(Rav Yosef - Beraisa): "Hineni Oseh Chadashah Atah Sitzmach" -- this refers to the war of Gog and Magog;

This is like a man who was walking on the road -- a wolf came, and he was saved from it; he went around recounting the incident. A lion came, and he was saved from it; he went around recounting the incident with the lion. A snake came, and he was saved from it; he forgot the previous incidents, and went around recounting the last incident.

Similarly, Yisrael's new afflictions cause them to forget their previous ones.

"Avram Hu Avraham" -- at first, he was the Av (patriarch) of Aram (where he was born); later, he became Av of the whole world ("AV HaMon Goyim");

"Sarai" (singular) -- at first, she was empress of her nation; later, she is called "Sarah," empress of the whole world.

(Bar Kapara - Beraisa): One who calls Avraham "Avram" transgresses an Aseh -- "v'Hayah Shimcha Avraham";

R. Eliezer says, he transgresses a Lav -- "v'Lo Yikarei Od Es Shimcha Avram."

Question: If so, one who calls Sarah "Sarai" also transgresses!

Answer: Hash-m only commanded Avraham (but not us) to call her "Sarah" and not "Sarai" ("Sarai Ishtecha Lo Sikra Es Shemah...").

Question: If so, it should be forbidden to call Yakov "Yakov"!

Answer: This cannot be, for the Torah itself [sometimes] calls him Yakov afterwards -- "va'Yomer Elokim... Yakov Yakov."

Question (R. Yosi bar Avin): We find "Avram" later in Tanach -- "Ata Hu Hash-m Elokim Asher Bacharta b'Avram"!

Answer: There, the Navi praises Hash-m for choosing [Avraham while he was still called] Avram, and changing his name.

(Mishnah): If one was reading [Parshas Shema] in the Torah, and it was time to recite Keri'as Shema -- if he had intent, he was Yotzei.

R. Meir says, between the Perakim (breaks between chapters or blessings of Shema) one may greet someone to whom one must show honor (if he comes) and one may respond (return a greeting);

In the middle (of the Parshiyos or Berachos) one greets someone whom one fears, and responds;

R. Yehudah says, in the middle one greets on account of fear and responds on account of honor;

Between the Perakim, one greets on account of honor and responds to anyone.

The following are the points called "between the Perakim":

Between the first two Berachos, between the second Berachah and Shema, between Shema and v'Hayah Im Shamo'a, between v'Hayah Im Shamo'a and va'Yomer, between va'Yomer and Emes v'Yatziv;

R. Yehudah says, one may not interrupt between va'Yomer and Emes v'Yatziv.

R. Yehoshua ben Korchah says, we say Shema before v'Hayah Im Shamo'a in order to accept Ol (the yoke of) Malchus Shamayim before Ol Mitzvos;

We say v'Hayah Im Shamo'a before va'Yomer, because the former [discusses learning Torah, which] applies during the day and night, whereas va'Yomer [discusses Tzitzis, which] applies only during the day.

(Gemara) Inference: Our Mishnah teaches that Mitzvos require intention!

It says that he was Yotzei only if he had intent, i.e. to fulfill the Mitzvah!

Rejection: No, it means, if he had intent to read.

Question: It says that he was reading!

Answer: He was proofreading. (Tosfos - he was Yotzei only if he intended to read the words properly. Ra'ah explains, there are three levels of intention: intent to fulfill the Mitzvah, intent to do the Ma'aseh Mitzvah (to recite the words, as opposed to proofreading), and to think about the meaning of the words. The last intent applies only to the first verse of Shema; the Gemara did not discuss this.)

(Beraisa - Rebbi): Keri'as Shema must be recited like it is written (in Hebrew);

Chachamim say, it may be recited in any language.

Question: What is Rebbi's reason?

Answer: It says "v'Hayu [ha'Devarim ha'Eleh]" -- "they shall be" like they are [in the Torah, in Hebrew].

Question: What is Chachamim's reason?

Answer: It says "Shema" -- "hear" in any language you understand.

Question: How does Rebbi expound "Shema"?

Answer: It teaches that one must say the words audibly to his own ears.

