In the last part we dealt with the first mishnah of Tractate B’rachot, being presented for opinions on until when we can recite the Shma’, the context of the Shma’, and so on. In this part we will focus on the first discussion relating to the mishnah, called “sugya,” where the Gemarrah will discuss the issue of the order of the recitals of the Shma’:
|The text of the Gemarrah is build up by several parts, dealing with different issues. Each of these parts are called “sugya.”|
|When the Gemarrah talks about the Tanna, then it is referring to the Mishnaic Sage behind the Mishnaic text.|
|As It Is Written||Dichtiv||
|Whenever the Gemarrah states this term, then it deals with Biblical texts.|
|If You Want||`I Ba’yet||
|This expression introduces a strengthening analogy.|
|If This Is So||`I Hachi||
|This expression introduces a challenge to the preceding argument.|
תנא היכא קאי דקתני מאימתי ותו מאי שנא דתני בערבית ברישא? לתני דשחרית ברישא!
תנא אקרא קאי דכתיב בשכבך ובקומך – והכי קתני זמן קריאת שמע דשכיבה אימת? משעה שהכהנים נכנסין לאכול בתרומתן
ואי בעית אימא יליף מברייתו של עולם דכתיב ויהי ערב ויהי בקר יום אחד
אי הכי סיפא דקתני בשחר מברך שתים לפניה ואחת לאחרית ובערב מברך שתים לפניה ושתים לאחרית לתני דערבית ברישא
תנא פתח בערבית והדר תני בשחרית עד דקאי בשחרית פריש מילי דשחרית והדר פריש מילי דערבית:
To what is the Tanna referring since he teaches ”from when,” and more, why is it that he teaches about the evening first? He should teach about the morning first.
The Tanna refers to the verse ”when you lay down and when you rise” – And this is what he is teaching, when is the time of the recital of the Shma’ when laying down? From the time that the Kohanim enters in order to eat their Terumah.
And if you want, [then] say that he learned from the creation of the world, as it is written “and it was evening and it was morning, one day.”
If this is so, [why is it] in the end [of the Mishnah] taught ”In the morning do you bless twice before [the Shma’] and once after [the Shma’], and in the evening do you bless twice before [the Shma’] and twice after”? Teach in the evening first.
The Tanna opened in the evening and then teaches in the morning, [and] while referring to the morning he explains the subjects of the morning and then returns and explains the subjects of the evening.
- What does the Tanna (of the Mishnah) refer to when he asks “from when”?
- Why does he teach about the evening Shma’ before the morning Shma’?
1: The Gemarrah wonders why the Tanna asks the question “from when” in regards to the evening Shma’. As we learned in the last post this is a rather sudden way of introducing the Mishnah. No explanations on what is going on or what we are about to deal with, just a question throwing us directly into the discussion. This isn’t the worry for the Gemarrah though – it is more interested in the source for the Mishnah’s question. “On what do you base this question? Why do you find the need to ask ‘from when’?” The answer is based on the Biblical verse of Devarim (Deuteronomy), which is part of the recital of the Shma’, and which gives us hints at when we should recite it. If we are to recite a Biblical text, shouldn’t it give us answers about itself as well? The Gemarrah answers for the Mishnah as well: when you lay down [to rest] and when you rise. And since the laying down comes first, then it is clear that this is the Shma’ which the Mishnah relates to, the evening Shma’, and evening, that is, when the evening Shma’ of “when you lay down” can be recited from “when the Kohanim enters to eat their Terumah.”
This first answer answers both the two questions asked, namely what is the basis (Devarim 6:7) for the question, and why is the evening Shma’ dealt with before the morning Shma’, namely because of the order of the wordings of “when you lay down” and “when you rise.”
The Gemarrah offers yet an answer, if the first isn’t satisfying, namely that we can establish the order of why the evening Shma’ is dealt with before the morning Shma’ on the order of Creation, namely that evening came before morning, as it is seen in Bereshit (Genesis) 1:5 – “and it was evening and it was morning, one day.”
A third question:
- Why is a later mishnah dealing with the subjects of the morning Shma’ before the evening Shma’, if the order of the Biblical verses argues for the opposite?
The argumentation of the order is challenged by the Gemarrah, referring to a later Mishnah (B’rachot 1:4), which in its order deals with the subjects of the morning Shma’ before it deals with the subjects of the evening Shma. If this is the case, the Gemarrah states, then the Tanna should deal with the morning Shma’ first here also, not the evening Shma’.
This, explains the Gemarrah, is no problem since the Tanna begins with the evening Shma’, which should be so based both on the context of the verse commanding the recital of the Shma’ twice a day, as well as the order of the Creation, but only in order to begin the whole discussion, and then continue to the morning Shma’, and while he is dealing with the morning Shma’ then he deals with its subjects as well, for then to return to the evening Shma’ after that.
There are a number of answers given to us here, not all of them being answers to questions asked, but that is also part of the discussion of the Gemarrah. What we learn here is the order of the recital of the Shma’, having it based on two Biblical verses (Bereshit 1:5 and Devarim 6:7), that evening was prior to morning in the Creation, that the Tanna only used the evening Shma’ as an introduction to the discussions on the subjects related to the recital of the Shma’.
As we see from this first discussion the Gemarrah doesn’t have a problem conducting a discussion with itself. It raises problems as they come, and deal with them based on quoting sources, the Bible and various Mishnaic material, in order to establish a conclusion, a conclusion the Gemarrah itself isn’t afraid of questioning.
There are three sources for the deducing of rules presented for us here. The first, and most important, is the Biblical Scripture, the Torah, the second is the Oral Tradition, here presented in the form of the Mishnah itself, and the third is the inferring by analogy (called Maqqish or Heqqesh). The last is done by the comparison of two cases, in order to establish a conclusion. Here presented in the comparison between the evening Shma’ being presented before the morning Shma’. The question is why this is so. By comparing to two Biblical sources, Devarim 6:7 and Bereshit 1:5, we can learn that just as the evening Shma’ is mentioned in the Bible, so should it be in the Mishnah, which again follow the order of Creation. By this do we see the red thread between the Written and the Oral Torah. In the mishnah itself, the one dealt with already, we see a fourth source, namely consensus, which was the case of the “the Sages say.”
This conclude the first Sugya of the first mishnah.