Mishna Berachot – שמע
■ An unfolding process
■ Shaas Mishnayot (6 Mishnas) – 6 sedarim are the order of the tikun (fixing), which is Vav (6) in Hebrew and the shape of the letter (a vertical line) is the direction towards Hashem – from below to above.
■ Saying kriyat Shema at night is an allusion to Bereshit, that the universe was asleep and covered before it awoke, like a seed in the ground before it sprouts, and like we lie down before arising in the morning. The time that we are embedded in darkness – דעת = unity – then when we get up it is the first act of distinction = when the sun comes up.
■ Daytime is a multiplicity, night is unity. So too the korbanot (sacrifices in the temple) that were offered during the day could be eaten that night too – until sunrise. i.e. multiplicity (day) to unity (night).
■ Time becomes available to you in order to make a response to Hashem, for the measures that he sends (metes) out to you to in order for you to reveal.
■ Emunah (Faith) is reflected in putting a seed into the dirt/ground. The sprouting and blossoming which follows is...
■ Shema (like Lulav) is a construct/framework for performing the mitzvah – a time is created and available for that mitzvah. But tefillah can be performed at any time and is different from kriyat shema.
■ Tefillah starts in the morning, because we need to see a point of distinction, between covering/sleep and growth. Tefilla – the point of tefillah is exactly for that – growth, classification, individualism and separation.
■ The end of the masechte brachot teaches us that time is given to us as an opportunity for choice and to make distinctions.
■ An unfolding process
■ Shaas Mishnayot (6 Mishnas) – 6 sedarim are the order of the tikun (fixing), which is Vav (6) in Hebrew and the shape of the letter (a vertical line) is the direction towards Hashem – from below to above.
■ Saying kriyat Shema at night is an allusion to Bereshit, that the universe was asleep and covered before it awoke, like a seed in the ground before it sprouts, and like we lie down before arising in the morning. The time that we are embedded in darkness – דעת = unity – then when we get up it is the first act of distinction = when the sun comes up.
■ Daytime is a multiplicity, night is unity. So too the korbanot (sacrifices in the temple) that were offered during the day could be eaten that night too – until sunrise. i.e. multiplicity (day) to unity (night).
■ Time becomes available to you in order to make a response to Hashem, for the measures that he sends (metes) out to you to in order for you to reveal.
■ Emunah (Faith) is reflected in putting a seed into the dirt/ground. The sprouting and blossoming which follows is...
■ Shema (like Lulav) is a construct/framework for performing the mitzvah – a time is created and available for that mitzvah. But tefillah can be performed at any time and is different from kriyat shema.
■ Tefillah starts in the morning, because we need to see a point of distinction, between covering/sleep and growth. Tefilla – the point of tefillah is exactly for that – growth, classification, individualism and separation.
■ The end of the masechte brachot teaches us that time is given to us as an opportunity for choice and to make distinctions.
