Avodah Zarah 019: A man should split his learning into thirds

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Avodah Zarah 019: A man should split his learning into thirds

Oren P asked:

In Avodah Zarah (17b), Tosafot states (Yeshalah Adam) that when we say a person 
should split his learning in three, we mean that we should split our daily 
learning in three. He also states that this is why Pesukei Karbonot, Ayzeh 
Mekoman and the Baraitah of Rabbi Yishmael are said.

In Kiddushin (30A), Tosefot states (Lo Zaracha L'Yamin) a similiar thought. He 
also says that we split our learning into three parts daily, but then states 
this is why it was established to learn Mikra, Mishnah and Gemara before 
Pisukei D'zemirah. It seems to me that this refers to what Ashkenazim say for 
Bircat Hatorah (they learn some Mikrah, Mishnah and Gemara).

1) My question is why does Tosafot use different examples in each of these 
cases? 

2) Furthermore, Ashkenazim don't always say Korbonot (and thus don't say 
Pisukei Karbonot or Ayzeh Mekoman) while the Sephardic Bircat HaTorah doesn't 
include Mishnah and Gemara (it only has the Priestly Blessing). It would seem 
to indicate that there is an actual disagreement between the two opinions as 
Sephardim do what is done in Avodah Zarah while Ashkenazim do what is done in 
Kiddushin.

Thanks for your help
Oren P, Silver Spring, USA
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The Kollel replies*:

1) I'm not sure they are.  The Tosfos in Kidushin could, in fact, be saying the 
same thing. They just don't spell it out as clearly as they do in Avodah Zarah. 
 They just say "we are accustomed to say before Pesukei d'Zimrah Mikra, 
Mishnah, and Gemara".  That sounds like it could be referring to Parshas 
ha'Tamid, the Mishnah of Eizehu Mekoman, and the Beraisa of R' Yishmael.  This 
seems to be the conclusion of the editors of the new Vagshal Talmud (Neharda) 
that put a commentary in the margin of the Gemara - called Tosefes Tosfos 
(similar to Tosefes Rashi which is now in many editions of the Talmud) that 
cross-references and compares similar comments of Tosfos throughout the Talmud.

2) Could be.  But I think I have a more compelling theory to explain the 
difference in Minhag between Ashkenazim and Sephardim regarding Birkas 
ha'Torah.  There is a Machlokes Rishonim regarding whether one must learn Torah 
straightaway after saying Birkas ha'Torah (see Tosfos, Berachos 11b, DH 
sh'Kevar).  This Machlokes was carried forward by the Beis Yosef and the Darkei 
Moshe.  The Beis Yosef holds that if one does not learn straightaway after 
Birkas ha'Torah it is not considered a Hefsek.  This is how he rules in the 
Shulchan Aruch OC 47:9.  The Darkei Moshe holds that it is a Hefsek.  The Beis 
Yosef (ibid) concedes that it is fitting to learn something right after Birkas 
ha'Torah, therefore one should say the verses of Birkas Kohanim.  The Darkei 
Moshe who says that since one must learn right after, therefore the Minhag is 
to say Birkas Kohanim, the Mishnah of Elu Devarim and the Beraisa of Elu 
Devarim, in order to cover all three types of learning.  Therefore, the 
Sephardim 
who very strictly follow the Beis Yosef say only Birkas Kohanim and the 
Ashkenazim who follow the Darkei Moshe say the Mishnah and Beraisa as well.

I would offer a different theory to explain why Ashkenazim are not, in general, 
as careful to say Korbanos as the Sephardim. The recital of Korbanos takes on 
great significance in the Kabalah of the AR"I Z"L.  Korbanos is the first of 
four main stages in the Seder ha'Tefilah of the morning - Pesukei d'Zimra, 
Kri'as Shema, and Shemoneh Esreh being the other three - that correspond to the 
four principal Olamos and the four basic elements of the soul (see Sha'ar 
ha'Kavanos and Nefesh ha'Chayim). Some Poskim hold, in fact, that Korbanos 
cannot be skipped entirely, in the same way that Pesukei d'Zimra cannot be 
skipped entirely (one must at least say Baruch she'Amar, Ashrei, and 
Yishtabach).  

The Sephardim who, in general, follow more closely the dictates of the Kabalah 
than the Ashkenazim are, therefore, more careful about the recitation of the 
Korbanos than the Ashkenazim.  The proof of this is the fact that the Chasidim 
- who are of Ashkenazi origin - are also, in general, more careful about the 
recitation of Korbanos than non-Chasidic Ashkenazim.  They, of course, adopted, 
more or less, the Nusach ha'Tefilah of the AR"I Z"L.

Kol Tuv,
Yonasan Sigler

*This is not a Psak Halachah


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