצְהָרֶֽךָ׃ (טו) וְנָתַתִּ֛י עֵ֥שֶׂב בְּשָׂדְךָ֖ לִבְהֶמְתֶּ֑ךָ וְאָכַלְתָּ֖ וְשָׂבָֽעְתָּ׃ (טז) הִשָּֽׁמְר֣וּ לָכֶ֔ם פֶּ֥ן יִפְתֶּ֖ה לְבַבְכֶ֑ם וְסַרְתֶּ֗ם וַעֲבַדְתֶּם֙ אֱלֹקִ֣ים אֲחֵרִ֔ים וְהִשְׁתַּחֲוִיתֶ֖ם לָהֶֽם׃ (יז) וְחָרָ֨ה אַף־ה' בָּכֶ֗ם וְעָצַ֤ר אֶת־הַשָּׁמַ֙יִם֙ וְלֹֽא־יִהְיֶ֣ה מָטָ֔ר וְהָ֣אֲדָמָ֔ה לֹ֥א תִתֵּ֖ן אֶת־יְבוּלָ֑הּ וַאֲבַדְתֶּ֣ם מְהֵרָ֗ה מֵעַל֙ הָאָ֣רֶץ הַטֹּבָ֔ה אֲשֶׁ֥ר ה' נֹתֵ֥ן לָכֶֽם׃ (יח) וְשַׂמְתֶּם֙ אֶת־דְּבָרַ֣י אֵ֔לֶּה עַל־לְבַבְכֶ֖ם וְעַֽל־נַפְשְׁכֶ֑ם וּקְשַׁרְתֶּ֨ם אֹתָ֤ם לְאוֹת֙ עַל־יֶדְכֶ֔ם וְהָי֥וּ לְטוֹטָפֹ֖ת בֵּ֥ין עֵינֵיכֶֽם׃ (יט) וְלִמַּדְתֶּ֥ם אֹתָ֛ם אֶת־בְּנֵיכֶ֖ם לְדַבֵּ֣ר בָּ֑ם בְּשִׁבְתְּךָ֤ בְּבֵיתֶ֙ךָ֙ וּבְלֶכְתְּךָ֣ בַדֶּ֔רֶךְ וּֽבְשׇׁכְבְּךָ֖ וּבְקוּמֶֽךָ׃ (כ) וּכְתַבְתָּ֛ם עַל־מְזוּז֥וֹת בֵּיתֶ֖ךָ וּבִשְׁעָרֶֽיךָ׃ (כא) לְמַ֨עַן יִרְבּ֤וּ יְמֵיכֶם֙ וִימֵ֣י בְנֵיכֶ֔ם עַ֚ל הָֽאֲדָמָ֔ה אֲשֶׁ֨ר נִשְׁבַּ֧ע ה' לַאֲבֹתֵיכֶ֖ם לָתֵ֣ת לָהֶ֑ם כִּימֵ֥י הַשָּׁמַ֖יִם עַל־הָאָֽרֶץ׃ {ס}

(13) If, then, you obey the commandments that I enjoin upon you this day, loving your God ה' and serving [God] with all your heart and soul, (14) I will grant the rain for your land in season, the early rain and the late. You shall gather in your new grain and wine and oil— (15) I will also provide grass in the fields for your cattle—and thus you shall eat your fill. (16) Take care not to be lured away to serve other gods and bow to them. (17) For יהוה’s anger will flare up against you, shutting up the skies so that there will be no rain and the ground will not yield its produce; and you will soon perish from the good land that ה' is assigning to you. (18) Therefore impress these My words upon your very heart: bind them as a sign on your hand and let them serve as a symbol on your forehead, (19) and teach them to your children—reciting them when you stay at home and when you are away, when you lie down and when you get up; (20) and inscribe them on the doorposts of your house and on your gates— (21) to the end that you and your children may endure, in the land that ה' swore to your fathers to assign to them, as long as there is a heaven over the earth.

