My LORD’s BibleBerakhot 2
Mishnah Berakhot 2:1
If one was reading in the Torah [the section of the Shema] and the time for its recital arrived, if he directed his heart [to fulfill the mitzvah] he has fulfilled his obligation, but if not he has not fulfilled his obligation. In the breaks [between sections] one may give greeting out of respect and return greeting; in the middle [of a section] one may give greeting out of fear and return it, the words of Rabbi Meir. Rabbi Judah says: in the middle one may give greeting out of fear and return it out of respect, in the breaks one may give greeting out of respect and return greeting to anyone.
הָיָה קוֹרֵא בַתּוֹרָה, וְהִגִּיעַ זְמַן הַמִּקְרָא, אִם כִּוֵּן לִבּוֹ, יָצָא. וְאִם לָאו, לֹא יָצָא. בַּפְּרָקִים שׁוֹאֵל מִפְּנֵי הַכָּבוֹד וּמֵשִׁיב, וּבָאֶמְצַע שׁוֹאֵל מִפְּנֵי הַיִּרְאָה וּמֵשִׁיב, דִּבְרֵי רַבִּי מֵאִיר. רַבִּי יְהוּדָה אוֹמֵר, בָּאֶמְצַע שׁוֹאֵל מִפְּנֵי הַיִּרְאָה, וּמֵשִׁיב מִפְּנֵי הַכָּבוֹד, בַּפְּרָקִים שׁוֹאֵל מִפְּנֵי הַכָּבוֹד, וּמֵשִׁיב שָׁלוֹם לְכָל אָדָם:
Babylonian Talmud, Folio 13a–15a (on Mishnah 2:1–2)
Jerusalem Talmud, Halakhah 2:1
Mishnah Berakhot 2:2
These are the breaks between the sections: between the first blessing and the second, between the second and “Shema,” between “Shema” and “And it shall come to pass if you listen” between “And it shall come to pass if you listen” and “And the Lord said” and between “And the Lord said” and “Emet veYatziv” (true and firm). Rabbi Judah says: between “And the Lord said” and “Emet veYatziv” one should not interrupt. Rabbi Joshua ben Korhah said: Why was the section of “Shema” placed before that of “And it shall come to pass if you listen”? So that one should first accept upon himself the yoke of the Kingdom of Heaven and then take upon himself the yoke of the commandments. Why does the section of “And it shall come to pass if you listen” come before that of “And the Lord said”? Because “And it shall come to pass if you listen” is customary during both day and night, whereas [the section] “And the Lord said” is customary only during the day.
אֵלּוּ הֵן בֵּין הַפְּרָקִים, בֵּין בְּרָכָה רִאשׁוֹנָה לִשְׁנִיָּה, בֵּין שְׁנִיָּה לִשְׁמַע, וּבֵין שְׁמַע לִוְהָיָה אִם שָׁמֹעַ, בֵּין וְהָיָה אִם שָׁמֹעַ לְוַיֹּאמֶר, בֵּין וַיֹּאמֶר לֶאֱמֶת וְיַצִּיב. רַבִּי יְהוּדָה אוֹמֵר, בֵּין וַיֹּאמֶר לֶאֱמֶת וְיַצִּיב לֹא יַפְסִיק. אָמַר רַבִּי יְהוֹשֻׁעַ בֶּן קָרְחָה, לָמָּה קָדְמָה שְׁמַע לִוְהָיָה אִם שָׁמֹעַ, אֶלָּא כְדֵי שֶׁיְּקַבֵּל עָלָיו עֹל מַלְכוּת שָׁמַיִם תְּחִלָּה, וְאַחַר כָּךְ יְקַבֵּל עָלָיו עֹל מִצְוֹת. וְהָיָה אִם שָׁמֹעַ לְוַיֹּאמֶר, שֶׁוְהָיָה אִם שָׁמֹעַ נוֹהֵג בַּיּוֹם וּבַלַּיְלָה, וַיֹּאמֶר אֵינוֹ נוֹהֵג אֶלָּא בַּיּוֹם:
The Babylonian Talmud discusses this mishnah with 2:1 above.
