Berakhot 13b — the Talmud in English

Rabbi Akiva said to him: Behold, it says

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“which I command you today upon your heart.”

But if it were as you say, that intention is sufficient only up to here, it should have said in the past tense, “which I commanded you.” Necessarily,

from here you learn that

also

the entire section requires intention,

for “upon your heart” is said concerning all of it.

Rabba bar bar Hanna said in the name of Rabbi Yohanan: The halakha is according to Rabbi Akiva,

that the entire first section requires intention .

Some teach it

in connection with the words of Rabba bar bar Hanna,

with regard to what was taught:

One who recites the Shema must direct his heart

to understanding the words in the first two sections.

Rabbi Aha said in the name of Rabbi Yehuda: Once he has directed his heart in the first section, he no longer needs to.

And concerning this

Rabba bar bar Hanna said in the name of Rabbi Yohanan: The halakha is according to Rabbi Aha who said in the name of Rabbi

Yehuda,

that intention in the first section alone is sufficient .

It was taught elsewhere: “And they shall be,”

teaches

that he should not recite them retroactively.

“Upon your heart”—

Rabbi Zutra says,

the verse came to teach that

up to here,

up to the words “upon your heart,”

there is a mitzva of intention. From here onward, there is the mitzva of recitation

alone, and he need not have intention.

Rabbi Yoshia says:

“Upon your heart” comes to teach the opposite:

up to here,

up to the end of the first section, there is also

a mitzva of recitation.

But

from here onward,

in the second section, there is only

a mitzva of intention

alone.

And the Gemara discusses their words and explains their intention:

The Gemara assumed that according to Rabbi Zutra there is only “a mitzva of intention” in the first section, and not a mitzva of recitation, and his words are apparently difficult.

For

what is different about “from here onward,”

in the second section, in which there is

a mitzva of recitation,

because

it is written

in it

“to speak of them,”

behold,

here too,

in the first section there is a mitzva of recitation, because

is it not written

in it as well

“and you shall speak of them”!?

And the Gemara explains:

This is what

Rabbi Zutra

said:

Up to here, up to the end of the first section, there are

mitzvot of intention and

also a mitzva of

recitation.

But

from here onward, in the second section, there is only a mitzva of

recitation, without intention.

recitation, without intention.

The Gemara still discusses Rabbi Zutra’s words:

And what is different about

the first section about which he said

“up to here there are mitzvot of intention and recitation,”

because

it is written

in it

“upon your heart,”

to teach concerning the mitzva of intention, and “and you shall speak of them” is also said in it

“and you shall speak of them”

to teach concerning the mitzva of recitation? Behold,

there too,

in the second section,

is it not

written, “upon your heart,”

and “to speak of them” is also said in it

“to speak of them.” And if so, why is there not also a mitzva of intention in it!?

And the Gemara explains: Rabbi Zutra held that

that

“upon your hearts,” which is stated in the second section, was not stated at all concerning intention, but

is needed to

teach

as Rabbi Isaac, who said: “And you shall place these words of Mine

upon your hearts”—the verse teaches that

there must be a placing,

the placing of the arm tefillin,

opposite the heart.

And now the Gemara explains Rabbi Yoshia’s words:

The Master said: Rabbi Yoshia says, “Up to here there is a mitzva of recitation. From here onward there is a mitzva of intention.”

And the Gemara discusses this:

What is different about from here onward,

in the second section, in which there is

a mitzva of intention because it is written, “upon your hearts”; here too,

in the first section,

is it not written, “upon your heart”?

And the Gemara explains:

This is what

Rabbi Yoshia

said:

Up to here, in the first section, there are also

mitzvot of recitation

and

also mitzvot of

intention.

But

from here onward, in the second section, there are only mitzvot of

intention, without recitation.

intention, without recitation.

The Gemara still discusses Rabbi Yoshia’s words:

And what is different about

the first section, about which he said

“up to here there are mitzvot of recitation and intention,”

because

it is written

in it

“upon your heart”

to teach concerning the mitzva of intention, and “and you shall speak of them” is also said in it

“and you shall speak of them”

to teach concerning the mitzva of recitation? Behold,

there too,

in the second section,

is it not written, “upon your hearts,”

and “to speak of them” is also said in it

“to speak of them,”

and if so, why is there not also a mitzva of recitation in it?