(לז) וַיֹּ֥אמֶר ה' אֶל־מֹשֶׁ֥ה לֵּאמֹֽר׃ (לח) דַּבֵּ֞ר אֶל־בְּנֵ֤י יִשְׂרָאֵל֙ וְאָמַרְתָּ֣ אֲלֵהֶ֔ם וְעָשׂ֨וּ לָהֶ֥ם צִיצִ֛ת עַל־כַּנְפֵ֥י בִגְדֵיהֶ֖ם לְדֹרֹתָ֑ם וְנָ֥תְנ֛וּ עַל־צִיצִ֥ת הַכָּנָ֖ף פְּתִ֥יל תְּכֵֽלֶת׃ (לט) וְהָיָ֣ה לָכֶם֮ לְצִיצִת֒ וּרְאִיתֶ֣ם אֹת֗וֹ וּזְכַרְתֶּם֙ אֶת־כׇּל־מִצְוֺ֣ת ה' וַעֲשִׂיתֶ֖ם אֹתָ֑ם וְלֹֽא־תָת֜וּרוּ אַחֲרֵ֤י לְבַבְכֶם֙ וְאַחֲרֵ֣י עֵֽינֵיכֶ֔ם אֲשֶׁר־אַתֶּ֥ם זֹנִ֖ים אַחֲרֵיהֶֽם׃ (מ) לְמַ֣עַן תִּזְכְּר֔וּ וַעֲשִׂיתֶ֖ם אֶת־כׇּל־מִצְוֺתָ֑י וִהְיִיתֶ֥ם קְדֹשִׁ֖ים לֵאלֹֽקֵיכֶֽם׃ (מא) אֲנִ֞י ה' אֱלֹֽקֵיכֶ֗ם אֲשֶׁ֨ר הוֹצֵ֤אתִי אֶתְכֶם֙ מֵאֶ֣רֶץ מִצְרַ֔יִם לִהְי֥וֹת לָכֶ֖ם לֵאלֹקִ֑ים אֲנִ֖י ה' אֱלֹקֵיכֶֽם׃ {פ}

(37) ה' said to Moses as follows: (38) Speak to the Israelite people and instruct them to make for themselves fringes on the corners of their garments throughout the ages; let them attach a cord of blue to the fringe at each corner. (39) That shall be your fringe; look at it and recall all the commandments of ה' and observe them, so that you do not follow your heart and eyes in your lustful urge. (40) Thus you shall be reminded to observe all My commandments and to be holy to your God. (41) I ה' am your God, who brought you out of the land of Egypt to be your God: I, your God ה'.

~ What are the other mitzvot present in these two other paragraphs?

~ What is the order in the Torah of these paragraphs? Is there one that looks like an outlier?

~ In terms of text, what links the two first paragraphs, but is missing in the third?

~ Why do you think these paragraphs were singled out from all the Torah to be recited daily?

