"If he read and made a mistake, he goes back to where he made a mistake."
{He found} a Tanna recited a brayta learnt before Rabbi Yochanan: If he made a mistake between chapters and does not know in which chapter he made a mistake, he returns to the first perek. If in the middle of a perek he returns to the beginning of the perek. Between two instances of וכתבתם, he returns to the first instance of וכתבתם.
Rabbi Yochanan said: We are only talking about where he has not yet reached limaan yirbu yemeichem. But if he has already reached limaan yirbu yemeichem he can assume that he has taken his regular course {and said it correctly}.
This that it stated 'and he did not know where he erred, he returns to the beginning of the perek', this is specifically where he did not know where he erred. But if he knew that he said this perek and remembered that he omitted a specific pasuk or a specific word, he only needs to start from that pasuk and on.
And so is taught in the Tosefta in our masechta, in the second perek: If one read Shema and erred and omitted a single pasuk, he should not begin from the beginning of the perek (Other sefarim: he should not return and read that pasuk by itself) but rather should begin from that pasuk and finish until the end. And so too in Hallel and so too in Megillah, and so too in tefillah.
MISHNAH.WORKMEN MAY RECITE [THE SHEMA'] ON THE TOP OF A TREE
OR THE TOP OF A SCAFFOLDING,
A THING THEY ARE NOT ALLOWED TO DO IN THE CASE OF THE TEFILLAH.
Gemara: The Sages learnt {in a brayta}: Workmen may recite [the Shema'] on the top of a tree or on the top of a scaffolding, and they may say the tefillah, on the top of an olive tree and the top of a fig tree, but from all other trees they must come down to the ground before saying the tefillah, and the employer must in any case come down before saying the tefillah, since his mind is not settled {because of a fear of falling}.
Thus, were it not so, he would be able to say tefillah. And it is not comparable to that which we said earlier (daf 10b): A person should not stand upon a chair, footstool, or other high place and pray. For since he has ascended the tree in order to do work, he is like someone who has ascended to an attick, ans so he can pray; however, his mind is not settled.
Yerushalmi: Why say specifically at the top of an olive tree and on top of a fig tree?
Rabbi Abba and Rabbi Simone both say: because their bother is a lot {presumably since they are high it is difficult to descend and ascend}.
Rabbi Abba and Rabbi Simone both say: because their bother is a lot {presumably since they are high it is difficult to descend and ascend}.
Mari the son of the daughter of Shmuel asked Rava: we learn in the Mishna "workmen may recite [the Shema'] on the top of a tree or on the top of a scaffolding" which implies that you don't need intent. Contrast with this: Rabbi Shimon ben Yochai says: one who reads the Shema needs to direct his heart ={have intent} as it states Shema Yisrael {Hear O Israel} and later in, Dvarim 27:9:
Just as there it is with paying attention, so too here with paying attention.He {Rava} was silent.
He said: have you heard any {saying} on this?
He said to him: so said Rabbi Yochanan {we have Rav Sheshet}: they stop their work and read.
But we learnt {in a brayta}: Bet Hillel say: they involve themselves in their work and read.
It is not a question. Here {Rabbi Yochanan, where intent is required} in the first perek, here in the second perek.
This is an answer according to the opinion of Rabbi Yochanan who holds that you need intent during the entire first perek, as we wrote before, but according to Rava it is not because you need intent in the entire first perek that it says to stop their work, but rather so as not to make it {the Shema} temporary, like that which we learn in the first perek of Yoma {daf 19b}:
Rabbi Yitzchak bar Shmuel bar Marta cited Rav: One who reads the Shema should not wink with his eyes, nor whistle with his lips, nor point {/make signs} with his fingers. And we learned {in a brayta}: Rabbi Eliezer Chosma says: One who reads the Shema and winks with his eyes, whistles with his lips, or points with his fingers, upon him the verse states (Yeshaya 43:)and we establish in the first perek and the Sages explain that it is because he made it temporary. Here too, if he does not stop his work, he makes it {the Shema} temporary. For if you do not say this, it is a question Rava upon Rava, for over there, Rava says that the halacha is like Rabbi Meir {as he ruled earlier in Brachot like Rabbi Meir that you need intent only on the first pasuk}, and here he says {or would seem to say} that you need intent in the first perek. Rather do we not derive from this as we have said, such that you do not have a question Rava on Rava.
