Defining the Start Time for Kriyat Shema in the Evening
The Gemara begins by discussing the starting time for the evening recital of Kriyat Shema. The Mishnah provides only one opinion: the time begins when the Kohanim enter to eat their Terumah (sacrificial offering), a time synonymous with Tzeit HaKochavim (star appearance/nightfall).
A Baraita presents alternative opinions, initiating a comparative analysis with the Mishnah. One view states that Kriyat Shema begins when the poor man (Ani) enters to eat his bread with salt (Pat b'Melach). This premise relies on the idea that a poor person eats supper earlier because he cannot afford candles or light. The Baraita sets the end time (Sof Zman Kriyat Shema) until he stands up to finish his meal. The Gemara notes that this end time, the Seifa of the Baraita, clearly disagrees with the Mishnah, which gives much later end times (e.g., end of the first watch, midnight, or dawn). This Baraita understands the biblical phrase B'Shokhbecha (when you lie down) as the time when the poor man eats his dinner and immediately goes to sleep.
The Gemara then questions if the beginning time, the Reisha, conflicts with the Mishnah. It suggests initially that Ani v'Kohen Chad Shiura Hu (the measure for the poor man and the Kohen is the same). Both descriptions are seen as different ways to describe the same objective time (Tzait HaKochavim) by referencing events from life rather than astronomical measurements.
Contradictory Descriptions and Deductions
Another Baraita is cited, introducing different measures. Rabi Meir states the time begins when people enter to eat their bread on Erev Shabbatot (Friday nights). This is because people rush their meals on Friday nights since "everything is prepared" (Shehacol Mukhan). Chachamim (the Sages) in this Baraita state the time is when Kohanim are entitled to eat their Terumah, which is Tzait HaKochavim.
The Gemara attempts to reconcile these views by proposing an initial assumption (Kasalqa Da'atakh) that the poor man (Ani) and the people on Friday night (Bnei Adam) define the same time. If this is true, and if the poor man (Ani) is also equivalent to the Kohanim (as previously proposed), then Chachamim would be Rabi Meir. Since Rabi Meir and Chachamim explicitly dispute in this Baraita, the three definitions cannot be identical. The derived conclusion (Shma Minah) must be that Ani Shiura L'Chud, Kohen Chad Shiura L'Chud (the measure of the poor man is separate, the measure of the Kohen is separate). The Gemara observes that the only time they truly know objectively is that of the Kohanim (Tzait HaKochavim); the other descriptions are sociological interpretations of time.
The Rise of Five Different Times
A third Baraita is introduced, showcasing further conflicting opinions:
- Rabi Eliezer says the time begins when the day is sanctified on Erev Shabbatot, which Rashi explains as Bein HaShemashot (twilight). This is considered Safek Yom Safek Lailah (doubtful day, doubtful night), making this opinion prior to Tzait HaKochavim.
- Rabi Yehoshua says it is when the Kohanim are purified to eat their Terumah (Tzait HaKochavim).
- Rabi Meir (in this Baraita) says it is when the Kohanim immerse (Tovelim) to eat their Terumah. This immersion happens before sunset (Shekiah) because they must wait for nightfall (Tzait) to become fully purified (Taher). Rav Yehudah questioned Rabi Meir, asking how the time for Kriyat Shema could be while it is still day.
- Rabi Chanina says it is when the poor man enters to eat his bread with salt.
- Rav Aha says it is when most people enter to recline (Hasev).
Since Rabi Chanina (Ani) and Rabi Yehoshua (Kohen) appear and dispute in this final Baraita, the conclusion is reinforced: Shiura d'Ani L'Chud, Shiura d'Kohen L'Chud (the measure of the poor man is separate, the measure of the Kohen is separate). The Gemara concludes there are six different opinions on the start time for Kriyat Shema.
