## Berakhot Daf 13a

###### Berakhot 13a:1
[Berakhot 13a:1](https://torahapp.org/share/book/Berakhot/r/13a:1)

לֹא שֶׁיֵּעָקֵר ״יַעֲקֹב״ מִמְּקוֹמוֹ, אֶלָּא ״יִשְׂרָאֵל״ עִיקָּר וְ״יַעֲקֹב״ טָפֵל לוֹ. וְכֵן הוּא אוֹמֵר ״אַל תִּזְכְּרוּ רִאשֹׁנוֹת וְקַדְמֹנִיּוֹת אַל תִּתְבֹּנָנוּ״: אַל תִּזְכְּרוּ רִאשֹׁנוֹת״ — זֶה שִׁעְבּוּד מַלְכֻיוֹת, ״וְקַדְמֹנִיּוֹת אַל תִּתְבֹּנָנוּ״ — זוֹ יְצִיאַת מִצְרַיִם.

**Tractate Berakot by A. Cohen, Cambridge University Press, 1921:**
**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.


###### Berakhot 13a:2
[Berakhot 13a:2](https://torahapp.org/share/book/Berakhot/r/13a:2)

״הִנְנִי עֹשֶׂה חֲדָשָׁה עַתָּה תִצְמָח״, תָּנֵי רַב יוֹסֵף: זוֹ מִלְחֶמֶת גּוֹג וּמָגוֹג.

**Tractate Berakot by A. Cohen, Cambridge University Press, 1921:**
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.


###### Berakhot 13a:3
[Berakhot 13a:3](https://torahapp.org/share/book/Berakhot/r/13a:3)

מָשָׁל לְמָה הַדָּבָר דּוֹמֶה — לְאָדָם שֶׁהָיָה מְהַלֵּךְ בַּדֶּרֶךְ וּפָגַע בּוֹ זְאֵב וְנִיצַּל מִמֶּנּוּ, וְהָיָה מְסַפֵּר וְהוֹלֵךְ מַעֲשֵׂה זְאֵב. פָּגַע בּוֹ אֲרִי וְנִיצַּל מִמֶּנּוּ, וְהָיָה מְסַפֵּר וְהוֹלֵךְ מַעֲשֵׂה אֲרִי. פָּגַע בּוֹ נָחָשׁ וְנִיצַּל מִמֶּנּוּ, שָׁכַח מַעֲשֵׂה שְׁנֵיהֶם, וְהָיָה מְסַפֵּר וְהוֹלֵךְ מַעֲשֵׂה נָחָשׁ. אַף כָּךְ יִשְׂרָאֵל — צָרוֹת אַחֲרוֹנוֹת מְשַׁכְּחוֹת אֶת הָרִאשׁוֹנוֹת.

**Tractate Berakot by A. Cohen, Cambridge University Press, 1921:**
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.**


###### Berakhot 13a:4
[Berakhot 13a:4](https://torahapp.org/share/book/Berakhot/r/13a:4)

״אַבְרָם הוּא אַבְרָהָם״:

**Tractate Berakot by A. Cohen, Cambridge University Press, 1921:**
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).


###### Berakhot 13a:5
[Berakhot 13a:5](https://torahapp.org/share/book/Berakhot/r/13a:5)

בַּתְּחִלָּה נַעֲשָׂה אָב לַאֲרָם, וּלְבַסּוֹף נַעֲשָׂה אָב לְכָל הָעוֹלָם כּוּלּוֹ.

**Tractate Berakot by A. Cohen, Cambridge University Press, 1921:**
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).


###### Berakhot 13a:6
[Berakhot 13a:6](https://torahapp.org/share/book/Berakhot/r/13a:6)

״שָׂרַי הִיא שָׂרָה״.

**Tractate Berakot by A. Cohen, Cambridge University Press, 1921:**
Similarly, what is the meaning of changing Sarai’s name to Sarah? The same concept applies to Sarai as to Abram: **Sarai is Sarah.”**


###### Berakhot 13a:7
[Berakhot 13a:7](https://torahapp.org/share/book/Berakhot/r/13a:7)

בַּתְּחִלָּה נַעֲשֵׂית שָׂרַי לְאוּמָּתָהּ, וּלְבַסּוֹף נַעֲשֵׂית שָׂרָה לְכָל הָעוֹלָם כּוּלּוֹ.

