Berachot 27: When Do Morning & Afternoon Prayers End?; The End of Rabban Gamliel as Nasi

Today's daf considers the endpoints of the morning and afternoon prayers.  The rabbis continue to debate about when the additional prayer may be recited.  Does it include the seventh hour, noon?  Depending on when prayers must be recited, which prayer comes first, the afternoon prayer or the additional prayer?

Rabbi Yehuda ben Bava testified on five matters of halacha:

• When an orphan girl who was married by her mother or brother before age twelve reaches age twelve, she may retroactively annul their marriage as it cause problems related to levirate marriage/chalitza.
• a woman may be allowed to remarry after her husband's death based on the testimony of one witness unlike the two witnesses required in other situations
• a rooster is stoned to death in Jerusalem because it killed a person like the ox and other animals
• forty day-old wine was used for libation on the altar
• the daily morning offering was sacrificed at four hours of the day

This final testimony teaches that "until" means "until and including".  The rabbis continually come back to "And when the sun grew hot it melted," to help them understand what is included in 'the morning',  four or six hours of the day (Exodus 16:21).  

The Gemara discusses where we should stand when we pray - not directly in front of our rabbis, which would which would indicate that we feel as if we are equal to our rabbis, and not behind our rabbis because it could seem that we are bowing.  A baraita teaches about speaking in the name of our rabbis.  Further, we are not permitted to enter the bathhouse to perspire on Shabbat.

Can a mistake be reversed?  If we pray thinking that it is Shabbat, and it is not Shabbat, must we pray again?  Rabbi Yehuda HaNasi says that we need not pray again because a community should not be burdened to pray a second time.  The rabbis discuss one who says havdala, the prayer separating Shabbat from Sunday. 

The end of our daf shares a story about Rabban Gamliel and Rabbi Yehoshua.  A student asked whether the evening prayer was optional or obligatory .  Rabban Gamliel said that it was required and Rabbi Yehoshua said that it was optional.  They discussed this when the 'masters of the shield', the Torah scholars who argue about Torah, entered the study hall.  Rabbi Yehoshua then agreed with Rabban Gamliel's opinion, that evening prayers were obligatory.  Rabban Galiel challenged him.  Rabbi Yehoshua stood up and said, "If I were alive and the student were dead, the living can contradict the dead and I could deny that I issued that ruling.  But we are both alive, and I cannot contradict the living.  I have to admit what I said".  

Rabbi Yehoshua continued to stand because Rabban Gamliel had not told him to sit.  The people began to resent Rabban Gamliel and they told Chutzpit who disseminated Rabban Gamliel's lecture to stop speaking.  The students reminded Rabban Gamliel about the fact that he also afflicted Rabbi Yehoshua on the prior Rosh HaShana.  And they agreed that he had afflicted others as well.  The students agreed to remove Rabban Gamliel from the position of Nasi.  The Sages decided to establish Rabbi Elazar ben Azarya because he was wise, rich and a tenth generation descendant of Ezra.  When they asked him if he would be the Nasi, he answered "I will go and consult with my household".  He consulted with his wife.

Berachot 26: Source of Additional Prayers and Timelines for Daily Prayers

Ending their conversation about prayer and feces/urine before our next Mishna, the rabbis note that Persian toilets are different.  They are considered to be sealed even if they contain feces, because they are constructed on an incline so that the feces will roll out of the bathroom underground.  Because there is this pipe or canal and no foul smell leaves the bathroom, it is permitted to pray within four cubits.  

The new Mishna states a zav imparts ritual impurity for seven days after a seminal emission.  If he were not a zav, he would only be impure for one day.  A menstruating woman who discharged semen (where she would already be ritually impure before intercourse with her husband) and a woman who engaged in conjugal relations with her husband and later saw menstrual blood will require immersion, but Rabbi Yehuda exempts them.  

Perek III begins with a new Mishna as well: the morning prayer may be recited until noon.  Rabbi Yehuds says that it can only be recited until four hours after sunrise.  The afternoon prayer can be recited until the evening.  Rabbi Yehuda says that it may be recited only until the midpoint of the afternoon (between the point when afternoon sacrifices begin and nightfall, which ends the afternoon)/ . The evening prayer may be recited through the night and is not fixed to a specific hour.  The additional prayer may be recited all day.  Rabbi Yehuda says that it may be recited only until seven hours after sunrise.  

The rabbis discuss what should be done if one omits a prayer at the proper time.  Should a person say two Amida prayers?  Should one continue to pray?  Does it matter if one has intentionally or unintentionally omitted these prayers?  And what about on the eve of Shabbat?  How does reciting havdala, the prayer distinguishing Shabbat from the following day, affect one's obligation to say the Shema?

The rabbis provide proof texts of our forefathers praying in the afternoon or evenings.  For example, Isaac was lasuach, to converse, in the field toward evening (Genesis 24:63); converse means prayer, for Psalms (102:1) teaches that a prayer of the afflicted when he is faint and pours out his sicho, complaint, before the lord".  From this we learn that Isaac was the first to pray the afternoon prayer.   The Gemara also asks questions about time limits on these additional prayers. 

Berachot 25: Potty Talk

The rabbis talk bathroom etiquette today.  We cannot recite the Shema in places that smell of dung, that are close to bathrooms, that are somehow disgusting.  What do we do if we have already begun reciting the Shema when those smells overcome us?  The rabbis discuss our options.  They note that in other circumstances, like that of 'leprosy', one is made ritually impure by standing over or under a person who is ritually impure.  Further, a person who is ritually impure is separated from the community for a period of time.  Is that how we should understand how to treat one who prays while in a disgusting circumstance?

For how long must we avoid prayer in a place that has been urinated upon?  While it is still moist? While there is a mark there?  What about feces - must it be completely dry so that when it is thrown it turns to dust?  Or dry so that there is a crust on its outer edges?  And what does it mean to be moist?  Enough to moisten other things?  

The rabbis wonder if one awakens after a seminal emission, is it acceptable to say the Shema after immersion but before the sunrise?  Vatikin, pious people, would conclude the recitation of the Shema with sunrise.  The rabbis go on to discuss fecal matter stuck to one's sandal, saying Shema in front of a naked Gentile, how much water it takes to nullify urine (any amount? a quarter of a log?).  Where is the urine placed if it is in a vessel and we must move four cubits away from it to recite Shema?

At the end of our daf, we are told the story of the wedding celebration of Rav Achai's son and Rav Yitzchak bar Shemuel bar Marta's daughter.  After the son was unable to consummate the marriage, Rav Achai looked for the possible causes of the problem and saw a Torah scroll under the wedding canopy.  He said that his son's life could be endangered, for wherever there is a Torah scroll or tefillin, it is forbidden to engage in conjugal relations until one takes them out of the room or places them in a vessel inside a second vessel.   

Berachot 24: Nakedness and Other Distractions from Reciting Shema

The rabbis note that a husband can say the Shema while in bed with his wife because she is like his own flesh and he will not be distracted by thoughts of her.  If he is in bed with someone else in a single bed and both are unclothed, he turns his head to the side to say the Shema.  Or, says another baraita, if one is sleeping in bed and unclothed children and members of his household are beside him, he cannot recite the Shema unless a garment separates them.  It the children are minors, there is no need to separate himself with garments.  Is the fear about lustful thoughts about another person in the bed, or is the fear about one being distracted?  

And what about buttocks?  We are told that this is not true nakedness.  A Mishna teaches that a woman who sits and separates her challah (removes a small portion of challah) while naked can say a blessing and cover her face, meaning her genitals, in the ground.  A man cannot do this. 

