(Mishnah): Not only this... Haktarah of Chelev and limbs and eating Pesach, their Mitzvah is until dawn.

We learned in our Mishnah eating Pesachim. Some did not teach eating Pesachim;

The one who taught eating Pesachim is Rabanan. The one who did not teach eating Pesachim is R. Elazar. (He holds that the Torah permits only until midnight.)

Question: What is the reason of R. Elazar?

Answer: It says here [about eating Pesach] "Laylah", and it says there [about Makos Bechoros] "Laylah". Just like there it is midnight, also here it is midnight.

Objection (R. Chunah): Even according to Rabanan, eating Pesach should not [be taught]! A Mishnah teaches that Korban Pesach after midnight is Metamei the hands (for one may not eat it. The Mishnah taught only matters that mid'Rabanan must be done before midnight, but b'Di'eved one may do them after midnight.)

(Mishnah): All Korbanos that may be eaten for one day [and a night, their Mitzvah is until dawn].

[All Korbanos...] includes Kodshim Kalim (that are eaten for one day, e.g. Todah. Do not say that they decreed only about Kodshei Kodoshim, which are stringent.)

(Mishnah): If so, why did Chachamim say until midnight?

Explanation: If you will say that it is until dawn, he thinks that dawn did not come yet. It turns out that he eats, and he is liable;

Since you tell him until midnight, even if he eats after midnight [mistakenly, he will not eat after dawn, so] he is not liable.

(Mishnah) Question: What is the time to recite the morning Shma?

Answer #1: [The Mitzvah is] from when it is light enough to distinguish between Techeles and white;

Answer #2 (R. Eliezer): It begins when one can distinguish between Techeles and [the color of green] leeks, and lasts until sunrise;

Answer #3 (R. Yehoshua): It extends until three hours [of the day], for this is when kings rise.

One who says Shma after this does not lose (he is not punished for saying it now, but he does not fulfill the Mitzvah). He is like one who reads [written] Torah.

(Gemara): Our Mishnah means [to distinguish] between the Techeles in [Tzitzis] and the white in it.

Question: What is the reason of Rabanan?

Answer: "U'Re'isem Oso" - [you can distinguish the Techeles] from what is close to it. (Then is the time for Keri'as Shma.)

Question: What is the reason of Rabanan?

Answer: "U'Re'isem Oso" - so that [Techeles] is recognized amidst different colors.

(Beraisa - in the name of R. Meir): It is not written 'u'Re'isem Osah' (feminine, like the word Tzitzis - AHAVAS TZIYON, HA'GAON RAV C. KANIEVSKY, SHLITA), rather, "u'Re'isem Oso" (masculine, for Hash-m) - this teaches that whoever fulfills the Mitzvah of Tzitzis, it is as if he receives the countenance of the Shechinah.

Techeles resembles the sea, and the sea resembles grass, and grass resembles the sky, and the sky resembles the Kisei ha'Kavod, and the Kisei ha'Kavod resembles sapphire - "va'Er'eh v'Hinei Al ha'Raki'a Asher Al Rosh ha'Keruvim k'Even Sapir k'Mar'eh Demus Kisei."

(Others): "U'Re'isem Oso" - in order that one can be four Amos away from his colleague, and he recognizes him.

Question (Rav Chisda): What is the case of Others?

If he regularly [sees the friend], even if he is further, he recognizes him!

If he does not regularly [see him], even if he is closer, he will not recognize him!

Answer: Rather, the case is, he sees him semi-regularly, like one who lodges with him at times.

Some teach [in order to recognize] between a wolf and a dog, between a donkey and Arod (a wild donkey);

Some teach in order that he is four Amos away from his colleague, and he recognizes him.

[Rav Chisda] wanted to say the one who said between a wolf and a dog, between a donkey and Arod, is like the opinion between Techeles and leeks, and the one who said so that he is four Amos away from his colleague, and he recognizes him, is like the opinion between Techeles and white.

However, they said that the [ideal] Mitzvah is with (just before) sunrise, in order to be Somech Ge'ulah to Tefilah, and it turns out that he prays during the day. (L'Chatchilah, daytime Mitzvos should be done after sunrise.)

(R. Zeira): I will say the source - "Yira'ucha Im Shamesh."

(Mar Ukva): Vatikin (very pious people) would rise early and recite [Keri'as Shma] in order to be Somech their Tefilah to it, with (at) sunrise.

(Beraisa - R. Yehudah): A case occurred in which I was walking on the road in back of R. Elazar ben Azaryah and in back of R. Akiva, and they were engaging [going to do] Mitzvos. The time for Keri'as Shma came. I thought that they despaired from Keri'as Shma (for one who is engaged in a Mitzvah is exempt from other Mitzvos). I recited [Keri'as Shma] and learned, and afterwards they began [to recite], and the sun was already at the tops of the mountains (it was after sunrise).