Jerusalem Talmud, Halakhah 2:2
Jerusalem Talmud, Halakhah 2:3
Mishnah Berakhot 2:3
One who recites the Shema without causing it to be heard by his own ear, he has fulfilled his obligation. Rabbi Yose says: he has not fulfilled his obligation. If he recited it without pronouncing the letters succinctly, Rabbi Yose says he has fulfilled his obligation. Rabbi Judah says: he has not fulfilled his obligation. If he recites it out of order, he has not fulfilled his obligation. If he recites it and makes a mistake he goes back to the place where he made the mistake.
הַקּוֹרֵא אֶת שְׁמַע וְלֹא הִשְׁמִיעַ לְאָזְנוֹ, יָצָא. רַבִּי יוֹסֵי אוֹמֵר, לֹא יָצָא. קָרָא וְלֹא דִקְדֵּק בְּאוֹתִיּוֹתֶיהָ, רַבִּי יוֹסֵי אוֹמֵר יָצָא, רַבִּי יְהוּדָה אוֹמֵר לֹא יָצָא. הַקּוֹרֵא לְמַפְרֵעַ, לֹא יָצָא. קָרָא וְטָעָה, יַחֲזֹר לְמָקוֹם שֶׁטָּעָה:
Babylonian Talmud, Folio 15a–16a
Jerusalem Talmud, Halakhah 2:4
Mishnah Berakhot 2:4
Workers may recite [the Shema] on the top of a tree or the top of a scaffolding, that which they are not allowed to do in the case of the Tefillah.
הָאֻמָּנִין קוֹרִין בְּרֹאשׁ הָאִילָן אוֹ בְרֹאשׁ הַנִּדְבָּךְ, מַה שֶּׁאֵינָן רַשָּׁאִין לַעֲשׂוֹת כֵּן בַּתְּפִלָּה:
Babylonian Talmud, Folio 16a–16b (on Mishnah 2:4–5)
Jerusalem Talmud, Halakhah 2:5
Mishnah Berakhot 2:5
A bridegroom is exempt from reciting the Shema on the first night until the end of the Shabbat, if he has not performed the act. It happened with Rabban Gamaliel who recited the Shema on the first night after he had married. His students said to him: Our master, have you not taught us that a bridegroom is exempt from reciting the Shema. He replied to them: I will not listen to you to remove from myself the Kingship of Heaven even for a moment.
חָתָן פָּטוּר מִקְּרִיאַת שְׁמַע בַּלַּיְלָה הָרִאשׁוֹן עַד מוֹצָאֵי שַׁבָּת, אִם לֹא עָשָׂה מַעֲשֶׂה. מַעֲשֶׂה בְּרַבָּן גַּמְלִיאֵל שֶׁקָּרָא בַלַּיְלָה הָרִאשׁוֹן שֶׁנָּשָׂא. אָמְרוּ לוֹ תַּלְמִידָיו, לֹא לִמַּדְתָּנוּ, רַבֵּנוּ, שֶׁחָתָן פָּטוּר מִקְּרִיאַת שְׁמַע בַּלַּיְלָה הָרִאשׁוֹן. אָמַר לָהֶם, אֵינִי שׁוֹמֵעַ לָכֶם לְבַטֵּל מִמֶּנִּי מַלְכוּת שָׁמַיִם אֲפִלּוּ שָׁעָה אֶחָת:
The Babylonian Talmud discusses this mishnah with 2:4 above.
Jerusalem Talmud, Halakhah 2:6
Mishnah Berakhot 2:6
[Rabban Gamaliel] bathed on the first night after the death of his wife. His disciples said to him: Master, have you not taught us, that a mourner is forbidden to bathe. He replied to them: I am not like other men, I am very delicate.
