meta: {"file": "/data/tomer/Sefaria-Export/txt_done/Talmud/Bavli/Commentary/Rashi/Seder Zeraim/Rashi on Berakhot/English/Sefaria Community Translation.txt"}
text: Rashi on Berakhot
  רש"י על ברכות
  Sefaria Community Translation
  
  
  Rashi on Berakhot
  
  
  
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  From what time do we read the shema at night? From the time that the Kohanim (priests) enter to eat their Trumah (holy food).     Kohanim that became defiled, and then immersed (in the mikvah), and the sun has set [reseting their purity], then they are allowed to eat Trumah.
  UNTIL THE END OF THE FIRST WATCH-  A third of the night, as will be explained in the Gemara (p. 3a), and from then on the time has passed for it is not the time of lying down, and is not referred to in the words "Bishachbicha".  Also, before this period is not considered the time for lying down.  Therefore, if one read the Shema before, he does not fulfill his obligation.  If so, why do we read the Shema in the Synagogue?  In order to stand in Tefilah, in connection with words of Torah as is taught in the Briata in the Jerusalem Talmud Berachot.  Therefore one would have to read again after it gets dark.  [In this case] Reading the first section of the Shema at bed time suffices.
  
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  Until dawn - The entire night is called the time of laying down.
  
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  The Burning of the fats and limbs - Of the sacrifices that their blood is sprinkled during the day. 
  Their commandment - is to be brought the entire night and they do not become invalidated through "sleeping" until the morning star rises
  Fats - of all (types) of sacrifices
  Limbs - of a burnt offering
  And all (offerings) which must be eaten that same day - for example sin offerings and guilt offerings and the lambs of atzeres and meal offerings and thanksgiving offerings
  Their commandment - ie the allotted time for their being eaten 
  Until Dawn - And this is what brings them to become Nossar (leftover) as it says with the Todah Sacrifice "A person should not leave anything over until morning" and all of this is learnt from the Todah sacrifice.
  If so why did the sages say until midnight - This is regarding Kerias Shema and eating Kodshim.
  
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  How is this possible - From where does the Tanna conclude the obligation to read Kerias Shema, that he began to ask here the time of reading?
  
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  On the text it is based - And there you can learn the obligation of reading (Shema) 
  
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  There is no suspicion also- As we learned in a Mishna(Kiddushin 80b): but not with a woman and two men.
  With two immoral- And it was taught there only with two who are known to be innocent(not immoral).
  
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  In their place- In a place where they appear frequently, we are concerned even with two people.
  בדברא- in a field
  
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  He examined and did not find - he did not find a transgression that corresponded to all of this suffering.
  
  
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  This time I will thank G-d -Because she had Ruach Hakodesh(a holy vision) that Yaakov was going to have twelve tribes(through 12 sons), and he has four wives, so when she had her fourth son, she gave thanks because she got a greater portion than the original calculation she expected(on average each wife had three sons, and she had four).
  
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  It is written to afflict them- in the book of Samuel:
  It is written to destroy them- in the book of Chronicles(Divrei hayamim 1:17):
  
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  I am not able- my strength has been taken away from me:
  
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  Complete his portions- of every Sabbath and Sabbath:
  
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  Ke'Hizra - [like] a staff in the hand of a person who strikes the staff downward in one motion (i.e. so the staff parallel to the ground).
  Straightens (from the bow) Ke'Hivya - pleasantly, first his head, and the rest of his body afterwards, so his bow does not appear to be a burden upon him.
  Ke'Hivya - like a snake that, when he straightens himself, lifts his head first, and then straightens himself gradually.
  
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  The Holy King - since during these days He shows his kingship to judge the world
  The king of the Justice - like "King of Justice". Just as "the carriers of the ark of the covenant" is like "ark of the covenant". Another example is "the insets of the laver stands" which is like "insets of the laver stands". Similarly, "the valley of the corpses" is like "valley of the corpses".
  
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  Not that Jacob will be uprooted from its place -- Hark! We find that God calls him Jacob after this, on his descent into Egypt, as it says "God said to Israel . . . he said 'Jacob, Jacob,' and [Jacob] said "Here I am."
  
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  "Hark that I will do anew" -- before this, it is written "Do not commemorate the originals."
  
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  At the start he was patriarch to Aram -- to the men of his country, for he was from the land of Aram, as it is said "Across the river dwelt your forefathers," and he said, "unto Aram Naharayim [lit. Of the Rivers] until the city of Naḥor."
  Patriarch of the whole world -- "Patriarch of multitudes of nations"
  
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  Sarai -- the singular form is "sarati" (Lamentations 1:1)
  
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  delineating his praises -- when he was originally selected, when his name was Abram: "And gave him his name Abraham."
  
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  Is reading the Law -- the section of K'riyas Sh'ma
  And the time of reading arrives -- the time of K'riyas Sh'ma
  
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  in chapters -- between the breaks, and vita supra it differentiates in our Mishna between [the break between] the first chapter and the second and that between the second and the Sh'ma, etc.
  Queries out of respect -- queries in greeting a man of honor, that it is appropriate to anticipate them in greeting [without first being greeted].
  And responds -- greeting if he anticipated him, and in the Gemara it explains that if he queries, it is obvious he responds.
  And in the middle -- in the middle of the blessing or the paragraph.
  Out of fear -- a man who is afraid before them, that they do not kill him, but not on account of honor.
  
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  R"Y -- in the Gemara it is explained their dispute.
  
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  Between "He said" and "true and stalwart" do not break -- in the Gemara is explained their reason.
  
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  "And it will be that if you listen" our practice is both by day and by night -- for it discusses the teaching of Torah, for it is written: "and you will teach them to your sons."
  "he said" our practice is only by day -- for it discusses the tzitzis, which our practice is only by day, for it is written: "And you will see them," to exclude the cover of night.
  
