{"id":234,"date":"2025-08-27T04:00:00","date_gmt":"2025-08-27T11:00:00","guid":{"rendered":"https:\/\/lamishna.com\/?p=234"},"modified":"2026-01-23T16:30:40","modified_gmt":"2026-01-23T23:30:40","slug":"mishna-berajot-2-1-kavana-interrupciones","status":"publish","type":"post","link":"https:\/\/lamishna.com\/en\/mishna-berajot-2-1-kavana-interrupciones\/","title":{"rendered":"Class #008 VIDEO \/ Berachot 2.1 \/ The kavan\u00e1 in the Shema and the never deny a greeting"},"content":{"rendered":"<h1 class=\"wp-block-heading\">1) Text and focus of the mishnah<\/h1>\n\n\n\n<p>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 \u1e24ananel). Ab initio , you can't interrupt the recitation of the Shema .<\/p>\n\n\n\n<p>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.\"<\/p>\n\n\n\n<p>The mishnah opens with two axes: <strong>(a) kavan\u00e1 \/ intent<\/strong> when you recite the <em>Shema<\/em> and <strong>(b) when to interrupt<\/strong> during your reading.<br>\u2014 \u201cWho was reading in the Torah passages of the Shema, and the time came of the Shema: if <strong>he directed his heart<\/strong> (<em>kiv\u00e9n lib\u00f3<\/em>), met; if not, not fulfilled.\u201d Then distinguishes between <strong>interruptions, \u201cbetween paragraphs\u201d<\/strong> (<em>bein ha-perakim<\/em>) and <strong>\u201cin the middle of the paragraph\u201d<\/strong> (<em>be-emtz\u00e1<\/em>), with different rules for <strong>greet<\/strong> by <strong>fear<\/strong> (<em>yir\u00e1<\/em>) or by <strong>respect<\/strong> (<em>kavod<\/em>). <strong>Rabbi Meir<\/strong> and <strong>Rabbi Yehuda<\/strong> disagree on the details and in the scope of reply to or initiate the greeting.<\/p>\n\n\n\n<p class=\"has-text-align-center\"><strong>VIDEO CLASS #008 IN SPANISH<\/strong><\/p>\n\n\n\n<figure class=\"wp-block-embed aligncenter is-type-video is-provider-youtube wp-block-embed-youtube wp-embed-aspect-16-9 wp-has-aspect-ratio\"><div class=\"wp-block-embed__wrapper\">\n<div class=\"youtube-embed\" data-video_id=\"vz_I7l-xcjc\"><iframe loading=\"lazy\" title=\"Mishna Berajot 2.1: La kavan\u00e1 en el Shem\u00e1 y el nunca negar un saludo\" width=\"696\" height=\"392\" src=\"https:\/\/www.youtube.com\/embed\/vz_I7l-xcjc?feature=oembed&#038;enablejsapi=1\" frameborder=\"0\" allow=\"accelerometer; autoplay; clipboard-write; encrypted-media; gyroscope; picture-in-picture; web-share\" referrerpolicy=\"strict-origin-when-cross-origin\" allowfullscreen><\/iframe><\/div>\n<\/div><\/figure>\n\n\n\n<h1 class=\"wp-block-heading\">2) liturgical Context minimum<\/h1>\n\n\n\n<p>The <em>Shema<\/em> liturgical consists of three biblical paragraphs: <strong>Deut 6:4-9<\/strong> (<em>Shema\/V ahavta<\/em>), <strong>Deut 11:13-21<\/strong> (<em>Vehay\u00e1 im shamoa<\/em>) and <strong>Num 15:37-41<\/strong> (<em>Vay\u00f3mer<\/em>), framed by their <strong>blessings before and after<\/strong> (morning and evening). The own mishnah next (2:2) lists precisely <strong>what counts as \u201cbetween paragraphs\u201d<\/strong> and records the position of <strong>Rabbi Yehuda<\/strong> of <strong>not to interrupt between <em>Vay\u00f3mer<\/em> and <em>Emet veyatziv<\/em><\/strong> (the blessing of redemption, which follows the <em>Shema<\/em> of Shacharit).