Mitzvot of the Mouth: Blessings

(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.

(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.

(1) A person should not taste anything until he makes a Beracha (blessing) [on it], as it is said, “To Hashem is the Earth and its fullness…” (Psalms 24:1)

[A person] who receives pleasure from this world without a Beracha makes inappropriate use of sacred property, until all of the Mitzvot (commandments) [that must be done over this object] will permit it to him.

A person should use his face, his hands and his feet only for the honor of his Creator, as it is said, “Every creation of Hashem is for His sake.” (Proverbs 16:4)

(1) The Beracha (blessing) of Zimun is from the Torah (i.e. a Torah obligation) as it is said, “And you should eat, and be satisfied, and bless…” (Deuteronomy 8:10), this is [a reference to] the Beracha of Zimun.

“… Hashem, your God …” (Deuteronomy 8:10), this is [a reference to] the first Beracha [of Birkat Hamazon (Grace After Meals)].

“… for the land …” (Deuteronomy 8:10), this is [a reference to] the Beracha about the land (i.e. the second Beracha) [of Birkat Hamazon].

“… the good …” (Deuteronomy 8:10), this is [a reference to the Beracha about] Jerusalem (i.e. the third Beracha) [of Birkat Hamazon] as it is said “… this good mountain and Levanon.” (Deuteronomy 3:25).

“… which He has given you.” (Deuteronomy 8:10), this is [a reference to the Beracha of] Hatov Vehameitiv (The Good and Who does good) (i.e. the fourth Beracha) [of Birkat Hamazon].

(2) From where [do we know] that just like you have to say a Beracha (blessing) after [eating food] you also have to say a Beracha before [eating food]?

The Torah teaches us, “… which He has given you” (Deuteronomy 8:10), [meaning] from the moment that He gave [the food] to you, [you have to say a Beracha on it.] From where [do we know] that [you have to say a Beracha] even on [seeing] mountains and hills? The Torah teaches us, “… for the land …” (Deuteronomy 8:10).

From where [do we know] that [you have to say a Beracha] even on [studying and reading] the Torah and on [performing] Mitzvot (commandments)?

The Torah teaches us, “… which He has given you” (Deuteronomy 8:10), and it says, “… and I will give you the tablets of stone …” (Exodus 24:12).

(3) Rebbi Meir says, “From where [do we know] that just like you have to bless [God] for good [things that happen to you], so too you have to bless [God] for bad [things that happen to you]?

The Torah teaches us, ‘… that which Hashem, your God, has given you …’ (Deuteronomy 26:11). “Your God” [meaning] “your Judge”. For every judgment that He judges you, whether positively or negatively.”

(5) On seeds he says [the Beracha (blessing)] Borei Minei Zerayim (Who created different types of seeds),

and on herbs he says [the Beracha] Borei Minei Deshaim (Who created different types of herbs),

nd on vegetables he says [the Beracha] Borei Pri Haadama (Who created the fruit of the ground).

Rebbi Yehudah says “[on vegetables he makes the Beracha] Baruch Matzmiach Haadama Bidvaro (Blessed upon whose word the ground produces growths).”

Rebbi Meir says, “even [if] he saw bread and he said ‘Blessed be the One Who created this bread, how nice this bread is,’ that is its Beracha.

Even [if] he saw figs and he said ‘Blessed be the One Who created these figs, how nice they are,’ that is their Beracha.”

Rebbi Yossi says, “Anyone who changes [the official text] of Berachot from what the Rabbis have coined, does not fulfill his obligation [of saying the Beracha].”

Rebbi Yehudah says, “Any [type of food] that has been changed from its original form (like bread which used to be wheat or wine which used to be grapes), [if] he changed its Beracha [to the Beracha of the food in its original form], he has fulfilled his obligation [of saying the Beracha].”

(6) [A person] that chews [raw] wheat kernels, says a Beracha (blessing) on them Borei Minei Zerayim (Who created different types of seeds).

[If] he [ground them into flour and] baked them [into bread] and [then] cooked them (i.e. the bread) [in water], as long as the pieces [of bread] remain [intact], he says the Beracha on them Hamotzi Lechem Min Haaretz (Who brings forth bread from the earth) and he says [after eating these pieces] the Three Berachot (i.e. Birkat Hamazon (Grace After Meals)).

[If] the pieces [of bread] do not remain [intact] he makes the Beracha on them Borei Minei Mezonot (Who created different types of foods) and he makes the Beracha after [eating] them is One out of Three (i.e. Al Hamichya (For the Sustenance)).

(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.”

It was taught in a baraita, Rabbi Meir used to say: A Person must bless one hundered blessings every day, as it says (Deuteronomy 10:12): "Now Israel what (mah) does God as of you" - don't read "mah" rather "meah".