Why these words?
מִפְּנֵי מַה קוֹרִין שְׁתֵּי פַּרְשִׁיּוֹת הַלָּלוּ בְכָל־יוֹם. רִבִּי סִימוֹן אָמַר מִפְּנֵי שֶׁכָּתוּב בְּהֶן שְׁכִיבָה וְקִימָה. רִבִּי לֵוִי אָמַר מִפְּנֵי שֶׁעֲשֶׂרֶת הַדִּבְּרוֹת כְּלוּלִין בָּהֶן. אָנֹכִי י֙י אֱלֹקֶיךָ. שְׁמַע יִשְׂרָאֵל י֙י אֱלֹקֵינוּ. לֹא יִהְיֶה לְךָ אֱלֹקִים אַחֵרִים עַל פָּנָי. י֙י אֶחָד. לֹא תִשָּׂא אֶת שֵׁם י֙י אֱלֹקֶיךָ לַשָּׁוְא. וְאָהַבְתָּ אֶת י֙י אֱלֹקֶיךָ. מַאן דְּרָחִים מַלְכָּא לֹא לִישְׁתַּבַּע בִּשְׁמֵיהּ וּמְשַׁקֵּר. זָכוֹר אֶת יוֹם הַשַּׁבָּת לְקַדְּשׁוֹ. לְמַעַן תִּזְכְּרוּ. רִבִּי אוֹמֵר זוּ מִצְוַת שַׁבָּת שֶׁהִיא שְׁקוּלָה כְּנֶגֶד כָּל־מִצְווֹתֶיהָ שֶׁל תּוֹרָה דִּכְתִיב וְאֶת שַׁבַּת קָדְשְׁךָ הוֹדַעְתָּ לָהֶם וּמִצְווֹת וְחוּקִּים וְתוֹרָה צִוִּיתָ וגו׳ לְהוֹדִיעֲךָ שֶׁהִיא שְׁקוּלָה כְּנֶגֶד מִצְווֹתֶיהָ שֶׁל תּוֹרָה. כַּבֵּד אֶת אָבִיךָ וְאֶת אִמֶּךָ. לְמַעַן יִרְבּוּ יְמֵיכֶם וִיְמֵי בְנֵיכֶם. לֹא תִרְצַח. וַאֲבַדְתֶּם מְהֵרָה. מַאן דְּקָטֵיל מִתְקַטֵּיל. לֹא תִנְאַף. לֹא תָתוּרוּ אַחֲרֵי לְבַבְכֶם וְאַחֲרֵי עֵינֵיכֶם. אָמַר רִבִּי לֵוִי לִיבָּא וְעֵינָא תְּרֵין סִרְסוּרֵי דְחַטָּאָה כְּתִיב תְּנָה בְנִי לִבְּךָ לִי וְעֵינֶיךָ דְּרָכָי תִּצֹּרְנָה. אָמַר הַקָּדוֹשּׁ בָּרוּךְ הוּא אִי יְהָבַת לִי לִבָּךְ וְעֵינָךְ אֲנָא יְדַע דְּאַתְּ לִי. לֹא תִגְנֹב. וְאָסַפְתָּ דְגָֽנְךָ וְלֹא דְגָנוֹ שֶׁל חֲבֵרְךָ. לֹא תַעֲנֶה בְרֵעֲךָ עֵד שָׁקֶר. אֲנִי י֙י אֱלֹקֵיכֶם. וּכְתִיב וַי֙י אֱלֹקִים אֱמֶת. מַהוּ אֱמֶת אָמַר רִבִּי אַבוּן שֶׁהוּא אֱלֹקִים חַיִּים וּמֶלֶךְ עוֹלָם. אָמַר רִבִּי לֵוִי אָמַר הַקָּדוֹשּׁ בָּרוּךְ הוּא אִם הֵעַדְתָּ לַחֲבֵירָךְ עֵדוּת שֶׁקֶר מַעֲלֵה אֲנִי עָלֶיךָ כְּאִילּוּ הֵיעַדְתָּ עָלַי שֶׁלֹּא בָרָאתִי שָׁמַיִם וָאָרֶץ. לֹא תַחְמוֹד בֵּית רְעֵיךָ. וּכְתַבְתָּם עַל מְזוּזּוֹת בֵּיתֶךָ. בֵּיתֶךָ וְלֹא בֵית חֲבֵירָךְ. תַּמָּן תַּנִּי אָמַר לָהֶן הַמְּמוּנֶּה בָּֽרְכוּ בְרָכָה אַחַת וְהֵם בֵּירְכוּ. מַה בֵּרְכוּ. רַב מַתָּנָה אָמַר בְּשֵׁם שְׁמוּאֵל זוּ בִּרְכַּת תּוֹרָה. וְקָֽרְאוּ עֲשֶׂרֶת הַדִּבְּרוֹת שְׁמַע וְהָיָה אִם שְׁמוֹעַ. וַיֹּאמֶר. רִבִּי אַמִּי בְשֵׁם רִבִּי שִׁמְעוֹן בֶּן לָקִישׁ זֹאת אֹמֶרֶת שֶׁאֵין הַבְּרָכוֹת מְעַכְּבוֹת. אָמַר רִבִּי בָא אִין מִן הֲדָא לֵית שְׁמַע מִינָּהּ כְּלוּם שֶׁעֲשֶׂרֶת הַדִּבְּרוֹת הֵן הֵן גּוּפָהּ שֶׁל שְׁמַע. דְּרַב מַתָּנָה וְרִבִּי שְׁמוּאֵל בַּר נַחְמָן תְּרַוֵּיהוֹן אָֽמְרִין בְּדִין הֲוָה שֶׁיְּהוּ קוֹרִין עֲשֶׂרֶת הַדִּבְּרוֹת בְּכָל־יוֹם וּמִפְּנֵי מַה אֵין קוֹרִין אוֹתָן מִפְּנֵי טַעֲנַת הַמִּינִין שֶׁלֹּא יְהוּ אוֹמְרִין אֵלּוּ לְבַד נִיתְּנוּ לְמֹשֶׁה בְּסִינַי.

