Berakhot 9b — Talmud de Babylone

▶ 📖 Mishna that righteous person, Abraham, will not say: God fulfilled His pronouncement: “And they will be enslaved and afflicted,…

that righteous person, Abraham, will not say: God fulfilled His pronouncement: “And they will be enslaved and afflicted,” but God did not fulfill His pronouncement: “And afterward, they will leave with great possessions.” As God said to Abraham: “Surely you shall know that your descendants will be foreigners in a land that is not theirs, and they will be enslaved and afflicted for four hundred years. And also that nation who enslaves them will I judge. And afterward, they will leave with great possessions” (Genesis 15:13–14). The school of Rabbi Yannai continues: Israel said to Moses: If only we could get out ourselves. The Gemara offers a parable to one who was incarcerated in prison, and people would say to him: We promise, we will release you tomorrow and give you much money. He says to them: I beseech you, release me today and I ask for nothing. So too, Israel preferred leaving immediately empty handed rather than leaving later with great riches. With regard to the spoils taken from Egypt described in the verse: “And the Lord gave the nation grace in the eyes of Egypt, and they gave them what they requested and they emptied Egypt” (Exodus 12:36), Rabbi Ami said: This teaches that the Egyptians gave them what they requested against their will. There is a dispute with regard to the question: Against whose will? Some say it was given against the will of the Egyptians, and some say it was given against the will of Israel. The proponent of each position cites support for his opinion. The one who said that it was given against the will of the Egyptians cites the verse describing Israel’s exit from Egypt, as it is written: “And she who tarries at home divides the spoils” (Psalms 68:13). That which the woman in the verse requested from her counterpart was actually spoils taken against the will of an enemy. The one who said that it was given against the will of Israel, claims that they did not want the vessels because of the burden of carrying a heavy load on a long journey. With regard to the continuation of the verse: And they emptied Egypt, Rabbi Ami said: This indicates that they made Egypt like a trap in which there is no grain that serves as bait to attract birds. Reish Lakish said: They made Egypt like an abyss in the sea without fish. The Gemara proceeds to discuss the promise of redemption from Egypt that God made to Moses at the burning bush. When Moses asked God what to say when Israel asks him God’s name, “and God said to Moses: ‘I will be that I will be,’ and He said: ‘Thus you will say unto the children of Israel: I will be has sent me to you’” (Exodus 3:14). The Holy One, Blessed be He, told Moses to go and tell Israel: I was with you in this enslavement, and in this redemption, and I will be with you in the enslavement of the kingdoms in the future. Moses said before Him: Master of the Universe, it is enough for them to endure. Let the future suffering be endured at its appointed time. There is no need to mention their future enslavement. The Holy One, Blessed be He, agreed with Moses and said to him: Go and tell the children of Israel only that, “I will be has sent me to you.” Having explained the use of the double language of “I will be that I will be,” the Gemara proceeds to explain the double language employed by Elijah on Mount Carmel: “Answer me, Lord, answer me, that this people will know that You are the Lord, God, and You have turned their hearts backward” (I Kings 18:37). Rabbi Abbahu said: Why did Elijah say answer me twice? This repetition teaches that Elijah said before the Holy One, Blessed be He: Master of the Universe, answer me that fire will descend from heaven and consume everything that is on the altar, and answer me that You will divert their mind from devising alternative explanations for what they witnessed so that they will not say that they were acts of sorcery. As it is stated that Elijah said: “And You have turned their hearts backward,” God can restore them to the proper path as well. From when does one recite Shema in the morning? From when a person can distinguish between sky-blue [tekhelet] and white.
Rabbi Eliezer says: From when one can distinguish between sky-blue and leek-green.
And one must finish reciting Shema until the end of the period when you rise, i.e., sunrise, when the sun begins to shine.
Rabbi Yehoshua says: One may recite the morning Shema until three hours of the day, which this is still considered when you rise, as that is the habit of kings to rise from their sleep at three hours of the day. While there is a set time frame for the recitation of Shema, one who recites Shema from that time onward loses nothing. Although he does not fulfill the mitzva of reciting of Shema at its appointed time, he is nevertheless considered like one who reads the Torah, and is rewarded accordingly.

