Le Deutéronome 6:4 Passages liés

⁹¹The Amora. Who needs this? Rebbi Yose! Which [statement of] Rebbi Yose? What we had stated there: “He who did read the Shema‘ and did not make his ear hear did fulfill his obligation.” For whom do we need that? For Rebbi Yose! For which statement of Rebbi Yose? For that which we have stated: “He who recites the Shema‘ and does not make his ear hear has fulfilled his obligation, Rebbi Yose says that he has not fulfilled his obligation.” Rav Mattanah said: That formulation is Rebbi Yose’s. Rebbi Yose⁹¹The Amora. said: We could be of the opinion that the rabbis and Rebbi Yose disagree only about Shema‘ since there it is written: “hear!”, but not about any other obligations. Since Rav Mattanah said “that formulation is Rebbi Yose’s”, it is the same for all commandments of the Torah. What is the reason of Rebbi Yose? (Ex. 15:26) “Bend your ear to His commandments and keep all His basic laws”; your ears should hear what your mouth says.

HALAKHAH: “Everybody is qualified to read the Scroll except the deaf-and-dumb, the insane, and the underage.” ⁸³This paragraph appears also in Berakhot 2:4 (Notes 160–166,ב) and Terumot 1:2 (Notes 90–93,ת). The Mishnah in Berakhot states that in reading the Shema` one must hear what one says. The majority holds that this is a desideratum but not an absolute necessity. R. Yose the Tanna disagrees and therefore a person who is deaf but able to speak still cannot read the Shema`. Heave is the part of the harvest which is given to the Cohen as sanctum to be eaten in purity. The dedication must be a conscious act; therefore in Mishnah Terumot 1:1 the deaf-and-dumb person is excluded from those who may dedicate heave. Rav Mattanah said: That formulation is Rebbi Yose’s. Rebbi Yose said: We could be of the opinion that the rabbis and Rebbi Yose disagree only about Shema` since there it is written: hear!, but not about any other obligations. Since Rav Mattanah said “that formulation is Rebbi Yose’s”, it is the same for all obligations. What is the reason of Rebbi Yose? Bend your ear to His commandments⁸⁴Ex. 15:26., your ears should hear what your mouth says. Rav Ḥisda said: The deaf and dumb person is not mentioned, it is a formula⁸⁵In all legal matters depending on a conscious act, “insane, deaf-and-dumb, and underage” are excluded. The formula should have been modified here but, since the Mishnah was transmitted orally and could not be written down, was not modified, to ease memorization.. Rebbi Yose said: It is reasonable to think that Rav Ḥisda concedes that the statement from Terumot is from Rebbi Yose. Rabbi Ḥanania came in the name of Rav Ḥisda, this one is by Rebbi Yose. Rebbi Yose bar Rebbi Abun said: It must be said that that one is Rebbi Yose’s since we have stated the first five cases⁸⁶Mishnah Terumot 1:1: Five categories of people cannot consecrate heave and if they did it anyhow, their actions are null and void: the deaf-and-dumb, the insane, minors, one who is not the owner, and a non-Jew.” The sixth Mishnah then reads: Five categories of people should not consecrate heave (since a priori it requires the recitation of a benediction) but if they did it anyhow their actions are valid: the speechless, the drunk, the naked, the blind, those impure by emission of semen.” In between it is explained that חֵרֵשׁ means a deaf-and-dumb person who is not legally capable of acting but that the deaf who can talk belongs to the same category as the second group of five. and did not include it, because their heave is no heave. Then we have stated the five later ones and did not include it. So in the end you must say, that one is by Rebbi Yose⁸⁷Therefore, Mishnah Terumot 1:2, explaining that the deaf person who is able to speak can give heave, has to be formulated separately and could not be included in Terumot 1:6 since the first and sixths Mishnayot are Rebbi Yose’s who will object to the inclusion of the deaf person in the second group but not to that of the speechless..

Why does one read these two sections every day? Rebbi Simon says because they mention lying down and getting up. Rebbi Levi said, because the Ten Commandments are contained in them²⁰⁵Since Rebbi Levi depends heavily on the third section of Shema‘, he cannot agree that in the evening one should recite only two sections. In the Babli (Berakhot 12b), the third section of Shema‘ is singled out for its importance because five of the Ten Commandments are alluded to in it.. “I am the Eternal, your God.” - “Hear²⁰⁶As R. Shelomo ben Adrat (Rashba) points out, שמע can mean “hear, understand, or accept.”, o Israel, The Eternal, our God.” “You should not have any other gods before me.” - “The Eternal is One.” “Do not take the name of the Eternal, your God, in vain.” - “You must love the Eternal, your God.” He who loves the king will not swear in his name and lie. “Remember the Sabbath day to sanctify it.” - “So that you shall remember;” Rebbi said: that is the commandment of Sabbath which is as important as all other commandments of the Torah together, as it is written (Neh. 9:14): “You informed them about Your Sabbath, commandments, laws, and Torah you commanded them, …” to show that it is as important as the other commandments of the Torah²⁰⁷Since the Sabbath alone is given a parallel status to “Torah” in this verse.. “Honor your father and mother” - “So that your days and the days of your children should increase.²⁰⁸This promise is connected with honoring father and mother in the Ten Commandments of Deuteronomy.” “Do not murder” - “You will soon be lost.” He who kills will be killed. “Do not commit adultery” - “Do not stray after your hearts and after your eyes.” Rebbi Levi said: heart and eye are the two agents of sin. It is written (Prov. 23:26) “My son, give Me your heart; your eyes should watch My ways.” The Holy One, Praise to Him, says: If you give me your heart and eyes I know that you are mine²⁰⁹The connection seems to be from the following verse: “Because a dark ditch is the harlot and a source of trouble the strange woman.”. “Do not steal” - “You shall harvest your grain,” not your neighbor’s grain²¹⁰This contradicts the opinion of the Babli, Sanhedrin 86a, that the Ten commandments forbid kidknapping, a capital crime like murder and adultery. The Babli’s opinion is found also in Mekhilta deR. Ismael (Jithro 5), which possibly was edited in the Academy of Rav in Babylonia. The same attitude as here, that all stealing is prohibited, is found in Mekhilta deR. Simeon bar Yoḥai, p. 153.” “Do not testify against your neighbor as a false witness,” - “I am the Lord, your God.” And it is written (Jer. 10:10) “But the Lord is the God of truth.” What is truth? Rebbi Abun said: that (Jer. 10:10) “He is God of life and king of the world.” Rebbi Levi said: The Holy One, praise to Him, said, if you gave false testimony against your neighbor, I count that against you as if you gave testimony against Me that I did not create heaven and earth²¹¹This argument is the base of Rashi’s commentary on Berakhot 14b, on the statement that one is required to end the recitation of Shema‘ with “the Eternal is the God of truth.” Rabbi Abun (Rabin) was a younger contemporary of R. Levi.. “Do not covet your neighbor’s house” - “You shall write them on the doorposts of your house,” your house and not your neighbor’s house.