Class #006 VIDEO / Berachot 1.4 / miracles in your life and the gratitude that accompanies the reading of the Shema

Base text (Berachot 1:4)

"From the laws of the recitation of the Shema, the Mishnah proceeds to discuss the blessings that are recited along with him. In the morning, when reciting the Shema, recite two blessings beforehand: the first on the lights beaming and the second about the love of the Torah, and one after, which begins with Emet veyatziv (“True and firm”). And by the night, recite two blessings in advance: on the lights glowing on the love of God, and two: and after the blessing of redemption, Emet ve emuná (“True and faithful”), and the blessing Hashkivenu (“Help us to go to bed”). [...]"

I. general Context of the Mishnah

Treaty: Berachot (“Benedictions”)
Order: Zeraim (Seeds)
Chapter 1: Times and structure of the Shema Yisrael.

After you define on the first three mishnaiot the times appropriate to recite the Shemathe Mishnah 1:4 introduces a new axis: the blessings associated with the Shemaknown as Birkot Kriat Shema.

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II. Structure and content

1. In the morning (Shacharit)

• Before the Shema:
  1. Yotzer Ohr — Blessing on the creation of the light.
  2. Ahavah Rabbá (or Ahavat Olam) — About the divine love as expressed through the giving of the Torah.
• After the Shema:
  3. Emet veyatziv — Affirmation of the truth of the redemption, and the faithfulness of God.

2. By the night (Arvit)

• Before the Shema:
  1. Ma ariv Aravim — Blessing on the cycle of light and darkness.
  2. Ahavat Olam — Eternal love of God towards Israel.
• After the Shema:
  3. Emet ve emuná — Affirmation of the truth of the redemption.
  4. Hashkivenu — Request for protection during the night.

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III. Analysis halachic

1. Nature of the blessings

These blessings are instituted by the Sages (Hazal) and, therefore, are an integral part of the recitation of the Shema. Are not merely introductory or complementary, but that they create the spiritual context and theological reading.

The Gemara (Berachot 11b) teaches that one who recites the Shema without the blessings does not fully comply with his obligationbecause the blessings prepare the heart to accept the yoke of the Heavenly Kingdom (ol maljut shamayim).

2. Difference between formulas of long and short

The Mishna provides a hermeneutical principle fundamental:

“When the Wise men said that they must recite a blessing long, you cannot shorten it; and when they said it was short, may not be lengthened...”

This principle reflects a discipline liturgical strict: the formulas of the blessings they have structure and purpose specific.
A blessing long it is the one that begins and ends with Baruch Ata Hashem; a blessing short only starts with that formula.

For example:

• Yotzer Ohr (morning) → long.
• Hashkivenu (night) → long (exception discussed).
• Ahavat Olam → short.

Tosafot said that even if a person summarizes and expands upon the blessing “True and Faithful”, is equally to fulfil its obligationbecause what is essential is the affirmation of the truth of the redemption (geulá). However, the general principle remains respecting the established form.

3. Drive between the Shema and the redemption (Geulá)

A rule derived from this Mishnah is the concept of “Semijat Geulá leTefilá” — join the blessing of redemption (Emet veyatziv / Emet ve emuná) with the Amidá without interruption.
This represents the continuity between the redemption from Egypt and the personal prayer, symbolizing that the historic faith leads to faith is existential.

IV. Symbolism and theology

1. The cosmic cycle of light and darkness

The blessings of the morning and in the evening they reflect the duality cosmic the creation: the alternation of light and darkness.
The light represents divine revelation, knowledge, clarity; the darkness, concealment, confidence, faith in the unseen.
Thus, to recite these blessings is reaffirming god's sovereignty over time and the nature.

2. The divine love as the center of the Torah

The second set of blessings (Ahavat Olam / Ahavah Rabbá) stresses that the Torah is not only law, but expression of the love of God to Israel.
The act of studying or reciting the Shema is, then, a loving dialogue between the Creator and his people.

3. Redemption as the axis of the memory

The blessing Emet ve emuná (night) and Emet veyatziv (morning) remind us of the redemption of Egypt, which is the paradigm of the entire release.
They claim that human history has a direction and sense, under divine providence.

V. Comments classics

Rashi

He explains that the two blessings before the Shema serve to prepare the mind: one directed towards the physical world (the light), the other towards the spiritual world (the Torah).

Rambam (Hilchot Kriat Shema 1:7-9)

The Rambam codifies this Mishnah and stresses that who ignores the blessings do not fulfill the mitzvah full. Consider the blessings of the Shema as part of the liturgical service formal.

Rav Hirsch

Interprets the contrast between “True and firm”, and “True and faithful” symbolizes the difference between the day of the conscious action (strength) and the night of the faith entrusted (fidelity).

VI. Conclusion

Berachot 1:4 sets spiritual structure of the Shemawhere are intertwined creation, revelation and redemption.
The blessings are not an ornament liturgical, but a map theological:

• Light → Creation.
• Love → Revelation.
• Truth → Redemption.

Each day, at dawn and dusk, the jewish reiterates this eternal cycle: God creates, teaches and releases.