And the Gemara explains: Rabbi Yoshia held that

that

“to speak of them” was not stated at all concerning recitation of the Shema, but

it is written concerning words of Torah.

For it says there, “And you shall teach them to your children, to speak of them,”

and this is what the All-Merciful said: Teach your children

Torah, so that they may study it.

Учили мудрецы: «Слушай, Израиль: Господь — Б-г наш, Господь — один». До этого места

только до конца этого стиха

требуется

чтению Шма

намерение сердца

понять, что этими словами человек принимает на себя ярмо Царства Небесного,

таково мнение рабби Меира.

Сказал Рава: галаха соответствует рабби Меиру.

Учили в барайте: Сумхос говорит: всякий, кто растягивает произнесение

«

«один»

чтобы сосредоточиться в нём,

ему продлевают дни и годы.

Сказал рав Аха бар Яаков: и

это сказано именно о том случае, когда человек растягивает

произнесение

буквы

далет

в слове «один», благодаря чему он сосредоточивается на том, чтобы провозгласить Всевышнего Царём над четырьмя сторонами света, а не когда растягивает произнесение буквы хет .

Сказал рав Аши: при условии, что он не проглотит

произнесение

хет

в слове «один».

Рабби Ирмия сидел перед рабби Хией бар Абой. Рабби Хия увидел,

как

тот очень сильно растягивал

произнесение слова «один»,

и сказал ему: поскольку

ты растянул его на время, достаточное для того, чтобы

провозгласить Его Царём,

приняв на себя ярмо Царства Небесного и сосредоточившись на том, что Господь един

вверху, внизу и по четырём сторонам света, тебе больше не нужно

растягивать его дольше.

Сказал рав Натан бар Мар Уква от имени рав Йеуды:

читающий Шма во время ходьбы должен остановиться, чтобы произнести

«на сердце твоём» стоя,

чтобы сосредоточиться в этом сильнее, чем во время ходьбы. И Гемара удивляется: разве можно было предположить, что именно слова

«на сердце твоём» следует произнести стоя,

а остальные слова раздела — во время ходьбы?

Гемара разъясняет:

но скажи так:

с начала раздела

до слов «на сердце твоём»

он должен произнести

стоя,

поскольку до этого места существует заповедь о намерении,

а далее — нет.

А рабби Йоханан сказал: весь раздел целиком следует произносить стоя .

И рабби Йоханан последователен в этом со своим мнением,

высказанным выше,

как сказал רבה бар бар Хана от имени рабби Йоханана: галаха соответствует рабби Аха, который сказал от имени рабби Йеуды,

что весь первый раздел требует намерения, и поэтому его следует произносить целиком стоя .

Учили в барайте: «Слушай, Израиль: Господь — Б-г наш, Господь — один» — это чтение Шма рабби Йеуды а-Наси .

Гемара разъясняет, откуда известно, что рабби читал только первый стих:

Сказал рав рабби Хие:

я видел, как рабби начинал преподавать до наступления времени чтения Шма, а когда наступало время,

я не видел, чтобы рабби

[рабби Йеуда а-Наси]

принимал на себя ярмо Царства Небесного.

Сказал ему

рабби Хия:

«Сын знатных»

[сын великих],

в то время, когда

рабби

проводит руками по

лицу ,

во время урока, он читает Шма и

принимает на себя ярмо Царства Небесного.

Гемара задаёт вопрос: после урока рабби

возвращался и завершал чтение

или,

поскольку время его уже прошло,

не возвращался и не завершал его?

Бар Капара сказал: он не возвращался и не завершал его .

Рабби Шимон, сын рабби, сказал: он возвращается и завершает его.

Сказал ему Бар Капара, рабби Шимону, сыну рабби: согласно мне, который говорю, что он не возвращается и не завершает его, понятно, почему рабби

[следил и настаивал на том],

рабби

каждый день преподавал

изучение, в котором содержался

вопрос об

Исходе из Египта,

чтобы исполнить этим обязанность упоминания Исхода из Египта, поскольку он не произносил раздел «И сказал» .

