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.