Editor’s note: Welcome back, Rabbi Reichman. We all missed you!

May these words of Torah serve as a merit le’iluy nishmat Katie Fishel, Meira Chaya Nechama Bracha, a”h, bat Reb David Mordechai, sheyichye.

This week we begin learning Masechet Brachot. Here are some delightful discussions about the daf.

Why does Shas begin with the laws of reciting Shema?

Brachot is the first tractate of the Mishnah. It begins with the laws of the evening declaration of Shema Yisrael Hashem Elokeinu Hashem Echad. Why does the Talmud begin with this topic rather than keeping Shabbat or eating kosher?

She’arim Metzuyanim Bahalachah offers two possible answers:

1. It is the way of the Mishnah to teach laws in their daily order. For instance, tractate Yoma deals with Yom Kippur and begins with the laws of the week prior to Yom Kippur, followed by the laws of the eve of Yom Kippur and finally the laws of the day of Yom Kippur. Tractate Pesachim teaches about Passover and begins with the laws of the night of Erev Pesach. It then teaches about the Paschal offering that was brought on Erev Pesach in the afternoon, and finally teaches about the laws of the Passover meal. A boy becomes an adult when he reaches the age of 13. On the night of his 13th birthday he becomes a man. His first mitzvah obligation is to recite the Shema. Mishnah begins with the laws of the evening Shema because this is the first commandment a man has a chance to fulfill.

2. Rabbeinu Tam teaches that it is the way of Mishnayot to initially discuss laws that are most prevalent. Masechet Shabbat begins with the laws prohibiting carrying items from a public to a private domain, for these laws are often applicable on Shabbat. Reciting Shema is the mitzvah declaring faith in the oneness and uniqueness of God, a constant mitzvah (see Chinuch Mitzvah 420). Adulthood begins with this obligation, and Shema Yisrael Hashem Elokeinu Hashem Echad should be one’s final words. Gemara Pesachim (56a) teaches that our father Yaakov recited Shema at the end of his life. Tractate Bava Kama begins with the laws of damages from an ox and pit, prevalent cases. There is a constant mitzvah to accept upon oneself the yoke of heaven. For this reason, it is appropriate to start Brachot and Shas with the laws of Shema. Introducing the Mishnah with this topic reminds us that we are to constantly reaffirm our acceptance of Hashem as our sovereign and guide. (She’arim Metzuyanim Behalachah)

What are we to think of when reciting Shema?

Rambam (Sefer Hamitzvot Mitzvat Aseh 10) counts the evening Shema and morning Shema as one mitzvah. Ramban, however, finds this difficult. If one did not recite the evening Shema he may still recite the morning Shema. The two declarations of Shema are not dependent on each other and should therefore count as two mitzvot. Tefillin of the arm and tefillin of the head are regarded as two mitzvot because one may be fulfilled without the other. Why is Shema different?

Rav Yosef Dov Soloveichik, zt”l, explained the view of Rambam. Each Shema can be recited on its own. However, when they are both recited in one day, they supplement each other and their reciter gains an added merit. Each Shema represents a different concept. Shema in the evening represents belief in God despite difficulties. Even during the night, in moments of travail, everything happens by way of the one God, Hashem Echad, and we have faith in Him. We believe in His existence and acknowledge how all comes from Him. Shema in the morning teaches that we are to spread awareness of Him to the rest of humanity. Hashem is currently only recognized by us, Hashem Elokeinu, but in the future all of humanity will believe in Him, Hashem Echad. Since each Shema represents a differing yet complementary message, the two Shemas are counted by Rambam as a single mitzvah. If one only puts on tefillin of the arm, one has performed the full mitzvah of tefillin of the arm; donning the head tefillin does not add to the mitzvah of arm tefillin. Shema of the evening is improved if one also recites Shema of the morning. Each recital adds to the merit of the act. According to Rav Soloveichik, it would seem that we should have different intentions for the words Hashem Echad when declaring the Shema in the evening and in the morning. In the evening, it is about faith in the darkness; in the morning, we are to reflect upon our hopes for faith to be spread to all of humanity.

Chashukei Chemed quotes Tiferet Yisrael who taught his children to think of all the principles of faith each time they recited Shema.

As Jews we believe in the existence of Hashem. We know of Him through His Torah that He gave us from Heaven. We also believe that He rewards and punishes. Finally, we believe that the soul is eternal.

“Shema Yisrael” tells Israel to hear of Hashem and the fact of His existence. These words also remind us that we hear of Him through His Torah that He gave us from Heaven. “Hashem Elokeinu” teaches us to believe in reward and punishment. The name Hashem is indicative of acts of mercy: He rewards. Elokeinu is indicative of the attribute of justice: He punishes. “Hashem Echad” is a reminder of the eternity of the soul. Hashem is one is defined as Hashem being an absolute union. That which has parts can eventually break apart. Since Hashem is an absolute union, He is eternal. The soul is an extension of Hashem. Each Jewish soul is a chelek Eloka mima’al mamash, literally an extension of Him. Therefore, each Jewish soul is eternal.

According to Tiferet Yisrael, Shema is the time to ponder over the principles of faith, Hashem’s existence and giving us the Torah, reward and punishment, and eternity. In light of these ideas, perhaps this is why Rebbe began Mishnah with the laws of Shema. All mitzvot are rooted in faith. Since the mitzvah of Shema reminds us of the basics of our faith, it leads us to fulfill all of the commandments and is the proper foundation for the rest of Jewish learning. (Reshimot Shiurim Shene’emru Al Yedei Hagrid Soloveichik, Chashukei Chemed)

Rabbi Zev Reichman teaches Daf Yomi in his shul, East Hill Synagogue.