Our Mishna presents the first definitions of what constitutes a minor girl or boy.  This includes the development of at least two pubic hairs.  The rabbis themselves admit that it is ridiculous to consider the extrusion of a pubic hair when judging nakedness in bed.  The Gemara continues to go explore a man gazing at a woman, even at the jewelry on her little finger.  Rav Sheshet noted that women's bracelets, rings, earrings and girdles were enumerated in Numbers (31:50) to teach that a man cannot gaze upon a woman at all.  Or perhaps at her naked genitals.  Or perhaps at his wife while he is reciting the Shema.

Rav Chisda notes that a woman's exposed leg is nakedness with proofs from Isaiah (47:2-3).  Shmuel states that a woman's singing voice is nakedness because of "Sweet is your voice and your countenance is alluring (Song of Songs 2:14).  Rav Sheshet adds that a woman's hair is nakedness for it is raised in Song of Songs as well (4;1).

These proofs are particularly interesting when the rabbis also claim that the Song of Songs is not about romantic love but an allegory of the love between G-d and the people of Israel.  

We learn about some of the things that we should know about prayers and personal habits.  The rabbis speak about the dangers of hanging the tefillin by their straps.  We should hold our mouths closed if we yawn during prayer.  We should not raise our voices during the Amida.  We should not not belch or yawn while praying for it is uncouth.  Spitting during prayer is like spitting in the face of the king.  These things are also considered to be repulsive, which is forbidden when it comes to prayer.  The rabbis note that these things might happen without intent.  Or perhaps sneezing is a good omen, says Rav Zeira in the name of Rav Hamnuna's school, for it gives us pleasure below, and thus may give G-d pleasure above.  Rav Zeira was a sneezer.


The Gemara also discusses what to do with spittle instead of spitting - wipe it on a garment or our head coverings, if that does not distract us.  Further, how might we be able to sound our voices during prayer?  As long as we are focused, it is fine.  In a community, though, we might disturb others if we pray aloud.  And we might "sneeze from below".  We should wait until the odour dissipates and then resume praying.  If we can, we should retreat four cubits, pass gas, wait until the odour dissipates and then resume praying.  Before resuming, we might say that G-d has formed us with many orifices and cavities and our disgrace and shame in life are clear and evident before G-d and our destiny is like that of maggots and worms.  

The rabbis discuss what should be done when a Torah scholar is walking through an alley filled with excrement but must say the Shema.  But aren't scholars forbidden to be in such places?  This moves into a conversation about vanity.  Rav Huna teaches that as long as one has a garment made of cloth, leather, sack or anything else tied around his waist, he is permitted to recite the Shema.

Berachot 23: Bathrooms

Should one return to the beginning of a prayer if the prayer is interrupted and delayed long enough to have completed the entire prayer?  Or can we begin from where we were cut off?  What if one simply needs to relive oneself - is that enough to invalidate the prayer?  How long can one wait - the time it takes to walk one parasang?  Or is having to use the washroom enough to compromise our focus and invalidate our prayer?

The rabbis discuss bathroom habits.  Must one remove one's phylacteries just before entering a bathroom?  Four cubits away?  Are we afraid that one will forget the tefillin and defecate?  Or forget them and break wind?  Steinsaltz teaches that we remove them four cubits from the bathroom, wind their straps, cover them with clothing, hold them opposite our hearts, and ensure that the straps are not dangling.  Before donning them again we should move four cubits away from the bathroom, as well. Beit Shammi say that we remove them at four cubits away, leave them in the window of the bathroom closest to the public domain and then enter, walking four cubits until putting them on again.  Bet Hillel say they can be held in one's hand when one  enters.  Rabbi Akiva says one can hold them in one's hand when one enters.

We are told of a prostitute who took tefillin from a window in the bathroom.  She came to the yeshiva and named a man there who had been her consort, saying that the teflilln were her payment.  The student then killed himself.  Holding them in one's hand made more sense.  But we must be careful not to forget them or to drop them, for that could cause a distraction from prayer.  

The Gemara discusses the instructions to relieve oneself thorough retaining modesty, which includes baring one handbreadth in front and two people behind.  The rabbis argue about whether this refers to urination/defecation or whether this refers to men and women's different techniques in urination.  They note that when defecating in a regular bathroom, one will sit and there are no drops of urine on one's clothes or shoes.  There's no need to dirty one's hands and so he is permitted to hold the tefillin in his hands.  In a makeshift bathroom, one will stand and thus there are drops which might be touched.  Tefillin must not be held in one's hands.

The rabbis ask whether or not teffilin can be held together with money in one's hat, or under one's bed near one's head while sleeping.  The answer seems to depend on custom - was the item holding the object intended to be used for such things?  Although Shemuel is lenient about phylacteries under one's bed while one's wife is present, the Gemara finds a baraita that conclusively refutes this.  Three handbreadths below or above his head is permissible, but not with his wife in the bed. 

Berachot 22: Shema, Seminal Emissions and Feces/Urine

A woman who has intercourse and sees menstrual blood is not required to immerse herself but a man who experiences a seminal emission must do so.  Rabbi Yehuda says that the important things is to contemplate the meaning of the Shema while saying it.  A man who cannot immerse should recite Shema with his lips and should think about the statement of the Shema and should say some prayers but not all.  Usually a transgression should be followed by studying Mishna/Toroah, but in the case of seminal emissions might not be permitted to do so.  

We are told a story about Rabbi Yehuda.  He had a seminal emission while walking and then ritually immersed before praying.  His students asked why he did that.  Rabbi Yehuda said that he sets those standards for others but he sets higher standards for himself.   We are also learn about a student reading mishnayot and baraitot aloud unevenly.  Rabbi Yehuda says that like fire does not carry ritual impurity, matters of Torah do not become ritually impure.

The rabbis connect this with the the halachot of first shearing.  These are practiced only in Eretz Yisrael.  What other halachot were changed?  The rabbis discussed the ending of ritual immersion and the washing of the hands.  Part of the reason to end these changes was that a seminal emission required immersion or having nine kav of drawn water poured over him.  Instead, was it fine to consider him to be considered ritually pure?  We are told that Nachum of Gam Zo whispered this to Rabbi Aviva who whispered it to ben Azzai, who either taught it or whispered it to his students in the marketplace.  Perhaps the need for ritual immersion would balance the need for Torah scholars to procreate with the need for Torah scholars to not be "roosters" with their wives.

What is the essence of immersion?  We are told of a man who solicited a woman for sex.  She balked, asking if he even had the forty se'a in which he would immerse afterward.  He walked away.  Thus ritual immersion helps us keep us from transgressing.  Heated bathhouses are said to be more comfortable and permitted for use in ritual immersion for sexual emissions.  Rabbi Chisda, Rav Huna and Rav Adda bar Ahava argue about whether or not warm water is permitted for immersion.  We are reminded that we are speaking about a one who experienced a regular seminal emission.  

For some time in amud (b), the rabbis discuss the different halachot that apply when men have seminal emissions when they are sick or healthy; when the emissions are voluntary or involuntary.

A new Mishna teaches us more about ritual impurity.  It teaches that:

• One who was standing in prayer and recalled that he had a seminal emission and believes he should not pray should not interrupt his prayer but should abridge each blessing
• The general principle is that one who descends to immerse oneself - if one is able to ascend, cover oneself with a garment and recite in the morning Shema before sunrise, he should do so.  
• He may not cover himself in either foul water, or water where flax was soaked, until he pours other water into it
• One must be at least four cubits from from feces when reciting the Shema

The rabbis discuss examples where people realize they have had seminal emissions, or are close to feces, or urine is down to their knees, while praying.  They argue about when and how to interrupt their prayer, particularly when urinating.

