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Mishnah Berakhot
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1 From when may one recite Shema in the evening? From the time when the Kohanim go in to eat their Terumah [produce consecrated for priestly consumption], until the end of the first watch – so says Rabbi Eliezer. And the Sages say: Until midnight. Rabban Gamliel says: Until the break of dawn. It once happened that his [Rabban Gamliel’s] sons came from a house of feasting. They said to him: We have not recited Shema. He said to them: If dawn has not broken, you are obligated to recite it. And [this is true] not only in this case; rather, in all cases where the Sages said that [some precept can be performed only] until midnight — their precepts are [still in force] until the break of dawn. [For example:] Burning the fats and limbs [of the sacrifices, on the Temple altar] — their precepts [can be performed] until the break of dawn. And [another example:] all [sacrifices] which may be eaten for one day — their precepts [of eating them can be performed] until the break of dawn. If that is so, why did the Sages say, "until midnight"? To distance a person from transgression.
2 From when may one recite Shema in the morning? From when one can distinguish between Tekhelet [purple-blue wool] and white. Rabbi Eliezer says: [The earliest time for Shema is when one can distinguish] between Tekhelet and the color of leek, and one must finish reciting it by sunrise. Rabbi Yehoshua says: [One may recite Shema] until three hours [of the day], for such is the way of the sons of kings, to arise at the third hour. If one recites [Shema] later than this, he has not lost out, [but rather is] like one who reads the Torah.
3 The school of Shammai says: In the evening all people should recline and recite [Shema], and in the morning they should stand, since it says [in the verse (Deut. 6:7)], “And when you lie down and when you arise.” But the school of Hillel says: Each person may recite it in his usual way (posture), since it says (ibid.), “And when you walk on the road.” If so, why does it say “and when you lie down and when you arise”? —[It means:] at the time when people are lying down, and at the time when people are arising. Said Rabbi Tarfon: “I was once traveling on the road, and I reclined to recite [Shema] in accordance with the view of the school of Shammai, and [by doing so] I put myself in danger of [attack by] bandits.” They [the other Sages] said to him: “You would have deserved to be guilty for your own fate, since you went against the view of the school of Hillel.”
4 In the morning one says two blessings before it [Shema] and one after it, while in the evening one says two blessings before it and two after it, a long one and a short one. Where they said to make the blessing long – he may not shorten it. [Where they said] to make the blessing short – he may not lengthen it. [Where they said] to conclude it – he is not permitted to omit the conclusion. [Where they said] not to conclude it – he is not permitted to conclude.
5 One must mention the exodus from Egypt at night. Rabbi Elazar ben Azaryah said: "Behold, I am like a seventy-year-old man, yet I could not win [the argument against the other sages] having the exodus from Egypt recited at night, until Ben Zoma derived it [from a Biblical source]." "[He derived it as follows:] It says (Deut. 16:3), 'In order that you may remember the day when you left Egypt for all the days of your life.'" "Now, 'days of your life' means the days; 'All the days of your life' [includes also] the nights." But the Sages say: "Days of your life" means the present world; "All the days of your life" includes also the era of Mashiach.
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1 If one was reading [Shema] in the Torah, and it came time to recite [Shema]: If he directed his mind [and intended to fulfill his obligation to recite Shema as he read it], he has fulfilled his obligation. And if not, he has not fulfilled his obligation. At the breaks [between sections of Shema], one may greet another out of honor and return a greeting, and in the middle [of a section], one may greet out of fear and return a greeting. These are the words of Rabbi Meir. Rabbi Yehuda says: In the middle, one may greet out of fear and return a greeting out of honor, and at the breaks, one may greet out of honor and return a greeting to any person.
2 These are the section breaks: Between the first and second blessings, between the second blessing and Shema, and between Shema and Vehayah im shamoa [second paragraph of the Shema], between Vehayah im shamoa and Vayomer [third paragraph of Shema], between Vayomer and Emet veyatsiv [blessing after Shema]. Rabbi Yehuda says: Between Vayomer and Emet veyatsiv -- one may not pause. Rabbi Yehoshua ben Karchah said: Why does Shema precede Vehayah im shamoa? So that one may accept the yoke of the kingdom of heaven first, and after that accept the yoke of the commandments. And [why does] Vehayah im shamoa [precede] Vayomer? Because Vehayah im shamoa applies during the day and at night, and Vayomer only applies during the day.