רָחַץ לַיְלָה הָרִאשׁוֹן שֶׁמֵּתָה אִשְׁתּוֹ. אָמְרוּ לוֹ תַלְמִידָיו, לֹא לִמַּדְתָּנוּ, רַבֵּנוּ, שֶׁאָבֵל אָסוּר לִרְחֹץ. אָמַר לָהֶם, אֵינִי כִשְׁאָר כָּל אָדָם, אִסְטְנִיס אָנִי:
Babylonian Talmud, Folio 16b–17b (on Mishnah 2:6–8)
Jerusalem Talmud, Halakhah 2:7
Mishnah Berakhot 2:7
When Tabi his [Rabban Gamaliel’s] slave died he accepted condolences for him. His disciples said to him: Master, have you not taught us that one does not accept condolences for slaves? He replied to them: My slave Tabi was not like other slaves: he was a fit man.
וּכְשֶׁמֵּת טָבִי עַבְדּוֹ, קִבֵּל עָלָיו תַּנְחוּמִין. אָמְרוּ לוֹ תַּלְמִידָיו, לֹא לִמַּדְתָּנוּ רַבֵּנוּ, שֶׁאֵין מְקַבְּלִין תַּנְחוּמִין עַל הָעֲבָדִים. אָמַר לָהֶם, אֵין טָבִי עַבְדִּי כִּשְׁאָר כָּל הָעֲבָדִים, כָּשֵׁר הָיָה:
The Babylonian Talmud discusses this mishnah with 2:6 above.
Jerusalem Talmud, Halakhah 2:8
Mishnah Berakhot 2:8
If a bridegroom wants to recite the Shema on the first night [of his marriage], he may do so. Rabban Shimon ben Gamaliel says: not everyone who desires to take up the name of God may do so.
חָתָן אִם רָצָה לִקְרוֹת קְרִיאַת שְׁמַע לַיְלָה הָרִאשׁוֹן, קוֹרֵא. רַבָּן שִׁמְעוֹן בֶּן גַּמְלִיאֵל אוֹמֵר, לֹא כָל הָרוֹצֶה לִטֹּל אֶת הַשֵּׁם יִטֹּל:
The Babylonian Talmud discusses this mishnah with 2:6 above.
Jerusalem Talmud, Halakhah 2:9
The Mishnah: English translation: Joshua Kulp, Mishnah Yomit (Conservative Yeshiva), via Sefaria, licensed CC BY; changes made (line breaks, spacing, a typo, and Kulp's study notes removed from five mishnayot). Hebrew: Torat Emet 357, public domain; Bikkurim chapter 4 from Dan Be'eri's edition of the Kaufmann manuscript, public domain.
The Jerusalem Talmud: English translation and Hebrew/Aramaic text: Heinrich W. Guggenheimer, The Jerusalem Talmud: Edition, Translation, and Commentary (Berlin: De Gruyter, 1999-2015), via Sefaria, licensed CC BY 4.0; changes made (his footnotes and the page markers removed).
The Babylonian Talmud: English: Berakhot, A. Cohen, The Babylonian Talmud: Tractate Berakot (Cambridge University Press, 1921), public domain; Sukkah and Megillah, Daf Shevui (Conservative Yeshiva), CC0; Ta'anit, Henry Malter, The Treatise Ta'anit of the Babylonian Talmud (Jewish Publication Society, 1928), public domain; Chagigah, A. W. Streane, A Translation of the Treatise Chagigah from the Babylonian Talmud (Cambridge University Press, 1891), public domain; Makkot, Sefaria Community Translation, CC0. Hebrew and Aramaic: Ta'anit, Malter's critical text (1928, public domain; his notes not reproduced); the others, Wikisource Talmud Bavli (Vilna edition), via Sefaria, licensed CC BY-SA 3.0 (this site's cleaned copy of that text is shared under the same license); changes made (markup and images removed).