• 1.1. From what time in the evening may the Shema’ [note] 2 be recited? From the time when the priests [note] 3 enter [the Temple] to eat of their Heave-offering [note] 4 until the end of the first watch. [note] 5 So R. Eliezer. But the Sages say: Until midnight. Rabban Gamaliel says: Until the rise of dawn. His sons once returned [after midnight] from a wedding feast. They said to him, ‘We have not recited the Shema’ ‘. He said to them, ‘If the dawn has not risen ye are [still] bound to recite it. Moreover, wheresoever the Sages prescribe “Until midnight” [note] 6 the duty of fulfillment lasts until the rise of dawn’. The duty of burning the fat pieces and the members [of the animal offerings] [note] 7 lasts until the rise of dawn; and for all [offerings] that must be consumed ‘the same day’, [note] 8 the duty lasts until the rise of dawn. Why then have the Sages said: Until midnight? To keep a man far from transgression.
• 1.2. From what time in the morning may the Shema’ be recited? So soon as one can distinguish between blue and white. R. Eliezer says: Between blue and green. And it should be finished before sunrise. R. Joshua says: Before the third hour: for so is it the way of kings, to rise up at the third hour. He that recites it from that time onward suffers no loss and is like to one that reads in the Law.
• 1.3. The School of Shammai say: In the evening all should recline when they recite [the Shema’], but in the morning they should stand up, for it is written, And when thou liest down and when thou risest up. [note] 9 But the School of Hillel say: They may recite it every one in his own way, for it is written, And when thou walkest by the way. [note] 10 Why then is it written, And when thou liest down and when thou risest up ? [It means] the time when men usually lie down and the time when men usually rise up. R. Tarfon said: I was once on a journey and I reclined to recite [the Shema’] in accordance with the words of the School of Shammai, and so put myself in jeopardy by reason of robbers. They said to him: Thou hadst deserved aught that befell thee in that thou didst transgress the words of the School of Hillel.
• 1.4. In the morning two Benedictions [note] 11 are said before [the Shema’] and one after; [note] 12 and in the evening two Benedictions are said before [note] 13 and two after, [note] 14 the one long and the other short. Where the long is prescribed the
  short is not permissible; where the short is prescribed the long is not permissible. [Where it is prescribed] to seal [note] 15 [a Benediction] it is not permissible not to seal; and [where it is prescribed] not to seal, it is not permissible to seal.
• 1.5. The going forth from Egypt [note] 1 is rehearsed [also] at night. R. Eleazar b. Azariah said: Lo, I am like to one that is seventy years old yet failed to prove [note] 2 why the going forth from Egypt should be rehearsed at night until Ben Zoma thus expounded it: It is written, That thou mayest remember the day when thou earnest forth out of the land of Egypt all the days of thy life. [note] 3 ‘The days of thy life’ [would mean] the days only; but all the days of thy life [means] the nights also. The Sages say. ‘The days of thy life’ [means]this world only, but all the days of thy life is to include the Days of the Messiah.

• 2.1. If a man was reading [the verses of the Shema’] in the Law and the time came to recite the Shema’, if he directed his heart [note] 4 he has fulfilled his obligation; otherwise he has not fulfilled his obligation. Between the sections [note] 5 he may salute a man out of respect and return a greeting; but in the middle [of a section] he may salute a man [only] out of fear of him, and return a greeting. So R. Meir. R. Judah says: In the middle he may salute a man out of fear of him and return a greeting out of respect; between the sections he may salute a man out of respect and return the greeting of any man.
• 2.2. By ‘between the sections’ is meant: between the first Benediction and the second; [note] 6 between the second Benediction and Hear, O Israel . . .; [note] 7 between Hear, O Israel . . . and It shall come to pass if ye shall hearken [note] 8 between It shall come to pass if ye shall hearken and And the Lord spake unto Moses; [note] 9 between And the Lord spake unto Moses and ‘True and firm . . .’ [note] 10 R. Judah says: There may be no break between And the Lord spake unto Moses and ‘True and firm . . .’ R. Joshua b. Karha said: Why does the section Hear, O Israel precede And it shall come to pass if ye shall hearken? — so that a man may first take upon him the yoke of the kingdom of heaven and afterward take upon him the yoke of the commandments. [And why does the section] And it shall come to pass if ye shall hearken precede And the Lord spake unto Moses? Because And it shall come to pass if ye shall hearken applies both by day and by night, but And the Lord spake unto Moses applies by day only.
