## Mishnah Berakhot Chapter 1

###### Mishnah Berakhot 1:1
[Mishnah Berakhot 1:1](https://torahapp.org/share/book/Mishnah%20Berakhot/r/1:1)

מֵאֵימָתַי קוֹרִין אֶת שְׁמַע בְּעַרְבִית. מִשָּׁעָה שֶׁהַכֹּהֲנִים נִכְנָסִים לֶאֱכֹל בִּתְרוּמָתָן, עַד סוֹף הָאַשְׁמוּרָה הָרִאשׁוֹנָה, דִּבְרֵי רַבִּי אֱלִיעֶזֶר. וַחֲכָמִים אוֹמְרִים, עַד חֲצוֹת. רַבָּן גַּמְלִיאֵל אוֹמֵר, עַד שֶׁיַּעֲלֶה עַמּוּד הַשָּׁחַר. מַעֲשֶׂה שֶׁבָּאוּ בָנָיו מִבֵּית הַמִּשְׁתֶּה, אָמְרוּ לוֹ, לֹא קָרִינוּ אֶת שְׁמַע. אָמַר לָהֶם, אִם לֹא עָלָה עַמּוּד הַשַּׁחַר, חַיָּבִין אַתֶּם לִקְרוֹת. וְלֹא זוֹ בִּלְבַד, אֶלָּא כָּל מַה שֶּׁאָמְרוּ חֲכָמִים עַד חֲצוֹת, מִצְוָתָן עַד שֶׁיַּעֲלֶה עַמּוּד הַשָּׁחַר. הֶקְטֵר חֲלָבִים וְאֵבָרִים, מִצְוָתָן עַד שֶׁיַּעֲלֶה עַמּוּד הַשָּׁחַר. וְכָל הַנֶּאֱכָלִים לְיוֹם אֶחָד, מִצְוָתָן עַד שֶׁיַּעֲלֶה עַמּוּד הַשָּׁחַר. אִם כֵּן, לָמָּה אָמְרוּ חֲכָמִים עַד חֲצוֹת, כְּדֵי לְהַרְחִיק אֶת הָאָדָם מִן הָעֲבֵרָה:

**William Davidson Edition - English:**
The beginning of tractate *Berakhot*, the first tractate in the first of the six orders of Mishna, opens with a discussion of the recitation of *Shema*, as the recitation of *Shema* encompasses an acceptance of the yoke of Heaven and of the mitzvot, and as such, forms the basis for all subsequent teachings. The Mishna opens with the laws regarding the appropriate time to recite *Shema*: 

**From when,** that is, from what time, does **one recite *Shema* in the evening? From the time when the priests enter to partake of their *teruma.*** Until when does the time for the recitation of the evening *Shema* extend? **Until the end of the first watch.** The term used in the Torah (Deuteronomy 6:7) to indicate the time for the recitation of the evening *Shema* is *beshokhbekha*, when you lie down, which refers to the time in which individuals go to sleep. Therefore, the time for the recitation of *Shema* is the first portion of the night, when individuals typically prepare for sleep. **That is the statement of Rabbi Eliezer.** **The Rabbis say:** The time for the recitation of the evening *Shema* is **until midnight.** **Rabban Gamliel says:** One may recite *Shema* **until dawn,** indicating that *beshokhbekha* is to be understood as a reference to the entire time people sleep in their beds, the whole night. The mishna relates that Rabban Gamliel practiced in accordance with his ruling. There was an **incident** where Rabban Gamliel’s **sons returned** very late **from a wedding hall. They said to him,** as they had been preoccupied with celebrating with the groom and bride: **We did not recite *Shema.* He said to them: If the dawn has not** yet **arrived, you are obligated to recite** *Shema*. Since Rabban Gamliel’s opinion disagreed with that of the Rabbis, he explained to his sons that the Rabbis actually agree with him, **and** that it is **not only** with regard to the *halakha* of the recitation of *Shema*, **but rather, wherever the Sages say until midnight, the mitzva** may be performed **until dawn.** Rabban Gamliel cites several cases in support of his claim, such as **the burning of fats and limbs** on the altar. Due to the quantity of offerings each day, the priests were often unable to complete the burning of all of the fats and limbs, so they continued to be burned into the night, as it is written: “This is the law of the burnt offering: The burnt offering shall remain upon the pyre on the altar all night until morning, while the fire on the altar burns it” (Leviticus 6:2). **And,** with regard to **all** sacrifices, such as the sin-offerings and the guilt-offerings **that are eaten for one day** and night; although the Sages state that they may be eaten only until midnight, by Torah law they may be eaten **until dawn.** This is in accordance with the verse: “On the day on which it is offered must you eat. Do not leave it until the morning” (Leviticus 7:15). **If so, why did the Sages say** that they may be eaten only **until midnight?** This is **in order to distance a person from transgression,** as if one believes that he has until dawn to perform the mitzva, he might be negligent and postpone it until the opportunity to perform the mitzva has passed.


