When must one wait for the other?

Etz Yosef citing R. Yonah: It is not only if two enter together. It is even if many entered, and not together. When only two remain, one must wait for his colleague.

Me'iri: Some say that this was only in their days, when their Batei Kenesiyos were far from the city.

Etz Yosef: The Tur (OC 90) says that it is only at night. The Ri was stringent even in our Batei Kenesiyos in the city, and even during the day. Eliyahu Rabah says that it is proper to be stringent even if the last one came late, and knew that he will not be able to finish [before the others finish], and so implies Divrei Chamudos.

Divrei Chamudos (20): R. Yonah says that one must wait only for his Tefilah, but not if he adds other matters and requests. If he entered late, and knew that he will not be able to finish before the others finish, he shows that he is not afraid to be left alone. The Mordechai says that the Ri was stringent even about this.

Note: Perhaps it was taught about two, for each knew that it is an even Safek who will finish last, and he might be left alone, and even so, the other must wait for him.

Rav Elyashiv: R. Tam says that it was only when the Batei Kenesiyos were in the fields, due to concern for Mazikin. The Ri would wait even without this concern, for if he is left alone, his Kavanah is ruined. If he entered late, he shows that he can have Kavanah even if he is left alone. The Mishnah Berurah (90:48) rules like this. According to R. Tam, why is this unlike Birkas me'Ein Sheva, and Yir'u Einenu (which people say in Chutz la'Aretz)? They were enacted due to concern for Mazikin, and they apply even nowadays! Those were enactments. There was no enactment to wait for one's colleague, just it is a proper Midah.

Note: If 'other requests' are at the end of Shemoneh Esre, before stepping back, how would he know that he is alone? One may not look around during Shemoneh Esre. His eyes must be closed, or he may look in a Sidur! Perhaps fear of being alone distracts his Kavanah, so he may look, for the sake of Kavanah. Also, how does one know if his colleague is in Tefilah, or adds requests? Shemoneh Esre should be silent! If he prays Shemoneh Esre from a Sidur, and afterwards his eyes are closed, presumably he is adding requests. Or, there is a normal pace for praying one word at a time; after this, we assume that he adds requests. Or, if he knows that he is the last, he may pray aloud if needed for Kavanah, since it will not disturb others. R. Yonah said, he entered late, and knew... he shows that he does not fear to be alone. If he adds requests after ending Shemoneh Esre, why must we assess his intent? He can see that he is left alone! Perhaps he has great Kavanah in his requests, and would not notice if everyone left. (PF)

How do we learn from "Toref Nafsho b'Apo ha'Lema'ancha Te'azev Aretz"?

Rashi: You caused your Nefesh to be torn. Nefesh is Tefilah - "va'Eshpoch Es Nafshi Lifnei Hash-m." "Ha'Lema'ancha Te'azev Aretz" - do you think that because you left, the Shechinah will depart and abandon your colleague who prays in front of Him?!

Why is his Tefilah torn up?

Me'iri: Due to his bad Musar, he lost the reward of his Tefilah. It is not proper to be accepted.

Maharsha: There are angels that bring man's Tefilah in front of Hash-m. If man does not merit, cruel and prosecuting angels tear his Tefilah and do not let it reach Hash-m. "B'Apo" is the cruel angel called Af, like it says in Nedarim (32a). This is Midah k'Neged Midah - he caused his colleague to be afraid during his Tefilah, and torn. "Ha'Lema'ancha Te'azev Aretz" is like Resha'im say "Azav Elokim Es ha'Aretz" (Yechezkel 8:12).

Why does it say "Lu Hikshavta l'Mitzvosai"?

Rashi: If you listened to my Mitzvos, to bestow Chesed...

Maharsha #1: Ayin Yud brings in the name of Ri that Mitzvosai is an expression of Tzeves (company). Because you waited, and answered Amen to every Brachah that you hear from your colleague with you in the Beis ha'Keneses, your reward will be like a river of Shalom.

Note: Shemoneh Esre should be silent - how does he hear to answer Amen? Perhaps he entered late, began Shemoneh Esre with the Tzibur, and says Birkas Keri'as Shma afterwards. Or, he prays aloud for Kavanah, since it will not disturb others. (PF)

Maharsha #2: The previous verse says "Ani... Melamedcha Leho'il Madrichacha b'Derech Telech" (Yeshayah 48:17). You will benefit your colleague, to save him from danger. Hash-m guides you in the path to go - he goes in the Beis ha'Keneses, Since you heeded this Mitzvah...

Etz Yosef: Hikshavta is an expression of waiting.

Our Gemara implies that "mi'Tzidecha Elef u'Rvavah mi'Yminecha" refers to Mazikin. Shemos Rabah (32:6) implies that they are angels!

Iyun Yakov: The Drashos argue with each other. Abaye said, there are more Mazikin than people. He would not say so (his words imply a simple majority) if he held that there are over 10,000 times as many! He holds like Shemos Rabah, that the verse discusses angels.

Why are the cramped conditions at Kalah and fraying of garments attributed to Mazikin?

Rashi: Sometimes people are distanced from each other, and it seems that they are crowded. Talmidim's garments wear out quickly, even though they do not do chores that cause this.

Iyun Yakov: This teaches that if one of these occurs, one should say Shir Shel Pega'im (Tehilim 91) and "vi'Hi No'am" (the previous verse) to shield himself from Mazikin.

Why will he see footprints in the morning?

Maharsha: Mazikin are more common at night - "Lo Sira mi'Pachad Laylah mi'Dever ba'Ofel" (Tehilim 91:5). Ruchos cling more to man at night when he sleeps, like it says below (55b) that there are dreams via Shedim and Mazikin.

Megadim Chadashim: Rashi (Gitin 68b) and the Aruch say that the feet of Shedim resemble those of chickens.

Why is prayer heard only in the Beis ha'Keneses?

Me'iri: Kavanah is common there. Tefilah of the Tzibur is dear. The Shechinah is with 10 who pray in a Beis ha'Keneses.

Maharsha: It says about this "Elokim Nitzav ba'Adas Kel" - it is as if He stands, for one may not sit next to one who prays [Shemoneh Esre]. Regarding three who judge, it says "b'Kerev Elokim Yishpot" - He sits, just like judges sit.

Rif (on the Ein Yakov): First we expound "ba'Adas Kel" - His fixed place (the Beis ha'Keneses), and then we expound "Elokim Nitzav" to hint to people praying; they stand, and it is as if He stands with them.

Igros Moshe (OC 1:30): Tefilah b'Tzibur is when there are '10 who pray', like it says here. Minchas Yitzchak (9:6) - the Rambam says that it is even if six pray and four others are present.

Iyun Yakov: Praise of Hash-m and Tehilim are heard only there, for Shir was Batel after the Churban (Gitin 7a, Sotah 48a). Also, one must pray amidst Simchah of a Mitzvah. Via this, the Shechinah dwells, like it says below (31a) and in Shabbos 30b.

Below (8a), it says that even though there were 13 Batei Kenesiyos in Tzipori, R. Ami and R. Asi would pray only where they learned!

Me'iri: They prayed with many Talmidim. They learned Halachah there - they were dearer to Hash-m than all Batei Kenesiyos.