(Mishnah): Until sunrise.

(R. Zavdei brei d'R. Yakov bar Zavdei citing R. Yonah): [The time is when] the sun begins to shine on the tops of the mountains.

(Mishnah - R. Yehoshua): It extends until three hours.

(R. Idi, Rav Hamnuna and Rav Ada bar Acha citing Rav): The Halachah follows R. Yehoshua for one who forgot [to read earlier].

(Rav Huna): Two Amora'im [discussed this]. One said [that the Halachah follows R. Yehoshua] for one who forgot [to read earlier].

The other Amora: Is there a Halachah for one who forgot?! Rather, this is the Halachah;

Why did they say 'for one who forgot'? It is so one will be zealous to recite it in its time.

(Mishnah): We interrupt [matters such as a haircut or meal] for Keri'as Shma, and we do not interrupt for Tefilah.

(R. Acha): [This is because] Keri'as Shma is mid'Oraisa, and Tefilah is not mid'Oraisa.

(R. Ba): [It is because] Keri'as Shma has a fixed time, and Tefilah does not have a fixed time.

(R. Yosi): [It is because] Keri'as Shma does not need Kavanah, and Tefilah needs Kavanah.

Question (R. Mana, to R. Yosi): Even if you will say that Keri'as Shma does not need Kavanah, the first three verses need Kavanah!

Answer (R. Yosi): Since [three verses] are a small amount, he can have Kavanah [for them].

(R. Yochanan citing R. Shimon ben Yochai): People like us, who engage [constantly] in Talmud Torah, even for Keri'as Shma we do not interrupt.

(R. Yochanan himself): People like us, who do not engage [constantly] in Talmud Torah, even for Tefilah we interrupt. (R. SHLOMO SIRILIYO)

This one teaches like he taught elsewhere, and this one teaches like he taught elsewhere;

R. Yochanan teaches like he taught elsewhere, for R. Yochanan said, if only a person would pray the entire day!

What is the reason? There is no loss through Tefilah (it is request; there is no concern for Brachah l'Vatalah).

R. Shimon ben Yochai teaches like he taught elsewhere, for R. Shimon ben Yochai said, had I stood on Har Sinai at the time that Torah was given to Yisrael, I would have asked Hash-m to create man with two mouths - one to engage in Torah, and one to do all his needs. (He would not have requested a mouth special for Tefilah, for he holds that it is not as important as Torah.)

He retracted and said, if man has one mouth, and the world cannot stand due to his Leshon ha'Ra. If he had two mouths, all the more so!

(R. Yosi, to R. Yirmeyah): R. Yochanan's teaching is like R. Chanina ben Akaviya;

(Beraisa): People who write Seforim, Tefilin and Mezuzos, they interrupt for Keri'as Shma, and they do not interrupt for Tefilah.

R. Chanina ben Akaviya says, just like they interrupt for Keri'as Shma, so they interrupt for Tefilah, Tefilin and all other Torah Mitzvos.

Question: Does R. Shimon ben Yochai not agree that we interrupt to make a Sukah and to make a Lulav (i.e. prepare the Arba Minim)?!

Question: Does R. Shimon ben Yochai not agree that one must learn in order to fulfill, and not learn not in order to fulfill, for one who learns not in order to fulfill, it would be better for him that he not been created!

(R. Yochanan): One who learns not in order to fulfill, it would be better for him that his placenta turned over on his face, and he did not enter the world! (MESHECH CHACHMAH, Devarim 28:61 - in the womb, he was an intellect that fathoms his Creator. The only reason to descend to this lowly world is to fulfill Mitzvos!)

Answer: R. Shimon's reason is, this (Talmud Torah) is Shinun (a verbal Mitzvah without an action), and this (Keri'as Shma) is Shinun. We are not Mevatel Shinun for Shinun.

Question (Mishnah): One who recites after this does not lose. He is like one who reads [written] Torah.

Inference: One who recites [Keri'as Shma] in its time, this is dearer than Divrei Torah!

Answer #1 (R. Yudan): R. Shimon ben Yochai, since he was constantly learning Torah, [for him Keri'as Shma] is not dearer than Divrei Torah.

Answer #2 (R. Aba Mari): Our Mishnah says [that one who recites after this is like one who reads [written] Torah. In its time, it is like Mishnah (it is not dearer than what R. Shimon learned);

R. Shimon holds like he taught elsewhere, for R. Shimon says that engaging in Mikra is an Midah (attribute) and it is not a Midah (as great as learning Mishnah);

Rabanan consider Mikra like Mishnah (so for them, Keri'as Shma in its time is greater than any Divrei Torah).