MARK WASHOFSKY 48. B. Berakhot 2b; Tosefta, Berakhot 1.1. 49. See Hiddushei HaRashba, B. Berakhot 2a; R. Asher, ad loc.

50. R. Isaiah of Trani , quoted in Shibolei Haleget, ed. Buber , ch. 48. R. Shelomo b. Adret, however, argues that the benedictions surrounding the Shema are not birkot mitzvah such as the blessings for reading the Torah or the Megilah and may therefore be recited at a time earlier than that prescribed for the k’ri'at Shema (Resp. Rashba , 1,#47).

51. This was the practice of R. Avraham Av Beit Din of Provence: say"amen" to the Shema's benedictions, recite the Shema itself"as one who reads it in the Torah, " pray ma’ariv, and then say the Shema with its benedictions after sundown; Shibolei Haleget, loc. cit. R. Yonah Gerondi, to Alfasi, Berakhot , fol. 1a-b, suggests that one recite the Shema with its benedictions along with the community but without the intention of fulfilling the mitzvah. Then, following sundown but before the evening meal, one repeats the Shema without its benedictions and with the requisite intention.(As long as it is sunset, if not sundown, one may properly recite the benediction ma’ariv aravim.)

52. R. Asher and Tur, loc. cit. A similar sha’at hadahag argument is presented by R. Zerahyah Halevy in Sefer Hama'or, Alfasi, Berakhot , fol. 1b.

53. Sefer Ra’'abyah, ed. Aptowitzer, V. 1, ch. 1. See also the words of R. Tam, quoted by Meiri in his Magen Avot, ed. Last, pp. 53-54.

54. With the exception of R. Ya'aqov Landau, Sefer Ha'’Agur, ed. Hershler, ch. 327. See R. Yisrael Isserlein, Responsa Terumat Hadeshen,#1, and R. Moshe Isserles, Darkei Moshe, Tur, Orah Hayim 235.

55. B. Gittin 5.8.

56. B. Gittin 59b.

57. This matter is contested in the Yerushalmi(Gittin 5.9), where R. Shimeon b. Yohai regards this as a Toraitic rule and R. Shimeon b. Levi sees it as rabbinic.

58. Otzar Hagaonim, Gittin,#s 306-310(though in the latter quotation, the gaon allows a non-priest to receive the honor on Mondays and Thursdays).

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