1)

(a)To illustrate the miracles that succeeding generations of K'lal Yisrael experienced (that we just discussed), the Tana gives a Mashal of a traveler who is saved from an attack by a wolf, then by ...

1. ... a lion, and then by ...

2. ... a snake.

(b)Other than the fact that the traveler talked about each act of salvation after it occurred, the Mashal tells us - how, the latter salvation caused the previous one to become forgotten, and so it was/will be with regard to the above-mentioned miracles.

2)

(a)The Beraisa tells us that whereas ...

1. ... Avram was initially 'Av la'Aram (Naharayim' [the acronym of Avram]), he subsequently became 'Av Hamon (Goyim' [the acronym of 'Avraham])'.

2. ... Sarai was initially the princess of her nation (Aram) (the acronym of Sarai) she subsequently became 'the princess' Sarah) of the entire world.

(b)Based on the Pasuk in Vayeira "Vehayah Shimcha Avraham", the Beraisa cited by bar Kapara rules that anyone who calls Avraham 'Avram' - transgresses an Asei.

(c)Rebbi Eliezer learns from the same Pasuk "ve'Lo Yikarei Od es Shimcha 'Avram' " - that he transgresses a La'v too.

(d)There is no La'v however, against calling ...

1. ... Sarah 'Sarai' ("Sarai Isht'cha Lo Tikra es Sh'mah Sarai ki Sarah Sh'mah") - since there Hash-m was talking to Avraham personally and not to K'lal Yisrael at large.

2. ... Ya'akov 'Ya'akov' (after his name was changed to Yisrael) - since Hash-m Himself subsequently addressed him as 'Ya'akov' (in the Pasuk in Vayigash "Vayomer Elokim le'Yisrael ... Vayomer Ya'akov Ya'akov".

(e)The same will not apply to Avraham however, seeing as the Pasuk in Nechemyah writes "Atah Hu Hash-m ha'Elokim asher Bacharta be'Avram ... " - since that Pasuk is speaking specifically with reference to Avraham before his name was changed.

3)

(a)If someone is reading in the Torah and reaches the Parshah of Sh'ma when the time to recite it falls due, the Mishnah rules - that he isYotzei provided he had Kavanah.

(b)According to Rebbi Meir, between one Perek of Keri'as Sh'ma and the other, one may greet someone whom one honors, whereas in the middle of a Perek, one may only greet someone whom of whom one is afraid - i.e. that he might kill him if he ignores him) ...

(c)... and one may respond to the same person if he greets him first.

(d)Rebbi Yehudah agrees with Rebbi Meir with regard to whom one may greet. However, he permits returning a greeting ...

1. ... in the middle of a Perek - even to someone whom one honors.

2. ... between Perakim - to anybody who greets one.

4)

(a)The five 'bein ha'Perakim' according to the Tana Kama are - between the first and second B'rachos, between the second B'rachah and 'Sh'ma', between 'Sh'ma' and 'Vehayah Im Shamo'a', between 'Vehayah Im Shamo'a' and 'Emes Vayatziv'.

(b)According to Rebbi Yehudah - one is not permitted to interrupt between 'Vayomer' and 'Emes Veyatziv'.

(c)Rebbi Yehoshua ben Korchah explains that the Parshah of ...

1. ... 'Sh'ma' precedes that of 'Vehayah Im Shamo'a' - in order to take upon oneself Kabalas Ol Malchus Shamayim before Kabalas Ol Mitzvos/

2. ... 'Vehayah Im Shamo'a' precedes that of 'Vayomer' - because whereas the former applies entirety both during the day and during the night, the chief Mitzvah in the latter is confined to the daytime.

5)

(a)From the Mishnah's first ruling ' ... Im Kivan Libo, Yatza' - we try to extrapolate the principle 'Mitzvos Tzerichos Kavanah'.

(b)Initially,we refute the first answer, that what the Tana means is that he has Kavanah to read - in that the Mishnah specifically states that he was reading.

(c)We answer that - what the Mishnah means is that he was reading in order to check the Torah, and that in order be Yotzei, he must read with the intention of reading.

6)

(a)When Rebbi in a Beraisa says 'Keri'as Sh'ma ki'Chesavah',he means - that in order to be Yotzei, one needs to read the Sh'ma in Lashon ha'Kodesh.

(b)The Chachamim say - in any language that one understands.

(c)Rebbi learns his Din from"Vehayu" ('be'Havayasan Y'hu'), the Chachamim learn theirs from - 'Sh'ma' (which implies any language that one understands).