Why does one read these two sections every day? Rebbi Simon says because they mention lying down and getting up. Rebbi Levi said, because the Ten Commandments are contained in them. “I am the Eternal, your God.” - “Hear, o Israel, The Eternal, our God.” “You should not have any other gods before me.” - “The Eternal is One.” “Do not take the name of the Eternal, your God, in vain.” - “You must love the Eternal, your God.” He who loves the king will not swear in his name and lie. “Remember the Sabbath day to sanctify it.” - “So that you shall remember;” Rebbi said: that is the commandment of Sabbath which is as important as all other commandments of the Torah together, as it is written (Neh. 9:14): “You informed them about Your Sabbath, commandments, laws, and Torah you commanded them, …” to show that it is as important as the other commandments of the Torah. “Honor your father and mother” - “So that your days and the days of your children should increase.” “Do not murder” - “You will soon be lost.” He who kills will be killed. “Do not commit adultery” - “Do not stray after your hearts and after your eyes.” Rebbi Levi said: heart and eye are the two agents of sin. It is written (Prov. 23:26) “My son, give Me your heart; your eyes should watch My ways.” The Holy One, Praise to Him, says: If you give me your heart and eyes I know that you are mine. “Do not steal” - “You shall harvest your grain,” not your neighbor’s grain” “Do not testify against your neighbor as a false witness,” - “I am the Lord, your God.” And it is written (Jer. 10:10) “But the Lord is the God of truth.” What is truth? Rebbi Abun said: that (Jer. 10:10) “He is God of life and king of the world.” Rebbi Levi said: The Holy One, praise to Him, said, if you gave false testimony against your neighbor, I count that against you as if you gave testimony against Me that I did not create heaven and earth. “Do not covet your neighbor’s house” - “You shall write them on the doorposts of your house,” your house and not your neighbor’s house. There it was stated (Tamid Mishnah 5:1): “The official in charge told them: recite one benediction! and they recited one benediction.” What benediction did they recite? Rav Mattanah in the name of Samuel: that is the benediction for the Torah. “Then they recited the Ten Commandments and the three sections of Shema‘.” Rebbi Ammi in the name of Rebbi Simeon ben Laqish: that means that the benedictions are no obstacle. Rebbi Abba said: From here you cannot draw any inference because the Ten Commandments contain the essence of Shema‘. Rav Mattanah and Rebbi Samuel ben Naḥman both say that it would have been logical to require that the Ten Commandments should be recited every day. Why does one not recite them? Because of the arguments of the Minim, that they should not say that only these were given to Moses at Sinai.

~ Why these words, according to Rabbi Simon? Why these words, according to Rabbi Levi?

~ Why don't we say the Aseret hadibrot every day?

מֵאֵימָתַי קוֹרִין אֶת שְׁמַע בָּעֲרָבִין? מִשָּׁעָה שֶׁהַכֹּהֲנִים נִכְנָסִים לֶאֱכוֹל בִּתְרוּמָתָן. עַד סוֹף הָאַשְׁמוּרָה הָרִאשׁוֹנָה. דִּבְרֵי רַבִּי אֱלִיעֶזֶר.

MISHNA: From when, that is, from what time, does one recite Shema in the evening? From the time when the priests enter to partake of their teruma. Until when does the time for the recitation of the evening Shema extend? Until the end of the first watch. The term used in the Torah (Deuteronomy 6:7) to indicate the time for the recitation of the evening Shema is beshokhbekha, when you lie down, which refers to the time in which individuals go to sleep. Therefore, the time for the recitation of Shema is the first portion of the night, when individuals typically prepare for sleep. That is the statement of Rabbi Eliezer.

~ The beginning of tractate Berakhot, the first tractate in the first of the six orders of Mishna, opens with a discussion of the recitation of Shema. Why?

~ Why do you think the Mishnah does not address the origin of the mitzvah first?

אָמַר רַב יְהוּדָה: סָפֵק קָרָא קְרִיאַת שְׁמַע, סָפֵק לֹא קָרָא — אֵינוֹ חוֹזֵר וְקוֹרֵא. סָפֵק אָמַר ״אֱמֶת וְיַצִּיב״, סָפֵק לֹא אָמַר — חוֹזֵר וְאוֹמֵר ״אֱמֶת וְיַצִּיב״. מַאי טַעְמָא? — קְרִיאַת שְׁמַע דְּרַבָּנַן. ״אֱמֶת וְיַצִּיב״, דְּאוֹרָיְיתָא. מֵתִיב רַב יוֹסֵף: ״וּבְשָׁכְבְּךָ וּבְקוּמֶךָ״. אֲמַר לֵיהּ אַבָּיֵי: הָהוּא בְּדִבְרֵי תוֹרָה כְּתִיב. תְּנַן: בַּעַל קֶרִי מְהַרְהֵר בְּלִבּוֹ וְאֵינוֹ מְבָרֵךְ לֹא לְפָנֶיהָ וְלֹא לְאַחֲרֶיהָ. וְעַל הַמָּזוֹן מְבָרֵךְ לְאַחֲרָיו וְאֵינוֹ מְבָרֵךְ לְפָנָיו.

