Today’s Daf picks right back up with yesterday’s debate about whether both blessings before the Shema are required to fulfill one commandment or whether they are independent commandments. Ultimately, no real decision is reported. The current Halacha is that the order of the blessings is not important and that their recital are independent obligations. Thus, if we only say one, we have at least fulfilled that obligation.

In the times of the Temple, apparently the Kohanim used to recite the Ten Commandments at the same time they recited the morning Shema. They discontinued the practice when they began to fear that heretics would try to convince people that the Ten Commandments were the only real part of the Torah.

There is a brief interlude at this point about what the outgoing watch would say to the incoming watch. I only mention is because the blessing is beautiful, “The One who has caused His Name to dwell in this House – may He cause to dwell among you: love, brotherhood, peace and friendship”. We should revive this blessing. Let me know if you want it in Hebrew.

The discussion of blessings leads to a long debate about whether if we mistakenly start a blessing with the wrong intent, but then end it accordingly, have we fulfilled the commandment. The issue hear is that many blessings of thanks begin with the formulation, “Blessed are You, our God, King of the universe who . . . ” If I mistakenly think I have wine in my hand, but it is really beer and I start a blessing thinking it is wine, but I switch to the proper blessing before I finish the part common to both blessings, have I fulfilled the commandment? The Talmud spends a lot of time trying to come up for the proper justification for concluding I have fulfilled the commandment, but the Talmud rejects them all.

The Talmud then turns to the proper manner to bow in certain prayers. In certain prayers during a service, Jews will bow at the start of the prayer “Baruch (Blessed)” and rise at the third word which is the holy name of God. The Talmud teaches us this procedure to show both our fear of God (bowing) and our faith that God will provide for us (raising up). This is different than “Shekhling” which is the rhythmic bowing some Jews perform throughout their prayer, which demonstrates that they are praying with their whole being.

We then turn to a discussion of sin and repentance. We must never lose the opportunity to ask God for forgiveness on behalf of our friends. If we lose the opportunity, we have committed our own sin. If we see a Torah scholar sin, we must afflict ourselves until we are ill in asking for forgiveness.