Tag: mishnah

Mishnah Insights: Berachos 5:1

Mishnah Berachos 5:1 – Preparation Before Prayer

Continuing with prayer, the Mishnah addresses the recommended state-of-mind to acquire, before the Shemonah Esrei, standing prayer, when we stand before H’Shem as if standing in front of a king. (And how much more so, since He is sovereign King of the Universe). The required state to foster is one of seriousness, denoting humility and awe before H’Shem. This is based upon the following pasuk (verse): serve the L-RD with fear [awe], and rejoice with trembling” (Psalm 2:11, JPS 1917 Tanach). In other words, the psalmist relates the understanding that even while rejoicing, we should still simultaneously tremble with fear, so that we do not get carried away with the nature of our rejoicing. This is true and essential reverence, in service towards H’Shem. There is not laxity permitted in regard to this manner of approaching H’Shem; yet, too often this ideal is diminished by our sense of expediency, casualness, and distractedness.

How can a sense of gravity be acquired, before approaching H’Shem in prayer? The Mishnah states that it was the practice of pious men, to take an hour ahead of time to prepare for prayer. They would focus their hearts on HaMakom, the place where G-d resides in Shomayim (Heaven). Today, not many are able to cordon off an hour of time before prayer; however, there is a custom, particularly amongst Chassidim to study an inspirational text from chassidus before prayer, in order to elevate one’s thoughts toward G-d. Thus, by meditating on G-d’s greatness, calming the mind through breathe work, or drinking a cup of tea while reflecting on kitvei kodesh (holy scripture), these may all be acceptable means of preparation before prayer. (However, on a personal note, I do not recommend the use of a mantra; the idea is to uplift our thoughts, not numb the mind).

Mishnah Insights: Berachos 4:5

Mishnah Insights: Proper Concentration for Prayer

While riding on a donkey, what is appropriate in regard to prayer? Specifically, for the Shemonah Esrei prayer? Anyone riding on a donkey would find prayer challenging, especially the type of prayer alluded to in the Mishnah, namely the Shemonah Esrei that is recited while standing. Yet, the Mishnah covers this, noting several options:

If someone else can hold the donkey while one is praying, this is acceptable. Although, a more authoritative ruling explains that because one is traveling, even if another person holds the donkey, the person praying will be distracted, worrying about the journey, so as to not have proper concentration; for this reason, one should continue riding on the donkey, and pray while doing so.

The gist of the Mishnah actually has to do with the requirement to pray the Shemonah Esrei, while facing Jerusalem, if living in Israel; or, facing in the direction of Israel, for those living outside of Israel. Thus, one should turn his head towards Jerusalem, while riding on a donkey.  If one can not turn towards Jerusalem while riding on a donkey, for the sake of prayer, he should focus his heart energy towards the Temple mount. (Keep in mind that these rulings were recorded in the third century; however, the oral tradition predates the written accounts by at least several hundred years).  

Mishnah Insights: Berachos 4:4 – prayer & travel

“Redeem, L-rd, Your people, the remnant of Israel, at every transition. May their needs be before You. Blessed are You, L-rd, Who listens to prayer.”

– Mishnah Berachos 4:4, sefaria.org

The Mishnah discusses fixed payer; and, the inability to pray a complete prayer, while walking in a place of danger. Fixed prayer, that is to say, prayer viewed as an obligation, whereof prayer may seem like a burden, and done only to fulfill an obligation is discouraged. For that type of prayer will not be sincere, as the person praying only seeks to relieve himself of what is considered a burdensome obligation.

In regard to prayer while traveling through an area that might be dangerous, it is assumed that the person’s mind is unsettled, hence, an inability to foster proper concentration. In this situation, a person is not required to say a complete prayer (e.g., the Shemonah Esrei). Moroever, there is not even a requirement to say Havineinu, a shortened version of the Shemonah Esrei; rather, an even briefer prayer may be recited (see above-mentioned prayer). Incidentally, I imagine that the reason the prayer is in the plural is because, prayers including oneself with others are more likely to be answered.

