1) Text-based (Hebrew and sense)

Hebrew (Mishnah):
"חָתָן אִם רָצָה לִקְרוֹת קְרִיאַת שְׁמַע לַיְלָה הָרִאשׁוֹן, קוֹרֵא. רַבָּן שִׁמְעוֹן בֶּן גַּמְלִיאֵל אוֹמֵר: לֹא כָל הָרוֹצֶה לִטֹּל אֶת הַשֵּׁם יִטֹּל."
Translation functional:
"With respect to recite the Shema in the first wedding night: if a boyfriend, even to be exempt, you want to recite it, you can do it. Rabban Shimon ben Gamliel says: “Not just anyone who wants to take over the name (the reputation) of 'God-fearing' you can accept it"."

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2) Context within chapter

In the same block mishnaico relates that Rabban Gamliel he recited the Shema the night of their wedding, despite the exemption of the groom for your concern (terudah) for the consummation. Your students objected, and he replied that he wanted to stop accepting "the yoke of the Kingdom of Heaven" even for an instant. This passage fits our Mishnah 2:8 and raises the voltage between exemption and godly self-imposed.

3) Frame talmudic (Bavlí, tosefta, encoding)

• General principle: “Osek b mitzvah patur min hamitzvá” — who is involved in a mitzvah is exempt from another. The Bavlí derived from the exemption of the chatán for Keriat Shema and discuss its temporal scope (first night).
• Rambam (Hilchot Keriat Shema 4): the chatán of virgin is exempt to the completion of due to lack of concentration (ein da tied penuyá).
• Shulchan Aruch, Oráj Jaím (frame exempt): systematizes who are exempt from Shema and Tefillah being busy in other duties; the exemption of the chatán it is in this general line (see OC chapters on exempt/busy).

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4) conceptual Reading of the Mishnah

The Mishnah presents two planes:

1. Plane of the halachah objective: the chatán is exempt — not required Shema the first night in the terudah. If you still want recite, "may".
2. Plane yohará (desire of appearance): R. Shimon b. Gamliel warns that not all the one who wants to "take the Name" (project mercy public) should do it. The critical points to the risk of glitz religious: transform a pious act optional in a pose which, for context, it is presumptuous or inappropriate. This motif appears in the rabbinic literature as yohará.

5) How do you reconcile with the example of Rabban Gamliel?

The same article mentions that Rabban Gamliel yes recited the Shema the night of your wedding. The tradition justified by two criteria that commentators and codifiers taken as a guide to practice:

• Real capacity kavaná (concentration): if the chatán, despite the concerns, you can concentrate authentically, your recitation is not empty or mechanical.
• The absence of yohará: if there is no desire to “take the name” in order to gain reputation, but a sincere intention of kabalat ol maljut shamáyim (accepting the yoke of heaven), do not incur the criticism of RSBG.
  This balance is the one that enables you to understand why sometimes, “may”, and sometimes “not applicable”.

6) Axis halájicos underlying

• Exemption for occupancy mitzvah: the jatán is mentally dump to the mitzvah of marriage (consummation), therefore, is exempt from Shema. The exemption does not “prohibit” to recite, but it does point out that it is not required and that force can empty the kavaná.
• Kavaná in Shema: Shema requires, at least in its first verse, mindfulness. If the mind is not available, it is better not to force.
• Yohará: the Mishnah alert against short-cuts to “make a name”. If the pious act is performative and not from domestic demand legitimate, is reprehensible.

7) State regulatory classic and practical

• Rambam- maintains exemption until the consummation, for lack of mind available; it is not presented as an absolute prohibition of reciting, but as a situation of exemption founded in the kavaná.
• Shulchan Aruch / OC (chapters on exempt): strengthen the principle of the exemption of those who are in a mitzvah, the casuistry later (Ajaronim) discusses scope and cases.
• Contemporary literature: explains the exemption of the chatán as a typical application of osek b mitzvah and a discussion of how long it lasts (first night vs. first nights) and the conditions under which today corresponds or not to invoke the exemption.

Note practice (current scenario): In many environments today, the chatán yes he recites the Shema (and also the Shema to the hamitáas with any night, except that it is objectively prevented, based on which you can focus and that there is yohará if you do so discretely by genuine devotion. Where the community is maintaining the exemption, it applies the same criteria: no theatricalize “mercy” if there is kavaná real. (This set-point varies by local custom; the conceptual basis remains kavaná vs. yohará.) Yoatzot

8) Analysis philological brief

• "Lithol et haShem" (לִטֹּל אֶת הַשֵּׁם): literally "to take the Name"; in the phraseology rabbinic alludes to assume a status obtained in the fear of God. RSBG warns that such a status not “take” performance.

9) Conclusion operational

• The Mishnah 2:8 no invalidate the recitation of the Shema for a chatán; yes put two limits:
  (a) recognize the exemption objective for osek b mitzvah (there is no obligation if there is no mind available), and
  (b) prevent yohará (not “to take the name” to show mercy).
• The example of Rabban Gamliel shows that when there is kavaná real and ostentation, recite it may be appropriate; but it is not universal model for all chatán and all context.