shema

R. Joshua b. Levi said : Although a man has read the Shema' in the Synagogue, it is a pious act to read it again upon his bed. R. Assi said : What is the Scriptural authority for this ? "Tremble and sin not ; commune with your own heart upon your bed, and [[fol. 5a.]] be still. Selah " (Ps. iv. 5).

R. Levi b. Hamma said in the name of R. Simeon b. Lakish: A man should always oppose [yargiz] the good impulse to the evil impulse ; as it is said : "Tremble [rigzu] and sin not" (ibid. iv. 5). If he conquer it, well and good ; but if not, let him occupy himself with Torah ; as it is said, "Commune with your own heart" (ibid.). Should this gain him the victory, well and good; but if not, let him read the Shema' ; as it is said, "Upon your bed." If he conquer it, well and good ; but if not, let him reflect upon the day of death; as it is said, "And be still. Selah."

R. Isaac said : Whoever reads the Shema' upon his bed is as though he holds a two-edged sword in his hand; as it is said, "Let the high praises of God be in their mouth, and a two-edged sword in their hand" (Ps. cxlix. 6). How is this inferred ? Mar Zotra (another version : Rab Ashe) said : From what precedes ; for it is written, "Let the saints exult in glory, let them sing for joy upon their beds" (ibid. v. 5), and this is followed by "Let the high praises of God be in their mouth, and a two-edged sword in their hand."

R. Isaac also said : Whoever reads the Shema' upon his bed, the evil spirits flee from him ; as it is said, "And the sons of Reshef fly upwards ['uf] " (Job v. 7). 'Uf means nothing else than Torah ; as it is said, "Wilt thou set [hata'if] thine eyes upon it? It is gone" (Prov. xxiii. 5). And Reshef means nothing else than "evil spirits"; as it is said, "The wasting of hunger, and the devouring of the fiery bolt [Reshef] and bitter destruction" (Deut. xxxii. 24).

and do not sit upon the bed of an Aramaean woman ; and do not pass behind a Synagogue at the time when the congregation is at prayer. [He advised them] not to sit upon the bed of an Aramaean woman. Some say he meant, Do not lie down to sleep without first reading the Shema'; others explain he meant, Do not marry a proselyte; but others declare that he really meant an Aramaean woman, because of what happened to Rab Pappa.

There is a teaching : R. Simeon b. Johai said : There are times when a man reads the Shema twice in a night, once before the rise of dawn and once after the rise of dawn, and thereby fulfils his obligation both for the day and night.

This is self-contradictory ! Thou sayest, "There are times when a man reads the Shema' twice in a night"; consequently, after the rise of dawn is still night ! And it continues, "The man thereby fulfils his obligation both for the day and night" ; consequently, it is day !

There are some who apply the statement of Rab Aha b. Hannina to the following : There is a teaching : R. Simeon b. Johai said in the name of R. 'Akiba : There are times when a man reads the Shema' twice in a day, once before sunrise and once after sunrise, and thereby fulfils his obligation both for the day and night.

This is self-contradictory ! Thou sayest, "There are times when a man reads the Shema' twice in a day"; consequently, before sunrise is day ! And it continues, "The man thereby fulfils his obligation [[fol. 9a.]] both for the day and night" ; consequently it is still night !

For it happened that two Rabbis became intoxicated at the marriage feast of R. Joshua b. Levi's son, and they omitted to read the Shema'. They came before R. Joshua b. Levi who said : R. Simeon is worthy that one should rely upon bis opinion in a time of emergency.

But they spoke to him thus : The Rabbis differ from thee, and where an individual differs from the many, the Halakah is in accord with the many. Or perhaps, the Rabbis agree with thee, and the reason that they declare [that the evening Shema' may be read] "Until midnight" is in order to keep a man far from transgression ? He answered them. The Rabbis hold the same view as myself, and you are under the obligation [to read the Shema']; and the reason they say "Until midnight" is to keep a man far from transgression.