7)

(a)Rebbi learns from "Sh'ma" - that one must hear what one is saying.

(b)The Chachamim ...

1. ... maintain that one is Yotzei even if one doesn't.

2. ... learn from "Vehayu" - that one needs to read the Pesukim in the order that they are written.

(c)Rebbi learns from the 'Hey' of "ha'Devarim" - what the Chachamim just learned from "Vahayu", whereas ...

(d)... the Chachamim - consider the 'Hey' of "ha'Devarim" to be a manner of speech.

8)

(a)We extrapolate from the fact that ...

1. ... Rebbi requires a Pasuk ("Vahayu") to teach us that the Sh'ma must be recited in Lashon ha'Kodesh - that, in his opinion, all other Parshiyos can be read in any language.

2. ... the Chachamim require a Pasuk ("Sh'ma") to teach us that the Sh'ma can be recited in any language that one understands - that, in their opinion, all other Parshiyos must be read in Lashon ha'Kodesh.

(b)We refute both proofs - iby suggesting that Rebbi needs "Vehayu" to preclude the Chachamim's D'rashah from "Shma", and vice-versa.

(c)Consequently, what each one holds with regard to other Parshiyos is anybody's guess.

9)

(a)After presenting the Chachamim's (above-mentioned) D'rashah from "Vehayu", the Beraisa, citing Rebbi Eliezer, learns from ...

1. ... the phrase "ha'Devarim ... al Levavcha" - that the Sh'ma needs to be recited with Kavanah.

2. ... the word "ha'Eileh" - that this ruling is confined to the first Pesukim (till the Pasuk containing 'al Levavecha").

(b)Based on the Pasuk " ... asher Anochi Metzav'cha (See Tosfos DH 'asher ... ") ha'Yom al Levavecha", Rebbi Akiva rules - that the entire first Parshah requires Kavanah.

(c)Rabah bar bar Chanah quoting Rebbi Yochanan rules like - Rebbi Akiva.

10)

(a)Others cite Rabah bar bar Chanah quoting Rebbi Yochanan in connection with the ruling of Rebbi Acha in the name of Rebbi Yehudah. The Tana Kama of the Beraisa requires the entire Sh'ma to be said with Kavanah. According to Rebbi Acha in the name of Rebbi Yehudah - it is only the first Parshah that requires Kavanah.

(b)Another Beraisa, after repeating the D'rashah ('she'Lo Yikra Lemafre'a) from"Vehayu", cites Rebbi Zutra, who says "al Levavecha", 'Ad Ka'n - (i.e. tillthe end of the first Parshah) Mitzvas Kavanah, mi'Ka'n va'Eilech Mitzvas Keri'ah'.

(c)Rebbi Yashiyah says - 'Ad Ka'n Mitzvas Keri'ah, mi'Ka'n Va'eilech Mitzvas Kavanah'.

11)

(a)Initially, we interpret 'mi'Ka'n va'Eilech Mitzvas Keri'ah' (of Rebbi Zutra) to mean - that the second Parshah must be read, but not the first.

(b)The problem with this, bearing in mind that this ruling is based on the words "Ledaber Bam" (written in the second Parshah) is - in the first Parshah too, the Torah inserts the words "Vedibarta Bam".

(c)We therefore reinterpret Rebbi Zutra's statement to mean - that whereas the first Parshah requires Kavanah (as well as Keri'ah), the second Parshah requires Keri'ah only.

(d)The problem with that, bearing in mind that this ruling is based on the words "Al Levavecha Vedibarta Bam" (written in the first Parshah is - that in the second Parshah too, the Torah inserts the words "al Levavchem".

(e)To answer this Kashya, we establish Rebbi Zutra like Rebbi Yitzchak, who learns from "al Levavchem" - that the Tefilin shel Yad must be placed next to the heart.

12)

(a)Bearing in mind that the Torah inserts "Al Levavecha" in the first Parshah, we interpret Rebbi Yeshayah's statement 'Ad Ka'n Mitzvas Kavanah' to mean - Kavanah as well as Keri'ah.

(b)And bearing in mind that the Torah writes "Al Levav'chem Ledaber Bam", we justify his statement 'mi'Ka'n va'Eilech Mitzvas Kavanah' (ve'Lo Keri'ah) - by establishing the Pasuk with reference to Torah-study ...

(c)... and what the Torah is then saying is 'teach your children Torah so that they will continue to study it!'

