Berachot (ברכות, benedictions) is the name of the first tractate
(masekhet) of Seder Zeraim, a collection of the Mishnah that primarily deals
with laws relating to plants and farming. It primarily addresses the rules
regarding the Shema (a section of the Torah recited as part of prayer), the
Amidah (Silent prayer), Birkat Hamazon (Grace after Meals), Kiddush
(Sanctification ceremony of Shabbat and holidays), Havdalah (ceremony that ends
Shabbat and holidays) and other blessings and prayers. It is the only tractate
in Zeraim to have a Gemara (rabbinical commentaries and analysis) from both the
Babylonian Talmud and the Jerusalem Talmud.
Berahot typically start
with the words Barukh attah, Adonai Eloheinu, melekh ha-olam,/ Borukh atoh,
Adoynoy Eloyheinu, melekh ho-oylom, (Blessed are You, Lord our God, King of
the universe...)
There are three major categories
of berahot:
- Birkhot Hanehanin|Blessings
recited on pleasurable experiences (ברכות הנהנין)
including blessings on food and blessings on fragrances.
- Blessings recited when
performing a commandment (ברכות המצוות)
- Blessings recited in praise
or gratitude (ברכות שבח והודאה)
One who hears another recite a beracha answers with amen; but one who is engaged in prayer may at certain
points be forbidden from other speech, including responding amen. With
few exceptions, one does not respond amen to his or her own beracha,
although other prayers—such as the kaddish—include amen in their
text.
Thus, berachot are not an individual approach. Vilna Gaon said that a bracha said without being answered with 'amen' is like a letter that is never opened.
Blessings, or prayers of
thanksgiving and praise were, according to rabbinical tradition (Ber. 33a),
instituted and formulated by the founders of the synagogue, the Anshe Kneset
ha-Gedolah (Men of the Great Synagogue), "the hundred and twenty
elders" at the head of the commonwealth in the time of Ezra (Meg. 17a;
Yer. Ber. ii. 4d; compare Yad ha-Ḥazaḳah, Tefillah u-Birkat Kohanim, i.
4; Ber. i 5). Thanksgivings in the form of Baruk Yhwh were occasionally
offered in the time of the Patriarchs, the Judges, and the Kings (see Gen.
xxiv. 27; Ex. xviii. 10; Ruth iv. 14; I Sam. xxv. 32; II Sam. xviii. 28; I
Kings i. 48; v. 21; viii. 15, 56; I Chron. xvi. 36; II Chron. ii. 11, vi. 4)
and by the Psalmists (Ps. xxviii. 6, xxxi. 22 [A. V. 21], and elsewhere); and
in the form of Baruk Attah Yhwh (Blessed be thou, O Lord; I Chron. xxix.
10; Ps. cxix. 12); also in the prayer of Azariah (Song of the Three Holy
Children, verse 3; Tobit iii. 11; viii. 5, 15; xi. 14).
Shema
Chapter 1
Mishnah א - In the case of
the evening Shema, recital begins when the Kohanim enter to eat their terumah (תרומה), which is at
nightfall. R'Eliezer says it can be recited until the end of the first watch.
He takes "when you lie down" (ובשכבך)
to mean the Shema is recited at the time that people lie down to go to sleep,
and anyone who will be going to sleep for the night has done so by the end of
the first watch. The sages say it can be recited until midnight. And Rabban
Gamliel says until the light of dawn.The sages said until midnight to distance
a person from procrastination and thus transgression. (1:1)
Mishnah ב - The time for
reciting the morning Shema is referred to by "when you arise" (ובקומך), and this is when
there is enough light to distinguish between blue (תכלת) and white wool. R'Eliezer says between
blue and green wool, which would be at a slightly later time. R'Yehoshua says
until the end of the first three hours of the day, because it was customary for
kings to still be rising until then. The hours mentioned are seasonal ones
defined by measuring from either the first light of dawn to nightfall or from
sunrise to sunset (this is a famous argument) and dividing this into twelve
equal parts. Halacha accords with R'Yehoshua and if one recites the Shema after
the first three hours, it is as if he is reading from the Torah, which shows
that reciting the Shema properly is even greater than reciting words of Torah.