Ordering the Times and Conceptual Frameworks
The Gemara seeks to establish the chronological order: Which of these is the latest (Hi Minaihu Meuchar)?. It seems the Ani is the latest among the descriptions based on meals. If Ani were early, it would conflict with Rabi Eliezer (who describes Shekiah). This suggests that the opinions listed are often sequenced from the earliest to the latest.
The divergence among the six opinions stems from two underlying conceptual approaches to interpreting the phrase B'Shokhbecha u'vKumcha:
- Astronomical Language (Day and Night): This approach translates B'Shokhbecha into objective, definable times. R' Eliezer believes Va'HaShemesh v'Taher refers to Taher Gavra (purification of the person), which occurs at the beginning of Shekiah (sunset). R' Yehoshua believes it refers to Taher Yoma (purification of the day), which occurs at Tzait HaKochavim. Legal thought prefers these objective concepts over unique, hard-to-define concepts.
- Sociological Language (Human Activity): This approach relates B'Shokhbecha to the actual behavior of people when they shift into "evening mode". Rav Hai Gaon explains that R' Chanina's view is not dependent on the beginning of the night (astronomy), but on the time of lying down (Shechivah). Since people generally do not go to sleep immediately at the start of night, the time is pushed later—such as when the poor man finishes talking with his neighbors after eating.
Halakhic Rulings and the Custom of Early Recital
The Rif and the Rambam ruled simply according to the Mishnah, establishing Tzait HaKochavim as the required time for Kriyat Shema. However, a widespread custom emerged in Jewish communities to recite Kriyat Shema before Tzait HaKochavim.
Rashi justifies this early recital in the synagogue (Shul), citing the Yerushalmi. He agrees that one who reads it earlier has not fulfilled their obligation. The purpose of the early recital in the synagogue is to proceed to the Amidah prayer from words of Torah. According to Rashi, the main Kriyat Shema is recited Al HaMitah (upon the bed), where the Mitzvah of B'Shokhbecha is fulfilled by saying the first passage (Parasha Rishona). The recitation Al HaMitah also serves as protection from Mazikim (demons). This declaration of Hashem Echad (God is One) counters dualistic beliefs that attribute autonomous power to forces of evil (darkness).
Tosafot raise challenges against Rashi's explanation: If the Kriyat Shema Al HaMitah is primary, why are the accompanying blessings recited in the Shul, and why is only the first of the three passages recited upon the bed? Tosafot suggest that the Al HaMitah recital is only for protection from Mazikim.
Alternative solutions suggest Kriyat Shema has two dimensions (Dinim): 1) Accepting the Yoke of Heaven (an independent Mitzvah requiring B'Shokhbecha), and 2) Part of the Arvit prayer. The early recital in Shul fulfills the Arvit requirement, which might begin as early as Plag HaMincha. The first passage Al HaMitah fulfills the B'Shokhbecha requirement, which must be performed at full night.
Rabbeinu Tam (cited by Tosafot) offers a solution by asserting that the time for Kriyat Shema follows the time for Arvit prayer. Since Arvit can begin at Plag HaMincha (an hour and 15 minutes before Tzait HaKochavim), the Shema can be recited earlier than the earliest times discussed in the Gemara (Shekiah). This view, however, is challenged because Plag HaMincha might only define the time for Mincha/Korbanot and not objective times for day and night.
Another view, by the Ra'avan (R' Eliezer ben Natan), suggests that B'Shokhbecha means the beginning of the evening mode, not necessarily physical sleep. The day ends when one comes home from work and transitions into evening activity, such as dinner. This sociological interpretation allows for the fulfillment of B'Shokhbecha even when astronomically it is still day.
The Gemara concludes with a discussion between Rav Yehudah and R' Meir, where R' Meir justifies his early time (Kohen Tovel before Shekiah) by referencing the opinion of Rabi Yossi that Bein HaShemashot lasts only for an instantaneous moment (K'Heref Ayin). If the transition is immediate, the immersion can be done at sunset, right before the instantaneous night begins.
