## Berakhot Daf 8b

###### Berakhot 8b:1
[Berakhot 8b:1](https://torahapp.org/share/book/Berakhot/r/8b:1)

וַאֲפִילּוּ ״עֲטָרוֹת וְדִיבֹן״. שֶׁכָּל הַמַּשְׁלִים פָּרָשִׁיּוֹתָיו עִם הַצִּבּוּר מֵאֲרִיכִין לוֹ יָמָיו וּשְׁנוֹתָיו.

**Tractate Berakot by A. Cohen, Cambridge University Press, 1921:**
This applies to every verse, **even** a verse like: **“Atarot and Divon** and Yazer and Nimra and Ḥeshbon and Elaleh and Sevam and Nevo and Beon” (Numbers 32:3). While that verse is comprised entirely of names of places that are identical in Hebrew and Aramaic, one is nevertheless required to read the verse twice and its translation once, **as one who completes his** Torah **portions with the congregation** is rewarded that **his days and years are extended.**


###### Berakhot 8b:2
[Berakhot 8b:2](https://torahapp.org/share/book/Berakhot/r/8b:2)

רַב בִּיבִי בַּר אַבָּיֵי סָבַר לְאַשְׁלוֹמִינְהוּ לְפָרָשְׁיָיתָא דְּכֹלָּא שַׁתָּא בְּמַעֲלֵי יוֹמָא דְכִפּוּרֵי, תְּנָא לֵיהּ חִיָּיא בַּר רַב מִדִּפְתִּי: כְּתִיב: ״וְעִנִּיתֶם אֶת נַפְשֹׁתֵיכֶם בְּתִשְׁעָה לַחֹדֶשׁ בָּעֶרֶב״.

**Tractate Berakot by A. Cohen, Cambridge University Press, 1921:**
**Rav Beivai bar Abaye thought to finish all the** Torah **portions of the entire year,** which he had been unable to complete at their appointed time, **on the eve of Yom Kippur** when he would have time to do so. But **Ḥiyya bar Rav of Difti taught him: It is written** with regard to Yom Kippur: **“And you shall afflict your souls on the ninth day of the month in the evening,** from evening to evening you shall keep your Sabbath” (Leviticus 23:32).


###### Berakhot 8b:3
[Berakhot 8b:3](https://torahapp.org/share/book/Berakhot/r/8b:3)

וְכִי בְּתִשְׁעָה מִתְעַנִּין?! וַהֲלֹא בַּעֲשָׂרָה מִתְעַנִּין! אֶלָּא לוֹמַר לְךָ כָּל הָאוֹכֵל וְשׁוֹתֶה בִּתְשִׁיעִי, מַעֲלֶה עָלָיו הַכָּתוּב כְּאִילּוּ מִתְעַנֶּה תְּשִׁיעִי וַעֲשִׂירִי.

**Tractate Berakot by A. Cohen, Cambridge University Press, 1921:**
The Gemara wonders: **And does one fast on the ninth** of Tishrei? **Doesn’t one fast on the tenth of Tishrei,** as the Torah says at the beginning of that portion: “However, on the tenth day of this seventh month is the Day of Atonement; there shall be a holy convocation for you, and you shall afflict your souls” (Leviticus 23:27)? **Rather,** this verse comes **to tell you: One who eats and drinks on the ninth** day of Tishrei in preparation for the fast the next day, **the verse ascribes him** credit **as if he fasted on** both **the ninth and the tenth** of Tishrei. Ḥiyya bar Rav of Difti cited this verse to Rav Beivai bar Abaye to teach him that Yom Kippur eve is dedicated to eating and drinking, not to completing the Torah portions one may have missed throughout the year.


###### Berakhot 8b:4
[Berakhot 8b:4](https://torahapp.org/share/book/Berakhot/r/8b:4)

סָבַר לְאַקְדּוֹמִינְהוּ, אָמַר לֵיהּ הָהוּא סָבָא, תְּנֵינָא: וּבִלְבַד שֶׁלֹּא יַקְדִּים וְשֶׁלֹּא יְאַחֵר.

**Tractate Berakot by A. Cohen, Cambridge University Press, 1921:**
When Rav Beivai heard this, **he thought to** read the Torah portions **earlier,** before they were to be read by the community. **A certain** unnamed **elder told him, we learned: As long as one does not** read the Torah portions **earlier or later** than the congregation. One must read them together with the congregation.