Berachot 20: Exceptions and Obligations with Contradicting Proof Texts

A met mitzva is a commandment done to honour the dead.  One will become ritually impure for performing a met mitzva, but that mitzva is required regardless.  The Gemara discusses whether or not this might be a general principle but decide that a principle cannot derive from something that overrides a Torah prohibition when that prohibition is contravened.

Why did miracles happen in the past but not now, asks Rav Pappa to Abaye?  We do so much more than others in our study and our practice, but we have no miracles.   Abaye says that the previous generations were wholly dedicated to the sanctification of G-d's name, unlike us.  A story is told about Rav Adda bar Ahava who ripped a forbidden mixtured garment from a non-Jewish woman when he thought that she was Jewish. Taken to court, he was ordered to pay four hundred zuz for her humiliation, and he pointed out that her name was Matun, and the Aramaic word for two hundred, matun, is worth four hundred zuz.

Rabbis were said to degrade themselves in a desire to glorify G-d.  Rav Giddel would sit at the gates of the women's mikva sites and instruct them about proper immersion.  When asked about his evil inclination, he replied that to his eyes women were like white geese.  Rabbi Yochanan also went to these gates.  He said that when the daughters of Israel leave their immersion, "they will look at me and have children as beautiful as me".  Don't you fear the evil eye for your immodesty, asked some?  He said that he was descend from the seed of Joseph and thus he was immune to the evil eye.  There is a proof text from Genesis (49:22) where Joseph is compared with a bountiful vine on a spring.  The word for "spring" can be the word for "eye", and it is a simple homiletic twist for us to understand that Joseph transcended the evil eye.

A new Mishna teaches us that women, slaves and minors who have parallel obligations in many mitzvot are exempt from reciting the Shema and from laying tefillin.  They are obligated in prayer, mezuza and Birkat haMazon, Grace After Meals. 

The Gemara notes that the Shema is a time-bound positive mitzva and the halacha principle is "Women are exempt from any time-bound, positive mitzva".  We learn that this is noted in particular in case people think that women are required to say the Shema because it says that we accept the yoke of the kingdom of Heaven.

The Gemara teaches us that the mitzva of tzitzit is next to the mitzva of mezuza (Deuteronomy 6:8 and 6:9), both mitzvot might be thought to be required for women to perform.  However, our Mishna teaches that women are exempt.  Thus women are exempt from this mitzva even though this goes against a principle. 

Why are women, slaves and children obligated in prayer?  Even though it would seem to be a time-bound mitzva, the Sages decide that prayer is not time-bound and thus everyone is obligated.  And why are we obligated in the mitzva of mezuza? Because of the juxtaposition of the mitzva of Torah study with the mitzva of mezuza (Deuteronomy 11:19-20).  Finally, we're told that women must recite Birkat HaMazon because meals are not in fact time-bound, despite Exodus (16:8), "...meat to eat in the evening and bread in the morning...". 

 The rabbis argue about how women are obligated to observe and remember Shabbat.  We are obligated to recite the kiddush not by Torah law but by rabbinic law, says Rava to Abaye.  Women are required to observe Shabbat, so we are also requred to remember Shabbat through reciting kiddush.  The general principle is that one who is not obligated to fulfill a particular mitzva cannot fulfil the obligations of the many in that mitzva.

A new Mishna teaches that Ezra the Scribe decreed that one who is impure due to a seminal emission cannot engage in matters of Torah until he had immersed in a mikva.  This halacha was accepted for years, but our Mishna considered the time for the recitation of Shema.  If one is ritually impure at that time, he is permitted to contemplate the Shema in his heart but he cannot recite it or the surrounding prayers.  When eating food, one only says the blessing after but not the blessing before, which is rabbinic in origin.  Rabbi Yehuda said that in all instances one recites a blessing before and after in the cases of the Shema and in the case of food. 

Our Gemara asks if contemplation is the same as speech.  What is the difference between thought and actual speech?  The Gemara tells us that we should be reminded of Sinai.  And Rav Chisda says that contemplation is not the same as speech,  They discuss what it means to sit idly while all others say the Shema.  We should not engage in the study of something different just because we are ritually impure.  Instead, Rav Adda bar Ahava taught that one should engage in a matter n which the community is engaged. 

That last statement is a perfect proof text for the creation of Daf Yomi - the world-wide study of Talmud together.

Berachot 19: When Human Dignity Trumps Rabbinic Halacha

Some brief notes about today's daf:

• the rabbis argue about whether or not the dead care if people speak badly about them
• terrible things will happen to those who disparage Torah scholars
• if one sees a Torah scholar transgress at night, do not disparage him during the day for he may have already repented - this is not the case regarding others' property
• Rabbi Yehosua ben Levi: there are twenty-four places where the court ostracizes over matters of respect due the rabbi and we learned them all in our Mishna
• only three were found: one who demeans the ritual of washing the hands, one who speaks badly after the bier of Torah Scholars, and one who is arrogant regarding Heaven

Regarding saying the Shema when bereaved:

• a baraita teaches about travelling a pure path, one which Rabbi Abba says passes through an uncertain area (one where we do not know whether or not there is a grave)
• Does human dignity override the mitzvot in the Torah?
• Rabbi Elazar bar Tzadok said that he would jump over coffins to hurry toward kings of Israel
• Rava says that a tent over a corpse constitutes a barrier before the spread of impurity under certain conditions
• Rav Kahana derided students for laughing at a Torah scholar regarding prohibiting "you shall not deviate (from Torah law)" - which then creates rabbinic law - because the Sages permitted suspension of rabbinic law when human dignity will be damaged

Human dignity is considered to be important, but particularly when it is a Torah scholar's human dignity at stake. 

Berachot 18: From Beyond the Grave

Speaking about obligations when reciting the Shema is exempted, the rabbis note that conjugal relations, addressing one's wife conjugal rights, is required.  

Today's daf generally focus on the 'lives' of those who have died.  The stories and arguments that arise from those stories are fanciful and far-reaching at best.  It should be noted that many of the proof texts on how we should treat the deceased come from quotations regarding how we should treat the poor (Proverbs 19:17; 14:31).  We are told that righteous people are considered to be living even after their death, and that wicked people were considered to be dead while alive, and so they continue to be dead after death.  Proof texts come from Ezekiel (21:30)  and from Deuteronomy (17:6), "...the dead shall be put to death."  The rabbis wonder about the dead feeling pain; perhaps they know their own pain but do not recognize the pain of others.

We are told the story of a pious man in conflict with his wife.  He sleeps in the cemetery and hear two spirits speaking about when to plant and reap in the following year.  He follows this advice two years in a row with results that make him stand out from the community. He finally tells his wife why this has happened. She quarrels with the mother of the girl who lies in the cemetery.  When he returns to the grave, he hears the spirits say that they cannot speak any longer for the living are overhearing the dead.  Does this prove that the dead know what will happen in this world?  No, says the Gemara, it could prove that a certain person would arrive the next day, but not anything further.

Many proofs tells stories about how people are able to locate money or objects after the keeper of those things has died.  

It would be fascinating to learn more about how ultra-orthodox academics understand these sections of aggada.  Are they not to be taken as serious tales of the lives of the dead, but of what we long for as those who are still alive?  Are they considered to be something that we were able to understand years ago, when we were closer to the great knowledge of our patriarchs and matriarchs?  Today's average reader can only see these stories as fables at best.  Why are they part of our sacred teachings?  Perhaps our curiosity about the 'lives of the dead' has been thought to be worth saving in and of itself. 

