According to R. Hiyya, if you say shma without t'fillin, it's as if you are makriv a korban without bringing the necessary mincha or nesachim. The analogy presumably compares shma to the korban, and the [absent] t'fillin to the missing nesachim.
But the analogy doesn't make sense to me. A korban is brought before the nesachim. So, if you compare krias shma to a korban and the t'fillin to the minha and nesachim, it would follow that you should say shma, the equivelant of the korban, before you put on t'fillin, the equivelant of the nesachim and minha.
Am I missing something?
Larry Heisler, kew gardens USA
When Rashi writes that the Nesachim are brought "after the Olah," he means after the Shechitah and Zerikah of the Olah. The Olah is still on the Mizbe'ach burning while the Nesachim are offered, and it remains on the Mizbe'ach the entire night (as the first Mishnah in Berachos states).
The analogy of the Gemara is based on the fact that although the Menachos and Nesachim may be brought, b'Di'eved, even many days after the offering of the Korban (Menachos 15b), nevertheless it is preferable to offer them while the Korban is still burning (i.e. the same day). So, too, one may put on Tefillin after reading Shema, but it is better to wear them while reciting the Shema itself (showing that you are internalizing the Tefillin's hidden message).
M. Kornfeld
You would agree, however, that one can't pour the nesachim BEFORE the shechitah and zerikah. On the other hand, R. Chiya suggests that the proper order of things is to put on your t'fillin first and then say Shma. My question still remains because while one can't pour the nesachim {the equivalent of t'fillin) before the you are makriv the korban, R. Hiyya suggets that you put on t'fillin, i.e. the "Nesachim", before the "Korban," i.e. Shma. In any event, thanks again for your quick reply.
Larry Heisler, kew gardens USA
Clearly the Mitzvah of wearing Tefilin does not end with putting them on. One is fulfilling a Mitzvah as long as he is wearing them, until he takes them off. The Mitzvah of Shema is being done while the Mitzvah of Tefilin is still being performed.
Your question, then, is why the Korban is started before the Nesachim, while the Shema is not even started before the Tefilin. The simple answer might be that it could indeed be done that way, but there is a technical difficulty. It would be a Hefsek to stop and put on Tefilin in middle of Shema, and if they are donned after reading Shema, it will be too late. The only way to have Tefilin while reading Shema is to don them before the beginning of Shema, in order for Shema to be recited while Tefilin are on.
M. Kornfeld