These considerations are made, for the sake of the safety of the traveler. Consider Moshe, who at the Sea of Reeds began to pray to H’Shem, when Pharaoh’s army posed a significant threat to B’nei Yisrael. To paraphrase the passage, H’Shem told Moses, now is not the time to pray; rather, I will deliver the people now. Certainly, in any given situation wherein imminent harm is at hand, the time would appear to be a time to act, rather than pray.

However, a brief prayer for deliverance is in total accord with what is right in the eyes of G-d, who would like us to put our trust completely in Him. At times like those, a brief prayer, like, “H’Shem, guard me against evil,” would be appropriate. The Mishnah, in discussing prayer here, Is only referring to traditional prayers recited on a daily basis, as opposed to impromptu heartfelt prayers that may be said at any time, in any situation.

Mishnah Insights: Berachos 3:6 – 4:1 – Prayer Times

The Mishnah continues with details, in regard to removing spiritual impurity through immersion in water, before praying or studying. Then, chapter four begins with laws in regard to the shemonah esrei. Prayers must be recited in a timely fashion, corresponding to the hours of the day, specifically, the position of the sun in the sky. This harkens back to Biblical passages concerning prayer in the Torah and the Book of Daniel (see Genesis 19:27, 24:63, 28:11; and, Daniel 6:10).

The prayer times generally correspond to the times that offerings were made during the day, based upon passages in the Torah. However, unlike morning and afternoon prayers, that are akin to the offerings, the evening prayer is not fixed to a specific time. Even though the ideal time is at twilight, when three stars appear in the sky, as mentioned previously in Berachos, the prayer can be said throughout the night.

Of course, G-d will listen to prayer of the heart at any time throughout the day and night. Rather, the above-mentioned prayer times have to do with the liturgical prayers found within the pages of the traditional Jewish siddur (prayerbook).

Mishnah Insights: Spiritual Cleanliness

Mishnah Daily Study: Berachos 3:4-5


In regard to prayer and study, in that order, to what extent is spiritual purity required? The Mishnah addresses this question in specific terms, while I will attempt to draw a broader perspective. Various views range from distancing oneself from prayer and study, until one has become spiritually cleansed (through immersion in water), thus freeing his conscience from guilt, versus permitting oneself to engage in prayer and study in a less direct manner, such as forming the words of prayer in one’s mind, and studying without reading aloud, even before immersion.

I ask myself, what is the concern at hand, in regard to engaging in prayer or study, with unclean hands (see Psalm 24:4)? Perhaps, because G-d is a consuming fire, as is mentioned elsewhere, so that if we approach Him in a condition less than pure, or a state of mind that is not reconciled to Him, we risk the occurrence of having our soul singed. Thus, approaching G-d in an unworthy manner, could have the effect of bringing judgment upon ourselves (G-d forbid).

Moreover, both prayer and study require concentration; so, so the soul needs to be recollected, in order to engage in these meaningful spiritual activities. This is not to say, that we can not approach G-d in our unworthiness, and ask Him to cleanse us. Rather, the traditional times of prayer and study that we are accustomed to would be diminished in their effectiveness, if we are still wallowing in the dirt of our aveiros (transgressions).

In the time of King Solomon, a large vessel made of brass, described as a “molten sea” was placed on twelve oxen, also cast of brass, placed in proximity to the entrance of the Beis HaMikdash or Temple. The waters contained therein were for purification. Before we enter into dialogue with G-d, we need to cleanse our hearts through teshuvah (repentance).

My Mishnah Project

The study of the Mishnah encompasses a vast amount of detail, intricate discussions, and seemingly endless, yet finite possibilities in regard to halacha (Judaic law). Having finally begun this journey, after many years of intending to do so, I find my first endeavors intriguing, rewarding, and, fulfilling. I am already enriched by the experience. Thus, I am looking forward to continuing with this project.


What I realized is that there is an actual feeling of fulfillment for myself, in studying the Mishnah. My first impression was that the claim is true; in other words, that study of the Mishnah for the sake of honoring a loved one who has passed away is significant. If studying the Mishnah benefits the soul of the deceased, then, perhaps, there is also an affect on the soul of the one who studies. I find this to be true for myself, according to my own initial experience.