But they spoke to him thus : The Rabbis differ from thee, and where an individual differs from the many, the Halakah is in accord with the many. Or perhaps, the Rabbis agree with thee, and the reason that they declare [that the evening Shema' may be read] "Until midnight" is in order to keep a man far from transgression ? He answered them. The Rabbis hold the same view as myself, and you are under the obligation [to read the Shema']; and the reason they say "Until midnight" is to keep a man far from transgression.

And I quote against the Mishnah: The reading of the evening Shema', and Hallel on the Passover night, and the eating of the Paschal offering — their obligation continues until the rise of dawn !

MISHNAH II From what time may the Shema' be read in the morning ? From the time that one can distinguish between blue and white. R. Eliezer says : Between blue and green. And he may finish it any time until sunrise. R. Joshua says : Until the third hour, for so is the custom of kings to rise at the third hour.

There is a teaching : R. Meir says : [The morning Shema' is to be read] from the time one can distinguish between a wolf and a dog. R. 'Akiba says : Between an ass and a wild ass. Others say : When he can see an associate of his at a distance of four cubits and recognise him.

Rab Huna said : The Halakah is in accord with the "others." Abbai said: [The Halakah is] in accord with the "others" with respect to the Tefillah; but with respect to the Shema' it is in accord with the Wetikin. For R. Johanan said: The Wetikin used to conclude it with the sunrise.

Against this view I quote : He who reads [the Shema'] from that time onward incurs no loss ; he is regarded as one reading in the Torah, but he must precede it with two benedictions and follow it with one ! This refutation of Rab Hisda's view remains unshaken. Some declare:

Rab Hisda said in the name of Mar 'Ukba : What means he incurs no loss? He loses none of the benedictions. There is a teaching to the same effect : He who reads [the Shema'] from that time onward incurs no loss ; he is regarded as one reading in the Torah, but he must precede it with two benedictions and follow it with one.

R. Manni said : Greater is he who reads the Shema' in its proper time than one who occupies himself with Torah ; for the Mishnah states : He who reads from that time onward incurs no loss, he is regarded as one reading in the Torah ; hence it is to be deduced that he who reads [the Shema'] in its proper time is superior.

R. Manni said : Greater is he who reads the Shema' in its proper time than one who occupies himself with Torah ; for the Mishnah states : He who reads from that time onward incurs no loss, he is regarded as one reading in the Torah ; hence it is to be deduced that he who reads [the Shema'] in its proper time is superior.

MISHNAH III Bet Shammai say : In the evening a man should recline and read [the Shema'], and in the morning he should stand up [to read it] ; as it is said, "When thou liest down and when thou risest up" (Deut. vi. 7).

R. Tarphon said : I was once journeying by the way and I reclined to read [the Shema'], according to the view of Bet Shammai, and I placed myself in danger on account of robbers.

Bet Shammai would tell thee : In that case, the text should read, "In the morning and at even" ; what means "When thou liest down and when thou risest up" ? At the time of lying down, there should be actual lying down [to read the Shema'], and at the time of rising up, there should be actual rising up.

This is required in accordance with the teaching : " When thou sittest in thy house" excludes one occupied with a religious duty; "and when thou walkest by the way" excludes a bridegroom. Hence they say : He who takes a virgin to his house as wife is exempt [from the obligation of reading the Shema' on the night of his marriage] ; but if he marry a widow, he has that obligation.

Are we not here dealing with one who is on his way to perform a religious duty, and even so, the All-merciful requires of him the reading [of the Shema']? In that case, the All-merciful should have written "when sitting and when walking." What means "when thou sittest and when thou walkest"? When sitting for thine own purpose and when walking for thine own purpose, thou art under the obligation [to read the Shema'] ; but when it is the performance of a religious duty, thou art exempt.