Berachot 17: What the Rabbis Say Before and After Shema; Exemptions

Some very brief note about today's daf:

• We begin with further descriptions of rabbis' personal words before they say the Shema
• We move on to learn descriptions of rabbis' personal prayers after they say the Shema
• It is noted that women are promised more ease and confidence than men (from Isaiah 32:9) because they are not obliged to pray and yet they ensure that their husbands and children go to the shul and the study hall to pray and to learn
• The rabbis discuss stubborn-headedness, charity, presumptuousness, and laziness, among other traits within the context of G-d's relationship with us

Moving into Perek III, daf 17 (b) continues with a new Mishna:

• One is exempt from reciting the Shema, the Amida, tefillin, and all positive mitzvot in the Torah from the time that one's deceased relative has died until that person has been buried
• Pallbearers and all replacements are exempt from reciting the Amida because they are preoccupied
• Pallbearers who are needed to carry after the bier are the only ones required to recite the Shema
• If there is time after returning from the burial, they should begin
• If there is not time to recite the entire Shema when they return, they should not begin
• Those in the interior row (the mourners will pass by them directly) are exempt from reciting the Shema while others standing further back must recite the Shema
• Women slaves and minors are exempt from reciting the Shema and from donning tefillin, but are required in prayer, mezuza and Birkat HaMazon, Grace after Meals.

The Gemara begins but noting that a bariata had taught that one must eat in a room or at least a partition ion space between oneself and a deceased relative - and one must not recite a blessing before eating.

Berachot 16: Saying the Shema, Mourning, and Special Exemptions

More on gezera shava, where an analogy is made between two words or phrases in different parts of Torah to imply that what happens in one happens to the other.  The rabbis consider a phrase about streams and gardens.  Running water imparts ritual purity, and this meaning is carried over.

The rabbis move on to the teaching in our Mishna where one recites the Shema in order and returns to the at last spot if s/he errs.  Rabbi Ama and Asi were tying a chuppa, wedding canopy, for Rabbi Elazar.  He studied while they worked and promised to return with his learning.  Rabbi Elazar learned about where to stop and return when erring in recitation of prayer.  Such practices will lengthen one's days.

A new Mishna teaches about concentration on the Shema.  Labourers who are working may recite the Shema where they are - on trees or on stones, unlike the Amida which demands intent of the heart.  The Mishna says that the groom is exempt from saying the Shema from the first night, which is usually a Wednesday, until Saturday night if he has not consummated the marriage because he is preoccupied by other concerns related to that consummation.  Once Rabban Gamliel married a woman and recited Shema even that first night.  His students challenged him.  He answered, I am not listening to you to refrain from reciting Shema, and I preclude myself from the acceptance of teh yoke of the Kingdom of Heaven for even one moment.  Steinsaltz tells us that today the groom is not exepmt becasue noone is capable of the intent required for saying the Shema in today's age.

The Gemara considers other laws that dictate how labourers pray during their workdays.  The rabbis discuss a groom's obligation with reference to sitting and walking on his way.  It is possible that a groom is walking on his way toward performing a mizvah, and so he is exempt from saying the Shema.  

Amud (b) asks teach that one who marries a virgin is exempt but one who marries a widow is not?  The Gemara says that he is proccupied with his thought about a virgin but not about a widow.  There are challenges: others are preoccupied, like those whose ships are lost at sea and mourners, but they are not exempt from saying the SHema.  The Gemara counters that there is a mitzva to be preoccupied with sex with one's virgin wife, while other preoccupations are voluntary.

A new Mishna teaches that Rabban Gamliel bathed on the first night after his wife died.  His students asked him why, for he had taught them that a mourner is prohibited to bathe.  He answered, I am not like other epeople, I am istenis, delicate.  This was interpreted to mean that he Rabban Gamliel considered himself to have physical distress that others did not experience when mourning.  

When his slave Tavi died, Rabban Gamliel accepted condolences for that death as one would of a close family member even though he had taught his students that slaves should not be mourned as family.  He says, may lave Tavi is not like all the rest of the slaves, he is virtuous.  

Regarding exempting a groom from the Shema on his wedding night, the rabbis say that he is permitted to do so if he wishes.  Rabban Shimon ben Gamliel says not everyone who wishes to assume the reputation of a G-d-fearing person may assume that reputation, and not everyone who wishes to recite the Shema on his wedding night may do so.  

The Gemara discusses whether aninut, acute mourning, is in effect during the day but at night it is only in effect by rabbinic law.  Amos (8:10) notes that terrible things will happen if we observe these laws improperly.  When it comes to a delicate person, the Sages did not issue a decree that one should afflict oneself during the period of acute mourning.

We are taught that when Rabbi Eliezer's maidservant died, his students came to console him and he watched as they followed him to the second floor, the gatehouse, and then the banquet hall.  Then he said to them that it seems that they would be burned by lukewarm water, that they could not take a hint, and he did not wish to receive their condolences.  Now, he said, I see that you are not even burned by boiling hot water.  For slaves and maidservants who die, one does not stand in a row to comfort the mourners, nor recite the blessing of the mourners or consolation of the mourners.  Instead we say what we've said to one whose ox or donkey has died: May G-d replenish you loss, focusing on the fact that slaves are property alone.  

The rabbis compare this with other ways in which we only honour certain people.  Only our patriarchs and matriarchs are called Abraham, Sarah, Isaac, Rebecca, Jacob, Rachel and Leah, and not their children.  We did not know from which of their children we descended; none of these are significant enough for us to note.  The Gemara discusses the names that we use to address our parents and other people who raise children, including slaves.  

We end today's daf with full descriptions of the different prayers that several rabbis used to end their prayers.  

Is it fair to claim that "I am delicate", or I am special or different, and thus halacha does not apply to me?  This seems particularly unfair when said by a person in power.

Berachot 15: Speaking and Hearing the Shema

Rabbi Yochanan said that a person who seeks to accept upon oneself the complete yoke of the kingdom of heaven should relieve himself, wash his hands, put on tefillin, recite Shema, and pray.  Rabbi Chiyya bar Abba notes that Rabbi Yochanan said that one who does those things is like one who has offered a sacrifice.  The act of washing one's hands is discussed before we begin a new Mishna.

We learn from our new Mishna about Rabbi Yosei's opinion: that one must recite the Shema audibly to one's own ear.  Rabbi Yehuda says that recitation without precision in the pronunciation of letters is acceptable.  The Mishna simply states that the Shema must be said in order.  If one said things in the wrong order, it would be necessary to go back and begin again from the place where one erred.

Rabbi Yosei argues that our ears must hear what our mouths say.  Thus we say the Shema in any language that we can shema, hear, and understand.  Rabbi Yosei adds a principle: we must recite the shema loudly enough for our own ears to hear.  The rabbis compare this to a person who is deaf but can speak fulfilling his/her obligation after the fact, but not ab initio (with forethought).  What about saying the Birkat HaMazon, Grace after Meals, inaudibly?  The rabbis suggest that this should not be allowed ad initio.   The rabbis also consider whether or not all are responsible for reading the Megilla, including those whose capacities are compromised (this is the first time that we hear the jarring and offensive categories of those excluded for reasons of disability - deaf-mute, imbecile, minor)?

