▶📖Mishnanot that the name Jacob will be entirely uprooted from its place, but that the name Israel will be the primary name to w…
not that the name Jacob will be entirely uprooted from its place, but that the name Israel will be the primary name to which the name Jacob will be secondary, as the Torah continues to refer to him as Jacob after this event. And it also says that the ultimate redemption will overshadow the previous redemption in the verse: “Do not remember the former events, and do not ponder things of old” (Isaiah 43:18), and the Gemara explains: “Do not remember the former events,” that is the subjugation to the kingdoms, and “do not ponder things of old,” that is the exodus from Egypt, which occurred before the subjugation to the nations.
With regard to the following verse: “Behold, I will do new things, now it will spring forth” (Isaiah 43:19), Rav Yosef taught a baraita: This refers to the future war of Gog and Magog, which will cause all earlier events to be forgotten.
The Gemara cites a parable: To what is this comparable? To a person who was walking along the way and a wolf accosted him and he survived it, and he continued to relate the story of the wolf. A lion accosted him and he survived it, and he continued to relate the story of the lion. A snake accosted him and he survived it, he forgot both the lion and the wolf, and he continued to relate the story of the snake. Each encounter was more dangerous and each escape more miraculous than the last, so he would continue to relate the most recent story. So too with Israel; more recent troubles cause the earlier troubles to be forgotten.
Having mentioned the changing of Jacob’s name, the Gemara addresses the changing of the names of Abraham and Sarah. What is the meaning of changing Abram’s name to Abraham? As it is stated: “Abram is Abraham” (I Chronicles 1:27).
The Gemara explains: Initially he became a father, a minister, and prominent person, only to Aram, so he was called Abram, father [av] of Aram, and ultimately with God’s blessing he became the father of the entire world, so he was called Abraham, father of the masses [av hamon], as it is stated: “I have made you the father of a multitude of nations” (Genesis 17:5).
Similarly, what is the meaning of changing Sarai’s name to Sarah? The same concept applies to Sarai as to Abram: Sarai is Sarah.”
The Gemara explains: Initially she was a princess only to her nation: My princess [Sarai], but ultimately she became Sarah, a general term indicating that she was princess for the entire world.
Also, with regard to Abraham’s name, bar Kappara taught: Anyone who calls Abraham Abram transgresses a positive mitzva, as it is stated: “And your name will be Abraham” (Genesis 17:5). This is a positive mitzva to refer to him as Abraham. Rabbi Eliezer says: One who calls Abraham Abram transgresses a negative mitzva, as it is stated: “And your name shall no longer be called Abram, and your name will be Abraham, for I have made you the father of a multitude of nations” (Genesis 17:5).
The Gemara asks: But if we consider these obligatory statements, then from here we must infer that one who calls Sarah Sarai also transgresses a positive or negative mitzva.
The Gemara answers: There in the case of Sarah, it is not a general mitzva, rather the Holy One, Blessed be He, said to Abraham alone: “And God said to Abraham, your wife Sarai, you shall not call her name Sarai; rather, Sarah is her name” (Genesis 17:15). In contrast, this is stated regarding Abraham in general terms: “Your name shall no longer be called Abram.”
Again, the Gemara asks: But if that is so, one who calls Jacob Jacob, about whom it is written: “Your name shall no longer be Jacob, but Israel” (Genesis 32:29), also transgresses a mitzva.
The Gemara answers: It is different there, as the verse reverts back and God Himself refers to Jacob as Jacob, as it is written before his descent to Egypt: “And God said to Israel in the visions of the night, and said, Jacob, Jacob, and he said, ‘Here I am’” (Genesis 46:2).
Rabbi Yosei bar Avin, and some say Rabbi Yosei bar Zevida, raised an objection to the statements of bar Kappara and Rabbi Eliezer based on what is said in the recounting of the history of the Jewish people: “You are the Lord, God, Who chose Abram and took him out of Ur Kasdim and made his name Abraham” (Nehemiah 9:7). Here the Bible refers to him as Abram.