• 2.3. If a man recited the Shema’ but not loudly enough for himself to hear, he has fulfilled his obligation. [note] 11 R. Jose says: He has not fulfilled it. If he recited it without clearly pronouncing the letters, R. Jose says: He has fulfilled his obligation. R. Judah says: He has not fulfilled it. If a man recited [the sections] in wrong order, he has not fulfilled his obligation.If he recited it and fell into error he should go back to where he fell into error.
• 2.4. Craftsmen may recite the Shema’ on the top of a tree or on top of a course of stones, which they may not do when they say the Tefillah. [note] 12
• 2.5. A bridegroom is exempt from reciting the Shema’ on the first night, or until the close of the [next] Sabbath if he has not consummated the marriage. Once when Rabban Gamaliel married he recited the Shema’ on the first night. His disciples said to him, ‘Master, didst thou not teach us that a bridegroom is exempt from reciting the Shema’ on the first night?’ He said to them, ‘I will not hearken to you to cast off from myself the yoke of the kingdom of heaven even for a moment’.
• 2.6. He washed himself the first night of his wife’s death. His disciples said to him, ‘Master, didst thou not teach us that a mourner is forbidden to wash himself?’ He replied, ‘I am not like other men: I am infirm’.
• 2.7. And when his slave Tabi died he accepted condolence because of him. They said to him, ‘Master, didst thou not teach us that men may notaccept condolence because of slaves?’ He replied, ‘My slave Tabi was not like other slaves: he was a worthy man*.
• 2.8. If a bridegroom is minded to recite the Shema’ on the first night he may recite it. Rabban Simeon b. Gamaliel says: Not every one that isminded to assume the name’ may assume it.

• 3.1. He whose dead lies unburied before him is exempt from reciting the Shema [note] 1, from saying the Tefillah and from wearing phylacteries. [note] 2 They that bear the bier and they that relieve them, and they that relieve these, they that go before and they that follow after the bier — they that are needful for the bier are exempt, but they that are not needful are not exempt [from reciting the Shema’]. Both alike are exempt from saying the Tefillah.
• 3.2. When they have buried the dead and returned, if they can begin [the Shema’] and finish it before reaching the Row [note] 3 they begin it; but if they can not, they do not begin it. Of them that stand in the Row, they of the inner line are exempt [from reciting the Shema’] but they of the outer line are not exempt.
• 3.3. Women and slaves and minors are exempt from reciting the Shema’ and from wearing phylacteries, but they are not exempt from saying the Tefillah, from the law of the Mezuzah [note] 4 or from saying the Benediction after meals.
• 3.4. He that has suffered a pollution [note] 5 should ponder [over the Shema’] in his heart but he may say no Benediction before it or after it. Over a meal he should say the Benediction which follows after but not that which goes before. R. Judah says: He should say both the Benediction which goes before and the Benediction which follows after.
• 3.5. If he was standing during the Tefillah and then remembered that he had suffered a pollution he should not break off [his prayer] but he must shorten it. If he went down to immerse himself and, before sunrise, had time to come up, clothe himself and recite [the Shema’], he may come up, clothe himself and recite it; but if not, he must remain covered with water and recite it. But he must not remain covered with foul water [note] 6 or water used for soaking [flax], unless he had poured [clean] water therein. And [when a man recites the Shema’] how far should he go apart from it [note] 7 and from excrement? Four cubits.