The ideal time to recite the Shema is shortly before sunrise so the Shemoneh
Esrei can be started at exactly sunrise. This is what it means to join the
redemption blessing to the Shemoneh Esrei. (1:2)
Mishnah ג - The position one should assume when
reciting the Shema is now discussed. The School of Shammai said the evening
Shema should be recited lying down because it is written "when you lie
down" (ובשכבך)
and the morning Shema should be recited standing because it says "when you
arise" (ובקומך).
The School of Hillel say it can be said in any position because it is written
"when you go on the way" (ובלכתך
בדרך). Hillel say that "when you lie down and when you
arise" (ובשכבך ובקומך)
comes to tell us that it is recited at the time that people are lying down and
rising, and not the physical position one should be in while reciting. As in
most cases, halakha is in accordance with Hillel. (1:3)
Mishnah ד - In the morning, the two blessings said
before the Shema are "Who forms light" (יוצר אור) and "With an
abundant love" (אהבת רבה);
afterward is the blessing "True and certain" (אמת ויציב). In the evening, the
two blessings said before the Shema are "Who brings on evenings" (המעריב ערבימ) and "With an
eternal love" (אהבת עולם);
afterward are the blessings "True and faithful" (ואמת ואמונה) and "Lay us
down" (השכיבו).
A short blessing cannot be said in place of a long blessing, and vice versa.
Where the sages said to conclude a blessing with "Blessed are You,
Hashem" ('ברוך אתה ה),
one cannot conclude without it. Where the sages did not say to conclude in that
manner, one cannot add it.
Mishnah ה - There is a
mitzvah to mention the Exodus from Egypt at night.
The beginning of the second
chapter discusses the protocol of exactly how one says the Shema itself. As
saying the Shema requires concentration for only the first verse to fulfill the
mitzvah, workers may say it even while in a tree (if the tree has many
branches) or on a stone wall. However, this does not apply to the Amidah. (2:4)
Exemption
The rest of the second chapter
and the entire third chapter discuss exemptions from the Shema, as there are
cases where an individual is not required to say it. The second chapter also
contains a series of parables regarding Rabban Gamliel to help the reader
understand why exemptions may be acceptable. A recently-married man is exempt
from saying the Shema as he may be anxious about his wedding. (2:5) However, if
he is able to properly dedicate himself to God in prayer, he should recite it
regardless of the exemption. (2:8) A person currently mourning the death of a
relative is exempt from saying the Shema and from wearing tefillin. (3:1)
Funeral attendees who can see the mourner should not recite the Shema so that
the mourner does not feel uncomfortable for not saying it. Women, slaves and
children are exempt from the recital of the Shema and from wearing tefillin,
but are not exempt from the Amidah, affixing a mezuzah ("doorpost")
and Birkat Hamazon.
The Amidah
Chapters 4 and 5 discuss the main
prayer known as the Shemoneh Esrei ("eighteen"), Amidah
(literally "standing"), or just Tefillah. It originally
consisted of eighteen blessings with one later being added by Rabban Gamliel.
It is recited three times a day while standing and interruption is forbidden.
Daily Prayers
There are two possible sources
for the three daily prayers: the Patriarchs and the daily temple offerings.
Shacharit can be said
until noon. Mincha is recited in the afternoon. This time period is
divided into three sections: mincha gedolah from 6 and a half hours
until the end of the twelfth hour; mincha ketanah from 9 and a half
hours until the end of the twelfth hour; plag hamincha being half of mincha
ketanah. The ideal time to recite Mincha is at 9 and a half hours,
because that is when the mincha offering was performed. Ma'ariv
can be said from sunset until midnight (or dawn if necessary). It can even be
said shortly before sunset, but in that case one will not fulfill the
obligation of reciting the evening Shema in Ma'ariv.
One must say the Amidah every
day, but may abbreviate it if he is not familiar with the prayers or an
emergency situation comes up. (4:3, Bartenura) One who makes his praying
a mechanical task is not praying. When one enters a dangerous situation, he or
she should say a short prayer for safety. (4:4) If one is riding a donkey, he
must dismount to say the Amidah. If he cannot dismount, he must turn his
head towards Jerusalem. If he cannot do that, he must turn his heart to G-d.