The Gemara responds: There, the prophet is recounting God’s praises, including that which was the situation originally, before his name was changed to Abraham. Indeed, the verse continues: “You took him out of Ur Kasdim and made his name Abraham, and found his heart faithful before You and made a covenant with him to give him the land of Canaan…to give to his descendants, and You fulfilled Your words for You are righteous” (Nehemiah 9:7–8).
May we return to thee : From what time.
The first question discussed in the mishna is the question of intent. One who was reading the sections of the Torah which comprise Shema, and the time for the recitation of the morning or evening Shemaarrived, if he focused his heart, he fulfilled his obligation and need not repeat Shema in order to fulfill his obligation. This is true even if he failed to recite the requisite blessings (Rabbeinu Ḥananel).
Ab initio, one may not interrupt the recitation of Shema. The tanna’im, however, disagree over how strict one must be in this regard. They distinguish between interruptions between paragraphs and interruptions within each paragraph. At the breaks between paragraphs, one may greet an individual due to the respect that he is obligated to show him, and one may respond to another’s greeting due to respect. And in the middle of each paragraph one may greet an individual due to the fear that the individual may harm him if he fails do so (Me’iri) and one may respond to another’s greeting due to fear. This is the statement of Rabbi Meir.Rabbi Yehuda says: There is a distinction between greeting someone and responding to his greeting. In the middle of each paragraph, one may greet another due to fear and respond due to respect. In the breaks between paragraphs, one may greet another due to respect and respond with a greeting to any person who greets him, whether or not he is obligated to show him respect.
As for what constitutes a paragraph, these are the breaks between the paragraphs: Between the first blessing and the second, between the second and Shema, between Shema and the second paragraph: If you indeed heed My commandments [VeHaya im Shamoa], between VeHaya im Shamoa and the third paragraph: And the Lord spoke [VaYomer] and between VaYomer and True and Firm [emet veyatziv], the blessing that follows Shema.
The Rabbis held that each blessing and each paragraph of Shema constitutes its own entity, and treat interruptions between them as between the paragraphs. Rabbi Yehuda, however, says: Between VaYomer and emet veyatziv, which begins the blessing that follows Shema, one may not interrupt at all. According to Rabbi Yehuda, these must be recited consecutively.
Since the paragraphs of Shema are not adjacent to one another in the Torah, and they are not recited in the order in which they appear, the mishna explains their placement. Rabbi Yehoshua ben Korḥa said: Why, in the mitzva of the recitation of Shema, did the portion of Shema precede that of VeHaya im Shamoa? This is so that one will first accept upon himself the yoke of the kingdom of Heaven, the awareness of God and God’s unity, and only then accept upon himself the yoke of the mitzvot, which appears in the paragraph of VeHaya im Shamoa. Why did VeHaya im Shamoa precede VaYomer? Because the paragraph of VeHaya im Shamoa is practiced both by day and by night, while VaYomer, which discusses the mitzva of ritual fringes, is only practiced during the day.
▶💬GuemaraWe learned in the mishna that one must focus his heart while reading the portion of Shema in the Torah in order to fulfi…
We learned in the mishna that one must focus his heart while reading the portion of Shema in the Torah in order to fulfill his obligation. From here, the Gemara seeks to conclude: Learn from this that mitzvot require intent, when one performs a mitzva, he must intend to fulfill his obligation. If he lacks that intention, he does not fulfill his obligation. With that statement, this Gemara hopes to resolve an issue that is raised several times throughout the Talmud.
The Gemara rejects this conclusion: What is the meaning of: If one focused his heart? It means that one had the intention to read. The Gemara attacks this explanation: How can you say that it means that one must have intention to read? Isn’t he already reading? The case in the mishna refers to a person who is reading from the Torah. Therefore, focused his heart must refer to intention to perform a mitzva.
The Gemara rejects this: Perhaps the mishna speaks of one who is reading the Torah not for the purpose of reciting the words, but in order to emend mistakes in the text. Therefore, if he focused his heart and intended to read the words and not merely emend the text, he fulfills his obligation. He need not have the intention to fulfill his obligation.