▶ 💬 Guemara The mishna stated that the time for the recitation of the morning Shema begins when one can distinguish between sky-blue…

The mishna stated that the time for the recitation of the morning Shema begins when one can distinguish between sky-blue and white. The Gemara asks: To what is between sky-blue and white referring? If you say that it means distinguishing between a pile of white wool and a pile of sky-blue wool, wouldn’t one know the difference at night, as well? Rather, it must be a reference to ritual fringes made with sky-blue strings (see Numbers 15:38) along with white strings, and one must be able to distinguish between the sky-blue strings in the ritual fringes and the white strings in the ritual fringes.
With regard to the beginning of the time for the recitation of the morning Shema, a baraita cites additional opinions not cited in the mishna. It was taught in a baraita:
Rabbi Meir says that the day begins when one can distinguish between two similar animals, e.g., a wolf and a dog.
Rabbi Akiva provides a different sign, and says that the day begins when there is sufficient light to distinguish between a donkey and a wild donkey.
And Aḥerim say: When one can see another person, who is merely an acquaintance (Jerusalem Talmud) from a distance of four cubits and recognize him. Rav Huna said: The halakha is in accordance with Aḥerim. Abaye said: Regarding the time from which one may don phylacteries, a mitzva incumbent only by day, the halakha is in accordance with Aḥerim. But with regard to the recitation of Shema, one should conduct himself in accordance with the custom of the vatikin, pious individuals who were scrupulous in their performance of mitzvot. As Rabbi Yoḥanan said: The vatikin would conclude the recitation of Shema with sunrise, and one should act accordingly. It was also taught in a baraita: The vatikin would conclude the recitation of Shema with sunrise in order to juxtapose the blessing of redemption, which immediately follows the recitation of Shema, with prayer, and pray during the day. Regarding this custom of the vatikin, Rabbi Zeira said: What verse is the source for this tradition? “They shall fear You with the sun, and before the moon for all generations” (Psalms 72:5). This verse indicates that one should express one’s awe of Heaven, they shall fear You, immediately before sunrise, with the sun. Rabbi Yosei ben Elyakim testified in the name of the holy community in Jerusalem, a title accorded a particular group of Sages who lived there, that one who juxtaposes redemption and prayer at sunrise will incur no harm for the entire day. Rabbi Zeira said: Is that so? Didn’t I juxtapose redemption and prayer and nevertheless I was harmed? Rabbi Yosei ben Elyakim asked Rabbi Zeira: How were you harmed? That you brought a myrtle branch to the king’s palace? The Gemara refers to Rabbi Zeira’s responsibility as one of the respected members of the community to participate in a delegation that brought a crown of myrtle as a gift to the king, a dubious honor in which Rabbi Zeira had no interest. However, there, too, you had to pay a price in order to see the face of the king, as Rabbi Yoḥanan said: One should always strive to run to greet the kings of Israel to witness them in their glory. And not only must one run to greet the kings of Israel, but even to greet the kings of the nations of the world, so that if he will be privileged to witness the redemption of Israel, he will distinguish between the kings of Israel and the kings of the nations of the world, to see how much greater the Jewish king will be and how his rule will be manifest. Therefore, it was a privilege for Rabbi Zeira that he was allowed to see the face of the king. Rabbi El’a said to Ulla before Ulla left for Babylonia: When you go to Babylonia, ask after my brother, Rav Beruna, in the presence of the entire group, as he is a great man who rejoices in mitzvot, and it is only fitting that he should be accorded respect. The Gemara provides proof that he was indeed a great man who rejoiced