Prologue:        They were embarrassed by the revelation. He was Yosef and
indeed he was alive. The brothers couldn't even answer him because they
were so surprised by the news. The Midrash actually notes that they were
not surprised but rather embarrassed. Yosef then addresses them a  second
time by noting the fact that he was their brother Yosef whom they had sold
to Mitzrayim. The question is obvious. Why the second revelation of Yosef
if even the mere first one was enough to shame the brothers? What was
Yosef hoping to gain?

Rav Moshe Feinstein (Darash Moshe II) ztl. Notes that there was a
fundamental difference between the two revelations. The first time Yosef
revealed himself he noted that he was Yosef. The same body that had been
sold now sat before them as viceroy. This was quite a revelation and one
worthy of embarrassment on the part of the brothers. Still, they needed
reassurance that he was the same spiritual person that had been sold into
slavery. Thus, Yosef reminded them, Anee Yosef Acheechem, I am Yosef your
brother, the same person on the same spiritual plane who had been sold.
The second comment was not meant to be sharp but rather confirming.

Often people become involved in daily life and their involvement in life
takes them away from the folds of Jewish life. This is not the lesson of
Yosef. Yosef chastised his brothers and added to them that he was the same
person who believed in the same things that his brothers did. Still, when
Yaakov finally met his son, Yaakov recited Shema. Yosef, it appears did
not. This clearly was not a lapse in his judgement. This week's Chaburah
examines one potential reason for Yosef's Patur from the recitation of
Kriyas Shema. It is entitled:

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For the Love of God and nation: Kriyas Shema  when Otherwise Occupied
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        The declaration of love in the Shema toward Hashem is unique and
special. Twice a day we are commanded to recognize that love and accept Ol
Malchus Shomayim (the yoke of heaven) as well as the yoke of Mitzva
observance when we recite Shema. This recitation is given specific time
and specific format. One who does not have the right intent or the right
time, fails in the obligation to say Shema. Also, one who recites Shema
imperfectly is not fulfilling his obligation (See Tur and Shulchan Aruch
Orach Chaim 62). What happens to a person who is demonstrating his
acceptance of the yoke of Mitzvos through involvement in Torchei Tzibbur
(communal needs)? Does he have to recite the Shema on time?

        The Tosefta (Berachos 1:4) tells the story of Rav Yehuda who was
following Rabbi Akiva and Rabbi Elazar Ben Azariah. It seems that the sun
had started to rise and he thought the Rabbis hadn't recited Shema as yet
and were involved in Tzorchei Tzibbur. He recited Shema and later saw them
doing the same. (See Chasdei Dovid) From the Tosefta it seems that while
one is already engaged in the activities of Tzorchei Tzibbur,  he need not
stop to recite the Shema. Does this mean that he would not have to stop to
say Shema if the time would elapse and he not have said shema at all?

        There is a second Tosefta (Berachos 2:6) that notes that the court
of Rabban Gamliel did not recite the Shema if they were involved in
Torchei Tzibbur. From here it seems pretty clear that one need not worry
about Kriyas Shema if he is involved in communal activity.

        The Yirushlalmi (Berachos 5:1) notes that one who is engaged in
Tzorchei Tzibbur is like one engaged in the study of Torah. The Mareh
Panim explains this cryptic statement to mean that like the study of
Torah, one should complete the communal activity before one begins the
Shema recitation. The Rambam (Tefilla 6:9) concurs with this explanation
of the Mareh Panim.  It should be noted that the Tur (Orach Chaim 93)
cites this opinion as that of a Yeish Mifarshim but initially explained
the Yirushalmi to mean that these are the ideal ways to come to recite the
Shema. For through the study of Torah or engagement in Tzorchei Tzibbur
one attains the state of Simcha necessary for the recitation of Shema (See
also Shut HaRema 83). Thus, two diametrically opposing opinions about
reciting Shema while involved in Tzorchei Tzibbur exist: One side believes
that one involved in communal needs doesn't break for Shema, while the
other side sees it as a necessary prelude to Shema recitation!

        The Rambam (Hil. Kriyas Shema 2:5) notes that even if the time for
Shema recitation will pass, one should say involved in the communal work
he is doing and does not have to stop to say Shema. The Michaber (Orach
Chaim 70:4) agrees but later identifies this as a Yeish Miforshim opinion
(Orach Chaim 93). The Mogen Avraham (70:5) notes that if he is not going
to recite the full Shema, he should at least say the first two verses. If
then the time passes, he should at least recite the section of Yetzias
Mitzrayim and fulfill the non-time-based Mitzvot in that manner. The
Levush (70:4) notes that he should say only the first verse of Shema while
involved in Tzorchei Tzibbur, thus saying whatever he has the time for. It
appears that the opinion of the Levush is that if one will not lose in the
process, he must recite the Shema. This is also the opinion of the Mishna
Berurah (19).

        The Aruch HaShulchan (70-7) adds that  Tzorchei  Tzibbur  only
applied to the olden days when people worked for the community L'Shem
Shomayim. Today personal motivations seem to exist and only one in a
situation where he is the only person who could be shouldering the burden
of the communal work he is doing would the concept of a Patur from Shema
exist.

        The Drisha (Yoreh Deah 341:1) notes that one who is Patur because
of commitment to communal work does not need to make up the missed Tefilla
since he was not considered an Ones, rather Patur from Tefilla when the
need to recite it existed. The Mishna Berurah and Aruch HaShulchan concur
with this position (See also Shut Tzitz Eliezer 11:11).

Shabbat Shalom