Maharsha: Stam people should pray in the Beis ha'Keneses. One who has a fixed place to learn, he should pray there. It has greater Kedushah than a Beis ha'Keneses.

Iyun Yakov: When people pray in Arame'ic, angels do not take their Tefilos to Hash-m. Then Tefilah is heard only in the Beis ha'Keneses, for the Shechinah is there. (R. Ami and R. Asi prayed in Leshon ha'Kodesh.)

Note: Iyun Yakov asked, how can we learn from "Lishmo'a El ha'Rinah...", which discusses the Beis ha'Mikdash, to a Beis ha'Keneses? He answered, Beis ha'Keneses and Beis Midrash are called Mikdash Me'at. (I.e. Tefilah is heard also in a Beis Midrash. Perhaps the Gemara mentioned only Beis ha'Keneses, for it is normal to pray there. (PF)

Here, we learn from "ha'Rinah v'El ha'Tefilah" that prayer is heard only in the Beis ha'Keneses. Below (30a), we learn from it that first one sings and praises, and afterwards requests his needs!

Maharsha: These are the same. One requests his needs only after Shir and praises, which are primarily in the Beis ha'Keneses.

How do we know that "b'Kerev Elokim Yishpot" refers to three who judge a case?

Me'iri: Even if one may judge a matter alone, he should always judge amidst three. Two of them debate, and the third chooses and decides the matter. This guards them from mistakes; the Shechinah is with them.

When there is only one, does Hash-m not record his words in a Sefer? 'All your deeds are written in a Sefer' (Avos 2:1)!

Tosfos: When there is only one, his words are not written with others , but 'all your deeds are written in a Sefer' (Avos 2:1).

Me'iri: When there are two, the Emes is more recognized among them. Also, they debate, and the matter is fixed in them more. Maharsha - since they reach the Emes, their words are proper to be written in a Sefer.

How can we learn from "Az Nidberu Yir'ei Hash-m..." to any two who engage in Torah?

Iyun Yakov: Indeed, we learn only about Yir'ei Hash-m. Only their Torah helps - one who has Torah without Yir'as Shamayim is like a Gizbar [who has only the inner keys, but not the outer keys - Shabbos 31b].

Why do we ask here about "ul'Choshvei Shemo"?

Rif (on the Ein Yakov): This is to prove that the verse discusses learning Torah. "Ul'Choshvei Shemo" teaches about one who intended to do a Mitzvah. If so, "Az Nidberu..." discusses learning Torah, which must be said; it is not enough to think.

Here we say that one who intended to do a Mitzvah and was unable to, it is considered as if he did it. Elsewhere (Bereishis Rabah 85:3), we say that a Mitzvah is attributed to the one who finishes it! And when it rains on Sukos, this is like a slave who came to mix a drink for his master, and the master poured it on him!

Rif (on the Ein Yakov): When he could not do the Mitzvah due to Ones, it is as if he did it. One who could have finished a Mitzvah, but did not, it is attributed to the one who finished it.

Note: The Midrash learns from bringing Yosef's bones to Eretz Yisrael. It is attributed to Bnei Yisrael, even though Moshe did not finish it due to Ones! Is it not considered Ones because his sin caused that he cannot enter Eretz Yisrael?! (PF)

Shevus Yakov (2:10): One should anticipate a common Ones. If he did not, this is close to Mezid. If a rare Ones occurred, it is as if he fulfilled. Regarding Sukah, one must leave humbled, for the Torah commanded to exile yourself from your fixed Dirah. If he appears happy to be exempt from this, he should be punished!

Rav Elyashiv: Ge'onim enacted that one must check the lungs for Tereifos due to a common minority. Mishkenos Yakov (YD 17) says that they learn from a Mechilta, which requires checking Tefilin, when possible, due to a minority; the Halachah follows this regarding Mezuzah (Yoma 11a). Meshech Chochmah (Shemos 13:10) disagrees. For Lavim, one who relied on the majority and ate Tereifah without checking, he did not transgress. For an Aseh, e.g. he relied on the majority and wore Pasul Tefilin, he did not transgress Bitul Aseh, but he did not fulfill the Mitzvah. Our Sugya says that it is considered that he fulfilled! Rather, he did not truly fulfill, just he is credited for his intent to fulfill.

If one intended to do a Mitzvah and was unable to, does he get the full reward as if he did it?

Megadim Chadashim: The Ya'avetz (Lechem Shamayim on Avos 2:1) and several others say that he is like one who did the Mitzvah, but his reward is not as great as one who did the Mitzvah. Pri Megadim (Tevas Gome, Sof v'Zos ha'Berachah) says that the Neshamah is rewarded in the world to come, but not in this world, for the inhibition was due to the body.

Megadim Chadashim: In several places the Chasam Sofer says that he is rewarded fully like one who fulfilled. In Teshuvah CM 176, he said that the only difference is reward for steps for the one who fulfilled. Why do they not differ also about toil of the Mitzvah itself? Michtam l'David (YD 42) says that the Rambam (Hilchos Chovel 7:14) says that the Chiyuv to pay 10 gold coins for stealing a Mitzvah is only a fine, for the one who intended to do it does not lose at all. Keren l'David (8) says that he pays because a person prefers to do the Mitzvah in action.

Megadim Chadashim: The Sifri (Re'eh 9,10) says 'if one said to give Tzedakah, and gave, he is rewarded for saying and doing. If he was unable to give, he is rewarded for saying like for doing'. The Gra's text says only 'for saying.'

Megadim Chadashim: Birkas Aharon says that Tzedakah is different - since the recipient did not get the benefit, it is not totally as if he did it. Perhaps this is why Yirmeyahu prayed that when Resha'im of Anosos want to give Tzedakah, they should give to unworthy people, so they will not get the full reward. Kovetz Ha'aros (Bi'urei Agados 3:4) says that they did not intend for the Mitzvah, only to glorify themselves. Even so, if they gave to Aniyim, they would get reward for the deed. Rishonim imply that there is no difference between Mitzvos Bein Adam la'Makom and Bein Adam l'Chavero, unlike Birkas Aharon.

Megadim Chadashim: Chochmas Shlomo (OC 545) says that one who intended is like one who fulfilled for a Mitzvah that one can be exempt from, but not for a Chiyuv on his body like Korban Pesach. One who did not fulfill Pesach Rishon or Sheni is Chayav Kares!

What is the source that "Azkir Es Shemi" refers to learning Torah?

Rashi: It is where My name is mentioned on My Mitzvos and words.

Maharsha: It is wherever I permit you to mention My name, i.e. in learning. If not, it is Shem Shamayim l'Vatalah!

Pnei Yehoshua: Shem ha'Meyuchad is forbidden even in Torah. Others names are permitted even in Tefilah, other Mitzvos and Berachos!

Note: Even for Reshus, one may swear in Hash-m's name (if he is pious - Devarim 6:13, 10:20)! It was enacted to greet people with Hash-m's name (below, 54a)! Throughout Tanach, Tzadikim said Hash-m's name, unaware that it would later become part of Torah! Rashi (Bereishis 27:21) implies that Yakov often said Hash-m's name. (PF)

Meromei Sadeh: The entire Torah is names of Hash-m (Ramban, introduction to the Chumash).