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  consecration of the day … a positive commandment that is time-determined:Remember the Sabbath Day to consecrated it (Exodus): Remember it using wine. (Pesachim 106a)
  
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  in keeping: of do not do labor. (ibid.)..
  and these women, since they are included in keeping: As we learn (Kiddushin 29a): All negative commandments, whether time-determined or not, are obligatory for women, since Scripture equated the woman with the man regarding all Torah punishments.  
  
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  And he did not interrupt the prayer of - That is to say, he did not make a break between Rabbi Yirmiyah and the wall in order to pass before him and sit in his place, rather he stood at his post.
  
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  I have laid tefillin - And they are testimoney that I am under my creator's rulership and [in his] service.
  
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  You might ask for your needs- for example the brachot of אתה חונן until שומע תפילה and afterwards pray the first three brachot that are praise. 
  
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  Need strengthening- That a person should always strengthen them with all his might.
  The way of the land- If he is an artist, in his art. If he is a merchant, in his sales, and if he is a warrior, in his wars.
  
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  Olah- Like Olah offerings and sacrifices.
  
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  One who says... in his Tefillah.  
  Your mercy reaches the mother bird... [The Mishnah is referring to] men who present themselves as consciencious in deepening their entreaties to God by saying "you are merciful so that you even extend your mercy to the mother bird, as you command to send away the mother bird.
  
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  Promotes jealousy... by saying that God is concerned for these [birds] but not for his other creations.
  His characteristics... His Mitzvoth.  He created his Mitzvoth not out of mercy but to place upon Israel the laws of his ordinances to make known that they are his servants and the keepers of his Mitzvoth and ordinances even in matters that give cause for Satan and idolators to reply to them saying, what need do you have for this Mitzvah.
  
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  Is called "olive:" And this would be "Who creates the fruit of *the fruit*" since the fruit is called "olive" and this is not a creation of heaven, since it is a creation by man's handiwork. But regarding the "vine,"  the "vine" is the tree and the grapes are the"fruit of the vine."
  
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  And Rav Huna said: What is taught, "He is permitted water and salt, but forbidden any other food and drink," could not be referring to one who says "Food is forbidden to me" because "food " only refers to the five species of grain: wheat, barley, spelt, oats and rye. Rather it refers to one who says, "Everything nourishing  is forbidden to me," and all things, granted they are not called "food" but they surely "nourish," except for water and salt. Therefore oil nourishes.
  
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  The small one with burned legs -- thus they called R. Zeira and the reason is explained in Bava M'tzia in "ha-Socher es ha-Po'alim" (BM 85b)
  When it arrived time to mishrei -- from "shirusa," viz. to "break" the blessing of "The Extractor [of bread from the Land" and to eat.
  
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  R. Huna, that of Babylonia -- this is R. Huna of the s'tam, and because now R. Zeira is in the Land of Israel in place of R. Abahu. And it is Ullah from Babylonia saying this.
  
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  His effects -- lands
  Close to the city -- that the master of the house can always see them, and know what they need.
  
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  Until where is the Zimmun blessing? -- that they need to be three, and when they are two they do not say it.
  
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  The Zimmun blessing is two and three -- at times they are two blessings; at times they are three. How so? When they are three is when they are three blessings and when they are two they are two blessings, as it is explained and goes on.
  as he holds -- the Zimmun blessing until "The Feeder" and when they are two they do not say except the blessing of "the Land" and "Builder of Jerusalem."
  And the one who said "three and four" -- when they are two, hark, they are three: "The Feeder" and the blessing of "the Land" and "Builder of Jerusalem." And when they are three, they add, blessing until "And of his good we live."
  
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  They establish for him -- We do not have this version. And this is our version: "And yet it was taught, "two and three in the blessing of laborers, who say the blessing of "the Land" and "Builder of Jerusalem" in one blessing. There is naught here but one blessing of "The Feeder" and the blessing of "the Land" and when they are three they add, "we bless" -- hark, three.
  For Sir said -- supra, in two second chapter.
  
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  For hark he opens with "Blessed" -- and if it is Biblical, it is close to its fellow and we do not open with "Blessed."
  As it was taught etc. there are of them etc. -- Like the blessings of fruits and commandments one opens and does not close, and the reason is explained in "Arv(ei) Pesahim" [Pesahim 105a] becausee all of them are one appreciation, and there is no break or other matter between, as there is in Kiddush. 
  
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  And some of them close but do not open -- like a blessing which is close to its fellow which already opened. In the first blessing and the final blessing of the reading of Sh'ma, "True and stalwart" and "Truth and belief" that even though the reading of the Sh'ma breaks them up the blessings which were before rely on them, are for them "close to their  fellow."
  Who is the good and makes good etc. -- which is not close to its fellow, which is not the blessing on victuals but on the grave of those killed at Beitar they mandated it.
  
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  For hark they were uprooting it in a house of morning -- according to R"A.
  
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  He doesn't learn Gemara, the Gemara is explaining the Mishnah, and the rabbis would gather and explain the Gemara, and an example is the Gemara that the Amoraim wrote
  
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  6 hundred thousand people 
  
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  This is explained in the Tosefta, that the Sages instituted the wording of "from the world and to the world" [in the blessings in the Beis Hamikdash] in order to teach that this world is nothing compared to the next world, it is as an anteroom before the banquet hall - meaning to say - become used to making blessings in this world, in order to be able to be normalized to the kind of existence that is in the next world, which is described as "totally extended."
  
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  Such was Avshalom (3rd son of David - to Ma'aka) who tried to take the kingship by force
  
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