Rambam - 3 Chapters a Day

The Rambam divided the Mishneh Torah into chapters himself. Hence, many concepts can be derived from the analysis of that division. Based on Deuteronomy 29:9-10, the commentaries explain that there are ten general divisions among the Jewish people. Similarly, the Sages of the Kabballah explain that each of our souls contain ten different potentials. It can be said that by including ten chapters, the Rambam indicated that service of Teshuvah must permeate all of the different groupings of our people and each level of our souls. As mentioned in the commentary to Chapter 8, Halachah 1, the two previous chapters that speak of the rewards we will receive for our service were included as a preface to this chapter. Here, the Rambam develops the theme mentioned by Antigonus of Socho (Pirkei Avot 1:3): “Do not be like servants who serve their master in order to receive a boon.” However, because it is possible for that statement to be misinterpreted to imply that we will not receive any reward for our service, he elaborates on the benefits that will result from our observance of Torah and mitzvot. By including this chapter in Hilchot Teshuvah, the Rambam implies that Teshuvah is not only repentance for sin, but rather, an all encompassing approach to the service of God. Teshuvah means “return,” returning to the inner Godly core which is the essence of our being. In this way, “all our days will be spent in Teshuvah” (Shabbat 153a), devoting ourselves to the service of God which centers on the love of Him, rather than on our personal benefits. This concept serves as an appropriate summation for Hilchot Teshuvah, in particular, and the entire Book of Knowledge (the first of the fourteen books of the Mishneh Torah). The Rambam emphasizes how the purpose of knowledge is to lead us to the most complete levels of service of God.

Service of God based on the motives mentioned below is a low rung.
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As explained in the previous chapter, our observance of Torah and mitzvot will bring us benefits and protect us from harm in this world as well as enabling us to attain the ultimate reward in the world to come. Nevertheless, we should not serve God for these reasons.

Indeed, the observance of Torah and mitzvot for these reasons can be considered service of self rather than service of God. A person is motivated by thoughts of his own welfare, either his material welfare in this world or spiritual welfare in the World to Come. He is seeking his own good and not the fulfillment of God’s will.

I.e., fear of the consequences that result from lack of service.

Hilchot Yesodei HaTorah 7:1 explains that the prophets, “have no thought of empty matters or the vanities of the time…. Rather, their thoughts are always directed upward… to gaze at the wisdom of God.”

See Halachah 5.

A person’s love for God can only be expressed through his service of Torah and mitzvot. Love involves dedicating oneself to the desires of the beloved, doing what he wants. God has clearly stated that what He desires from man is not his rapture in the contemplation of Him, but rather, his service of Torah and mitzvot.

Seeking neither material nor spiritual gain.

The Rambam emphasizes that God will surely reward a person for this service. Indeed, the Sifri (VaEtchanan 6:5) states that a person who serves God out of love receives a greater reward than one whose service is motivated by fear. Thus, the person’s failure to receive a reward would be a sign that his service was lacking. Nevertheless, the awareness of this ultimate reward should not influence the person’s motivation.

Reaching this level of devotion requires a tremendous degree of refinement.

Isaiah 41:8 describes Israel as, “the descendants of Abraham, who loved me.”

The Sifri (loc. cit.) interprets that command to mean, “Serve Him out of love.” Significantly, in Hilchot Yesodei HaTorah, Chapter 2, the Rambam quotes the same verse and describes the commandment to love God. Here, he interprets that verse and the service of love in a larger context, being not only a single commandment, but the manner to approach the totality of Torah and mitzvot.

As described in the following halachah.

Satisfying his desire to cling to God through his involvement in Torah and mitzvot.

This term is used as a translation of the word שוגה. The Ra’avad exclaims: “I don’t know what he desired to imply by using this term?” Nevertheless, he offers two possible interpretations: a) A song of rejoicing as in Psalms 7:1: “A song of rejoicing of David. b) The loss of awareness as in Proverbs 20:1: “Whoever loses awareness thereby is not wise.” His great love for God will cause him to lose awareness of all other matters. See also Halachah 6 and notes.

Everything in the world was created to be used in the service of God. The possibility of having such love for worldly things was intended to teach us about our relationship with God and instruct us to turn to Him with the same intensity.

Every aspect of our being should be involved with the love of God.

Sh’vuot 35b states that whenever the name Shlomo is used in the Song of Songs it is a reference to God, “the King to Whom peace belongs.” Yadayim 3:5 states: Rabbi Akiva declared: “The entire world is not worthy of the day on which the Song of Songs was given to Israel. All the Writings (כתובים) are holy, but the Song of Songs is the Holy of Holies.” The Zohar (Vol. II, 143a,b) states on the day the Temple was built: The world became fragrant. All the sublime windows opened to shine forth light. There was never such joy in the world. Both the higher realms and the lower realms issued forth in song, [reciting] the Song of Songs.

Sifri commenting on the verse quoted below, Nedarim 62a.

There is a major question among Halachic authorities if a person is allowed to derive material benefit from studying Torah. In Hilchot Talmud Torah 3:10, the Rambam writes: “It is forbidden to benefit from Torah study in this world…. Our Sages commanded: ‘Do not make [the words of Torah] a crown to glorify yourself, nor an axe to cut with.’” See also his commentary to Pirkei Avot 4:5. Nevertheless, Rav Yosef Caro, in his Kessef Mishneh and in his Shulchan Aruch (Yoreh De’ah, Chapter 246) takes issue with the Rambam on this point and explains that not all Sages have independent means of securing a livelihood. Were a Torah scholar to be prohibited from earning an income through his studies, he might be forced to abandon them and thus, never realize his Torah potential.

Though the Rambam had already stated this principle in the earlier halachot, the radical nature of the concept requires him to bring proofs for his statements from the Talmud.

Avodah Zarah 19a.

Tosafot comments that this only applies when one has regret over one’s good deeds if the reward does not come. Those statements are based on Pesachim 8a which states: “A person who gives a prutah to charity in order that his son shall live is totally righteous.” However, the Rambam does not accept this principle. Though one’s deeds are “totally righteous” even when they are fulfilled because of selfish motivation, a person should try to rise above this level of service and seek to serve God for His own sake.

They reserved this teaching only for the more capable of their students lest a student err and think that there is no reward for the practice of Torah and mitzvot. As mentioned above, when Antigonus of Socho taught this concept to his students, two of his disciples, Tzadok and Beitus, drew the misconception that God would not grant any reward for Torah practice and started breakaway sects that diverted many from Torah observance.

And not in public, lest the teaching be spread among the common people and a misconception arise. The Rambam’s statements raise a question: If this teaching was to be reserved only for the more capable and understanding students of Torah and even to them, only conveyed in private, why did the Rambam include it in the Mishneh Torah? In his introduction to the text, the Rambam writes that the Mishneh Torah was intended “for the great and small…. After one studies the written Torah, he can read this text and know the oral law… without reading another text in between.” How could he include in such a text a teaching which should be communicated only with reservation? He emphasizes that a reward will be given for our Torah practice. With these halachot, he emphasizes the goal to which we should aspire: the service motivated by love, without any desire for recompense.

In his Commentary to the Mishnah, Avot 1:3, the Rambam differentiates between פרס — a boon, a gift given without any obligation from the donor and שכר — a reward, payment from an employer to his workers.

In contrast to the previous sentence which is quoted from Pirkei Avot 1:3, this is the Rambam’s own.

As mentioned above, the occupation with Torah will bring about benefits in this world and the world to come and protect a person from harm.

For his intent is his own personal benefit.

I.e.,Torah study and practice.

Ta’anit 7a declares: “Whenever a person studies Torah for God’s sake, the Torah becomes a drug of life for him.”

In a number of places, among them: Pesachim 50b, Sotah 22b, Sanhedrin 105a.