Note: How does this explain why the Shechinah is with one who learns oral Torah? (PF)

Here it says that there is Shechinah with one who learns. Ta'anis 7a says that a sword should come upon [Son'ei] Chachamim who learn alone! Moreover, they become foolish, and they sin!

Iyun Yakov #1: There discusses one who could learn with a friend. Here we discuss one who can learn only alone.

Iyun Yakov #2: One can learn written Torah alone - it does not require sharp delving investigation. "Azkir Es Shemi" implies Mikra. Ta'anis 7a discusses oral Torah, which requires sharpness. It says there, just like iron sharpens iron, so Chachamim... This answer is primary.

Here it says that there is Shechinah with one who learns. Tamid 32b says that one who engages in Torah at night, Shechinah is opposite him!

Megadim Chadashim: Perhaps 'Shechinah k'Negdo' is different than 'Shechinah is with him.'

Avos (3:2-6) brings all these verses regarding learning Torah! And there, it brings also about five who learn!

Maharsha: Here it gives the reason for each verse. There, it teaches 'if we would not have a source for less, we would learn from here...' Here it did not bring the verse about five, for [since we have sources for less,] it does not teach anything.

Megadim Chadashim: Ohr ha'Chayim (Bereishis 46:4) says that there are different levels of Shechinah based on the number learning.

Why do we need a verse to teach that when there are 10, the Shechinah comes before them? There was already Shechinah from when three were there!

Rashba (Teshuvah 1:50): The Shechinah comes together with them, immediately when they come.

Rav Elyashiv: I.e. when the 10th comes. Even though Rashi's words 'before all 10 come implies unlike this, presumably, he agrees to this.

Note: I do not understand this. It says (6b) 'when Hash-m comes to the Beis ha'Keneses, and does not find 10, immediately He gets angry. ' If He comes with the 10th, why does He get angry now? It was more proper to be angry before this! (PF)

Tosfos ha'Rosh (6b): Not in a Beis ha'Keneses, the Shechinah comes before them. In a Beis ha'Keneses, when they do not come on time, the Shechinah gets angry.

Rif (on the Ein Yakov) #1: Here we discuss Tefilah; the Shechinah is amidst three who judge. If so, why did we ask why we need a verse for 10? Since the Shechinah is amidst three who judge, which is the required number (l'Chatchilah), surely it is among the [proper] number for Tefilah (10).

Rif (on the Ein Yakov) #2: Do not say that we need a verse for 10 who come at once, for there were not three initially. Rashi implies that we discuss when they come one after the other! However, we can answer that the Shechinah comes for three only after they begin to judge, and for 10, even before they begin to pray.

In what sense does Hash-m wear Tefilin?

Rashba: Great secrets are in the Agados; I will explain the revealed part. Hash-m's Tefilin shows that memory of Yisrael is always in front of Him, and His eyes are always on them. They glorify Him and cling to Him - "v'Atem ha'Devekim ba'Shem Elokeichem..." (Devarim 4:4). His hand Tefilin hints to clinging, and that the beginning (purpose) of the creation was for Yisrael. The head Tefilin hints that they are supreme, and He is glorified through them and the world is blessed through them. There are four boxes, for the four directions of the world cannot be without them (Avodah Zarah 10b).

Ha'Kosev: This is merely a riddle and Mashal in Leshon Bnei Adam to hint that just like we put Simanim next to our hearts and a crown on our heads to recall serving Him, so He wanted to show that creation of the world was primarily for Yisrael. The four boxes of head Tefilin and one of hand Tefilin hint that the body (comprised of the four elements) and one Nefesh are subjugated to Him. The verses in His Tefilin show His Hashgachah over us.

Maharsha: We wear Tefilin to cling to Him with the entire Nefesh, Lev and Me'od (strength), and so He clings to us and puts His Shechinah on us - "Ani l'Dodi v'Dodi Li." Tefilin are called Pe'er, for Hash-m is Mispa'er (glorifies) Himself in us, and we are Mispa'er in Him. He wears Tefilin to cling to His 'inheritance' Yisrael and glorify Himself in them. "Simani cha'Chosam Al Libecha ka'Chosam Al Zero'echa." "Nishba Hash-m bi'Ymino" - He swore with two Midos, Chesed and Gevurah. Yemino is Torah (Chesed); "uvi'Zero'a Uzo" refers to Tefilin on the left hand (Gevurah). The verses in His Tefilin show that He clings to us. We declare His unity, and he declares that we are one (the special) nation.

Iyun Yakov: The one box of hand Tefilin hints to Ge'ulas Mitzrayim, and the four boxes of head Tefilin hint to the four kingdoms - so He will redeem us from them. Hash-m wears [hand] Tefilin to show that even though even though both of them (Yisrael and the Egyptians) serve idolatry, Hash-m chose His special nation. He wears head Tefilin corresponding to the four kingdoms. The last Parashah is "u'Lesitecha Elyon" to hint that after the final Ge'ulah, Yisrael will be supreme over all Nochrim.

Anaf Yosef citing Rashba citing Rav Hai Gaon: Hash-m showed to Moshe the knot of [His] Tefilin and donning Tefilin. He taught to him visually, like He taught to him how to make the Mishkan - "k'Chol Asher Ani Mar'eh Osach" (Shemos 25:9). Also, He wrapped Himself like a Shali'ach Tzibur and taught to Moshe in Parashas "va'Ya'avor Hash-m Al Panav va'Yikra" (Shemos 34:6; Rosh Hashanah 17b). It says "Ani A'avir Kol Tuvi Al Panecha..." (Shemos 33:19). About this, Chazal asked (below, 7a) 'what is the source that Hash-m prays?' The Torah says that He said "Hash-m Kel Rachum v'Chanun...", and Moshe said 'You showed to me to say the 13 Midos', i.e. "Ka'asher Dibarta Leimor" (Bamidbar 14:17). However, according to this, why did the Gemara ask what is written in His Tefilin?

Rav Elyashiv: The Rashba understood that Hash-m showed to Moshe our Tefilin. If so, why did the Gemara ask what is written in them? The verses imply that Moshe saw Hash-m's Tefilin - "v'Ra'isa Es Achorai" (Shemos 33:23)!

Note: From the answer, it is clear that Hash-m's Tefilin are unlike ours. The Rashba asked what prompted the Gemara to ask about His Tefilin. (PF)

Why does "v'Ra'u... Ki Shem Hash-m Nikra Alecha v'Yar'u Mimeka" refer specifically to head Tefilin?

Tosfos: The majority of His name Shakai is written on them - a Shin protrudes from the box, and the knot of the straps forms a Dalet. However, if so, 'ha'Mutar b'Ficha' should apply to the straps (but it does not - Shabbos 28b), and the straps should have full Kedushah (but they are merely Tashmish Kedushah - Megilah 26b)! Rather, Tefilin are worn at the height of the head, so "v'Ra'u..." applies to them. The hand Tefilin should be covered - "Lecha l'Os Al Yadecha" (Shemos 13:9), and not a sign to others.