Rav Yehuda said: One who is uncertain whether he recited Shema or whether he did not recite it does not recite it again. However, one who is uncertain whether he recited: True and Firm [emet veyatziv], the blessing that follows Shema in the morning, must recite emet veyatziv again. What is the reason for this? In his opinion, the obligation to recite Shema is only by rabbinic law. His ruling follows the principle that in cases of uncertainty involving rabbinic law, the ruling is lenient and he need not repeat it. However, since emet veyatziv is primarily a commemoration of the exodus from Egypt, it is a mitzva by Torah law, and, in cases of uncertainty involving Torah law, the ruling is stringent and he must repeat it. Rav Yosef raises an objection: How can you say that the obligation to recite Shema is only by rabbinic law when it is explicitly written: “And you shall recite them to your children and speak of them when you sit in your home and when you walk by the way, when you lie down and when you rise” (Deuteronomy 6:7)? Abaye said to him: That verse was written with regard to matters of Torah. One need not interpret the verse in the conventional manner, as obligating the recitation of Shema, but rather as referring to the general obligation to study Torah.

~ What are Rav Yehudah and Rav Yosef disputing?

~ What is surprising about this dispute?

~ How does Abaye explain the dispute?

תְּנַן: בַּעַל קֶרִי מְהַרְהֵר בְּלִבּוֹ וְאֵינוֹ מְבָרֵךְ לֹא לְפָנֶיהָ וְלֹא לְאַחֲרֶיהָ. וְעַל הַמָּזוֹן מְבָרֵךְ לְאַחֲרָיו וְאֵינוֹ מְבָרֵךְ לְפָנָיו. וְאִי סָלְקָא דַעְתָּךְ ״אֱמֶת וְיַצִּיב״ דְּאוֹרָיְיתָא — לִבְרוֹךְ לְאַחֲרֶיהָ! מַאי טַעְמָא מְבָרֵךְ, אִי מִשּׁוּם יְצִיאַת מִצְרַיִם — הָא אַדְכַּר לֵיהּ בִּקְרִיאַת שְׁמַע. וְנֵימָא הָא וְלָא לִבְעֵי הָא! קְרִיאַת שְׁמַע עֲדִיפָא, דְּאִית בַּהּ תַּרְתֵּי.
From here, the Gemara attempts to resolve this issue by citing proof from the mishna. We learned in the mishna: One who experienced a seminal emission may contemplate Shema in his heart, but neither recites the blessings preceding Shema, nor the blessings thereafter. Over food which, after partaking, one is obligated by Torah law to recite a blessing, one recites a blessing thereafter, but not beforehand. And if it would enter your mind that the obligation to recite emet veyatziv is by Torah law, let him recite the blessing after Shema. Since he does not recite the blessing, apparently, he is exempt. The Gemara refutes this: What is the reason that he recites emet veyatziv? If it is because it deals primarily with the exodus from Egypt, wasn’t it already mentioned in the recitation of Shema, in the portion of the ritual fringes? The Gemara challenges: And let him say this, emet veyatziv, and he will not need to recite that, Shema. The Gemara responds: While one may commemorate the exodus from Egypt in either Shema or emet veyatziv, Shema is preferable as it contains two elements, both a commemoration of the exodus and an acceptance of the yoke of the kingdom of Heaven.

~ The voice that now dominates the discussion is the voice of the Gemara. Rav Yehuda and Rav Yosef are contemporaries (290 CE) and Abaye is one generation after (320 CE). The voice of the Gemara is later than all of them, probably around 500 CE.

~ What was established by 500 CE that is apparently unknown by the three rabbis?

~ What does the Shema have over the text of Emet veyatizv?

~ How does the third paragraph of the Shema, the one mentioning the tzitzit, enter the discussion? What is its function, according to the Gemara?