**Tractate Berakot by A. Cohen, Cambridge University Press, 1921:**
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.**


###### Berakhot 13a:8
[Berakhot 13a:8](https://torahapp.org/share/book/Berakhot/r/13a:8)

תָּנֵי בַּר קַפָּרָא: כָּל הַקּוֹרֵא לְאַבְרָהָם ״אַבְרָם״ — עוֹבֵר בַּעֲשֵׂה. שֶׁנֶּאֱמַר: ״וְהָיָה שִׁמְךָ אַבְרָהָם״. רַבִּי אֱלִיעֶזֶר אוֹמֵר: עוֹבֵר בְּלָאו, שֶׁנֶּאֱמַר: ״וְלֹא יִקָּרֵא עוֹד [אֶת] שִׁמְךָ אַבְרָם״.

**Tractate Berakot by A. Cohen, Cambridge University Press, 1921:**
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).


###### Berakhot 13a:9
[Berakhot 13a:9](https://torahapp.org/share/book/Berakhot/r/13a:9)

אֶלָּא מֵעַתָּה הַקּוֹרֵא לְשָׂרָה ״שָׂרַי״ הָכִי נָמֵי?

**Tractate Berakot by A. Cohen, Cambridge University Press, 1921:**
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.


###### Berakhot 13a:10
[Berakhot 13a:10](https://torahapp.org/share/book/Berakhot/r/13a:10)

הָתָם, קוּדְשָׁא בְּרִיךְ הוּא אָמַר לְאַבְרָהָם: ״שָׂרַי אִשְׁתְּךָ לֹא תִקְרָא אֶת שְׁמָהּ שָׂרָי כִּי שָׂרָה שְׁמָהּ״.

**Tractate Berakot by A. Cohen, Cambridge University Press, 1921:**
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.”


###### Berakhot 13a:11
[Berakhot 13a:11](https://torahapp.org/share/book/Berakhot/r/13a:11)

אֶלָּא מֵעַתָּה הַקּוֹרֵא לְיַעֲקֹב ״יַעֲקֹב״ הָכִי נָמֵי?!

**Tractate Berakot by A. Cohen, Cambridge University Press, 1921:**
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.


###### Berakhot 13a:12
[Berakhot 13a:12](https://torahapp.org/share/book/Berakhot/r/13a:12)

שָׁאנֵי הָתָם דַּהֲדַר אַהְדְּרֵיהּ קְרָא, דִּכְתִיב: ״וַיֹּאמֶר אֱלֹהִים לְיִשְׂרָאֵל בְּמַרְאוֹת הַלַּיְלָה וַיֹּאמֶר יַעֲקֹב יַעֲקֹב״.

**Tractate Berakot by A. Cohen, Cambridge University Press, 1921:**
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).


###### Berakhot 13a:13
[Berakhot 13a:13](https://torahapp.org/share/book/Berakhot/r/13a:13)

מֵתִיב רַבִּי יוֹסֵי בַּר אָבִין, וְאִיתֵּימָא רַבִּי יוֹסֵי בַּר זְבִידָא: ״אַתָּה הוּא ה׳ הָאֱלֹהִים אֲשֶׁר בָּחַרְתָּ בְּאַבְרָם״!

**Tractate Berakot by A. Cohen, Cambridge University Press, 1921:**
**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.


###### Berakhot 13a:14
[Berakhot 13a:14](https://torahapp.org/share/book/Berakhot/r/13a:14)

אָמַר לֵיהּ הָתָם נָבִיא הוּא דְּקָא מְסַדַּר לְשִׁבְחֵיהּ דְּרַחֲמָנָא מַאי דַּהֲוָה מֵעִיקָּרָא.

**Tractate Berakot by A. Cohen, Cambridge University Press, 1921:**
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).


