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Does Ahavah Rabbah fulfill the mitzvah (מצוה) of Birchas HaTorah or merely permit learning? The shiur reframes the Gemara (גמרא) in Berachos 11b as establishing two distinct laws: a prohibition against learning without a bracha and a separate mitzvah of Birchas HaTorah. This reading resolves why morning Birchas HaTorah isn't considered an unnecessary blessing and explains the machloket between Bavli and Yerushalmi.
This shiur presents an innovative reading of the Gemara (גמרא) in Berachos 11b regarding Birchas HaTorah, challenging conventional interpretations. Rabbi Zweig begins by examining the Pnei Yeshua's two possible readings of Tosafot, particularly focusing on the question of whether one must learn immediately after reciting Ahavah Rabbah for it to count as Birchas HaTorah. He identifies several difficulties with the standard interpretation, including why Tosafot didn't ask about bracha levatala and the Gaon's question about what constitutes immediate learning when Krias Shema itself is learning. The core innovation is Rabbi Zweig's reframing of the Gemara as establishing two separate halachos rather than one. First, there is an issur (prohibition) against learning without making a bracha - this is what the Gemara means when it says one who gets up early to learn must make a bracha. Second, there is a separate mitzvah (מצוה) of Birchas HaTorah itself. When the Gemara states that after saying Krias Shema one is 'niftar' (exempt) through Ahavah Rabbah, it doesn't mean one has fulfilled the mitzvah of Birchas HaTorah, but rather that the prohibition against learning without a bracha has been removed.
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Berachos 11b
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