1) Text and focus of the mishnah

The first question that is discussed in the mishnah is the intention. Who was reading the sections of the Torah that make up the Shema , and it was time for the recitation of the Shema in the morning or the evening , if concentrated his heart, he fulfilled his obligation and need not repeat the Shema to fulfill it. This is true even if you do not recite the blessings required (Rabbeinu Ḥananel). Ab initio , you can't interrupt the recitation of the Shema .

However, the tanna'im not agree on how strict you should be about it. Distinguish between interrupts between paragraphs and interruptions within each paragraph. In the breaks between paragraphs, you can greet a person because of the respect that one is obligated to show you, and you can respond to the greeting of another person because of the respect. And in the middle of each paragraph you can say hello to a person due to the fear of the person can cause damage if you don't ( Me iri ) and can respond to the greeting of another person because of the fear. This is the statement of rabbi Meir . Rabbi Yehuda says: "There is a difference between say hello to someone and respond to their greeting. In the middle of each paragraph, you can greet to the other by fear and respond out of respect. In the intervals between paragraphs, you can greet another with respect and respond with a greeting to the one who greets him, regardless of if it is required to show respect."

The mishnah opens with two axes: (a) kavaná / intent when you recite the Shema and (b) when to interrupt during your reading.
— “Who was reading in the Torah passages of the Shema, and the time came of the Shema: if he directed his heart (kivén libó), met; if not, not fulfilled.” Then distinguishes between interruptions, “between paragraphs” (bein ha-perakim) and “in the middle of the paragraph” (be-emtzá), with different rules for greet by fear (yirá) or by respect (kavod). Rabbi Meir and Rabbi Yehuda disagree on the details and in the scope of reply to or initiate the greeting.

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2) liturgical Context minimum

The Shema liturgical consists of three biblical paragraphs: Deut 6:4-9 (Shema/V ahavta), Deut 11:13-21 (Vehayá im shamoa) and Num 15:37-41 (Vayómer), framed by their blessings before and after (morning and evening). The own mishnah next (2:2) lists precisely what counts as “between paragraphs” and records the position of Rabbi Yehuda of not to interrupt between Vayómer and Emet veyatziv (the blessing of redemption, which follows the Shema of Shacharit).

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(A) Intention (kavaná) and compliance with the precept

A. 1. The rule of the mishnah

If one was reading the passage of the Shema as the reading of Torah and had any intention of fulfilling the precept when it came his time, met; if no, not fulfilled. This is the reading level Berachot 2:1.

A. 2. Is it that they are the blessings?

The blessings of the Shema they are not essential (einan me akvot) to meet the Shema same: if someone recited Shema no blessings, met also the precept of Keriat Shema; blessings will say after. So what encodes the Shulchan Aruch OJ 60 and compendiums classic.

Direct involvement: the observation that appears in your text (attributed to Rabbenu Jananel) coincides with the halachah encoded: the compliance of the Shema depends on the kavaná and the recitation of the text in his time; no is nullified by the absence of the blessings.

A. 3. How much kavaná and where?

The sources emphasize maximum concentration in the first verse (“Shema Yisrael...”), accepting yoke of Heaven. If there missed kavaná, not met (see Berachot 13b and Shulchan Aruch 60:5).

(B) Interruptions: categories, dispute tanaítica and coding

B. 1. Operational definitions

• Between paragraphs (bein ha-perakim): “borders” between sections of the mishnah lists in 2:2 (e.g., between 1.Th and the 2.ª blessing; between the 2.ª blessing and Shema; among Shema and Vehayá; among Vehayá and Vayómer; etc). Rabbi Yehuda adds a constraint special: not to interrupt between Vayómer and Emet veyatziv.
• In the middle of the paragraph (be-emtzá): within any of the three paragraphs of the Shema (or blessings).

B. 2. Rabbi Meir vs Rabbi Yehuda (content 2:1)

• Rabbi Meir:
  — Between paragraphs: can greet by respect and answer greetings.
  — In the middle of the paragraph: can greet only for fear and answer by fear.
• Rabbi Yehuda (adds to the asymmetry greet vs respond):
  — In the middle of the paragraph: greet by fear and respond out of respect.
  — Between paragraphs: salute out of respect and respond to any (not only “who deserves respect”).

