Berakhot 2:8-3:3
משנה ברכות ב:ח-ג:ג
Seder: Zeraim | Tractate: Berakhot | Time4Mishna
📖 Mishna
Mishna 2:8
משנה ב:ח
Hebrew:
חָתָן אִם רָצָה לִקְרוֹת קְרִיאַת שְׁמַע לַיְלָה הָרִאשׁוֹן, קוֹרֵא. רַבָּן שִׁמְעוֹן בֶּן גַּמְלִיאֵל אוֹמֵר, לֹא כָל הָרוֹצֶה לִטֹּל אֶת הַשֵּׁם יִטֹּל:
English:
With regard to the recitation of Shema on one’s wedding night, the Sages said that if, despite his exemption, a groom wishes to recite Shema on the first night, he may do so. Rabban Shimon ben Gamliel says: Not everyone who wishes to assume the reputation of a God-fearing person may assume it, and consequently, not everyone who wishes to recite Shema on his wedding night may do so.
קלאוד על המשנה:
This mishna presents a debate that follows directly from the Rabban Gamliel story. The first opinion says: if an exempt groom WANTS to recite Shema, he may. It’s his choice. But Rabban Shimon ben Gamliel (Rabban Gamliel’s son!) objects: “Not everyone who wishes to take the Name may take it.”
What does this cryptic phrase mean? “Taking the Name” (ליטול את השם) refers to assuming a reputation for exceptional piety. Rabban Shimon ben Gamliel worries about religious showmanship. If an ordinary groom recites Shema on his wedding night, people might think he’s demonstrating superior spirituality—when really, he might just be showing off or, worse, his Shema will be unfocused and meaningless.
The irony is rich: the son appears to disagree with his father’s famous practice! But perhaps not. Rabban Gamliel truly could maintain concentration; an average groom cannot. The son is warning against imitating exceptional people when you lack their capacity. Religious sincerity means knowing your own level, not performing beyond it.
Key Terms:
- ליטול את השם (Litol et HaShem) = To take/assume the Name; claiming a reputation for piety
- יוהרא (Yohara) = Arrogance/showing off; religious ostentation
- חסיד (Chasid) = Pious one; someone of exceptional devotion
Mishna 3:1
משנה ג:א
Hebrew:
מִי שֶׁמֵּתוֹ מוּטָל לְפָנָיו, פָּטוּר מִקְּרִיאַת שְׁמַע, מִן הַתְּפִלָּה וּמִן הַתְּפִלִּין. נוֹשְׂאֵי הַמִּטָּה וְחִלּוּפֵיהֶן וְחִלּוּפֵי חִלּוּפֵיהֶן, אֶת שֶׁלִּפְנֵי הַמִּטָּה וְאֶת שֶׁלְּאַחַר הַמִּטָּה, אֶת שֶׁלַּמִּטָּה צֹרֶךְ בָּהֶן פְּטוּרִים, וְאֶת שֶׁאֵין לַמִּטָּה צֹרֶךְ בָּהֶן חַיָּבִין. אֵלּוּ וָאֵלּוּ פְּטוּרִים מִן הַתְּפִלָּה:
English:
One whose deceased relative is laid out unburied before him is exempt from the recitation of Shema, from the Amida prayer, and from the mitzva to don phylacteries, until the deceased has been buried. With regard to the pallbearers and their replacements and the replacements of their replacements, those located before the bier who have not yet carried the deceased and those located after the bier. Those who are needed to carry the bier are exempt from reciting Shema; while those who are not needed to carry the bier, are obligated to recite Shema. However, both these and those are exempt from reciting the Amida prayer, since they are preoccupied and are unable to focus and pray with the appropriate intent.
קלאוד על המשנה:
Chapter 3 opens with the laws of the “onen”—someone whose close relative has died but hasn’t yet been buried. This person is exempt from ALL positive commandments: Shema, Amidah, tefillin. Why? Because they’re consumed by the mitzvah of burial (מת מצוה) and overwhelmed by grief. The Torah doesn’t expect spiritual focus from someone in acute crisis.
The mishna then addresses the funeral procession itself. Pallbearers actively carrying the bier are exempt from Shema—they’re physically occupied. But what about those waiting their turn to carry, or walking alongside? The mishna distinguishes: those still needed for carrying are exempt; those just accompanying are obligated.
Interestingly, everyone—even those obligated in Shema—is exempt from the Amidah. Why the distinction? Shema’s relatively brief text can be recited even with diminished focus. The Amidah, the silent standing prayer, demands genuine concentration that’s impossible amid a funeral’s emotional weight. This shows the Sages’ nuanced understanding: different prayers make different demands.
