The Tosefta on the Blessings Surrounding the Shema‘

1:5. [With regard to the length of the benedictions before the evening recitation of the shema‘, m. Berakhot 1:4], why did they say [one long and] one short?

Where they prescribed a long benediction, one is not permitted to recite a short benediction; [where they prescribed] a short benediction, one is not permitted to recite a long benediction.

[Where they prescribed] to conclude [lit., “seal”] [a benediction with the benedictory formula, “Praised are You, O Lord . . . ],” one is not permitted not to conclude it [thus]; [where they prescribed] not to conclude [a benediction thusly], one is not permitted [thus] to conclude [it] [m. Berakhot 1:4].

[Where they prescribed] to bow, one is not permitted not to bow; [where they prescribed] not to bow, one is not permitted to bow.

[Where they prescribed] to begin [a benediction] with [the words,] “Praised [are You, O Lord our God,” that is, the stereotype rabbinic benedictory formula], one is not permitted not to begin with “Praised [are You . . .]”; [where they prescribed] not to begin with “Praised [are You . . .],” one is not permitted to begin with “Praised [are You . . .].”

6. These are the benedictions which one recites briefly: he who recites a benediction upon [eating] produce, and upon the [performance of the] commandments, and the invitation [to say a common grace after meals], and the final benediction of the grace after meals.

And there are the benedictions which one recites at length: benedictions [in the Prayer] for fast-days, and benedictions [in the Prayer] for the New Year, and benedictions [in the Prayer] for the Day of Atonement.

From a man’s benediction [that is, from the way in which he recites benedictions] one discerns whether he is a boor or a disciple of the sages.

7. These are the benedictions which one does not conclude [with a benedictory formula]: he who recites a benediction upon [eating] produce and upon the [performance of the] commandments, and the invitation [to say the blessings after meals], and the final benediction of the blessings after meals.

R. Yosé the Galilean used to conclude [with a benedictory formula] the final benediction of the blessings after meals and recite it at length.

8. These are the benedictions during [the recitation of] which one bows: the first benediction [of the Prayer], at the beginning and the end, [and the penultimate benediction of the Prayer,] “We give thanks,” at the beginning and the end.

One who bows during each and every benediction [of the Prayer]—they instruct him not to bow. [ . . . ]

2:1 One who recites the shema‘ must mention the Exodus from Egypt [cf. m. Berakhot 1:5] in the [benediction following the shema‘ which begins] “True and firm.”

Rabbi says, “In it [that benediction] one must mention [God’s] Sovereignty.”

Others say, “In it one must mention the smiting of the firstborn [in Egypt] and the [miracle of the] splitting of the sea.”

2. One who recites the shema‘ must concentrate [lit., “direct his heart”; he must pay attention to what he is saying].

R. Aḥai says in the name of R. Judah, “If he concentrated during [his recitation of] the first paragraph, even though he did not concentrate during [his recitation of] the last paragraph, he has fulfilled his obligation.”