Midrash su Deuteronomio 6:5

And the Lord said unto Abram: “Get thee out of thy country” (Gen. 12:1). May it please our master to teach us whether an Israelite is permitted to take upon himself the yoke of the heavenly kingdom (i.e., to recite the Shema) while traveling? R. Idi and R. Huna said in the name of R. Judah, and R. Yosé said in the name of R. Samuel: An Israelite is forbidden to take upon himself the yoke of the heavenly kingdom while traveling. He is required to stand still, directing his heart heavenward in trepidation and fear, in trembling and reverence, while proclaiming the oneness of God: Hear, O Israel, the Lord our God, the Lord is One (Deut. 6:4). He must speak each word with heartfelt sincerity, and then (add the benediction) “Blessed be His name, whose glorious kingdom is forever and ever.”¹Cf. Y. Berakhot 13b, Buber Tanhuma, Lekh Lekha 1. However, when he commences the portion “And thou shalt love the Lord thy God,” he may either walk or stand or sit, as he desires, for it is written: When thou sittest in thy house, when thou goest on thy way, when thou liest down, and when thou risest up (Deut. 6:7).

(Gen. 12:1:) NOW THE LORD SAID UNTO ABRAM: GO…. {Let our masters teach} [Let our master instruct us]: What does it mean for one to take upon himself the Kingdom of Heaven (i.e., recite the Shema' while he is walking?¹yBer. 2:1 (4a); cf. Ber. 13b; Tanh., Gen. 3:1. Rav Idi and Rav Huna in the name of R. Jose bar Judah said in the name of R. Samuel:²Since R. Jose bar Judah flourished somewhat earlier than R. Samuel, the text here presents a chronological problem. Variant readings to this text represent attempts at a solution. It is forbidden for a person to take upon oneself the yoke of the Kingdom of Heaven while he is walking. Rather let him stand < still > upon his feet and give the recitation of the Shema'. Then, when he arrives at "Blessed be the name of his glorious majesty forever and ever," let him immediately begin to walk < while > reciting the We'ahavta (= Deut. 6:5) with no fear (of sinning). You find that whoever is meticulous about the commandments receives much reward. Now Abraham was meticulous about the commandments.³On Abraham keeping the Mosaic Law, see Syriac Baruch 57:1-2; cf. Jubilees 23:10; Damascus Document (CD) 3:2; Qid. 4:14; Yoma 28b; Ned. 32a (bar.); Gen. R. 49:2; 95:3; also below, 3:14. R. Aha said in the name of R. Alexandri and R. Samuel bar Nahmani in the name of R. Jonathan: They even kept eruvim of cooked foods in Abraham's house,⁴Yoma 28b; Gen. R. 49:2; 64:4; M. Pss. 1:13. as stated (in Gen. 26:5): BECAUSE ABRAHAM HEEDED MY VOICE [AND KEPT MY CHARGE: MY COMMANDMENTS, MY STATUTES, AND MY TORAHS]. But is there not a single Torah? < The plural usage here > simply < indicates > that he was meticulous with all commandments which are in < oral and written > Torah.⁵See below, 3:14; 11:12. The Holy One said: You are meticulous with my commandments; so should you dwell with those who serve idols? Go out from among them. {Thus it is stated} [Where is it shown? Where they read on the matter] (in Gen. 12:1): NOW THE LORD SAID UNTO ABRAM: GO.

(Fol. 25) R. Jacob said in the name of R. Jochanan: "By every means, one may cure himself except by means of the tree devoted to idolatry." To what case does he refer? If we assume that he refers to a case where there is fear of danger, then why not cure by means of the tree devoted to idolatry? But if he refers to a case in which there is no fear of danger, then one is prohibited to be cured by means of any prohibited articles. Indeed, he does refer to a case where there is fear of danger, nevertheless it is forbidden [to be cured] by means of a tree devoted to idolatry. As we are taught in a Baraitha, R. Eliezer says: "Since it is said (Deu. 6, 5) [Thou Shalt love thy God] with all thy soul, wherefore is added. With all thy wealth? And since it is said, With all thy wealth, wherefore is also added, With all thy soul? This is to teach us that in case there is a man who loves himself more than his wealth, for him it is said. With all thy soul. And if there is a man who loves his wealth more than himself, for him it is said. With all thy wealth. When Rabbi came [from the land of Israel] he said, quoting R. Jochanan: "One may cure himself by every means except by means of idolatry, adultery or murder." Regarding idolatry we have spoken above, and as to adultery and murder, as we are taught in the following Baraitha, Rabbi says: (Deu. 22, 26) For as when a man riseth against his neighbor, and striketh him dead, even so is the matter [of the damsel]. What relation has the incident of a murderer to that of the betrothed damsel? Behold, this case comes [as a teacher and turns out a learner]. We compare the bethrothed damsel unto a murderer, and the murderer unto a bethrothed damsel; i.e., just as a betrothed damsel is given permission to kill [her assailant] in self-defense, so also is permission given to kill a murderer in self-defense; and as concerning murder it is said, that if a man be told to transgress the law or be killed, [slay another or else you will be slain], he must accept to be killed and not transgress, so it is also concerning a betrothed damsel;— she should rather permit herself to be slain than be ravished by a man. And whence do we learn thus concerning murder? This is common sense, as is shown by the incident of the man who appeared before Raba, and said to him: "The governor of my city has told me, 'Go and slay that man, otherwise I shall kill thee!'" Whereupon Raba said to him: "Let them kill thee, but thou must not kill others; for who tells thee that thy blood is more red than his, perhaps his blood is more red than thine."