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How can Rabbeinu Tam hold that regular sunset has no halachic significance when the Gemara (גמרא) discusses eating teruma at sunset and he himself rules that sacrificial blood becomes invalid then? The shiur resolves this by distinguishing between the Rambam (רמב"ם)'s view of Shema as one mitzvah (מצוה) with exclusive time periods versus Rabbeinu Tam's approach of overlapping day and night modes.
This shiur provides an in-depth analysis of Masechta Berachos 2a, examining the classic dispute between Rabbeinu Tam and the Rambam (רמב"ם) regarding the proper times for reciting Shema. Rabbi Zweig begins by explaining Rabbeinu Tam's position that one can daven Maariv from Plag Mincha based on Rav Yehuda's opinion, calculating this to be approximately 5:30-5:45 PM on a standard day. According to Rabbeinu Tam, what we consider sunset is merely "Techilas Shkiya" with no halachic significance, while true halachic sunset (Shkiya) occurs 72 minutes later, followed by Tzeis Hakochavim. The shiur addresses several fundamental problems with Rabbeinu Tam's approach: First, the Gemara (גמרא)'s Hava Amina that eating teruma should be permitted at "Bias Oro" (sunset) becomes meaningless if this moment has no halachic relevance. Second, Rabbeinu Tam himself rules in Zevachim that sacrificial blood becomes invalid at "Shkiyas Hachamos" - referring to the first sunset which, according to his own system, should be halachically insignificant. Rabbi Zweig then examines the Rambam's approach in Hilchos Krias Shema, noting apparent contradictions in the Rambam's formulation. The Rambam states that one who reads Shema after midnight but before dawn fulfills the obligation, yet rules that one who reads the evening Shema after dawn but before sunrise does not fulfill the obligation, even post-facto, unless acting under duress. This creates a fundamental question about the nature of the mitzvah (מצוה) and the authority of the Sages to modify Torah (תורה) obligations. The shiur explores whether Shema represents one mitzvah with different time periods or two distinct mitzvah modes. According to one interpretation, the Rambam views Shema as a single mitzvah that must be fulfilled every twelve hours ("Pamayim bechol yom"), making the time periods mutually exclusive. When a new time period begins, it cancels the previous obligation. The Sages can delay the onset of a new obligation (as with someone acting under duress) but cannot cancel an obligation once it takes effect. In contrast, Rabbeinu Tam and Tosafos (תוספות) view the day and night recitations as fundamentally different modes of the same mitzvah - a "Beshochbecha" mode and "Uvekumecha" mode - which can theoretically overlap during transitional periods. The analysis extends to practical halachic implications, including the permissibility of making up missed Shema recitations (tashlum) and the different blessing formulations for morning versus evening. The shiur concludes by suggesting that this fundamental dispute affects how we understand the relationship between Torah obligations and Rabbinic authority, the nature of time-bound mitzvos, and the practical applications of these principles in daily Jewish observance.
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Berachos 2a
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