###### Berakhot 8b:5
[Berakhot 8b:5](https://torahapp.org/share/book/Berakhot/r/8b:5)

כְּדַאֲמַר לְהוּ רַבִּי יְהוֹשֻׁעַ בֶּן לֵוִי לִבְנֵיהּ: אַשְׁלִימוּ פָּרָשְׁיוֹתַיְיכוּ עִם הַצִּבּוּר שְׁנַיִם מִקְרָא וְאֶחָד תַּרְגּוּם.

**Tractate Berakot by A. Cohen, Cambridge University Press, 1921:**
**As Rabbi Yehoshua ben Levi told his sons: Complete your portions with the congregation, the Bible** text **twice and** the **translation once.**


###### Berakhot 8b:6
[Berakhot 8b:6](https://torahapp.org/share/book/Berakhot/r/8b:6)

וְהִזָּהֲרוּ בִּוְרִידִין כְּרַבִּי יְהוּדָה, דִּתְנַן: רַבִּי יְהוּדָה אוֹמֵר: עַד שֶׁיִּשְׁחוֹט אֶת הַוְּרִידִין.

**Tractate Berakot by A. Cohen, Cambridge University Press, 1921:**
He also advised them: **Be careful with the** jugular **veins, in accordance with** the opinion of **Rabbi Yehuda, as we learned** in a mishna with regard to the laws of ritual slaughter: **Rabbi Yehuda said:** Cutting the trachea and esophagus in the ritual slaughter of a bird does not render the bird kosher **until he slaughters the** jugular **veins** as well. While this is not halakhically required, it is appropriate to do so to prevent significant amounts of blood from remaining in the bird.


###### Berakhot 8b:7
[Berakhot 8b:7](https://torahapp.org/share/book/Berakhot/r/8b:7)

וְהִזָּהֲרוּ בְּזָקֵן שֶׁשָּׁכַח תַּלְמוּדוֹ מֵחֲמַת אוֹנְסוֹ. דְּאָמְרִינַן: לוּחוֹת וְשִׁבְרֵי לוּחוֹת מוּנָּחוֹת בָּאָרוֹן.

**Tractate Berakot by A. Cohen, Cambridge University Press, 1921:**
Rabbi Yehoshua ben Levi further advised: **And be careful** to continue to respect **an elder who has forgotten his** Torah **knowledge due to** circumstances **beyond his control.** Even though he is no longer a Torah scholar, he must still be respected for the Torah that he once possessed. **As we say:** Both **the tablets** of the Covenant **and the broken tablets are placed in the Ark** of the Covenant in the Temple. Even though the first tablets were broken, their sanctity obligates one not to treat them with contempt. An elder who forgot the Torah knowledge he once possessed is likened to these broken tablets.


###### Berakhot 8b:8
[Berakhot 8b:8](https://torahapp.org/share/book/Berakhot/r/8b:8)

אָמַר לְהוּ רָבָא לִבְנֵיהּ: כְּשֶׁאַתֶּם חוֹתְכִין בָּשָׂר, אַל תַּחְתְּכוּ עַל גַּב הַיָּד. אִיכָּא דְאָמְרִי: מִשּׁוּם סַכָּנָה. וְאִיכָּא דְאָמְרִי: מִשּׁוּם קִלְקוּל סְעוּדָה.

**Tractate Berakot by A. Cohen, Cambridge University Press, 1921:**
**Rava said to his sons** three bits of advice: **When you cut meat, do not cut it on your hand.** The Gemara offers two explanations for this. **Some say: Due to** the **danger** that one might accidentally cut his hand, **and some say: Due to** the fact that it could **ruin the meal,** as even if one only cut himself slightly, that small amount of blood could still spoil the meat and render it repulsive to eat.


###### Berakhot 8b:9
[Berakhot 8b:9](https://torahapp.org/share/book/Berakhot/r/8b:9)

וְאַל תֵּשְׁבוּ עַל מִטַּת אֲרַמִּית, וְאַל תַּעַבְרוּ אֲחוֹרֵי בֵּית הַכְּנֶסֶת בְּשָׁעָה שֶׁהַצִּבּוּר מִתְפַּלְּלִין. וְאַל תֵּשְׁבוּ עַל מִטַּת אֲרַמִּית, אִיכָּא דְאָמְרִי לָא תִּגְנוֹ בְּלָא קְרִיאַת שְׁמַע, וְאִיכָּא דְאָמְרִי דְּלָא תִּנְסְבוּ גִּיּוֹרְתָא. וְאִיכָּא דְאָמְרִי, אֲרַמִּית מַמָּשׁ.

