(Berachot Chapter 1) Shema Israel: Is Timing Really Everything?
- Kimberly Davis
- May 4, 2025
- 13 min read
Updated: Jun 10, 2025
As with all Mishna & Talmud Study, this writing is meant to open the conversation of debate so that we may all consider the complexities of Hashem, His Torah, and the Mitzvot. In doing so, may we Jews find deeper understanding about our G-d, Hashem, and learn how we can best live our lives in a manner that serves Him and spreads His light, love, compassion and truth to the world.
Berachot Chapter 1: Shema Israel
Is Timing Really Everything?
by Kimberly Davis
The Mishna opens with a discussion of the recitation of the Shema. This prayer is essential in the Jewish life and faith as it encompasses a Jew's core foundations in the beliefs and acceptance of the "yoke of heaven" and of Hashem's Torah (the mitzvot of Heaven).
The yoke of Heaven, or the yoke of Hashem, is not like the yoke of this world. The yoke of this world is like the "iron yoke of Babylon," which is oft discussed in the books of Isaiah and Jeremiah. The iron yoke of Babylon, then, is the yoke of bondage, slavery, abuse, neglect, starvation, and often death (especially for the Jew).
At times, we (as Jews) are commanded by Hashem to submit under this iron yoke in order that we might receive a fulfilled promised blessing in the end.
Such a command, for example, is given in the book of Jeremiah. To paraphrase, the command for submission goes something like: submit to the iron yoke of Babylon, build your houses, grow your gardens, and then I (Hashem) will fulfill the "good plans I have for you. Plans to prosper you and not to harm you." Such submission to the yoke of Babylon was commanded to last for 70 years. Under this iron yoke, the Jewish people suffered immensely from Babylonian abuse, starvation, squalor, and torment.
The rational mind of us Jews cannot begin to comprehend why such submission to torment, torture, and abuse is a command of heaven--a command of our loving Hashem. But, once we are able to step back and look at the larger picture, we Jews can begin to understand the link between such submission and the Shema, the yoke of Heaven, and the mitzvot of Hashem.
From this place of wide-lens vision, we are able to learn. We are able to comprehend. We are able to compare and contrast the light of Heaven and the darkness of Babylon and the evils of this world. From this vantage point, we see (or can begin to see) that submission to such torment, abuse, and torture is commanded by our loving Hashem so that Hashem can prove the difference between His yoke (of Heaven) and the yoke of Babylon.
By submitting to the iron yoke, several things happen.
First, Hashem receives all the glory and His name and fame are exalted when we Jews survive despite circumstances that should otherwise kill us. Second, Deuteronomy states that through suffering and attacks, the Jewish people are able to gain strength and power over those who wish us harm. And third, when Hashem redeems and rescues us with His mighty hand,
"Those who go out weeping will come back with songs of joy" for "Hashem has done great things for us." (Psalm 126).
Too, it is only by carrying the weight of an iron yoke that a Jew can fully understand the freedom that is found in the yoke of Hashem. In the yoke of heaven.
For, the yoke of heaven is vastly different than the yoke of Babylon.
While servitude and submission are indeed commanded when we Jews take the yoke of Heaven, such submission and servitude are to Hashem, holiness, and His mitzvot. Submission to Hashem is nothing like submission to the rulers of this world. For Hashem is merciful, compassionate, loving, and He is a gracious and merciful Father.
Yes, Hashem's yoke makes us slaves, as the Tanakh and Torah proclaim. But, such slavery is not a burden. For, when we take the yoke of heaven and become a slave to righteousness and the mitzvot of Torah, we become a slave also to love, compassion, and life. Instead of oppression, depression, and lack, such slavery to Hashem gives us the "burden of blessing" (Psalm 68). For, submission to Torah opens the doors of Heaven and allows blessing upon blessing to be poured out (Deuteronomy 7, 11, 28).
As we bear up under the yoke of Hashem, we both shrink and grow.