Rashi (Berachot 17a) and Tosafot (Ta’anit 7a) note that the Talmud is extremely critical of those who do not occupy themselves with the Torah for God’s sake. Ta’anit 7a declares that whenever a person does not study Torah for God’s sake, the Torah becomes a deadly potion for him. Berachot 17a states that it would have been better for a person who does not study Torah for God’s sake not to have been born. In resolution, the commentaries explain that there are two levels of occupying oneself with Torah that is not for God’s sake: a) To gain wealth, honor, or other benefits as implied by the Rambam here; b) In order to vex a colleague. Pesachim suggests that one occupy himself with Torah study even if it is not explicitly intended for God’s sake if one’s motives are in the first category previously mentioned. However, if one’s motives are the latter, then our Sages’ harsh words of criticism apply.

The introduction to Eichah Rabbah (2) quotes God as saying: “Would Israel abandon Me and keep the Torah… for its light would ultimately return them to the good.” If a Jew frequently occupies himself with Torah, the inner Godly nature of Torah will eventually have an effect upon him and motivate him to serve God with the proper intentions. There is a deeper aspect to this statement: The Hebrew מתוך, translated as “out of” also can be interpreted to “from the inner part.” Every element of a Jew’s life is motivated by his Godly potential. Though he may think he is performing a mitzvah for selfish intent, the inner core of that service, its תוך, is the Jew’s desire to cling to God without any ulterior motive.

In the Rambam’s Commentary to the Mishnah, the introduction to the tenth chapter of Sanhedrin, he elaborates on this concept:
When a young child is brought to a teacher to be taught the Torah, this is the greatest good for him, [allowing him] to attain fulfillment. However, because of his youth and underdeveloped intellect, [the child] does not comprehend this good…. Therefore, it is necessary for the teacher… to motivate him to his studies with things that he loves…. He should tell him: “I will give you nuts, figs, or a little honey.” It is out of this motivation, that the child [begins to] study. [The child studies] not because of the essence of the study, for the child has no comprehension of that, but because of the food. Eating these delicacies are more important to him than the actual study…. When he becomes older and his intellect grows to the point he realizes the worthlessness of these items, he should be encouraged and motivated to learn by the promise of things he holds dear. His teacher should tell him: “Study and I will buy you nice shoes or beautiful garments.” Thus, he will study, not for the sake of the study itself, but for the garment, the garment becoming more valuable for him than the Torah…. The Rambam continues mentioning other factors that may be employed to motivate older children: e.g., money or honor. He concludes: All this is degrading. Nevertheless, it may be necessary because of the limits of a person’s intellect, to make the goal of wisdom something other than wisdom.

A teacher must have patience and mold his students’ characters slowly, taking care not to expose them to concepts that are too difficult for them to comprehend and internalize. Nevertheless, he must place as his intent, his student’s eventual appreciation of this fundamental truth and gradually direct them towards its appreciation.
. However, this relationship is not possible regarding love. To the extent he feels attachment, desire, and love for material things, he will be unable to feel these emotions toward God.
Nevertheless, the above should not be interpreted to imply the necessity to accept an ascetic, hermit-like lifestyle. On the contrary, in Hilchot De’ot 3:1, the Rambam severely criticizes those who adopt such a path. Rather, the Rambam advises us to appreciate God in every element of existence and perceive our involvement with material things as an extension of our service of God.

See Halachot 2-3.
. There is no way a person can be ordered to experience a feeling.
He explains: The command to love God follows the verse, Shema, which proclaims that “God is our Lord, God is one.” When a person thoroughly comprehends these concepts, he will naturally be aroused to a love for God.

Though each Jew possesses a natural potential for the love of God, the expression of that potential depends on the development of an intellectual awareness of Him. If a person will not direct his thoughts to God, he will have done nothing to lead to the development of feeling.

Hilchot Yesodei HaTorah 2:1-2 states: It is a mitzvah to love and fear this glorious and awesome God…. What is the path to loving Him and fearing Him? When a person meditates on His great and wondrous deeds and creations and from them, appreciates His wisdom which has no bounds or comparison, he will immediately be aroused to love and greatly desire to know God.
Similarly, Hilchot Yesodei HaTorah 4:12 states: When a person meditates on these matters… and sees the wisdom of God in all the creations and works, his love for God will increase. His soul will thirst and his flesh will desire to love God.
Sefer Yetzirah states: “The end is rooted in the beginning and the beginning in the end.” The Rambam begins Sefer HaMadah (The Book of Knowledge), the first of the fourteen books of the Mishneh Torah: “The foundation of all fundamental principles and the pillar of all wisdom is to know that there is a primary entity” and ends with our halachah. Thus, the text begins and ends with the knowledge of God.

These lines were written by the Rambam himself, and, therefore, although omitted in some printings of the Mishneh Torah, are included in our text.

The obligation to recite the Shema at night is mentioned first both in the Mishnah, Berachot 1:1 and here in the Mishneh Torah, following the pattern mentioned in the verse quoted above: “...when you lie down and when you rise.”
Berachot 3a understands this order as parallel to the creation of the world itself which began: “And there was night and there was day...” Genesis 1:5). (See also the Rambam’s Commentary to the Mishnah, Berachot 1:1.)

In Sefer HaMitzvot (positive commandment 10), the Rambam mentions the beginning of this verse, “And you shall speak of them...,” as the source for the mitzvah of Kri’at Shema. Here (in contrast to Sefer HaMitzvot), the Rambam is not interested in the actual source for the mitzvah itself, but the one that requires us to recite the Shema twice daily, once at night and once in the daytime. This is derived from the end of the verse, as mentioned by the Rambam.

The Mishnah (Berachot 10b) records a disagreement between the School of Shammai and the School of Hillel regarding the laws derived from the verse: “... and when you lie down and when you rise.”
Both agree that the Shema is recited twice daily, once at night and once in the morning. However, based on the above verse, the School of Shammai obligates one to recline while reciting Kri’at Shema at night, and to stand while reciting it in the morning. The School of Hillel holds that the verse simply establishes the general times at which the Shema is recited, as stated by the Rambam in this halachah; i.e., at the time that people sleep and at the time that they are accustomed to wake up.

There are various opinions as to what constitutes the positive commandment of Kri’at Shema. Sefer HaChinuch (mitzvah 420) states clearly that the Torah obligates us to read only the first verse of the Shema—i.e., Shema Yisrael. The reading of the entire three sections was instituted by the Sages.
Rabbenu Yonah understands that the whole first section constitutes the Scriptural obligation. (See Beit Yosef, Orach Chayim 63.) There is also an opinion that the obligation to recite the first two sections is mandated by Scriptural Law. (See Shulchan Aruch HaRav, Orach Chayim 58.) However, in practice, everyone ultimately agrees that one must recite all three sections mentioned by the Rambam in this halachah (Berachot 13a).

For, as explained, each of these paragraphs contains fundamental concepts central to the Jewish faith.

Berachot 13a, 14b, offers two different explanations regarding the order of Kri’at Shema. The Rambam, however, does not quote either explicitly, but rather seems to suggest his own reason.
The Kessef Mishneh holds that the Rambam’s explanation of the order of the first two sections, “Hear O Israel” and “And if you will listen,” is in fact consistent with the Mishnah in Berachot 13a. Regarding the last section, the Rambam desired to supply us with both the reason for its inclusion and its placement after the second section (even though the third section precedes it in the Torah itself).

The statement “God is our Lord, God is one” implies not only that there is only one God, but all creation is one with Him. See Shulchan Aruch, Orach Chayim 61:6.

“And you shall love God, your Lord, with all your heart, with all your soul and with all your might” (Deuteronomy 6:5).

“...And you shall teach your children and speak of them” (Deuteronomy 6:7).
It must be noted that in Hilchot Talmud Torah, the Rambam quotes Deuteronomy 11:19 (a verse in the second section of the Shema), as the source for the mitzvah of Torah study.

This refers to the concept of the unity of God. (See Hilchot Yesodei HaTorah 1:6.).

“And if you will listen to all my commandments...” (Deuteronomy 11:13). This section also contains the commandment of loving God (verse 13) and the study of Torah (verse 19). It is, however, the mention of “all the commandments” which distinguishes this section as separate and unique from the first section.

“And you shall see them (- the fringes on the corners of four-cornered garments) and remember all the commandments of God and observe them” (Numbers 15:39). Rashi, in his commentary to the above verse, explains how tzitzit serve as a reminder of all the Torah’s commandments. The numerical value of the Hebrew word ציצית is 600 (צ = 90 י = 10 צ = 90 י = 10 ת = 400) There are also eight strings and five knots. Therefore, by looking at the tzitzit, one is reminded of the 613 divine commandments.

