Talmud zu Dewarim 6:4

The [sections of the] head-tefillah are written on four separate scrolls²⁷lit. ‘sections’. [beginning with] Sanctify unto Me;²⁸Ex. 13, 1-10. And it shall be when the Lord shall bring thee;²⁹ibid. 11-16. Hear;³⁰Deut. 6, 4-9. And it shall come to pass, if ye shall hearken.³¹ibid. XI, 13-21. So also with the hand-tefillah, except that [all the four sections] are written in one scroll.³²lit. ‘he makes one section’. If one wrote them in four separate scrolls [the tefillah] is fit for religious use. R. Judah says: They should be sewn together and put into one capsule.³³Unlike the head-tefillah, which consists of four compartments joined together to form one capsule. R. Judah, however, admits that if two tefillin³⁴lit. ‘both of them’. were [like] the head-tefillah, one may wrap one of them in a piece of leather and so convert it into a hand-tefillah.

⁹⁷The following is a series of homilies on Eccl. 12:11, without direct connection with the theme of the Chapter; cf Note 96. Parallels are found in Pesiqta rabbati 3 (ed. Ish-Shalom 7b–8a); Midrash Qohelet 12:11–12; Lev. rabba 129(6), Num. rabba 13:11–13).They were given from one shepherd. The Holy One¹¹⁶One has to add, “praise to him.” said, if you heard something¹¹⁷An explanation of a topic in the Torah. from the most insignificant one of Israel and it gave you satisfaction, it should not be in your eyes as if you heard it from an insignificant one but from an important one; and not as if you heard it from an important one but from a Sage; and not as if you heard it from a Sage but from a prophet; and not as if you heard it from a prophet but from a shepherd (and shepherd only means Moses, as it is said¹¹⁸Is. 63:11.: He remembered the days of old, Moses with his people; where is He Who brought them up from the Sea with his people’s shepherd; where is He Who gave His Holy Spirit in its midst); not as if you heard it from a shepherd but from Divinity. They were given from one shepherd, but “One” is only the Holy One, praise to Him, as it is said¹¹⁹Deut. 6:4.: Hear, o Israel, the Eternal is our God, the Eternal is One.

MISHNAH: Leather to make an amulet, split leather⁸Greek δίσχιστος, “the thinner, inner part of split leather, in contrast to the thicker outer part קלף” (I. Löw). to write a mezuzzah on, parchment⁹This is the modern meaning (at least since Geonic times) of the word. Originally it denoted leather made of hide of which the hairy side was peeled off (קוֹלֵף). to write on it the smallest paragraph of phylacteries, which is Shemaˋ Israel¹⁰Deut. 6:4–9., ink sufficient to write two letters with, kohl to apply to one eye¹¹As make-up., asphalt and sulphur to fix a hole, wax to close a small hole.

Slaves from where? (Deut. 6:4): “Hear, o Israel, the Eternal, our Power, the Eternal is unique.” He who has only one Lord, this excludes the slave who has another lord¹³⁸As explained in the preceding paragraph, the Yerushalmi does not refer to the obligation of reciting Shema‘ as an obligation to be performed at stated times; therefore, a separate argument is necessary to free from the obligation slaves who accepted Judaism..

“Parchment to write on it the smallest paragraph of phylacteries, which is Shemaˋ Israel¹⁰Deut. 6:4–9.,” that is, if he peels off the outer layer⁹This is the modern meaning (at least since Geonic times) of the word. Originally it denoted leather made of hide of which the hairy side was peeled off (קוֹלֵף).. But split leather⁸Greek δίσχιστος, “the thinner, inner part of split leather, in contrast to the thicker outer part קלף” (I. Löw). to write both paragraphs of a mezuzzah on it⁸⁹Babli 79b..

When one is writing the Tetragrammaton, one may not respond even if the king greets him;²⁰All one’s attention must be concentrated on the writing of the divine name. but if one was about to write two or three divine names successively²¹e.g. The Lord, the Lord, God (Ex. 34, 6) or Deut. 6, 4. one may pause between them and respond.

MISHNAH: And he reads from the beginning of “These are the words²²⁸Deut. 1,1.” to Šema‘,Šema‘²²⁹Deut. 6:4–9., “And it shall be if you listen,²³⁰Deut. 11:13–21.” “tithing you shall tithe,²³¹Deut. 14:22–27.” “when you will have finished tithing,²³²Deut. 26:12–15.” blessings and curses²³³Deut. 28. [and the paragraph of the king]²³⁴Deut. 17:8–20., until he finishes the entire paragraph. The benedictions which the High Priest recites, the king recites, except that he substitutes “for the holidays of pilgrimage²³⁵The last paragraph of the middle benediction of the Amidah for holidays.” instead of “forgiving of sins”.

How did they bundle the šemaˋ? Rebbi Aḥa said, Rebbi Zeˋira said, Rebbi La said:¹⁶⁶The discussion is about the formulation of a text close to Tosephta 3:19; cf. Babli 56a. The sequence of three “said” is Babli style. Hear, o Israel, the Eternal, our God, the Eternal is One¹⁶⁷Deut. 6:4., only they did not stop between words, the words of Rebbi Meïr. Rebbi Jehudah said, they did stop but they did not say “Praised be the Name of the Glory of His Kingdom for ever and ever.¹⁶⁸The customary insert between the recitation of v. 4 and vv. 5–9.” Rebbi Yose said, Rebbi Zeˋira, Rebbi La said: Hear, o Israel, the Eternal, etc., only they did not stop between One and “Praised”, the words of Rebbi Meïr. Rebbi Jehudah said, they did stop but they did not say “Praised be the Name of the Glory of His Kingdom for ever and ever.”

Shema‘ Yisra’el¹⁵Deut. 6, 4, Hear, O Israel. must be written at the beginning of a line, and all its letters are to be enlarged,¹⁶According to the Masorah only the ‘ayin of Shema‘ is enlarged. while ’eḥad¹⁷ibid., one. must come at the end of [the same] line.¹⁸The final letter of the word is also enlarged according to the Masorah.