Related for Berakhot 1:6

From when do we read Shema in the evenings? “From the time when people come [home] to eat their bread on Shabbat (Sabbath) nights,” [these are] the words of Rebbi Meir. And the Chachamim (Sages) say from the time when the Kohanim (priests) are able to eat their Terumah (heave offering). A sign for this is the coming out of the stars. And even though there is no explicit proof for this matter, there is an indirect reference: “… and half of them were holding spears from the morning twilight until the coming out of the stars.” (Nehemiah 4:15)

Rebbi Shimon says, “Sometimes a person may read it (i.e. The Shema) two times in one night, once before dawn and once after dawn. [And if that happens] it comes out that he fulfills his obligation for the day [reading] and for the night [reading].”...

Rebbi Shimon says, “Sometimes a person may read it (i.e. The Shema) two times in one night, once before dawn and once after dawn. [And if that happens] it comes out that he fulfills his obligation for the day [reading] and for the night [reading].”...

Rebbi says, “There are four watches in a night. [There is a unit of time called] time period (Onah) which is 1/24th of an hour. And [there is another unit of time called] the time (Et) which is 1/24th of the time period (Onah). And [there is a third unit of time called] the moment (Regah) which is 1/24th of the time (Et).” Rebbi Natan says, “There are three watches in a night, as it is said ‘… the beginning of the middle watch.’ (Judges 7:19) There is no [such thing as a] middle, but only when there is something before it and after it.”

From when do we read the Shema in the morning? Acherim (Others) say, “[from the time] when his friend will be four amot away from him and he recognizes him.” The mitzvah [to say it] is with sunrise in order to connect redemption (Geulah) to prayer (Tefillah), and it will come out that he will pray during the day. Rebbi Yehudah said, “One time I was walking behind Rebbi Akiva and Rebbi Elazar Ben Azaryah and the time came to read the Shema. I supposed they gave up on reading the Shema [right away] because they were busy with the needs of the community. I read [the Shema] and [then] learned [some Torah] and after that they began [reading the Shema], and the sun could already be seen above the mountain tops.”

It happened with Rebbi Yishmael and Rebbi Elazar Ben Azaryah that they were resting in the same place and Rebbi Yishmael was laying down and Rebbi Elazar Ben Azaryah was [standing up] straight. It came time to say Shema. Rebbi Yishmael stood up straight and Rebbi Elazar laid down. Said to him Rebbi Yishmael: “What is this Elazar?” He said [back] to him: “Yishmael, my brother! They say to a person, ‘Why is your beard all grown [so nice]?’ He said [back to them], ‘[it should be sent] against the destroyers’ (i.e. cut off by the scissors). [So too with us] I (Rebbi Elazar Ben Azaryah) who was straight, laid down, you that was laying down, stood up straight?” [So Rebbi Yishmael] said to him: “You laid down to fulfill the words of Bet Shamai, I stood up straight to fulfill the words of Bet Hillel. A different explanation, that the students should not see [that you did like Bet Shamai] and make your words [a] permanent [law].

These are the Berachot (blessings) which are [coined to be] short: One who blesses on fruit, and on mitzvot, the Beracha (blessing) of Zimun, and the last Beracha of Shema. These are the Berachot which are [coined to be] long: the Beracha of Fast Days, and the Beracha of Rosh Hashana, and the Berachot of Yom Kippur. From [the way] a person [says] his Berachot it is recognizable if he a fool or if he is a sage.

These are the Berachot (blessings) which begin with [the phrase] Baruch [Ata Hashem] (Blessed are You Hashem). All Berachot begin with [the phrase] Baruch [Ata Hashem] except for the Beracha (blessing) which is adjacent to Shema and a Beracha which is adjacent to another Beracha, in [both of] which [cases] we do not begin with [the phrase] Baruch [Ata Hashem].

One who says the Shema must remember the exodus from Egypt when saying "Emet V'Yatziv". Rabbi [Yehuda] says that one must remember the [Davidic] kingship. Aherim say that one must remember the slaying of the first born and the dividing of the Red Sea.

All of the day of the waving (i.e., the first day of the Omer, see Sukk. 3:12), it is forbidden to eat new grain. All of the seventh day [of Sukkot] one is obligated in sukkah, and all of the seventh day [of Sukkot] is valid for [waving] the lulav. All of the eighth day [after birth] is valid for circumcision. All of the night is valid for the reaping of the omer and for the burning of limbs and fat [leftover from the day's sacrifices]. The general principle is that anything commanded during the day is valid all day and anything commanded at night is valid all night. One is not liable for notar [leaving part of the shelamim sacrifice over] and the intention [at the time of the sacrifice to eat the shelamim sacrifice later] does not invalidate as pigul until dawn.

Rabbi Elazar ben Azariah said, "Behold I am like a man of seventy years and I have not merited [to understand why] the exodus from Egypt should be said at night until Ben Zoma explicated it, as it is stated (Deuteronomy 16:3), 'In order that you remember the day of your going out from the land of Egypt all the days of your life;' 'the days of your life' [indicates that the remembrance be invoked during] the days, 'all the days of your life' [indicates that the remembrance be invoked also during] the nights." But the Sages say, "'the days of your life' [indicates that the remembrance be invoked in] this world, 'all the days of your life' [indicates that the remembrance be invoked also] in the days of the Messiah."