We shrink in burden: the more we keep mitzvot, the more blessing Hashem pours out. Our hearts grow lighter, and our souls fly freer as the iron yoke is lifted and we learn what true love is. This shrinking then allows us to grow. In the light of Hashem, our souls stretch and our hearts, minds, bodies, and spirits grow strong like Hashem's cedar that will never be cut down. Firmly planted, we will grow ever stronger, ever taller, forever and ever, Amen (Ezekiel 17).
The yoke of Heaven, therefore, is one with the mitzvot of Heaven. Thus, the Shema is the Jewish man or woman's twice daily declaration that it is Hashem, His Torah--yay, His love--to which we submit ourselves and our lives, even in times when we are also bearing the yoke of Babylon.
The Shema also reminds the Jewish soul of the benefits of submitting to the yoke of Heaven and Hashem's mitzvot:
It by submitting to both the yoke of Heaven and Hashem's mitzvot that the curses of the yoke of Babylon are removed and stayed off. It is like the miracles of Egypt. Even when the Hebrews were under great duress, suffering, immense abuse, and should have otherwise perished in the land, Hashem made us to prosper, bloom, and kept every plague away form His beloved people and blessed us in the land of our affliction.
This miracle of life in the midst of death and darkness teaches us that though it may not be pretty, nor easily done, if we Jews cling to Hashem and keep on keeping on with His mitzvot (the best be can in the circumstances we are placed) then the blessings of Deuteronomy 28:1-14 will be ours:
Our lands will give their fruit in their due time.
Hashem will provide the rain.
The plagues of Egypt will be kept far from our tents and will instead be placed on the tents of all who wish us harm.
Hashem will perform miracles, allowing His Jewish people to prosper in the lands of our affliction.
He will ensure that we, His children of covenant, survive even in the most trying and dire of times and circumstance.
For, to love Hashem and to declare that He alone is G-d is a reminder of the Exodus from Egypt. When we bind this truth upon our souls through recitation of the Shema, we also bind blessing, promise, salvation, redemption, and ultimately eternal freedom and rest.
It is fitting, therefore, that the Mishna opens with a commentary on the Shema. Just as it is fitting that every Jew should open and close his or her day with recitation of the Shema, as the Rabbis' say. But, does the mitzvot of recitation go deeper than night and day (twice daily)? This commentary will aim to open the conversation for other possibilities.
Laws of the Shema According to The Rabbis:
Timing:
Evening:
"From the time when the priests enter to partake of the teruma" (when the priest would eat their portion of the burnt offerings and daily sacrifices (meat, grain, libations.))
"Extends until the time of the first watch."
Deuteronomy 6:7 uses "beshokhbekha," which means "when you lie down."
The interpretation provided by the Rabbis stat that, "When you lie down" means the time the individual goes to sleep.
"Therefore, the time for the recitation of the Shema in the evening is the first portion of the night, when individuals typically prepare for sleep." (Rabbi Eliezer)
The Rabbis also state that beshokhbekha refers to "the entire time people are asleep in their beds."
Rabban Gamliel says: "One may recite Shema until dawn, indicating that beshokhbekha is to be understood as a reference to the entire time people are asleep in their beds, the whole night."
Debate Time!
Note: it is important to mention that I am not in anyway suggesting that we stop following the Ravs' determination of proper times of prayer. Of course we should follow halachic times of prayer, as they ensure that we do not forget to pray and seek Hashem daily. The following debate is made in an attempt to have a conversation regarding deeper layers of Torah, Hashem's heart, and His desires regarding our service to Him.
Further translations of the word "beshokhbekha" can mean: to repose, to recline.
As I write this, I am reclining. I am reposed. Yet, I am not preparing for bed. It makes me wonder if the mitzvot of recitation of the Shema "when you lie down" goes deeper than the surface level of night and the time of sleep.
If we think of Passover and the Seder, we can understand that reclining means much more than "laying down to sleep." In the context of the Exodus (the context in which ALL mitzvot were given), reclining at the Seder is the posture of freedom.
Free from Egypt.
Free from the abuse and torments of forced labor.
Free from the iron yoke.
Free from Pharaoh.
Free to worship Hashem, even if we do so in the middle of a barren wilderness.
Is it possible that the Jewish people should say the Shema ANYTIME that we are reclined: be it when we are relaxing, resting, or even recovering from illness?
