(ב) מֵאֵימָתַי קוֹרִין אֶת שְׁמַע בְּשַׁחֲרִית. מִשֶּׁיַּכִּיר בֵּין תְּכֵלֶת לְלָבָן. רַבִּי אֱלִיעֶזֶר אוֹמֵר, בֵּין תְּכֵלֶת לְכַרְתִּי. וְגוֹמְרָהּ עַד הָנֵץ הַחַמָּה. רַבִּי יְהוֹשֻׁעַ אוֹמֵר, עַד שָׁלֹשׁ שָׁעוֹת, שֶׁכֵּן דֶּרֶךְ בְּנֵי מְלָכִים לַעֲמֹד בְּשָׁלֹשׁ שָׁעוֹת. הַקּוֹרֵא מִכָּאן וְאֵילָךְ לֹא הִפְסִיד, כְּאָדָם הַקּוֹרֵא בַתּוֹרָה:
(2) From what time may one recite the Shema in the morning? From the time that one can distinguish between tchelet and white. Rabbi Eliezer says: between tchelet and green. And one must finish it by sunrise. Rabbi Joshua says: until the third hour of the day, for such is the custom of the children of kings, to rise at the third hour. If one recites the Shema later one has not lost out, but rather is like one who reads the Torah.
Time: Then vs. Now
Before clocks, watches, and cell phones, people had other ways of determining specific times of day. Tchelet is a bluish-green dye that was used to color part of the tzit-tzit threads; the other threads were white. When there was just enough light to make the distinction between colors, this is the first time of day indicated by the Mishnah.
- If you gave up technology and started to rely on more natural means of keeping track of time, like the sunrise, sunset, and distinctions like those made in our Mishnah, how would your perception of reality change?
- Would you pay more attention to nature? Would you have greater sense of appreciation for the sun? Why?
- Would your ability to make fine visual distinctions be refined? How so?
Blessings for Natural Wonders
(ב) עַל הַזִּיקִין, וְעַל הַזְּוָעוֹת, וְעַל הַבְּרָקִים, וְעַל הָרְעָמִים, וְעַל הָרוּחוֹת, אוֹמֵר בָּרוּךְ שֶׁכֹּחוֹ וּגְבוּרָתוֹ מָלֵא עוֹלָם.
עַל הֶהָרִים, וְעַל הַגְּבָעוֹת, וְעַל הַיַּמִּים, וְעַל הַנְּהָרוֹת, וְעַל הַמִּדְבָּרוֹת, אוֹמֵר בָּרוּךְ עוֹשֵׂה מַעֲשֵׂה בְרֵאשִׁית.
רַבִּי יְהוּדָה אוֹמֵר, הָרוֹאֶה אֶת הַיָּם הַגָּדוֹל אוֹמֵר בָּרוּךְ שֶׁעָשָׂה אֶת הַיָּם הַגָּדוֹל, בִּזְמַן שֶׁרוֹאֶה אוֹתוֹ לִפְרָקִים.
עַל הַגְּשָׁמִים וְעַל הַבְּשׂוֹרוֹת הַטּוֹבוֹת אוֹמֵר בָּרוּךְ הַטּוֹב וְהַמֵּטִיב, וְעַל שְׁמוּעוֹת רָעוֹת אוֹמֵר בָּרוּךְ דַּיַּן הָאֱמֶת:
(2) [On witnessing] comets, earthquakes, thunder, or windy storms one says, “Blessed be He whose strength and might fill the world.”
[On seeing] mountains, hills, seas, rivers or deserts one says, “Blessed be He who made creation.”
Rabbi Judah says: one who sees the Great Sea should say, “Blessed be He who made the Great Sea,” if he sees it at intervals.
For rain and for good news one says, “Blessed be He that is good and grants good.” For bad news one says, “Blessed be the true judge.”
בָּרוּךְ אַתָּה ה' אֶלוֹהֵינוּ מֶלֶךְ הָעוֹלָם זוֹכֵר הַבְּרִית וְנֶאֱמָן בִּבְרִיתוֹ וְקַיָם בְּמַאֲמָרוֹ
Upon seeing a RAINBOW in the sky: Blessed are You, who remembers the covenant, is faithful, and firmly establishes Your Word.
Why are there blessings for natural wonders? How would you write a blessing for a "natural wonder" in your life (that you do not see here)? Do you think you could say these blessings when you see natural wonders?
Bal Tashchit - Do Not Waste
(19) When in your war against a city you have to besiege it a long time in order to capture it, you must not destroy its trees, wielding the ax against them. You may eat of them, but you must not cut them down. Are trees of the field human to withdraw before you into the besieged city? (20) Only trees that you know do not yield food may be destroyed; you may cut them down for constructing siegeworks against the city that is waging war on you, until it has been reduced.
- "...for is the tree of the field man, that it should be besieged of thee?" Does this suggest that is is ok to kill a human?
- The Torah also forbids teh destruction of human life, as it states in the Ten Commandments: "You shall not murder." But in the above verse it sounds like murder is just dandy, but don't touch the trees. When is murder justified, and when is it forbidden? Likewise, is it sometimes ok to destroy trees?
- "Only trees that you know do not yield food may be destroyed; you may cut them down for constructing siegeworks against the city that is waging war on you..." It sounds like the destruction of trees is justified, if it has a constructive purpose. Practically speaking, how would you define this requisite of constructive purpose?
- Can you think of an instance in your life when you prevented the destruction of something? What is an example of "destroying" something for a higher purpose?
Sefer HaChinuch -- Book of Education -- Discussion of the 613 Mitzvot
"The purpose of this mitzvah is to teach us to love that which is good and worthwhile and to cling to it, so that good becomes a part of us and we will avoid all that is evil and destructive. This is the way of the righteous and those who improve society, who love peace and rejoice in the good in people and bring them close to Torah: that nothing, not even a grain of mustard, should be lost to the world, that they should regret any loss or destruction that they see, and if possible they will prevent any destruction that they can..."
- What would the world look like if people sincerely learned the lesson of Bal Tashchit, you shall not destroy?
Cheshvan Symbolism
According to mystical Jewish sources, each month is associated with one of the 12 Tribes, and has a host of symbolism. Let's explore Cheshvan!
- Sense: Smell
- Tribe: Menasheh
- Color: Black
- Flag: Wild Ox
- Spiritual Energy: The inner work of personal growth
- Hebrew Letter: Nun
- Mazal: Scorpio / scorpion
- Body Part: Intestine
PaRDeS: rabbinic system of suggested meanings to plants (thank you to the Jewish Farm School)
- Pshat (plain or direct meaning, annual): radicchio / bitter greens
- Remez (hints of the deep, hidden, or symbolic meaning, perennial): autumn snakeroot or swamp milkweed (fragrant fall blooms)
- Drash (inquire the Midrashic comparative meaning, energy): garlic (investing in the coming year)
- Sod (secret or mystical meaning, through inspiration or revelation): grapevine (continuation or transcendence of the holiness of Tishrei)