Base text (Berachot 1:3)
Beit Shammai says: One should recite the Shema as indicated in the text itself of the Shema. Therefore, for the night every person should rest on your side and recite the Shemain fulfillment of the verse: “When thou liest down, and by the morning, you should stand up and recite the Shemain fulfillment of the verse: “When thou risest up”.
Beit Hillel says: Each person recites the Shema as it is, in the position that is most comfortable for you, both day and night, as it is said: “And when you walk by the way,” when one is not standing or reclining.
If so, according to Beit Hillel, why it was said: “When thou liest down and when thou risest up”? This is simply to denote the time; the time in which the people go to bed and the time in which people are raised.
The rabbi Tarfón he said: once I was on the road, I stopped and I leaned to recite the Shema according to Beit Shammai. But I put myself in danger because of villains. The sages said to him, “Deserved to be in danger, for having transgressed the opinion of Beit Hillel”.
I. general Context of the treaty Berachot
The treaty Berachot open the Mishnah (and the whole of the Talmud) because it is about the recitation of the Shema and the Amidá, that is to say, the events of everyday life and universal of judaism: the recognition of the Yijud Hashem (divine oneness) and prayer.
In its first part (Berachot 1:1-1:3), the Mishnah defines the times and forms recitation Shema, a central text of judaism (Devarim / Deuteronomy 6:4-9).
The Mishnah 1:3 introduces the the first major dispute between Beit Shammai and Beit Hillel, paradigms of two styles of thought opposites:
- Beit Shammai: literalist, strict, structural.
- Beit Hillel: flexible, humanistic, interpretive.
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II. Central theme: physical posture and time of the Shema
1. The physical position according to Beit Shammai
Beit Shammai interpreted literally, the text:
“When thou liest down (beshochbeja) and when thou risest up (uvekumija)”.
Therefore:
- By the nightone must bedtime physically to recite it.
- By the morning, you must stand up.
This approach represents a literal reading of the Torah, where the outer form of compliance reflects the text.
2. The interpretation of Beit Hillel
Beit Hillel, however, read the same verses from a key temporary, non-physical. The text refers to the moments of the day —“when people go to bed” and “when we rise”— that is:
- Night → bedtime.
- The morning → time to get up.
Therefore, the body position is irrelevant; you can recite walking, standing, or lying down.
The verse “and when you walk by the way” reinforces his argument: the Shema you should be able recited in any circumstance daily.
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III. The case of Rabbi Tarfón
The testimony of Rabbi Tarfón serves as case study and sobering.
Even though he belonged to the school of Hillel, he decided to follow Shammai, thinking that met a stricter version and “safe” of the mitzvah (yetzé yedéi kol hadeyot — out of all legal questions).
However, in doing so, exposed to danger of thieves (probably of night, at a stop on a road).
The wise criticized severely:
“Deserved it put your life at risk, because transgrediste the decision of Beit Hillel.”
This comment underscores a halachic principle key:
The halacha follows Beit Hillel, and is not allowed to be “more strict” than them if that means rejecting their authority, or to generate danger.
IV. Classical interpretations
1. Rashi
Rashi clarifies that the disagreement is not only technical, but hermeneutic:
Beit Shammai interpreted the words literally, while Beit Hillel understood contextually.
In addition, Rashi points out that the criticism of the Rabbi Tarfón was not put your life at risk per se, but by reject the psak halachah (decision rules) established.
2. Rambam (Maimonides) – Mishné Torah, Hilchot Kriat Shema 2:1-2
The Rambam codifies the law according to Beit Hillel:
“You may recite the Shema in any position: standing, sitting, lying down, walking...”.
And he adds: "even if one is busy or on the move, you should not stop necessarily.
Maimonides emphasizes the balance between devotion and common sense: the Torah does not require stiffness that disrupts daily life.
3. Tosafot
Tosafot highlights the danger that faced him, Rabbi, Tarfón illustrates that “mercy without judgment” may be converted into transgression. That is to say, the intention of holiness does not justify disobedience to the rule, or put lives at risk.
4. Me iri
The'me iri, quoted in the text that you shared, provides a reading psychological:
“The Shema should be said with inner calm, not necessarily with a specific pose, but with a disposition of the heart.”
As well, the mention of the postures (“lying down” and “up”) refers to states of consciousness —rest and wakefulness—, ideal moments to affirm the oneness of the divine.
V. Teaching halachic
The halachah end follow fully Beit Hillel:
- The Shema can be recited in any position.
- The expressions “when thou liest down and when thou risest up” defined schedulesnot the poses.
In practice:
- Shema of the night → since the fall of the night until midnight (preferable) or to dawn (in case of need).
- Shema in the morning → since the dawn until the third hour of the day.
VI. Symbolic dimension and ethics
Beyond the technical halachic, this Mishnah there is a profound spiritual lesson:
- Beit Shammai represents the accuracy textual and discipline ritual.
- Beit Hillel embodies the adaptation of the Torah to the real life and to human well-being.
Rabbi Tarfón learned that true yirat shamayim (reverence heavenly) is not rigid, but in follow the living tradition of the people and to respect the consensus of the scholars.
In the words of the Maharal of Prague:
“Beit Shammai's view of the world as it should be; Beit Hillel, as it really is.”
VII. Conclusion
Berachot 1:3 is not only about how to recite the Shemabut how to live the Torah:
between the text and the reality, between the letter and the spirit, between devotion and common sense.
The essential message is clear:
It is not enough to comply, you must do so in accordance with the living tradition of the people of Israel and with awareness of the environment.
Ultimately, the Shema —recited day and night— represents the continuity of the recognition of the divine in every momentbeyond the posture of the body or the external conditions.