Iyun Yakov: We put first on the hand, next to the heart, to show that Yir'as Hash-m is in our heart, and then on the head, to show that "Shem Hash-m Nikra Alecha v'Yar'u Mimeka." However, if he fears sins in his hand, Hash-m's name departs from him, and the nations will not fear him. This is why the Midrash says that if they put on the head Tefilin first, they would not succeed in war.

Why are "Ki Mi Goy Gadol" and "u'Mi Goy Gadol" in one box, and "u'Mi k'Amcha Yisrael" and "Ashrecha Yisrael" in one box?

Maharsha: "Ki Mi Goy Gadol... b'Chol Kar'enu Elav" shows that we cling to Him via Tefilah; "u'Mi Goy Gadol Asher Lo Chukim..." shows that He clings to us via Torah. "U'Mi k'Amcha Yisrael... Asher Halach ha'Elokim Lifdos Lo Am..." and "Ashrecha Yisrael... Am Nosha ba'Shem" show clinging via salvation. "Oh ha'Nisa Elokim" shows clinging via doing wonders for us; "u'Lesitecha Elyon" shows clinging at the highest level.

Why did Rav Ashi say 'Ela' (rather)? This always shows retraction!

Rif (on the Ein Yakov) #1: Initially, we thought that "u'Mi k'Amcha Yisrael" is in one box, and the other verses are in the other boxes. We retract. Rather, "Ki Mi Goy Gadol" and "u'Mi Goy Gadol" are in one box, and "u'Mi k'Amcha Yisrael" and "Ashrecha Yisrael" are in one box.

Rif (on the Ein Yakov) #2: Initially, we thought that just like Yisrael declare Hash-m to be one - "Shema Yisrael Hash-m Elokeinu Hash-m Echad", He makes us unique - "u'Mi k'Amcha Yisrael Goy Echad ba'Aretz." The first box (of our Tefilin) is just like the first box of His. We retract. "U'Mi k'Amcha Yisrael" is with "Ashrecha Yisrael" in the second box. The first box has "Ki Mi Goy Gadol" and "u'Mi Goy Gadol." We declare His unity, and He says that we are Gadol! Indeed, "u'Mi k'Amcha Yisrael" is in the second box, but it is with "Ashrecha Yisrael." The primary praise is not that we are one nation, rather, that we are Gadol, like it says in the first box.

What is the source that the verse discusses one who omitted coming to the Beis ha'Keneses?

Ha'Kosev: The verse is difficult. The Reisha says "Yerei Hash-m", and the Seifa says "Asher Halach Chashechim"! Also, "v'Ein Nogah Lo" is extra! Rather, he is called Yir'ei Hash-m because normally he comes to the Beis ha'Keneses. Today, before dawn (amidst darkness) he went on the road, and therefore did not come. If he went for a Mitzvah, dawn will illuminate for him; if he went for Reshus it will not. I.e. dawn will come and the sun will rise for all, but not for him. He left in darkness, and will return in darkness, for he did not trust in Hash-m to summons his needs if he will come to the Beis ha'Keneses.

Etz Yosef: Dawn will not illuminate for him, i.e. he will not succeed in his business. Tzlach says, "Asher Halach Chashechim" is like Im (if) - if he went for Reshus...

Maharsha: The verse asks, who is Yerei Hash-m to come to the Beis ha'Keneses, Lishmo'a b'Kol Avdo - the Shali'ach Tzibur, who does Avodas Kohen Gadol in his Tefilah. Tefilah is Avodah of the heart (Ta'anis 2a). Now he did not come due to a matter she'Ein Nogah Lo - Reshus, and not for a Mitzvah - "Ki Ner Mitzvah." If he went for a Mitzvah, one who engages in a Mitzvah is exempt from Tefilah. One might have thought that engaging in business to profit and finance his household is considered a Mitzvah. "Yivtach b'Shem Hash-m", he should have trusted in Hash-m to provide his income, and not refrained from the Beis ha'Keneses, like we say about early Chasidim (below, 32b).

Rif (on the Ein Yakov): Hash-m desires the Tefilah of Yir'ei Hash-m. He is Shome'a b'Kol Avdo (hears one who serves Him with a full heart). Therefore, when he does not come, Hash-m asks about him. He went before dawn, in darkness. If he went for a Mitzvah, Nogah Lo (it would illuminate for him)! Rather, he went for Reshus. "Yivtach b'Shem Hash-m" - had he trusted in Me, I would support him; he did not, so he may not rely on Me.

Iyun Yakov: "Avdo" refers to Nevi'im. He regularly comes to the Beis ha'Keneses, like the Nevi'im warned - "Ashrei Adam Shome'a Li Lishkod Al Dalsosai" (8a), but today he did not. Because he regularly does this Mitzvah, "Yivtach b'Shem Hash-m" - no mishap occurs to a Shomer Mitzvah (Shabbos 63a). If he does not regularly do it, he is not so assured, for 'the reward for Mitzvos is not in this world.'

Note: This implies that 'Shomer Mitzvah' is one who regularly does this Mitzvah. The Gemara implies that no harm will befall also a Shali'ach Mitzvah, even if it is his first time doing the Mitzvah (Pesachim 8a-b, Kidushin 39b)! (PF)

Why does Hash-m get angry?

Rashi: There are not 10 people to answer Davar shebi'Kdushah.

Maharsha: This is "v'Chesron Lo Yuchal Lehimanos." The Shechinah comes before the 10, like we said above (6a). When there are only nine, He is angry. 'I came to put My Shechinah, "v'Ein Ish"' - one man is missing.

Daf Al ha'Daf citing Reshimos ha'Grid Soloveitzik, Sukah 28a: This shows that coming early to the Beis ha'Keneses or Beis Midrash is not merely Zerizus for a Mitzvah. It pertains to receiving the Shechinah!

Me'iri: If the time for Tefilah comes, and there are not 10 in the Beis ha'Keneses, this shows that people's hearts are far from Ahavas Hash-m. This distancing is the great anger!

Etz Yosef: There are two who are called leaders of the generation - Chachamim, and Ba'alei Tefilah, like R. Chanina ben Dosa and his colleagues. When a country comes to request from the king, they send a Chacham to request. When the king asks where the people are, he says 'they will come after me.' When they do not come, the king is angry also at him. So it says here - if there are not 10 immediately, Hash-m is angry also at those who came. "V'Ein Ish" - Ish is Sar, like "Mi Samcha l'Ish Sar v'Shofet." The first to come is a Sar - he receives reward corresponding to all who come after him, but if there is no Minyan, there is no Sar.

Why is there such praise of one who fixes a place for Tefilah?

R. Yonah: He is so meticulous about Tefilah, that he even fixes a place for it. He must be humble, for he strives that his Tefilah be accepted. Humility brings to Chasidus. This refers to when he must pray in his house, like the Yerushalmi says. The entire Beis ha'Keneses is a fixed place for Tefilah.

Me'iri: Even within the Beis ha'Keneses, he should fix a place. The Yerushalmi (Berachos 4:4) expounds about David "Asher Yishtachaveh Sham" (Shmuel II, 15:32) - regularly. It does not say Hishtachaveh!

Etz Yosef citing Mam and Eliyahu Rabah: The Yerushalmi means that also in one's house, he must fix a place.

