The first of the six orders of the Mishnah is called Zera’im (Seeds). It is divided in eleven treatises. The first of these treatises is called Berakot (Blessings). It is concerned mostly with the rules for daily prayer, and begins with a discussion of when the Shema’ is to be said in the evening. For those who don’t know, the Shema’ is Deut 6:4, “Hear, O Israel: The Lord our God, the Lord is one.” It is named from the first word of the verse in Hebrew. The following discussion is taken from the Wikisource Mishnah (http://en.wikisource.org/wiki/Mishnah/Seder_Zeraim/Tractate_Berakhot/Chapter_1).
“From when may one recite the Shema in the evening?
From the time when the Kohanim go in to eat their terumah.
Until the end of the first watch – so says Rabbi Eliezer.
And the Sages say: Until midnight.
Rabban Gamliel says: Until the column of dawn rises.
It once happened that [Rabban Gamliel’s] sons came from a house of feasting.
They said to [their father]: "We have not recited the Shema."
He said to them: "If the column of dawn has not risen, you are obligated to recite it."
“[This is true] not only in this case; rather, in all cases where the Sages said that [some precept can be performed only] until midnight — the precept is [still in force] until the break of dawn.
“[For example:] Burning the fats and organs [of the sacrifices, on the Temple altar] — this precept [can be performed] until the break of dawn.
“[Another example:] All [sacrifices] which may be eaten for one day — the precept [of eating them can be performed] until the break of dawn.
If that is so, why did the Sages say, "until midnight"?
To distance a person from sin.”
This is an excellent example of the style of the Mishnah. The original question is posed, and answers are provided. As answers are given, additional questions arise, and these also are dealt with. Some of the connections between topics seem tenuous, but the connections reflect connections developed over the course of the rise of rabbinic Judaism.
The second treatise of the first order is called Pe’ah (Corner) because it deals with the passages concerning the corners of the field, such as Lev 19:9-10. “When you reap the harvest of your land, you shall not reap your field right up to its edge [corner] neither shall you gather the gleanings after the harvest.” (ESV). Since these passages also deal with the cause of the poor (that is, the corners are not to be reaped so that they are left for the poor), the treatise also goes on to deal with the causes and rights of the poor. This treatise begins as follows: These are the things that have no measure:
The Peah of the field, the first-fruits, the appearance [at the Temple in Jerusalem on Pilgrimage Festivals],
acts of kindness, and the study of the Torah.
These are things the fruits of which a man enjoys in this world,
while the principle remains for him in the World to Come:
Honoring father and mother,
acts of kindness,
and bringing peace between a man and his fellow.
But the study of Torah is equal to them all.
Note in this how the study of the Torah is exalted relative to the importance of other works.
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