Not

<<that will be uprooted

<<“Yaakov”

<<from its place,

<<but rather

<<“Israel”

<<primary

<<and “Yaakov”

<<secondary

<<to it.

<<And so

<<it

<<says:

<<“Do not

<<remember

<<the former things,

<<and the ancient things

<<do not

<<consider.”

<<“Do not

<<remember

<<the former things” —

<<this is

<<the subjugation of

<<the kingdoms;

<<“and the ancient things

<<do not

<<consider” —

<<this is

<<the Exodus from

<<Egypt.

“Behold, I

<<am doing

<<a new thing;

<<now

<<it shall spring forth.”

<<Taught

<<Rav Yosef:

<<this is

<<the war of

<<Gog

<<and Magog.

A parable:

<<to what

<<is the matter

<<similar?

<<To a person

<<who was

<<walking

<<on the road,

<<and encountered

<<him

<<a wolf,

<<and he was saved

<<from it,

<<and he would

<<tell

<<and go on about

<<the incident of

<<the wolf.

<<Encountered

<<him

<<a lion,

<<and he was saved

<<from it,

<<and he would

<<tell

<<and go on about

<<the incident of

<<the lion.

<<Encountered

<<him

<<a snake,

<<and he was saved

<<from it;

<<he forgot

<<the incident of

<<both of them,

<<and he would

<<tell

<<and go on about

<<the incident of

<<the snake.

<<So too

<<is it with

<<Israel:

<<troubles

<<that are later

<<make one forget

<<the earlier ones.

“Avram

<<is

<<Avraham”:

At first

<<he became

<<a father

<<to Aram,

<<and in the end

<<he became

<<a father

<<to all

<<the world

<<entirely.

“Sarai

<<is

<<Sarah.”

At first

<<she became

<<Sarai, a princess,

<<to her nation,

<<and in the end

<<she became

<<Sarah, a princess,

<<to all

<<the world

<<entirely.

Taught

<<Bar Kappara:

<<anyone

<<who calls

<<Avraham

<<“Avram”

<<transgresses

<<a positive commandment,

<<as it is stated:

<<“And will be

<<your name

<<Avraham.”

<<Rabbi Eliezer

<<says:

<<he transgresses

<<a prohibition,

<<as it is stated:

<<“And not

<<will be called

<<anymore

<<your name

<<Avram.”

But rather,

<<from now:

<<one who calls

<<Sarah

<<“Sarai”

<<so too?

There,

<<the Holy One, Blessed be He,

<<said

<<to Avraham:

<<“Sarai

<<your wife —

<<not

<<shall you call

<<her name

<<Sarai,

<<for

<<Sarah

<<is her name.”

But rather,

<<from now:

<<one who calls

<<Yaakov

<<“Yaakov”

<<so too?!

It is different

<<there,

<<for went back

<<and restored it

<<the verse,

<<as it is written:

<<“And said

<<God

<<to Israel

<<in visions of

<<the night,

<<and He said:

<<Yaakov,

<<Yaakov.”

Raised an objection

<<Rabbi Yosei bar Avin,

<<and some say

<<Rabbi Yosei bar Zevida:

<<“You

<<are

<<Hashem

<<the God

<<who

<<chose

<<Avram”!

He said to him:

<<there,

<<a prophet

<<it is

<<who is

<<recounting

<<the praise

<<of the Merciful One:

<<what

<<was

<<originally.

We shall return to you,

<<‘From when’.

MISHNAH:

<<If one was

<<reading

<<in the Torah

<<and arrived

<<the time of

<<the reading [of the Shema],

<<if

<<he directed

<<his heart,

<<he has fulfilled.

Between the sections

<<he may greet

<<out of

<<respect

<<and respond;

<<and in the middle

<<he may greet

<<out of

<<fear

<<and respond —

<<the words of

<<Rabbi Meir.

Rabbi Yehuda

<<says:

<<in the middle

<<he may greet

<<out of

<<fear

<<and respond

<<out of

<<respect;

<<and between the sections

<<he may greet

<<out of

<<respect

<<and respond

<<greeting

<<to every

<<person.

