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Why does Rebbe require Shema in Hebrew while the Chachamim allow any language? The shiur develops a yesod distinguishing between Torah (תורה) reading (which can be in translation as Torah She'bichtav has inherent value even without comprehension) and Shema (where the pasuk 'vehayu' demands the specific Hebrew formulation).
This shiur analyzes Gemara (גמרא) Berachos 13a, which presents a fundamental machloket (dispute) between Rebbe and the Chachamim regarding the language requirements for reciting Shema. The Gemara states that the Tanna Rabbanan (Chachamim) hold that Shema may be recited "bechol lashon" (in any language), while Rebbe maintains it must be "kichsav" (as written, i.e., in Hebrew). The discussion centers on how each side derives their position from biblical sources. Rashi (רש"י)'s commentary reveals deeper complexities in understanding the term "lemafraia" (reading out of order). The shiur explores why Rashi delays his explanation of this term until later in the Gemara, suggesting different meanings according to different opinions. According to the analysis, there are two distinct types of improper reading: changing the order of verses (one-three-two sequence) and reading backwards. The distinction becomes crucial when considering the principle of intelligibility.
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Berachos 13a
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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.
