Halakhah for Shevuot 15:19

לא צריכא דאתידע ליה סמוך לשקיעת החמה ס"ד אמינא אדמייתי

R'Simeon argues well. [Why then does not] R'Judah [accept this deduction]?28 - He may say to you that [and he shall make atonement.] is required [to teach us] that just as he does in the Holy of Holies,29 so shall he do [outside the veil] in the Temple. And how does R'Simeon [deduce this]? - He deduces it from and so shall he do.30 And R'Judah [cannot he also deduce it from this phrase? - No!] From this phrase we might have thought that he must bring another bullock and goat to do [the service outside the veil in the Temple], therefore the text teaches us [and he shall make atonement for the holy place, implying that he shall use the same bullock and goat, and so shall he do means that he shall repeat the service outside the veil]. And R'Simeon [why does he not agree with this argument of R'Judah? - Because the phrase] and so shall he do for the tent of meeting implies everything.<span class="x" onmousemove="('comment',' That he shall repeat the service outside the veil; and it would not have entered our minds to think that he should bring an extra bullock and goat. Therefore the phrase and he shall make atonement for the holy place, of the uncleannesses is superfluous, and hence may of be utilised for the deduction that the inner goat atones only for the uncleannesses of the holy place, i.e., Temple and holy food.');">31 The Master stated: 'I might have thought that for every uncleanness connected with the Temple and holy food this goat atones, therefore the text says: and of their transgressions, even all their sins [- sins are equated with transgressions; just as transgressions are not liable for sacrifice, so sins in this verse are thos which are not liable for sacrifice: but a sin which is liable for sacrifice is exclude, i,e. , the inner goat doe atone for it].'32 Which is it [that is excluded]? Where there is knowledge at the beginning and at the end. [Surely for such a sin] the transgressor must bring a sliding scale sacrifice!33 The deduction is not necessary save in the case where the sin becomes known to the transgressor near sunset [on the eve of the Day of Atonement].34 I might have thought that [in the meantime] until he brings his sacrifice,

Peninei Halakhah, Women's Prayer

Yehoshua b. Levi would recite two additional psalms before his sleep: “Yoshev Be-seter Elyon” (Tehilim 91) and “Hashem Ma Rabu Tzarai” (Tehilim 3), which are effective against harmful entities (Shevuot 15b); many have adopted this practice. Over the years, additional psalms and verses have been added as customary recitations. Since these are late additions, the versions differ according to community. Some recommend reciting Ve-haya im Shamo’a as well, and recommend reciting all three paragraphs.²The Sages only instituted the recitation of the first paragraph of Shema before going to sleep, as Rif (Berakhot 3a in the Rif pages), Rambam, and Rosh (Berakhot 1:6) write. However, in 9:23, Rosh cites Rabbeinu Ĥananel, who maintains that Ve-haya im Shamo’a is recited as well. Perhaps Rabbeinu Ĥananel understood the Gemara’s words “until Ve-haya im Shamo’a” to be inclusive of the second paragraph. Divrei Ĥamudot (ad loc. 7) interprets Rosh’s opinion to refer to a locale where Ma’ariv was recited before tzeit ha-kokhavim , making it necessary to recite the first two paragraphs of Shema before going to sleep. Rabbeinu Yeruĥam (3:2) and Rabbeinu Yona in Sefer Ha-yir’a state that all three paragraphs are recited, for together they contain 248 words, and saying them provides a special protection against harmful entities.

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Sefer HaChinukh

And maybe, my son, you will challenge me with that which we have the textual version in Shevuot 15b in the chapter [entitled] Yediot HaTumah, “The song of disturbances (pegaim) with harps and lyres. [...] And he says, ‘He that dwells in the secret place of the Most High,’ until ‘Because You, O Lord, are my refuge’ (Psalms 91:1-9). And he says, ‘Lord, how many have my enemies become,’ until ‘Salvation belongs to the Lord’ (Psalms 3:2-9).” And the understanding of “disturbances” is meaning to say that the saying of these psalms is beneficial in protection from damages (evil spirits). And they [further] said in Berakhot (see Rif 3a on Berakhot), “Rabbi Yehoshua ben Levi would order these verses and fall asleep.” However the matter is not, God forbid, similar to the matter of invoking a charm that we mentioned. And they, may their memory be blessed, have already mentioned (Shevuot 15b), “One is prohibited from healing himself with words of Torah.” Rather they mentioned to say these psalms that have things that arouse the soul of the one that knows them, to take refuge in God, may He be blessed, to put all of his trust in Him, to fix His awe in his heart and to rely upon His kindness and His goodness. And from the arousal to this, he will be protected, without a doubt, from all damage. And this is what they answered in the Gemara about this matter, as it challenged there, “And how could Rabbi Yehoshua do that? But doesn’t Rabbi Yehoshua say, ‘One is prohibited from healing himself with words of Torah?’” and they said, “To protect is different” — meaning to say, the Torah did not forbid that a person say words of Torah to arouse his soul to the good, so that this merit protect him to guard him.

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