###### Berakhot 13a:15
[Berakhot 13a:15](https://torahapp.org/share/book/Berakhot/r/13a:15)

**הדרן עלך מאימתי**

**Tractate Berakot by A. Cohen, Cambridge University Press, 1921:**
May we return to thee : From what time.


###### Berakhot 13a:16
[Berakhot 13a:16](https://torahapp.org/share/book/Berakhot/r/13a:16)

מַתְנִי׳ **הָיָה קוֹרֵא** בַּתּוֹרָה וְהִגִּיעַ זְמַן הַמִּקְרָא, אִם כִּוֵּון לִבּוֹ — יָצָא.

**Tractate Berakot by A. Cohen, Cambridge University Press, 1921:**
**MISHNA:** 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 *Shema* **arrived, 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).


###### Berakhot 13a:17
[Berakhot 13a:17](https://torahapp.org/share/book/Berakhot/r/13a:17)

בַּפְּרָקִים, שׁוֹאֵל מִפְּנֵי הַכָּבוֹד וּמֵשִׁיב. וּבְאֶמְצַע, שׁוֹאֵל מִפְּנֵי הַיִּרְאָה וּמֵשִׁיב, דִּבְרֵי רַבִּי מֵאִיר.

**Tractate Berakot by A. Cohen, Cambridge University Press, 1921:**
*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.**


###### Berakhot 13a:18
[Berakhot 13a:18](https://torahapp.org/share/book/Berakhot/r/13a:18)

רַבִּי יְהוּדָה אוֹמֵר: בָּאֶמְצַע, שׁוֹאֵל מִפְּנֵי הַיִּרְאָה וּמֵשִׁיב מִפְּנֵי הַכָּבוֹד. וּבַפְּרָקִים, שׁוֹאֵל מִפְּנֵי הַכָּבוֹד וּמֵשִׁיב שָׁלוֹם לְכָל אָדָם.

**Tractate Berakot by A. Cohen, Cambridge University Press, 1921:**
**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.


###### Berakhot 13a:19
[Berakhot 13a:19](https://torahapp.org/share/book/Berakhot/r/13a:19)

אֵלּוּ הֵן בֵּין הַפְּרָקִים: בֵּין בְּרָכָה רִאשׁוֹנָה לַשְּׁנִיָּה, בֵּין שְׁנִיָּה לִ״שְׁמַע״, בֵּין ״שְׁמַע״ לִ״וְהָיָה אִם שָׁמוֹעַ״, בֵּין ״וְהָיָה אִם שָׁמוֹעַ״ לְ״וַיֹּאמֶר״, בֵּין ״וַיֹּאמֶר״ לֶ״אֱמֶת וְיַצִּיב״.

**Tractate Berakot by A. Cohen, Cambridge University Press, 1921:**
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*.


###### Berakhot 13a:20
[Berakhot 13a:20](https://torahapp.org/share/book/Berakhot/r/13a:20)

רַבִּי יְהוּדָה אוֹמֵר: בֵּין ״וַיֹּאמֶר״ לֶ״אֱמֶת וְיַצִּיב״ — לֹא יַפְסִיק.

**Tractate Berakot by A. Cohen, Cambridge University Press, 1921:**
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.


###### Berakhot 13a:21
[Berakhot 13a:21](https://torahapp.org/share/book/Berakhot/r/13a:21)

אָמַר רַבִּי יְהוֹשֻׁעַ בֶּן קָרְחָה: לָמָּה קָדְמָה פָּרָשַׁת ״שְׁמַע״ לְ״וְהָיָה אִם שָׁמוֹעַ״ — כְּדֵי שֶׁיְּקַבֵּל עָלָיו עוֹל מַלְכוּת שָׁמַיִם תְּחִלָּה, וְאַחַר כָּךְ מְקַבֵּל עָלָיו עוֹל מִצְוֹת. ״וְהָיָה אִם שָׁמוֹעַ״ לְ״וַיֹּאמֶר״ — שֶׁ״וְהָיָה אִם שָׁמוֹעַ״ נוֹהֵג בֵּין בַּיּוֹם וּבֵין בַּלַּיְלָה, ״וַיֹּאמֶר״ אֵינוֹ נוֹהֵג אֶלָּא בַּיּוֹם בִּלְבַד.