{but instead you are calling to someone else.}
כב וְלֹא-אֹתִי קָרָאתָ, יַעֲקֹב: כִּי-יָגַעְתָּ בִּי, יִשְׂרָאֵל. 22 Yet thou hast not called upon Me, O Jacob, neither hast thou wearied thyself about Me, O Israel.
We learnt in Yoma {daf 19b}:
[14] The Sages learnt {in a brayta}: The workmen who do work next to the employer read the Shema, pray Shemoneh Esrei three times, and eat their bread, and bless before it, and after it two blessings. How so? The first blessing {after it} as it was established, and the second, he begins with the blessing on the Land {Nodeh Lecha} and includes in it boneh yerushalayim {Builder of Yerushalayim} in the blessing of the Land, and finishes with the blessing on the Land {Baruch Ata Hashem Al HaAretz VeAl HaMazon}. In what are these matters said? When they work for wages. But when they work for their food, or when the employer eats with them, they bentch in its usual established formulation four [brachot].
MISHNAH:
A BRIDEGROOM IS EXEMPT FROM THE RECITAL OF THE SHEMA' FROM THE FIRST NIGHT UNTIL THE END OF THE SABBATH, IF HE HAS NOT CONSUMMATED THE MARRIAGE.
IT HAPPENED WITH R. GAMALIEL THAT WHEN HE MARRIED HE RECITED THE SHEMA ON THE FIRST NIGHT:
SO HIS DISCIPLES SAID TO HIM: OUR MASTER, YOU HAVE TAUGHT US THAT A BRIDEGROOM IS EXEMPT FROM THE RECITAL OF THE SHEMA'.
HE REPLIED TO THEM: I WILL NOT LISTEN TO YOU TO REMOVE FROM MYSELF THE KINGSHIP OF HEAVEN EVEN FOR A MOMENT.
Gemara: From where do we know these words?
For the Sages have learnt {in a brayta}: (Devarim 6:7)
The Sages learnt {in a brayta}: Dvarim 6:7:
{Rashi explains cites Rav Hai Gaon as saying this means Shema you speak loud enough to hear but Shemoneh Esrei you say silently, while Tosafot interprets it to refer to answering because of honor or fear.}
וְדִבַּרְתָּ בָּם - In them you may talk {Rashi: divrei Torah} but not other matters {silly things}.
וְדִבַּרְתָּ בָּם -make them permanant.
MISHNAH:
A BRIDEGROOM IS EXEMPT FROM THE RECITAL OF THE SHEMA' FROM THE FIRST NIGHT UNTIL THE END OF THE SABBATH, IF HE HAS NOT CONSUMMATED THE MARRIAGE.
IT HAPPENED WITH R. GAMALIEL THAT WHEN HE MARRIED HE RECITED THE SHEMA ON THE FIRST NIGHT:
SO HIS DISCIPLES SAID TO HIM: OUR MASTER, YOU HAVE TAUGHT US THAT A BRIDEGROOM IS EXEMPT FROM THE RECITAL OF THE SHEMA'.
HE REPLIED TO THEM: I WILL NOT LISTEN TO YOU TO REMOVE FROM MYSELF THE KINGSHIP OF HEAVEN EVEN FOR A MOMENT.
Gemara: From where do we know these words?
For the Sages have learnt {in a brayta}: (Devarim 6:7)
mitzvah.From here we derive that one who marries a virgin is exempt, and {one who marries} a widow is obligated {to read} for he is not distracted.
וּבְלֶכְתְּךָ בַדֶּרֶךְ - "and when thou walkest by the way" - to the exclusion of a bridegroom.
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