3 One who recites Shema but doesn't make it audible to his ear - has fulfilled his obligation. Rabbi Yosei says: Has not fulfilled his obligation. One who recites but does not articulate each letter: Rabbi Yosei says: Has fulfilled his obligation. Rabbi Yehuda says: Has not fulfilled his obligation. One who recites out of order - has not fulfilled his obligation. One who recites and makes a mistake - should return to the place where he made the mistake.
4 Workers can recite [Shema] on top of a tree or on top of a wall of stones, which they are not permitted to do for [reciting the Shemoneh Esreh] prayer.
5 A groom is exempt from reciting Shema on the first night, until Saturday night if he has not done the deed. A story about Rabban Gamliel who recited [Shema] on the first night that he got married. His students said to him: Didn't you teach us, our teacher, that a groom is exempt from reciting Shema on the first night? He said to them: I will not listen to you, to remove the kingdom of heaven from me for even one hour.
6 [Rabban Gamliel] washed on the first night after his wife died. His students said to him: Didn't you teach us, our teacher, that a mourner is forbidden to wash? He said to them: I am not like other people. I am delicate.
7 And when [Rabban Gamliel's] slave Tavi died, he received words of comfort for him. His students said to him: Didn't you teach us, our teacher, that one does not receive words of comfort for slaves? He said to them: My servant Tavi was not like other servants. He was Kasher [acceptable].
8 If a groom wants to recite Shema on the first night, he may recite [it]. Rabban Shimon ben Gamliel says: Not everyone who wants to take on the [Divine] name may take it on.
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1 One whose dead lies before him, he is exempt from reciting the Shema, from saying Shemoneh Esrei and from wearing tefillin. The pall bearers and their replacements and the replacements of the replacements, regardless of whether they are in the front or in the back of the casket: those that are needed to carry the casket are exempt, and those that are not needed to carry the casket are obligated [to recite Shema]. These and those are exempt from reciting Shemoneh Esrei.
2 When they have buried the dead and returned: If they are able to start and to finish before they reach the [place where they stand in a] line, they should start. If not, they should not start. As for those standing in a line, the ones standing on the inside are exempt and the ones standing on the outside are obligated.
3 Women, slaves, and minors are exempt from reciting Shema and from tefillin and are obligated in [reciting] Shemoneh Esrei and in [affixing a] Mezuzah and in [reciting] Birkat HaMazon.
4 A Ba'al Keri [someone subject to a certain form of ritual impurity] should recite Shema in his mind and should not bless [its blessings whatsoever], not before and not after it. And on food he should bless after it and not bless before it. Rabbi Yehudah says: He should bless before and after them [Shema and food].
5 If he was standing in prayer and remembered that he is a Ba'al Keri, he should not stop, but rather abridge [the prayer]. If he went down to immerse [himself], if he is able to go up and to cover himself and to recite [Shema] before and do it before sunrise, he should go up and cover himself and recite. And if not, he should cover himself in water and recite. But he should not cover himself in foul waters and not in waters of soaking [flax] until he puts [more] water into them. And how far must he distance himself from them and from excrement? Four cubits.
6 A Zav [someone subject to a certain form of ritual impurity] who saw a seminal emission, and a Niddah [someone subject to a different form of ritual impurity] who discharged semen from sexual relations, and a woman having sexual relations who saw menstrual blood, require [ritual] immersion. And Rabbi Yehudah exempts them.
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1 Shacharit [can be said] until midday. Rabbi Yehudah says until four hours into the day. Minchah [can be said] until the evening. Rabbi Yehudah says until the middle of the afternoon. Ma'ariv has no set time and Musaf can be said all day. Rabbi Yehudah says until seven hours into the day.
2 Rabbi Nechunya ben HaKanah would offer a brief prayer when he entered the study hall and when he left. They said to him: What is the nature of this prayer? He told them: Upon my entrance, I pray that no mishaps should occur because of me; and upon my departure, I offer thanksgiving for my portion.