13)

(a)Rebbi Meir in a Beraisa says that it is only the Pasuk "Sh'ma Yisrael ... " that requires Kavanah.

(b)Rava commented - that the Halachah is like Rebbi Meir (See Tosfos DH 'Amar Rava ... ').

14)

(a)Sumchus said that if someone is Ma'arich by the word "Echad" - will be granted a long life ('Ma'arichin lo Yamav u'Shenosav').

(b)Rav Acha bar Ya'akov - confined Sumchus' statement to the 'Daled' of "Echad".

(c)Rav Ashi says that one should nevertheless take care not to - curtail the 'Ches'.

(d)When Rebbi Chiya bar Aba saw Rebbi Yirmiyah spend an abnormally long time saying "Echad", he commented - that one should draw it out long enough to crown Hash-m over Heaven and earth, and in all four directions, but no longer than that.

15)

(a)When Rav Nasan bar Mar Ukva Amar Rav Yehudah said that one must stand for "al Levavecha", he meant - until "al Levavecha" (exclusively).

(b)Rebbi Yochanan rules - that one is obligated to stand for the entire first Parshah.

(c)In fact, Rebbi Yochanan follows the statement that he made earlier, where he ruled like Rebbi Acha, who, ruled in the name of Rebbi Yehudah - that the entire first Parshah requires Kavanah.

16)

(a)The Beraisa States that the Pasuk "Sh'ma Yisrael" - was the Keri'as Sh'ma of Rebbi.

(b)When Rav commented that he did not notice Rebbi taking upon himself the yoke of the Kingdom of Heaven, Rebbi Chiya replied - that he did so when he passed his hands across his face.

(c)He addressed Rav as 'bar Pachsi', which means -'son of great men'.

(d)According to bar Kapara, Rebbi did not complete the Sh'ma after the Shi'ur. Rebbi Shimon, Rebbi's son maintained - that he did.

(e)When bar Kapara asked the latter, why, according to him, Rebbi found it necessary to say a D'var Torah connected with Yetzi'as Mitzrayim - he replied in order to mention Yetzi'as Mitzrayim in its right time (whereas when Rebbi completed the Sh'ma, it was after the time of Keri'as Sh'ma).

17)

(a)Rebbi Ila the son of Rav Shmuel bar Marsa said in the name of Rav that - if someone dozes off after reciting the first Pasuk of 'Sh'ma', need not be roused (but may struggle through the rest of the Sh'ma half-asleep).

(b)Rav Nachman told Daru his Eved - that he only need rouse him during the first Pasuk.

(c)And when Rav Yosef asked Rav Yosef the son of Rabah what his father used to do when fighting sleep whist reciting the Sh'ma - he told him that this was precisely what he used to do.

18)

(a)A 'P'rakdan' is - someone who is lying on his back.

(b)The problem with the Rav Yosef's ruling that a P'rakdan may not recite the Sh'ma is - that he is not allowed to lie on his back in the first place?

(c)The Kashya is based on Rebbi Yehoshua ben Levi - who issued a curse on anybody who lies on his back.

(d)We solve the problem -by establishing the case by someone who is leaning slightly on his side, which is permitted with regard to sleeping but is forbidden regarding the recital of the Sh'ma.

(e)Rebbi Yochanan would recite the Sh'ma whilst leaning - because he was extremely fat, and it was difficult for him to sit up, once he was in bed.

19)

(a)When Rebbi Meir says in our Mishnah that, between chapters 'Sho'el Mipnei ha'Kavod u'Meishiv', he cannot mean 'Meishiv Machmas Kavod' - because it is obvious that he one may greet someone whom he honors, he may also return his greeting?

(b)What he must therefore mean is - that he may return the greeting of anybody.

(c)By the same token, in the Seifa when he says that in the middle of a chapter 'Sho'el Mipnei ha'Yir'ah,*u'Meishiv*', he must mean - one may return the greeting even of someone who honors.

(d)The problem with this is - that Rebbi Meir will then concur with Rebbi Yehudah, with whom he is purported to be arguing.

(e)To answer the Kashya, we answer 'Chasuri Mechs'ra, ve'Hachi Katani ... ,in which case ...

1. ... the Reisha will read - 'Sho'el Mipnei ha'Kavod, ve'Ein Tzarich Lomar she'Meishiv', whereas ...

2. ... the Seifa will read - Sho'el Mipnei ha'Yir'ah, ve'Ein Tzarich Lomar she'Meishiv'.