These

<<are

<<between the sections:

<<between

<<blessing

<<first

<<and the second,

<<between

<<the second

<<and “Shema,”

<<between

<<“Shema”

<<and “And it will be

<<if

<<you surely listen,”

<<between

<<“And it will be

<<if

<<you surely listen”

<<and “And He said,”

<<between

<<“And He said”

<<and “True

<<and firm.”

Rabbi Yehuda

<<says:

<<between

<<“And He said”

<<and “True

<<and firm”

<<not

<<may he interrupt.

Rabbi Yehoshua ben Korcha said:

<<why

<<did precede

<<the section of

<<“Shema”

<<before “And it will be

<<if

<<you surely listen”?

<<So that

<<he will accept

<<upon himself

<<the yoke of

<<the kingdom of

<<Heaven

<<first,

<<and after

<<that

<<he accepts

<<upon himself

<<the yoke of

<<mitzvos.

<<“And it will be

<<if

<<you surely listen”

<<precedes “And He said”

<<for “And it will be

<<if

<<you surely listen”

<<applies

<<both

<<by day

<<and

<<at night;

<<“And He said”

<<does not

<<apply

<<except

<<by day

<<only.

GEMARA:

<<Learn from it:

<<mitzvos

<<require

<<intent.

What is

<<“if

<<he directed

<<his heart”?

<<To read.

<<To read?!

<<But surely

<<he is reading!

In one who reads

<<to proofread.

The Rabbis taught:

<<the Shema

<<as it is written,

<<the words of

<<Rabbi.

<<And the Sages

<<say:

<<in any

<<language.

What is the reason

<<of Rabbi?

<<Says

<<the verse:

<<“And they shall be” —

<<as they are

<<they shall be.

And the Rabbis,

<<what is

<<their reason?

<<Says

<<the verse:

<<“Hear” —

<<in any

<<language

<<that you

<<understand.

And for Rabbi

<<too,

<<but surely

<<is written

<<“Hear”!

<<That

<<he needs

<<for himself:

<<make heard

<<to your ears

<<what

<<you

<<bring out

<<from your mouth.

And the Rabbis?

<<They hold

<<it

<<like the one

<<who said:

<<if not

<<he made heard

<<to his ear,

<<he has fulfilled.

And for the Rabbis

<<too,

<<but surely

<<is written

<<“And they shall be”?

<<That

<<they need

<<for themselves:

<<that not

<<he should read

<<out of order.

And Rabbi —

<<that not

<<he should read

<<out of order,

<<from where

<<does he derive it?

<<He derives

<<it

<<from “words,”

<<“the words.”

<<And the Rabbis —

<<“words,”

<<“the words”

<<not

<<do they expound.

To say

<<that holds

<<Rabbi

<<that all

<<the Torah

<<entirely

<<in any

<<language

<<was stated?

<<For if

<<it enters your mind

<<in the Holy

<<Tongue

<<it was stated,

<<“And they shall be”

<<that wrote

<<the Merciful One —

<<why

<<do I need?

It was necessary

<<because

<<it is written

<<“Hear.”

To say

<<that hold

<<the Rabbis

<<that all

<<the Torah

<<entirely

<<in the Holy

<<Tongue

<<was stated?

<<For if

<<it enters your mind

<<in any

<<language

<<it was stated,

<<“Hear”

<<that wrote

<<the Merciful One —

<<why

<<do I need?!

It was necessary

<<because

<<it is written

<<“And they shall be.”

The Rabbis taught:

<<“And they shall be” —

<<that not

<<he should read

<<out of order.

<<“The words …

<<upon

<<your heart” —

<<might

<<it be

<<that all

<<the section

<<requires

<<intent?

<<The verse states:

<<“these.”

<<Until

<<here

<<requires

<<intent;

<<from here

<<and on

<<does not

<<require

<<intent —

<<the words of

<<Rabbi Eliezer.

Rabbi Akiva said to him:

<<behold,

<<it

<<says: