Midrash su Deuteronomio 6:7

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).

R. Joshua b. Levi said: "Whoever studies the Torah with his grandson is considered by Scripture as if he had received it from Mt. Sinai, for it is said (Deut. 4, 9) But thou shalt make them known unto thy sons and unto thy sons' sons; and immediately follows the day thou stoodest before the Lord thy God, at Horeb." R. Chiya b. Abba found R. Joshua b. Levi, who had covered his head with a sheet while carrying an infant to the house of study. He said to the latter: "Why so in a hurry [that thou hast not even covered thy head with a suitable cover]?" The latter answered him: "Is it then of little value that the passage says: But thou shalt make them known unto thy sons, and immediately follows the day thou stoodest before the Lord thy God at Horeb?" Since that time, Rabba b. R. Huna never tasted anything until he brought his child into the house of learning. R. Chiya b. Abba never tasted anything until he had recited with his children the old lesson and added something new. R. Saphra, in the name of R. Joshua b. Chanania, said: "What does the passage (Deut. 6, 7) And thou shalt teach them diligently unto thy children mean. Do not read Vshi'nantam (diligently), but read Vshilashtam (you should divide it in three); i.e., always shall a man divide his years in thirds, a third to read the Scripture, another third to study the Mishnah, and one-third to devote to the discussion of the Talmud." How does a man know how long he is going to live? We must therefore say that the foregoing refers to the days.

Our Rabbis were taught that the Scripture consists of four thousand, eight hundred and eighty-eight passages. Psalms contain eight passages more than Scriptures; Chronicles has eight less. Our Rabbis taught (Deut. 4, 7) V'shinantam (And thou shall teach them diligently), this means that the Torah shall be so clear in your mouth, so that when one will ask you a thing you should not stammer but answer him directly; (Ib. b) as it is said (Pr. 7, 4) Say unto wisdom thou art my sister, etc.; and there is a preceding passage, Bind them around thy fingers, inscribe them upon the tables of thy heart; and there is another passage (Ps. 127, 4) Like arrows in the hand of a mighty man so are the children of youth. Again there is another passage (Ib. 45, 6) Thy sharpened arrows, and again there is another passage (Ps. 127, 5) Happy is the man that hath his quiver full of them; they shall not be put to shame, when they speak with their enemies in the gate. Said R. Chiya b. Abba: "Even a father and his son, a teacher and his disciple who study the Torah in one place become enemies to each otlier [as a result of Halachik discussion]. However, they do not leave the place until they are reconciled again, as it is said (Num. 21, 14) Vaheb in Suffa. Do not read Suffa, but Soffa (at the end)."