Berachoth, Chapter 4, Halacha 1

Unit 3: Time of morning prayers

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The Babylonian Talmud begins its discussion of this Halacha by comparing two earlier sources:

Mishna Berachoth, Chapter 4, Halacha 1

תְּפִלַּת הַשַּׁחַר עַד חֲצוֹת.

The morning prayer [may be recited] until noon.

וּרְמִינְהִי:

And contrast her against:

Tosefta Berachoth, Chapter 1, Halacha 2

מִצְוָתָהּ [עַד] (עִם) הָנֵץ הַחַמָּה — כְּדֵי שֶׁיְּהֵא סוֹמֵךְ גְּאֻלָּה לִתְפִלָּה, וְנִמְצָא מִתְפַּלֵּל בַּיּוֹם.

Its Mitzvah is [until] (with) sunrise — so that one can adjoin redemption with prayer, and thus be found praying during the daytime.

The Tosefta’s “its” (Mitzvah) refers to the morning recitation of the Shema as mentioned in the previous unit. The Shema concludes with a reference to the redemption — the Exodus from Egypt. By reciting the Shema between dawn and sunrise, one is then able to recite the morning prayer afterwards at sunrise — adjoining redemption with prayer.

At first glance, the Tosefta appears to conflict with the Mishna. If the morning prayer should be recited at sunrise, how can the Mishna state that the time for the morning prayer extends until noon?

The Babylonian Talmud continues:

כִּי תַּנְיָא הַהִיא לְוָתִיקִין, אֲבָל לְדִידַן אַחַר הָנֵץ הַחַמָּה שַׁפִּיר דָּמֵי — דַּאֲמַר רִבִּי יוֹחָנָן: וָתִיקִין הָיוּ גּוֹמְרִין אוֹתָהּ עִם הָנֵץ הַחַמָּה, וְכֻלֵּי עָלְמָא עַד חֲצוֹת, וְתוּ לָא.

That teaching refers to the early risers, but for us, after sunrise is also fine — as Rabbi Yochanan said: The early risers would complete it with the sunrise, and everyone agrees [the morning prayer is] until noon, and no later.

The resolution to our dilemma is that the Tosefta is describing the ideal practice for someone who rises early at dawn. Such a person completes the morning Shema by sunrise and immediately proceeds to recite the morning prayer afterwards. For those who do not rise so early, they can pray the morning prayer until noon.

Technical Terminology: וּרְמִינְהִי — And contrast her against
Background information: Mitzvah
What is a Mitzvah?

A Mitzvah (plural: Mitzvoth) is a commandment or religious obligation commanded by HaShem in the Torah. The word “Mitzvah” literally means “commandment,” but in broader Jewish usage it also refers to any good deed performed in accordance with God’s will. Mitzvoth form the framework of Jewish life, guiding how a person relates to HaShem, to other people, and to themselves. Performing Mitzvoth is not merely about following rules; it is a way to refine one’s character and draw closer to God's plan for the world.

Some Mitzvoth are obligatory at all times, while others are time-bound or dependent on specific circumstances. Many Mitzvoth can only be fulfilled in particular situations, at designated times, or under certain conditions. For example:
- The mitzvah to recite the Shema must be performed twice daily — in the morning and in the evening — corresponding to the Torah’s instruction “when you lie down and when you rise up.”*Deuteronomy 6:7
- The Mitzvah of eating Matzah applies specifically during the holiday of Matzoth.
- Mitzvoth related to the Temple service, can only be fulfilled in The Temple.
- Certain agricultural laws apply only in the Land of Israel.
This time-specific and situation-specific nature highlights an important aspect of Jewish observance: Mitzvoth are deeply integrated into the rhythms of time, place, and life circumstances. Some Mitzvoth are binding on all Jews at all times, while others become opportunities that arise at particular moments.
Background information: Reciting the Shema

The Duty to Recite the Shema

The recitation of the Shema is one of the most fundamental daily obligations in Jewish law. It is a commandment derived from the Torah itself, appearing explicitly in the verses that comprise the first and second paragraphs of the Shema. The core declaration is:

Deuteronomy 6:4

שְׁמַע, יִשְׂרָאֵל: יְהוָה אֱלֹהֵינוּ, יְהוָה אֶחָד.