**Tractate Berakot by A. Cohen, Cambridge University Press, 1921:**
**And** Rava also advised: **Do not sit on the bed of an Aramean woman, and do not pass by a synagogue when the community is praying.** The Gemara explains: **Some say: Do not sit on the bed of an Aramean woman** means **one should not go to sleep without reciting *Shema,*** as by doing so, it is tantamount to sleeping in the bed of a non-Jew, as his conduct is unbecoming a Jew. **Others say:** This means that **one should not marry a woman who converted,** and it is better to marry a woman who was born Jewish. **And some say:** It **literally** means that one should not sit on the bed of **an Aramean,** i.e., a non-Jewish **woman.**


###### Berakhot 8b:10
[Berakhot 8b:10](https://torahapp.org/share/book/Berakhot/r/8b:10)

וּמִשּׁוּם מַעֲשֶׂה דְרַב פָּפָּא. דְּרַב פָּפָּא אֲזַל לְגַבֵּי אֲרַמִּית, הוֹצִיאָה לוֹ מִטָּה. אָמְרָה לוֹ: שֵׁב! אָמַר לָהּ: אֵינִי יוֹשֵׁב, עַד שֶׁתַּגְבִּיהִי אֶת הַמִּטָּה. הִגְבִּיהָה אֶת הַמִּטָּה וּמָצְאוּ שָׁם תִּינוֹק מֵת. מִכָּאן אָמְרוּ חֲכָמִים: אָסוּר לֵישֵׁב עַל מִטַּת אֲרַמִּית.

**Tractate Berakot by A. Cohen, Cambridge University Press, 1921:**
This bit of advice was **due to an incident** involving **Rav Pappa. Rav Pappa went to** visit **an Aramean woman. She took out a bed** and **she said to him: Sit. He said to her: I will not sit until you lift the** sheets covering the **bed.** She did so **and they found a dead baby there.** Had Rav Pappa sat upon the bed, he would have been blamed for killing the baby. **From** that incident, **the Sages said: One is prohibited from sitting on the bed of an Aramean woman.**


###### Berakhot 8b:11
[Berakhot 8b:11](https://torahapp.org/share/book/Berakhot/r/8b:11)

וְאַל תַּעַבְרוּ אֲחוֹרֵי בֵּית הַכְּנֶסֶת בְּשָׁעָה שֶׁהַצִּבּוּר מִתְפַּלְּלִין — מְסַיַּיע לֵיהּ לְרַבִּי יְהוֹשֻׁעַ בֶּן לֵוִי. דְּאָמַר רַבִּי יְהוֹשֻׁעַ בֶּן לֵוִי: אָסוּר לוֹ לְאָדָם שֶׁיַּעֲבוֹר אֲחוֹרֵי בֵּית הַכְּנֶסֶת בְּשָׁעָה שֶׁהַצִּבּוּר מִתְפַּלְּלִין.

**Tractate Berakot by A. Cohen, Cambridge University Press, 1921:**
**And** Rava’s third bit of advice was, **do not pass behind a synagogue while the congregation is praying. This** statement **supports** the opinion of **Rabbi Yehoshua ben Levi,** as **Rabbi Yehoshua ben Levi said: One is prohibited from passing behind a synagogue while the congregation is praying** because they will suspect that he does not want to pray, and it is a show of contempt for the synagogue.


###### Berakhot 8b:12
[Berakhot 8b:12](https://torahapp.org/share/book/Berakhot/r/8b:12)

אָמַר אַבָּיֵי: וְלָא אֲמַרַן אֶלָּא דְּלֵיכָּא פִּתְחָא אַחֲרִינָא, אֲבָל אִיכָּא פִּתְחָא אַחֲרִינָא — לֵית לָן בַּהּ. וְלָא אֲמַרַן אֶלָּא דְּלֵיכָּא בֵּי כְנִישְׁתָּא אַחֲרִינָא, אֲבָל אִיכָּא בֵּי כְנִישְׁתָּא אַחֲרִינָא — לֵית לָן בַּהּ. וְלָא אֲמַרַן אֶלָּא דְּלָא דָּרֵי טוּנָא, וְלָא רָהֵיט, וְלָא מַנַּח תְּפִילִּין, אֲבָל אִיכָּא חַד מֵהָנָךְ — לֵית לַן בַּהּ.

