Adonoy Who is presently our God, etc. Otherwise it should say, “Listen, Yisroel! Adonoy is one.” Rather, the verse means: Listen, Yisroel! Now He is only [recognized as] our God, but the time will come, etc. In other words, all the idolaters will acknowledge that He is One in heaven and on earth, and in all four directions. And this is the Oneness that our sages derive from this verse, as Scripture says (Zechariah 14:9), “On that day Adonoy will be King...Adonoy will be One, etc.”

You are to obey His words because of your love [for Him], etc. [Re”m says:] I do not understand. For here Rashi explains, “You are to love — You are to obey His words (commands) because of your love [for Him], etc.” This apparently refers to all the mitzvos. And afterwards Rashi explains, “With all your soul — even if He were to take your soul.” This implies to give up one’s life rather than transgress [any mitzvah]. Yet in [Maseches] Sanhedrin (74a) it says that “With all your soul” means, “even if He were to take your soul.” And Rashi explains there: The verse, “You are to love Adonoy, your God,” means that you should not exchange Him for idolatry. Therefore it says “with all your soul,” meaning that your love for Him should be more dear to you than anything else. This implies that the verse is referring only to idolatry, but regarding other mitzvos one should rather transgress rather than give up his life! Re”m leaves this question unresolved. (See also the Kitzur Mizrachi and Gur Aryeh).

With your two inclinations. Rashi is answering the question: Why is the letter beis written twice in the word לבבך (your heart)? Rashi explains: With your two inclinations.

Another interpretation “with all your heart” — your heart should not be fragmented, etc. The first interpretation is problematic, for is the heart actually a person’s inclination that the verse could say [about the heart], “with your two inclinations”? Therefore Rashi says, “Another interpretation, etc.” Yet the second interpretation is problematic, for why does it say לבבך (with the letter beis written twice)? It should say instead לבך. Therefore, the first interpretation is also needed.

There are men whose wealth, etc. Otherwise, Scripture should write only one of them [either heart or soul], and we would derive the other from it. Why are both needed? Rather, there are men, etc. Both are stated so as not to leave room for the evil inclination. Likewise it is explained in Maseches Yuma 82a, and in Maseches Sanhedrin 74a (Maharan).

Another interpretation ... with what ever measure, etc. The first interpretation is problematic, for it should have said ממונך (your wealth). Therefore Rashi explains, “Another interpretation, etc.” Yet the second interpretation is problematic, for it should have said מדך (your measure). Therefore the first interpretation is also needed.

What is the form of love, etc. Otherwise, how is it possible to love something that one has never seen or comprehended? But by the means of these words (the commandments) being on your heart, through them you will recognize Hashem. For if the world were not created according to His will, then He would not have given us commandments. And because you will know that He is the Creator and He is the source of everything, you will love Him and desire to know Him.

Which no one takes seriously, etc. The term סופנה means, “importance.”

But rather like a newly given one which is read eagerly by all, etc. For this reason it is written, “today,” i.e., as if it was [first] said today. Otherwise, what is the meaning of “today”? Had not already forty years passed since it (and the entire Torah) was commanded to the Jewish People. Re”m writes likewise regarding the verse (7:11), “...today, to fulfill.”

[The word שננתם**] is an expression of sharpness, etc.** This is the same term as in, “Sharp (שנונים) arrows of the mighty (Tehillim 120:4).” But it is not from the term משנה (teach), otherwise it should say ולמדתם (teach them) [as we find in the second paragraph of the Shema (Re”m)].

[In this instance בניך**] refers to the disciples, etc.** If it actually means “sons,” then why is it necessary to say? For it is written previously (v. 2), “You and your son and your grandson,” but here it is written only, “your sons”! Rather, it must be referring to the disciples.

Your main discussions should be only about them, etc. Otherwise it should say ודברת אותם (speak them). Rather the word בם emphasizes to speak, “about them,” and not about other matters.

It is therefore stated, “When you sit at home and when you journey”, etc. It seems to me that Rashi should be explained as follows: One should not say that, “When you go to sleep and when you rise,” should be taken literally — meaning even at midday or midnight. For it is written, “When you sit at home and when you journey on the road, and when you go to sleep and when you rise.” If so, a person should recite the Shema all day and all night. And if this is so, then it should say, “You are to discuss them day and night.” Rather, the Torah speaks of the usual way of life, etc. And then [it follows that], “When you go to sleep and when you rise,” is an explanation of, “When you sit at home and when you journey on the road.” The verse should be understood as: “When you sit at home, etc.” And [exactly] when? “At the time of sleeping and arising,” which is morning and evening. (Kitzur Mizrachi).

It is due to the number of Scriptural sections [contained in them] that they are called totafos,etc. I.e., it is as if the word, “two,” is written twice. The word טט means “two.”

For טטin Coptic language means two. In the Coptic language when they wish to say, “two,” they say טט.

And פתin the African language means two. In the African language when they wish to say, “two,” they say פת. This is [a total of] four. In other words, four Scriptural sections are contained in each of the tefillin. See Tosefos in Sanhedrin (4b) for further elaboration.

Only one is necessary. Meaning that one doorway [with two doorposts] does not require two mezuzos. Rather, each entrance in the house needs [only] one. This [explanation of Rashi] disagrees with the opinion that says [even] a doorway that has only a doorpost on one side requires a mezuzah. (Menachos 34a).

From the place where you were slaves. The meaning of “from the house of slavery,” is, “from the place where you were slaves.” The verse does not mean [literally], “from the house of slaves,” for the Jewish People were not enslaved to slaves.

If you possess all these qualities, etc. The meaning is not [as inferred by the simple reading of the text] that it is it a mitzvahto swear, as in “Fear Adonoy,” and, “serve Him,” where each is a separate mitzvah. Rather, if you possess all these qualities, etc. otherwise you should not swear. And if so, then the prefix vov of ובשמו is extra, and the word אם (if) should be added before, “[You] fear Adonoy.” (Re”m).