Chachamim hold like the opinion that one is Yotzei even if it was not audible to his ears.

Question: How do Chachamim expound "v'Hayu"?

Answer: This teaches that one may not recite Shema out of order.

Question: What is Rebbi's source that one may not recite out of order?

Answer: It could have said "Devarim" -- the extra "Hei" in "ha'Devarim" teaches this.

Chachamim do not expound the "Hei."

Inference: Rebbi holds that Torah (Tosfos - Parshiyos that one must recite, such as Parshas Zachor or Keri'as Bikurim) may be recited in any language;

If he held that Torah must be recited in Hebrew, he would not need "v'Hayu" to teach that Shema must be recited in Hebrew!

Rejection: He could hold that it must be recited in Hebrew; "v'Hayu" is needed, so we will not learn from the word "Shema" to permit any language.

Inference: Chachamim hold that Torah must be recited in Hebrew;

If they held that Torah may be recited in any language, they would not need "Shema" to permit Keri'as Shema in any language!

Rejection: They could hold that Torah may be recited in any language; "Shema" is needed, so we will not learn from "v'Hayu" to require Hebrew.

Version #1 (Beraisa - R. Eliezer): "v'Hayu" teaches that one may not recite Shema out of order;

Suggestion: "Ha'Devarim... Al Levavecha" -- perhaps one must have intent during the entire Parshah!

Rejection: "Ha'Eleh" -- only until here (Rashi - "Al Levavecha"; Tosfos - "uv'Chol Me'odecha") requires intent.

R. Akiva says, it says "... Asher Anochi Metzavcha ha'Yom Al Levavecha" -- one must have intent during the entire Parshah.

(Rabah bar bar Chanah): The Halachah follows R. Akiva.

Version #2 (Beraisa): One who recites Shema must have intention;

R. Acha says, if he had intent during the first Perek (Parshas Shema), he was Yotzei;

(Rabah bar bar Chanah): The Halachah follows R. Acha. (End of Version #2)

(Beraisa): "V'Hayu" teaches that one may not recite out of order;

"Al Levavecha" -- R. Zutra says, one must have intention until here (the first Parshah); after this, the Mitzvah is Keri'ah (to say the words);

R. Yoshiyah says, until here the Mitzvah is Keri'ah; after this, one must have intention.

Question: Presumably, R. Zutra requires Keri'ah of the second Parshah because it says "l'Daber Bam" -- he should also require Keri'ah of the first Parshah, for it says "v'Dibarta Bam"!

Answer: Indeed, R. Zutra means, intent and Keri'ah are required in the first Parshah; after this, the Mitzvah is just Keri'ah.

Question: Presumably, he requires intent and Keri'ah in the first Parshah because it says "Al Levavecha" and "v'Dibarta Bam" -- he should also require both in the second Parshah, for it says "Al Levavchem l'Daber Bam"!

Answer: He expounds "Al Levavechem" like R. Yitzchak;

(R. Yitzchak): "V'Samtem Es Devarai Eleh [Al Levavchem... u'Keshartem]" -- Tefilin (Shel Yad) must be next to the heart.

(Beraisa - R. Yoshiyah): Until here, one must have intent; after this, the Mitzvah is Keri'ah.

Question: Presumably, he requires intent in the second Parshah because it says "Al Levavchem" -- he should also require intent in the first Parshah, for it says "Al Levavecha"!

Answer: Indeed, he means, intent and Keri'ah are required in the first Parshah; after this, the Mitzvah is just intent, Keri'ah is not required.

Question: Presumably, he requires both in the first Parshah because it says "Al Levavecha" and "v'Dibarta Bam" -- he should also require both in the second Parshah, for it says "Al Levavchem l'Daber Bam"!

Answer: He holds that "l'Daber Bam" refers to Divrei Torah -- one should teach his sons in order that they will speak Divrei Torah. (Pnei Yehoshua - the Mitzvah is only intent; thought is considered like speech.)

(Beraisa - R. Meir): "Shema Yisrael Hash-m Elokeinu Hash-m Echad" -- intent is required until here.