Are we not here dealing with one who is on his way to perform a religious duty, and even so, the All-merciful requires of him the reading [of the Shema']? In that case, the All-merciful should have written "when sitting and when walking." What means "when thou sittest and when thou walkest"? When sitting for thine own purpose and when walking for thine own purpose, thou art under the obligation [to read the Shema'] ; but when it is the performance of a religious duty, thou art exempt.

And Bet Hillel? They answer that it is self-evident that they may read [the Shema'] while even on a journey.

The Rabbis have taught : Bet Hillel say : When standing they may read [the Shema'], when sitting they may read, when reclining they may read, when walking by the way they may read, when doing work they may read. It once happened that R. Ishmael and R. Eleazar b. 'Azariah were dining in a certain place, the former reclining and the latter sitting upright. When the time for reading the Shema' arrived, R. Eleazar reclined and R. Ishmael sat up. R. Eleazar b. 'Azariah said to R. Ishmael, "[Ishmael] My brother, I will narrate a parable for thee. To what is this like? To one who is told 'Thy beard is well grown' and he answers, 'Then it shall be taken in hand by the barbers. ' So art thou ; all the time that I was sitting up thou wert reclining, but now that I have reclined thou hast sat up !"

The Rabbis have taught : Bet Hillel say : When standing they may read [the Shema'], when sitting they may read, when reclining they may read, when walking by the way they may read, when doing work they may read. It once happened that R. Ishmael and R. Eleazar b. 'Azariah were dining in a certain place, the former reclining and the latter sitting upright. When the time for reading the Shema' arrived, R. Eleazar reclined and R. Ishmael sat up. R. Eleazar b. 'Azariah said to R. Ishmael, "[Ishmael] My brother, I will narrate a parable for thee. To what is this like? To one who is told 'Thy beard is well grown' and he answers, 'Then it shall be taken in hand by the barbers. ' So art thou ; all the time that I was sitting up thou wert reclining, but now that I have reclined thou hast sat up !"

Shouldest thou say, "Bet Hillel also hold [that the Shema' may be read] in a reclining position!" that is so, but only when one was reclining from the first ; but in thy case, since hitherto thou has been sitting up and now thou reclinest, they will say, "We have to infer that [our teachers] agree with the opinion of Bet Shammai," and there is a fear, that the disciples seeing this, will fix the Halakah accordingly for future generations.

Rab Nahman b. Isaac said : If one acted according to the view of Bet Shammai, he is worthy of death ; for we have learnt in our Mishnah: R. Tarphon said: I was once journeying by the way and I reclined to read [the Shema'] according to the view of Bet Shammai, and I placed myself in danger on account of robbers. They said to him : Thou didst justly incur a penalty for thyself, in that thou didst transgress the view of Bet Hillel.

MISHNAH IV In the morning [the reading of the Shema'] is preceded by two benedictions and followed by one ; in the evening it is preceded by two and followed by two, one long and one short. Where [the Rabbis] order to say a long benediction, it is not permissible to say a short one ;

Which is the other [blessing to be recited before the morning Shema']? Rab Judah said in the name of Samuel : "With abounding love" ; and so R. Eleazar taught his son R. Pedat to say "With abounding love."

Rab Judah said in the name of Samuel : When one rises early to study [Torah], if he had not yet read the Shema', he must utter a benediction [prefatory to study] ; but should he have read the Shema', it is not necessary to utter a benediction, for he has freed himself from the obligation by having recited "With abounding love."

Rab Judah said in the name of Samuel : When one rises early to study [Torah], if he had not yet read the Shema', he must utter a benediction [prefatory to study] ; but should he have read the Shema', it is not necessary to utter a benediction, for he has freed himself from the obligation by having recited "With abounding love."

Rab Judah said in the name of Samuel : Also beyond the confines of the Temple they wished to read [the Decalogue with the Shema'] but it had long been abolished because of the murmuring of the Minim.

There is a teaching to the same effect : R. Nathan said : Outside the Temple they wished to read [the Decalogue with the Shema'] but it had long been abolished because of the murmuring of the Minim.