Numbers 15:39 states: “And you shall see them...”—implying that tzitzit must be worn only when they can be seen, i.e., daytime. Accordingly, there is no obligation to wear tzitzit at night. See Hilchot Tzitzit 3:7-8.

“I am God, your Lord, who took you out of the land of Egypt to be your Lord, I am God, your Lord” (Numbers 15:41).
The Kessef Mishneh explains that the mention of the exodus can itself be understood as the reason for the inclusion of this section in Kri’at Shema. The Rambam, however, mentions tzitzit as the basis for the presence of this section in Kri’at Shema (see Halachah 2), since it is the tzitzit that cause us to remember all the commandments.

See Berachot 12b.
It is interesting to note that in Sefer HaMitzvot, the Rambam does not count the mentioning of the exodus from Egypt as one of the 613 commandments in the Torah, nor does he mention it elsewhere in the Mishneh Torah.
The Rambam does, however, count the commandment of the telling of the story of the exodus on the fifteenth of Nisan—i.e., Passover night—as one of the mitzvot. See Sefer HaMitzvot (positive commandment 157), Sefer HaChinuch (mitzvah 21), and Hilchot Chametz U’Matzah, Chapters 7 and 8.
According to some opinions, one can differentiate between the two obligations as follows: A person can fulfill his daily obligation with simply a thought about the exodus, whereas on Pesach night the mitzvah can be performed only through the verbal description of the redemption from Egypt. (See Sha’agat Aryeh, 13.)
This would explain the omission of this commandment from Sefer HaMitzvot. For a commandment that can be fulfilled through thought alone and without making an explicit statement or performing a deed is not included as one of 613 commandments of the Torah. (Note, however, the Rambam’s explanation of the commandment to remember Amalek: positive commandment 189.)
The Aruch HaShulchan, however, differs with this view. In Orach Chayim 67, he states that even the daily obligation to recall the Exodus requires an explicit statement. Nevertheless, he explains that the remembrance of the exodus is not considered as one of the 613 commandments because the Torah does not state that obligation in the form of a command, stating “Remember,” but rather, as a reason for another mitzvah (the mitzvah of matzah): “In order that you shall remember...” (Deuteronomy 16:3).

The word “all” includes even the nighttime.

The Jerusalem Talmud (Berachot 1:5) mentions that the sections of Kri’at Shema also contain a reference to each of the 10 utterances of the revelation at Mount Sinai (Exodus 20:1-14), thus representing a complete statement of Jewish spirituality and values.

This phrase is recited quietly because it is not part of the section of the Shema as it appears in the Torah, but rather was recited by Jacob in Egypt, as explained later in this halachah.
It is, however, pronounced loudly on Yom Kippur. Pirkei D’Rabbi Eliezer explains that the angels praise God with this verse. On Yom Kippur, we are as pure as angels and thus, emulate their practice (Hagahot Maimoniot).
It is preferable to separate clearly between the end of “Blessed be the name forever”—i.e., the words לעולם ועד—and the beginning of the next section, ואהבת (And you shall love...) (Tur, Orach Chayim 61).

I.e., Why do we include this verse of “Blessed be the name...,” since it is not part of the section of the Torah beginning with “Shema Yisrael...”.

See Genesis, Chapter 49.

This narrative can be found in Pesachim 56a.

What would cause Jacob to have such a doubt regarding his children? One of the greatest merits of Jacob is that he—unlike Avraham, who fathered Yishmael, and Yitzchak, who had Esau as a son—had only righteous children.
Pesachim (ibid.) explains that Jacob desired to reveal the secret of the end of days to his children, but that this knowledge suddenly left him. He was worried that perhaps his sudden lack of understanding was due to the imperfect state of his children and therefore, felt compelled to ask them about their faith in the One God.
The Rambam omits all these particulars, since they are not relevant to the matter at hand—namely, the source of the custom of saying “Blessed be the name...” after “Shema Yisrael...”.

The Rambam adds this in order to teach us the nature of Jacob’s doubts. He was not casting aspersions on the behavior of his sons, since he knew that their deeds were righteous. He was, however, worried that perhaps one of them had a mistaken understanding regarding the unity of God. This is in line with the verse the Rambam quotes. Moses is not chastising the Jewish people for their actions, but rather warning them of the possibility that there might be someone with a lack of faith that could lead to blasphemy later (Kessef Mishneh).

Jacob is also called by that name (Genesis 32:29).

Praising God for the fortune of having righteous children.

See the Mishnah, Berachot 11a.

There are a total of seven blessings associated with the reading of the Shema, three in the day and four at night. The Jerusalem Talmud (Berachot 1:5) bases this on the verse “Seven (times) in the day will I praise you” (Psalms 119:164).
The Tanya, Chapter 49, discusses the reasons for these blessings at length, noting that, on the surface, they are not related to the Shema at all. That text explains that the basic intent of Kri’at Shema is to attain the love for God as described in the verse, “And you shall love God, your Lord, with all your heart, with all your soul and with all your might.”
To reach such a level of love, one must first contemplate the greatness of God. Accordingly, in the first blessing, we outline the praises of God uttered by the angels, who are of supreme intelligence and spiritual wisdom. These lofty creatures proclaim God’s greatness and abnegate themselves completely to Him, stating that He transcends even their ability to understand.
Then, in the second blessing, we describe God’s great love for the Jewish people, as manifested by His giving us His Torah and choosing us as His people.
Having contemplated such ideas, we are prepared to reciprocate God’s love for us by proclaiming our love for Him. We recognize His infinite greatness and unity, see His providence in the events of our life, and internalize our intellectual understanding into an emotional outpouring for our Creator.

Berachot 13b mentions that the Sages required the mention of night during the day to contradict clearly the misunderstanding of the non-believers that He who created light did not create darkness.

The opening phrase of this blessing is the subject of a disagreement between the Sages (Berachot 11b). Rav Yehudah says in the name of Shmuel that the blessing should begin with אהבה רבה (Great love). The Sages, based on the verse in Jeremiah 31:2, believe that it should begin with אהבת עולם (Everlasting love). The Rambam follows the latter opinion.
The Tur (Orach Chayim 60) mentions that the Talmud instituted the custom of saying אהבה רבה in the morning and אהבת עולם at night in order to meet the requirements of both positions. Tosafot in Berachot 11b and the Rosh are also in favor of such a solution. The Shulchan Aruch, Orach Chayim 60a, rules in accordance with the Rambam’s position.
Ashkenazim are accustomed to recite the blessings as preferred by the Rosh and the Tur. (See the Rama on Shulchan Aruch, Orach Chayim 60a.) Sephardim and those who pray according to the Nusach Sephard, the prayer text generally used by Chassidim today, say אהבת עולם twice daily, both in the day and at night.

Affirming the truth of the statements mentioned in the Shema.

These blessings parallel the content of the three blessings recited in the morning.

In preparation for going to sleep.

To understand this halachah fully, a short introduction to the rules contained within it is necessary. The Mishnah (Berachot 11a) and the Tosefta (Berachot 1:7) discuss the concepts of the beginning (p’tichah, פתיחה) and conclusion (chatimah, חתימה) of blessings.
The p’tichah of a blessing follows the formula of “Blessed are You O God, our Lord, King of the universe...” The chatimah of a blessing is “Blessed are You, O God...”
Some blessings have both a p’tichah and a chatimah (e.g., the first blessings before Kri’at Shema both in the day and at night and the blessing made at Kiddush of Friday night), while others have only a p’tichah (e.g. blessings made before eating food or performing a commandment) or a chatimah (e.g., the rest of the blessings of Kri’at Shema and the majority of the blessings of the silent Amidah prayer).

The first blessing in a series of blessings generally possesses a p’tichah, as well as a chatimah. Other examples of this are the first blessing in the silent Amidah prayer and the blessing with which we begin grace after meals.