Throughout most of amud (b),  the rabbis argue about whether or not a minor should be placed in the same category as a deaf-mute and an imbecile.  They consider what we say aloud and what we say in our hears.  The Gemara attempts to understand which rabbis are teaching halacha in accordance with which other rabbis in the name of yet other rabbis.  

We learn now about the principle of gezeira shava, a verbal analogy.  When the same word or phrase appears in two places in the Torah and a law is stated in one of those places, it is understood that the same law applies in the other case.  This principle only applies to ancient traditions.  

Rabbi Tavi says that Rabbi Yoshiya said that there are three that are never satisfied... the grave and the barren womb" (Proverbs 30:15-16).  How are these two things similar?  Some ideas:

• a womb and a grave both take in and give forth (a grave offers resurrection of the dead)
• a baby is removed from the womb with loud cries, one returns to the grave with loud cries of mourning

TheGemara notes other instances of gezeira shava - writing for mezuzot, the sota, and sanctified objects, curses and commands - there are instances of all of these where direct instruction is not provided.  

Finally, we are presented with reasons to say the letters of the Shema with precision, mostly because of two times where we are to read a work in an alternate way.  By doing this we are reminded that we can avoid Gehenna with our actions.

There is room in today's daf to find inspiration - our prayer comes from our heart; we might not need to say it aloud in order for it to matter.  We can make mistakes as long as the intent is there.  However, it also introduces us to the barriers for those in ancient society who were excluded from standard religious practice.  One could argue that each person had a role - the Kohanim, the Levites, and groups within those groups.  However, all women were excluded from participation in many rituals, particularly after the second Temple was destroyed.  Even so, it is challenging to be reminded that people were thought of as 'less than' in their communities if they had conditions beyond their control, like deaf-blindness or developmental disabilities.

Berachot 13: The Shema - Intent in our Hearts and Recitation

During a discussion about remembering the Exodus, we learn a story from the baraita about the fate of the Jewish people.  A man was attacked by a wolf and he survived and told the story.  He was then attacked by a lion and he survived and told that story.  After this he was bitten by a snake and he did not even think of the other two stories.  In the same way, the Jewish people will only remember our most recent troubles.  This could be true today, where the Holocaust continues to be the main calamity that we recall even when our community has faced many other tragedies longer ago.

The rabbis explain name changes - Jacob/Israel, Sarai/Sarah, and Avram/Avraham.  They provide proof texts for each name change.  Is it permitted to call these people their original names after G-d has changed their names?   Each case is different.  It is notable that G-d tells Avraham Sarai's new name. 

We begin Perek II with a new Mishna.  It teaches about intent when reading the Shema. Rabbi Chananel says that as long as we focus our hearts, we have met our obligation, even if we haven't said that surrounding prayers.  The Tana'im say that it is permitted to interrupt one's recitation of the Shema between paragraphs to say hello or to respond to a greeting.  Rabbi Meir says that we can say hello back to someone who has interrupted our Shema if we are afraid.  Rabbi Yehuda shares his opinion which includes interrupting between paragraphs and responding out of fear.  The rabbis argue about those breaks between paragraphs; which ones are appropriate for interruptions?  Some of the paragraphs are only recited at one time of day which would affect the ability to interrupt at that time. 

The Gemara learns from these teaching about the Shema that we must have intent when we perform mitzvot.  The rabbis discuss whether we are permitted to say the Shema in any language that we can hear and understand.  We must say the Shema in its proper order.  And the Shema must be heard; it is also written and spoken. Reciting the Shema inaudibly to ourselves is permitted.

Must we focus our hearts on the entire Shema?  And when are we meeting the mitzva of recitation, where we speak the required words, versus the mitzvah of intent, where the words are written in our hearts?  The Gemara teaches us about how to say the Shema, including extending the pronunciation of the letter dalet which is said will extend our lives.  The rabbis also consider prayers on our exodus from Egypt that are said at the same time as the recitation of the Shema.

Finally, the rabbis discuss the position that we should be in while reciting the Shema.  We already know that our feet should be still and together.  Now we learn that we should not be lying down while saying the Shema.  The rabbis argue about whether or not our recitation is permitted if we lean even slightly to one side.

Before ending today's daf, the rabbis return to our Mishna's discussion of when we can interrupt the Shema to respond to others' greetings.

Berachot 12: Blessings Around the Morning Shema

As they continue their conversation about the ordering of prayers around the Shema, the rabbis teach that the priest in the Temple originally recited the Ten Commandments (in addition to the Shema, V'Haya im Shamoa, VaYomer, True and Firm, Avoda, and the Priestly Benediction).  However, heretics claimed that only the Ten Commandments were the words of G-d.  To ensure that people did not believe the words of the heretics, they eliminated that recitation from our prayers. This also happened in outlying areas, Sura, and Neharde'a.

On Shabbat, the outgoing priestly watch is blessed as well.  The outgoing watch would say to the incoming watch: May G-d Who caused G-d's Name to dwell in this house cause love and brotherhood, peace and camaraderie to dwell among you.

What if we blessed wine as if it were beer?  When we realize that we have erred, we add the end of the blessing: Blessed are You O Lord Our G-d, Master of the universe (first part of the formula)... Who creates the fruit of the vine (second part of the formula).  But what about more complicated errors?  For example, if for the morning prayer we begin with the formula for the morning prayer but end with the formula of the evening prayer, we are obliged to end with the morning prayer for that prayer to fulfill our obligation.  The general principle is that everything follows the end of the formula.    And if we say the blessing over bread when we ate dates, we do not need to correct ourselves for dates are also a source of proper nourishment.

The remainder of amud (a) discusses the formula for the blessings recited along with the Shema.  This includes that we bow when we say "Blessed" and when we stand upright when we say G-d's name.  The prooftext is from Psalms (146:8) where we are told about "the Lord, Who raises the bowed".

Rava teaches us about praying for one who is ill.  If the person in need of mercy is a Torah scholar, we cannot simply pray on his behalf; we must make ourselves ill worrying about him. This is the first of many instances where those who wrote the Talmud and Gemara ruled that people should respect Torah scholars more than others.  They promoted their authority in their own texts.  In my opinion, this might have had something to do with the many competing religious sects that attempted to claim their own authority regarding the Torah.

Ezekiel (16:63) teaches us that we should be embarrassed of our transgressions; shame leads to G-d's forgiveness.  A prooftext is shared regarding a Saul being pardoned from his transgression due to his shame.  

The rabbis did not want to encumber the people by forcing them to say the Shema along with the potion of Balak twice each day.  Balak was considered because of the verse in Numbers 24:9) which sounds similar to a line in the Shema.  In Balak: "G-d crouched, G-d lay down like a lion and a lioness; who shall rouse G-d?" would be juxtaposed with the Shema's "When you lie down and when you rise".  We are not allowed to divide and read anything that Moshe Rabbeinu did not divide - and he did not divide the portion of Balak.  

And why do we include the words about the tzitzim, ritual fringes?  They include the five elements of the Exodus from Egypt, the mitzva of tzitzit, acceptance of the mitzvot, turning from the heretics, turning from thoughts of transgressions, and turning from thoughts of idolatry. 

We are introduced to a new Mishna at the end of today's daf.  It teaches that the exodus from Egypt is mentioned at night near the recitation of the Shema.  We are very familiar with its teaching due to our Pesach seder: Rabbi Elazar ben Azarya said that he is approximately seventy years old and he never privileged mentioning the exodus from Egypt at night until Ben Zoma interpreted it homiletically.  Ben Zoma said that "Remember the day you went out of the land of Egypt all the days of our life" (Deuteronomy 16:3).  "The days of your life" refers to daytime but the addition of the world "all" means that the nights were included as well.  The rabbis added that "the days of your life" referred to the days in this world, while the world "all" included the days of the Moshiach.