For, I feel a tangible sense of relief and renewal, now, after three years to the month after my father passed away. Up until this point, it is as if I had still been grieving for an extended period of mourning. Baruch H’Shem. Praise G-d for the light that may enter the soul through this effort. The letters that make up the word MiShNaH may be re-arranged to spell the word NeShaMaH. This is why the connection is made, in regard to the benefit of studying the Mishnah.

Mishnah Insights: Berachos 3

Mishnah Berachos 3:2

“After they buried the deceased and returned, if they have sufficient time to begin to recite Shema and conclude before they arrive at the row, formed by those who attended the burial, through which the bereaved family will pass in order to receive consolation, they should begin [even if they will only have an opportunity to recite the first verse (Deuteronomy 6:4)].” – sefaria.org

From this we learn in the commentary, that the main part of the Shema prayer is the first verse; and, that this verse is minimally permissible to recite by a comforter, between the time after the deceased is buried, until reaching the line, where one would line up to approach and comfort the mourners, by offering one’s condolences. Seemingly so, the only motivating factor, according to halacha, to say the Shema at this time if necessary, would be if one was not able to do so that morning prior to the funeral. Incidentally, the Shema is a comforting prayer, in and of itself, and, if said, quietly to oneself, can offer divine consolation, regardless of who may take the opportunity to recite the prayer. Yet, it is forbidden to say the Shema while walking; so, this more or less throws a monkeywrench, figuratively speaking, of course, into the entire discussion.

Perforce, to say that these and similar guidelines within perek (chapter) 3:2, have to do with being exempt from performing a mitzvah, while engaged at the time with the performance of another mitzvah; for example, consoling a mourner. That so much consideration is given, in regard to the exact details of the situation, compels me to have more respect and appreciation of such a mitzvah. The gravity of the situation at a funeral, would certainly elicit proper respect towards the mourner and the mitzvah of consolation itself; yet, knowing that consoling a mourner takes precedence over the most important prayer in Judaism, demonstrates the kindness and compassion that we are to show to mourners. Also, this priority demonstrates as well, the kavanah (proper focus and intention) necessary to offer a meaningful consolation, without the distraction of having another mitzvah preoccupying one’s thoughts.

As an afterthought, I would add that Jewish mysticism teaches that every person has a divine spark within their soul, that originates with G-d. By treating others with respect, we are also honoring others as being created in G-d’s image. Therefore, I would imagine that G-d would not feel the least bit slighted in any way, if we set aside the obligation to say the Shema, for the sake of consoling a mourner.

Mishnah Berachos 3:3 has to do with more general exemptions and obligations, in regard to the following: tefillin (phylacteries), Shemonah Esrei, mezuzah, and Birchas HaMazon (Grace after Meals). Amongst the discussion on mezuzot is a commentary that obligates a father to make sure that a mezuzah is placed upon the doorpost of a child that lives alone. This is emotionally moving to me; and, I imagine the father himself placing the mezuzah on the doorpost of his child’s place of residence. For myself, this speaks of the continuity of values and traditions, within the framework of Judaism.

motzei Shabbos: Noach 5782

 “And the L-RD saw that the wickedness of man was great in the earth, and that every imagination of the thoughts of his heart was only evil continually.”

– Genesis 6:5, JPS 1917 Tanach

“Ten generations from Adam to Noah, in order to make known what long-suffering is His; for all those generations kept on provoking Him, until He brought upon them the waters of the flood.”

– Pirkei Avos 5:2, sefaria.org

“In G-d’s long-suffering we can learn a lesson of patience and forgiveness. Even though in the end G-d did decide to destroy the world, He did not do so immediately, but gave the world a chance to repent“ (English Explanation of Mishnah; sefaria.org). Therefore, we can see that G-d is not only just; he is also merciful. It is only fair to give others a second chance in life, as G-d did with the generation of the Flood. On a personal level, although we do not know what the person being forgiven will do in the future, it is up to us to attempt to amend the situation. And, moreover, to caution others against aveiros (sins), and expound upon the importance of teshuvah (repentance), is humane. We can not foresee whether others will do teshuvah or not; yet, we must give others the opportunity to mend their ways.