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Why does Rashi (רש"י) permit saying Krias Shema early without its brachos, and how does this resolve Tosafos (תוספות)' difficulties about the parshiyos? The shiur develops a fundamental yesod that Krias Shema contains two distinct components: a reading obligation following bedtime timing and an avodah of kabbalas ol malchus shamayim that can be fulfilled earlier. This dual nature explains the brachos, the parshiyos, and the relationship to tefilah.
This shiur provides an in-depth analysis of Rashi (רש"י)'s commentary on Brachos 2a regarding the practice of reading Krias Shema earlier than the prescribed time. Rabbi Zweig begins by examining Rashi's explanation of why the early practice was permissible and addresses Tosafos (תוספות)' fundamental questions on this position. Tosafos raises several difficulties: why only one parsha was said instead of all three, how they avoided saying the other two parshiyos if it was truly for Torah (תורה) study, and why the evening Krias Shema wouldn't require its own brachos. The shiur explores the Gemara (גמרא)'s discussion of why the Mishna begins with evening rather than morning, comparing it to the order found by Korban Tamid. Two answers emerge: 'b'shochbicha uv'kumecha' and learning from 'briyas haolam' (creation of the world). Rabbi Zweig presents a novel interpretation that Krias Shema contains two distinct components: a mitzvah (מצוה) obligation to read the parsha ('b'shochbicha uv'kumecha') and an avodah obligation of kabbalas ol malchus shamayim. This dual nature explains many difficulties. The brachos of Krias Shema relate specifically to the avodah aspect, which can be fulfilled earlier in the evening (from shkiya) because it follows the timing of tefilah, while the actual reading requirement follows the stricter timing of bedtime. This framework resolves Tosafos' questions about the three parshiyos and the brachos, as both are connected to the avodah component. Rabbi Zweig demonstrates how this understanding aligns with various Rishonim, including Rabbeinu Yonah's view that Krias Shema without brachos is lacking, and explains the concept of tashlumin (makeup) for Krias Shema found in several authorities. The shiur concludes by showing how this dual-component theory illuminates the relationship between Krias Shema and tefilah, explaining why smichus geulah l'tefilah applies even when Krias Shema is said earlier, since the avodah component is already fulfilled.
Brachos 2a
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