A blessing which immediately follows another as part of a series of blessings is not introduced with a p’tichah (Berachot 46a). The paragraphs of “True and certain” and “True and faithful” are also considered as blessings that follow another blessing, even though the Kri’at Shema itself would seem to constitute an interruption. Therefore, these blessings need not begin with a p’tichah, but simply conclude with the standard chatimah: Blessed are You, God (Rashi, Berachot 46a).
[The Rambam discusses only the concepts of p’tichah and chatimah and omits the second category of blessings mentioned in the Mishnah and Tosefta (i.e., long and short blessings). This seems to indicate that he equated a long blessing with that which has a p’tichah and a chatimah, and a short blessing with one that has only a chatimah (Kessef Mishneh). In fact, in his Commentary to the Mishnah (Berachot 11a), the Rambam writes that a long blessing has a p’tichah and chatimah, and a short one has only one of the above.
In contrast, Rashi (Berachot 11a) holds that the distinction between long and short blessings is a matter of length only, irrespective of p’tichot and chatimot. He defines the blessing of אמת ואמונה—“True and faithful”—(the first blessing after Kri’at Shema at night) as a long blessing, and “Lay us down” (the last blessing after Kri’at Shema at night) to be a short blessing, even though they both have only a chatimah and no p’tichah.]

This is a general statement. In particular, there are some blessings that were not established by Ezra, but rather by the Sages of the Mishnah. See Hilchot Tefillah 2:1 and Hilchot Berachot 2:1.

E.g., all the blessings of Kri’at Shema, the silent Amidah prayer and grace after meals. (See the introduction to this halachah in order to understand the following laws fully.).

E.g., blessings for food and preceding the performance of commandments.

E.g., all blessings that follow another in a series of blessings, such as the silent Amidah or the blessings before Kri’at Shema.

E.g., the first blessings of Kri’at Shema, the silent Amidah prayer and grace after meals.

This decision is based on the Mishnah (Berachot 11a).
In Hilchot Berachot (1:5-6), the Rambam writes that a person who mentions the central ideas contained in the p’tichah—i.e., the name of God and His sovereignty—even were he to deviate from the set form of the blessing, would fulfill his obligation.
We must understand the present halachah in this context. Only when one deviates from the p’tichah or chatimah of a blessing does the Rambam require the recitation of another blessing. However, a person who maintains the nature of the p’tichah and chatimah, but changes the wording of the rest of the blessing, fulfills his obligation as long as the basic intent of the blessing remains.

Berachot 12a derives this from Psalms 92:3: “To relate Your lovingkindness in the morning and Your faithfulness at night.” Rashi explains that the blessing, Emes VeYatziv (which is recited after Kri’at Shema in the morning) is necessary, since it tells of God’s infinite lovingkindness in taking our forefathers out of Egypt and splitting the Red Sea. אמת ואמונה (True and faithful), which is recited at night, chronicles our hopes and beliefs regarding our future, that God will fulfill His promise to redeem us from the exile and restore us to a vibrant life of freedom. The Tur (Orach Chayim 66) explains that אמת ואמונה could also refer to our faith that God will return our soul, which we put in His trust every night, to us.

Berachot 12a derives this from Psalms 92:3: “To relate Your lovingkindness in the morning and Your faithfulness at night.” Rashi explains that the blessing, Emes VeYatziv (which is recited after Kri’at Shema in the morning) is necessary, since it tells of God’s infinite lovingkindness in taking our forefathers out of Egypt and splitting the Red Sea.
אמת ואמונה (True and faithful), which is recited at night, chronicles our hopes and beliefs regarding our future, that God will fulfill His promise to redeem us from the exile and restore us to a vibrant life of freedom. The Tur (Orach Chayim 66) explains that אמת ואמונה could also refer to our faith that God will return our soul, which we put in His trust every night, to us.

E.g., Ahavat Olam before the first—e.g., yotzer or. Even in such an instance, the second blessing should be recited without a p’tichah, since it usually follows another blessing (Kessef Mishneh). See also Magen Avraham on Orach Chayim 60:2.

I.e., even if he recites all the blessings after reciting the Shema.

“And what does it mean that blessings are not an integral and necessary requirement? This refers to the order of the blessings” (Berachot 12a).

I.e., “Blessed are You, God, our Lord, King of the universe, Who forms the light and creates the darkness (יוצר אור ובורא חושך), this being the proper p’tichah for the first blessing before Kri’at Shema in the morning.

I.e., Blessed are You O God, Who brings the evenings (המעריב ערבים), this being the proper chatimah for the first blessing at night.

As explained later in this halachah, all the blessings are ultimately defined by their chatimah. In this case, the chatimah is that of the evening blessings and is therefore inappropriate here.

I.e., “Blessed are You O God, our Lord, King of the universe, Who, through His word, makes evenings fall (אשר בדברו מעריב ערבים),” this being the proper p’tichah for the first blessing at night.

The conclusion of which is “Blessed are You O God, Who forms the lights (יוצר המאורות),” this being the proper chatimah for the first blessing in the morning.

Since the chatimah is proper.

I.e., “Blessed are You O God, our Lord, King of the universe, Who through His word, makes evenings fall (אשר בדברו מעריב ערבים),” this being the p’tichah for the first blessing at night.

I.e., “Blessed are You O God, the One Who forms the lights (יוצר המאורות),” this being the proper chatimah for the first blessing in the day.

Since the chatimah is inappropriate.

I.e., “Blessed are You O God, our Lord, King of the universe, Who forms light and creates darkness (יוצר אור ובורא חושך),” this being the p’tichah for the first blessing in the day.

I.e., “Blessed are You O God, the One Who brings the evenings (המעריב ערבים),” this being the chatimah for the first blessing at night

I.e., by their chatimot.

The Mishnah (Berachot 2a) states that the time for the recitation of the Shema begins at the hour when a priest who has become ritually impure may immerse in a mikveh and resume eating terumah. The Talmud explains that this is the time when the stars appear.
Tosafot (Berachot 2a) holds that the Shema may be recited earlier, during the last hour before sunset. This is based on the understanding that Rabbi Yehudah, who disagrees with the majority opinion regarding the proper time for the Afternoon Prayer, also disagrees about the proper time for the Evening Prayer and Kri’at Shema contained therein. (See Tur, Orach Chayim 235.) This will be discussed at length in Hilchot Tefilah 3:6.
There are several different positions regarding the precise definition of צאת הכוכבים (the appearance of the stars). It generally refers to the appearance of three medium-sized stars. The Shulchan Aruch, Orach Chayim 235:1 requires the sighting of three small stars before reciting Kri’at Shema at night. The Magen Avraham explains that the basic halachah is indeed that three medium sized stars constitute the time of צאת הכוכבים, but that the Shulchan Aruch obligated one to wait for smaller stars in order to diminish the possibility of error regarding the recitation of Kri’at Shema at night.
There are three basic positions regarding the actual time of צאת הכוכבים (the appearance of the stars). Shabbat 34b determines that it refers to the time that it takes one to walk 3/4 of a mil after sunset.
The other two positions are found in Pesachim 94a: one defines הכוכבים צאת as the amount of time needed to walk four mil after sunset, and the other, as the time necessary to walk five mil.
There are two different methods of determining the time it takes to walk a mil. The Rambam, Commentary to the Mishnah (Pesachim 3:2), maintains that it takes 24 minutes to walk a mil. However, the most widely held opinion—and the opinion accepted regarding halachah l’ma’aseh—is that the measure of time is 18 minutes.
Therefore, according to Shabbat 34b, the appearance of the stars is 13 1/2 (3/4 x 18) minutes after sunset. Both the Vilna Gaon and the Shulchan Aruch HaRav maintain that צאת הכוכבים is determined in this fashion. Thus, the proper local time may be calculated by extrapolation based on the amount of light visible 13 1/2 minutes after sunset in Eretz Yisrael on the day of the Equinox. Generally, people wait up to 24 minutes after sunset in order to be certain.
According to Pesachim 94a, the appearance of the stars will be either 72 (4 x 18) minutes or 90 (5 x 18) minutes after sunset. Rabbenu Tam strongly suggests adhering to the position that צאת הכוכבים takes place 72 minutes after sunset. Though some authorities support the 90-minute position, Rabbi Moshe Feinstein (Iggerot Moshe, Orach Chayim, Vol. 1, Siman 24), mentions only the position of the Vilna Gaon and the Shulchan Aruch HaRav, on the one hand, and Rabbenu Tam on the other.