<\/p>\n\n\n\n<p class=\"has-text-align-center\"><strong>VIDEO CLASS #008 IN ENGLISH<\/strong><\/p>\n\n\n\n<figure class=\"wp-block-embed aligncenter is-type-video is-provider-youtube wp-block-embed-youtube wp-embed-aspect-16-9 wp-has-aspect-ratio\"><div class=\"wp-block-embed__wrapper\">\n<div class=\"youtube-embed\" data-video_id=\"aPUBTbrr02w\"><iframe loading=\"lazy\" title=\"Mishnah Berakhot 2.1: Kavanah in the Shema and never denying a greeting\" width=\"696\" height=\"392\" src=\"https:\/\/www.youtube.com\/embed\/aPUBTbrr02w?feature=oembed&#038;enablejsapi=1\" frameborder=\"0\" allow=\"accelerometer; autoplay; clipboard-write; encrypted-media; gyroscope; picture-in-picture; web-share\" referrerpolicy=\"strict-origin-when-cross-origin\" allowfullscreen><\/iframe><\/div>\n<\/div><\/figure>\n\n\n\n<hr class=\"wp-block-separator has-alpha-channel-opacity\"\/>\n\n\n\n<h2 class=\"wp-block-heading\">(A) Intention (kavan\u00e1) and compliance with the precept<\/h2>\n\n\n\n<h3 class=\"wp-block-heading\">A. 1. The rule of the mishnah<\/h3>\n\n\n\n<p>If one was reading the passage of the <em>Shema<\/em> as the reading of Torah and <strong>had any intention of fulfilling the precept<\/strong> when it came his time, <strong>met<\/strong>; if <strong>no<\/strong>, <strong>not fulfilled<\/strong>. This is the reading level Berachot 2:1.<\/p>\n\n\n\n<h3 class=\"wp-block-heading\">A. 2. Is it that they are the blessings?<\/h3>\n\n\n\n<p><strong>The blessings of the <em>Shema<\/em> they are not essential<\/strong> (<em>einan me akvot<\/em>) to meet the <em>Shema<\/em> same: if someone recited <em>Shema<\/em> <strong>no<\/strong> blessings, <strong>met<\/strong> also the precept of <em>Keriat Shema<\/em>; blessings will say after. So what encodes the <strong>Shulchan Aruch OJ 60<\/strong> and compendiums classic.<\/p>\n\n\n\n<blockquote class=\"wp-block-quote is-layout-flow wp-block-quote-is-layout-flow\">\n<p>Direct involvement: the observation that appears in your text (attributed to Rabbenu Jananel) coincides with the <strong>halachah encoded<\/strong>: the compliance of the <em>Shema<\/em> depends on the <strong>kavan\u00e1<\/strong> and the <strong>recitation of the text<\/strong> in his time; <strong>no<\/strong> is nullified by the absence of the blessings.<\/p>\n<\/blockquote>\n\n\n\n<h3 class=\"wp-block-heading\">A. 3. How much kavan\u00e1 and where?<\/h3>\n\n\n\n<p>The sources emphasize <strong>maximum concentration<\/strong> in the <strong>first verse<\/strong> (\u201c<em>Shema Yisrael...<\/em>\u201d), accepting yoke of Heaven. If there missed kavan\u00e1, <strong>not met<\/strong> (see Berachot 13b and Shulchan Aruch 60:5).<\/p>\n\n\n\n<hr class=\"wp-block-separator has-alpha-channel-opacity\"\/>\n\n\n\n<h2 class=\"wp-block-heading\">(B) Interruptions: categories, dispute tana\u00edtica and coding<\/h2>\n\n\n\n<h3 class=\"wp-block-heading\">B. 1. Operational definitions<\/h3>\n\n\n\n<ul class=\"wp-block-list\">\n<li><strong>Between paragraphs<\/strong> (<em>bein ha-perakim<\/em>): \u201cborders\u201d between sections of the mishnah lists in 2:2 (e.g., between 1.Th and the 2.\u00aa blessing; between the 2.\u00aa blessing and <em>Shema<\/em>; among <em>Shema<\/em> and <em>Vehay\u00e1<\/em>; among <em>Vehay\u00e1<\/em> and <em>Vay\u00f3mer<\/em>; etc). <strong>Rabbi Yehuda<\/strong> adds a constraint <strong>special<\/strong>: <strong>not to interrupt between <em>Vay\u00f3mer<\/em> and <em>Emet veyatziv<\/em><\/strong>.<\/li>\n\n\n\n<li><strong>In the middle of the paragraph<\/strong> (<em>be-emtz\u00e1<\/em>): within any of the three paragraphs of the <em>Shema<\/em> (or blessings).