Rashba: Before one prays, he must know in front of Whom he prays. He must stand in fear and recognize his lowliness and the grandeur of the Master that he seeks. Early Chasidim used to delay an hour before praying (below, 30b), to think about fear of Him and have proper intent. A place prepared for Tefilah increases fear. This is one of the reasons for the command "u'Mikdashi Tira'u." It causes one to feel that he is in front of Hash-m the entire day. From this he will come to Midas Chasidus and humility - "Shivisi Hash-m l'Negdi Tamid Ki mi'Ymini Bal Emot" (Tehilim 16:8). A fixed place helps to constantly pray at designated times; without it, he comes to despair and laziness. It says similarly about one who fixes a place for his Torah, his enemies fall under him - "V'Samti Makom l'Ami Yisrael... v'Lo Yosifu Bnei Avlah Le'anoso" (Shmuel II, 7:10).

Me'iri: It causes that he has more Kavanah.

Maharsha: One who changes his place receives Divine influence based on the place and direction. One who wants to get wise should lean south; one who wants to get rich should lean north (Bava Basra 25b). One who fixes a place and does not change it, he designates Divine powers for the true One. Elokei Avraham helps him - Avraham made Hash-m's name one in the world. He is called a Chasid, for he seeks his needs from Midas ha'Rachamim, and does not turn to seek great matters in another way.

Rif (on the Ein Yakov) #1: Tefilah must be supplications for mercy from Hash-m; it should not be Keva (fixed). One who goes to his fixed place for Tefilah, he shows that it is not Keva and a burden. If it were, he would pray in the first place possible, to cast off the burden! Elokei Avraham helps him - his Tefilah for Lot was mercy and supplication, in his fixed place. Even if he was not established to us to be humble and a Chasid, since he is Avraham's Talmid regarding fixing a place, surely all his ways are like Avraham's.

Note: What is the source that all his ways are like Avraham's? Perhaps he has bad Midos, e.g. stinginess, and did not overcome them! Perhaps he did not learn from Avraham at all, just others trained him to pray in a fixed place! (PF)

Rif (on the Ein Yakov) #2: Tefilos correspond to the Tamid offerings. There is a fixed place for Shechitas ha'Tamid (the north). One who fixes a place for his Tefilah, it is as if he offered the Tamid. Elokei Avraham helps him, for Avraham established Shacharis, corresponding to the morning Tamid. Alternatively, even if he could pray in a Beis ha'Keneses glorified with a bigger Tzibur, he prays in his fixed place. The Zohar says that when Avraham ran to the cattle, he saw Sedei Efron, and desired it. It is the place of Gan Eden! Yitzchak prayed there! Even so, Avraham did not change his place of Tefilah.

Etz Yosef His enemies fall in front of him, for his Tefilah is like a Korban. Korbanos protect us from our enemies (Tosfos Megilah 3a DH Emesh).

Iyun Yakov: How do we know that Avraham fixed a place for Tefilah? We find only that he prayed there twice! Rather, surely also he would have prayed in that field, if not that he wanted to keep his fixed place.

Note: If one finds a better place for Tefilah, should he not make it his fixed place? Surely when Avraham lived in other places (Grar, Be'er-Sheva, and when he was going to Egypt and returning) he did not go to Chevron every morning to pray! (PF)

Iyun Yakov: He does not follow Nichush (like Bil'am did), to try to find a good place. He goes simply with Hash-m, like Avraham - "Tamim Tihyeh Im Hash-m." Also, one who is haughty like Bil'am, when he rises in level, he seeks to sit in a more esteemed place. One who is humble like Avraham, he stays in his initial place, even after he was elevated; Avraham said "v'Anochi Afar va'Efer" (after he defeated the four kings). Therefore, after death he is called a Talmid of Avraham, and his enemies fall in front of him, like the four kings fell in front of Avraham.

Rav Elyashiv: He stays in his place, even if they did not honor him properly. This shows that he is humble and a Chasid - he cares only about Avodas Hash-m.

Anaf Yosef, based on the Ari Zal: Damaging angels seize and steal [one's Tefilah]. To guard from this, he prays in a Tzibur in the Beis ha'Keneses, or prays in a fixed place. Then the Shechinah is there; Shechinah is also where there is a Minyan.

Daf Al ha'Daf citing Emes l'Yakov: Designating a place is Mekadesh it like a Beis ha'Keneses; Kedushah dwells there. Sefas Emes says, just like people joining to pray elevates Tefilah, also praying every day in his fixed place in his house, his Tefilos join. Elokei Avraham helps him - just like he was an individual, for there was no one who served Hash-m like him, so Hash-m helps one who understands the importance of one who prays alone and fixes a place.

Note: Sefas Emes implies that our Gemara discusses only a fixed place in the house for one who regular prays there. (PF)

Why is it forbidden to take big steps when leaving a Beis ha'Keneses?

Me'iri: This is light-headed. It looks like he wants to unload a burden from himself.

Why did Abaye say 'this is only for leaving'? R. Chelbo discussed leaving. Why should we think that the same applies to entering?

Ha'Kosev: One who leaves quickly looks like he wants to unload a burden from himself. One might have thought that also running to the Beis ha'Keneses shows that he seeks to unload a burden quickly. If not for the verse, we would say so!

Maharsha: Abaye teaches that R. Chelbo discusses one who leaves for his needs, but if he leaves in order to enter the Beis Midrash, to fulfill "Yelechu me'Chayil El Chayil", surely it is a Mitzvah to run even out of a Beis ha'Keneses - "Nirdefah Lada'as Es Hash-m."

Pnei Yehoshua: Even if he leaves in order to enter the Beis Midrash, it is forbidden, for others do not know this. It seems that he wants to unload a burden from himself. Anaf Yosef - the Pri Megadim says, if the Beis Midrash is near the Beis ha'Keneses, it is clear that he runs to it; surely it is permitted.

Rif (on the Ein Yakov) #1: He teaches that R. Chelbo does not discuss one who will return to the Beis ha'Keneses. Then it is good to run, to hasten his return!

Ma'adanei Yom Tov (1:200): Perhaps it is forbidden, for others do not know that he will return. Magen Avraham (90:26) - if he leaves before the Tzibur, there is no suspicion; presumably, he will return. Also, it is better that people suspect him, and he should not miss hearing Kedushah or Kedushah.

Rif (on the Ein Yakov) #2: A big step removes one part in 500 of one's sight (Shabbos 113b), and it is degrading for a Chacham to take big steps. The Isur is only when leaving, but it is always degrading. Abaye teaches that to enter, it is a Mitzvah, and this will protect him from any mishap.

Iyun Yakov, Pnei Yehoshua: Normally one may not take a big step, for it removes one part in 500 of his sight. Do not say that no harm will befall a Shali'ach Mitzvah, also when he returns, so it is permitted. It is forbidden, for it looks like being in Beis ha'Keneses was a burden to him. If one who already did the Mitzvah is not protected, perhaps all the more so, one who merely goes to the Mitzvah will not be protected! Abaye refutes this. Ner Mitzvah will illuminate his eyes.