There are three positions recorded in the Mishnah in Berachot 2a regarding the time until which one may recite the Shema at night.
Rabbi Eliezer says until the end of the first of the three watches of the Temple—i.e., one third of the night, which is until approximately 9:30 pm. The Sages say until midnight, and Rabban Gamliel says until dawn. The mishnah then explains that the Sages’ opinion is, in effect, that one may recite the Shema until dawn, but that they mentioned midnight as a preferred time in order to distance people from transgression. This is the source of this halachah in the Rambam.
The Rosh and the Tur (Orach Chayim 235) hold that the halachah follows Rabban Gamliel’s position, and that a priori (לכתחילה), a person may read the Shema at night until dawn. The Rambam sees the Sages’ position as halachically valid, and therefore one may rely on Rabban Gamliel only after the fact (בדיעבד). The Shulchan Aruch, Orach Chayim 235:3 quotes the Rambam’s position. (See also Mishnah Berurah 235:27.)

In his Commentary to the Mishnah (Berachot 1:1), the Rambam defines dawn (עלות השחר) as the light that radiates from the east before sunrise.
There are three major positions regarding this time. All are based on Pesachim 94a which defines the time from dawn until sunrise as that in which a person can walk either 4 mil (according to one opinion) or 5 mil (according to the other).
As mentioned above, there are two opinions regarding the measure of time it takes to walk a mil: 18 minutes or 24 minutes. Thus, Rav Shneur Zalman of Liadi maintains that one should be stringent and define dawn as 96 (4 x 24) minutes before sunrise. The most widely held view is that it is 90 (5 x 18) minutes before sunrise, while the Beit Yosef holds that dawn is 72 (4 x 18) minutes before sunrise. This is the opinion of the Rambam, as stated in his Commentary to the Mishnah (Berachot 1:1).

Berachot 1:1 lists other instances where the Sages established similar guidelines, e.g., partaking of sacrificial meat, burning sacrificial limbs.

As explained above, dawn is generally defined as the end of the night.

The last possible time that could be defined as night. The last possible time that could be defined as night.

Berachot 8b-9a relates:
Rabbi Shimon bar Yochai said in the name of Rabbi Akiva: “Sometimes a person can recite the Shema twice in the day, once before sunrise and once after sunrise, and fulfill his obligation—once for the day and once for the night.”
Rabbi Yehoshua ben Levi says: “The law follows [the statement of] Rabbi Shimon in the name of Rabbi Akiva.” Rav Zeira says: “This is so, provided that he does not say [the paragraph of] “Lay us down.”
The Talmud explains that Rabbi Shimon’s statement only applies when a person is unavoidably detained. The evening Shema must be recited “when you lie down.” The Torah left the definition of that term to the Rabbis. The latter maintained that a person who intentionally delays the recitation of the Shema cannot recite it after dawn. However, they were more lenient in regard to a person who was unavoidably detained and gave him time until sunrise.

For this is not a time when a person lays himself down to sleep. Nevertheless, one does recite the other blessings related to Kri’at Shema at night (two before and one after it).

The Mishnah, (Berachot 9b) records a disagreement regarding the time of Kri’at Shema in the morning.
An anonymous position sees the earliest possible time as when one can distinguish between techelet (blue-green) and white. Rabbi Eliezer says: Between green and blue-green—i.e., later—and that the time lasts until sunrise. Rabbi Yehoshua says that one may recite the Shema “until three hours.”
The Talmud then adds various other opinions and quotes Abaye as saying that the Shema should be recited כותיקין—i.e., one should finish reciting the Shema as the sun rises, in order to start the silent Amidah with the sunrise.
The Rambam clearly prefers this position and establishes 6 minutes as a reasonable amount of time to recite the Shema and the blessing after it, in order to start the Amidah at the proper time. The Magen Avraham (Orach Chaim 58:1) explains that all opinions agree that the commandment to recite Shema in the morning begins at dawn. The only disagreement revolves around the optimum time to recite Kri’at Shema. The Vilna Gaon differs and explains that the Rambam holds that Abaye’s position states the actual time of the beginning of the commandment itself and that it may be recited earlier only in extraordinary circumstances.

This is based on the verse in Psalms 72:5, “May they fear You with the sun”—i.e., may they show their fear for You with the Amidah as the sun rises (Berachot 9b). The Talmud promises that anyone who recites the Shema and the Amidah at this time is guaranteed a place in the World to Come.

This is based on the verse in Psalms 72:5, “May they fear You with the sun”—i.e., may they show their fear for You with the Amidah as the sun rises (Berachot 9b). The Talmud promises that anyone who recites the Shema and the Amidah at this time is guaranteed a place in the World to Come.

These do not refer to normal 60-minute hours, but are based on a different calculation. These hours are שעות זמניות—“seasonal hours,” i.e., 1/12 of the duration of the daylight hours. The day and night are each divided into 12 equal parts, and each “hour” is 1/12 of that time.
For example, if there were 18 hours of daylight and 6 hours of darkness on a given day, each “hour” of the day would be 18/12 hours (or 90 minutes), and each “hour” of the night would be 6/12 hour (or 30 minutes).

The use of the term “transgresses” (מי שעבר) is most striking in this context. We must say that the Rambam understands Rabbi Yehoshua’s position as secondary and that, at the outset, one should recite the Shema 6 minutes before sunrise.

This implies that this is not most desirable. Rather, preferably, the Shema should be read immediately before sunrise, and any other time is clearly considered second best.

And a delay would cause him aggravation and prevent him from concentrating on his prayers.

I.e., generally, reciting the Shema at dawn is undesirable, but in this instance, the Sages considered this as the most preferable option.

The morning Shema must be recited “when you rise” (Deuteronomy 6:7). The latest time of rising is understood as the end of the third hour, the time that royalty rises (Berachot 9b). Even if a particular individual rises afterwards, he is considered as an exception and no leniency is granted.
The Kessef Mishneh questions why Kri’at Shema may be read in the daytime until only the end of the third hour.
Just as the obligation to recite the Shema at night lasts the entire night because the entire night is a time of lying down, so too, the Shema of the daytime should be recited all day, since the entire day is a time of being up.
The Taz (58:6) distinguishes between the nighttime, all of which is indeed a time of lying down, and the daytime. There are many acts that one does during the day—e.g., walking, sitting and eating—while rising is generally done at the beginning of the day.

The Shema is also a passage in Torah. Furthermore, by reading the Shema, one accepts the yoke of heaven. Nevertheless, the reward received by a person who reads the Shema at the proper time is greater (Berachot 10b).

Mentioned in Halachot 5-7.

Rabbenu Asher differs and limits the time when the blessings can be recited. He is unsure whether the limit is midday or until the end of the fourth hour, that being the end of the time for the Morning Prayers. In conclusion, he quotes Rav Hai Gaon who states that one may recite the blessings only until the end of the fourth hour—i.e., one third of the day. Rabbenu Chanan’el is also of this opinion.
Rabbenu Manoach agrees with the Rambam and allows one to recite the blessings during the entire day. The Shulchan Aruch, Orach Chayim 58:6 follows the position of Rav Hai Gaon.

Even if one delays the Shema’s recitation intentionally, he may recite the blessings.

Berachot 13b mentions several opinions concerning which sections of the Shema require intention. This is dependent on the discussion (see the notes to Halachah 2) regarding the extent of the obligation to read Shema required by the Torah. Rabbi Meir understands intention to be absolutely necessary only for the first verse and this opinion is accepted by the Shulchan Aruch, Orach Chayim 60:5.

