See parallel Rif here.
[3]
Rava said: The halacha is like Rabbi Meir.
They learnt {in a brayta}: Sumchos ben Yosef says: One who extends in {the word} `echad, his days and years are extended.
Rav Acha bar Yaakov said: And in the daled {of `echad you should extend}.
Rav Ashi said: Just so long as you do not make quick {the pronunciation of} the chet {in `echad}.
And so too, one should not extend in the aleph, which would imply ei chad, that is to say, there is not one.
Rabbi Yirmiya was sitting before Rabbi Chiyya bar Abba who was extending {the pronunciation} extensively.
He {Rabbi Yirmiyah} said: Why do you do this so much?
He {Rabbi Chiyya bar Abba} said to him: And rather until how much?
He {Rabbi Yirmiyah} said: Until you king Him over heaven and earth, and the four corners of the world.
Some say: that you king Him in thought, and some say such as one alludes with his eyes at the time that one kings Him, to the Heavens, Earth, and the four corners of the words. And they bring support to their words from the incidence of Rabbi Chiyya. For Rav Chiya said to Rav bar Pachti: At the time that he passed his hands over his eyes, he accepted upon himself the kingship of Heaven. And that which he placed his hands on his eyes was so that he should not see that he was alluding with his eyes. And there is not proof from there, since he was sitting in the midst of the tzibbur, and so he passed his hands over his eyes so that he would be able to focus.
Rav Natan bar Mar Ukva cited Rav Yehuda: Until al levavecha with standing.
{ That is, until Devarim 6:6:
{ That is, until Devarim 6:6:
| ו וְהָיוּ הַדְּבָרִים הָאֵלֶּה, אֲשֶׁר אָנֹכִי מְצַוְּךָ הַיּוֹם--עַל-לְבָבֶךָ. | 6 And these words, which I command thee this day, shall be upon thy heart; |
Yerushalmi: Not that if he was sitting, he should stand. Rather, if he was walking (in the road) he stands still.
Rabbi Yochanan said: the entire parsha should be said standing.
And the halacha is not like Rav Natan and not like Rabbi Yochanan, for we establish like Rava, since he is later, that rules like Rabbi Meir that you only need intent on the first pasuk; and standing is only for the sake of focus.
And we have already seen {so also says the Rif that we have already seen} one who has rejected Rabbi Yochanan on the basis of the fact that Rava ruled like Rabbi Meir, and then rules like Rav Natan who says that until al levavecha standing, and this pesak is not great, for once the words of Rava reject Rabbi Yochanan, they also reject Rav Natan.
And this pesak is not a good one, for just as Rava rejects Rabbi Yochanan, so does he reject Rav Natan.
And the Raavad za'l wrote in the name of a Gaon that one who is walking needs to stand still until Al levavecha, as it stated in the first perek of Yoma (19b), that in the first perek, he should not hint with his eyes. and so writes the Rif za'l later in our perek, that it is forbidden to hint throughout the perek, because it is called impermanent reading. And so too, he needs standing [still] so that it is not considered impermanent reading. And this that we do not need standing through the entire parasha is because the pasuk after it says 'and when you go out on the road', thus it is clear that one may read while walking.
Rabbi Illa son of Rav Shmuel bar Marta said: If he said Shema Yisrael Hashem Elokeinu Hashem Echad and accidentally fell asleep, he has fulfilled.
Rav Nachman said to Daru his servant that in the first verse, trouble us, but more than that, do not trouble us.
Rav Yosef said to Rav Yosef son of Rabba: How did your father conduct himself?
He said to him: He troubled himself regarding the first pasuk, more than that he did not trouble himself.
And this that is stated, 'if he accidentally fell asleep he has fulfilled', the intent is to say that he (was drifting off) and was unable to read with focus. From then on, however, he would [still] read it all. And so did Rav Nachman say to Daru his servant, in the first verse pain us, that is to say, wake me from my slumber until I am able to focus. More than that, do not pain me -- even if I read it without focus, to not pain me by waking me.
For it is an obvious matter that one needs to read it all. And this of Rabbi Yehuda haNasi who would read the first verse only; and Bar Kappara said that he did not return later and finish it, that was speaking of where the time of reading had passed before he finished his learning. And if you say that since we require that one read it all, why did he not pause to read it, for even one whose Torah is his profession, we learn in the first perek of Shabbat (daf 111a) that he pauses for keriat Shema. And there is so say that those words are regarding a person who learns alone, but one who teaches Torah in public, he should not pause.
This implies that he may not read, but he may, with no problem, go to sleep such!
But Rabbi Yehoshua ben Levi cursed anyone who slept lying on his back!
In terms of sleeping, if he turns a bit to the side, it is fine, but in terms of reading {Shema}, even if he turns a bit to the side it is forbidden. But Rabbi Yochanan would turn on his side and read {Shema}?!
Rabbi Yochanan was different, because he was fat.
[5] Mishna:
IN THE BREAKS ONE MAY GIVE GREETING OUT OF RESPECT AND RETURN GREETING; IN THE MIDDLE [OF A SECTION] ONE MAY GIVE GREETING OUT OF FEAR AND RETURN IT. SO R. MEIR.
RABBI YEHUDA SAYS: IN THE MIDDLE ONE MAY GIVE GREETING OUT OF FEAR AND RETURN IT OUT OF RESPECT, IN THE BREAKS ONE MAY GIVE GREETING OUT OF RESPECT AND RETURN GREETING TO ANYONE.
RABBI YEHUDA SAYS: IN THE MIDDLE ONE MAY GIVE GREETING OUT OF FEAR AND RETURN IT OUT OF RESPECT, IN THE BREAKS ONE MAY GIVE GREETING OUT OF RESPECT AND RETURN GREETING TO ANYONE.
Yerushalmi:
How far is the extent of 'in the middle of a parasha'? Even in the middle of a pasuk. Rabbi Yirmeyah would signal. Rabbi Yonah would talk. Rav Huna in the name of Rav Yosef: vedibarta bam -- 'and you shall speak in them' -- from here that you have permission to speak within them.
Because of fear: Rashi explains, a man that he is afraid that he might kill him.
And this does not seem correct to me: It is obvious that there is nothing which stands in the way of pikuach nefesh. And it seems more apparent that his father, mother, and teacher are considered 'because of fear', for it is written {in a pasuk} 'a man shall fear his mother and father', and we learn {in a Mishna} 'fear of your teacher should be as fear of Heaven.'
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