in mitzvot: Once, Rav Beruna juxtaposed redemption and prayer at sunrise, as per the custom of the vatikin (Tosafot), and laughter and joy did not cease from his mouth for the entire day. In practice, the Gemara asks: How is one able to juxtapose redemption and prayer? Didn’t Rabbi Yoḥanan say: At the beginning of prayer, one says: “Lord, open my lips, that my mouth may declare Your glory” (Psalms 51:17), and at the end of prayer one says: “May the words of my mouth and the meditation of my heart be acceptable before You, Lord, my Rock, and my Redeemer” (Psalms 19:15). If so, the first verse is an interruption between redemption and prayer. Rabbi Elazar said: Let this verse, “Lord, open my lips,” be recited only in the evening prayer but not in the morning prayer. The Gemara asks: Didn’t Rabbi Yoḥanan say: Who is worthy of a place in the World-to-Come? He who juxtaposes redemption of the evening prayer to the evening prayer. Therefore, this verse from Psalms should not be recited before the evening prayer either. Rather, Rabbi Elazar said: Let this verse: “Lord, open my lips,” be recited only before the afternoon prayer. Rav Ashi said another explanation: Even if you say that Rabbi Yoḥanan holds that “Lord, open my lips” is recited before all prayers, including the morning and the evening prayers. Since the Sages instituted this verse, it is considered as an extended prayer; it is an inseparable part of the prayers, and if redemption is juxtaposed to this verse, it is no different than if redemption was juxtaposed to prayer directly. Rabbi Ashi supports his claim: As if you do not say so, how does one juxtapose redemption of the evening prayer to the evening prayer? Mustn’t one recite: Help us lie down [hashkivenu] after redemption? Rather, since the Sages instituted the recitation of: Help us lie down, it is considered as an extended blessing of redemption. So, too, since the Sages instituted this verse in prayer, it is considered as an extended prayer. With regard to the verse with which the prayer concludes, the Gemara deliberates: Now, since this verse: “May the words of my mouth and the meditation of my heart be acceptable before You,” can connote the end of prayer, petitioning God that He accept the prayer that was just recited, and it can connote the beginning of the prayer that he wants to recite: May the words of my mouth which I am about to recite be acceptable before You. If so, the question arises: Why did the Sages institute that it is to be recited after the eighteen blessings that constitute the Amida? Let it be recited at the beginning of the prayer. Rabbi Yehuda, son of Rabbi Shimon ben Pazi, said: This verse is recited after the eighteen blessings comprising the Amida because David only said this verse after eighteen chapters of Psalms (end of ch. 19). Therefore, the Sages instituted to recite it after the eighteen blessings of the Amida. The Gemara asks: Are these eighteen psalms? They are nineteen chapters that precede that verse. The Gemara answers: “Happy is the man,” the first chapter of Psalms, and “Why are the nations in an uproar,” the second chapter, constitute a single chapter, so the nineteen chapters are actually eighteen. The Gemara cites proof that the first two chapters are in fact a single chapter. As Rabbi Yehuda, son of Rabbi Shimon ben Pazi, said: David said one hundred and three chapters, and he did not say Halleluya in any of them until he saw the downfall of the wicked. Only then could David say Halleluya wholeheartedly. As it is stated: “Let sinners cease from the earth, and let the wicked be no more. Bless the Lord, my soul, Halleluya” (Psalms 104:35). Here too, the Gemara notes that the calculation appears inaccurate: Are these one hundred and three psalms? They are one hundred and four. Rather, conclude from this that “Happy is the man” and “Why are the nations in uproar” constitute a single portion. Additional proof that these two chapters comprise a single portion is cited from what Rabbi Shmuel bar Naḥmani said that Rabbi Yoḥanan said:

