Halakhah su Deuteronomio 6:7

It is a positive biblical commandment to recite Shema at night and in the morning, as it is written: “And you shall speak them…when you lie down and when you rise” (Devarim 6:7). “When you lie down” means at night, and “when you rise” refers to morning. Since it is a positive time-bound commandment, men are obligated and women are exempt.

(Zayin) There is still more. This [required] study must be from love, such that he not use this trait for anything else at all, ‘but rather his desire is for the Torah of the Lord.’ And these are the words of the Midrash Tanchuma, Noach 3:4-7:
The Israelites did not accept the Torah until the Holy One, blessed be He, arched the mountain over them like a vessel, etc. If you should say it was because of the Written Law, isn’t it true that as soon as He said to them, “Will you accept the Torah,” they all responded (Exod. 24:7), “We will do and hear?” … But rather He said this to them because of the Oral Law, etc. And its jealousy is as harsh as Sheol.²⁸The pit, usually a reference to the nether-world. One does not study the Oral Law unless he loves the Holy One, blessed be He, with all his heart, etc., as it is stated (Deut. 6:5), “And you shall love, etc.” Whence do you learn that this word, “love,” refers only to studying the [Oral Law]? Observe what is written after this (Deut. 6:6): “And these words which I command you this day shall be upon your heart.” And what study is upon the heart? Scripture (Deut. 6:7) states [immediately thereafter], “And you shall review it to your children.” [Hence] this is the study that requires review (i.e. the Oral Law). We learn from these verses that the first part of the Shema (Deut. 6:4-9) does not mention a reward given in this world, while the second part does: “And if you shall hearken diligently, etc., I will give the rain of your land in its season” (Deut. 11:13). This reward is given to those who perform the commandments even though they neglect study [of the Oral Law], etc. As anyone who loves material riches and earthly pleasures is incapable of studying the Oral Law. [This is because] there is considerable anguish and sleeplessness in (store for him who studies) it; one wastes and neglects himself on its account. Therefore its reward is in the hereafter, as it is said (Isaiah 9:1), “The people that walk in darkness have seen a great light,” etc. Therefore the Holy One, blessed be He, established two academies (at Sura and Pumbeditha) for the Israelites where they studied the Torah day and night and where they assembled from all parts of the world twice each year – in the months of Adar and Elul. They came together to “battle” the problems encountered in the Torah until they had resolved them and reached a definitive decision concerning the law. [See there, as it is lengthy.]
And [the Rabbis] said in the Midrash that the Holy One, blessed be He, forced us [to accept the Oral Law] by arching the mountain, such that the Torah would not be severed from us forever. As with a [woman] forced [to have sexual relations], it is written (Deut. 22:19), “he may not send her away all of his days.”²⁹See the next paragraph and note 34. Also the manna that they ate in the wilderness was [given] with this intention. As it is written in Maggid Mesharim of Beit Yosef (R. Yosef Karo), that the manna that the Israelites ate was necessary in order [for them] to receive the Torah without any choice. And these are the words in Yalkut Reuveni, Beshelach: [The angel named] Yafefiyah who is the one who rained down the manna upon Israel, is numerically equivalent (with the letters adding up to 197) to Katseh, who is the angelic minister of Torah; whereas they said (Num. 21:5), “and our souls are sick (katseh)” – to make known that they were sick and disgusted of the manna and of the Torah. See there. And this was forcing them to receive the Torah, as the manna was coming from the minister of the Torah, and it was the bread of mighty ones from which the ministering angels are sustained. [Hence] they no longer had any physical desire or inclination. Rather it was [therewith only] the love of the Torah and of the commandments that was implanted in their hearts. And this [love] remained for [future] generations among the enlightened ones about whom it is stated (Num. 19:14), “when a man dies in a tent.”³⁰ See Berakhot 63b.

