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Introduction
In the previous shiur, we noted that R. Shimon bar Yochai viewed keriat Shema as a fulfillment of the mitzva of Torah study. This connection is reflected in a number of halakhot. Some of these examples are unique to R. Shimon bar Yochai’s position. Others, while understandable according to other approaches as well, can be explained particularly well according to his position.
The Exemption of Women from Keriat Shema
The mishna teaches (Berakhot 3:3) that women and slaves are exempt from the obligation of keriat Shema. The Yerushalmi comments on this:
From where [do we learn] that women [are exempt from the obligation of keriat Shema]? [From the verse,] “And teach them to your children” (lit. “your sons”) (Devarim 11:19). To your sons – and not to your daughters.
http://www.etzion.org.il/en/keriat-shema-vi-aspect-torah-study-within-keriat-shema
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Sources Below
(ג) נשים ועבדים וקטנים פטורין מקריאת שמע ומן התפלין, וחיבין בתפלה ובמזוזה ובברכת המזון.
(3) Women, slaves, and minors are exempt from reciting Shema and from tefillin and are obligated in [reciting] Shemoneh Esrei and in [affixing a] Mezuzah and in [reciting] Birkat HaMazon.
ומן התפלין וחייבין בתפלה ובמזוזה ובברכת המזון: גמ' ק"ש פשיטא מצות עשה שהזמן גרמא הוא וכל מצות עשה שהזמן גרמא נשים פטורות מהו דתימא הואיל ואית בה מלכות שמים קמ"ל: ומן התפלין: פשיטא מהו דתימא הואיל ואתקש למזוזה קמ"ל: וחייבין בתפלה: דרחמי נינהו מהו דתימא הואיל וכתיב בה (תהלים נה, יח) ערב ובקר וצהרים כמצות עשה שהזמן גרמא דמי קמ"ל:
and from Tefillin; but they are under the obligation of Tefillah, Mezuzah and Grace after meals. GEMARA Why are the reading of the Shema' and Tefillin different [from the others] ? Because they are commands the observance of which depends upon a certain point of time, and women are exempt from all commands of this class. Tefillah, Mezuzah and Grace after meals, being commands the observance of which does not depend upon a certain point of time, are obligatory upon women. That the reading of the Shema' [is not obligatory upon women] is self-evident, because it is a command the observance of which depends upon a certain point of time, and women are exempt from all commands of this class! [Why, then, does the Mishnah mention it ?] Thou mightest say that since it contains a reference to the Kingdom of Heaven [it should be read by women] ; therefore it informs us [they are exempt]. And from Tefillin. This too is evident ! Thou mightest say that since Tefillin are to be compared with Mezuzah [they should be obligatory upon women] ; therefore it informs us [they are exempt]. But they are under the obligation of Tefillah ; [obviously] because this is prayer! [not translated] But thou mightest say that since it is written thereby, "Evening and morning and at noonday" (Ps. lv. 18), it is like a command the observance of which depends upon a certain point of time [and women are exempt]; therefore it informs us [the obligation is theirs].
(ג) נשים ועבדים וקטנים פטורין מקריאת שמע ומן התפלין, וחיבין בתפלה ובמזוזה ובברכת המזון.
(3) Women, slaves, and minors are exempt from reciting Shema and from tefillin and are obligated in [reciting] Shemoneh Esrei and in [affixing a] Mezuzah and in [reciting] Birkat HaMazon.
(בגמרא ברכות המשנה בדף ט׳ ב)
(ב) מאימתי קורין את שמע בשחרית. משיכיר בין תכלת ללבן. רבי אליעזר אומר, בין תכלת לכרתי. וגומרה עד הנץ החמה. רבי יהושע אומר, עד שלש שעות, שכן דרך בני מלכים לעמוד בשלש שעות. הקורא מכאן ואילך לא הפסיד, כאדם הקורא בתורה.
(In the Gemara Berakhot this mishna appears on daf 9:)
(2) From when may one recite Shema in the morning? From when one can distinguish between Tekhelet [purple-blue wool] and white. Rabbi Eliezer says: [The earliest time for Shema is when one can distinguish] between Tekhelet and the color of leek, and one must finish reciting it by sunrise. Rabbi Yehoshua says: [One may recite Shema] until three hours [of the day], for such is the way of the sons of kings, to arise at the third hour. If one recites [Shema] later than this, he has not lost out, [but rather is] like one who reads the Torah.
א"ר מני גדול הקורא ק"ש בעונתה יותר מהעוסק בתורה מדקתני הקורא מכאן ואילך לא הפסיד כאדם הקורא בתורה מכלל דקורא בעונתה עדיף:
R. Manni said :
Greater is he who reads the Shema' in its proper time than one who occupies himself with Torah ; for the Mishnah states: He who reads from that time onward incurs no loss, he is regarded as one reading in the Torah ; hence it is to be deduced that he who reads [the Shema'] in its proper time is superior.
Additional sources in the footnotes of this shiur
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