Today, we embark on an exploration of the Tosafot found on daf bet. To fully understand the Tosafot, we first need to examine the commentary of Rashi. Let us turn our attention to Rashi, specifically to the section beginning with dibbur hamatchil and continuing until the end of the first ashmura, which is one-third of the night. Rashi elucidates that after this first third of the night, as per Rabbi Eliezer, the designated time is over, as indicated by the phrase in the pasuk uvshochbecha. This phrase refers to the time when people are going to sleep, not when they are sleeping. If we consider that most people go to sleep around ten o'clock, the relevant time for Keriat Shema extends from when it becomes dark until the first ashmura.
Before this time, specifically before tzeit hakochavim, it is still daylight, and thus, no one is going to sleep. Therefore, one who reads Keriat Shema before this point has not fulfilled their obligation. Rashi states this explicitly: if one reads before tzeit hakochavim, they have not fulfilled their obligation. It is important to note that typically, no one goes to sleep before tzeit hakochavim, aside from very young children. Thus, if you read Keriat Shema before this time, you are not yotzei your obligation.
This leads to Rashi's question: if that is the case, why do we recite Keriat Shema in the synagogue during Arvit? The custom has developed to pray Arvit early, and since Keriat Shema is included in Arvit, what purpose does it serve if one is not yotzei their obligation? Rashi finds a resolution in a Yerushalmi source that indicates it is important to recite some divrei Torah before the Amida to prepare oneself spiritually for prayer. This is similar to the practice of reciting Ashrei during Mincha, which serves as a mental preparation for the Amida.
Thus, according to Rashi, the Keriat Shema recited during Arvit is primarily a preparatory measure for the Amida. Rashi emphasizes that when darkness falls, one must recite Keriat Shema again, as the Keriat Shema in Arvit does not fulfill the obligation. He further states that when reciting the first paragraph of Keriat Shema on one's bed, one has indeed fulfilled their obligation. Rashi asserts two key points here: first, that the main Keriat Shema from the Torah is the one recited on the bed; and second, that one only needs to recite the first paragraph, implying that from the Torah, the obligation is fulfilled with just this paragraph. This is a topic we will need to analyze further.
Now, the Tosafot will challenge Rashi on several points. They question whether the Keriat Shema on the bed is indeed the main recitation. If so, why is it that the common practice is to recite only the first paragraph? If the Keriat Shema on the bed is the main one, then according to Tosafot, one should be required to recite all three paragraphs. This immediately highlights that the Tosafot understand the obligation of Keriat Shema to be all three paragraphs, contrasting with Rashi's position. They point out that if Keriat Shema on the bed is indeed the primary obligation, then the common practice of reciting only the first paragraph raises questions about Rashi's interpretation.
The second question raised by Tosafot concerns the blessings associated with Keriat Shema. Tosafot argue that if Rashi regards the Keriat Shema in Arvit as insignificant, then what of the blessings that precede and follow it? Rashi could argue that those blessings are not specifically for Keriat Shema, but rather for Arvit as a whole. However, Tosafot maintains that these blessings are intrinsically linked to Keriat Shema, thus questioning Rashi's reasoning.
Moreover, Tosafot raises a third point regarding the Keriat Shema recited on the bed, suggesting that it is primarily for protection against harmful spirits. If Rashi considers this recitation to be the main one, why does the Gemara refer to it as merely a protective measure? This indicates a discrepancy in Rashi's interpretation of the significance of Keriat Shema recited on the bed.
Finally, Tosafot questions Rashi's alignment with Rabbi Yehoshua ben Levi, who asserts that prayers were established between Keriat Shema recitations. However, the prevailing opinion does not follow Rabbi Yehoshua ben Levi, which raises concerns about Rashi's stance.
In summary, Tosafot presents four distinct questions against Rashi: the common practice of reciting only the first paragraph, the lack of blessings for Keriat Shema, the characterization of Keriat Shema on the bed as merely protective, and the alignment with Rabbi Yehoshua ben Levi. These inquiries challenge Rashi's interpretation and highlight a significant debate regarding the primary obligation of Keriat Shema.
As we continue our study, it is vital to explore the implications of these differing views and their relevance to our practice. The dialogue between Tosafot and Rashi not only enriches our understanding of Keriat Shema but also invites us to reflect on the nuances of our halachic obligations.