R. Abbahu b. Zutarti said in the name of R. Judah b. Zebida: It was sought to include the Parashah of Balak in the reading of the Shema'. Why did they not do so? Because of the trouble [its length would cause] to the congregation.

Why was the Parashah of Fringes included [in the Shema']?

MISHNAH Should a man be reading in the Torah [the section of the Shema'] and the time of reciting the Shema' arrived, if he directed his heart, he has fulfilled his obligation.

MISHNAH Should a man be reading in the Torah [the section of the Shema'] and the time of reciting the Shema' arrived, if he directed his heart, he has fulfilled his obligation.

Our Rabbis have taught : The Shema' must be read as it is written: These are the words of Rabbi; but the Sages say : may be read] in any language.

And the Sages ? They agree with him who says that if one does not read [the Shema'] audibly, he has still fulfilled his obligation.

But for the Sages also it is written "And these words shall be" ! They require it to establish the rule that one must not read [the sentences of the Shema'] out of order.

Whence does Rabbi find authority for the rule that the Shema' may not be read out of order? He derives it from the fact that the text states "these words shall be" and not "the words shall be." And the Sages [what do they make of this distinction between "these words" and "the words"]?

Our Rabbis have taught : "And these words shall be" means that one must not recite [the sentences of the Shema'] out of order. "These words... upon thine heart" — one might suppose that the whole Parashah requires Kawwanah; therefore there is a teaching to state, "These words... [shall be upon thine heart]," that is to say, up to this point Kawwanah is required, but from this point onward it is not necessary. These are the words of R. Eliezer. [[fol. 13 b.]] R. 'Akiba said to him :

There are some who connect [the statement of Rabbah b. Bar Hannah] with the following. There is a teaching : Who recites the Shema' must direct his heart thereto. R. Aha says in the name of R. Judah : If one directed his heart in the first paragraph, it is no longer necessary [in the succeeding paragraphs]. Rabbah b. Bar Hannah said in the name of R. Johanan : The Halakah is in accord with the view of R. Aha which he reported in the name of R. Judah.

There is a further teaching: "And these words... shall be" means one must not read [the sentences of the Shema'] out of order. "Upon thine heart" — R. Zotra says: Up to here the law of Kawwanah applies, but from here onward the commandment to recite applies. R. Josiah says : Up to here the commandment to recite applies, but from here onward the law requiring Kawwanah applies.

Rab Nathan b. Mar 'Ukba said in the name of Rab Judah : "Upon thine heart" [should be recited] standing. Dost thou imagine that applies only to the words "Upon thine heart"? No ; but say, [From the commencement of the Shema'] up to "upon thine heart" is to be recited standing, but not from there onward. R. Johanan said : The whole paragraph should be recited standing ;

Our Rabbis have taught: "Hear, O Israel, the Lord our God, the Lord is one" — that was the reading of the Shema' of R. Judah ha-Nasi'. Rab said to R. Hiyya, "I have never seen Rabbi receive the yoke of the kingdom of heaven upon himself." He replied to him, "Son of princes, at the time when he passed his hands across his face, he received upon himself the yoke of the kingdom of heaven."

Did he afterwards finish the Shema' or did he not? Bar Kappara says : He did not afterwards finish it. R. Simeon b. Rabbi says : He did afterwards finish it. Bar Kappara said to R. Simeon b. Rabbi ; It is quite right according to me when I declare he did not afterwards finish it, because Rabbi used [every day] to deal with a theme in which the exodus from Egypt was mentioned; but according to thee who sayest that he did afterwards finish it, why did he [daily] deal with such a theme?

Rab Joseph said : One who lies on his back should not read the Shema'. Is it only he may not read [the Shema' in this position] ; but is it right for him to sleep [in this position]? For lo, R. Joshua b. Levi cursed anyone who slept lying on his back !