Etz Yosef Abaye teaches that Rav Huna himself taught a Diyuk - it is forbidden when leaving, but permitted when entering. R. Yonah (Sefer ha'Yir'ah) says that one should run only when near the Beis ha'Keneses, for then it is evident why he runs. Shiyurei Keneses ha'Gedolah says to run the entire way, and faster when he is close. Pri Megadim says to run the entire way when he has Talis and Tefilin.

What is the significance of running on Shabbos?

Rashi: One may not take a big step on Shabbos (Shabbos 113b), for it says "Im Tashiv mi'Shabas Raglecha."

Me'iri: The verse applies to secular matters, but not to learning Torah or Mitzvos.

Maharsha: We learn from "Acharei Hash-m Yelechu k'Aryeh Yish'ag." One who hears a lion and fears, surely he goes quickly, even on Shabbos, due to danger. So they go after Hash-m for a matter of Halachah!

Iyun Yakov: Radak explains "Acharei Hash-m Yelechu k'Aryeh Yish'ag" - a lion is king of the Chayos. They run to it when it calls. So we run to do Hash-m's Mitzvos. This is a Mitzvas Aseh mid'Rabanan, so it overrides the Lav mid'Rabanan of running on Shabbos.

Why is the reward for a Drashah for running to it?

Rashi: The primary reward is for running, for most do not understand it well enough to repeat it afterwards, to receive reward for learning.

Ha'Kosev: This is difficult, to say that there is not [great] reward for hearing a Drashah about Isur v'Heter!

Rav Elyashiv: Why is Kalah different? Its reward is for being cramped! Kalah was at a fixed time; there was no need to run (one could come early). There was not a fixed time for Drashos; whenever Talmidim gathered, the Rebbi expounded.

Ha'Kosev: All these teachings teach that there is also reward for these secondary matters.

Maharsha: Chachamim who already know the Halachah, their reward is running to the Drashah. Or, it is like the Talmid who always used to ask his Rebbi, but he would not ask at Kalah (when many are there), lest he cannot answer and he will be embarrassed. Likewise, a Chacham who attends Kalah [and does not learn anything new] is rewarded for being cramped.

Megadim Chadashim citing the Aruch: He runs in order to hear the Drashah from the beginning.

Why is the reward for learning for reasoning?

Rashi: He toils and struggles to understand the reason.

Rif (on the Ein Yakov): The reward for toiling to understand the Halachah clearly is that he will find a straight and proper reasoning.

Rav Elyashiv: Learning Torah is in order to come to straight reasoning. If one erred in reasoning, he is not a great Chacham (Gitin 6b).

Why is the reward for Bei Tamya for silence?

Maharsha: This is [visiting] a house of mourners. The consolers may not talk until the Avel begins.

Rav Elyashiv: Consoling mourners is to join in their pain. When the Avel speaks, he is assuaged, so there is no more need for silence.

Iyun Yakov: The Avelim are rewarded for silence. "Va'Yidom Aharon" - he was rewarded for his silence.

Etz Yosef: Mesores ha'Shas says that Bei Tamya is a place of bones of the dead. One may not learn there, due to "Lo'eg la'Rash." Elsewhere one is rewarded for learning; here he is rewarded for not learning.

Daf Al ha'Daf citing Binas Yisachar (Derech Hash-m): Sometimes an ignorant Avel, amidst bitterness, complains against Hash-m's Midos. He says that Hash-m did improperly. It is a Mitzvah to silence him via soft words, e.g. 'it is not so. "Ha'Tzur Tamim Pa'alo." Do not be pained - all that Hash-m does is for the good!'

Why is the reward for a fast Tzedakah?

Rashi: They give Tzedakah at night, after the fast, to Aniyim who fasted.

Me'iri: All the fasts were enacted to inspire people to Teshuvah and good deeds (such as Tzedakah).

Ha'Kosev: Do not say that the Tzedakah is a separate matter from the fast. Rather, it is part of it. There is great reward for each. The same applies to all these matters.

Daf Al ha'Daf: Mahari Berona (127) proved that a fast is greater than Tzedakah, for we fast Ta'anis Chalom on Shabbos, and do not redeem it with Tzedakah. It says below (32b) that a fast is greater. He needed a proof, lest one say that Mar Zutra (here) disagrees, and perhaps the Halachah follows Mar Zutra. Rather, Tzedakah completes the purpose of a fast, but the fast is greater. The Mishnah Berurah (568) rules that one should not redeem a Ta'anis Chalom with Tzedakah, unless he is greatly pained.

Maharsha: One should not benefit from not eating and drinking. Therefore, he gives the money that he saved to Tzedakah.

Etz Yosef citing Iyei ha'Yam: "Paros la'Ra'ev Lachmecha" (Yeshayah 58:7) hints to this - the food you would have eaten.

Note: Alshich there says similarly. However, Malbim explains, give to him clean bread, like you eat! (PF)

Why is the reward for a eulogy for Deluyei (raising the voice in anguish)?

Rashi: This makes people cry.

Maharsha: One who does so, they will do so for him (after he dies - Mo'ed Katan 28b).

Why is the reward for attending a wedding for words?

Rashi: These are words that gladden the Chasan.

Iyun Yakov: He says 'Kalah Na'eh 'Chasuda', like it says in Kesuvos 17a. Rav Elyashiv - the Gemara there asked how we dance in front of the Kalah, and answered what we say! The words are primary; the dancing is secondary.

Maharsha: This is like Bar Kapara did at the banquet in honor of R. Shimon bar Rebbi's marriage (Nedarim 51a).

Note: I.e. he gladdens the Chasan like Bar Kapara gladdened Rebbi with words. (PF)

Etz Yosef citing Mayan ha'Berachos: Perhaps Rashi hints to Chovos ha'Levavos' directive, that one's heart should be broken, lest it be Simchah of frivolity. Only his words (mouth) are of Simchah.

What is called 'Achorei Beis ha'Keneses'?

Rashi: All openings of their Batei Kenesiyos were in the east, like the Mikdash and Mishkan (Tosefta Megilah 3:22). Their faces were to the west, and the backs to the east. One who prays behind a Beis ha'Keneses, and does not turn to face the Beis ha'Keneses, it is as if he denies the One to whom the Tzibur prays. Abaye limits Rav Huna's teaching to one who does not turn to face the Beis ha'Keneses.

R. Yonah: He does three things wrong. They are inside, and he is outside; he faces the opposite direction; and his back faces the Beis ha'Keneses.

Anaf Yosef: If he is in the west, and faces west, surely he is a Rasha- (a) he prays in the opposite direction, and (b) his back faces the Beis ha'Keneses. If he faces east, this is fine - he fixes both matters. The argument is about one who is in the east. Rav Huna obligates praying in the same direction as the Tzibur, lest he resemble a Kofer, even though his back will face the Beis ha'Keneses. Abaye holds that he must face the Beis ha'Keneses, even though he will pray in the opposite direction of the Tzibur.

R. Yonah citing Ri: He is in back of the east wall (in front of the Beis ha'Keneses), where there are no openings, and his back faces the Beis ha'Keneses. He is called a Rasha, even though he prays in the same direction as the Tzibur, for two reasons. (a) All are inside, and he is outside. (b) His back faces the Beis ha'Keneses. Abaye said that if he faces the Beis ha'Keneses, it is fine. Even though he is outside, and he faces west and all others face east, it is fine, for he faces the [east] wall with the Aron Kodesh, just like they do.