Concept note (Meiri and baraitot related): “Fear” (yirá) alludes to risk or authority whose snub would damage; “respect” (kavod) refers to deference social/due. The Talmud (Berachot 14a) brings formulations nearby that explain who reaches each category. Yeshivat Har Etzion

B. 3. Points are particularly sensitive

• First verse of the Shema (Shema Yisrael): no is interrupted neverexcept for the danger of life; the same with “Baruch shem...” immediately after (criterion widely cited in codes and digests).
• Connection Vayómer → Emet veyatziv (Shacharit): Rabbi Yehuda prohibits any interruption, and this severity passes to the normative practice (join Shema with the blessing of redemption, geulá).

B. 4. Coding practice (Shulchan Aruch, OJ 66)

The halachah sets out the structure of the mishnah:
— Between paragraphs: ask for respect and respond to any;
— In the middle: ask for fear of and respond out of respect;
— with shades on who qualify under the “fear” or “respect” and what phrases concrete can be said.

(C) Enumeration of the “between paragraphs” (Mishnah 2:2, to apply 2:1)

The mishnah list what cuts come as “between paragraphs” (bein ha-perakim); synthesized:

1. Between the 1.ª and the 2.ª blessing;
2. Between the 2.ª blessing and Shema;
3. Between Shema and Vehayá;
4. Between Vehayá and Vayómer;
5. (and analogues in Arvit with his blessings).
   Rabbi Yehuda: between Vayómer and Emet veyatziv, no interrupt at all.

(D) Application of the contemporary criteria of prudence

1. Current trend (minhag poskim): even if the law allows certain interrupts fear/respectmany decision-makers advise avoid interrupting if it is not strictly necessary, given that today it is not perceived as offensive refrain from saluting during the prayer.
2. Danger, loss or emergency situations: is allows you to interrupt even in the midst of Shema and his blessings for to prevent bodily harm or significant loss, trying to –if possible– end of the paragraph before you speak.
3. Pronunciation and concentration: in addition to the kavaná, codes insist on the precise articulation of letters and words of the Shema.
4. Unit Shema → redemption (semijut geulá le-tefillah): to strengthen the union between Shema, Emet veyatziv and the Amidá it is a value tefilático of the first order; hence the severity with respect to the court after Vayómer.

E) Synthesis operational (map fast)

• Kavaná: no intention to comply at the time, no it's true. Critical in the first verse.
• Blessings: no are required to comply Shema (you can say after).
• Not to interrupt ever: “Shema Yisrael” and “Baruch shem...”unless life threatening.
• In the middle of the paragraph:
  • Greet only for fear; answer by respect (as dictated by Rabbi Yehuda and encode the codes).
• Between paragraphs:
  • Salute out of respect; respond to any. Exception: between Vayómer and Emet veyatziv no interrupt (Rabbi Yehuda; widespread practice).

F) Notes philological and method

• The contrast “fear” (yirá) vs “respect” (kavod) is not merely psychological; the literature talmudic what operationalizes to delimit real danger/authority (fear) in front of deference due (respect). This explains why in the middle the threshold for start greeting is higher (fear), while between paragraphs more flexible.
• The cut list of 2:2 it is essential to apply a 2:1: without this mapping, “between paragraphs” would be ambiguous. Rabbi Yehuda it protects a special sequence redemption after Shema.

G) the main Sources and for continued study

• Text-base and translations of Mishnah Berachot 2:1-2.
• Shulchan Aruch, Orach Jaím 60 and 66 (kavaná and outages/interruptions).
• Compendiums and shiurim that explain the current practice (Peniné Halachah; Har Etzion).
• Enlargement on the eu Shema–Emet veyatziv and the chain to Amidá.

Conclusion

Berachot 2:1 fixed two pillars: (1) intention explicit recite the Shema (especially the first verse), and (2) a regime of interruptions graduated according to fear/respect and position (in the middle vs between paragraphs). The encoding classical (OJ 60, 66) retains to this scheme, with the exception more strict not to interrupt between Vayómer and Emet veyatziv. In contemporary practice, many poskim recommend do not interrupt unless real needstrengthening concentration, diction and continuity in liturgical.