Related for Berakhot 28:21
ותו מי סבר ליה כרבי יהושע בן קרחה והאמר רב חייא בר אשי זמנין סגיאין הוה קאימנא קמיה דרב ומקדים ומשי ידיה ומברך ומתני לן פרקין ומנח תפילין והדר קרי ק"ש וכ"ת בדלא מטא זמן ק"ש א"כ מאי אסהדתיה דרב חייא בר אשי
Further, how could Rab be considered as holding the same opinion as R. Joshua b. Karhah ? For Rab Hiyya b. Ashe has said : On many occasions have I stood before Rab, who first washed his hands, uttered the benediction, taught us the chapters, laid Tefillin, and after that read the Shema' ! Shouldest thou argue that the time for reading the Shema' had not yet arrived, in that case what purpose is there in the testimony of Rab Hiyya b. Ashe?
Jerusalem Talmud Berakhot
Samuel said: If one got up early to study before he recited the Shema‘ he has to recite the benediction. After the recitation of Shema‘ he does not have to recite the benediction. Rebbi Abba225The opinion of the Yerushalmi is that the benediction before Shema‘ is no substitute for the benediction on the Torah. The statement of Rebbi Abba, Babylonian immigrant to Israel, former student of Rav Yehudah, the student of Samuel, harmonizes Babylonian practice, expressed by Samuel, with Israeli theory by accepting the Babylonian practice but making it impracticable. על אתר is the same as Babylonian לאלתר “on the spot, immediately.” said, that is only if he studied immediately. Rebbi Ḥuna226From the parallel in the Babli (11b) and the order of statements it seems that “Rebbi” here in the Yerushalmi is a scribal error for Rav; the author of the statement is Rav Huna, the student of Rav from the family of the Resh Galuta. The discussion in the Babli is much more detailed, starting with the study of Scripture and going into the details of the sections of the Oral Law. said: It is reasonable to say that for exegesis227It seems that here מדרש includes both exegesis of the Torah and exegesis of the Oral Law, anything that is not obvious either from a biblical verse or from a Mishnaic statement. one has to recite the benediction, for practical rules228Practical rules, הלכה, refers to the memorization of fixed statements which are immediately applicable, whether a Mishnah, Tosephta, or a deciding statement of an Amora. one does not have to recite the benediction. Rebbi Simon in the name of Rebbi Joshua ben Levi: Both for exegesis and for practical rules one has to recite the benediction. Rav Ḥiyya bar Ashi said: When we were sitting before Rav, he always required us to recite the benediction both for exegesis and for practical rules229In the Babli (11b), Rav Ḥiyya bar Ashi, the student of Rav, notes that for his early morning class, Rav washed his hands, recited the benedictions, and proceded to teach the Midrash Halakha on the Torah, thus combining all aspects of Torah study. In the version of the Babli, the statement of Rav Ḥiyya bar Ashi is separate from the preceding discussion and seems to indicate that the different aspects of Torah study should not be separated, in contrast to the Yerushalmi version..
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