Question: Why did Rebbi Shimon not say both times 'before Hanetz ha'Chamah', to teach us the bigger Chidush, that even before Hanetz is the time to recite K'ri'as Sh'ma shel Shachris?

Answer #1: As we explained earlier, when he said 'Yemama', he was referring to other Mitzvos, but as far as K'ri'as Sh'ma is concerned, since there people who are sleeping, it cannot be considered the time of 'Kimah'.

Question: There is a contradiction in Rebbi Akiva, who rules here the time of K'ri'as Sh'ma shel Shachris is after Hanetz, whereas on Amud Beis he rules that it is from the time that one can discern between a donkey and a wild mule, which is before Hanetz?

Answer: This is a Machlokes Tana'im according to Rebbi Akiva.

Answer #2 (to First Question): Alternatively, it is even day regarding K'ri'as Sh'ma as well, since it is the time of Kimah

Answer #2 (cont.): And the reason that Rebbi Shimon did not say both times before Hanetz is because he wants to teach us that one cannot be Yotzei with the night Sh'ma after Hanetz.

Explanation #1: Rashi establishes this on the words of Rebbi Shimon ben Yochai, who says that one reads it before Amud ha'Shachar.

Rejection #1: It seems to Tosfos however, that before Amud ha'Shachar is the time of Shechivah, and that one would be able to say 'Hashkiveinu'.

Rejection #2: Furthermore, he surely ought to have made his statement with reference to the statement that precedes it?

Explanation #2: The Count of Coucy therefore establishes it in connection with 'before Hanetz', which precedes it.

Explanation #2 (cont.): And the reason that he forbids saying 'Hashkiveinu' is because it is not the time of Shechivah, seeing as dawn has broken, even though it is before Hanetz.

Question: How can Rebbi Elazar ben Azaryah possibly say 'until midnight', seeing as the Torah writes in Sh'mos (12) "Do not leave over until (from the Korban Pesach) the morning!", implying that, until the morning one is permitted to eat it?

Answer: One can explain the Pasuk to mean that one may not do anything that will result in the Pesach becoming Nosar till the morning ...

Answer (cont.): Because if it is not eaten before midnight, it can neither be eaten or burnt during the night, as we have learned 'You must burn it in the day and not in the night. Consequently, it will remain until the morning.

Explanation #1: Rashi explains that this refers to wool that has been dyed 'T'cheiles, and that there are some parts of the wool where the dye did not catch properly.

Question #1: We say in Menachos (43: & 44.) 'See this Mitzvah, to which another Mitzvah is linked; namely, the Mitzvah of K'ri'as Sh'ma, as we learned in the Mishnah 'until one can discern the difference between T'cheiles and white wool.

Question #1 (cont.): Now if it is referring to a piece of wool, what has this to do with the Mitzvah of Tzitzis?

Question #2: And besides, it happens even during the night that one can sometimes discern wool that has not been properly dyed?

Explanation #2: It therefore seems that 'Bein T'cheiles she'bah le'Lavan she'bah' refers to the Tzitzis to which one attaches a T'cheiles thread, and also two white threads, and one then makes a loop of T'cheiles and a loop of white wool.

Clarification (Yerushalmi): The Yerushalmi asks that if we are speaking about a friend with whom he is closely acquainted, then he will recognize him from even further afield;whereas if we are talking about one with whom he is barely acquainted at all, then even from close-up he will not recognize him?

Clarification (Yerushalmi [cont.]: And it cpncludes that it must be speaking about a guest who comes from time to time.

Conclusion: One needs to say that 'Acherim' in this case, does not refer to Rebbi Meir, since Rebbi Meir is mentioned earlier in the Beraisa.

Question: Earlier (8b) the Gemara ruled like the opinion that permits reciting the Sh'ma immediately after Amud ha'Shachar, and later (10b) we will rule like Rebbi Yehoshua, who says 'until three hours'; whereas here Abaye (who is the latest opinion), rules like the Vasikin, implying that this is the Halachah?

Answer: To be sure, the time to say the Sh'ma begins at Amud ha'Shachar and stretches up to three hours. Ideally however, one should recite it like the Vasikin - close to Hanetz ha'Chamah, in order to juxtapose 'Ge'ulah' to Tefilah (which one says immediately after Hanetz).

Answer (cont.): And even the Vasikin concede that the Halachah is like Rebbi Yehoshua, and someone who does not recite it before Hanetz ha'Chamah, has up to three hours to recite it. Indeed, this is what we rely on.

Proof: Similarly, we say in the third Perek (22:) a Ba'al-Keri who went down to Tovel, if he is able to come up and recite the Sh'ma before Hanetz ... '. And the Gemara there(25:) concludes 'Perhaps it is like Rebbi Yehoshua, and according to the Vasikin' - in other words, the Mishnah, which states 'before Hanetz ha'Chamah', goes like the Vasikin.

Proof (cont.) So we see that the Vasikin also concur with Rebbi Yehoshua, that the time for reciting the Sh'ma has not passed until three hours.

Question: The Gemara in Yoma (37. & 37:) relates that 'Also she (Queen Hilni) made a golden lamp,and that, when the sun shone on it, the rays reflected from it and they knew that the time had arrived to recite the morning Sh'ma. And the Gemara establishes it with regard to the other residents of Yerushalayim (not the Kohanim who were serving in the Beis-ha'Mikdash) ...

Question (cont.):So we see that the correct time to recite the Sh'ma is after Hanetz ha'Chamah - not like the Vasikin who recited it before Hanetz?

Answer: That time (after Hanetz) they fixed for the community at large, who were not able to recite the Sh'ma like the Vasikin, since most people are not able to accurately determine the exact moment when to recite it.

Question: But does not everybody juxtapose 'Ge'ulah' next to Tefilah, so what was so special about Rebbi B'runa, from whose lips a smile did not cease?

Answer: The Gemara is speaking (not just about someone who juxtaposes 'Ge'ulah' next to Tefilah, but) about someone who juxtaposes 'Ge'ulah' next to Tefilah according to the Vasikin, who recite the Sh'ma befrore Hanetz and the Amidah after Netz.