This also applies to one travelling on a ship or in a wagon. (4:5, 4:6) Musaf
must always be said on the days it is required regardless of whether or not
there is a minyan present. (4:7) One should not say the Amidah if
he or she is not serious about what he or she is doing. (5:1) The Musaf of
Pesach must include a prayer for rain. (5:2)
If one makes an error while
leading a congregation in saying the Amidah, a substitute must pick up where
the person left off. (5:3) The prayer leader should not respond
"amen" to the kohanim he is leading. (5:4) When one who prays (either
for oneself or as a prayer leader) makes a mistake, it is a bad omen for him.
If he is a prayer leader, it is also a bad sign for those who appointed him.
(5:5)
Blessings for food
There are six types of blessings
said before eating different foods: Ha-Motzi/Hamoytsi Mezonot/Mezoynes
Ha-gefen/Hagofen Ha-`etz/ho-eytz Ha-’adama/Ho-adomo and She-ha-kol.
Additionally, there are five
blessings said after eating different foods: Birkat Hamazon, Al Hamichya, Al
Hagaphen, Al Ha’eitz and Borei Nefashos. These blessings, however, are only
required if a certain predefined amount (Ke'zayit for a solid food, and Revi'it
for a liquid) is consumed within a predefined time period (different for solids
and liquids).
Chapter 6 is concerned with the
various blessings used before consuming different kinds of food.
There are special blessings for
fruits, vegetables, bread and wine. (6:1) There is also an all-inclusive
blessing that can be used if one is unsure of what blessings to say. The
all-inclusive blessing should be used for all things which do not directly come
from the earth, such as milk, fish and eggs. If one has many different kinds of
food to say blessings for, he or she may choose as many to say the blessings for
as he or she wishes and the blessings said will suffice for all of the rest.
One blessing over a particular
food is sufficient for the entire meal and does not need to be repeated. A
communal meal only needs one set of blessings for the entire group, but
individuals dining together (albeit not as a group) must say the blessings
individually. The food of primary importance is the one which a blessing is
said for. If one is eating a sandwich, the blessing for the sandwich's contents
would be said rather than the blessing for the bread. One who drinks water
should make a blessing over the water with the all-inclusive blessing.
Birkat Hamazon
Chapter 7 is concerned with
Birkat HaMazon, the prayer said by Jews after a meal is completed.
Figs, grapes or pomegranates do
not require the full Birkat Hamazon, but rather an abbreviated form. If a group
of three or more people eat together, they must say Birkat Hamazon.
Women, slaves and minors must not be included when counting for the requirement
of three mentioned in the previous mishnah. An olive's quantity of food
is sufficient to require saying the prayer. The number of people present does
not change the blessing that begins Birkat Hamazon. If three are dining
together, they should not separate until they are finished with Birkat
Hamazon. If a person is dining alone, he should join another group so that
they may say Birkat Hamazon together.
Kiddush and Havdalah
Chapter 8 is concerned with Kiddush,
the sanctification of Shabbat and Jewish holidays and Havdalah, the
concluding ceremony of Shabbat.
When saying Kiddush, the
blessing over the wine (or over the bread) precedes the blessing over the day.
One does not need to wash his hands before saying Kiddush but he should wash
them after. The towel used to wash one's hands should not be placed on the
table, lest it and anything that comes into contact with it be rendered
ritually unclean. Following the meal, all the crumbs in the dining room should
be thoroughly swept up then those involved should wash their hands.
Havdalah
If one dines just before the end
of Shabbat, one should wait until after having said the blessing for fire (part
of the Havdalah ceremony) before saying the Birkat Hamazon. One should
not say the Havdalah blessing until the flame is large enough that the
person can see reasonably well by its light.
Special Blessings
The ninth and final chapter of
the Masechta discusses various special blessings that can be made, such
as upon coming across a place where a miracle was performed, or upon seeing
thunder or lightning or a rainbow.
Sources:
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