R. Eliezer's view "Until the end of the first watch" is based upon the following interpretation of "when thou liest down," viz. the Shema' is to be read about the time a person thinks of retiring to bed. Rabban Gamaliel's view, "Until the rise of dawn" follows from a different interpretation, viz. the Shema' may be read any time during the period given over to sleep. Which interpretation is adopted by the Sages ? Their view "Until midnight" seems to follow neither. It must be remembered that in the Orient, people retire to rest at a rather early hour. Lane says, "The Egyptian is a very early riser, and he retires to sleep at an early hour" (p. 137), and this may be taken to be typical of Orientals.
Cf. Abot i. 1 : Make a fence round the Torah (Singer, p. 184), i.e. "impose additional restrictions so as to keep at a safe distance from forbidden ground" (Taylor, Sayings of the Fathers, in loc.).
The antiquity of many a Baraita may be seen from the fact that by a labourer is usually intended an agricultural workman. Cf. also fol. 17 a, p. 111.
Fortified by the thought that the Shema' may be read any time before dawn, he will put it off and in this way come to omit it altogether.
The Torah as expounded in the Schools.
Therefore the Sages deemed it necessary to emphasise the warning, because his transgression might otherwise be involuntary.
This question is referred to below, fol. 27 b, p. 180.
That is to say, the benediction "Blessed... Who hast redeemed Israel" (Singer, p. 99) should be immediately followed by the Eighteen Benedictions (ibid. pp. 44-54). This order is supported by the quotation "Then let him read the Shema' and say the Tefillah," as against R. Joshua b. Levi's opinion that in the evening the Shema' should follow the Tefillah. On the idea of joining the Ge'ullah and the Tefillah, see below fol. 9 b, p. 66 n. 7.
I.e. between the morning and evening recital of the Shema' ; hence in the evening, the Tefillah would come first.
Therefore we should have the prayers referring to the deliverance (Singer, pp. 98 f.) and then the benedictions. But R. Joshua b. Levi only regards the deliverance as having taken place after midnight; consequently R. Johanan's reason does not apply.
The order being : leaving the bed, Shema', Tefillah; so at night the order must be reversed: Tefillah, Shema', retiring to bed.
See below, p. 70.
Singer, p. 99. This prayer interrupts the connection of "Who hast redeemed Israel" and the Eighteen Benedictions. The prayer, "Blessed be the Lord for evermore" (ibid. p. 100) is a later addition to the Service. See Elbogen, Der judische Gottesdienst, pp. 102 f.
Lit. a long Ge'ullah.
Singer, p. 44. These words might be regarded as constituting an interruption.
So M. Edd. : R. Eleazar said in the name of R. Abina.
Twice in the morning service and once in the afternoon. See Abrahams, p. xxxvi.
Hence the meaning is: a man should thrice daily acknowledge his dependence upon the divine mercy.
See Glossary, s.v. Hallel.
M.: R. Hanin.
A euphemism for Israel.
See p. 3 n. 4.
Lit. "being caused to fly in a flight," the word for "flying" occurring twice. This is interpreted that he covered the distance in two flights, resting in between ; whereas the verse in Isaiah speaks only of one flight.
This argument is known as Gezerah Shawah, "analogy of expression." See Mielziner, pp. 142 ff., especially pp. 148 ff. where the safeguards against the exorbitant use of the argument are explained.
So M. correctly. Edd. : R. Jose.