(Rava): The Halachah follows R. Meir.

(Beraisa - Sumchus): One who prolongs the word "Echad," his days and years are lengthened.

(Rav Acha bar Yakov): This refers to prolonging the "Dalet" of "Echad."

(Rav Ashi): One must be careful not to rush the (Rashi - Kamatz under the) "Ches" in order to prolong the "Dalet." (Rashi's names for the Nekudos (vowels) are different than ours.)

R. Yirmeyah was prolonging "Echad" excessively. R. Chiya bar Aba told him that it suffices to extend it long enough to accept that Hash-m is King above, below, and in the four directions.

(R. Nasan bar Mar Ukva): "Al Levavecha" must be said standing (in one place, i.e. stationary).

Objection: Surely, the obligation to stand still is not just for these two words!

Correction: Rather, until "Al Levavecha" should be said while stationary; the rest of the Parshah need not be said while stationary.

(R. Yochanan): The entire Parshah must be said while stationary.

This is as R. Yochanan taught elsewhere:

(Rabah bar bar Chanah citing R. Yochanan): The Halachah follows Rav Acha (the entire first Parshah requires intent).

(Beraisa): "Shema Yisrael Hash-m Elokeinu Hash-m Echad" is Rebbi's Keri'as Shema (what is required mid'Oraisa, the rest is mid'Rabanan).

Question (Rav): When Rebbi teaches us, I do not see him interrupt to accept on himself Ol Malchus Shamayim at the time of Keri'as Shema!

Answer (R. Chiya): He does so when he passes his hand over his face.

Question: Does he finish Keri'as Shema later?

Answer #1 (Bar Kapara): He does not.

Answer #2 (R. Shimon, son of Rebbi): He does.

Question (Bar Kapara): According to me, we understand why Rebbi always teaches something pertaining to Yetzi'as Mitzrayim at the time;

But if he reads the rest of Shema later (the third Parshah mentions Yetzi'as Mitzrayim), why must he teach about it now?

Answer (R. Shimon): This is in order to mention Yetzi'as Mitzrayim at the time of Shema.

(R. Ila): If one said "Shema Yisrael Hash-m Elokeinu Hash-m Echad" and was overcome by sleep, he was Yotzei;

Rav Nachman (to his slave): If you see me falling asleep during the first verse, arouse me so that I say it properly; after this, do not disturb me.

Question (Rav Yosef, of Rabah's son Rav Yosef): How did your father conduct himself regarding Shema?

(Rav Yosef brei d'Rabah): He would exert himself to say the first verse properly (even if very tired); more than this, he would not exert himself.

(Rav Yosef): One should not say Keri'as Shema while Perakdan (lying on his back; Me'iri - or face down.)

Inference: This implies that only Keri'as Shema is forbidden, but it is permitted to sleep Perakdan!

Objection: But R. Yehoshua ben Levi cursed one who sleeps this way!

Answer: Keri'as Shema is forbidden even if he leans a bit to the side, but it is permitted to sleep leaning a bit to the side.

Question: But R. Yochanan would say Shema this way!

Answer: He was stout (it was hard for him to turn totally onto his side, therefore he was permitted to lean slightly).

(Mishnah - R. Meir): Between the Perakim (one may greet on account of honor and respond).

Question: To whom does one respond?

It cannot be on account of honor -- one may even greet such a person, there is no need to say that one may respond!

Answer #1: One greets on account of honor and responds to anyone.

Question: R. Meir continues, in the middle one may greet on account of fear and respond;

Question: To whom does one respond?

It cannot be on account of fear -- one may even greet such a person, there is no need to say that one may respond!

Answer: One greets on account of fear and responds on account of honor.

Summation of question: If so, R. Meir and R. Yehudah do not argue!

Answer #2: The Mishnah is abbreviated, it means as follows:

R. Meir says, between the Perakim one greets on account of honor, we need not say that he responds [on account of honor];

In the middle, one greets on account of fear, we need not say that he responds [on account of fear];

R. Yehudah says, in the middle one greets on account of fear and responds on account of honor;

Between the Perakim, one greets on account of honor and responds to anyone.