Question

To the Rabbi:
At the beginning of tractate Berakhot, the Tannaim disagree about until when the time for the evening Shema extends: “and the Sages say—until midnight.” The medieval authorities (Rishonim) disagreed as to whether the Sages concede that after the fact, if someone refrained from reciting it until midnight, he should still recite the Shema; and Rabbenu Yonah brought an opinion that according to them, even after the fact one should not recite the Shema after midnight. In the responsa Sha’agat Aryeh (sec. 4), he rejects Rabbenu Yonah’s words, since it is impossible that the Sages would prevent the fulfillment of a positive commandment because of a safeguard. For we do not find that the Sages ever nullified a positive commandment except where there is concern about a prohibition through positive action; but here there is no logic in decreeing and nullifying the commandment of reciting the Shema merely because of the concern that perhaps he will not recite it.
Can this be explained according to Rabbenu Yonah along the lines of the categorical imperative: even though the good of the individual in itself is to recite the Shema after midnight in a case after the fact (as in the Sha’agat Aryeh’s question), nevertheless the good of the collective is that there be an absolute rule to refrain from doing so, and one could say (according to the rabbis in the dispute with Rabban Gamliel) that because of the individual’s obligation to the good of the collective, even after the fact he should refrain from it.
Have a good week.