Key Terms:
- אונן (Onen) = One whose relative died and isn’t yet buried
- מת מוטל לפניו (Met Mutal Lefanav) = Deceased lying before him; direct responsibility for burial
- נושאי המטה (Nos’ei HaMitah) = Pallbearers; those carrying the bier
- תפילין (Tefillin) = Phylacteries; leather boxes containing Torah passages
Mishna 3:2
משנה ג:ב
Hebrew:
קָבְרוּ אֶת הַמֵּת וְחָזְרוּ, אִם יְכוֹלִין לְהַתְחִיל וְלִגְמֹר עַד שֶׁלֹּא יַגִּיעוּ לַשּׁוּרָה, יַתְחִילוּ. וְאִם לָאו, לֹא יַתְחִילוּ. הָעוֹמְדִים בַּשּׁוּרָה, הַפְּנִימִים פְּטוּרִים, וְהַחִיצוֹנִים חַיָּבִין:
English:
After they buried the deceased and returned, if they have sufficient time to begin to recite Shema and conclude before they arrive at the row, formed by those who attended the burial, through which the bereaved family will pass in order to receive consolation, they should begin. If they do not have sufficient time to conclude reciting the entire Shema, then they should not begin. And those standing in the row, those in the interior row, directly before whom the mourners will pass and who will console them, are exempt from reciting Shema, while those in the exterior row, who stand there only to show their respect, are obligated to recite Shema.
קלאוד על המשנה:
The mishna now addresses the period immediately after burial. People would form rows (שורה) through which the mourners passed to receive condolences—a practice still echoed today when people form lines after a funeral. The question: Can those in the rows recite Shema?
If they can finish before the mourners reach them—yes, begin. If not—don’t start (better not to begin than to interrupt mid-Shema for the mourners). For those already standing in the rows: the inner row (those who will directly comfort the mourners) are exempt—they’re about to perform a mitzvah. The outer row (there just for the crowd) are obligated.
This teaches an important principle: proximity to a mitzvah matters. The closer you are to actively performing an obligation, the more the exemption applies. Standing nearby doesn’t exempt you; being the next one to act does.
Key Terms:
- שורה (Shura) = Row/line; the formation for consoling mourners
- פנימיים (Penimiyim) = Inner ones; those directly facing the mourners
- חיצונים (Chitzonim) = Outer ones; those in additional rows
- ניחום אבלים (Nichum Avelim) = Comforting mourners; a major mitzvah
Mishna 3:3
משנה ג:ג
Hebrew:
נָשִׁים וַעֲבָדִים וּקְטַנִּים פְּטוּרִין מִקְּרִיאַת שְׁמַע וּמִן הַתְּפִלִּין, וְחַיָּבִין בִּתְפִלָּה וּבִמְזוּזָה, וּבְבִרְכַּת הַמָּזוֹן:
English:
Women, slaves and minors are exempt from the recitation of Shema and from phylacteries, but are obligated in prayer, mezuza and Grace after Meals.
קלאוד על המשנה:
This dense mishna lists who is exempt from which mitzvot: Women, slaves, and minors are exempt from Shema and tefillin, but obligated in prayer (Amidah), mezuzah, and birkat hamazon (Grace after Meals).
The organizing principle is “time-bound positive commandments” (מצוות עשה שהזמן גרמא). Shema must be recited at specific times (morning and evening); tefillin are worn only during the day. Women are generally exempt from such time-bound obligations—traditionally understood as recognition that domestic responsibilities (especially childcare) can’t be scheduled around fixed prayer times.
But note the obligations: Prayer (Amidah), while also time-bound, is considered essential for everyone—we all need to ask God for our needs. Mezuzah protects the home where women spend significant time. Birkat hamazon follows from eating, which everyone does.
Slaves are categorized with women because they too have obligations to a master that may conflict with time-bound mitzvot. Minors are exempt because they haven’t yet reached the age of obligation—though they should be educated in all these practices.
Key Terms:
- מצוות עשה שהזמן גרמא (Mitzvot Aseh SheHaZman Grama) = Time-bound positive commandments
- עבדים (Avadim) = Slaves; those in servitude
- קטנים (Ketanim) = Minors; those below bar/bat mitzvah age
- מזוזה (Mezuzah) = Doorpost scroll; parchment affixed to doorways
- ברכת המזון (Birkat HaMazon) = Grace after Meals; blessings after eating bread