3 Rabban Gamliel says: Every day a person must pray eighteen [blessings of Shemoneh Esrei]. Rabbi Yehoshua says: [One may say] an abbreviated [form of the] eighteen [blessings]. Rabbi Akiva says: If his prayer is fluent in his mouth, he must say eighteen; and if it is not -- an abbreviated eighteen.
4 Rabbi Eliezer says: One who makes his prayer "set" [as though it is burdensome to him], his prayer does not constitute "pleading" [for Divine mercy]. Rabbi Yehoshua says: One who is traveling in a dangerous place should offer a brief prayer [and] say: Save, G-d, Your people, the remnant of Israel; at every period of transition let their needs be before You. You are the Source of all blessing, G-d, Who heeds prayer.
5 If one was riding a donkey, he should dismount from it [while he prays]. And if he is unable to dismount, he should turn his face [towards Jerusalem]. And if he is unable to turn his face, he should focus his heart toward the Holy of Hollies [in the Temple in Jerusalem].
6 If one was sitting in a boat, or in a wagon, or on a raft, [when he prays] he should focus his heart toward the Holy of Hollies.
7 Rabbi Elazar ben Azaryah says: [One does] not [say] the prayer of Musaf except in the presence of a Minyan. And the sages say: [One should always say the prayer of Musaf,] with a Minyan or without a Minyan. Rabbi Yehuda says in his [Rabbi Elazar ben Azaryah's] name: Any place in which there is a Minyan praying, the individual is exempt from the prayer of Musaf.
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1 [One] should not stand up to pray unless he is in a serious frame of mind. The original pious ones used to wait one hour and then pray, in order to direct their hearts towards the Omnipresent. [While one is reciting Shemoneh Esrei,] even if the king greets him, he should not respond to him, and even if a snake wraps around his heel, he should not interrupt.
2 [We] mention the request for rain in [the blessing of] Techiyat HaMeitim [Resurrection of the Dead]; and [we] ask for rain [by adding the phrase Vetein Tal Umatar Livrakhah] in Birkat HaShanim [Blessing of the Year's crops]; and [we recite] Havdalah [blessing for the transition from Sabbath to weekday] in [the blessing of] Chonein Hada'at [Endower of Knowledge]. Rabbi Akiva says: One recites it [Havdalah] as a fourth blessing by itself. Rabbi Eliezer says: [One recites Havdalah] in the blessing of Modim [Thanksgiving].
3 One who says [in prayer]: "To the nest of a bird does Your compassion reach!" and "On the good shall Your Name be mentioned!" "Thank you, thank you"--silence him. One who leads the prayer service and makes a mistake--replace him with another. And he [who is asked to serve as the replacement] should not refuse at such a time. From where should [the replacing leader] begin? From the beginning of the blessing in which [the first leader] made a mistake.
4 One who leads the prayers should not repond after [the blessing of] the Kohanim [by saying] "Amen", because of the lost concentration [that might ensue]. If there is no Kohen there besides him [to recite the Priestly Blessing], He should not recite the Priestly Blessing [himself]. But if he is confident that he will [be able to] recite the Priestly Blessing and [then] return to his prayer, [he is] permitted.
5 One who is praying, and makes a mistake, it is a bad omen for him; and if he was a delegate of the congregation, it is a bad omen for his delegators [the congregation], because a person's messenger is [considered] like himself. They used to say about him, about Rabbi Chanina ben Dosa: When he would pray for the sick, he would say: This one will live and this one will die. They said to him: How do you know? He replied to them: If the prayer is fluent in my mouth, I know that it has been accepted; and if not, then I know that it has been torn up.
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1 How does one recite blessings for fruits? On fruits growing on a tree, one says, "...Who created the fruit of the tree," except for wine; on wine, one says, "...Who created the fruit of the vine." On fruits growing from the earth, one says, "...Who created the fruit of the ground," except for bread; on bread, one says, "...Who brings forth bread from the earth." On vegetables, one says, "...Who created the fruit of the ground." Rabbi Yehudah says: [One should say instead,] "...Who created various types of herbs."
2 If one blessed on the fruits of the tree with "...Who created the fruit of the ground", he fulfilled his obligation. But if he blessed on the fruits of the ground "...Who created the fruit of the trees," he did not fulfill his obligation. In all [cases], if he said: "...For everything exists by God's word", he fulfilled his obligation.