**Tractate Berakot by A. Cohen, Cambridge University Press, 1921:**
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.**


###### Berakhot 13a:22
[Berakhot 13a:22](https://torahapp.org/share/book/Berakhot/r/13a:22)

**גְּמָ׳** שְׁמַע מִינַּהּ מִצְוֹת צְרִיכוֹת כַּוָּונָה.

**Tractate Berakot by A. Cohen, Cambridge University Press, 1921:**
**GEMARA:** 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.


###### Berakhot 13a:23
[Berakhot 13a:23](https://torahapp.org/share/book/Berakhot/r/13a:23)

מַאי ״אִם כִּוֵּון לִבּוֹ״ — לִקְרוֹת. לִקְרוֹת?! וְהָא קָא קָרֵי!

**Tractate Berakot by A. Cohen, Cambridge University Press, 1921:**
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.


###### Berakhot 13a:24
[Berakhot 13a:24](https://torahapp.org/share/book/Berakhot/r/13a:24)

בְּקוֹרֵא לְהַגִּיהַּ.

**Tractate Berakot by A. Cohen, Cambridge University Press, 1921:**
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.


###### Berakhot 13a:25
[Berakhot 13a:25](https://torahapp.org/share/book/Berakhot/r/13a:25)

תָּנוּ רַבָּנַן: קְרִיאַת שְׁמַע כִּכְתָבָהּ, דִּבְרֵי רַבִּי. וַחֲכָמִים אוֹמְרִים: בְּכָל לָשׁוֹן.

**Tractate Berakot by A. Cohen, Cambridge University Press, 1921:**
**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.**


###### Berakhot 13a:26
[Berakhot 13a:26](https://torahapp.org/share/book/Berakhot/r/13a:26)

מַאי טַעְמָא דְּרַבִּי? אָמַר קְרָא ״וְהָיוּ״ בַּהֲוָיָיתָן יְהוּ.

**Tractate Berakot by A. Cohen, Cambridge University Press, 1921:**
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.


###### Berakhot 13a:27
[Berakhot 13a:27](https://torahapp.org/share/book/Berakhot/r/13a:27)

וְרַבָּנַן, מַאי טַעְמַיְיהוּ? אָמַר קְרָא: ״שְׁמַע״ — בְּכָל לָשׁוֹן שֶׁאַתָּה שׁוֹמֵעַ.

**Tractate Berakot by A. Cohen, Cambridge University Press, 1921:**
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 *Shema* **in any language that you** can **hear** and understand.


###### Berakhot 13a:28
[Berakhot 13a:28](https://torahapp.org/share/book/Berakhot/r/13a:28)

וּלְרַבִּי נָמֵי, הָא כְּתִיב ״שְׁמַע״! הַהוּא מִבְּעֵי לֵיהּ: הַשְׁמַע לְאָזְנֶיךָ מַה שֶּׁאַתָּה מוֹצִיא מִפִּיךָ.

**Tractate Berakot by A. Cohen, Cambridge University Press, 1921:**
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.


###### Berakhot 13a:29
[Berakhot 13a:29](https://torahapp.org/share/book/Berakhot/r/13a:29)

וְרַבָּנַן? סָבְרִי לַהּ כְּמַאן דְּאָמַר לֹא הִשְׁמִיעַ לְאָזְנוֹ — יָצָא.

**Tractate Berakot by A. Cohen, Cambridge University Press, 1921:**
**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 recited** *Shema* in a manner **inaudible to his** own **ears, fulfilled** his obligation.


###### Berakhot 13a:30
[Berakhot 13a:30](https://torahapp.org/share/book/Berakhot/r/13a:30)

וּלְרַבָּנַן נָמֵי הָא כְּתִיב ״וְהָיוּ״? הַהוּא מִבְּעֵי לְהוּ שֶׁלֹּא יִקְרָא לְמַפְרֵעַ.

**Tractate Berakot by A. Cohen, Cambridge University Press, 1921:**
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 recite** *Shema* **out of order.** One may not begin reciting *Shema* from the end, but only in the order in which it is written.