###### Mishnah Berakhot 1:2
[Mishnah Berakhot 1:2](https://torahapp.org/share/book/Mishnah%20Berakhot/r/1:2)

מֵאֵימָתַי קוֹרִין אֶת שְׁמַע בְּשַׁחֲרִית. מִשֶּׁיַּכִּיר בֵּין תְּכֵלֶת לְלָבָן. רַבִּי אֱלִיעֶזֶר אוֹמֵר, בֵּין תְּכֵלֶת לְכַרְתִּי. וְגוֹמְרָהּ עַד הָנֵץ הַחַמָּה. רַבִּי יְהוֹשֻׁעַ אוֹמֵר, עַד שָׁלֹשׁ שָׁעוֹת, שֶׁכֵּן דֶּרֶךְ בְּנֵי מְלָכִים לַעֲמֹד בְּשָׁלֹשׁ שָׁעוֹת. הַקּוֹרֵא מִכָּאן וְאֵילָךְ לֹא הִפְסִיד, כְּאָדָם הַקּוֹרֵא בַתּוֹרָה:

**William Davidson Edition - English:**
**From when does one recite *Shema* in the morning**? **From** when a person **can distinguish between sky-blue [*tekhelet*] and white.** 
**Rabbi Eliezer says:** From when one can distinguish **between sky-blue and leek-green.** 
**And** one must **finish** reciting *Shema* **until** the end of the period when you rise, i.e., **sunrise,** when the sun begins to shine. 
**Rabbi Yehoshua says:** One may recite the morning *Shema* **until three hours** of the day, which this is still considered when you rise, **as that is the habit of kings to rise** from their sleep **at three hours** of the day. While there is a set time frame for the recitation of *Shema*, **one who recites** *Shema* **from that time onward loses nothing.** Although he does not fulfill the mitzva of reciting of *Shema* at its appointed time, **he is** nevertheless considered **like one who reads the Torah,** and is rewarded accordingly.


###### Mishnah Berakhot 1:3
[Mishnah Berakhot 1:3](https://torahapp.org/share/book/Mishnah%20Berakhot/r/1:3)

בֵּית שַׁמַּאי אוֹמְרִים, בָּעֶרֶב כָּל אָדָם יַטּוּ וְיִקְרְאוּ, וּבַבֹּקֶר יַעַמְדוּ, שֶׁנֶּאֱמַר (דברים ו) וּבְשָׁכְבְּךָ וּבְקוּמֶךָ. וּבֵית הִלֵּל אוֹמְרִים, כָּל אָדָם קוֹרֵא כְדַרְכּוֹ, שֶׁנֶּאֱמַר (שם) וּבְלֶכְתְּךָ בַדֶּרֶךְ. אִם כֵּן, לָמָּה נֶאֱמַר וּבְשָׁכְבְּךָ וּבְקוּמֶךָ, בְּשָׁעָה שֶׁבְּנֵי אָדָם שׁוֹכְבִים, וּבְשָׁעָה שֶׁבְּנֵי אָדָם עוֹמְדִים. אָמַר רַבִּי טַרְפוֹן, אֲנִי הָיִיתִי בָא בַדֶּרֶךְ, וְהִטֵּיתִי לִקְרוֹת, כְּדִבְרֵי בֵית שַׁמַּאי, וְסִכַּנְתִּי בְעַצְמִי מִפְּנֵי הַלִּסְטִים. אָמְרוּ לוֹ, כְּדַי הָיִיתָ לָחוּב בְּעַצְמְךָ, שֶׁעָבַרְתָּ עַל דִּבְרֵי בֵית הִלֵּל:

**William Davidson Edition - English:**
Beit Shammai and Beit Hillel disputed the proper way to recite *Shema*. **Beit Shammai say:** One should recite *Shema* in the manner indicated in the text of *Shema* itself. Therefore, **in the evening every person must recline** on his side and recite *Shema*, in fulfillment of the verse: “When you lie down,” **and in the morning he must stand** and recite *Shema*, in fulfillment of the verse: When you rise, **as it is stated: “When you lie down, and when you rise.”** **And Beit Hillel say: Every person recites** *Shema* **as he is,** and he may do so in whatever position is most comfortable for him, both day and night, **as it is stated: “And when you walk along the way,”** when one is neither standing nor reclining (*Me’iri*). **If so,** according to Beit Hillel, **why was it stated: “When you lie down, and when you rise”?** This is merely to denote time; **at the time when people lie down and the time when people rise.** With regard to this *halakha*, **Rabbi Tarfon said:** Once, **I was coming on the road** when I stopped and **reclined to recite** *Shema* **in accordance with the statement of Beit Shammai.** Although Rabbi Tarfon was a disciple of Beit Hillel, he thought that fulfilling the mitzva in accordance with the opinion of Beit Shammai would be a more meticulous fulfillment of the mitzva, acceptable to all opinions. Yet in so doing, **I endangered myself due to the highwaymen [*listim*]** who accost travelers. The Sages **said to him: You deserved** to be in a position where you were **liable** to pay **with your life, as you transgressed the statement of Beit Hillel.** This statement will be explained in the Gemara.