Rab Joseph said : One who lies on his back should not read the Shema'. Is it only he may not read [the Shema' in this position] ; but is it right for him to sleep [in this position]? For lo, R. Joshua b. Levi cursed anyone who slept lying on his back !

They answered : To sleep thus is right if he incline a little to one side, but to read the Shema' is forbidden, though he incline to one side.

But R. Johanan inclined to one side and read the Shema' !

There is a teaching to the same effect : If one is reading the Shema', and his teacher or one greater than himself meet him, between the sections he may greet him out of respect, and there is no need to state that he may return a salutation; and in the middle [of the sections], he may greet one because of fear, and there is no need to state that he may return a salutation. These are the words of R. Meir. R. Judah says : In the middle, he may greet because of fear and return a salutation out of respect ; and between the sections, he may greet out of respect and return the salutation of any person.

Ahi [asked of him] a Tanna of the school of R. Hiyya, asked R. Hiyya : May one interrupt the Hallel or the Megillah [to greet a person] ? Do we argue a fortiori : If with the reading of the Shema', which is an ordinance of the Torah, one may interrupt, how much more so should it be permitted in the case of the Hallel or the Megillah, which is only a Rabbinical ordinance ! Or is it perhaps that the proclamation of a miracle is superior [to the reading of the [Shema'] ?

Ahi [asked of him] a Tanna of the school of R. Hiyya, asked R. Hiyya : May one interrupt the Hallel or the Megillah [to greet a person] ? Do we argue a fortiori : If with the reading of the Shema', which is an ordinance of the Torah, one may interrupt, how much more so should it be permitted in the case of the Hallel or the Megillah, which is only a Rabbinical ordinance ! Or is it perhaps that the proclamation of a miracle is superior [to the reading of the [Shema'] ?

Rab washed his hands, read the Shema', put on the Tefillin and then offered his prayers. How could he act thus? For lo, there is a teaching : One who is digging a cavity for a corpse is exempt from the obligation of reading the Shema', the Tefillah, Tefillin and all the commandments mentioned in the Torah ; but when the time of reading the Shema' arrives, he ascends, washes his hands, puts on the Tefillin, reads the Shema' and offers his prayers?

Rab washed his hands, read the Shema', put on the Tefillin and then offered his prayers. How could he act thus? For lo, there is a teaching : One who is digging a cavity for a corpse is exempt from the obligation of reading the Shema', the Tefillah, Tefillin and all the commandments mentioned in the Torah ; but when the time of reading the Shema' arrives, he ascends, washes his hands, puts on the Tefillin, reads the Shema' and offers his prayers?

Rab washed his hands, read the Shema', put on the Tefillin and then offered his prayers. How could he act thus? For lo, there is a teaching : One who is digging a cavity for a corpse is exempt from the obligation of reading the Shema', the Tefillah, Tefillin and all the commandments mentioned in the Torah ; but when the time of reading the Shema' arrives, he ascends, washes his hands, puts on the Tefillin, reads the Shema' and offers his prayers?

Rab washed his hands, read the Shema', put on the Tefillin and then offered his prayers. How could he act thus? For lo, there is a teaching : One who is digging a cavity for a corpse is exempt from the obligation of reading the Shema', the Tefillah, Tefillin and all the commandments mentioned in the Torah ; but when the time of reading the Shema' arrives, he ascends, washes his hands, puts on the Tefillin, reads the Shema' and offers his prayers?

R. Joshua b. Karhah certainly said that the reading [of the yoke of heaven, i.e. "Hear O Israel"] is to precede the reading [of the yoke of the commandments, i.e. "And it shall come to pass"] ; but hast thou heard him say that the reading [of the Shema'] should precede the performance [of the duty of Tefillin] ?

Further, how could Rab be considered as holding the same opinion as R. Joshua b. Karhah ? For Rab Hiyya b. Ashe has said : On many occasions have I stood before Rab, who first washed his hands, uttered the benediction, taught us the chapters, laid Tefillin, and after that read the Shema' ! Shouldest thou argue that the time for reading the Shema' had not yet arrived, in that case what purpose is there in the testimony of Rab Hiyya b. Ashe?