Concerning the first verse of Kri’at Shema, an extra level of concentration is required. In addition to the intent to carry out God’s command, the Shema must be read in fear and awe, trembling and trepidation. One accepts upon oneself the kingship of Heaven and proclaims the unity of God. It is unthinkable that at such a time, one would not focus his attention on the words he is uttering, but would rather think of mundane matters. (See Shulchan Aruch HaRav 60:5.) Each day one should imagine that he is reciting Shema Yisrael for the first time, and not as if he had heard it many times before (Shulchan Aruch, Orach Chayim 61:1,2).
Kri’at Shema contains 248 words (245 of the three sections, plus the three extra words of Adonai Eloheichem Emet repeated upon completion of the third section). This corresponds to the 248 positive commandments in the Torah and the 248 limbs of the human body (Midrash Ne’elam; quoted by the Shulchan Aruch, Orach Chayim 61:3.) Thus, the recitation of the Shema, with its affirmation of God’s kingship and Unity, imbues the totality of one’s being with these fundamental concepts.

And must therefore recite the Shema again.

Needless to say, it is not desirable to read the Shema in this manner and, at the outset, one should attempt to read the entire Shema with proper concentration.

I.e., he was examining these particular sections in a scroll to ensure their correctness.

I.e., he must have the unique level of intention that is required for the first verse, as mentioned above. The Kessef Mishneh explains that intention of any kind is necessary for only the first verse and, afterwards, one could continue studying or proofreading in a normal fashion, provided he reads the words properly. The Magen Avraham also supports this position (Orach Chayim 60:5).

This is based on Hillel’s interpretation of the verse “...and when you walk on the way” (Deuteronomy 6:7). (See the notes to Chapter 1 Halachah 1 for further elucidation.).

Berachot 11a expands the mishnah’s teachings in this manner.

Kiddushin 33b equates riding on the back of an animal with walking.

Rashi (Berachot 13b) explains that these positions are improper because they imply an attitude of haughtiness which is inappropriate at the time one must accept the yoke of Heaven.

He should be completely on his side, since Berachot (ibid.) also forbids reciting the Shema while turned slightly over onto one’s side, unless extraordinary circumstances prevail, as explained by the Rambam in this halachah.

Rabbenu Manoach states that it is forbidden for anyone else to read in such a fashion as mentioned above. They should sit upright in a position evoking awe and fear while reciting the Shema.

In order to concentrate his attention. Berachot 13b mentions two opinions regarding the extent of the Shema one must recite before he may continue on his way:
that of Rav Yehudah who requires the first two verses of the Shema to be recited standing;
and that of Rabbi Yochanan who requires the entire Shema to be recited in a stationary position.
Rav Yitzchak Alfasi explains that the actual halachah does not follow either of these positions, but rather is in accordance with the view of Rabbi Meir that only the first verse requires absolute intention. (See Halachah 1.) The Shulchan Aruch, Orach Chayim 63:3 also accepts this decision.

For, as stated above, concentrated attention is not an absolute prerequisite for reading these passages.

Berachot, op. cit., explains that one unavoidably overcome by sleep after having recited the first verse has fulfilled his obligation. The Kessef Mishneh notes that the majority of the Rishonim hold that this leniency is granted on the condition that he, nevertheless, manages to recite the rest of the Shema, albeit in a drowsy state. Thus, our halachah mentions the necessity of alertness for the first verse within the context of the halachot of the intention required to read the Shema. In Halachah 12, the Rambam discusses sleepiness within the context of the need for proper enunciation of the words of the Kri’at Shema. That halachah supports the Kessef Mishneh’s position that one fulfills one’s obligation only if he also recites the rest of the Shema.

A careful reading of the Rambam’s words leads one to support the position of the Kessef Mishneh. After the first verse, the Rambam mentions only that we need not disturb the person, but he does not write that we should not awaken him. This could mean that although we are not obligated to disturb him to such an extent that he is aroused to a state of full alertness, we are obligated to awaken him so that he can finish Kri’at Shema before going back to sleep. (See Shulchan Aruch, Orach Chayim 63:5.).

This and the next three halachot pertain to a person involved in other activities when the time to read the Shema arrives.

Rav Yitzchak Alfasi explains that this applies even according to the halachically accepted position of Rabbi Meir, that utmost concentration is necessary for the first verse only. (See the notes to Halachah 1.)
The obligation to have proper concentration and the necessity that one’s recitation of the Shema not appear haphazard are two different halachic requirements.

Employed by others, whose time, therefore, is not their own. Even so, they must interrupt their work in order to recite Kri’at Shema.
[Parenthetically, we can derive an important concept regarding business ethics from this halachah. If there is a question whether an artisan can interrupt his work to fulfill his fundamental religious obligations, surely, he must serve his employer faithfully at other times.]

I.e., a casual matter, regarded lightly. See the commentary to Halachah 8.

This applies both to a person working for himself as well as to a paid artisan.

Despite the obvious difficulties this poses regarding his ability to concentrate, the Rambam allows a worker to remain in the tree or on the wall and recite the Shema. Rabbenu Manoach holds that only the workers may remain in the tree. In contrast, a foreman who is there to encourage his work force, must descend from the tree and recite it on the ground. The Tur and the Shulchan Aruch, Orach Chayim 63:8 both disagree with this and allow both of them to recite it while in the tree.

The obligation to recite the Shema also includes the obligation to recite its blessings (Kessef Mishneh on Halachah 5).

Shabbat 9b, 11a states that a person should interrupt his Torah study for Kri’at Shema, but not for the Amidah prayers. This refers even to Sages like Rabbi Shimon bar Yochai who would never interrupt their Torah study except to perform mitzvot which could not be performed by others. The acceptance of the yoke of God’s kingship in the Shema is fundamentally necessary even for a person with such an all encompassing commitment to Torah. Similarly, as stated above, Berachot 10b states that the recitation of the Shema at its proper time is preferable to the study of Torah.

The Jerusalem Talmud (Berachot 5:1) equates involvement in community matters to the study of Torah, in terms of granting an exemption from prayer. The Tosefta, (Berachot 1:4) relates:
Rabbi Yehudah says: Once I was following Rabbi Akiva and Rabbi Elazar ben Azariah. The time of Kri’at Shema arrived (but they did not perform the mitzvah). I was under the impression that they felt unable to. They were, however, involved in community matters.
(See also Tosefta Berachot 2:6.)

Berachot 11a derives this concept from the verse “when you walk on your way” (Deuteronomy 6:7). This implies that “on your way,” i.e., while you are involved in your activities, you must read the Shema. In contrast, if one is involved in matters concerning a mitzvah—and matters of communal importance are equivalent to matters concerning a mitzvah—there is no obligation. (See Mishnah Berurah 70:16.)

This implies that even were the time of Kri’at Shema to pass without him reciting the Shema, he need not interrupt his activities (Kessef Mishneh).

The Shulchan Aruch HaRav 70:5 and the Mishnah Berurah 70:23 rule that if one began eating or the like before the time to recite the Shema arrives, one is not obligated to cease when the time for the recitation of the Shema arrives. If, however, one began after the time for the recitation of the Shema began, he is obligated to cease that activity.

I.e., if he is one of the judges.

There is a question whether the Rambam refers to 6 minutes before sunrise, the optimum time to recite the Shema, or the end of the third hour of the day beyond which one does not fulfill the mitzvah (See Chapter 1, Halachah 11-13). According to other authorities, the latter view would be followed.

I.e., as long as he is able both to complete what he is doing and to recite the Shema before the end of the proper time for Kri’at Shema, he may complete his task.

This is based on the Mishnah in Berachot 22b.

As mentioned in Chapter 1, Halachah 11, the optimum time to recite the Shema in the morning is shortly before sunrise.

As mentioned in Chapter 1, Halachah 11, the optimum time to recite the Shema in the morning is shortly before sunrise.

These statements reinforce the explanation given in the commentary to Chapter 1, Halachah 11, that the recitation of the Shema after sunrise is only allowed after the fact. Here, the Rambam states that it is preferable to read the Shema while naked in the water, than to get out, dress, and recite it after that time has passed.

Berachot 24b equates one who recites the Shema in a place with an unpleasant odor to one who has profaned the word of God. One who stops reciting in such a place is praised, and Deuteronomy 32:47 says about him “... in those words, your days will be lengthened.” Chapter 3 deals with many halachot regarding the recitation of the Shema in unclean surroundings.