<\/li>\n<\/ul>\n\n\n\n<h3 class=\"wp-block-heading\">B. 2. Rabbi Meir vs Rabbi Yehuda (content 2:1)<\/h3>\n\n\n\n<ul class=\"wp-block-list\">\n<li><strong>Rabbi Meir<\/strong>:<br>\u2014 <strong>Between paragraphs<\/strong>: can <strong>greet<\/strong> by <strong>respect<\/strong> and <strong>answer<\/strong> greetings.<br>\u2014 <strong>In the middle of the paragraph<\/strong>: can <strong>greet<\/strong> only for <strong>fear<\/strong> and <strong>answer<\/strong> by <strong>fear<\/strong>.<\/li>\n\n\n\n<li><strong>Rabbi Yehuda<\/strong> (adds to the asymmetry <strong>greet vs respond<\/strong>):<br>\u2014 <strong>In the middle of the paragraph<\/strong>: <strong>greet by fear<\/strong> and <strong>respond out of respect<\/strong>.<br>\u2014 <strong>Between paragraphs<\/strong>: <strong>salute out of respect<\/strong> and <strong>respond to any<\/strong> (not only \u201cwho deserves respect\u201d).<\/li>\n<\/ul>\n\n\n\n<blockquote class=\"wp-block-quote is-layout-flow wp-block-quote-is-layout-flow\">\n<p>Concept note (Meiri and baraitot related): \u201cFear\u201d (<em>yir\u00e1<\/em>) alludes to <strong>risk or authority<\/strong> whose snub would <strong>damage<\/strong>; \u201crespect\u201d (<em>kavod<\/em>) refers to deference social\/due. The Talmud (Berachot 14a) brings formulations nearby that explain who reaches each category. <a href=\"https:\/\/etzion.org.il\/en\/halakha\/orach-chaim\/prayer-and-blessings\/birkot-keriat-shema-interruptions-1?utm_source=chatgpt.com\" target=\"_blank\" rel=\"noreferrer noopener\">Yeshivat Har Etzion<\/a><\/p>\n<\/blockquote>\n\n\n\n<h3 class=\"wp-block-heading\">B. 3. Points are particularly sensitive<\/h3>\n\n\n\n<ul class=\"wp-block-list\">\n<li><strong>First verse of the <em>Shema<\/em><\/strong> (<em>Shema Yisrael<\/em>): <strong>no<\/strong> is interrupted <strong>never<\/strong>except for the danger of life; the same with \u201c<strong>Baruch shem...<\/strong>\u201d immediately after (criterion widely cited in codes and digests).<\/li>\n\n\n\n<li><strong>Connection <em>Vay\u00f3mer<\/em> \u2192 <em>Emet veyatziv<\/em><\/strong> (Shacharit): <strong>Rabbi Yehuda prohibits any interruption<\/strong>, and this <strong>severity<\/strong> passes to the normative practice (join <em>Shema<\/em> with the blessing of redemption, <em>geul\u00e1<\/em>).<\/li>\n<\/ul>\n\n\n\n<h3 class=\"wp-block-heading\">B. 4. Coding practice (Shulchan Aruch, OJ 66)<\/h3>\n\n\n\n<p>The <strong>halachah<\/strong> sets out the structure of the mishnah:<br>\u2014 <strong>Between paragraphs<\/strong>: <strong>ask for respect<\/strong> and <strong>respond to any<\/strong>;<br>\u2014 <strong>In the middle<\/strong>: <strong>ask for fear of<\/strong> and <strong>respond out of respect<\/strong>;<br>\u2014 with shades on <strong>who<\/strong> qualify under the \u201cfear\u201d or \u201crespect\u201d and <strong>what phrases<\/strong> concrete can be said.<\/p>\n\n\n\n<hr class=\"wp-block-separator has-alpha-channel-opacity\"\/>\n\n\n\n<h2 class=\"wp-block-heading\">(C) Enumeration of the \u201cbetween paragraphs\u201d (Mishnah 2:2, to apply 2:1)<\/h2>\n\n\n\n<p>The mishnah <strong>list<\/strong> what cuts come as <strong>\u201cbetween paragraphs\u201d<\/strong> (<em>bein ha-perakim<\/em>); synthesized:<\/p>\n\n\n\n<ol class=\"wp-block-list\">\n<li><strong>Between<\/strong> the <strong>1.\u00aa<\/strong> and the <strong>2.