Berachot 11: Order of Prayers Around the Shema

The Gemara considers the differences between Beit Shammai and Beit Hillel further.  In noting exceptions to stating the Shema at night, we learn that one who marries a virgin is exempt from saying the Shema after the wedding; one who marries a widow is not.  The rabbis wonder if this is because we say the Shema when we walk to perform a mitzvah.  But isn't the bridegroom's task a mitzvah, too?  But then he would be performing the same mitzvah with a widow.  Perhaps sex with a virgin leaves the bridegroom feeling preoccupied with the fact that she might not be a virgin after all.  Or does saying the Shema have something to do with what is voluntary and what has been commanded of us at a certain time?

We learn about a meal between Beit Shammai and Beit Hillel where one group reclines while saying the Shema and the other group sits upright.  Then they switch.  Rav Yechezkel teaches that both actions are in accordance with halacha.  Even though halacha rule in favour of Beit Hillel, the practice of Beit Shammai is acceptable.  A similar story is told about whether one is sitting in the sukka if only one's head is in the sukka.

Anew Mishna states that We recite two blessings before the morning light, first on the light and second on the love of Torah.  After the Shema, we recite a blessing of redemption: Emet v'emuna, True and Faithful, and the blessing Help us lie down.  Either a long or short formula of the first, Emet, prayer is acceptable (Tosafot).  The general principle is that we are not permitted to shorten a long blessing assigned by the Sages.  When the Sages say that we must conclude with a second blessing at the end, we must do so.  We cannot end with a second blessing unless the Sages require it.

The Gemara begins with a discussion of what is bright; what is light.  Many possible proof texts are shared. 

Rav Yehuda teaches in the name of Shmuel that an ahava rabba, abounding love, is the formula of the other blessing recited before the Shema.  Rabbi Elazar taught his son Rabbi Pedat to add, An abounding love.  Or perhaps an eternal love?  And if we have said the Shema already, we need not recite that prayer.  Is that because we have already suggested that love and adoration?

The rabbis discuss prayers said before and after Torah study and reading.  Perhaps we wash our hands first.  Proofs are provided for different possible formula used to recite blessing and study.  Shabbat includes additional prayers as well in their own orders.  

Our Sages seem to be preserving different types of love and awe in G-d from the moment that we rise in the morning.  We have to declare these words of love without changing their order or their meanings for all time.  Almost two thousand years of ritual that encourages positive connection with G-d is a wonder in itself.

Berachot 10: Introducing Wise Women Beruya & Shunem; G-d & the Soul, Hezekiah

Rabbi Meir was bothered by hooligans.  He prayed that G-d should show them mercy and that they should die.  His wife, Beruya, asked him what he was thinking.  What about the verse, "Let sins cease fro the land" (Psalms 104:35)?  It says sins should cease and not sinners.  Thus we should pray for the sins and not the sinners to cease.  At the end of that verse, when it says "... and the wicked will be no more", we should interpret this as G-d should have mercy on them so that they repent, and their wickedness will be no more".  Rabbi Meir noted that Berurya was correct and he prayed for G-d to have mercy on the hooligans.  They repented.

More about Berurya: A heretic commented on Isaiah (54:1), saying "Sing, barren woman who has not given birth... do not cry, for more are the children of the desolate that the children of the married wife...".  Berurya said "Fool! Go to the end of the verse, where it is written "For the children of the desolate shall be more numerous than the children of the married wife, said the Lord".  Thus it means that the congregation of Israel should sing, as we are like a barren woman who did not give birth to children who are destined for Gehenna, hell, like you are."

More stories are told about heretics and responses to their challenges.  

We learn from Rabbi Yochanan about meanings of verses in the name of Rabbi Shimon ben Yochai.   One is from Proverbs 31:26): She opens her mouth with wisdom, and the teaching of loving-kindness is on her tongue".  The Sages say this this is about the wisdom of Torah and those who study.  Solomon said this regarding his father, David, who was most wise and who resided in five worlds/stages of life.  His song said a song of praise corresponding to each of these worlds/stages.  In the womb, when entering the atmosphere of the world and seeing the stars and constellations, when nursing from his others breast (which was near her heart, understanding, when witnessing the downfall of the wicked, and when facing death.  Other interpretations are shared as well.

There is a beautiful commentary on these five worlds where we hear "Bless the Lord, O my Soul".  They are parallels between the soul in one's body and G-d's power in G-d's world:
Just as the Holy One, Blessed be G-d, fills the entire world, so too the soul fills the entire body
Just as the Holy One, Blessed be G-d, sees but is not seen, so too does the soul see but is not seen
Just as the Holy One, Blessed be G-d, sustains the entire world, so too the soul sustains the entire body
Just as the Holy One, Blessed be G-d, is pure, so too is the soul pure
Just as the Holy One, Blessed be G-d, resides in a chamber within a chamber, so too the soul resides in a chamber within a chamber
Therefore that which has these five characteristics - the soul - should come and praise G-d who also has these five characteristics.

We learn more examples of redemption.  An engaging story about King Hezekiah and Isaiah, where Hezekiah prays for redemption, even at the very end of one's life.  The Sages talk about six innovations that King Hezekiah made, and the agreed with him on only three of those things.  The Gemara considers what it means to bargain with G-d based on our own merits.  

We learn about a woman from Shunem who says that a room that is created about their home is meant for a holy man of G-d who will visit continually (II Kings4:9).  From Shunem's perceptiveness, we learn that women can recognize the character of her guests more than men.  How did she know that he was holy? Was it that there were no flies at his table, or that his tablecloth was clean?  Was it that his bedsheets were not stained with seminal emissions or that he did not grab at her breasts licentiously?  

The rabbis discuss how one should pray.  Our feet should be aligned, like the feet of the angels (Ezekiel 1:7).  We must pray before we eat.  And more.

Before we end today's daf, we learn a third Mishna.  Beit Shammai say one should recite the Shema in the evening while reclining, and in the morning after we rise based on the verses (when we lie down and when we rise).  Beit Hillel say that every person should recite the Shema as he is most comfortable, based on  "And when you walk along the way", neither when one is lying down nor rising, but at those times of day.  Rabbi Tarfon says that he stopped on the road and reclined to recite the Shema even though he was a disciple of Beit Hillel.  Unfortunately in trying to be more stringent, he endangered himself due to listim, highwaymen.  The Sages told him that he deserved to be in a position were he was liable to pay with his life, as he transgressed the statement of Beit Hillel.

Berachot 9: From When Do We Recite the Shema in the Morning?

Again we are told the story of Rabban Gamliel's returning very late from a wedding celebration.  Is one permitted to recite the evening Shema after midnight?   It is agreed that in special circumstances like these, the Shema should still be recited even until dawn.  This is compared and contrasted with the roasting of the Paschal Lamb (Exodus 12:8).  The rabbis consider more detailed information regarding the timing of the sacrifice and consuming that sacrifice.  

Rabbi Eliezer says that in the evening, you slaughter the sacrifice from when the sun sets until midnight you eat it.  And you burn what remains from the sacrifice.  Rabbi Yehoshua says that in the evening, you slaughter the sacrifice, from when the sun set you eat it.  And until what time do you eat it? Until the time when you left the land of Egypt, meaning the morning.

