Wisdom of Solomon 16:29


25 Therefore at that time also, changed into all forms, it served your all-nourishing bounty, according to the desire of those who had need, 26 so that your children, whom you loved, O Lord, might learn that it is not the production of crops that feeds humankind but that your word sustains those who trust in you. 27 For what was not destroyed by fire was melted when simply warmed by a fleeting ray of the sun, 28 to make it known that one must rise before the sun to give you thanks, and must pray to you at the dawning of the light; 29 for the hope of an ungrateful person will melt like wintry frost, and flow away like waste water.

Mishnah Berakhot 1:2


From when does one recite Shema in the morning? From when a person can distinguish between sky-blue [tekhelet] and white. Rabbi Eliezer says: From when one can distinguish between sky-blue and leek-green. And one must finish reciting Shema until the end of the period when you rise, i.e., sunrise, when the sun begins to shine. Rabbi Yehoshua says: One may recite the morning Shema until three hours of the day, which this is still considered when you rise, as that is the habit of kings to rise from their sleep at three hours of the day. While there is a set time frame for the recitation of Shema, one who recites Shema from that time onward loses nothing. Although he does not fulfill the mitzva of reciting of Shema at its appointed time, he is nevertheless considered like one who reads the Torah, and is rewarded accordingly.

 Notes and References

"... The same observation also applies to other rabbinic rituals, for example the Shema, which is also recomposed in rabbinic sources as a practice of orienting one’s body and one’s intentions to the divine and to future generations.208 The Shema was figured as a recitation practice that was determined by its timing as well as the intention of the practitioner and his bodily state and orientation. It stands to reason that if rabbinic practices of purity as well as other rituals such as the Shema were oriented around the human body and the self as a conscious introspective being, then differences in the legislation of those rituals for men and women both assume and construct gendered notions of these ritual selves. Selves are not only assumed in the rabbinic texts but also cultivated through the practices that the texts mandate as well as through the discourses of the texts. If so, the observation that rabbinic texts mandate different rituals of prayer and purity for men and women indicates not only that these sources presuppose that selves are gendered but also that they sought to cultivate gendered notions of the self through the daily rituals that they mandated ... Also in its discussion of the Shema, the Mishnah extends the time of the morning Shema until the third hour ..."

Kattan Gribetz, Sarit Time and Difference in Rabbinic Judaism (p. 194) Princeton University Press, 2020

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