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Why does the Rambam (רמב"ם) rule that one who misses the optimal time for Shema immediately becomes a transgressor, unlike other delayed mitzvos? The Rambam views Shema as one unified mitzvah (מצוה) requiring constant acceptance of heaven's yoke throughout each 24-hour period. Missing the proper time breaks this continuous spiritual coverage, constituting immediate transgression rather than mere delay.
This shiur provides a detailed analysis of how the Rambam (רמב"ם) understands the obligation of Krias Shema, contrasting it with Rabbeinu Tam's approach. The main thesis is that according to the Rambam, Shema is one unified mitzvah (מצוה) requiring constant acceptance of the yoke of heaven throughout a 24-hour period, rather than two separate obligations. Rabbi Zweig explains the Rambam's seemingly harsh position that one becomes an 'aver' (transgressor) immediately upon missing the optimal time for Shema - at netz hachamah in the morning and tzeis hakochavim at night. This differs from other mitzvos where delaying performance doesn't constitute a transgression. The Kesef Mishna's interpretation is analyzed, showing that 'im avar v'kara' (if one transgressed and read) refers to reading after the initial proper time, not after midnight.
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Brachos 2a
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Should one learn Torah full-time trusting in Divine providence, or combine learning with work? The shiur distinguishes between Rabbi Shimon ben Yochai's approach of complete separation from worldly concerns versus Rabbi Shmuel's view that proper work itself becomes part of Torah. The key insight: true emunah means learning without demanding sustenance from either Hashem or community, unlike having a 'contract' expecting payment for learning.
