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Why are those engaged in tzorchei rabbim exempt from Krias Shema according to the Rambam (רמב"ם)? The shiur argues that Birchas Krias Shema is not just personal kabbalas ol malchus shamayim, but about envisioning and implementing Divine sovereignty in the world. Those actively establishing malchus shamayim through communal leadership are exempt because they're fulfilling the ultimate goal.
Rabbi Zweig begins by resolving contradictions in the Rambam (רמב"ם) regarding when brachos are required versus optional, distinguishing between the fundamental obligation to make a brocha (din bracha) and the specific formulation (nusach habracha). He addresses the Tur's difficulties with the Rambam's seemingly inconsistent rulings on safek brachos, suggesting that in cases of genuine doubt about mitzvah (מצוה) obligations, there may still be a Torah (תורה)-level requirement to express gratitude, even without the rabbinically instituted formula. The shiur then examines a machloket between Rashi (רש"י) and Tosafos (תוספות) regarding brachos after completing mitzvos. Rashi holds that all mitzvos require a brocha upon completion, while Tosafos limits this to tefillin. Rabbi Zweig suggests this relates to whether such brachos are expressions of gratitude (birkos hanehenim) similar to Chanukah (חנוכה) brachos, or have a different character entirely.
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Brachos 11a
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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.