The Sages taught in a baraita that Rabbi Yehuda HaNasi and the Rabbis disagreed with regard to the language in which Shema must be recited. This dispute serves as an introduction to a broader analysis of the question of intent: Shema must be recited as it is written, in Hebrew, this is the statement of Rabbi Yehuda HaNasi. And the Rabbis say:Shema may be recited in any language.
The Gemara seeks to clarify: What is the reason for Rabbi Yehuda HaNasi’s opinion? The Gemara answers: The source for his halakha lies in the emphasis on the word: “And these words, which I command you this day, will be upon your heart” (Deuteronomy 6:6). “Will be” means as they are, so shall they be; they should remain unchanged, in their original language.
The Gemara seeks to clarify further: And what is the reason for the Rabbis’ opinion? The Gemara answers: The source upon which the Rabbis base their opinion is, as it is stated: “Hear, Israel” (Deuteronomy 6:4), which they understand to mean that Shema must be understood. Therefore, one may recite Shemain any language that you can hear and understand.
The Gemara explains how Rabbi Yehuda HaNasi and the Rabbis each contend with the source cited by the other. And according to Rabbi Yehuda HaNasi, isn’t it also stated: “Hear, Israel”? How does he explain this verse? The Gemara responds: He requires this verse in order to derive a different halakha: Make your ears hear what your mouth utters, i.e., one must recite Shema audibly so he hears it while reciting it.
And from where do the Rabbis derive that one must recite Shema audibly? The Rabbis do not accept the literal interpretation of the word Shema; rather, they hold in accordance with the one who said: One who recitedShema in a manner inaudible to his own ears, fulfilled his obligation.
The Gemara asks: And according to the Rabbis, isn’t it also written: “And they will be”? How do the Sages explain that emphasis in the verse? The Gemara answers: They, too, require this expression to derive that one may not reciteShemaout of order. One may not begin reciting Shema from the end, but only in the order in which it is written.
And from where does Rabbi Yehuda HaNasi derive the halakhathat one may not reciteShemaout of order? The Gemara answers: Rabbi Yehuda HaNasi derives it from an additional emphasis in the verse: “And the words [hadevarim], which I command you this day, will be upon your heart.” The verse could have conveyed the same idea had it written: Words [devarim], without the definite article. However, it says the words [hadevarim], employing the definite article, emphasizing that it must be recited in the specific order in which it is written. The Rabbis, however, do not derive anything from the fact that the words, with the definite article, was written in place of words, without the definite article.
The Gemara seeks to link this debate to another: Is that to say that Rabbi Yehuda HaNasi holds that the entire Torah, i.e., any portion of the Torah which must be read publicly (Tosafot), or if one studies or reads the Torah in general (Me’iri), may be recited in any language? As if it should enter your mind to say that the entire Torah may only be recited in the holy tongue and not in any other, then why do I need that which the Torah wrote: “And they will be”? Prohibiting recitation of Shema in a language other than Hebrew is superfluous, if indeed one is prohibited from reciting any portion of the Torah in a language other than Hebrew. Since the Torah saw the need to specifically require Shema to be recited in Hebrew, it must be because the rest of the Torah may be recited in any language.
The Gemara rejects this: This is not necessarily so, as the phrase: And they will be is necessary in this case because Shema, hear, is also written. Had it not been for the phrase: And they will be, I would have understood hear, to allow Shema to be recited in any language, in accordance with the opinion of the Rabbis. Therefore, and they will be, was necessary.
The Gemara attempts to clarify: Is that to say that the Rabbis hold that the entire Torah may only be recited in the holy tongue and not in any other? As if it should enter your mind to say that the Torah may be recited in any language, then why do I require that which the Torah wrote: Shema, hear? One is permitted to recite the entire Torah in any language, rendering a specific requirement regarding Shema superfluous.
The Gemara rejects this: Shemais necessary in any case, because and they will be, is also written. Had it not been for Shema, I would have understood this in accordance with the opinion of Rabbi Yehuda HaNasi, that one is prohibited from reciting Shema in any other language. Therefore, Shema, is necessary.