• 3.6. If a man with flux [note] 8 suffered a pollution, or if a menstruant [note] 9 discharged semen, or if a woman suffered a flow during intercourse, they must immerse themselves. [note] 1 R. Judah pronounces them exempt,

• 4.1. The morning Tefillah [note] 2 [may be said any time] until midday. any time] until sunset. R. Judah says: Until midway through the afternoon. The evening Tefillah has no set time; and the Additional Tefillah [may be said] any time during the day. R. Judah says: Until the seventh hour.
• 4.2. R. Nehunya b. ha-Kanah used to pray a short prayer when he entered the House of Study and when he came forth. They said to him, ‘What is the nature of this prayer?’ He replied, ‘When I enter I pray that offence shall happen through me, and when I come forth I give thanks for my lot’.
• 4.3. Rabban Gamaliel says: A man should pray the Eighteen [Benedictions] [note] 3 every day. R. Joshua says: The substance [note] 4 of the Eighteen. R. Akiba says: If his prayer is fluent in his mouth he should pray the Eighteen, but if not, the substance of the Eighteen.
• 4.4. R. Eliezer says: He that makes his prayer a fixed task, his prayer is no supplication. R. Joshua says: He that journeys in a place of danger should pray a short prayer, [note] 5 saying, ‘Save, O Lord, the remnant of Israel; at their every cross-road [note] 6 let their needs come before thee. Blessed art thou, O Lord, that hearest prayer!’
• 4.5. If he was riding on an ass he should dismount [to say the Tefillah]. If he cannot dismount he should turn his face [toward Jerusalem]; and if he cannot turn his face, he should direct his heart toward the Holy of Holies.
• 4.6. If he was journeying on a ship [note] 7 or a raft he should direct his heart toward the Holy of Holies.
• 4.7. R. Eleazar b. Azariah says: The additional Tefillah may be said only with the local congregation. But the Sages say: Either with the local congregation or without them. R. Judah says in his [note] 8 name: Wheresoever there is a local congregation the individual is exempt from saying the Additional Tefillah.

• 5.1. None may stand up to say the Tefillah save in sober mood. The pious men of old used to wait an hour before they said the Tefillah, that they might direct their heart toward God. Even if the king salutes a man he may not return the greeting; and even if a snake was twisted around his heel he may not interrupt his prayer.
• 5.2. We make mention of ‘the Power of Rain’ [note] 9 in [the Benediction] ‘the Resurrection of the Dead’, [note] 10 and we pray for rain in the Benediction ‘The Years’, [note] 11 and [we make mention of] Habdalak [note] 12 in [the Benediction] ‘Thou favourest man with knowledge’. [note] 1 R. Akiba says: This [last] should be said as a fourth Benediction by itself. R. Eliezer says: Together with the ‘Thanksgiving’. [note] 2
• 5.3. If a man said [in his prayer], ‘To a bird’s nest do thy mercies extend’, [note] 3 or ‘May thy name be remembered for the good [which thou hast wrought]’, [note] 4 or ‘We give thanks, we give thanks’, [note] 5 they put him to silence. [note] 6 If a man went before the Ark [note] 7 and fell into error, another must take his place: none may decline at such a time. Where does he begin? At the beginning of the Benediction in which the other fell into error.
• 5.4. He that goes before the Ark should not answer ‘Amen’ after [the Benediction of] the Priests [note] 8 for fear of confusion. Even if there is no priest there save himself he should not lift up his hands [in the Benediction of the Priests]; yet if he is assured that he can lift up his hands and return to the Tefilah, [note] 9 he may do so.
• 5.5. If he that says the TefiUah falls into error it is a bad omen for him; and if he was the agent of the congregation [note] 10 it is a bad omen for them that appointed him, because a man’s agent is like to himself. They tell of R. Hanina b. Dosa [note] 11 that he used to pray over the sick and say, ‘This one will live’, or ‘This one will die’. They said to him, ‘How knowest thou?’ He replied, ‘If my prayer is fluent in my mouth I know that he is accepted; and if it is not I know that he is rejected’.

10 The second of the Eighteen Benedictions. Singer, p. 44 (bottom).
11The ninth Benediction. Singer, p. 47 (bottom).
