Rashi, Rashbam and Targum Onkelos: "Veshinantam" is an expression of sharpness, ¹ implying that one should have the answers on the tip of one's tongue, to answer immediately when asked, without hesitation. ²

Rashbam and Seforno: It implies that one should explain the subject-matter well ³ to one's Talmidim. ⁴

Targum Yonasan (ignoring the change of Lashon): It is a Mitzvah to teach Torah to one's children.

Kidushin, 30a: 'Do not read "Vesshinantam", but "ve'Shilashtam" ⁵ - to teach us to divide our lear ning ino three, a third of the time, Chumash, a third, Mishnah and a thitd, Gemara. ⁶

Rashi: "le'Vanecha" ¹ incorporates one's Talmidim. ²

Ramban: Having said - "Beini u'Vein B'nei Yisrael" ³ , we are commanded to see to it that our children know the Mitzvos too, and the Pasuk here is merely transforming the obvious obligation to teach them into a Mitzvah.

Targum Onkelos and Targum Yonasan: Refer to 6:7:1:3.

Rashi: It implies that the words of Torah should be one's chief topic of conversation, ¹ and not just secondary.

Chulin, 19b: It implies that one should speak "Bam" (words of Torah), and not other matters and that someone who indulges in idle chatter transgresses an Asei'. ²

Yerushalmi B'rachos, 2:1: It implies that one is permitted to speak whilst reciting the Sh'ma. ³

Yoma, 19b: It implies "Bam", 've'Lo bi'Tefilah', which can be explained in three ways: 1. Rashi: Although when reciting the Sh'ma, one is obligated to hear what one is saying, that is not the case when Davening the Amidah, which should be said quietly. 2. Tosfos: Although when reciting the Sh'ma one is permitted to greet a person whom one fears and reply to someone whom one honors, this is not permitted when Davening the Amidah, which one must do quietly (Tosfos); 3. Torah Temimah: Although it is Mitzvah to learn Torah all day, it is not the case regarding Tefilah - which is fixed at three times a day. ⁴

Yerushalmi Sotah, 7:1: It implies that one may recite Keri'as Sh'ma in any language with which one is conversant. ⁵

Oznayim la'Torah: Based on the Gemara in Kidushin, 29 , the Torah is teaching us a dual Halachah here - Initially, if the father has enough enough money for one person to sit and learn full-time, then he takes precedence over his son, and his son must go out to work - Hence "Vahahu ha'Devarim ha'Eileh ... al Levavecha" precedes "Veshinantam le'Vanecha"; If however, he sees that his son is sharper than him, then his son takes precedence over him, and he must go out to work - "Veshinantam Levanecha" precedes "Vedibarta bam".

To teach us that the best method of teaching one's children is by personal example. Someone who wants his son to learn Torah should take a Gemara and learn himself - and his son will follow suite.

Targum Yonasan: It comes to include a Chasan who is getting married in the Mitzvah of reciting the Sh'ma. ¹

B'rachos, 11a: It teaches us that someone who is engaged in a Mitzvah is Patur from reciting the Sh'ma ² - 'ha'Oseik be'Mitzvah, Patur min ha'Mitzvah'.

B'rachos, 16a: It teaches us that a Chasan who is marrying a Besulah is Patur from reciting the Sh'ma ¹ (either until he has consummated the marriage or until Motza'ei Shabbos). ²

B'rachos, 10b: It teaches us that one is permitted to recite the Sh'ma in any position - standing, sitting, leaning, walking or even working. ³

Rashi: It means (not literally, when you lie down and when you get-up, ¹ but) when the conventional times to lie down and to get-up arrive.

Targum Yonasan: It means at night-time, close to (before) going to bed and in the morning close to (after) getting-up.