Но согласно тебе, который говоришь,

что после урока он

возвращается и завершает его, зачем ему было возвращаться

к упоминанию Исхода из Египта во время урока? Ведь он исполнил бы обязанность, упомянув его впоследствии, поскольку время этого продолжается весь день.

Рабби Шимон ответил ему: рабби был обязан во время урока говорить об Исходе из Египта, поскольку изначально необходимо

упомянуть Исход из Египта в его время,

то есть во время чтения Шма .

Сказал рабби Илай, сын рава Шмуэля бар Марты, от имени Рава: если человек произнёс

стих

«Слушай, Израиль»

с намерением,

а

затем, продолжая читать остальные разделы,

был одолен сном

и произнёс их в состоянии дремоты, без намерения ,

он исполнил

обязанность относительно всего раздела.

The Gemara supports his words:

Rav Naḥman said

to Daro, his slave:

If you see that I am dozing during the recitation of the Shema,

distress me during the first verse

so that I will awaken and recite with concentration, but

do not distress me further.

And likewise we find that

Rav Yosef said to Rav Yosef, the son of Rabbah: Your father

Rabbah,

how would he act

when he would doze during the recitation of the Shema?

He said to him: During the first verse he would distress himself

to recite with concentration;

he would not distress himself further.

Rav Yosef said: A perakdan,

a person who lies on his back with his face upward,

may not recite the Shema

because he accepts the yoke of the Kingdom of Heaven in a haughty manner.

And the Gemara infers: It follows that only

the recitation

of the Shema

is that he may not recite

when he is a perakdan;

but sleeping

in this manner

is plainly permitted.

And this is seemingly difficult:

But Rabbi Yehoshua ben Levi would curse

[cursed]

whoever sleeps on his back?

The Gemara answers:

The Gemara answers:

They said: Sleeping, when he bends,

when he is inclined slightly onto his side—

is properly permitted

even though he is lying on his back, but

the recitation

of the Shema,

even though he bends, is prohibited,

because it is still considered a haughty manner; and Rav Yosef was dealing with this manner, and therefore prohibited only reciting the Shema.

And the Gemara asks:

But Rabbi Yoḥanan

lay on his back and

bent

and inclined onto his side,

and recited

the Shema, and it is proven that this is not considered a haughty manner.

And the Gemara distinguishes:

Rabbi Yoḥanan is different

from other people, for he was permitted to recite while lying on his back and inclined slightly onto his side, since

he was corpulent

and it was difficult for him to lie entirely on his side; therefore it was sufficient for him to incline onto his side so that his lying would not be considered a haughty manner.

We learned in the Mishna:

And in the intervals he asks

because of honor and responds ... the words of Rabbi Meir.

The Gemara discusses the matter from either side:

“He responds”—because of what? If you say because of honor, now

we have already learned that he interrupts and

asks

about peace because of honor;

is responding a question!?

For there is a greater need to respond to a greeting of peace than to offer it first to one who did not greet him.

Rather,

say that the intention of the Mishna is that

he asks because of honor and responds with peace to every person;

if so,

say in the latter clause, “And in the middle he asks because of fear and responds,”

and according to the explanation in the first clause, one must discuss the latter clause:

“He responds”—because of what? If you say because of fear, now

we have already learned that he interrupts and

asks

a question

about peace because of fear;

is responding a question?

Rather,

say that the intention in the latter clause is that in the middle he responds

because of honor;

if so, it turns out that

this is

the opinion of

Rabbi Judah,

who disagreed in the latter clause with the first tanna,

as we learned: “Rabbi Judah says: In the middle he asks because of fear and responds because of honor; and in the intervals he asks because of honor and responds with peace to every person.”

And in what did he disagree with Rabbi Meir? Therefore the Gemara explains: Our Mishna

is deficient

in the first clause and in the latter clause,

and this is what it teaches: In the intervals he asks because of honor, and it need not be said that he responds

because of honor;

and in the middle he asks because of fear, and it need not be said that he responds

because of fear;

the words of Rabbi Meir.

“Rabbi Judah says: In the middle he asks because of fear and responds because of honor,