12 See App. I. 9.
1 The fourth Benediction. Singer, p. 46.
2 The eighteenth Benediction. Singer, p. 51
3 See Meg. 4. Cf . Deut. 22 . Gem. 33 b: He is silenced ‘because he makes the ordinances of God to be simply acts of mercy, whereas they are injunctions’.
4 Cf. below,
5 Implying the heresy of dualism.
6 Some texts add: If a man says, ‘The good bless thee”, this is the way of the heretics.
7 Containing the scrolls of the Law, before which congregational prayers were recited.
8 Num. 6, See J. E. s.v. ‘Blessing, Priestly’. Cf. R. Sh. 4; Meg. 4
9 Without getting confused in his reading. The Priestly Blessing was given between the eighteenth and nineteenth Benedictions.
10 The ‘precentor’. Cf. R. Sh. 4
11 Cf. Sot. 9

• 6.1. What Benediction do they say over fruits? Over the fruit of trees a man says, ‘[Blessed art thou . . .] who Greatest the fruit of the tree’, except over wine, for over wine a man says ‘ . . . who createst the fruit of the vine. Over the fruits of the earth a man says, ‘ . . . who createst the fruit of the ground’, except over bread, for over bread a man says ‘ . . . who bringest forth bread from the earth’. And over vegetables a man says, ‘ . . . who createst the fruit of the ground’; but R. Judah says, ‘ . . . who createst divers kinds of herbs’.
• 2. If over the fruits of trees he said the Benediction ‘[Blessed art thou . . .] who createst the fruit of the ground, he has fulfilled his obligation; but if over the fruits of the earth he said, ‘ . . . who createst the fruit of the tree’, he has not fulfilled his obligation. If over them all he said, ‘[Blessed art thou . . .] by whose word all things exist’, he has fulfilled his obligation.
• 3. Over aught that does not grow from the earth he should say, ‘[Blessed art thou . . .] by whose word all things exist’. Over soured wine or unripe fallen fruits or over locusts he should say, ‘ … by whose word all things exist’. [note] 12 R. Judah says: Over aught that is of the nature of a curse [note] 13 no Benediction should be said.
• 4. When a man has before him many kinds [of food], R. Judah says: If there is among them one of the seven kinds, [note] 14 he must say the Benediction over that one. But the Sages say: He may say the Benediction over which of them he will.
• 5. If he said the Benediction over the wine before the meal he need not say it over the wine after the meal. If he said the Benediction over the savoury before the meal he need not say it over the savoury after the meal. [note] 1 If he said it over the bread he need not say it over the savoury; but if he said it over the savoury he is not exempt from saying it over the bread. The School of Shammai say: Or over aught that was cooked in the pot.
• 6. If men sit [apart] to eat, each should say the Benediction for himself; if they reclined [around the table together] one should say the Benediction for all. If wine is brought to them during the meal each should say the Benediction for himself; but if after the meal, one should say the Benediction for all, and he, too, should say the Benediction over the burning spices even though they are brought in only after the meal is over.
• 7. If salted relish was first brought before him together with bread he should say the Benediction over the salted relish and he need not say it over the bread, since the bread is but an accompaniment. This is the general rule: where there is a main food and aught that is but an accompaniment to it, the Benediction should be said over the main food and it need not be said over the accompaniment.
• 8. If a man ate figs, grapes or pomegranates, he should say the three Benedictions [note] 2 after them. So Rabban Gamaliel. But the sages say: One Benediction, the substance of the three. R. Akiba says: Even if he ate but boiled vegetables for his meal he must say the three Benedictions after them. If he drank water to quench his thirst he should say, ‘[Blessed art thou . . .] by whose word all things exist’. R. Tarfon says: [He should say,] 1 . . . who createst many living beings’. [note] 3

• 7.1. If three ate together they must say the Common Grace. [note] 4 If one of them ate damai-produce, [note] 5 or First Tithe [note] 6 from which Heave-offering [note] 7 had been taken , or Second Tithe [note] 8 or dedicated produce that had been redeemed; [note] 9 if an attendant ate an olive’s bulk of food, or [if one that ate was] a Samaritan, [note] 10 they may be included [to make up the number needed] for the Common Grace. But if one of them ate produce that was certainly untithed, or First Tithe from which Heave-offering had not been taken, or Second Tithe or dedicated produce that had not been redeemed, or if a servant ate less than an olive’s bulk of food, or [if one that ate was] a gentile, they may not be included [to make up the number needed] for the Common Grace.