Further, how could Rab be considered as holding the same opinion as R. Joshua b. Karhah ? For Rab Hiyya b. Ashe has said : On many occasions have I stood before Rab, who first washed his hands, uttered the benediction, taught us the chapters, laid Tefillin, and after that read the Shema' ! Shouldest thou argue that the time for reading the Shema' had not yet arrived, in that case what purpose is there in the testimony of Rab Hiyya b. Ashe?

'Ulla said : Whoever reads the Shema' without Tefillin is as though he spoke false testimony against himself. R. Hiyya b. Abba said in the name of R. Johanan : It is as though he had offered a burnt-offering without a meal-offering (cf. Num. xxviii. 5) and a sacrifice without drink-offerings (ibid. v. 14).

should first have evacuation, then wash his hands, lay Tefillin, read the Shema' and offer his prayers — that is receiving the kingdom of heaven in perfection.

R. Hiyya b. Abba said in the name of R. Johanan : Whoever has evacuation, washes his hands, lays Tefillin, reads the Shema' and offers his prayers, the Scriptures ascribe it to him as though he had erected an altar and brought a sacrifice thereon ; as it is written, "I will wash my hands in cleanliness ; so will I compass Thine altar, O Lord" (Ps. xxvi. 6). Rabbah said to him : Does not the master think that it is as though he had bathed his whole body? [Yes]; for it is written, "I will wash [in cleanliness]" not simply "I will cause [mine hands] to be washed."

He answered : Well has he spoken ; for is it written, "I will wash with water"? No; it is written, "I will wash in cleanliness," i.e. with anything that cleanses. And lo, Rab Hisda cursed anyone who went about in search of water at the time of prayer. This, however, applies only to the reading of the Shema', but for the Tefillah one may go for water.

MISHNAH Who reads the Shema' without making it audible to his ear has complied with the requirements of the law. R. Jose says : He has not so complied.

GEMARA What is R. Jose's reason [for declaring that unless the Shema' is read audibly the requirements of the law have not been fulfilled]? Because it is written, "Hear O Israel," i.e. let thine ear hear what thou issuest from thy mouth. And the first Tanna ? He holds that "Hear" [means that the Shema' may be read] in any language which thou hearest.

GEMARA What is R. Jose's reason [for declaring that unless the Shema' is read audibly the requirements of the law have not been fulfilled]? Because it is written, "Hear O Israel," i.e. let thine ear hear what thou issuest from thy mouth. And the first Tanna ? He holds that "Hear" [means that the Shema' may be read] in any language which thou hearest.

Rab Hisda said : It is R. Jose ; because we have learnt in our Mishnah : Who reads the Shema' without making it audible to his ear has complied with the requirements of the law. These are the words of R. Judah. R. Jose says: He has not so complied.

[not translated] Only in the matter of the reading of the Shema, which is an ordinance of the Torah, does R. Jose say that the man has not fulfilled his obligation ; but in the matter of Terumah [the deaf man would have fulfilled it], because it is a question of saying the benediction and the saying of the benediction is ordained by the Rabbis, and [the validity of the Terumah] is not dependent upon the benediction.

But how [do we know that the teaching in the quoted Mishnah] is R. Jose's? Perhaps it is R. Judah's, and he means to say with reference also to the reading of the Shema' that having read it inaudibly he has complied with the requirements of the law, but ab initio he should not read it so ? Thou mayest find proof for this in the fact that he states Who reads [the Shema' without making it audible], i.e. post factum it is valid, but not ab initio !

But how [do we know that the teaching in the quoted Mishnah] is R. Jose's? Perhaps it is R. Judah's, and he means to say with reference also to the reading of the Shema' that having read it inaudibly he has complied with the requirements of the law, but ab initio he should not read it so ? Thou mayest find proof for this in the fact that he states Who reads [the Shema' without making it audible], i.e. post factum it is valid, but not ab initio !