**Tractate Berakot by A. Cohen, Cambridge University Press, 1921:**
**Abaye** introduced several caveats to Rabbi Yehoshua ben Levi’s statement and **said:** 
**We only said** this prohibition if **there is no other entrance** to the synagogue, **but** if **there is** another entrance, since it is possible that he will simply use the second entrance, they will not suspect him, and the prohibition **does not apply.** 
**And we only said** this prohibition if **there is no other synagogue** in the city, **but** if **there is another synagogue,** the prohibition **does not apply.** 
**And we only said** this prohibition when **he is not carrying a burden, and not running, and not wearing phylacteries. But** if **one of those** factors **applies**, the prohibition **does not apply.** If he is carrying a burden or running, clearly he is occupied with his work. If he is wearing phylacteries, it is evident that he is a God-fearing individual and they will not suspect him.


###### Berakhot 8b:13
[Berakhot 8b:13](https://torahapp.org/share/book/Berakhot/r/8b:13)

תַּנְיָא, אָמַר רַבִּי עֲקִיבָא: בִּשְׁלֹשָׁה דְבָרִים אוֹהֵב אֲנִי אֶת הַמָּדִיִּים, כְּשֶׁחוֹתְכִין אֶת הַבָּשָׂר — אֵין חוֹתְכִין אֶלָּא עַל גַּבֵּי הַשּׁוּלְחָן, כְּשֶׁנּוֹשְׁקִין — אֵין נוֹשְׁקִין אֶלָּא עַל גַּב הַיָּד, וּכְשֶׁיּוֹעֲצִין — אֵין יוֹעֲצִין אֶלָּא בַּשָּׂדֶה.

**Tractate Berakot by A. Cohen, Cambridge University Press, 1921:**
The Gemara cites a statement from a *baraita*, along the lines of Rava’s advice to refrain from cutting meat on one’s hands: **Rabbi Akiva said: In three aspects** of their conduct, **I like the Medes,** and we should learn from their practices. **When they cut meat, they cut it only on the table** and not on their hands; **when they kiss,** either as a show of affection or honor, **they kiss only the back of the hand** and do not give the person being kissed an unpleasant feeling; and **when they hold counsel, they only hold counsel in the field** so others will not hear their secrets.


###### Berakhot 8b:14
[Berakhot 8b:14](https://torahapp.org/share/book/Berakhot/r/8b:14)

אָמַר רַב אַדָּא בַּר אַהֲבָה: מַאי קְרָאָה ״וַיִּשְׁלַח יַעֲקֹב וַיִּקְרָא לְרָחֵל וּלְלֵאָה הַשָּׂדֶה אֶל צֹאנוֹ״.

**Tractate Berakot by A. Cohen, Cambridge University Press, 1921:**
**Rav Adda bar Ahava said:** From **what verse** is this derived? From the verse, **“And Jacob sent and he called Rachel and Leah to the field to his flock”** (Genesis 31:4); it was only there in the field that he held counsel with them.


###### Berakhot 8b:15
[Berakhot 8b:15](https://torahapp.org/share/book/Berakhot/r/8b:15)

תַּנְיָא אָמַר רַבָּן גַּמְלִיאֵל: בִּשְׁלֹשָׁה דְבָרִים אוֹהֵב אֲנִי אֶת הַפַּרְסִיִּים: הֵן צְנוּעִין בַּאֲכִילָתָן, וּצְנוּעִין בְּבֵית הַכִּסֵּא, וּצְנוּעִין בְּדָבָר אַחֵר.

**Tractate Berakot by A. Cohen, Cambridge University Press, 1921:**
**It was taught** in a *baraita*, **Rabban Gamliel said: In three aspects** of their conduct, **I like the Persians:** They are a modest people; **they are modest in their eating, they are modest in the lavatory, and they are modest in another matter,** i.e., sexual relations.


