In our previous shiur, we began to explore a significant machloket among the Rishonim concerning the recitation of Kriat Shema during Arvit. This discussion centers on the differing opinions of Rashi and Tosafot regarding the primary Kriat Shema that is recited before sleep, known as Kriat Shema al hamitah. Rashi's position is clear: the main Kriat Shema is indeed Kriat Shema al hamitah, as it is recited in darkness, a time deemed appropriate for this mitzvah according to the Chazon Ish. Rashi argues that the Kriat Shema recited during the Arvit prayer does not fulfill the obligation of Kriat Shema in the same way, suggesting that it serves merely as a preparatory act to enter the prayer with proper kavanah, as noted in the Yerushalmi.
Conversely, Tosafot raises several critical questions against Rashi's interpretation. The first question addresses the common practice of reciting only one parashah of Kriat Shema on the bed. If Kriat Shema al hamitah is the main recitation, why do most people not recite all three parashiot? The second question notes that the Gemara states that talmidei chachamim are exempt from this Kriat Shema, indicating that its significance is not mandatory. Thirdly, Tosafot questions Rashi's reliance on Rabbi Yehoshua, who posits that prayers are established between the recitations of Kriat Shema. If Rashi follows Rabbi Yehoshua's view, why does he not acknowledge that the main Kriat Shema is recited before the Amidah during Arvit? Finally, Tosafot questions Rashi's assertion that Arvit is not the main Kriat Shema, given that blessings are recited before and after it, which implies its importance.
In response, Tosafot offers a resolution by asserting that Rashi's view is incorrect; the primary Kriat Shema is indeed the one recited during Arvit. Tosafot cites Rabbi Yehuda, who allows the recitation of Arvit from plag hamincha, which permits praying earlier. This early Kriat Shema is thus considered the main recitation. However, Tosafot subsequently distances itself from Rabbi Yehuda's opinion, recognizing that the practice of reciting Mincha often occurs after this time, creating a contradiction. Tosafot proposes another answer, suggesting that there are various opinions regarding when Kriat Shema begins, including that of Rabbi Eliezer, who states that it can be recited from the onset of Shabbat, just before sunset. This interpretation supports the idea that the early Kriat Shema is valid, while Kriat Shema al hamitah is optional, primarily for protection against harmful spirits.
Tosafot further clarifies that the Yerushalmi's description of Kriat Shema during Arvit as merely a devar Torah is incorrect in light of their understanding. They assert that there are two recitations of Kriat Shema: one before prayer, akin to reciting Ashrei before Mincha, and the main one during the prayer itself. This leads to a fascinating machloket among the Rishonim regarding the significance of Kriat Shema and its recitation timing. For those who pray early, according to Tosafot, there is no need for an announcement to remind them to recite Kriat Shema at home, as it is considered a valid recitation. In contrast, in Rashi's community, one would be reminded to read Kriat Shema al hamitah upon returning home, albeit only the first parashah, since Rashi maintains that only the first parashah is a biblical obligation, while the others are rabbinical.
Furthermore, Tosafot defends its position by citing Rav, who is known to have prayed early on Friday afternoon. Tosafot argues that if Rav prayed early, it stands to reason that he also recited Kriat Shema at that time, supporting their view that an early recitation is valid. The Rosh, however, challenges this interpretation and seeks to defend Rashi's position against the questions raised by Tosafot. The Rosh argues that Rashi's reliance on Rabbi Yehoshua is misplaced, as Rabbi Yehoshua's leniency pertains to prayer timing, not to Kriat Shema, which is explicitly linked to the time of sleeping, as indicated by the verse "beshachbecha."
As the discussion progresses, the Rosh emphasizes that the prayers are established in relation to the daily offerings, which are brought until plag hamincha. After this time, it is considered night for the purpose of prayer, but it does not align with the time for Kriat Shema, which is specifically tied to when people go to sleep. The Rosh contends that one cannot simply equate the two, as the timing for Kriat Shema is distinct and should not be interpreted too loosely.
In response to the Rosh, Rabbeinu Tam defends his interpretation by arguing that "beshachbecha" can be understood more broadly as referring to nighttime in general, not strictly at the moment of going to sleep. He suggests that night begins at plag hamincha according to Rabbi Yehuda, thus justifying the early recitation of Kriat Shema. Additionally, the Rosh raises concerns about the validity of relying on Rav's actions as evidence for the broader practice, questioning whether it can be definitively concluded that Rav recited Kriat Shema early.
Ultimately, the Rosh concludes that the practice of reciting Kriat Shema early should not be hastened excessively, and the community should adhere to the established customs that prioritize the proper timing for Kriat Shema. The Shulchan Aruch, reflecting this discussion, states that the proper time for Kriat Shema at night begins with the appearance of three stars. If one recites it before this time, they must repeat it without blessings, as the obligation is linked to the nighttime.
In the Shulchan Aruch, it is clear that if the community prays early, they should recite Kriat Shema and its blessings with the congregation, but when the appropriate time arrives, they must recite Kriat Shema again without blessings. This indicates that the Shulchan Aruch aligns more closely with Rashi's view, emphasizing the importance of reciting Kriat Shema at night, as indicated by the verse "beshachbecha." The Mishnah Berurah further elaborates that Kriat Shema is a mitzvah that requires intention, and many do not fulfill this obligation when reciting Kriat Shema al hamitah, as the common practice is to recite it merely for protection against harmful spirits.
In conclusion, the discussion surrounding Kriat Shema highlights a rich tapestry of opinions among the Rishonim, illustrating the complexities of halachic interpretation and practice. The Shulchan Aruch ultimately upholds the importance of reciting Kriat Shema at night, adhering to the established customs while also acknowledging the various opinions that inform our understanding of this fundamental mitzvah.