###### Berakhot 13a:31
[Berakhot 13a:31](https://torahapp.org/share/book/Berakhot/r/13a:31)

וְרַבִּי, שֶׁלֹּא יִקְרָא לְמַפְרֵעַ מְנָא לֵיהּ? נָפְקָא לֵיהּ מִ״דְּבָרִים״ ״הַדְּבָרִים״. וְרַבָּנַן, ״דְּבָרִים״ ״הַדְּבָרִים״ — לָא דָּרְשִׁי.

**Tractate Berakot by A. Cohen, Cambridge University Press, 1921:**
**And from where does Rabbi** Yehuda HaNasi derive the *halakha* **that one may not recite** *Shema* **out 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.


###### Berakhot 13a:32
[Berakhot 13a:32](https://torahapp.org/share/book/Berakhot/r/13a:32)

לְמֵימְרָא דְּסָבַר רַבִּי דְּכָל הַתּוֹרָה כּוּלָּהּ בְּכָל לָשׁוֹן נֶאֶמְרָה. דְּאִי סָלְקָא דַּעְתָּךְ בִּלְשׁוֹן הַקּוֹדֶשׁ נֶאֶמְרָה, ״וְהָיוּ״ דִּכְתַב רַחֲמָנָא לְמָה לִי?

**Tractate Berakot by A. Cohen, Cambridge University Press, 1921:**
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.


###### Berakhot 13a:33
[Berakhot 13a:33](https://torahapp.org/share/book/Berakhot/r/13a:33)

אִיצְטְרִיךְ מִשּׁוּם דִּכְתִיב ״שְׁמַע״.

**Tractate Berakot by A. Cohen, Cambridge University Press, 1921:**
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.


###### Berakhot 13a:34
[Berakhot 13a:34](https://torahapp.org/share/book/Berakhot/r/13a:34)

לְמֵימְרָא דְּסָבְרִי רַבָּנַן דְּכָל הַתּוֹרָה כּוּלָּהּ בִּלְשׁוֹן הַקּוֹדֶשׁ נֶאֶמְרָה. דְּאִי סָלְקָא דַּעְתָּךְ בְּכָל לָשׁוֹן נֶאֶמְרָה, ״שְׁמַע״ דִּכְתַב רַחֲמָנָא לְמָה לִי?!

**Tractate Berakot by A. Cohen, Cambridge University Press, 1921:**
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.


###### Berakhot 13a:35
[Berakhot 13a:35](https://torahapp.org/share/book/Berakhot/r/13a:35)

אִיצְטְרִיךְ מִשּׁוּם דִּכְתִיב ״וְהָיוּ״.

**Tractate Berakot by A. Cohen, Cambridge University Press, 1921:**
The Gemara rejects this: *Shema* **is 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.


###### Berakhot 13a:36
[Berakhot 13a:36](https://torahapp.org/share/book/Berakhot/r/13a:36)

תָּנוּ רַבָּנַן: ״וְהָיוּ״ שֶׁלֹּא יִקְרָא לְמַפְרֵעַ. ״הַדְּבָרִים … עַל לְבָבֶךָ״ — יָכוֹל תְּהֵא כָּל הַפָּרָשָׁה צְרִיכָה כַּוָּונָה? — תַּלְמוּד לוֹמַר ״הָאֵלֶּה״. עַד כָּאן צְרִיכָה כַּוָּונָה, מִכָּאן וְאֵילָךְ אֵין צְרִיכָה כַּוָּונָה. דִּבְרֵי רַבִּי אֱלִיעֶזֶר.

**Tractate Berakot by A. Cohen, Cambridge University Press, 1921:**
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 recite** *Shema* **out 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.**


###### Berakhot 13a:37
[Berakhot 13a:37](https://torahapp.org/share/book/Berakhot/r/13a:37)

אָמַר לוֹ רַבִּי עֲקִיבָא: הֲרֵי הוּא אוֹמֵר:

**Tractate Berakot by A. Cohen, Cambridge University Press, 1921:**
**Rabbi Akiva said to him: But** the verse **states:**