###### Berakhot 8b:16
[Berakhot 8b:16](https://torahapp.org/share/book/Berakhot/r/8b:16)

״אֲנִי צִוֵּיתִי לִמְקֻדָּשָׁי״, תָּנֵי רַב יוֹסֵף: אֵלּוּ הַפַּרְסִיִּים הַמְקוּדָּשִׁין וּמְזוּמָּנִין לְגֵיהִנָּם.

**Tractate Berakot by A. Cohen, Cambridge University Press, 1921:**
While they have been praised here regarding certain specific aspects of their conduct, the Gemara proceeds to offer another perspective on the Persians based on a verse describing the destruction of Babylonia at the hands of the Persian and Median armies: **“I have commanded My consecrated ones;** I have also called My mighty ones for My anger, even My proudly exulting ones” (Isaiah 13:3). **Rav Yosef taught** a *baraita*: **These are the Persians who are consecrated and designated for Gehenna,** for they have been sent by God to carry out his mission of anger, and they will be sent to Gehenna.


###### Berakhot 8b:17
[Berakhot 8b:17](https://torahapp.org/share/book/Berakhot/r/8b:17)

רַבָּן גַּמְלִיאֵל אוֹמֵר וְכוּ׳: אָמַר רַב יְהוּדָה, אָמַר שְׁמוּאֵל: הֲלָכָה כְּרַבָּן גַּמְלִיאֵל.

**Tractate Berakot by A. Cohen, Cambridge University Press, 1921:**
The Gemara returns to explain the mishna, in which we learned that **Rabban Gamliel says:** One may recite *Shema* until dawn. **Rav Yehuda said** that **Shmuel said: The *halakha* is in accordance with** the opinion of **Rabban Gamliel.**


###### Berakhot 8b:18
[Berakhot 8b:18](https://torahapp.org/share/book/Berakhot/r/8b:18)

תַּנְיָא: רַבִּי שִׁמְעוֹן בֶּן יוֹחַי אוֹמֵר פְּעָמִים שֶׁאָדָם קוֹרֵא קְרִיאַת שְׁמַע שְׁתֵּי פְּעָמִים בַּלַּיְלָה, אַחַת קוֹדֶם שֶׁיַּעֲלֶה עַמּוּד הַשַּׁחַר וְאַחַת לְאַחַר שֶׁיַּעֲלֶה עַמּוּד הַשַּׁחַר, וְיוֹצֵא בָּהֶן יְדֵי חוֹבָתוֹ אַחַת שֶׁל יוֹם וְאַחַת שֶׁל לַיְלָה.

**Tractate Berakot by A. Cohen, Cambridge University Press, 1921:**
**It was taught** in a *baraita*: Based on Rabban Gamliel’s ruling, **Rabbi Shimon ben Yoḥai said: At times, one recites *Shema* twice at night, once** just **before dawn and once** just **after dawn, and he thereby fulfills his obligation** to recite *Shema*, **one of the day and one of the night.** According to Rabban Gamliel, the *Shema* that he recited before dawn fulfills his evening obligation and the *Shema* that he recited after dawn fulfills his morning obligation.


###### Berakhot 8b:19
[Berakhot 8b:19](https://torahapp.org/share/book/Berakhot/r/8b:19)

הָא גוּפָא קַשְׁיָא, אָמְרַתְּ: פְּעָמִים שֶׁאָדָם קוֹרֵא קְרִיאַת שְׁמַע שְׁתֵּי פְּעָמִים בַּלַּיְלָה, אַלְמָא לְאַחַר שֶׁיַּעֲלֶה עַמּוּד הַשַּׁחַר לֵילְיָא הוּא, וַהֲדַר תָּנֵי: יוֹצֵא בָּהֶן יְדֵי חוֹבָתוֹ אַחַת שֶׁל יוֹם וְאַחַת שֶׁל לַיְלָה, אַלְמָא יְמָמָא הוּא!

**Tractate Berakot by A. Cohen, Cambridge University Press, 1921:**
**This** *Tosefta* **is self-contradictory.** Initially, **you said: At times one recites *Shema* twice at night. Apparently,** the time just **after dawn is** still **night. And then you taught: He thereby fulfills his obligation** to recite *Shema* **one of the day and one of the night. Apparently,** the time in question **is** considered **day,** as otherwise, he would not have fulfilled his obligation to recite *Shema* during the day. There is an internal contradiction with regard to the status of the time just after dawn. Is it considered day or night?