It is certainly in agreement with R. Judah, even though it be ab initio ; and there is no contradiction. The latter is his own opinion, the other the opinion of his teacher. For there is a teaching : R. Judah says in the name of R. Eleazar b. 'Azariah : When one reads the Shema' he must make it audible to his ear ; as it is said, "Hear, O Israel, the Lord our God, the Lord is one" (Deut. vi. 4). R. Meir said to him : Behold the Scriptures state, "And these words which I command thee this day shall be upon thy heart" (ibid. v. 6), i.e. the words depend on the Kawwanah of the heart. Since thou hast reached so far, thou mayest even suppose that

Who is the authority for the teaching that if a deaf person has read it, his recital is even post factum invalid? Rab Mattenah declared that it is R. Jose ; for we have learnt in our Mishnah : Who reads the Shema' without making it audible to his ear has complied with the requirements of the law. These are the words of R. Judah. R. Jose says: He has not so complied.

It is certainly R. Judah's view, and even ab initio it is valid. Nor is there any contradiction ; the latter being R. Judah's own opinion, the other that of his teacher. For there is a teaching : R. Judah says in the name of R. Eleazar b. 'Azariah : He who reads the Shema' must make it audible to his ear ; as it is said, "Hear O Israel." R. Meir said to him : Behold the Scriptures state, "And these words which I command thee this day shall be upon thy heart," i.e. the words depend upon the Kawwanah of the heart.

It is necessary [to state it in this way] ; for if he had informed us only that the Halakah is in accord with R. Judah, I might have supposed [the Shema' need not be read audibly] ab initio ; therefore he tells us that the Halakah is in accord with R. Judah's view which he reported in the name of R. Eleazar b. 'Azariah.

And if he had informed us only that the Halakah is in accord with R. Judah's view which he reported in the name of R. Eleazar b. 'Azariah, I might have supposed that it is essential [for the Shema' to be read audibly ab initio] and there was no rectification [if this had not been done]. Therefore he informs us that the Halakah is in accord with R. Judah.

Rab Joseph said : The dispute is only over the reading of the Shema', but with other commandments all agree that [if inaudible] he has not complied with the requirements of the law ; for it is written, "Attend and hear, O Israel" (Deut. xxvii. 9).

But it is quoted in objection : One may not say the Grace after meals in his heart ; but if he has done so, he has complied with the requirements of the law ! But if [the statement of Rab Joseph] was reported, it must have been reported as follows : [Rab Joseph said] : The dispute is only over the reading of the Shema' ; for it is written, "Hear O Israel" ; but with other commandments all agree that [if inaudible] he has complied with the requirements of the law.

Rab Josiah taught in the presence of Raba : "And thou shalt write them" (Deut. vi. 9) means that the whole [of the first two paragraphs of the Shema'] must be written [in the Tefillin], even the words of the commands.

R. Hamma b. R. Hannina said : Whoever reads the Shema' with distinct pronunciation of its letters, Gehinnom is cooled for him ; as it is said, "When the Almighty scattereth kings therein, it snoweth in Zalmon" (Ps. Ixviii. 15). Read not bephares "[When the Almighty] scattereth," but read bepharesh "When one uttereth [the name of the Almighty] distinctly" ; and read not beZalmon "in Zalmon," but besalmawet "in the shadow of death."

Should one have read the Shema' and erred without knowing for certain where he made the mistake, if this occurred in the middle of the first paragraph he must return to the commencement ; if between two paragraphs, he must return to the first of them ; if between "and thou shalt write them" and "ye shall write them," he must return to the first.

MISHNAH Workmen may read the Shema' on the top of a tree or on top of scaffolding, but this they may not do with the Tefillah.