\u00aa blessing<\/strong>;<\/li>\n\n\n\n<li><strong>Between<\/strong> the <strong>2.\u00aa blessing<\/strong> and <strong>Shema<\/strong>;<\/li>\n\n\n\n<li><strong>Between<\/strong> <strong>Shema<\/strong> and <strong>Vehay\u00e1<\/strong>;<\/li>\n\n\n\n<li><strong>Between<\/strong> <strong>Vehay\u00e1<\/strong> and <strong>Vay\u00f3mer<\/strong>;<\/li>\n\n\n\n<li>(and analogues in Arvit with his blessings).<br><strong>Rabbi Yehuda<\/strong>: <strong>between <em>Vay\u00f3mer<\/em> and <em>Emet veyatziv<\/em><\/strong>, <strong>no<\/strong> interrupt at all.<\/li>\n<\/ol>\n\n\n\n<hr class=\"wp-block-separator has-alpha-channel-opacity\"\/>\n\n\n\n<h2 class=\"wp-block-heading\">(D) Application of the contemporary criteria of prudence<\/h2>\n\n\n\n<ol class=\"wp-block-list\">\n<li><strong>Current trend (minhag poskim)<\/strong>: even if the law <strong>allows<\/strong> certain interrupts <strong>fear\/respect<\/strong>many decision-makers advise <strong>avoid interrupting<\/strong> if it is not strictly necessary, given that <strong>today<\/strong> it is not perceived as offensive refrain from saluting during the prayer.<\/li>\n\n\n\n<li><strong>Danger, loss or emergency situations<\/strong>: is <strong>allows you to interrupt<\/strong> even in the midst of <em>Shema<\/em> and his blessings for <strong>to prevent bodily harm<\/strong> or <strong>significant loss<\/strong>, trying to \u2013if possible\u2013 <strong>end of the paragraph<\/strong> before you speak.<\/li>\n\n\n\n<li><strong>Pronunciation and concentration<\/strong>: in addition to the kavan\u00e1, codes insist on the <strong>precise articulation<\/strong> of letters and words of the <em>Shema<\/em>.<\/li>\n\n\n\n<li><strong>Unit <em>Shema<\/em> \u2192 redemption<\/strong> (<em>semijut geul\u00e1 le-tefillah<\/em>): to strengthen the <strong>union<\/strong> between <em>Shema<\/em>, <em>Emet veyatziv<\/em> and the <em>Amid\u00e1<\/em> it is a value tefil\u00e1tico of the first order; hence the <strong>severity<\/strong> with respect to the court after <em>Vay\u00f3mer<\/em>.<\/li>\n<\/ol>\n\n\n\n<hr class=\"wp-block-separator has-alpha-channel-opacity\"\/>\n\n\n\n<h2 class=\"wp-block-heading\">E) Synthesis operational (map fast)<\/h2>\n\n\n\n<ul class=\"wp-block-list\">\n<li><strong>Kavan\u00e1<\/strong>: no intention to comply at the time, <strong>no<\/strong> it's true. <strong>Critical<\/strong> in the <strong>first verse<\/strong>.<\/li>\n\n\n\n<li><strong>Blessings<\/strong>: <strong>no<\/strong> are required to comply <em>Shema<\/em> (you can say after).<\/li>\n\n\n\n<li><strong>Not to interrupt ever<\/strong>: <strong>\u201cShema Yisrael\u201d<\/strong> and <strong>\u201cBaruch shem...\u201d<\/strong>unless life threatening.<\/li>\n\n\n\n<li><strong>In the middle of the paragraph<\/strong>:\n<ul class=\"wp-block-list\">\n<li><strong>Greet<\/strong> only for <strong>fear<\/strong>; <strong>answer<\/strong> by <strong>respect<\/strong> (as dictated by Rabbi Yehuda and encode the codes).<\/li>\n<\/ul>\n<\/li>\n\n\n\n<li><strong>Between paragraphs<\/strong>:\n<ul class=\"wp-block-list\">\n<li><strong>Salute out of respect<\/strong>; <strong>respond to any<\/strong>. <strong>Exception<\/strong>: <strong>between <em>Vay\u00f3mer<\/em> and <em>Emet veyatziv<\/em><\/strong> <strong>no<\/strong> interrupt (Rabbi Yehuda; widespread practice).