Mishna Berura Daf Hashavua 60:1,61:1 - Reflecting Upon the 10 Commandments In Krias Shema

this Torah class is brought to you by Torah anytime.com okay good morning everyone we have uh a number of questions at hand we just learned Sim where the M brought down two whether or not and he concluded that require which the said which means that if someone did it without kavana they have to do the Mitzvah again and there was AA of the that if one is in a situation where why else is one doing the mitzvah for example where if it's that you're doing it even if you're not we say um your but it has to be if it's in the context of doing the mitzah for example somebody goes to and they say sh so then even if they weren't explicitly we say why else were they doing it but if there could be some other context then this does not necessarily apply we also saw there's whether need and the conclusion was indeed do need kabana so we have we have a number of questions um that we wanted to uh that we have to iron out number one so if every needs then according to everybody even the once a day is now does that mean according to the r that at least once a day someone has to be in the mid of and if they're not they didn't D that means today did everyone make sure before they daved the if not you were what about which is does the person to person to of what about every every isah before each does one have to theah of that bra by the way it would come out let's say before in the morning or or before on bread we hold that you if you were not then you were does that mean you ate bread without washing your hands let's say a person learned all day and they were not to in the mid of so you're not the Mitzvah but is it were you so again according to maybe but not according to is it okay we have to look into all these things one who reads the sh someone who reads sh and he's not in his heart in the first which is so this is a new kind of kavana this is not kavana to be the this isav so someone who said and he was not in the first he's not the rest of if he was not even if he's reading in the or so the rest of is not even if you were reading in the T or correcting the par as long as you had the first says what are we talking about here it's not the of there it's the that you need for all the as opposed to this is to contemplate and to think what you're actually saying the meaning of the words therefore it's in the first okay so now we're talking about the first is the and some say even to is also only in the first in other words the to be theah that's also only in the first question what does the other side mean that that mean the entire shma every single word you're saying you have to have in mind aside from PI you have to have in mind you're being out to the Mitzvah every minute yeah good question unless he means the kavana let's say when you when a person's to the of sh let's say their kavana isav to say the with the first or let's say somebody woke up in the second p and said you know what I wasn't M to in the mitzvah I'll be to you're out so it's to have that kavana before the first P yeah it's it's not clear what he's saying now um the is saying that parish is in the first he says this later on Sim um Raa says like this this that you need to it includes that when you say in other words holds that part and parcel of is so that means you only have to have two kavana number one isav andavana number two is the par part of in the words is says no the is a third kavana by the way RAB is that even of is not in the first only now we learned earlier in that according to the that by you need to so that seems to mean that let's say when you say you just said sh is listen listen is Hashem and you just thought Hashem so the of the is seemingly you would not be you have to think agrees that if you just think what about the later on we're going to see it's the first and if you're not to the par you have to say again okay how careful one has to be in you need to say with intent with with feares with trembling vaza with uh shaking in a in a very a state of great reverence SH now this that you need to say sh says the that which is explained in the end of the previous Simon is only brings in the name of the and in the wordsum now if you look at the if I'm not mistaken they have on the word but here he says so in other words there's one God no other God don't swear falsely by the way another important thing when you say you should be to be the of now that's very important if uh at least once a day a person is required to in the midst of should be when you say the words however if you're not able to have that then at least once a day you need to be the writes that one should not eat in the morning until they know they that mitvah okay then M continues what is loving have to do with not swearing falsely who loves the king does not swear in his name falsely don't cover someone else's house your friends your house not your friend's house gather your grain don't steal your grain not the grain of your friend don't murder one who is one who is one who kills will be killed so is the punishment for murder so when you sayu you should remember shabas now anyway even without thisi when you say the words you should remember shabas shab is one of the sh and one supposed to remember it during when you say don't testify falsely therefore a person has to think about it when they say not to violate any of them so I highly recommend you go out today and you buy yourself the why because it tells you we in each one of the it's available in better farm stores near you it has many many other good features like in a tells you where to be so uh it's a good sit to have also it tells you whatav to have when you do the the four um there lot there lot of good stuff in there what does mean that you're at the time you say to accept upon yourself the Yol of Heaven that if ever put to the ultimate test one would give up their life the P we are killed for you every day is referring toishan is explaining a fundamental requirement of sh why is sh supposed to be read and that's because you're supposed to be to the extent that if ever put to the ultimate test you would give up your life Al now when is the correct time to have thisav because the M says we learn it from on the other hand this is going back on the beginning of sh when is a a person supposed to think that they would give up their life says in the name of the Z right after you say the word furthermore one is supposed to imagine as if they would be in a great fire and they're actually giving up their life besides that says when you say so that means when a person says sh the first there are three kavanas to have kavana number one one has to have kavana number two one has to accept upon themselves number three is one should think if ever put to the ultimate test they would give up their life those are the three basic required that one has to have before sh okay so it's going to take time it's going to take it's going to take and then when you say you should have to the and when you say you should think you would even you love Hashem so much you would even give up your life foras hasem so actually just the okay so so let's let's make it simple and then we'll then we'll take it to the next level the simple cavos of sh are three of shav to accept and to give up one's life those those are requirements now if you want to add to that it is correct and and also proper that when you say to be to and when you say you should think that your goes so far you would give up your life I but I already did that no you did that to be to the extent you'd give up your life this is a little bit different you're that you love Hashem that you would even give up your life so you might want to start sha just a little bit ahead of the seore to be able to cuz as important as this is the reason you're coming to SCH is to start with the so you're going to you're going want to you know move things up have an amazing day you've just experienced another Torah class brought to you by Torah anytime.com