(Bar Kaparah): One who calls Avraham 'Avram' transgresses an Aseh.

(R. Levi): [He transgresses] an Aseh and a Lav - "Lo Yikra Es Shimcha Avram" is a Lav. "V'Hayah Shimcha Avraham" is an Aseh.

Question: [Ezra, who was among] Anshei Keneses ha'Gedolah called him Avram - "Atah Hu Hash-m Elokim Asher Bacharta b'Avram"!

Answer: There is different. [The verse says that] while he was [called] Avram, You chose him.

Question: Similarly - does one who calls Sarah 'Sarai' transgress an Aseh?

Answer: [No. Only Avraham] was commanded about her [to call her Sarah].

Question: Similarly - does one who calls Yisrael 'Yakov' transgress an Aseh?

Answer: (No.) A name was added to him. The first was not uprooted from him.

Question: Why was Avraham's name changed, and Yakov's name was changed, and Yitzchak's name was not changed?

Answer: These (Avraham and Yakov), their fathers called them (chose) their names. Yitzchak - Hash-m called him Yitzchak - "v'Karasa Es Shemo Yitzchak."

Four were given names before they were born - Yitzchak, Yishmael, Yoshiyah and Shlomo;

Yitzchak - it says "v'Karasa Es Shemo Yitzchak." Yishmael - "v'Karas Shemo Yishmael." Yoshiyah - "Hinei Ven Nolad l'Veis David Yoshiyah Shemo." Shlomo - "Ki Shlomo Yihyeh Shemo."

Limitation: This is for Tzadikim, but Resha'im (Hash-m would not call them names before birth) - "Zoru Resha'im mi'Rechem."

Ben Zoma says, in the future Yisrael will not mention Yetzi'as Mitzrayim.(therefore, "Kol Yemei Chayecha" must include the nights).

What is the source? "Hineh Yamim Ba'im Ne'Mumar Hash-m v'Lo Yomru Od Chai Hash-m Asher He'elah Es Bnei Yisrael me'Eretz Mitzrayim; Ki Im Chai Hash-m Asher He'elah va'Asher Hevi Es Zera Beis Yisrael me'Eretz Tzafonah."

Chachamim (to Ben Zoma): [Mention of] Yetzi'as Mitzrayim will not be uprooted, just [Yetzi'as] Mitzrayim will be in addition to [redemption from the other] kingdoms. The kingdoms will be primary, and Mitzrayim will be subordinate.

And so it says "Lo Yikra Shimcha Od Yakov Ki Im Yisrael Yihyeh Shemecha" - they said that the name Yakov will not be uprooted, rather, it will not in addition to Yisrael. Yisrael is primary and Yakov is subordinate.

And so it says "Al Tizkeru Rishonos" - these are the kingdoms (Bavel, Madai...). "V'Kadmoniyos Al Tisbonenu" - this is [Yetzi'as] Mitzrayim. "Hineni Oseh Chadashah Atah Sitzmach" - this is the [salvation] from Gog.

They gave a parable. What is this like? It is like a man who was walking on the road. He encountered a wolf, and he was saved from it. He went around recounting the incident of the wolf. Afterwards he encountered a lion, and he was saved from it. He forgot the incident of the wolf, and began recounting the incident with the lion. Afterwards he encountered a snake, and he was saved from it. He forgot the [first] two incidents, and began recounting the incident of the snake.

So Yisrael - their latter afflictions cause them to forget the first ones.

(Mishnah): If one was reading [Parshas Shma] in the Torah, and it was time to recite Keri'as Shma -- if he had intent, he was Yotzei. If not, he was not Yotzei.

Between the Perakim (breaks between Parshiyos or Berachos of Shma) one may greet (give Shalom to) someone to whom one must show honor (if he comes), and one may respond (return a greeting);

In the middle (of the Parshiyos or Berachos) one greets someone whom one fears, and responds. R. Meir says so;

R. Yehudah says, in the middle one greets due to fear, and responds due to honor;

Between the Perakim, one greets due to honor and responds to anyone.

(Gemara - R. Ba) Inference: The Brachos are not Me'akev. (If he was reading in the Torah and had intent, he was Yotzei, even though he did not say the Brachos.)

Rebuttal #1 (R. Yosah): If you will say that he must bless (the Brachos are Me'akev, our Mishnah means that) if he blessed, he must have intent in all of them. (If the Brachos are Me'akev, all the more so intent in Keri'as Shma is Me'akev. CHAREDIM - this is like the opinion that Keri'as Shma is mid'Rabanan. If it is mid'Oraisa, surely the Brachos are not Me'akev. The Torah did not obligate Brachos!)

Rebuttal #2: [If he was reading in the Torah,] does he not interrupt [between the Parshiyos of Keri'as Shma], and [our Mishnah] did not teach [that he was Yotzei only if he did not interrupt long enough to finish Keri'as Shma. Similarly] here, even though it did not teach so, he must bless.

Question: May we infer that he must have intent in all of the [Parshiyos]?

Answer: We learn from the following. R. Achi said in the name of R. Yehudah, if he had intent in the first Parshah, even though he did not have intent in the second Parshah, he was Yotzei.

Question: What is the difference between the first Parshah and the second Parshah?

Answer (R. Chanina): Everything written in this (the second Parshah) is written in this (the first, and he already said it with intent - AHAVAS TZIYON, OHR YAKOV).

Note: PNEI MOSHE explains oppositely. This is difficult; if there are matters in the second Parshah not is the first, why is intent not needed in the second? Indeed, the second Parshah mentions reward and punishment, and the first does not! Perhaps he means that all Mitzvos in the second are in the first. (PF)

Question: If so, he should read only one [Parshah]!

Answer #1 (R. Ila): The first [Parshah] is [said] to individuals, and the second is to the Tzibur.

Answer #2: The first is for learning, and the second is for action.

(Bar Kaparah): Only the first three verses need intent.

Support (Beraisa): "V'Shinantam" - until here needs intent. From here and onwards [it suffices to] say it.

(R. Chunah citing R. Uri citing Rav Yosef citing Rav Yehudah citing Shmuel): One must accept Ol Malchus Shamayim (the yoke of Heaven) standing.

Question: [Does he mean that] if he was sitting, he must stand?

Answer: No. [Rather,] if he was walking, he stops.

(Beraisa): One must elongate 'Echad'.

(Rav Nachman bar Yakov): This is while saying the Dalet.

Note: In most traditions of pronunciation, one cannot extend a Dalet. If he tries, he will add a vowel, which is wrong (MB 61:21). Our Gemara could be understood according to Teimanim, who pronounce a Dalet like 'th'.

(Sumchus bar Yosef): Whoever elongates Echad, his days and years are elongated with goodness.

R. Yirmeyah was elongating it excessively.

R. Ze'ira: You need not do so much, rather, in order to pronounce Hash-m king over Shamayim, Aretz and in the four directions of the world.

Question (Rav, to R. Chiya Ruba): [When Rebbi teaches us,] I do not see Rebbi accept on himself Ol Malchus Shamayim [at the time of Keri'as Shma]!

Answer (R. Chiya): When you see him pass his hand over his face, he accepts on himself Ol Malchus Shamayim.

Question: Does he not need to mention Yetzi'as Mitzrayim?!

Answer: It is impossible that he will not veer [what he is teaching to mention] a matter [of Yetzi'as Mitzrayim].

Question (Rav Tavyomi, to R. Chizkiyah): Does this not teach that intent is needed only in the first verse? (Rebbi stopped only to accept Ol Malchus Shamayim, i.e. in the first verse!)

Answer (R. Chizkiyah): Adai taught that [intent is needed] until "v'Shinantam" (ALEI TAMAR).

(R. Mani citing R. Yudah citing R. Yosi ha'Gelili): If he interrupted in it long enough to recite all of [Keri'as Shma], he was not Yotzei his obligation.

(R. Ba citing R. Yirmeyah citing Rav): The Halachah follows R. Mana citing R. Yudah citing R. Yosi ha'Gelili.

(R. Yochanan citing R. Shimon ben Yehotzadak): Also in Hallel and Keri'as ha'Megilah, the law is so (if he interrupted long enough to recite all of it, he was not Yotzei).

Aba bar Rav Huna and Rav Chisda were sitting. They said, even for Teki'os (if he interrupted long enough for all of them, he was not Yotzei).

They went to the Beis Midrash (MAHARA FULDA). They heard Rav Huna say in the name of Rav, even if he heard [the Teki'os] at nine [separate] times, he was Yotzei.

R. Ze'ira: When I was there (in Bavel), I was unsure about this. When I came to here (Eretz Yisrael), I heard R. Yosa say in the name of R. Yochanan 'even if he heard them [over the course of] the entire day, he was Yotzei.

Limitation: This is only if he heard them in the proper order.

Question (R. Yosi): If this person needed to hear the first Pashut (the Teki'ah before a Teru'ah), and this one needed to hear the last Pashut (the Teki'ah after a Teru'ah), can one Teki'ah be Motzi both of them?

Question (R. Avun bar Chiya): [How do we gauge 'long enough to recite all of it'? Is it] Keri'as Shma and its Brachos, or Keri'as Shma without its Brachos, or its Brachos without it?

Question: If he paused [enough to recite] a third, and returned and paused a third [and returned and paused a third,] what is the law?

Question: Do we gauge based on the one who recites, or based on an average person?

Answer (R. Matanyah): Presumably, it is based on the one who recites.

Question (R. Avahu, to R. Yochanan): If I was reciting Kri'as Shma, and I passed through filthy (smelly) alleyways and I interrupted, was I Yotzei my obligation?

Answer (R. Yochanan): Avahu my [Talmid dear like a] son, you interrupted long enough to recite all of it, you were not Yotzei your obligation.

Question: R. Elazar went to visit R. Shimon bar Aba. [R. Shimon] said to him, being that I am weak, and I read Shma and I doze, am I Yotzei my obligation?

Answer (R. Elazar): Yes.

Question (R. Yirmeyah, to R. Ze'ira): Because R. Elazar knew that R. Shimon bar Aba is very meticulous about the Mitzvah [and wants to fulfill it properly], he ruled for him so - or was it because he is weak [and really, he was exempt, so] he ruled so [even though in truth, he is not Yotzei]?

Answer (R. Ze'ira): They explicitly argue [about a healthy person]. R. Elazar says that he was Yotzei, and R. Yochanan says that he was not Yotzei. (We explained this like the STEIPLER.)

What do they argue about? [They argue about] Keri'as Shma, for it is composed of different Perakim, but Hallel and the Megilah, even R. Elazar agrees [that if he dozes, he is not Yotzei. MASA D'YERUSHALAYIM - the case is, he dozed between Perakim, and the total of interruptions was more than the time to recite all of it.]

(Beraisa): One who greets his Rebbi [while in Keri'as Shma] or someone greater than himself in Torah, it is permitted.

Inference: One must greet someone greater than himself in Torah.

Inference: We learn this also from the following. A Beraisa teaches, if one tore [his garment because he thought that a relative died], and he revived, if [he died] immediately, he need not tear [again]. If it was later, he must tear;

Question: How much is immediately? It is Kedei Dibur. How much is Toch Kedei Dibur?

Answer #1 (R. Simon citing R. Yehoshua ben Levi): It is in order to greet a colleague.

Answer #2 (Aba bar bar Chanah citing R. Yochanan): It is the time to greet between a Rebbi and his Talmid - he says to him 'Shlomo Alecha Rebbi!'

R. Yochanan was leaning on R. Yakov bar Idi, and R. Elazar saw him and hid from him.

R. Yochanan: This Babylonian did two improper matters to me! He did not greet me, and he did not say the teaching in my name! (If he is a Talmid who needs his Rebbi, he must greet me. If he considers himself a Talmid Chaver, and therefore he did not greet me, he must say the teaching in my name, for what he says Stam, people will attribute it to him!)

R. Yakov bar Idi: So they conduct. R. Ze'ira did not greet Rabah, for they fulfill "Ra'uni Ne'arim v'Nechba'u." (They hold that even a Talmid who needs his Rebbi should not greet his Rebbi. We explained this like PANIM ME'IROS, introduction DH She'elah, cited in SHEM HA'GEDOLIM, Seforim 7[26].)

While they were walking, they saw a Beis Midrash. [R. Yakov bar Idi] said, here R. Meir sat and expounded, and said teachings in the name of R. Yishmael, and he did not say teachings in the name of R. Akiva!