<\/li>\n<\/ul>\n<\/li>\n<\/ul>\n\n\n\n<hr class=\"wp-block-separator has-alpha-channel-opacity\"\/>\n\n\n\n<h2 class=\"wp-block-heading\">F) Notes philological and method<\/h2>\n\n\n\n<ul class=\"wp-block-list\">\n<li>The contrast <strong>\u201cfear\u201d<\/strong> (<em>yir\u00e1<\/em>) vs <strong>\u201crespect\u201d<\/strong> (<em>kavod<\/em>) is not merely psychological; the literature talmudic what operationalizes to delimit <strong>real danger\/authority<\/strong> (fear) in front of <strong>deference due<\/strong> (respect). This explains why <strong>in the middle<\/strong> the threshold for <strong>start<\/strong> greeting is higher (fear), while <strong>between paragraphs<\/strong> more flexible.<\/li>\n\n\n\n<li>The <strong>cut list<\/strong> of 2:2 it is essential to apply a 2:1: without this mapping, \u201cbetween paragraphs\u201d would be ambiguous. <strong>Rabbi Yehuda<\/strong> it protects a special sequence <strong>redemption<\/strong> after <em>Shema<\/em>.<\/li>\n<\/ul>\n\n\n\n<hr class=\"wp-block-separator has-alpha-channel-opacity\"\/>\n\n\n\n<h2 class=\"wp-block-heading\">G) the main Sources and for continued study<\/h2>\n\n\n\n<ul class=\"wp-block-list\">\n<li><strong>Text-base<\/strong> and translations of <strong>Mishnah Berachot 2:1-2<\/strong>.<\/li>\n\n\n\n<li><strong>Shulchan Aruch, Orach Ja\u00edm 60 and 66<\/strong> (kavan\u00e1 and outages\/interruptions).<\/li>\n\n\n\n<li><strong>Compendiums and shiurim<\/strong> that explain the current practice (Penin\u00e9 Halachah; Har Etzion).<\/li>\n\n\n\n<li><strong>Enlargement on the eu <em>Shema\u2013Emet veyatziv<\/em><\/strong> and the chain to <em>Amid\u00e1<\/em>.<\/li>\n<\/ul>\n\n\n\n<hr class=\"wp-block-separator has-alpha-channel-opacity\"\/>\n\n\n\n<h3 class=\"wp-block-heading\">Conclusion<\/h3>\n\n\n\n<p><strong>Berachot 2:1<\/strong> fixed two pillars: (1) <strong>intention<\/strong> explicit recite the <em>Shema<\/em> (especially the <strong>first verse<\/strong>), and (2) a <strong>regime of interruptions<\/strong> graduated according to <strong>fear\/respect<\/strong> and <strong>position<\/strong> (in the middle vs between paragraphs). The <strong>encoding classical<\/strong> (OJ 60, 66) retains to this scheme, with the <strong>exception<\/strong> more strict <strong>not to interrupt between <em>Vay\u00f3mer<\/em> and <em>Emet veyatziv<\/em><\/strong>. In contemporary practice, many poskim recommend <strong>do not interrupt unless real need<\/strong>strengthening concentration, diction and continuity in liturgical.<\/p>","protected":false},"excerpt":{"rendered":"<p>Mishn\u00e1 Berajot 2:1: kavan\u00e1 e interrupciones<\/p>","protected":false},"author":1,"featured_media":235,"comment_status":"closed","ping_status":"closed","sticky":false,"template":"","format":"standard","meta":{"footnotes":""},"categories":[347,727],"tags":[93,94,92,97,98,99,100,63,96,95],"class_list":{"0":"post-234","1":"post","2":"type-post","3":"status-publish","4":"format-standard","5":"has-post-thumbnail","7":"category-berajot","8":"category-mishna_capitulo_a_capitulo","9":"tag-008-2","10":"tag-video-8","11":"tag-92","12":"tag-clase-008","13":"tag-kavana","14":"tag-nunca-negar-un-saludo","15":"tag-saludo","16":"tag-shema","17":"tag-video-008","18":"tag-video-8-2"},"yoast_head":"<!-- This site is optimized with the Yoast SEO plugin v27.3 - https:\/\/yoast.com\/product\/yoast-seo-wordpress\/ -->\n<title>Mishn\u00e1 Berajot 2:1: kavan\u00e1 e interrupciones - 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