Maharsha #1: Tosfos and Hagahos Ashri say that he prays in the opposite direction. This could apply even in the Beis ha'Keneses! It seems that we forbid only both (the opposite direction, and outside the Beis ha'Keneses).

Maharsha #2: He is in the Beis ha'Keneses, and faces the opposite direction as everyone else. "Saviv Resha'im Yis'halachun" does not mean outside, rather, he turns around. Do not ask from 'to get wise, one should lean south; to get rich, he leans north' (Bava Basra 25b). This is one who prays in his house. Also, he tilts only a little.

R. Yonah: It is improper to do so, but he is not called a Rasha, since he joins with the Tzibur in the Beis ha'Keneses. Likewise, one who is in front of the Beis ha'Keneses (to its east), and his back faces the Beis ha'Keneses, is not called a Rasha, for he prays in the same direction as the Tzibur.

Why did Eliyahu kill him?

Maharsha #1: The Rif's text does not mention Eliyahu, and it seems that also Rashi's text does not. Rather, an Arab killed him. Even if he did improperly, why would Eliyahu kill him?!

Anaf Yosef: Hash-m sent the Arab to kill him.

Etz Yosef: Even though he was not Chayav Misah for this, he was Chayav Misah for another sin. At a time of danger (an Arab came), Shamayim did not protect him. Normally, Shamayim would give to him time to repent.

Maharsha #2: Even according to our text, we explain that the man who prayed appeared to Eliyahu like an Arab merchant, therefore he killed him.

Iyun Yakov #1: He makes it appear that there are two powers.

Iyun Yakov #2: One should picture that the Shechinah is in front of him - "Shivisi Hash-m l'Negdi Tamid", fear of Shamayim should be on him. One who does not pray in the Beis ha'Keneses, where the Shechinah is, rather, in back, he makes it seem that Hash-m's eye does not see. Perhaps we expound the end of the verse "Kerum Zulus li'Vnei Adam" - he belittles Hash-m, who stand in the peak of the world and sees everything, as if He is a person, who sees only what is in front of him.

What stands in the RoM of the world?

Maharsha: This refers to regarding Reisha of the verse "Saviv Resha'im Yis'halachun." He faces unlike the Tzibur, and belittles Tefilah.

Iyun Yakov: There are many groups of angels that sing Shirah at night, and they are quiet during the day due to the honor of Yisrael - "uva'Laylah Shiro Imi."

Anaf Yosef: The words of Tefilah; 120 Chachamim, including Nevi'im, composed Tefilah based on their knowledge of supreme secrets, the Merkavah... The words ascend above to accomplish in their source above.

Why do Amora'im explain this to discuss one who takes money from others?

Maharsha: The Reisha "Saviv Resha'im Yis'halachun" refers to a creditor. He may not pass in front of the one who owes him. Rather, he must go around.

Iyun Yakov: One who does not go to the Beis ha'Keneses, in order to pray with intent that Hash-m give his income liberally, will be punished Midah k'Neged Midah.

What is painful about taking money from others?

Rashi: He is lowered in the eyes of those who gave to him. L'Rosheinu is our creditor. The Targum of "k'Nosheh" (Shemos 22:24) is k'Rashya.

Me'iri: Therefore, one should spend his money only on necessities, lest he need to take from others.

How is he like a bird that turns to many colors?

Maharsha: When a creditor passes by the borrower, the latter is ashamed and blushes.

Etz Yosef: He turns different colors, based on the one who finances and benefits him. Some do so generously, some stingily, and some intermediately.

Etz Yosef: Often, the receiver's mindset is unlike the giver's. 'His face changes' means that he pretends to hold like the giver, so the giver will be pleased with him.

Why did R. Chelbo learn from Eliyahu, and not from Yitzchak, who established Minchah?

Rashba: Nevi'ei ha'Ba'al were not so foolish to deny that Hash-m is the cause of everything. Rather, they said, like philosophers, that He is elevated above Hashgachah. He handed Hashgachah over to the Galgalim. "Ha'Mekatrim la'Ba'al la'Shemesh vela'Yare'ach vela'Mazalos..." (Melachim II, 23:8) - it does not say la'Ba'al vela'Shemesh, because Ba'al is the sun, moon and Tzva ha'Shamayim. Each is a Ba'al (master) and has authority over lower beings - natural conduct. Astrologers could predict the future at all times, unlike Nevi'im, who could do so only when Ru'ach was on them. This led them to belittle Nevi'im. Eliyahu said, "Im Hash-m Hu Elokim Lechu Acharav v'Im ha'Ba'al Lechu Acharav" - which conducts the world? Hash-m said "Yisrael Yihyeh Shemecha", for this name shows "va'Yashar El Mal'ach va'Yuchal", that Yakov overpowered the Sarim appointed over the nations. Also the Kusim "Es Hash-m Hayu Yere'im v'Es Eloheihem Hayu Ovedim." Nevi'ei ha'Ba'al called from morning until Tzaharayim, for then the sun gets weaker. Then Eliyahu prayed that Hash-m show that He is the One who conducts and supervises.

Maharsha: R. Chelbo warns to be careful to pray Minchah at the first opportunity. Many things are forbidden before praying, lest one get delayed and miss praying (Shabbos 9b). "Ba'Alos ha'Minchah" implies that Eliyahu prayed at the first time for Minchah.

Rif (on the Ein Yakov) #1: Eliyahu needed to elaborate in his Tefilah. This shows that it is a time of Din.

Rif (on the Ein Yakov) #2: Eliyahu offered on Har ha'Karmel when it was forbidden to offer on a Bamah. He was not proper to be answered! He was answered specifically at Minchah, for then was the Akeidah; Hash-m said that its merit will be for My children.

Why was Eliyahu concerned lest they say that it was via witchcraft?

Rif (on the Ein Yakov): They could not move bull that they picked until Eliyahu gave it to them. Witchcraft takes effect on something given from hand to hand, e.g. "va'Yikach mi'Yadam" (Aharon took gold from the Erev Rav - Zohar).

Anaf Yosef: Witchcraft works primarily after midday (Zohar). Perhaps people will think that this is why Eliyahu waited until then! Really, he waited because he knew that it is the best time for Tefilah to be accepted.

Etz Yosef citing Iyei ha'Yam: The Ramban (Shemos 7:11) says that Lahateihem is witchcraft; it is from "Esh Lohet" (Tehilim 104:4). Angels of fire do it. If fire will descend from Shamayim, people may say that it is witchcraft.

What is the source that "Tikon Tefilasi Ketores... Minchas Arev" refers to Ma'ariv?

Maharsha: Ketores is the only Avodah after the afternoon Tamid [to which Minchah corresponds.

Do the Amora'im argue about which Tefilos are important?

Rashba: No. All agree that one must pray all three every day, like Daniel did. Just like there are three Mishmaros at night (3a - apt times for prayer), also during the day. These three times correspond to ascent, Amidah and descent. They correspond to Na'arus, Bachrus and old age in man's life.

Me'iri: No. All agree that we must recognize and admit that all is from Hash-m when the times of day change, e.g. ha'Ma'ariv Aravim.