The rabbis speak about the people of Israel preferring to be released earlier without any possessions when given the other option of waiting a day and leaving with possessions.  Further conversation share the promise of redemptions made to Moshe at the burning bush.  We learn about a conversation where G-d told Moshe to tell Israel that G-d 's name is "I will be what I will be".  In addition,  "I was with you in the is enslavement and in this redemption and I will be with you in the enslavement of the kingdoms" in the future.  Moshe suggested that he only share the past works of G-d.  He knew that the people of Israel would be anxious when learning that more suffering will come to us in the future.

A new Mishna asks From when does one recite the Shema in the morning?  From when a person can distinguish between tehelet, sky-blue, and white.  Rabbi Eliezer says that this will be when one can distinguish between sky-blue and leek-green.  One must finish reciting the Shema until the end of the period when we rise, sunrise, when the sun begins to shine.  Rabbi Yehoshua says that one may recite the morning Shema until three hours of the day which is also considered when we rise, for Kings are known to rise from their sleep at three ours of the day.  Finally, our Mishna tells us that we are permitted to recite the Shema from the appropriate time onward without consequence.  One who says the Shema is still considered to be like one who studies Torah, and thus rewarded.  

Our Gemara notes that the rabbis attempt to describe the colours mentioned.  They refer to seeing the colours at night, and to the colours of the ritual fringes on a tallit.  There are further options regarding when we say the morning Shema from a baraita.  Rabbi Meir says that we must be able to distinguish between two animals.  Rabbi Akiva suggests that the day begins when one can see the difference between a donkey and a wild donkey.  Acherim through the Yerushalmi Talmud say that one can see another person from four cubits away and recognize that person.The halacha agrees with Acherim.

The rabbis consider Rabbi Zeira's juxtapositioning of redemption and prayer.  Several stories are told about this where the redemption of the evening prayer with the evening prayer.  

Berachot 8: Many Teachings; the Shema Twice, Night and Day

A number of notes from today's daf:

• It is most favourable to pray with a congregation of people who are at prayer in a synagogue
• Synagogues should have two doors of entry, one before the other
• Matzah or motzeh? Means "has one found a good wife who brings the Lord's favour" (Psalms 18:22) or "Has one found a woman more bitter than death" (Ecclesiastes 7:26) 
• What we want to find most is the Torah
• The time of finding refers to death
• A baraita teaches that there are 903 totzaot, issues, of death
• Does "they who forsake the Lord will perish" refer to leaving the synagogue while the Torah scroll is out?  Are we permitted to leave during a break in the Torah reading while the verse is translated into Aramaic?  This is left unresolved
• May we study while the Torah is being read?  Our days and years are extended if we we complete Torah portions with the congregation
• We are to read the Torah portion of the week twice and the translation once
• Rabbi Yehuda says that we must cut the trachea and the esophagus in the ritual slaughter of a bird
• Rabbi Yehoshua ben Levi teaches us to respect elders who ave forgotten Torah due to circumstances beyond their control; the broken tablets and the tablets are placed in the Ark of the Covenant in the Temple
• Meat should not be cut on one's hand due to danger of cutting oneself and due to the possibility of one drop of blood from one's hand rendering the meat repulsive to eat
• One must not sit on an Aramean woman's bed due to a story about Rav Pappa finding a dead baby beneath an Aramean woman's sheet; he would have been blamed for killing the infant if he had not insisted on raising the sheet
• Rabbi Shimon ben Yochai says that at times, we recite the Shema twice at night: once before dawn and once just after dawn
• Is after dawn still considered to be the night?
• We learn that at times one recites the Shema twice during the day, but one fulfills the dual obligation to recite the Shema one of the day and one of the night

Berachot 7: On the Meaning of Suffering

Although I do not blog on Shabbat, it is impossible for me to skip this one idea: Why do righteous people suffer?

The first answer offered is that the righteous might suffer because their parents or other ancestors were wicked.  But there are competing commentaries about that concept.  Aren't we protected from being punished for the sins of our parents?

Another idea is that righteous people suffer based on their actions in this world and what will happen in the World-to-Come.  If one is righteous and does not suffer, s/he will live well in this world and in the World-to-Come.  If one is righteous and suffers, it is because they have transgressed in minor ways.  These people will live with difficulty in this world but will live well in the World-to-Come.  If one is not righteous in this world and not prosperous, s/he might find comfort in the World-to-Come because s/he has paid for those transgressions in suffering done by the time s/he reaches the World-to-Come.  Finally, if one is wicked in this world and prospers regardless, this person will feel the negative consequences of their actions when restricted from entering the World-to-Come. 

The idea of paying for the sins of our parents feels antiquated and just wrong to many readers today.  How can we be held responsible for what has been done by others?  The idea of suffering as a way to pay for our transgressions now so that we can enter a better world later is much more appealing.  

The notion of 'heaven' feels like a Christian concept to many liberal Jews, for we are not taught about the importance of "the World to Come"; we are to focus on this life and our positive actions now.  But to imagine, even for a moment, that there is meaning to our suffering (that is will help us to live in a place of perfect beauty) is incredibly comforting.  

Berachot 6: Fears, Reward, Demons, Voices, and Our Relationship with G-d as a Model

Some notes from today's daf:

• Abba Binyamin: if the eye was given permission to see, no creature would be able to withstand the abundance of demons

The rabbis discuss demons for some time.  They surround us.  There are a thousand demons on our left and ten thousand on our right.  The demons crowd us, make our knees feet weak and our feet hurt.  They even rub and wear out priests' robes.  How do we get rid of demons?  Well, we begin with placing fine ashes around our beds to see their footprints, which look like chicken's footprints, in the morning.  Then we burn the afterbirth of a firstborn female black cat and grind it to a powder.  We place that in our eyes and we will see the demons.  When we put the ashes in an iron tube sealed with iron so that we won't be harmed.  Rav Beivai bar Abaye did this and saw the demons but was harmed.  He was then healed.  

• If a person intends to do a mitzvah but circumstances don't allow it, it is as if the mitzvah was completed

The rabbis talk about G-d's qualities as compared with those of humans.  They suggest that G-d wears tefillin, and the proof texts are based on the many references to G-d's right hand or right arm as strength.  

We learn about ways that G-d tries to elevate Israel.  Then we learn about the benefits of prayer in synagogue and the benefits of running or taking large strides toward prayer, or knowing the Lord (Hosea 6:3).  From there it is a simple step to Rabbi Zeira's comment about breaking halacha to run on Shabbat if we are running toward halacha.  The rabbis comment:

• Zeira: the reward for attending the lecture if for running
• Abaye: the reward for attending the kallah is the crowding
• Rava: the reward for learing halachic traditions of the amora'im is for the logical analysis (the primary reward is learning what led to our conclusions)
• Rav Pappas: the reward for attending a shiva house is for the silence
• Mar Zutra: the reward for fasting is the charity given to the poor on fast day
• Rav Sheshet: The reward for eulogizing is for causing others to cry
• Rav Ashi: the reward for a wedding is for the words (the good wishes to the bride and groom)

The rabbis return to their discussion of where we should pray.  It is prohibited to pray behind and away from the synagogue but it is permitted to pray outside but facing the synagogue.  We are told a story about Eliahu who caused himself to look like an Arab and when seeing a Jew praying outside of the synagogue but facing away, Eliahu kills him.

We learn about the afternoon prayers.  Rabbi Yochanan says that one must be vigilant regarding the evening prayer as well for it is stated in Psalms (141:2): "Let my prayer come forth as incense forgave You, the lifting of my hands as the evening offering".  Rav Nachnam bar Yitzchak says that one must be vigilant with regard to the evening prayer as well as it is stated, in Psalms (Psalms5:4): "Lord, in the morning You shall hear my voice; in the morning I will order my prayer unto You and will look forward".