Should we be reciting the Shema any time that we have such a chance to leave the hectic pace of this run-around-world and kick our feet up (recline)? Rather, whenever we have the time to throw off the iron yoke of earthly woes and requirements?
Like any other blessing that we say throughout the day, should we say the Shema anytime that we can sit, relax, and spend some time under the peaceful yoke of Hashem?
Or, is that the message? Is that the mitzvah?
That whenever we have time to kick our feet up and relax, we SHOULD take the time to say the Shema, bind our souls to the yoke of Heaven, and then go and mediate on Torah and spend some time with Hashem.
There is an adage that is often used in the workplaces I've been in: "If you have time to lean, you have time to clean."
Well, what if beshokhbekha is telling us that when we have to lean (repose, recline, lay down and be free), we should take the time to clean: our souls, minds, and hearts by first reciting the Shema, and then submitting our souls, minds, and hearts to the yoke of heaven and the mitzvot of Hashem by praying or studying Torah and/or the Tanakh?
Going further, reposing is not only a pose taken we are ready to relax. Reposing can also be done when a person is laying on a sick bed.
Perhaps beshokhbekha is telling us that we Jews should recite the Shema when we are lying down in illness too. When a Jew is weak, frail, and feeling like death warmed over, is that not the perfect time to submit to the yoke of Heaven and the mitzvot of Hashem? Is this not the time when blessing is needed most?
Just recently I had such a day. My soul was heavy, my heart was weak with burden, and my body was physically exhausted. I laid in bed and silently recited prayers, one of which was the Shema "at its proper time," after nightfall. Though my prayers were not recited from the Siddur (or any book for that matter), prayer gave me strength to be ok with letting my soul rest for a while. In the stillness, in the quiet, the peace was palpable, giving rest to my weary mind, body, and spirit.
This reassurance of the peace of Heaven was most clear when I did start praying down the Psalms. Like David crying out to Hashem when surrounded by the people who wanted him dead, my soul cried out to Hashem too.
Though it was the 8th and final day of the Feast of Unleavened Bread, and therefore of Pesach (which is supposed to be a joyous time, not a time for mourning or asking for help), I am confident that even then, Hashem heard my cries for Heavenly help. For, Hashem, The One True G-d, the G-d of Israel is not like other gods. Instead, He is close to His children at all times. Whenever we cry, He hears us. Whenever we need Him, He is there.
For, even when the world was trying to extinguish my light, through the Psalms, it was as if my heart and soul could feel Hashem say, "Hold on, beloved. I've got enough light for the both of us."
So, perhaps, the mitzvah is much more than simply saying the Shema before we go to bed, or when we are ready to go sleep. Perhaps the mitzvah of reciting the Shema "beshokhbekha" is to recite the Shema whenever:
We have time to relax from the hustle and bustle of this world.
That we should use the free time as a mini Shabbat, and thus rightly use the time to submit to the yoke of heaven and Hashem's mitzvot.
When we lay down in a sick bed:
For, when we are sick, how easy is it to want to blame Hashem? How easy is it to say, as Job's wife did, "Curse Hashem and die" (Heaven forbid!)?
Instead, if we recite the Shema as we lay on our sickbed, our hearts, minds, and souls will then be inclined to heaven, and in return (Hashem willing) healing will come to our bodies, as is promised by Hashem in Deuteronomy.
Finally, the last words of the Shema declare that "Hashem is One"
Thus, should not the recitation of Shema be a constant reminder of the times of Moshiach--When every tongue will confess that Hashem is One? (Zechariah 14). Should we not then glean the meaning of the mitzvot for Shema recitation from the vantage point of the coming of Moshiach?
For, when Moshiach comes (may it be today) all toil will end, all strife will cease, all wars will end, and the entire world will be brought back to a state of incomprehensible peace as in the times of Gan Eden. Indeed, when Moshiach comes, it will be only reposing. Only relaxing. Only resting. All Shabbat. But not in a "let's be lazy" type of way, right? What do the prophets state?