• 7.2. Women ‘or slaves or minors may not be included [to make up the number needed] for the Common Grace. How much [should one eat] to be included [to make up the number needed] for the Common Grace? An olive’s bulk. R. Judah says: An egg’s bulk.
• 7.3. How do they say the Common Grace? If three are present, one says,’We will bless [him of whose bounty we have partaken]’; if three besides himself, he says, ‘Bless ye [him of whose bounty …]’; if ten [note] 1 are present, one says, ‘We will bless our God [of whose bounty …]’; if ten besides himself, he says, ‘Bless ye [our God of whose bounty . . .]’. It is all one whether there are ten or ten myriads. [note] 2 If a hundred are present, one says, ‘We will bless the Lord our God . . .’; if a hundred besides himself, he says, ‘Bless ye [the Lord our God …]’; if a thousand are present, one says, ‘We will bless the Lord our God, the God of Israel . . .’; if a thousand besides himself, he says, ‘Bless ye [the Lord our God, the God of Israel …]’; if ten thousand are present, one says, ‘We will bless the Lord our God, the God of Israel, the God of hosts, who sitteth between the Cherubim, for the food which we have eaten’; if ten thousand besides himself, he says, ‘Bless ye the Lord our God, the God of Israel, the God of hosts . . .’ After the fashion of his Benediction so do the others answer after him, ‘Blessed be the Lord our God, the God of Israel, the God of hosts, who sitteth between the Cherubim, for the food which we have eaten’. R. Jose the Galilean says: According to the multitude of the congregation do they frame the Benediction, as it is written, By congregations bless ye the Lord, ye that are from the fountain of Israel.[note] 3 R. Akiba said: What do we find in the synagogue? [note] 4 — it is all one whether they are many or few: they say, Bless ye the Lord’. R. Ishmael says: [They say], ‘Bless ye the Lord who is to be blessed’.
• 7.4. If three ate together they may not separate [without saying together the Common Grace]; so, too, if they are four or five. Six may separate [into groups of three to say the Common Grace], and so up to ten. But ten may not separate, and so up to twenty.
• 7.5. If two groups ate in the one house and some of the one group were visible to some of the other group, they may be included together for the saying of the Common Grace; [note] 5 but if not, each group must say the Common Grace by itself. They do not say the Benediction over the wine until water has been added to it. So R. Eliezer. But the Sages say: They may say the Benediction [even over wine without water].

• 8.1. These are the things wherein the School of Shammai and the School of Hillel differ in what concerns a meal. The School of Shammai say: [On a Sabbath or a Festival-day] they say the Benediction first over the day and then over the wine. And the School of Hillel say: They say the Benediction first over the wine and then over the day. [note] 6
• 8.2. The School of Shammai say: They wash the hands and then mix the cup. And the School of Hillel say: They mix the cup and then wash the hands.
• 8.3. The School of Shammai say: A man wipes his hands with a napkin and lays it on the table. And the School of Hillel say: [He lays it] on the cushion.
• 8.4. The School of Shammai say: They sweep up the room and then wash the hands. And the School of Hillel say: They wash the hands and then sweep up the room.
• 8.5. The School of Shammai say: [The order of saying the Benedictions at the outgoing of the Sabbath is] the lamp, the food, the spices and the Habdalah. And the School of Hillel say: The lamp, the spices, the food and the Habdalah. The School of Shammai say: [The Benediction over the lamp is, ‘Blessed art thou] who didst create the light of fire’. And the School of Hillel say: ‘ . . . who Greatest the lights of fire’.