We are told that we must increase the joy of a groom and not just benefit from the wedding feast, based on Jeremiah (33:11).  One's reward has to do with being given the Torah, also referred to as five voices (Exodus 19:16): "And it was on the third day, when it was morning, there were kolot, sounds, and lightening and a thick cloud upon the mountain , and the voice of the shofar".  The kolot refers to two voices.  And then, when the shofar grows louder, G-d answers Moshe by a voice (Ex. 20:15).  These add up to eve more than five voices.

Rabbi Abbahu says that the reward for causing rejoicing at a wedding is the same as if one had offered a thanks-offering to the house of the Lord.  Rav Hachman bar Yitzchak says that the reward for causing a groom to rejoice is the same as if one rebuilt one of Jerusalem's ruins, as it is stated in the same verse, "For I will restore the captivity of the land as it was in the beginning".   

We are told that when one has the fear of Heaven, one's words will be heard.  "Fearing G-d and keeping G-d's commandments for this is is all of man" Ecclesiastes (12:13).   In fact, Rabbi Elazar says that the entire world was created only for this person.  

So the world is created for one who hears and fears G-d.  Rabbi Abba bar Kahana says that the end of this teaches us that this is equivalent to the entire world.  Rabbi Shimon ben Azzai or Rabbi Shimon ben Zoma say that was ell, the entire world was created to serve as companions for him for our entire society would function well.  Rabbis Chelbo and Rav Huna say that one who is aware that another person is used to greeting another must return the greeting and even greet the other first.  

Today's daf seems to focus on the relationship between people and G-d.  We should be modelling our relationships with other people on our relationships with G-d.  Not just that, but our relationship with G-d is one that is reciprocal.  

Berachot 5: Is Suffering Related to Our Actions?

The rabbis discuss how to behave in proper manner.  We are told that we should work against our evil inclination with our good inclination.  If this does not work, we should study Torah or "say it to your heart".  If that doesn't work, we should say the Shema in bed.  If that doesn't work, we should think about the day of our own deaths.  The rabbis (likely Reish Lakish) teach us to refocus on what is good if we are distracted in our prayer, study or thought.

We then learn that the "tablets" refer to the ten commandments; the "Torah" refers to the five books of Moshe, The Mitzvah is the Mishna, and "What I have written" refers to the Talmud.  Suffering is said to be reduced by Torah study.  The rabbis refer to the sparks of Torah and the demons which might devour those sparks.  We are told that one who is able to study but do other things will suffer with terrible afflictions.  We should always be looking for reasons that we might not be learning Torah be searching for ways to do better.  If we do not find that lack of Torah study has led to our suffering, we should remember that we might be G-d's favourite child who is ignored by G-d/our parents.  

The rabbis discuss the concept of G-d's love.  Do we put up with the notion that G-d will rebuke those that G-d loves?  Several prooftexts are shared from Prophets (16:6, 21:21, 23:23, etc.).  Rabbi Yochanan teaches us that visible leprosy can be a punishment for spiritual matters.

This lead the rabbis to ask about true tragedies.  How could we be saying that one who goes through the the worst tragedies is being punished?  We are told about Rabbi Yochanan who lost ten children.  He kept a bone from the youngest child.  We are then told about several rabbis who almost died but were asked, is your suffering dear to you?  When the answer was no, Rabbi Yochanan took the patient's hand  in his and the ailing rabbi was able to stand.  One of those was Elazar, student of Rabbi Yochanan.  He was crying not because of his lack of Torah study but because of Raabbi Yochanan's beauty and the beauty of the natural world.  Both of them cried about the fleeting, beautiful world created for us to appreciate.

We learn another story about the divine punishment: when four hundred barrels of Rav Huna's wine turned to vinegar, he searches for his transgression that caused this financial hardship.  The only thing he could imagine was the tenant who rented his land.  It is possible that the wine turned back to vinegar and then was sold at twice its value.  

Binyamin says that his bed should be placed north to south to ensure good health. And male children.  And no miscarriages...

And, finally we are told that our prayers and our souls will be thrown back in our faces if we leave another person praying in the synagogue alone.  There are times when G-d, "Rock", will be angry with us because we have not been thoughtful about our actions.  This is difficult to reconcile with our modern concept of the all-loving, all-forgiving G-d. 

Berachot 4: King David, True Prophets and Transgressions

We continue our discussion about the proper recitation of the Shema at night.  The Gemara uses King David to teach us that a righteous man is still concerned about halacha.  He is afraid that he might say the shema incorrectly and ultimately be barred from the World-to-Come.

The Gemara then takes a turn and shares examples where transgressions have led to major changes.  One of these is where the Jewish people return to the land of Israel at the start of the Second Temple period.  Moshe sang the Song of the Sea and connected the entrance to Israel with Yehoshua and Ezra (Shemot 15:16-17).  We should have been worthy of a miracle, but our entrance into Israel happened naturally because of our transgression.

The Rambam teaches that G-d will never go back on G-d's promises made to prophets; there are no transgressions that will affect those promises.  We had learned that Moshe promised that entering Israel while Ezra was alive would be a miracle.  This leads us to question who is truly a prophet.  It is suggested that positive prophesies made by true prophets are always completed.  If they were not fulfilled, people would be wary of whether or not such prophets were in fact "true".  We know, of course, that Moshe was a true prophet.  Even though one of his prophesies did not happen because of our transgression, no-one will doubt that he is a true prophet.

Berachot 3: The Night Watches

Today's daf begins with discussions about rabbis who contradict themselves.  Rabbi Meir seems to say that one can say the Shema until the priests immerse themselves, which is already night, when one sees three stars in the sky; he also says that one can say the Shema from the time that priest return from immersion to eat dinner on Shabbat.  Rabbi Eliezer adds one extra element to his two different statements: until the end of the first watch.

The rabbis discuss the three or four watches, which would take place either every four or three hours over the course of the night.  Because they did not have clocks, the rabbis consider how they might know that it has reached midnight, for example.  We are introduced to the concept of an upper world, where G-d is guarding us at all times, day and night.  We are told that G-d roared like a lion at the final watch.  

When are the watches?

• At the first watch, the donkeys bray
• At the second watch, the dogs bark
• At the third watch, the baby nurses from its mother's breast and a wife converses with her husband

We are taught that we are required to mark the end of the watches in two different ways; neither is superfluous.

Rabbi Yosei tells a story about himself and Elijah.  He was travelling and stopped into a ruin to pray.  Elijah asked him why he had done this.  R. Yosei replied that he did not want to be interrupted by travellers. Elijah told him that he should have said the abbreviated prayer by the roadside.  Thus R. Yosei learned that:

• it is not permit to pray in a ruin
• it is acceptable to pray at the side of the road
• it is permitted to say the abbreviated prayer so that we can remain focused

The remainder of today's daf considers what might lead us to believe that there are three or four watches.  A fear of demons are mentioned several times.  The rabbis also tell us several stories about the night.  We learn that King David never slept past midnight.  One story tells that a lyre was placed over his bed, and when the winds came in at midnight, he would awaken and arise.

Our daf pulls us into the world of our ancestors.  How they reasoned, how they lived with their fears, how they told time, how they understood G-d's presence, how they spent their nights.  Of course, we are speaking of the narratives of particular ancestors - the men who organized, transcribed, remembered and told those stories..