###### Mishnah Berakhot 1:4
[Mishnah Berakhot 1:4](https://torahapp.org/share/book/Mishnah%20Berakhot/r/1:4)

בַּשַּׁחַר מְבָרֵךְ שְׁתַּיִם לְפָנֶיהָ וְאַחַת לְאַחֲרֶיהָ, וּבָעֶרֶב שְׁתַּיִם לְפָנֶיהָ וּשְׁתַּיִם לְאַחֲרֶיהָ. אַחַת אֲרֻכָּה וְאַחַת קְצָרָה. מָקוֹם שֶׁאָמְרוּ לְהַאֲרִיךְ, אֵינוֹ רַשַּׁאי לְקַצֵּר. לְקַצֵּר, אֵינוֹ רַשַּׁאי לְהַאֲרִיךְ. לַחְתֹּם, אֵינוֹ רַשַּׁאי שֶׁלֹּא לַחְתֹּם. וְשֶׁלֹּא לַחְתֹּם, אֵינוֹ רַשַּׁאי לַחְתֹּם:

**William Davidson Edition - English:**
From the laws of the recitation of *Shema* itself, the mishna proceeds to discuss the blessings recited in conjunction with *Shema*. Here, the order is established: **In** the **morning** when reciting *Shema*, **one recites two blessings beforehand,** the first on the radiant lights and the second the blessing on the love of Torah, **and one thereafter,** which begins with: True and Firm [*emet veyatziv*]. **And in the evening one recites two blessings beforehand,** on the radiant lights and on the love of God, **and two thereafter,** the blessing of redemption: True and Faithful [*emet ve’emuna*], and the blessing: Help us lie down. With regard to the blessing: True and Faithful, **whether** one recites it in its **long** formula **and whether** one recites it in its **short** formula, he fulfills his obligation (*Tosafot*). However, the general principle is: **Where** the Sages **said** to recite **a long** blessing, **one may not shorten it,** and so too, wherever they said to recite **a short** blessing, **one may not lengthen it.** Where the Sages said that a blessing **must conclude** with a second blessing at the end, **he may not fail to conclude** with that blessing. Similarly, if the Sages said that a blessing must **not conclude** with a second blessing, **one may not conclude** with a blessing.


###### Mishnah Berakhot 1:5
[Mishnah Berakhot 1:5](https://torahapp.org/share/book/Mishnah%20Berakhot/r/1:5)

מַזְכִּירִין יְצִיאַת מִצְרַיִם בַּלֵּילוֹת. אָמַר רַבִּי אֶלְעָזָר בֶּן עֲזַרְיָה, הֲרֵי אֲנִי כְּבֶן שִׁבְעִים שָׁנָה, וְלֹא זָכִיתִי שֶׁתֵּאָמֵר יְצִיאַת מִצְרַיִם בַּלֵּילוֹת, עַד שֶׁדְּרָשָׁהּ בֶּן זוֹמָא, שֶׁנֶּאֱמַר (דברים טז) לְמַעַן תִּזְכֹּר אֶת יוֹם צֵאתְךָ מֵאֶרֶץ מִצְרַיִם כֹּל יְמֵי חַיֶּיךָ. יְמֵי חַיֶּיךָ, הַיָּמִים. כֹּל יְמֵי חַיֶּיךָ, הַלֵּילוֹת. וַחֲכָמִים אוֹמְרִים, יְמֵי חַיֶּיךָ, הָעוֹלָם הַזֶּה. כֹּל יְמֵי חַיֶּיךָ, לְהָבִיא לִימוֹת הַמָּשִׁיחַ:

**William Davidson Edition - English:**
It is a mitzva by Torah law to mention the exodus from Egypt at night, but some held that this mitzva was, like phylacteries or ritual fringes, fulfilled only during the day and not at night. For this reason it was decided: **The exodus from Egypt is mentioned at night,** adjacent to the recitation of *Shema*. **Rabbi Elazar ben Azarya said: I am approximately seventy years old, and** although I have long held this opinion, **I was never privileged** to prevail (*Me’iri*) and prove that there is a biblical obligation to fulfill the accepted custom (Ra’avad) and have **the exodus from Egypt mentioned at night, until Ben Zoma interpreted it homiletically** and proved it obligatory. Ben Zoma derived it **as it is stated: “That you may remember the day you went out of the land of Egypt all the days of your life”** (Deuteronomy 16:3). **The days of your life,** refers to daytime alone; however, the addition of the word all, as it is stated: **All the days of your life,** comes to add nights as well. **And the Rabbis,** who posit that there is no biblical obligation to mention the exodus from Egypt at night, explain the word, all, differently and **say: The days of your life,** refers to the days in **this world, all** is added **to include the days of the Messiah.**