Berachot 15b

Berachot 15b

Gemara: Rav Yavi cited Rabbi Yoshiya: the halacha is like the words of both of them leniently.

Rav Ovadia learnt {a brayta} before Rava: Dvarim 11:19 states:

יט וְלִמַּדְתֶּם אֹתָם אֶת-בְּנֵיכֶם, לְדַבֵּר בָּם, בְּשִׁבְתְּךָ בְּבֵיתֶךָ וּבְלֶכְתְּךָ בַדֶּרֶךְ, וּבְשָׁכְבְּךָ וּבְקוּמֶךָ.

19 And ye shall teach them your children, talking of them, when thou sittest in thy house, and when thou walkest by the way, and when thou liest down, and when thou risest up.

= velimud tam {= "the teaching should be perfect"}. such that you give a pause between the letters that connect together.

Rava responded: for example, 
Dvarim 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;

Dvarim 6:5:

ה וְאָהַבְתָּ, אֵת ה אֱלֹהֶיךָ, בְּכָל-לְבָבְךָ וּבְכָל-נַפְשְׁךָ, וּבְכָל-מְאֹדֶךָ.

5 And thou shalt love the LORD thy God with all thy heart, and with all thy soul, and with all thy might.

Dvarim 11:13:

טו וְנָתַתִּי עֵשֶׂב בְּשָׂדְךָ, לִבְהֶמְתֶּךָ; וְאָכַלְתָּ, וְשָׂבָעְתָּ.

15 And I will give grass in thy fields for thy cattle, and thou shalt eat and be satisfied.

Dvarim 11:17:

יז וְחָרָה אַף-יְהוָה בָּכֶם, וְעָצַר אֶת-הַשָּׁמַיִם וְלֹא-יִהְיֶה מָטָר, וְהָאֲדָמָה, לֹא תִתֵּן אֶת-יְבוּלָהּ;וַאֲבַדְתֶּם מְהֵרָה, מֵעַל הָאָרֶץ הַטֹּבָה, אֲשֶׁר יְהוָה, נֹתֵן לָכֶם.

17 and the anger of the LORD be kindled against you, and He shut up the heaven, so that there shall be no rain, and the ground shall not yield her fruit; and ye perish quickly from off the good land which the LORD giveth you.

Dvarim 11:18:

יח וְשַׂמְתֶּם אֶת-דְּבָרַי אֵלֶּה, עַל-לְבַבְכֶםוְעַל-נַפְשְׁכֶם; וּקְשַׁרְתֶּם אֹתָם לְאוֹת עַל-יֶדְכֶם, וְהָיוּ לְטוֹטָפֹת בֵּין עֵינֵיכֶם.

18 Therefore shall ye lay up these My words in your heart and in your soul; and ye shall bind them for a sign upon your hand, and they shall be for frontlets between your eyes.

Bamidbar 15:38:

לח דַּבֵּר אֶל-בְּנֵי יִשְׂרָאֵל, וְאָמַרְתָּ אֲלֵהֶם, וְעָשׂוּ לָהֶם צִיצִת עַל-כַּנְפֵי בִגְדֵיהֶם, לְדֹרֹתָם; וְנָתְנוּ עַל-צִיצִת הַכָּנָף, פְּתִיל תְּכֵלֶת.

38 'Speak unto the children of Israel, and bid them that they make them throughout their generations fringes in the corners of their garments, and that they put with the fringe of each corner a thread of blue.

Bamidbar 15:41:

מא אֲנִי ה אֱלֹהֵיכֶם, אֲשֶׁר הוֹצֵאתִי אֶתְכֶם מֵאֶרֶץ מִצְרַיִם, לִהְיוֹת לָכֶם, לֵאלֹהִים: אֲנִי, ה אֱלֹהֵיכֶם. {פ

41 I am the LORD your God, who brought you out of the land of Egypt, to be your God: I am the LORD your God.' {P}

Yerushalmi: Rabbi Levi and Rabbi Aibo from Chipa cited Rabbi Sissi: One is required to stress the zayin of tizkeru (in Bamidbar 15:40)

מ לְמַעַן תִּזְכְּרוּ, וַעֲשִׂיתֶם אֶת-כָּל-מִצְו‍ֹתָי; וִהְיִיתֶם קְדֹשִׁים, לֵאלֹהֵיכֶם.

40 that ye may remember and do all My commandments, and be holy unto your God.

One needs to make a pause between vechara and af so that it does not sound like vecharaf [and he blasphemed]. 

We learn in perek makom sheNahagu {Pesachim 55b} as regards the 6 things the people of Yericho did etc. - they said the Shema without pausing - How did they do this? Rav Yehuda said: They would say "Shema Yisrael Hashem Elokeinu Hashem Echad" and not interrupt.

And Rashi explained: They would not interrupt between echad and veahavta, even though one needs to extend in echad and [so] pause between acceptance of the yoke of heaven and other matters.

Rabbi Yehuda says: They would interrupt, but they did not say Baruch shem kevod malchuto leolam vaed.

Rava said: They would interrupt, but they would say hayom al-levavecha, which implies today upon your heart and not tomorrow.

And we, for what reason do we say  Baruch shem kevod malchuto leolam vaed? Rabbi i: (Bereishit 49:1,3)

א וַיִּקְרָא יַעֲקֹב, אֶל-בָּנָיו; וַיֹּאמֶר, הֵאָסְפוּ וְאַגִּידָה לָכֶם, אֵת אֲשֶׁר-יִקְרָא אֶתְכֶם, בְּאַחֲרִית הַיָּמִים.	1 And Jacob called unto his sons, and said: 'Gather yourselves together, that I may tell you that which shall befall you in the end of days.
ב הִקָּבְצוּ וְשִׁמְעוּ, בְּנֵי יַעֲקֹב; וְשִׁמְעוּ, אֶל-יִשְׂרָאֵל אֲבִיכֶם.	2 Assemble yourselves, and hear, ye sons of Jacob; and hearken unto Israel your father.
ג רְאוּבֵן בְּכֹרִי אַתָּה, כֹּחִי וְרֵאשִׁית אוֹנִי--יֶתֶר שְׂאֵת, וְיֶתֶר עָז.	3 Reuben, thou art my first-born, my might, and the first-fruits of my strength; the excellency of dignity, and the excellency of power.

Yaakov wished to reveal to his sons the end of days, and the Divine presence left him. He said: perhaps there is in my bed {=progeny} a pesul - like Avraham my grandfather that Yishmael came from him, and Yitchak my father, Esav came from him. They said to him "Shema Yisrael, Hashem Elokeinu, Hashem Echad." Just like there is in your heart only one, so too there is only in our hearts one. At that time, he {Yaakov} began, saying "Baruch Shem Kevod Malchuto LeOlam VaEd" - "Blessed be the Name of His glorious kingdom for all eternity!"

The Sages said: how shall we do? Shall we say that which Moshe did not say? Shall we not say that which Yaakov said? They established to say it silently.

Rabbi Yitzchak of the House of Rabbi Ami said: a parable to a princess who smells tzikei kedera {a pudding consisting of minced meats and mixed with wine and spices} and wants it. If she asks for it, she is disgraced. If she does not ask for it, she is discomfited. {So what is done?} Her servants go and bring it to her quietly.