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Why does the Rambam (רמב"ם) rule that one need not interrupt eating for Kriyat Shema, seemingly contradicting the Gemara (גמרא)'s discussion about eating before mitzvos? The shiur argues that the Rambam distinguishes between Kriyat Shema and Tefillah - the Gemara's prohibition applies only to eating before Tefillah, not Kriyat Shema. This resolves why the Rambam places this halacha (הלכה) in Hilchot Tefillah rather than Hilchot Kriyat Shema.
This shiur examines a major difficulty in understanding the Rambam (רמב"ם)'s position regarding eating before Kriyat Shema. The Rambam in Hilchot Kriyat Shema (6:6) rules that one does not interrupt eating for Kriyat Shema, while in Hilchot Tefillah he states that if one began eating, they should not interrupt. This appears to contradict the Gemara (גמרא) in Sukkah which discusses when one must interrupt eating for mitzvos. Rabbi Zweig explores various attempts by the Acharonim to reconcile this contradiction. The Kesef Mishna offers two approaches: first, that the Rambam follows the position that distinguishes between starting to eat in a permissible time versus a forbidden time, making it merely a recommended practice rather than an obligation; second, following the Ran's view about eating b'heter versus b'issur. However, Rabbi Zweig demonstrates the weaknesses in both explanations.
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Sukkah 38a, Brachos 4b
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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.