• 8.6. No Benediction may be said over the lamp or the spices of gentiles, or over a lamp or spices used for the dead, or over a lamp or spices used for idolatry. No Benediction may be said over a lamp until one can enjoy its light.
• 8.7. If a man ate and forgot to say the Benediction, the School of Shammai say: He must return to his place and say it. And the School of Hillel say: He may say it in the place where he remembers [his error]. Until what time may he say the Benediction ? Until the food in his bowels is digested.
• 8.8. If wine is brought after the food and there is but that one cup, the School of Shammai say: The Benediction is said over the wine and then over the food. And the School of Hillel say: The Benediction is said over the food and then over the wine. They may answer ‘Amen’ after an Israelite who says a Benediction, but not after a Samaritan until they have heard the whole Benediction.

• 9.1. If a man saw a place where miracles had been wrought for Israel he should say, ‘Blessed is he that wrought miracles for our fathers in this place’. [If he saw] a place from which idolatry had been rooted out he should say, Blessed is he that rooted out idolatry from our land’.
• 9.2. [If he saw] shooting stars, earthquakes, lightnings, thunders and storms he should say, ‘Blessed is he whose power and might fill the world’. [If he saw] mountains, hills, seas, rivers and deserts he should say, ‘Blessed is the author of creation’. R. Judah says: If a man saw the Great Sea [note] 2 he should say, ‘Blessed is he that made the Great Sea’, but only if he sees it at intervals of time. For rain and good tidings he should say, ‘Blessed is he, the good and the doer of good’. For bad tidings he should say, ‘Blessed is he, the true Judge’.
• 9.3. If a man built a house or bought new vessels he should say, ‘Blessed is he that hath given us life’. [note] 3 A man should say the Benediction for misortune regardless of [any consequent] good, and for good fortune regardless of [any consequent] evil. If a man cries out [to God] over what is past, his prayer is vain. Thus if his wife was with child and he said, ‘May it be thy will that my wife shall bear a male’, this prayer is vain. If he was returning from a journey and heard a sound of lamentation in the city and said, ‘May it be thy will that they [which make lamentation] be not of my house’, this prayer is vain.
• 9.4. He that enters into a town should pray twice: once on his coming in and once on his going forth. Ben Azzai says: Four times: and making supplication for what is still to come.
• 9.5. Man is bound to bless [God] for the evil even as he blesses [God for the good, [note] 1 for it is written, And thou shalt love the Lord thy God with all thy heart and with all thy soul and with all thy might. [note] 2 With all thy heart (lebab) — with both [note] 3 thine impulses, thy good impulse and thine evil impulse; and with all thy soul — even if he take away thy soul; and with all thy might — with all thy wealth. Another explanation [note] 4 is: With all thy might {miodeka) — for whichever measure (middah 0 middah) he measures out to hee, do thou give him thanks (modeh) exceedingly {bimiod me~od).
• A man should not behave himself unseemly while opposite the Eastern Gate [note] 5 [of the Temple] since it faces toward the Holy of Holies. He may not enter into the Temple Mount with his staff or his sandal or his wallet, or with the dust upon his feet, nor may he make of it a short by-path; still less may he spit there. [note] 6
• At the close of every Benediction in the Temple they used to say, ‘For everlasting’; but after the heretics [note] 7 had taught corruptly and said that there is but one world, [note] 8 it was ordained that they should say, ‘From everlasting to everlasting’. And it was ordained that a man should salute his fellow with [the use of] the Name [of God]; for it is written, And, behold, Boaz came from Bethlehem, and said unto the reapers, The Lord be with you. And they answered him, The Lord bless thee. [note] 9 And it is written, The Lord is with thee, thou mighty man of valour. [note] 10 And it is written, And despise not thy mother when she is old. [note] 11 And it is written, It is time to work for the Lord: they have made void thy Law. [note] 12 R. Nathan says: They have made void thy Law because it was a time to work for the Lord. [note] 13