אָמַר רַבִּי יְהוּדָה בַּר חֲבִיבָא, מִפְּנֵי שֶׁיֵּשׁ בָּהּ חֲמִשָּׁה דְּבָרִים: מִצְוַת צִיצִית, יְצִיאַת מִצְרַיִם, עוֹל מִצְוֹת, וְדַעַת מִינִים, הִרְהוּר עֲבֵירָה, וְהִרְהוּר עֲבוֹדָה זָרָה. בִּשְׁלָמָא הָנֵי תְּלָת מְפָרְשָׁן. עוֹל מִצְוֹת, דִּכְתִיב: ״וּרְאִיתֶם אֹתוֹ וּזְכַרְתֶּם אֶת כָּל מִצְוֹת ה׳״. צִיצִית, דִּכְתִיב: ״וְעָשׂוּ לָהֶם צִיצִית וְגוֹ׳״. יְצִיאַת מִצְרַיִם, דִּכְתִיב: ״אֲשֶׁר הוֹצֵאתִי וְגוֹ׳״. אֶלָּא: דַּעַת מִינִים, הִרְהוּר עֲבֵירָה, וְהִרְהוּר עֲבוֹדָה זָרָה — מְנָלַן? דְּתַנְיָא: ״אַחֲרֵי לְבַבְכֶם״ — זוֹ מִינוּת, וְכֵן הוּא אוֹמֵר: ״אָמַר נָבָל בְּלִבּוֹ אֵין אֱלֹהִים״. ״אַחֲרֵי עֵינֵיכֶם״ — זֶה הִרְהוּר עֲבֵירָה, שֶׁנֶּאֱמַר: ״וַיֹּאמֶר שִׁמְשׁוֹן אֶל אָבִיו אוֹתָהּ קַח לִי, כִּי הִיא יָשְׁרָה בְעֵינָי״. ״אַתֶּם זוֹנִים״ — זֶה הִרְהוּר עֲבוֹדָה זָרָה, וְכֵן הוּא אוֹמֵר ״וַיִּזְנוּ אַחֲרֵי הַבְּעָלִים״.
Rabbi Yehuda bar Ḥaviva said: The portion of ritual fringes was added because it includes five elements including the primary reason for its inclusion, the exodus from Egypt (Melo HaRo’im): The mitzva of ritual fringes, mention of the exodus from Egypt, the acceptance of the yoke of mitzvot, admonition against the opinions of the heretics, admonition against thoughts of the transgressions of licentiousness, and admonition against thoughts of idolatry. The Gemara clarifies: Granted, these three are mentioned explicitly: The yoke of mitzvot is mentioned in the portion of ritual fringes, as it is written: “And you shall look upon them and remember all the mitzvot of the Lord and you shall do them” (Numbers 15:39). Ritual fringes are mentioned explicitly, as it is written: “And they will make for themselves ritual fringes” (Numbers 15:38). The exodus from Egypt is also mentioned explicitly, as it is written: “I am the Lord, your God, who took you out from the Land of Egypt” (Numbers 15:41). But where do we derive the other elements mentioned above: Admonition against the opinions of the heretics, admonition against thoughts of transgressions of licentiousness, and admonition against thoughts of idolatry? In response, the Gemara cites a baraita where these elements were derived from allusions in the verse, “You shall stray neither after your hearts nor after your eyes, after which you would lust” (Numbers 15:39). As it was taught: “After your hearts” refers to following opinions of heresy that may arise in one’s heart. The Gemara offers a proof, as it is stated: “The fool said in his heart: ‘There is no God’; they have been corrupt, they have acted abominably; there is none who does good” (Psalms 14:1). The phrase: “After your eyes,” in this verse refers to following thoughts of transgressions of licentiousness, that a person might see and desire, as it is stated: “And Samson said to his father, ‘That one take for me, for she is upright in my eyes’” (Judges 14:3). The passage: “You shall stray after” refers to promiscuity, which in the parlance of the prophets is a metaphor for idol worship, as it is stated: “The children of Israel again went astray after the Be’alim” (Judges 8:33).

~ Why, according to this part of the Talmud, the last paragraph was added?

~ Is it really "part of the Shema" in your opinion?