3 On a thing which does not grow from the earth, say: "For everything." On vinegar and on unripe fruits and on the locusts, say: "For everything." On milk and on cheese and on eggs, say: "For everything." Rabbi Yehudah says: Anything which is a cursed species should not be blessed upon.
4 If one has before him many different species, Rabbi Yehudah says: If there is among them one of the seven species, bless on that one. But the Sages say: Bless on whichever he desires.
5 [If one] blessed on the wine before the meal – [he has] exempted the wine after the meal. [If one] blessed on the appetizer before the meal – [he has] exempted the dessert after the meal. [If one] blessed on the bread – [he has] exempted the appetizer; [but if one blessed] on the appetizer – [he has] not exempted the bread. The House of Shammai says: not even a cooked grain dish.
6 [If people] sit to eat – each one blesses for himself. [But if they] recline – one blesses for all. [If] wine comes in during the meal – each one blesses for himself. After the meal – one blesses for all. And he says it on incense even though incense is not brought until after the meal.
7 [If] they brought before him salty food first, and bread with it -- he blesses on the salty food and is exempt on the bread, because the bread is ancillary to it. This is the principle: Everything that is primary, and has something secondary with it, he blesses on the primary and [thereby] exempts the secondary.
8 One who ate figs, grapes, or pomegranates, blesses three blessings after them [according to the] words of Rabban Gamliel. The Sages say, one blessing that is the essence of three. Rabbi Akiva says, even one who ate vegetables, if that was his food, blesses three blessings after it. One who is drinking water for his thirst says, “that everything exists by His word.” Rabbi Tarphon says, "Who creates many living beings."
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1 If three people eat together they are obligated to convene [to say the blessing after a meal]. If he ate food which may not have been tithed, or the first tithe from which Terumah [produce consecrated for priestly consumption] had been removed, or the second tithe or Hekdesh [items pledged for sacred use] that had been redeemed, or a servant that had eaten an olive['s volume], or a Kuti [sect closely tied to Judaism], he must convene with them. But if he ate untithed produce, or the first tithe from which Terumah had not been removed, or the second tithe or sanctified [food] which had not been redeemed, or a servant who ate less than an olive['s volume], or a non-Jew, he cannot convene with them.
2 Women, slaves, and children--one cannot convene with them. How much is needed [to be eaten in order] to convene? At least an olive['s volume]. Rabbi Yehuda says at least an egg['s volume].
3 How does one convene? When there are three [people] say, “Let us bless.” When there are three and him say, “Bless.” When there are ten say, “Let us bless our God.” When there are ten and him say, “Bless”. The [law is the] same for ten as for ten myriads. When there are a hundred say, “Let us bless.” When there are a hundred and him say, “Bless.” When there are a thousand say, “Let us bless God, our God, God of Israel.” When there are a thousand and him say, “Bless”. When there are ten thousand say, “Let us bless God, our God, God of Israel, God of the legions, who dwells above the Keruvim [sculpted creatures that stood above the Ark], for the food that we have eaten.” With ten thousand and himself say, "Bless." Like the way he blessed, they respond after him, “Blessed is God, our God, God of Israel, God of the legions, who dwells above the Keruvim, for the food that we have eaten.” Rabbi Yosi the Galilean says, according to the greatness of the assembly they bless, as it says, ‘In assemblies bless God from the fountain of Israel.’ Said Rabbi Akiva, what do we find in the synagogue? The [law is the] same for many as for few; say "Bless God." Rabbi Yishmael says, "Bless God, the blessed."
4 Three that eat together are not allowed to separate, and so [if there are] four, and so [if there are] five. Six may be separated until ten, and ten may not be separated until [there are at least] twenty.
5 When two groups eat together in one house, at a time when some of them see each other they may join to convene, and if not, these convene to themselves and those convene to themselves. The blessing over wine cannot be said until one adds water to it. These are the words of Rabbi Eliezer, and the Sages say they can bless.
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1 These things are [disputed] between the school of Shammai and the school of Hillel about meals: The school of Shammai says, "Bless the day, and afterward bless the wine." The school of Hillel says, "Bless the wine, and afterward bless the day."
2 The school of Shammai says, "Rinse the hands, and afterward pour the cup." The school of Hillel says, "Pour the cup, and afterward rinse the hands."