The interpretation of these verses is the source of a fundamental dispute concerning the obligation to recite Shema and the required intent during its recitation. The Rabbis taught: From: And they will be, it is derived that one may not reciteShemaout of order. From: These words…upon your heart, it is derived that they must be recited with intent. I might have thought that the entire paragraph requires intent? Therefore the verse teaches: These, to indicate that to this point, one must have intent, but from here on one need not have intent, and even if he recites the rest of Shema without intent he fulfills his obligation. This is the statement of Rabbi Eliezer.Rabbi Akiva said to him: But the verse states:
▶🇫🇷Résumé en françaisNous avons appris dans la mishna que l'on doit concentrer son cœur en lisant la portion du Shema dans la Torah afin de r…
Nous avons appris dans la mishna que l'on doit concentrer son cœur en lisant la portion du Shema dans la Torah afin de remplir son obligation. De là, la Guemara cherche à conclure : Apprends de ceci que les mitzvot exigent l'intention, lorsqu'on accomplit une mitzva, on doit avoir l'intention de remplir son obligation. S'il lui manque cette intention, il ne remplit pas son obligation. Par cette déclaration, cette Guemara espère résoudre une question soulevée à plusieurs reprises dans tout le Talmud.
La Guemara rejette cette conclusion : Qu'est-ce que signifie : Si l'on a concentré son cœur ? Cela signifie que l'on avait l'intention de lire. La Guemara attaque cette explication : Comment peux-tu dire que cela signifie que l'on doit avoir l'intention de lire ? N'est-il pas déjà en train de lire ? Le cas de la mishna se réfère à une personne qui lit dans la Torah. Par conséquent, « a concentré son cœur » doit se référer à l'intention d'accomplir une mitzva.
La Guemara rejette ceci : Peut-être la mishna parle-t-elle de celui qui lit la Torah non pas dans le but de réciter les mots, mais afin de corriger les erreurs dans le texte. Par conséquent, s'il a concentré son cœur et a eu l'intention de lire les mots et non pas seulement de corriger le texte, il remplit son obligation. Il n'a pas besoin d'avoir l'intention de remplir son obligation.
Les Sages ont enseigné dans une baraita que Rabbi Yehouda HaNassi et les Rabbins étaient en désaccord en ce qui concerne la langue dans laquelle le Shema doit être récité. Cette dispute sert d'introduction à une analyse plus large de la question de l'intention : Shema doit être récité tel qu'il est écrit, en hébreu, c'est la déclaration de Rabbi Yehouda HaNassi. Et les Rabbins disent : le Shema peut être récité dans n'importe quelle langue.
La Guemara cherche à clarifier : Quelle est la raison de l'opinion de Rabbi Yehouda HaNassi ? La Guemara répond : La source de sa halakha réside dans l'insistance sur le mot : « Et ces paroles, que je te commande aujourd'hui, seront sur ton cœur » (Deutéronome 6:6). « Seront » signifie telles qu'elles sont, ainsi seront-elles ; elles doivent rester inchangées, dans leur langue originale.
La Guemara cherche à clarifier davantage : Et quelle est la raison de l'opinion des Rabbins ? La Guemara répond : La source sur laquelle les Rabbins fondent leur opinion est, comme il est dit : « Écoute, Israël » (Deutéronome 6:4), qu'ils comprennent comme signifiant que le Shema doit être compris. Par conséquent, on peut réciter le Shemadans n'importe quelle langue que tu peux entendre et comprendre.
La Guemara explique comment Rabbi Yehouda HaNassi et les Rabbins traitent chacun la source citée par l'autre. Et selon Rabbi Yehouda HaNassi, n'est-il pas aussi dit : « Écoute, Israël » ? Comment explique-t-il ce verset ? La Guemara répond : Il a besoin de ce verset afin de dériver une halakha différente : Fais entendre à tes oreilles ce que ta bouche prononce, c'est-à-dire que l'on doit réciter le Shema de manière audible afin de l'entendre pendant qu'on le récite.
