Mishna

The Mishna states: When is the proper time for reciting kerias shema in the evening? It begins from the time that the Kohanim (who were tamei) enter to eat the terumah until the end of “the first watch” of the night. These are the words of Rabbi Eliezer. The Chachamim say that it is until chatzos (midnight). Rabban Gamliel said: Until dawn.

The Mishna continues with the following incident: The sons of Rabban Gamliel once came back from a feast and they told him that they hadn’t yet recited the evening shema. He replied that if it is not yet dawn, they may still recite it. And not only that did they say, but anytime the Chachamim said that a mitzvah is until chatzos, the mitzvah is until dawn. Regarding the burning of the fats and limbs of the sacrificial offerings, the mitzvah is until dawn. All korbanos that are eaten for one day, the mitzvah is until dawn. Why did the Chachamim say that the mitzvah is only until chatzos? It is only to distance a person from committing a transgression. (2a)

Order

The Gemora asks on the Mishna:
The Mishna  states: “When is the proper time  for reciting kerias shema in the evening?” Where was the Tanna holding that he asks, “When”? (It seems like the Mishna is continuing from some previous statement.)

Secondly, wouldn't it be more logical to start the Mishna with the halachos of the morning shema and not the evening one?

The Gemora offers two answers: The Tanna of the Mishna is discussing the verse that states that you read the shema b'shachbacha uv'kumecha, when you lie down and when you arise. The Mishna asks: When is the proper time for kerias shema when you lie down? This begins when the Kohanim enter to eat the terumah. Alternatively, the Tanna of the Mishna learned out from the creation of the world that evening precedes morning. As it written in Bereishis, Va'Yehi Erev Va'Yehi boker, and it was evening and it was morning.

The Gemora challenges this from a Mishna above, which states: In the morning, one recites two blessings before the shema and one blessing afterwards. In the evening, there are two blessings before and two afterwards. Why doesn’t it list the evening before the morning?

The Gemora answers: The Tanna of the Mishna began with the evening shema, and then, he discussed the morning shema. Once the Tanna had mentioned the morning shema, he decided to discuss some of its particulars (the blessings), and then, he returned to the evening shema. (2a)

To Teach a Novelty

The Mishna said that the beginning time for kerias shema in the evening is at the same time that the Kohanim are permitted to eat terumah. The Gemora states that this time is tzeis hakochavim. The Gemora asks: Why didn’t the Mishna just say that the beginning time for kerias shema in the evening is tzeis hakochavim? The Gemora answers: It is to teach us a novelty regarding the time that the Kohanim could eat terumah. One might have thought that they could not eat terumah until the next day. We have thought like that because they do not receive atonement until they bring the sacrificial offerings the next day.

The Gemora cites a braisa proving that the Kohanim do not have to wait until they bring their korbanos the next day. They are permitted to eat terumah immediately after tzeis hakochavim. The braisa cites the verse: U’va hashemesh v’toher. The Gemora proves that the word “v’toher” means that the day has passed. (2a – 2b)

Time to Recite Kerias Shema in the Evening

The Mishna stated that the beginning time for kerias shema in the evening is at the same time that the Kohanim are permitted to eat terumah. The Gemora asks from a braisa which states that the time is actually “from the time that a poor man (who doesn’t have a candle with which to eat his meal) enters to eat his bread with salt until the time that he gets up from the meal.” Now, the end of the statement (that the latest time is until the time that he gets up from the meal) is certainly inconsistent with our Mishna. What about the beginning of the statement?

The Gemora answers that it could be that the “time that the Kohanim begin to eat terumah” and the “time that a poor man sits down to eat his bread” is the same time. Thus, it is possible that there is no contradiction.

The Gemora now attempts to prove from another braisa that it cannot, in fact, be the case that “Kohen” and “ani” are at the same time. For we learned in the following braisa: When can one begin to recite the kerias shema in the evening?
Rabbi Meir says: It is when people begin to eat their bread on Erev Shabbos. The Chachamim say that it is from the time that the Kohanim merit eating their terumah. This time is tzeis hakochavim (when the stars come out). The Chachamim conclude: Even though there is no clear proof for the fact that the day ends with tzeis hakochavim, there is a hint of it from the following verse (Nechemia 4:15): And we were doing work, and half of them were holding spears from the rise of dawn until the emergence of the stars. Another verse states (ibid. v.16): And the night will be for our watch and the day for work.

The Gemora digresses and asks: What is the necessity for the two verses? The Gemora explains that if we only had the first verse, we might have thought that the day concludes at sunset, but those men were working longer hours. This is why the second verse is necessary.

The Gemora assumes for the basis of its question that “ani” and “people” (eating their bread on Friday Evening) are actually the same time. And if you will say that “ani” and “Kohen” are the same time, the Chachamim have the identical time as Rabbi Meir (what is their argument)? It is a proof from here that “ani” and “Kohen” are two different times.

The Gemora answers that, indeed “ani” and “Kohen” are at the same time, and “ani” and “people” are two different times.

The Gemora challenges the idea that “ani” and Kohen” are at the same time from the following braisa: When is the beginning time for kerias shema in the evening? Rabbi Eliezer says: It is from the time the sanctity of Shabbos begins (bein hashemoshaos; the time when it is questionable if it day or night and all manual labor must cease). Rabbi Yehoshua says: It is from the time that the Kohanim are purified to eat terumah. Rabbi Meir says: It is from the time that the Kohanim immerse themselves in the mikvah in order to eat terumah in the evening. Rabbi Yehudah challenges Rabbi Meir: But behold, they immerse themselves during the day? Rabbi Chanina says: It is from the time that a poor man (who doesn’t have a candle with which to eat his meal) enters to eat his bread with salt. Rabbi Achai says, and others say, Rabbi Acha said: It is from the time that most people enter to lean. (Rashi – either during the week, or on Shabbos; either way, it is the latest time from all of the Tannaim.)

And if you will say that “ani” and “Kohen” are the same time, Rabbi Chanina has the identical time as Rabbi Yehoshua (what is their argument)? It is a proof from here that “ani” and “Kohen” are two different times.

The Gemora asks: Which one of them is a later time?

The Gemora answers: It is logical that “ani” is a later time. For if “ani” would be the earlier time, Rabbi Chanina would be the identical opinion as Rabbi Eliezer (who said: It is from the time the sanctity of Shabbos begins). (2b)