“Hear (— Shema), Israel: HaShem is our God, HaShem is One”

This constitutes an acceptance of HaShem as our God, and affirming his singular nature and uniqueness. The full Shema consists of three paragraphs: Deuteronomy 6:4-9 (the first paragraph, which includes the commands to love God, study Torah, and teach it to one’s children), Deuteronomy 11:13-21 (the second paragraph, which speaks of the consequences of observance or neglect of the commandments and the Mitzvah of Tefillin), and Numbers 15:37-41 (the third paragraph, which commands the wearing of Tzitzith and recalls the Exodus from Egypt, when our nation became HaShem's loyal subjects).

This obligation is fulfilled by reciting the Shema twice each day — once in the morning and once in the evening. The Torah states, “when you lie down and when you rise up”*Deuteronomy 6:7, which the Sages interpreted as the times corresponding to bedtime and arising. The evening recitation begins after nightfall and can be recited until dawn, but ideally before midnight. The morning recitation should ideally be said shortly before sunrise, or barring that, within the first quarter of the daytime. These fixed times ensure that the Jewish people renew their acceptance of HaShem and his commandments at the natural transitions of the day.
Technical Terminology: כִּי תַּנְיָא הַהִיא — That teaching refers
Background information: Rabbi Yochanan
Key Idea: Morning prayer is until noon

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Extra Material

Discussions
Additional Ideas

The Babylonian Talmud’s quotation of the Tosefta here is incomplete. Anyone studying only the Babylonian Talmud by itself would lack the full context needed to understand this discussion or the precise meaning of the phrase “its mitzvah.” The authors of the Babylonian Talmud evidently assumed that its readers would either already be familiar with this Tosefta or make use of it while studying the Babylonian Talmud.

The final paragraph of the Shema concludes with a reference to the Exodus from Egypt. This alludes to a central theme repeated throughout the Torah: because HaShem redeemed us from Egypt, we are obligated to observe all of His commandments. Simply referring to this conclusion as “redemption” obscures its richer meaning. The paragraph explicitly discusses the mitzvah of Tzitzith and, more broadly, the duty to remember the Exodus and fulfill all of HaShem’s commandments.

The Tosefta chose to refer to the Shema's conclusion as “redemption” specifically in this context because HaShem’s act of redeeming us from Egypt serves as a powerful reminder to pray to Him. As the Torah emphasizes, only after the Israelites cried out to Him from the depths of their suffering in Egypt did He redeem them.*Deuteronomy 26:7-8
Points to Ponder

Rabbi Yochanan clarifies that the Tosefta here refers specifically to early risers. However, how can he state that “everyone agrees” (meaning our Tosefta) that the morning prayer may be recited until noon? After all, our Mishna states:

Mishna Berachoth, Chapter 4, Halacha 1

תְּפִלַּת הַשַּׁחַר עַד חֲצוֹת, רִבִּי יְהוּדָה אוֹמֵר: עַד אַרְבַּע שָׁעוֹת.

The morning prayer [may be recited] until noon, Rabbi Yehuda says: Until four time-units.

Doesn’t Rabbi Yehuda disagree and hold that the morning prayer may not be recited until noon?
Further Reading
- Mishnayoth Khati - Order of Zeraim vol i.
- Mishnayoth HaRambam - Mossad HaRav Kook - Orders of Zeraim/Moed.
- Tosefta Kifshuta - Order of Zeraim.
- This Halacha clarifies that reciting the morning prayer is until noon. For the time to recite the morning Shema, see the first chapter.