In the Hebrew text of the Rambam and in the Mishnah, the term used is מי משרה (water of soaking). This is understood as water used for soaking flax or canvas, which has a bad smell (Rashi, Berachot 25b).

Chapter 3, Halachot 16 and 17, explain that it is forbidden to read the Shema in the presence of “nakedness.”

See Berachot 25a.

After discussing the intention necessary for Kri’at Shema and the proper reaction when involved in other activities as the time for the recitation of Shema arrives, the Rambam now deals with the halachot regarding the proper recitation of the words themselves. This discussion continues until the end of the chapter.

Yoma 19b distinguishes between the first section of Kri’at Shema and the second in this regard, forbidding these activities only during the recitation of the first section. Indeed, in Halachah 4 which also deals with a “haphazard” recitation of the Shema, the Rambam, himself makes such a distinction. The Lechem Mishneh explains that the Rambam relies on his statements in Halachah 4. Rabbenu Manoach explains that the Rambam did not clarify the matter explicitly lest he cheapen the value of the second section in the eyes of his reader. The Kessef Mishneh adds that although making such gestures in the second section is not as “improper” as during the first, doing so is, nevertheless, prohibited. See Shulchan Aruch, Orach Chayim 63:7.

Rabbi Acha notes ודברת בם (“and you shall speak of them”) implies making these words a matter of primary importance, and not regarding them as haphazard (Yoma, op. cit.).

Yoma ( op. cit.) refers to Isaiah 43:22: “And you have not called upon Me, Jacob,” implying that such a casual reading of the Shema is not considered as calling to God. The Maharsha explains an added implication of the above verse, highlighting the reference to Jacob. As Rashi, in his commentary to Genesis 46:29, relates, when Jacob was first reunited with Joseph, he made no response because he was reciting the Shema at that time. Surely, one who gestures while reading the Shema has certainly not achieved the desired level of devotion.

This is derived from the word Shema—literally “hear”—in the first verse. It implies that one should make audible to himself that which he says (Berachot 15a).

The entire latter portion of this halachah is based on Berachot 15a:
One who recites the Shema so that the words are not audible to himself has fulfilled his obligation. Rabbi Yossi says that he has not fulfilled his obligation.
If he reads, but does not enunciate clearly: Rabbi Yossi says that he has fulfilled his obligation. Rabbi Yehudah says that he has not.
The Talmud concludes (ibid. 15b) that the halachah is in accordance with the lenient position in both cases—i.e., the anonymous opinion in the first case and Rabbi Yossi in the second.
Rav Yitzchak Alfasi adds that this is only after the fact. A priori (לכתחילה), one must read in such a way as to be audible to himself and enunciate the letters clearly. The Rambam follows this view.
Nevertheless, one must at least mouth the words of Kri’at Shema, even if he does not pronounce them loudly enough that they are audible to himself. Thought is not regarded like speech. (See the notes to Halachah 3.) Therefore, one who does not even move his lips, but just thinks about the words as he “reads” them, does not fulfill his obligation (Shulchan Aruch, Orach Chayim 62:3).

Berachot 15b derives this from the word ולמדתם—“And you shall teach them.” It can be divided into two words ולמד תם, implying that your teaching (ולמד) must be תם—perfect.

Berachot, ibid. notes that if a person reads the Shema with proper enunciation, “Gehinom will be cooled off for him.”

A pronunciation mark implying that the syllable should be stressed.

E.g., were one to say vedivarta vam instead of the proper pronunciation, vedibarta bam (Deuteronomy 6:7).

E.g., בכל לבבך (Deuteronomy 6:5) bekol lebabcha instead of the proper pronunciation, bechol levavcha.

E.g., to say bechol levavecha instead of bechol levavcha.

E.g., to pronounce בכל נפשך (Deuteronomy 6:5) bechol nafshcha instead of bechol nafsh’cha.

Lest the two be heard as a single word.

Berachot 15b mentions even more cases of problematic words. The Shulchan Aruch, Orach Chayim 61:20 quotes all the examples found in the Talmud. There are other cases in Kri’at Shema where this problem arises, such as veahavta et (Deuteronomy 6:5). In all these cases care must be exercised to separate the words clearly.
It is interesting to note that the Rambam mentions one example from each of the three sections of Kri’at Shema, in order to teach us that enunciation is equally important in all the sections.

In order that he not say tiscaru—i.e., in order that he not declare: “you will garner reward.”

Berachot 13b relates:
Sumkos says: Anyone who lengthens the pronunciation of echad, his days and years are lengthened.
Rav Acha bar Ya’akov understands that to refer to the dalet [of Echad]. Rav Ashi says that this is on condition that he not shorten the chet.
Rav Yirmiah was sitting before Rav Chiyyah bar Abba and noticed that he severely lengthened [his dalet]. He said to him that once he had proclaimed God, King above and below and to the four directions of the Heavens, he need not continue [to prolong the dalet].The Maharsha mentions that the chet (numerical value of eight) corresponds to the Earth and the seven levels of Heaven, and the dalet (numerical value of four) corresponds to the four directions.

If one pronounces a long aleph and a short chet, he will say something that sounds like ee-chad (not one)—i.e., he would seem to be proclaiming exactly the opposite of echad.

Berachot 13a records a disagreement between Rabbi Yehudah Hanasi, who holds that the Shema must be read as it is—i.e., in lashon hakodesh—and the Sages, who hold that it may be recited in any language. The latter explain that the word Shema—literally, “hear,”—indicates the acceptability of any language that one hears—i.e., understands.

Mishnah Berurah (62:3) points out that although the halachah is indeed that one may recite the Shema, grace after meals, the silent Amidah, and Kiddush on Shabbat in any language, at present, it is highly preferable to say them all in Hebrew.

The Mishnah (Berachot 15a) states that one who recites the Shema out of order does not fulfill his obligation. The Rambam understands this to refer only to placing verse 2 before verse 1, but not to placing section 2 before section 1, as he states in the continuation of this halachah.

Described in Chapter 1, Halachah 2.

For the order established by our Sages should be followed.

This expression implies that this is the Rambam’s opinion although he has no definite support for it from our Sages’ teachings.

I.e., the sections do not appear in the Shema in the same order as they are in the Torah itself.

Berachot 33b distinguishes between one who repeats a whole verse and one who repeats the word Shema, as the Rambam discusses immediately after this.

Rashi explains that, although the person has acted frivolously and has not shown the proper respect to the verse, he has not indicated the existence of two rulers with such a reading. In contrast, the repetition of Shema or Modim (We thank You)—the examples cited explicitly in the Mishnah—appears to indicate that one is paying respect to two kings, ו”ח. Rabbi Moshe Feinstein points out (Iggerot Moshe, Orach Chayim, Vol. II, Responsa 22) that even in the course of singing the prayers, one should not repeat words as cantors are prone to do, even though it does not constitute an interruption per se.

I.e., he recites part of the Shema and then stops, and then continues reciting, and stops again, etc.

This halachah is mentioned with regard to the reading of Megillat Esther on Purim in the Mishnah in Megillah 17a. In his commentary to that mishnah, the Rambam explains that the one who reads intermittently fulfills his obligation even if he pauses long enough to finish the whole Megillah.
Berachot 24b applies that halachah not only to the reading of the Megillah, which is a Rabbinic ordinance, but also to the recitation of the Shema, which is a Scriptural obligation. See also Hilchot Shofar 3:5.
The Shulchan Aruch, Orach Chayim 65:1 quotes the Rambam’s statements as halachah. The Rama cites the Ashkenazic authorities who maintain that were one to be unavoidably detained during the recitation of the Shema for a period long enough to finish the entire Kri’at Shema, he must recite it again. Such an interruption is considered significant, since even if he had wanted to finish the Shema, he would have been unable to do so.
The Magen Avraham points out that the Rama’s position would apply only in the case that one were unavoidably detained by the need to relieve himself, or that he suddenly found himself in a place unfit for the recitation of Kri’at Shema. (The halachot concerning these laws are discussed in Chapter 3.)

As required by the previous halachah.

See Berachot 13b.

I.e., in order that he recite the first verse with the intense concentration required by Halachah 3.