▶ 🇫🇷 Résumé en français La mishna a déclaré que le moment pour la récitation du Shema du matin commence lorsqu’on peut distinguer entre le bleu …

La mishna a déclaré que le moment pour la récitation du Shema du matin commence lorsqu’on peut distinguer entre le bleu ciel et le blanc. La Guemara demande : À quoi fait référence entre bleu ciel et blanc ? Si tu dis qu’il s’agit de distinguer entre un tas de laine blanche et un tas de laine bleu ciel, ne saurait-on pas la différence même la nuit ? Plutôt, il doit s’agir de franges rituelles faites de fils bleu ciel (voir Nombres 15:38) avec des fils blancs, et l’on doit pouvoir distinguer entre le bleu ciel des fils dans les franges rituelles et le blanc des fils dans les franges rituelles.
En ce qui concerne le début du moment pour la récitation du Shema du matin, une baraita cite des opinions supplémentaires non citées dans la mishna. Il a été enseigné dans une baraita :
Rabbi Meir dit que le jour commence lorsque l’on peut distinguer entre deux animaux similaires, par exemple, un loup et un chien.
Rabbi Akiva fournit un signe différent, et dit que le jour commence lorsqu’il y a assez de lumière pour distinguer entre un âne et un âne sauvage.
Et Aḥerim disent : Lorsque l’on peut voir une autre personne, qui est simplement une connaissance (Talmud de Jérusalem) à une distance de quatre coudées et la reconnaître. Rav Huna dit : La halakha est conforme à Aḥerim. Abaye dit : Concernant le moment à partir duquel on peut mettre les phylactères, une mitsva qui n’incombe que de jour, la halakha est conforme à Aḥerim. Mais en ce qui concerne la récitation du Shema, on doit se conduire conformément à la coutume des vatikin, des individus pieux qui étaient scrupuleux dans l’accomplissement des mitsvot. Comme Rabbi Yoḥanan dit : Les vatikin concluaient la récitation du Shema au lever du soleil, et l’on doit agir ainsi. Il a aussi été enseigné dans une baraita : Les vatikin concluaient la récitation du Shema au lever du soleil afin de juxtaposer la bénédiction de la rédemption, qui suit immédiatement la récitation du Shema, avec la prière, et prier pendant le jour. Concernant cette coutume des vatikin, Rabbi Zeira dit : Quel verset est la source de cette tradition ? « Ils te craindront avec le soleil, et devant la lune, de génération en génération » (Psaumes 72:5). Ce verset indique que l’on doit exprimer sa crainte du Ciel, ils te craindront, immédiatement avant le lever du soleil, avec le soleil. Rabbi Yosei ben Elyakim témoigna au nom de la sainte communauté de Jérusalem, un titre accordé à un groupe particulier de Sages qui y vivaient, que celui qui juxtapose la rédemption et la prière au lever du soleil ne subira aucun mal pour toute la journée. Rabbi Zeira dit : Est-ce ainsi ? N’ai-je pas juxtaposé la rédemption et la prière et néanmoins j’ai été lésé ? Rabbi Yosei ben Elyakim demanda à Rabbi Zeira : Comment as-tu été lésé ? Que tu as apporté une branche de myrte au palais du roi ? La Guemara fait référence à la responsabilité de Rabbi Zeira en tant que membre respecté de la communauté de participer à une délégation qui apportait une couronne de myrte en cadeau au roi, un honneur douteux auquel Rabbi Zeira n’avait aucun intérêt. Cependant, là aussi, tu as dû payer un prix pour voir le visage du roi, comme Rabbi Yoḥanan dit : On doit toujours s’efforcer de courir pour saluer les rois d’Israël pour les voir dans leur gloire. Et non seulement doit-on courir pour saluer les rois d’Israël, mais même pour saluer les rois des nations du monde, afin que s’il est privilégié de voir la rédemption d’Israël, il distinguera entre les rois d’Israël et les rois des nations du monde, pour voir combien le roi juif sera plus grand et comment sa domination se manifestera. Par conséquent, c’était un privilège pour Rabbi Zeira d’avoir été autorisé à voir le visage du roi. Rabbi El’a dit à Ulla avant qu’Ulla ne parte pour la Babylonie : Quand tu iras en Babylonie, demande après mon frère, Rav Beruna, en présence de tout le groupe, car c’est un grand homme qui se réjouit dans les mitsvot, et il convient qu’il reçoive du respect. La Guemara fournit la preuve qu’il était en effet un grand homme qui se réjouissait dans les mitsvot : Une fois, Rav Beruna juxtaposa la rédemption et la prière au lever du soleil, selon la coutume des vatikin (Tosafot), et le rire et la joie ne cessèrent pas de sa bouche pour toute la journée. En pratique, la Guemara demande : Comment est-on capable de juxtaposer la rédemption et la prière ? N’est-ce pas que Rabbi Yoḥanan dit : Au début de la prière, on dit : « Seigneur, ouvre mes lèvres, que ma bouche déclare ta gloire » (Psaumes 51:17), et à la fin de la prière on dit : « Que les paroles de ma bouche et la méditation de mon cœur soient agréables devant toi, Seigneur, mon rocher et mon rédempteur » (Psaumes 19:15). Si c’est le cas, le premier verset est une interruption entre la rédemption et la prière. Rabbi Elazar dit : Que ce verset, « Seigneur, ouvre mes lèvres », soit récité seulement dans la prière du soir mais pas dans la prière du matin. La Guemara demande : N’est-ce pas que Rabbi Yoḥanan dit : Qui est digne de une place dans le Monde à Venir ? Celui qui juxtapose la rédemption de la prière du soir à la prière du soir. Par conséquent, ce verset des Psaumes ne devrait pas être récité non plus avant la prière du soir. Plutôt, Rabbi Elazar dit : Que ce verset : « Seigneur, ouvre mes lèvres », soit récité seulement avant la prière de l’après-midi. Rav Ashi dit une autre explication : Même si tu dis que Rabbi Yoḥanan soutient que « Seigneur, ouvre mes lèvres » est récité avant toutes les prières, y compris celles du matin et du soir. Puisque les Sages ont institué ce verset, il est considéré comme une prière étendue ; c’est une partie inséparable des prières, et si re [...]

📜 Berakhot — 9b

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