Hashem through the prophets declare that such a state of rest and relaxation and reposing will come when Moshiach comes, at which point every soul will spend his or her day immersed in Torah study, learning the wisdom of Hashem, and listening to Moshiach expound on the meanings of the mitzvot of Hashem. It will only be through this rest, relaxation, and learning that every eye, every heart, and every soul will be able to know Hashem and will be able to declare without a doubt that Hashem, the G-d of Israel alone:
Is One
Is King
Is Savior
Is Redeemer
Is LORD.
Is Protector
Is Provider
Is our Shield
Is our Rock
Is our Refuge
Is our Rescuer
Is our Hope
Is our Song
Is our Peace
Is our Joy
Is our Salvation.
Further, in the days of Moshiach, the Jewish people will have no need for the sun or the moon, for Hashem's glory will be our light eternally. Meaning, there will be no nightfall. There will be no darkness. Only light and times of "rising".
Yet, Torah will not change. Recitation of the Shema will continue, especially in the presence of Hashem, when He returns to His Temple (may He rebuild it quickly in our days!). This means, that in the times of Moshiach, the entire world who is alive will be reciting the Shema "when we lay down and when we rise" all in daylight, or shall I say in glory-light!
Since it is true that we will be saying the Shema always in light, it seems only correct that such should be true now. Since, as Hashem declares, "There is one Torah and it will never be changed for anyone."
Thus, is it possible that the mitzvot about saying Shema "beshokhbekha" does not only refer to when we go to sleep at night?
To make this point more clear, consider the third-shift worker who works during the night and sleeps all throughout the day. He or she "lays down" in daylight and "rises" at nightfall. Such a sleep schedule usually makes it nearly impossible to keep the halalic times of Shema Recitation set in place by the Rabbis. If we hold the current Rabbinical rulings to such a worker, he or she would be breaking their mitzvot since he or she would be breaking the Rabbinical ruling of the text. Can this really be the heart of Hashem?
Of course, the Rabbis could (and likely do) make an exception to the rule for such a worker. But, what if no exception is needed? What if this worker teaches us the deeper level of the mitzvot for Shema recitation and its connection to the Messianic Age?
For, in His Torah, Hashem did not put a time stamp on Shema Recitation.
Hashem did not say, "Worship me only at this time and this time. If you miss the time slot, you are doomed."
No! He only said, "When you lay down and when you rise!"
Hashem did not even say, "When the sun sets and when the sun rises" or "when it is dark and when it is light" or "when the priests go in and clean the lamps in the morning and when they eat teruma at night."
No! He only said, "When you lay down and when you rise!"
What does this mean?!
Possibly, it means that Hashem wants us to worship Him always, without time-bound limits! Possibly it means that in an attempt toto set a hedge of time so people do not forget to say the Shema (as is given by the Rabbis in Berachot: Chapter 1a), such time-bound limits limit the opportunity for blessings from Hashem.
Too, possibly, it means Hashem wants us to prepare now for a time that will forever be light, Shabbat Rest, and endless worship. The time of the Messianic Age when we Jews will forever bear Hashem's yoke of Heaven and thus will forever serve Him with joyful reverence through endless keeping of His mitzvot into eternity.
For, do not forget, the Shema is a declaration of the Jewish soul--a promise, if you will--to speak of and teach Torah whenever and wherever a Jew happens to be. Not only "when you lie down and when you rise" but repeatedly "when you are walking on the way, when you are home." We Jews are forever to have the yoke of Heaven and Hashem's mitzvot bound to our hearts, set as the guiding eye in our thoughts and actions, and set as the protection for life on the doorposts of our homes. Like the blood of the Passover, the Shema should seal us unto life eternal, continually, perpetually. Always in all ways.
Thus, perhaps this is the beginning of wisdom:
Fearing that, "Beshokhbekha" does not only refer to reciting the Shema before bed as part of a Twice Daily prayer routine and instead holds the weight of eternal glory, and so should be recited whenever Hashem provides us room to have a foretaste of His rest while we wait for His return.
Am Yisrael Chai!
Kimberly Davis
Thank you for reading! If you are blessed by this work and would like to help keep the lights on (so to speak), please consider donating using the button below.
Comments