###### Berakhot 8b:20
[Berakhot 8b:20](https://torahapp.org/share/book/Berakhot/r/8b:20)

לָא — לְעוֹלָם לֵילְיָא הוּא. וְהָא דְּקָרֵי לֵיהּ ״יוֹם״ — דְּאִיכָּא אִינָשֵׁי דְּקָיְימִי בְּהַהִיא שַׁעְתָּא.

**Tractate Berakot by A. Cohen, Cambridge University Press, 1921:**
The Gemara answers: **No,** there is no contradiction. **Actually,** the time just after dawn, when it is still dark, **is** considered **night and the fact that it is referred to** here as **day** is because **there are people who rise** from their sleep **at that time** and, if the need arises, it can be characterized as *bekumekha*, when you rise, despite the fact that it is still night.


###### Berakhot 8b:21
[Berakhot 8b:21](https://torahapp.org/share/book/Berakhot/r/8b:21)

אָמַר רַב אַחָא בַּר חֲנִינָא, אָמַר רַבִּי יְהוֹשֻׁעַ בֶּן לֵוִי: הֲלָכָה כְּרַבִּי שִׁמְעוֹן בֶּן יוֹחַי.

**Tractate Berakot by A. Cohen, Cambridge University Press, 1921:**
**Rav Aḥa bar Ḥanina said** that **Rabbi Yehoshua ben Levi said: The** *halakha* **is in accordance with** the opinion of **Rabbi Shimon ben Yoḥai.**


###### Berakhot 8b:22
[Berakhot 8b:22](https://torahapp.org/share/book/Berakhot/r/8b:22)

אִיכָּא דְּמַתְנֵי לְהָא דְּרַב אַחָא בַּר חֲנִינָא אַהָא. דְּתַנְיָא, רַבִּי שִׁמְעוֹן בֶּן יוֹחַי אוֹמֵר מִשּׁוּם רַבִּי עֲקִיבָא: פְּעָמִים שֶׁאָדָם קוֹרֵא קְרִיאַת שְׁמַע שְׁתֵּי פְּעָמִים בַּיּוֹם, אַחַת קוֹדֶם הָנֵץ הַחַמָּה, וְאַחַת לְאַחַר הַנֵּץ הַחַמָּה, וְיוֹצֵא בָּהֶן יְדֵי חוֹבָתוֹ, אַחַת שֶׁל יוֹם וְאַחַת שֶׁל לַיְלָה.

**Tractate Berakot by A. Cohen, Cambridge University Press, 1921:**
**Some teach this** statement **of Rav Aḥa bar Ḥanina,** in which he ruled that the *halakha* is in accordance with the opinion of Rabbi Shimon ben Yoḥai, **with regard to this** *halakha*, which is stylistically similar to the previous *halakha*. **As it was taught** in a *baraita* that **Rabbi Shimon ben Yoḥai said in the name of Rabbi Akiva: At times, one recites *Shema* twice during the day, once** just **before sunrise and once** just **after sunrise, and he thereby fulfills his** dual **obligation** to recite *Shema*: **One,** that he recites after sunrise, *Shema* **of the day, and one,** that he recites before sunrise, *Shema* **of the night.**


###### Berakhot 8b:23
[Berakhot 8b:23](https://torahapp.org/share/book/Berakhot/r/8b:23)

הָא גוּפָא קַשְׁיָא. אָמְרַתְּ פְּעָמִים שֶׁאָדָם קוֹרֵא קְרִיאַת שְׁמַע שְׁתֵּי פְּעָמִים בַּיּוֹם, אַלְמָא קוֹדֶם הָנֵץ הַחַמָּה יְמָמָא הוּא, וַהֲדַר תָּנֵי יוֹצֵא בָּהֶן יְדֵי חוֹבָתוֹ אַחַת שֶׁל יוֹם וְאַחַת שֶׁל לַיְלָה, אַלְמָא לֵילְיָא הוּא!

**Tractate Berakot by A. Cohen, Cambridge University Press, 1921:**
**This** *baraita* **is self-contradictory.** Initially, **you said: “At times one recites *Shema* twice during the day.” Apparently,** the time just **before sunrise is** considered **day. And then you taught: “He thereby fulfills his** dual **obligation** to recite *Shema*, **one of the day and one of the night.” Apparently,** the time in question **is** considered **night,** as otherwise, he could not thereby fulfill his obligation to recite *Shema* during the night.