Rif (on the Ein Yakov): No. One must be careful about Ma'ariv, even though it is Reshus. One must be careful about Shacharis, even though there is Tashlumin (compensation) for one who missed it during the day.

Iyun Yakov: They argue about which is the greatest time of Ratzon (for Tefilah to be answered).

Etz Yosef: They argue about which one must be careful about. R. Chelbo holds that one need not be so careful about Shacharis, for it is before he engages in his affairs - he is not distracted. Minchah is after he engages in his affairs; he must be careful to pray immediately, lest he be distracted. Rav Nachman bar Yitzchak said, one must be very careful about Shacharis, lest he sleep, especially in summer when the nights are short. R. Yochanan should, one must be very careful about Ma'ariv, lest one come home from the field, eat a little, drink a little and sleep a bit, and sleep will overcome him and he will miss Tefilah.

Rav Elyashiv: Shacharis begins the day - surely he will not forget. One may not do any work before praying (5b)! Each Amora teaches that even though there is Tashlumin, the loss of the Es Ratzon of Tefilah in its time is greater.

Note: I do not see how the Amora'im's words hint to the reasons why one is prone to miss one Tefilah more than another. (PF)

What is the significance of five voices?

Rashi: He belittles five voices with which Hash-m blessed Yisrael.

Maharsha: These are the five sources of speech. (a) The letters Beis, Vov, Mem and Pei are pronounced from the mouth (lips). (b) Dalet, Tes, Lamed, Nun and Tov are from the tongue (it is put next to the teeth). (c) Zayin, Samech, Shin, Reish and Tzadi are from the teeth. (d) Gimel, Yud Kaf and Kuf are from [putting the tongue near] the palate. (e) Aleph, Hei, Ches and Ayin are from the throat. One does not gladden the Chasan with a simple Kol, rather, with these five Kolos of speech - the reward for a wedding is for words (earlier on this Amud). It should be speech of Mitzvah - to mention Hash-m's Chesed in creating. Therefore Chazal enacted to mention five Kolos in [the final] Brachah of Nisu'in (Kol Sason v'Kol Simchah...)

Iyun Yakov: They correspond to five attributes of a married man over a bachelor - joy, Berachah, Tov, Torah and a wall (Yevamos 62b).

Etz Yosef: Five always hints to the five Chumashim of Torah. One who gladdens a Chasan, it is as if he fulfills the five Chumashim, or learns them, or is equal to Torah, which was given with five Kolos. If one does not gladden him, he overlooks the five Kolos written about Simchas Chasan.

Rav Elyashiv citing Perishah EH 65:1: Even if he did not benefit from the meal, if he could have gladdened the Chasan, but did not, he transgressed.

Why does one who gladdens a Chasan merit Torah, which was given with five Kolos?

Maharsha: Matan Torah was Hash-m's Nisu'in with Yisrael!

Rav Elyashiv: We learn from "b'Yom Chasunaso uv'Yom Simchas Libo" (Shir ha'Shirim 3:11; Ta'anis 4:8).

Iyun Yakov: Midah k'Neged Midah, he gets Simchah of Torah - "Pekudei Hash-m Yesharim Mesamchei Lev". Torah is called Kalah - "va'Yiten El Moshe k'Chaloso Ledaber Ito" (Shemos 31:18; Shemos Rabah 41:1).

How do we understand "Ro'im Es ha'Kolos"?

Maharsha: They saw the letters of the words of the Kolos.

Etz Yosef: This was miraculous.

What is the source that it is as if he offered a Korban Todah?

Rashi: "Mevi'im Todah" is the Seifa of "Kol Sason v'Kol Simchah..."

Why are his words heard?

Iyun Yakov, Etz Yosef: One who does not fear Shamayim, and he comes to rebuke others, they tell him 'fix yourself first!' If he fears Shamayim, he finds grace in the eyes of people (Sukah 49b).

Etz Yosef #1: Anyone who pleases people, Hash-m is pleased with him. Anyone who do not please people, Hash-m is not pleased with him (Avos 3:10).

Etz Yosef #2: Matters that come from the heart, they enter the heart. Therefore, a Yare Shamayim's words enter the hearts of the listeners.

How do we learn from "Sof Davar ha'Kol Nishma Es ha'Elokim Yera"?

Maharsha: It should have said ha'Kol Tishma, a command, like Es ha'Elokim Yera. Rather, it says Nishma, to teach that we discuss the praise of one who fears Hash-m. Therefore, also the Seifa "Ki Zeh Kol ha'Adam" discusses his praise.

What do we learn from the three teachings - the entire world was created Bishvil him, he is worth as much as the entire world, and the entire world was created Letzavas l'Zeh?

Ha'Kosev: The first teaches that the rest of the world has no importance. It was created only because there cannot be only a Yarei Shamayim. It is like shells for the Yarei Shamayim; he is the fruit. R. Aba says that the others have importance, just the Yarei Shamayim is worth as much as all of them together. Ben Azai says, the rest of the world is in order to serve the Yarei Shamayim - to bake his bread, make his clothes... This is like Ben Zoma said, blessed is He who created all of these to serve me (below, 58a).

Maharsha: They discuss three different worlds. The entire world of angels was created Bishvil man, who has choice. Man is worth as much as the middle world (Heavenly bodies) - Moshe's face was like the sun, Yehoshua's was like the moon, "veha'Maskilim Yazhiru k'Zohar ha'Raki'a [u'Matzdikei ha'Rabim] ka'Kochavim." The rest of the world (the lower world) was created Letzavas l'Zeh - to serve him, like Ben Zoma said.

Iyun Yakov #1: "Reishis Chachmah Yir'as Hash-m" - Hash-m created the world with Chochmah, for the sake of Yir'as Hash-m - "veha'Elokim Asah she'Yir'u mi'Lefanav."

Iyun Yakov #2: It says in Mechilta that "Yarei Elokim" is one who makes compromise. Initially Yosef said that he will let only one of his brothers go. Later, he compromised and agreed to let all go, except for one - "Es ha'Elokim Ani Yarei." Compromise is mercy in Din, like Hash-m joined them when He created the world. The world stands on Din, Emes and Shalom (compromise). Man is a small world, when he does Hash-m's will.

If the other does not normally give "Shalom," should he greet him first?

Maharsha: No! Perhaps he will not return Shalom, and he is a Gazlan! Rav Chisda would give Shalom even to Nochrim (Gitin 62a)! Perhaps this was to Nochrim who normally gave Shalom. Or, it was for Darchei Shalom; we are not concerned if a Nochri is called a Gazlan. Or, I heard that Derech Eretz obligates one who receives 'Shalom' to return and double it. One may not double Shalom to a Nochri, therefore Rav Chisda gave Shalom first.

Iyun Yakov: If he normally gives Shalom, and now there was hatred or quarrel between you, so he does not, give to him Shalom, lest you persist in your feud. He is called a Gazlan if he does not return due to the feud.

Why does it say Gezelas he'Ani? Also theft from an Ashir is theft!

Rashi: Gezelas he'Ani is what can be "stolen" even from one who has nothing.

Etz Yosef: "He'Ani" is [answering,] like Aneni Malka in Daniel (2:5, 8...). The verse teaches that not answering is called theft.