“May the Lord cut off all flattering lips, The tongue that speaketh proud things!” (Ps. 12:4). He who relates evil gossip is regarded as if he had denied God,¹Arakhin 15a. for it is written after that, they “who have said: ‛Our tongue will we make mighty: Our lips are with us: who is our lord over us?’” (Ps. 12:5). Gossip, which knows no limit, see how powerful it is, and let us take a lesson from the “spies.”²They were sent by Moses to search out the Holy Land. (See Numbers 13 and Deuteronomy 1:22.) Even when one slanders wood and stones, which do not hear and see, there is concern for their shame, so much more when one slanders his neighbor who is created in the (divine) image and likeness, “What shall be given thee, and what shall be done more unto thee, Thou deceitful tongue” (Ps. 1:23). The Holy One, blessed be He has said to the tongue, “What shall I do to you? All of man’s limbs are from without, you are within. Moreover, I have made for you two walls, one of bone and one of flesh; of bone, the teeth; and of flesh, the lips.” “In the multitude of words there wanteth not transgression” (Prov. 10:19). A man should always increase (his) silence ³Maimonides, Hilkhoth Deoth, 2:4. and not speak at all, except (to indulge) in the words of the wise or in matters necessary for the needs of his body. It has been said of Rav, the student of Rabenu (Judah) the Pious, that in all his days he never indulged in idle talk.⁴Yoma 19b. All who indulge in ordinary talk transgress a positive commandment as it has been said, “And shalt talk of them (Deut. 6:7) and not in other matters.”⁵Ibid. And (we know) that a prohibition which has been derived by implication from a positive command is a positive command.⁶Yebamoth 56b. Others say, he violates both a prohibition and a positive command, as it is said, “all things toil to weariness; man cannot utter it …” (Eccl. 1:8). And even involving bodily needs, let his words not be excessive, but sparing, and concern only those matters which are deemed necessities.⁷Hagigah 5b. And so with words of Torah let a man’s talk be brief and the content great. For so have the scholars said, “let a man always teach his students by way of the short method.” ⁸Pesahim 3b. But if his words are many and the content meagre, it is then foolishness, as it is written, “And a fool’s voice through a multitude of words” (Eccl. 5:2). A safeguard to wisdom is silence.⁹Aboth 3:17. Therefore let a man not be hasty in answering¹⁰Derekh Eretz Zuta, Chapter II. nor speak excessively. Also let him teach his student with composure and quietness, without shouting or lengthiness, for “the words of the wise (are) spoken in quiet” (Eccl. 9:17).

The commandment of Torah study: The positive commandment to study the wisdom of the Torah and to teach it; meaning to say how we should perform the commandments, guard ourselves from that which God prevented us and to also know the laws of the Torah according to their true intention. And about all of this is it stated (Deuteronomy 6:7), "You shall teach them to you sons." And our Rabbis, may their memory be blessed, said (Sifrei Devarim 34:4), "'Your sons' - these are your students. And thus do you find that students are called sons, as it is stated (II Kings 2:3), 'And the sons of the prophets went out.'" And it is [also] said there (Sifrei Devarim 34:1), "'And you shall teach them (shinantam, which sounds like the word for tooth, hence, make them sharp like a tooth)' - they shall be ordered in your mouth, so that if a person questions you [concerning them], you will not stammer to him, but answer him forthwith." And this commandment is repeated in many places, as it is stated (Deuteronomy 5:1), "and study them and do them," "and in order that you will study them" (Deuteronomy 31:12), "and you shall teach them to your children" (Deuteronomy 11:19).

The law of the recitation of Shema morning and evening: That we were commanded every day, morning and evening, to read one verse from the Torah in this Order, and that is "Hear Israel, the Lord is our God, the Lord is one" (Deuteronomy 6:4). And about this verse is it stated (Deuteronomy 6:7), "and you will speak in them in your sitting in your home, in your laying down and in your rising up." And the explanation about this comes (Berakhot 10b) [that it is] at the time that people lay down and at the time that people get up. And it is established to us for the Rabbis (Berakhot 10b) that all of the night until the dawn rises is called the time that people lay down - and like the matter that is written (Leviticus 26:6), "and you will lay down and there is no one that makes to tremble"; and so [too], "it does not lay down until it eats prey" (Numbers 23:24) - since all the time of its laying down is implied. And also that people are divided in their attributes regarding laying down. There are those that do not lay down until half of the night, and some [not] until its end, and there are some that lay down immediately at the beginning of the night. And because of this, they said (Berakhot 10b) that the time of the recitation of Shema at night is from the time that the priests retire to eat their priestly tithe - which is the coming out of the stars - until the dawn rises. And the time that people rise up was understood [by] them [to be] from the beginning of the day - meaning to say when the morning is light [enough] that a man can recognize his fellow from the distance of four ells - until three full hours (Mishneh Torah, Laws of Reading the Shema 1:11). And rising up was not understood by them to be all of the day, like laying down; as it is not the way of any person that is healthy to rise up from his bed at the end of the day, or even its middle. And they, may their memory be blessed, said (Berakhot 9b) about the recitation of Shema of the morning that, in any case, from here onward - meaning from the end of three hours until the end of the day - he who did not read [it] did not lose [out] that he not be able to read it with its blessings.