3 The school of Shammai says, "One wipes his hands in a cloth, and [then] places it on the table." The school of Hillel says, "On the cushion."
4 The school of Shammai says, "Sweep the room, and afterward rinse the hands." The school of Hillel says, "Rinse the hands, and afterward sweep the room."
5 The school of Shammai says, "Flame, and [then] Grace after Meals, and [then] spices, and [then] Havdalah." The school of Hillel says, "Flame, and [then] spices, and [then] Grace after Meals, and [then] Havdalah." The school of Shammai says, "Who created the light of fire." The school of Hillel says, "Creator of the lights of fire."
6 We bless: not over the flame nor over the spices of idolaters, and not over the flame nor over the spices of the dead, and not over the flame nor over the spices that are in front of an idol. We do not bless over the flame until its light is used.
7 One who ate and forgot and did not bless: the school of Shammai says he should return to his place and bless. The school of Hillel says he should bless in the place where he remembered. Until when may he bless? Until the food in his bowels is digested.
8 If wine is brought to them after the meal, and nothing is [available] there except for that cup: the school of Shammai says, "Bless the wine and afterward bless the meal." The school of Hillel says, "Bless the meal and afterward bless the wine." Respond "Amen" after a Jew blesses, and do not respond "Amen" after a Cuthite blesses until one has heard the whole blessing.
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1 He that sees a place where miracles were done for Israel should say, “Blessed [is He] who did miracles for our fathers in this place.” [If he sees] a place that had idol worship uprooted from it, say, “Blessed [is He] who uprooted idol worship from our land.”
2 On comets, and on earthquakes, and on lightning and on thunder, and on storms say, “Blessed [be He] whose strength and might fill the world.” On mountains, and on hills, and on seas, and on rivers, and on deserts say, “Blessed [is He] who makes the works of the beginning.” R’ Yehuda says, “One who sees the great sea says, ‘Blessed [is He] who made the great sea,’ only if he sees it occasionally.” On rain and on good news say, “Blessed is He who is good and does good.” And on bad news say, “Blessed [are You] the true judge.”
3 When one builds a new house, and acquires new vessels, he says, “Blessed [is He] that kept us alive [and sustained us and brought us to this time].” Bless upon the bad which contains good, and upon the good which contains bad. He who prays over what has already happened, this prayer is in vain. How? If his wife was pregnant and he said, “May it be your will that my wife give birth to a boy," this prayer is in vain. If he was coming on the way and heard the sound of screaming in the city, and he said, “May it be your will that these are not the children of my house," this is a prayer in vain.
4 One who enters a fortified city should pray twice, once on his entrance and once on his exit. Ben Azzai said, “Four; twice on his entrance and twice on his exit, and [he should] give thanks for what is past and supplicate for the future."
5 A person is obligated to bless upon the bad just as he blesses upon the good. As it says, “And you shall love the Lord your God, with all your heart and all your soul and with all that you have.” (Deut. 6:5) “With all your heart” – with your two inclinations, with the inclination of good and the inclination of evil. “And in all your soul” – even if He takes your soul. “And with all that you have” – with all your money. Alternatively, “With all that you have” – with every measure that is measured for you thank Him very much. Man must not be light with his head [frivolous] near the eastern gate, for it is near the foundation of the house of the Holy of Holies. One may not enter the Holy Mount with his staff, or with his sandal, or with his belt-pouch, or with dust on his feet, and may not make it a shortcut, and spitting is forbidden, as deduced from [the principle of] lesser to greater. All that ended the blessings when they were in the Temple would say, “From the world.” When the heretics corrupted [matters] and said, “there is no world but this one,” they [the Sages] corrected this so that they should say, “From the world and until the [next] world.” And they corrected this, that one shall inquire after the peace of his friend with the Name [of God], as it says, “And behold, Boaz came from Bethlehem and said to the harvesters, ‘God be with you’, and they said to him, ‘God bless you.’” (Ruth 2:4) And it says, “God is with you, great and valorous one.” (Judges 6:12) And it says, “Do not scorn, because your mother is old.” (Proverbs 23:22) And it says, “It is time to do for God, they have broken your Torah.” (Psalms 119:126) Rabbi Nathan says, “'They nullified your Torah' – because it is time to do for God.”