R. Yochanan: Everyone knows that R. Meir was [primarily] a Talmid of R. Akiva (what he said Stam, surely it was from R. Akiva)!

R. Yakov bar Acha: Everyone knows that R. Elazar is the Talmid of R. Yochanan! (Do not be upset if he said a teaching Stam!)

Question (R. Yakov bar Idi): May one pass in front of a cursed idol?

Answer (R. Yochanan): Do you want to show honor to it?! Pass in front of it and blind its eyes!

R. Yakov bar Idi: [If so,] R. Elazar acted properly not to pass in front of you!

R. Yochanan: Yakov bar Idi - you know how to appease!

R. Yochanan wanted that people say the teaching in his name.

Even David requested mercy about this - "I will live in your tent forever";

Question (R. Pinchas and R. Yirmeyah citing R. Yochanan): Did it cross David's mind that he will live forever?

Answer: Rather, David said, I should merit that my words [of Torah] should be said in Batei Kenesiyos and Batei Midrash.

Question: Does this help him?!

Answer (Levi bar Nezira): Whoever says a teaching in the name of the one who said them, [the author's] lips move with him in the grave. (Hash-m does not deny anyone's reward. Surely the author's lips move whether or not it was said in his name. However, if people think that the Talmid said it, perhaps they will not accept it, and afterwards people will not repeat it - PANIM ME'IROS.)

What is the source? "Dovev Sifsei Yesheinim" - like this Komer of grapes (a Kli in which they are placed until they get warm) - [the wine] flows by itself."

R. Chanina bar Papai and R. Simon - one of them said, [the beginning of the verse discusses good wine,] like these people who drink Konditon (wine with honey and peppers). The other said, like these people who drink old wine (CHAREDIM). Even though (i.e. after) he drank it, the taste [remains] in his mouth. (Likewise, after he died, his lips move in the grave.)

There is no generation without scoffers. What did scoffers of that generation do? They went to the windows of David, and said to him David - when will the Beis ha'Mikdash be built? When will [we fulfill "Beis Hash-m Nelech"? It cannot be built as long as you are alive! KOCHVEI YITZCHAK citing PNEI MOSHE on Agados ha'Shas - why did they go to his windows? People used to hang a red thread in their window. If it whitened, this showed that Hash-m forgave them. Hash-m told David that He will publicize that he forgave David only after David died, so his thread remained red.]

He said, even though they intend to anger me, should come upon me [punishments] if I was not happy in my heart - "Samachti b'Omrim Li Beis Hash-m Nelech"!

"V'Hayah Ki Yimle'u Yamecha" - R. Shmuel bar Nachmani said, Hash-m said to David, "David, I count full days for you. I do not count deficient days for you." (Hash-m told David that he will live all the years allotted for him. Bamidbar Rabah 14:12 - Adam was supposed to live 1000 years. He gave 70 of them to David.) (PF)

Shlomo your son will build the Beis ha'Mikdash - is it not to offer Korbanos? Mishpat and Tzedakah that you do are dearer to me than Korbanos!

What is the source? "Aseh Tzedakah u'Mishpat Nivchar la'Shem mi'Zevach."

(Mishnah): [Between] the Perakim one may greet someone to whom one must show honor, and one may respond.

Question: For what does he respond - due to honor, or to everyone?

Answer: We learn from [our Mishnah]. R. Yehudah says, [between] the Perakim, one greets due to honor and responds to anyone.

Inference: The first opinion (R. Meir, holds that) one greets due to honor and responds due to honor. (We explained this like CHAREDIM.)

(Mishnah): In the middle, one greets due to fear, and responds. R. Meir says so;

Question: For what does he respond - due to fear, or due to honor?

Answer: We learn from [our Mishnah]. R. Yehudah says, in the middle one greets due to fear, and responds due to honor;

Inference: The first opinion (R. Meir, holds that), one greets due to fear and responds due to fear.

Question: This discusses in the middle of a Parshah. Is it even in the middle of a verse?

Answer: R. Yirmeyah would gesture [in the middle of a verse]. R. Yonah would speak;

(R. Chunah citing Rav Yosef): "V'Dibarta Bam" - this teaches that you may talk in the middle of [the words of Keri'as Shma].