And you shall teach them diligently to your children, and shall talk of them when you sit in your house, and when you walk by the way, and when you lie down, and when you rise up.
Mishnah
From what time may the Shema' be read in the evening? From the time the priests enter [the Temple] to partake of their Terumah, until the end of the first watch. These are the words of R. Eliezer;
but the Sages say: Until midnight.
Rabban Gamaliel says: Until the rise of dawn.
It once happened that his sons returned from a feast [after midnight] and said to him, "We have not read the Shema' !" He told them, "If the dawn has not yet risen, you are still under the obligation of reading it.
And not only in this connection do they so decide; but wherever the Sages use the expression 'Until midnight,' the obligation continues until the rise of dawn." The duty of burning the fat and parts of the animal continues until the rise of dawn. Likewise with all offerings which have to be eaten the same day [they are sacrificed], the duty continues until the rise of dawn. If so, why do the Sages say "Until midnight"? In order to keep a man far from transgression.
Gemara
What authority has the Tanna [that the Shema' is to be read at all] that he raises the question: From what time? Further, on what ground does he first deal with the evening ? Let him first deal with [the Shema'] of the morning!
The Tanna bases his authority on Scripture; for it is written, "When you lie down and when you rise up" (Deut. 6:7). His statement in the Mishnah is to be understood as such: When is the time for reading the Shema' which is to be recited when lying down? From the time the priests enter [the Temple] to partake of their Terumah. Or if you will, I can say that he derives [his reason for commencing with the evening] from the account of the Creation; for it is written: "It was evening and it was morning, one day" (Gen. 1:5).
If this be so, further on where he teaches: In the morning [the reading of the Shema'] is preceded by two benedictions and followed by one; in the evening it is preceded by two and followed by two, let him likewise deal with the evening first!
The Tanna commenced with the evening and then deals with the morning; but while on the subject of the morning, he explains matters connected with the morning, and afterwards explains matters connected with the evening.
The Tanna stated: From the time the priests enter [the Temple] to partake of their Terumah. Yes, but when do the priests partake of their Terumah? From the time the stars appear. Then let him explicitly teach: "From the time of the appearance of the stars"!
He wishes to tell us something incidentally: When do the priests partake of their Terumah? From the time the stars appear. He thereby informs us that [the omission of] the sin-offering does not prevent [the priest from partaking of the Terumah]. This is in agreement with the teaching : "When the sun is down and it is clean" (Lev. 27:7) — i.e. the setting of the sun prevents him from partaking of the Terumah, but not [his failure to bring] his sin-offering. How is it to be known, however, that the phrase "When the sun is down" means the [complete] setting of the sun, and the phrase "It is clean" means the day is clean?
Gemara
Rabbi Yochanan also said: 'The Son of David will come only in a generation that is either completely righteous or completely wicked.' In a generation that is completely righteous, as it is written, "Your people also shall be all righteous: they shall inherit the land for ever." (Isaiah 60:21). Or altogether wicked, as it is written, "And he saw that there was no man, and wondered that there was no intercessor;" (Isaiah 59:16) and it is written, "For mine own sake, even for mine own sake, will I do it." (Isaiah 48:11)
Rabbi Alexandri said: 'Rabbi Yehoshua ben Levi pointed out a contradiction. It is written, "in its time," while it is also written, "I will hasten it!" If they are worthy, I will hasten it, if not, [he will come] at the due time.'
Rabbi Alexandri said: 'Rabbi Yehoshua opposed two verses: it is written, "And behold, one like the son of man came with the clouds of heaven" (Dan. 7:13) while [elsewhere] it is written, "[behold, thy king comes to you… ] lowly, and riding upon a donkey!" (Zech. 9:9) If they are meritorious, [he will come] with the clouds of heaven, if not, lowly and riding upon a donkey.' King Shapur said to Shmuel, 'You maintain that the Messiah will come upon a donkey: I will rather send him a white horse of mine.' He replied, 'Have you a hundred-hued steed?'
Rabbi Yehoshua ben Levi met Eliyahu standing by the entrance of Rabbi Shimon ben Yochai's tomb. He asked him: 'Have I a portion in the world to come?' He replied, 'if this Master desires it.' Rabbi Yehoshua ben Levi said, 'I saw two, but heard the voice of a third.' He then asked him, 'When will the Messiah come?' — 'Go and ask him,' was his reply. 'Where is he sitting?' — 'At the entrance.' And by what sign may I recognize him?' — 'He is sitting among the poor lepers: all of them untie [their bandages] all at once, and rebandage them together, whereas he unties and rebandages each separately, thinking, should I be wanted, I must not be delayed.' So he went to him and greeted him, saying, 'peace upon thee, Master and Teacher.' — 'peace upon thee, O son of Levi,' he replied. 'When will you come Master?' asked he, 'Today', was his answer. On his returning to Eliyahu, the latter enquired, 'What did he say to you?' — 'peace upon thee, O son of Levi,' he answered. Thereupon he [Eliyahu] observed, 'He thereby assured you and your father of [a portion in] the world to come.' 'He spoke falsely to me,' he rejoined, 'stating that he would come today, but he has not.' He [Eliyahu] answered him, 'This is what he said to you, Today, if you will hear his voice.'