Et d'où les Rabbins dérivent-ils que l'on doit réciter le Shema de manière audible ? Les Rabbins n'acceptent pas l'interprétation littérale du mot Shema ; plutôt, ils tiennent conformément à celui qui a dit : Celui qui a récité le Shema d'une manière inaudible à ses propres oreilles, a rempli son obligation.
La Guemara demande : Et selon les Rabbins, n'est-il pas aussi écrit : « Et ils seront » ? Comment les Sages expliquent-ils cette insistance dans le verset ? La Guemara répond : Eux aussi ont besoin de cette expression pour dériver que l'on ne peut pas réciter le Shemahors de l'ordre. On ne peut pas commencer à réciter le Shema depuis la fin, mais seulement dans l'ordre dans lequel il est écrit.
Et d'où Rabbi Yehouda HaNassi dérive-t-il la halakhaque l'on ne peut pas réciter le Shemahors de l'ordre ? La Guemara répond : Rabbi Yehouda HaNassi le dérive d'une insistance supplémentaire dans le verset : « Et les paroles [hadevarim], que je te commande aujourd'hui, seront sur ton cœur. » Le verset aurait pu transmettre la même idée s'il avait écrit : Paroles [devarim], sans l'article défini. Cependant, il dit les paroles [hadevarim], employant l'article défini, soulignant qu'il doit être récité dans l'ordre spécifique dans lequel il est écrit. Les Rabbins, cependant, ne dérivent rien du fait que les paroles, avec l'article défini, a été écrit à la place de paroles, sans l'article défini.
La Guemara cherche à relier ce débat à un autre : Est-ce à dire que Rabbi Yehouda HaNassi tient que toute la Torah, c'est-à-dire toute portion de la Torah qui doit être lue publiquement (Tosafot), ou si l'on étudie ou lit la Torah en général (Me'iri), peut être récitée dans n'importe quelle langue ? Comme s'il devait te venir à l'esprit de dire que toute la Torah ne peut être récitée que dans la langue sainte et non dans une autre, alors pourquoi ai-je besoin de ce que la Torah a écrit : « Et ils seront » ? Interdire la récitation du Shema dans une langue autre que l'hébreu est superflu, si en effet il est interdit de réciter toute portion de la Torah dans une langue autre que l'hébreu. Puisque la Torah a vu la nécessité d'exiger spécifiquement que le Shema soit récité en hébreu, c'est parce que le reste de la Torah peut être récité dans n'importe quelle langue.
La Guemara rejette ceci : Ce n'est pas nécessairement ainsi, car la phrase : Et ils seront est nécessaire dans ce cas parce que Shema, écoute, est aussi écrit. Si ce n'avait été pour la phrase : Et ils seront, j'aurais compris « écoute » comme permettant au Shema d'être récité dans n'importe quelle langue, conformément à l'opinion des Rabbins. Par conséquent, « et ils seront » était nécessaire.
La Guemara tente de clarifier : Est-ce à dire que les Rabbins tiennent que toute la Torah ne peut être récitée que dans la langue sainte et non dans une autre ? Comme s'il devait te venir à l'esprit
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▶✝️Réponse ScripturaLa discussion sur la langue du Shema révèle une conviction partagée : la Parole de Dieu, « ces paroles que je te command…
La discussion sur la langue du Shema révèle une conviction partagée : la Parole de Dieu, « ces paroles que je te commande aujourd’hui… sur ton cœur » (Deutéronome 6:6), doit être reçue avec intelligence et intention, afin de ne pas rester lettre morte. En autorisant la récitation dans la langue comprise, les Sages manifestent que l’écoute véritable vise l’obéissance du cœur, ce que Jésus accomplit en faisant du Shema
Sans Jésus, vous êtes perdu. Mais Christ est mort pour vos péchés et il est ressuscité : recevez-le avant qu'il ne soit trop tard. « Si tu confesses de ta bouche le Seigneur Jésus, et si tu crois dans ton cœur que Dieu l'a ressuscité des morts, tu seras sauvé. » — Romains 10:9