Berachot 21a records a disagreement between Rabbi Yehudah and Rabbi Elazar. Rabbi Yehudah says that one who is doubtful regarding whether or not he recited the Shema need not read it again, since Kri’at Shema is a Rabbinical ordinance and we follow the rule a doubt in a Rabbinical ordinance leads to a lenient response.
Rabbi Elazar says that he must recite the Shema in such a situation of doubt because Kri’at Shema is a Scriptural obligation. Therefore, the principle—ספק דאורייתא לחומרא [a doubt regarding a Scriptural Law leads to a strict response]—should be followed. Rabbenu Yitzchak Alfasi and Rabbenu Asher also follow Rabbi Elazar’s opinion.

The Rashba in Responsum 320 explains that although the blessings are of Rabbinic origin and, therefore, we should not require one to say them in a situation of doubt (see above, לקולא ספק דרבנן), the proper recitation of the Shema is inseparable from its blessings. Therefore, since we obligate one in doubt to recite the Shema, this entails the recitation of the Shema in its normal fashion—i.e., with its blessings. (See Kessef Mishneh.)

Since he has definitely fulfilled the Scriptural obligation of Kri’at Shema, we invoke the aforementioned rule of לקולא ספק דרבנן with regard to the blessings, which alone are of Rabbinic origin. (See Hilchot Berachot 8:12.)

I.e., if one skipped over or mispronounced a word or verse.

And then continue to read in order, from that verse until the end of Kri’at Shema, in accordance with Halachah 11 in this chapter. See Tosefta, Berachot 2:4.

I.e., finding himself at a point where it is natural to pause (e.g., between the first section and the second), he becomes confused and forgets exactly what he has finished saying and where he must resume reading.

Berachot 16a states that when one errs in the middle of a section, he returns to the beginning of the section. Were he to become confused between sections, he returns to the first section. Rashi explains that returning to the first section means to the pause between the first two sections, i.e., one would begin reading from ViHayah Im Shamoa, the second section in Kri’at Shema. The Tur, Orach Chayim 64 also explains the halachah in this fashion.
The Rambam, however, understands that the Gemara obligates one to return to the beginning of the first section. The Beit Yosef explains that both Rashi and the Rambam agree that one must return to the point of the first pause in Kri’at Shema. The Rambam, however, holds that the first pause one makes while reading the Shema is not between the first two sections. Rather, it is after the recitation of ברוך שם כבוד מלכותו לעולם ועד. This signifies the transition between one’s acceptance of the kingship of Heaven and the beginning of the recitation of the Shema. The Shulchan Aruch, Orach Chayim 61:14 states the halachah that one must pause between ברוך שם and ואהבת. However, its decision regarding the law under discussion (ibid. 64:3) reflects Rashi’s position.

This is so only if he is completely unaware of where he erred. However, were he to be absolutely sure that he recited part of a particular section, he should start reciting again from after that point (Kessef Mishneh).

This halachah is found in the continuation of Berachot 16a, quoted above.

I.e., the first section, which begins with Shema Yisrael.

I.e., the second section of Kri’at Shema, which begins with these words.

In their glosses to the Shulchan Aruch, Orach Chayim 64:4, both the Taz and the Magen Avraham explain that this problem does not arise with the word וקשרתם “And you shall bind,” which also appears in both of the first two sections of Kri’at Shema. In the first section, this word is written with a kamatz וקשרתם (And you [singular] shall bind them), whereas in the second section it is written with a segol וקשרתם (And you [plural] shall bind...).”

I.e., we assume he recited למען in its proper place, at the end of the second section of Shema.

Having discussed in the previous halachot the proper reaction to unintentional interruptions in Kri’at Shema, the Rambam now discusses when one must purposefully interrupt his reading of the Shema in order to greet people or respond to their greetings. These halachot are based on the Mishnah (Berachot 13a):
“Between sections, one may initiate greetings out of respect, and respond. In the middle [of a section], one may initiate greetings out of fear, and respond,” these are the words of Rabbi Meir.
Rabbi Yehudah says: “In the middle [of a section] one may initiate contact out of respect, and respond out of fear. Between sections, one may initiate out of respect and respond to anyone’s greeting.”

This term is defined in Halachah 17.

I.e., he may initiate the contact.

The Rambam explains the term mipnai hakavod (out of respect) used in the Mishnah as referring to those one is obligated to honor according to Scriptural Law; i.e., one’s parents in response to the command “Honor your father and your mother” (Exodus 20:12).

I.e., one who taught him Torah. Hilchot Talmud Torah 5:1 states:
Just as a person is commanded to honor his father and fear him, so too, is he obligated to honor and fear his teacher. Indeed, his teacher deserves more than his father. His father brought him into the life of this world, while his teacher... brings him to the life of the world to come.

Hilchot Talmud Torah 6:1 states: “It is a mitzvah to glorify any Torah Sage even though he is not one’s teacher.”

This applies even when one is in the middle of a verse (Jerusalem Talmud, as cited by Rabbenu Asher.)
Rabbenu Manoach explains this idea. After making an interruption, one should continue reading where he left off only when the break does not entail the interruption of a single idea. However, when a person is forced to make an interruption after stating only half of an idea, he should repeat the whole verse after the completion of his greeting lest he create a misconception. In the middle of the verses, שמע ישראל or Baruch Shem Kavod…, one may not interrupt at any time unless one’s life is in danger (Shulchan Aruch, Orach Chayim 66:1).

The term מפני היראה (out of fear) used in the abovementioned Mishnah refers to a king or tyrant—i.e., someone of whom one is physically afraid. Rashi explains fear as referring to someone who one is afraid will kill him. Rabbenu Asher takes issue with Rashi’s explanation of fear. He points out that it is unnecessary for the Mishnah to inform us that in the case of פיקוח נפש (a life-threatening situation), one may interrupt Kri’at Shema. Even violation of the Shabbat is permitted in such instances. Therefore, Rabbenu Asher explains “out of fear” as referring to one’s father or rabbi, people whom one is commanded to fear. For Leviticus 19:3 states: “Every person must revere his mother and father.” And Pirkei Avot 4:12 and Pesachim 108a state that the fear of one’s rabbi is similar to the fear of Heaven. See also Hilchot Talmud Torah 5:1.
The Shulchan Aruch, Orach Chayim 66:1 accepts Rashi’s position regarding honor and Rabbenu Asher’s interpretation of fear. He also mentions the Rambam’s understanding of “out of fear,” as referring to a king or tyrant—this refers to one who is likely to cause pain or sorrow (Kessef Mishneh).

See the notes to the previous halachah. The Mishnah Berurah, Orach Chayim 66:2 explains that at present, one should never greet [or return greetings of] anyone during Kri’at Shema, nor even during פסוקי דזמרה, the verses of praise that precede Kri’at Shema and its blessings, unless it is clear that such a person will be insulted. Since people do not expect one to interrupt Kri’at Shema in order to greet them, such an insult is extremely rare indeed. One should, however, interrupt at any point [except in the middle of the verses שמע ישראל and ברוך שם כבוד] in order to respond to Kaddish (יהא שמיה רבא), Kedushah (קדוש קדוש קדוש), Barchu and Modim. (See Shulchan Aruch, Orach Chayim 66:3, the Mishnah Berurah there and Shulchan Aruch HaRav, Orach Chayim 66:4.)
In his responsa, the Rambam also forbids the inclusion of hymns within the blessings [as is Ashkenazic custom on festivals], considering them as an interruption.

This decision is based on the principle that the blessings before the Shema—though necessary to develop the meditative consciousness necessary for the correct intention during Shema—are not considered as directly related to the Shema itself. Accordingly, though it is forbidden to make an interruption between the recitation of a blessing before a mitzvah and the actual fulfillment of the mitzvah, these interruptions are permitted between the blessings before the Shema and the Shema.

As explained above in Halachah 15.

Berachot 14b explains the significance of the proximity of the end of Kri’at Shema, א-להיכם אני ה', to the word Emet. This is based on a verse in Jeremiah 10:10, ה' א-להיכם אמת and proclaims that “God, your Lord, is true.” Thus, these words do not represent a break between sections, but rather a continuum.

As explained in the previous halachah.