מַתְנִי׳ הָיָה קוֹרֵא בַּתּוֹרָה וְהִגִּיעַ זְמַן הַמִּקְרָא, אִם כִּוֵּון לִבּוֹ — יָצָא. בַּפְּרָקִים, שׁוֹאֵל מִפְּנֵי הַכָּבוֹד וּמֵשִׁיב. וּבְאֶמְצַע, שׁוֹאֵל מִפְּנֵי הַיִּרְאָה וּמֵשִׁיב, דִּבְרֵי רַבִּי מֵאִיר. רַבִּי יְהוּדָה אוֹמֵר: בָּאֶמְצַע, שׁוֹאֵל מִפְּנֵי הַיִּרְאָה וּמֵשִׁיב מִפְּנֵי הַכָּבוֹד. וּבַפְּרָקִים, שׁוֹאֵל מִפְּנֵי הַכָּבוֹד וּמֵשִׁיב שָׁלוֹם לְכָל אָדָם. אֵלּוּ הֵן בֵּין הַפְּרָקִים: בֵּין בְּרָכָה רִאשׁוֹנָה לַשְּׁנִיָּה, בֵּין שְׁנִיָּה לִ״שְׁמַע״, בֵּין ״שְׁמַע״ לִ״וְהָיָה אִם שָׁמוֹעַ״, בֵּין ״וְהָיָה אִם שָׁמוֹעַ״ לְ״וַיֹּאמֶר״, בֵּין ״וַיֹּאמֶר״ לֶ״אֱמֶת וְיַצִּיב״. רַבִּי יְהוּדָה אוֹמֵר: בֵּין ״וַיֹּאמֶר״ לֶ״אֱמֶת וְיַצִּיב״ — לֹא יַפְסִיק. אָמַר רַבִּי יְהוֹשֻׁעַ בֶּן קָרְחָה: לָמָּה קָדְמָה פָּרָשַׁת ״שְׁמַע״ לִ״וְהָיָה אִם שָׁמוֹעַ״ — כְּדֵי שֶׁיְּקַבֵּל עָלָיו עוֹל מַלְכוּת שָׁמַיִם תְּחִלָּה, וְאַחַר כָּךְ מְקַבֵּל עָלָיו עוֹל מִצְוֹת. ״וְהָיָה אִם שָׁמוֹעַ״ לְ״וַיֹּאמֶר״ — שֶׁ״וְהָיָה אִם שָׁמוֹעַ״ נוֹהֵג בֵּין בַּיּוֹם וּבֵין בַּלַּיְלָה, ״וַיֹּאמֶר״ אֵינוֹ נוֹהֵג אֶלָּא בַּיּוֹם בִּלְבַד.
MISHNA: The first question discussed in the mishna is the question of intent. One who was reading the sections of the Torah which comprise Shema, and the time for the recitation of the morning or evening Shema arrived, if he focused his heart, he fulfilled his obligation and need not repeat Shema in order to fulfill his obligation. This is true even if he failed to recite the requisite blessings (Rabbeinu Ḥananel). Ab initio, one may not interrupt the recitation of Shema. The tanna’im, however, disagree over how strict one must be in this regard. They distinguish between interruptions between paragraphs and interruptions within each paragraph. At the breaks between paragraphs, one may greet an individual due to the respect that he is obligated to show him, and one may respond to another’s greeting due to respect. And in the middle of each paragraph one may greet an individual due to the fear that the individual may harm him if he fails do so (Me’iri) and one may respond to another’s greeting due to fear. This is the statement of Rabbi Meir. Rabbi Yehuda says: There is a distinction between greeting someone and responding to his greeting. In the middle of each paragraph, one may greet another due to fear and respond due to respect. In the breaks between paragraphs, one may greet another due to respect and respond with a greeting to any person who greets him, whether or not he is obligated to show him respect. As for what constitutes a paragraph, these are the breaks between the paragraphs: Between the first blessing and the second, between the second and Shema, between Shema and the second paragraph: If you indeed heed My commandments [VeHaya im Shamoa], between VeHaya im Shamoa and the third paragraph: And the Lord spoke [VaYomer] and between VaYomer and True and Firm [emet veyatziv], the blessing that follows Shema. The Rabbis held that each blessing and each paragraph of Shema constitutes its own entity, and treat interruptions between them as between the paragraphs. Rabbi Yehuda, however, says: Between VaYomer and emet veyatziv, which begins the blessing that follows Shema, one may not interrupt at all. According to Rabbi Yehuda, these must be recited consecutively. Since the paragraphs of Shema are not adjacent to one another in the Torah, and they are not recited in the order in which they appear, the mishna explains their placement. Rabbi Yehoshua ben Korḥa said: Why, in the mitzva of the recitation of Shema, did the portion of Shema precede that of VeHaya im Shamoa? This is so that one will first accept upon himself the yoke of the kingdom of Heaven, the awareness of God and God’s unity, and only then accept upon himself the yoke of the mitzvot, which appears in the paragraph of VeHaya im Shamoa. Why did VeHaya im Shamoa precede VaYomer? Because the paragraph of VeHaya im Shamoa is practiced both by day and by night, while VaYomer, which discusses the mitzva of ritual fringes, is only practiced during the day.

~ Why, according to Rabbi Yehoshua ben Korcha, the paragraphs are ordered this way?