A bridegroom is exempt from the obligation of reading the Shema' on the first night [of his marriage], and until the termination of the ensuing Sabbath, if he has not consummated the marriage. It happened that when Rabban Gamaliel married, he read the Shema' on the first night. His disciples said to him, "Our teacher ! thou hast taught us that a bridegroom is exempt from the obligation of reading the Shema'." He replied, "I will not hearken to you to annul the kingdom of heaven from myself even a single hour."

A bridegroom is exempt from the obligation of reading the Shema' on the first night [of his marriage], and until the termination of the ensuing Sabbath, if he has not consummated the marriage. It happened that when Rabban Gamaliel married, he read the Shema' on the first night. His disciples said to him, "Our teacher ! thou hast taught us that a bridegroom is exempt from the obligation of reading the Shema'." He replied, "I will not hearken to you to annul the kingdom of heaven from myself even a single hour."

A bridegroom is exempt from the obligation of reading the Shema' on the first night [of his marriage], and until the termination of the ensuing Sabbath, if he has not consummated the marriage. It happened that when Rabban Gamaliel married, he read the Shema' on the first night. His disciples said to him, "Our teacher ! thou hast taught us that a bridegroom is exempt from the obligation of reading the Shema'." He replied, "I will not hearken to you to annul the kingdom of heaven from myself even a single hour."

GEMARA Our Rabbis have taught : Workmen may read [the Shema'] on the top of a tree or on the top of scaffolding. They may likewise say the Tefillah on top of an olive-tree or fig-tree ; but with all other trees they must descend to the ground to say the Tefillah. The employer must in every instance descend to the ground to say the Tefillah, because his mind is not settled.

Rab Mari, the son of Samuel's daughter, asked Raba : Our Mishnah states : Workmen may read [the Shema'] on the top of a tree or on the top of scaffolding ; hence it is to be inferred that it does not require Kawwanah. I quote in refutation: Who reads the Shema' must direct his heart; as it is said, "Hear, O Israel" (Deut. vi. 4) and elsewhere, "Attend and hear, O Israel " (ibid, xxvii. 9) ; as here "attention" is required so also there !

Rab Mari, the son of Samuel's daughter, asked Raba : Our Mishnah states : Workmen may read [the Shema'] on the top of a tree or on the top of scaffolding ; hence it is to be inferred that it does not require Kawwanah. I quote in refutation: Who reads the Shema' must direct his heart; as it is said, "Hear, O Israel" (Deut. vi. 4) and elsewhere, "Attend and hear, O Israel " (ibid, xxvii. 9) ; as here "attention" is required so also there !

There is no contradiction ; the former refers to the first paragraph [of the Shema'], the latter to the second.

Our Rabbis have taught: Labourers who are working for an employer should read the Shema', say the benedictions before and after, eat their meal with Grace before and after, and then pray the Eighteen Benedictions; but they cannot descend before the Ark nor raise their hands.

And so there is a teaching : Labourers who are working for an employer should read the Shema' say the Tefillah, then eat their meal, but should not say Grace before it, only two benedictions after it. How is this meant? The first benediction as ordained; the second commences with the benediction of "the land," and they include "Who... rebuildest Jerusalem" in the benediction of "the land."

A bridegroom is exempt from the obligation of reading the Shema'. Our Rabbis have taught : "When thou sittest in thy house" (Deut. vi. 7) excludes one occupied with a religious duty ; "and when thou walkest by the way" (ibid.) excludes a bridegroom. Hence they say : He who takes a virgin to his house as wife is exempt ; but if he marry a widow, he has that obligation.

Are we not here dealing with one who is on his way to perform a religious duty, and even so the All-merciful requires of him the reading [of the Shema'] ?

In that case, the All-merciful should have written "when walking." What means "when thou walkest"? Deduce from this, [it means] when walking for thine own purpose thou art under the obligation [to read the Shema'] ; but when it is the performance of a religious duty, thou art exempt.

If a bridegroom wishes to read the Shema' on the first night [of his marriage], he may do so. Rabban Simeon b. Gamaliel says : "Not everybody who wishes to assume the name may do so."