The first two paragraphs of the Shema are atypical of repetitive biblical passages. Generally, repetitive passages are either right next to each other or separated by many chapters or even whole books. They usually consist of almost the exact same content. What’s more, because the second passage is repeated in a new context, it is stated for reasons different from those of the first. Here, however, we have something quite different.
For one, the passages are neither immediately adjacent to each other nor far removed from one another. Moreover, the passages, while quite similar in content and meaning, are uniquely stylized: certain phrases in the first passage are omitted in the second, new passages are inserted into the second that did not appear in the first, and grammatical schemes differ.
The entire passage (i.e., Devarim 6:7–11:20) actually has some very striking affinities with jazz. For one, a jazz composition begins and returns to a common, unifying theme. Moreover, the final rendition of the theme at the conclusion of the piece is usually presented in a different, somewhat more robust form. The latter is exactly what we find in the second paragraph of the Shema. Even more helpful is what we find in the middle section, between the bookends. As in jazz, the binding thread is not always easy to follow and sometimes even leads to a complete tangent. Nevertheless, we get constant reminders of it, with variations of the theme’s components finding their way into key parts of the composition, most commonly at points of transition.
Along these lines, the phrase, “the Lord, your God,” which we find in the second verse of the Shema, is found clustered throughout the entire section. Most notably, it appears five times in five different verses early on and seven times in the course of seven other verses a bit later (Devarim 6:12–16, 7:19–25). Immediately after the first occurrence of “The Lord, your God” comes bechol levavecha u’vechol nafshecha (with all of your heart and with all of your soul, Devarim 10:12. ). This too is pointedly repeated in the middle section, as is the very famous beginning of the section, Shema Yisrael (Listen, Israel, Devarim 8:1). Both these last two phrases reappear only once, but given their very uncommon word combinations, it is hard to see their repetition as mere coincidence.
As mentioned, a jazz piece reverts to its main theme at the very end. It does so because the melody that begins and ends the song informs the essence of the piece. The same can be said of our text as well: The central purpose of the repetition at the end, as well as of its various strands that emerge in the middle, is to demarcate the larger unit’s major theme.
Admittedly, there are parts of the “mitzva” section where the main pattern is less clear; the discussion of the golden calf incident immediately comes to mind. But I would suggest that the atypical parts can be likened to jazz riffs. And so, when looking at the entire piece, a pattern comes through clearly – one made up of various components that create a very sophisticated thematic unit.
Now that we better understand the unity of the section we are studying, it is time to find its message. Instead of looking to rhythmic patterns, however, here we will examine grammatical ones. The first of this three-part unit uses verbs exclusively in the singular form, thereby addressing the individual Israelite. Significantly, however, these singular verbs gradually give way to an increasing use of the plural – meaning to all the Jews as a nation – which comes to a head with the ending paragraph being almost completely in the plural.
The middle section goes back and forth – sometimes including more plural verbs, sometimes less – and therefore it would be difficult for us to make much of the gradual shift from singular to plural were it to be our only piece of evidence. There are, however, several other items that combine to address the relationship between the individual and the collective. To begin with, the most widely repeated phrase, “the Lord, your God,” is used revealingly. In general, the phrase is meant to emphasize the relationship we have with God, but to the extent that the word “you” is conspicuously found here much more often in the singular than in the plural, God is creating expectations of what He wants specifically from each individual. Hence the religious responsibility of the Jew does not only begin on the individual level, but on a very basic level it remains there as well.
And just as the singular (representing the individual) continues to have a role even as we progress into the plural (representing the community), the same is true in reverse. From the very beginning, we are given an indication that the message of allegiance is not only directed to the individual. In fact, this happens at the very beginning of the first “bookend” with the introductory expression, Shema Yisrael, for here we also go from the individual verb Shema to the collective noun Yisrael. This phrase sets the tone for the entire section; its words speak of a communal listening predicated on its internalization by each individual member (the word shema connotes not just listening but a comprehension and acceptance of that which is heard). For that internalization to happen, each individual must feel that the message is directed specifically to him or her, and that it is not just a general mandate for the Jewish people as a whole.
Every individual must see himself as the one being addressed in the Shema, yet if he sees it only that way he will be missing the point: in order to succeed we need to pay attention to both the group and to its component parts. In spite of the centrality of all Jews feeling personally addressed, each one must concurrently internalize that the full scope of their loyalty to God is expressed communally.
In the unit we are analyzing, Moshe is subtly trying to expand the horizons of singularity in order to convince the Jews of the idea that the self is really the collective self at least as much as it is the singular one. Moshe will not deny that it is individuals who constitute groups, but the group made up of individuals needs to coalesce and become a community. In that scenario, individuals enhance the power of their commitments by fulfilling them together.
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