1)

(a)Based on the Pasuk in Tehilim "Erchatz be'Nikayon Kapai, va'Asov'vah es Mizbach'cha, Hash-m, "Rebbi Chiya bar Aba quoting Rebbi Yochanan, considers someone who washes his hands, puts on Tefilin, recites the Shema and says the Amidah - as if he had built a Mizbe'ach and sacrificed a Korban on it.

(b)Due to the 'extra' word "be'Nikayon", when it would have sufficed to write "Architz Kapai", Rava asked Rebbi Chiya bar Aba - why he did add that it is considered as if he had Toveled his entire body.

(c)Ravina told Rava about a Talmid-Chacham who came from Eretz Yisrael, who stated that if someone has no water to wash his hands for Davening - he may wipe them clean ...

(d)... on loose earth, a clod of earth - or on a small piece of wood.

2)

(a)Rava justified Ravina's ruling, based on the same Pasuk that we just cited - which uses the word "be'Nikayon" rather than 'be'Mayim'.

(b)And he proved it further from a ruling of Rav Chisda -who cursed anyone who searches for water when the time of Davening falls due (instead of cleaning them in the above-mentioned fashion).

(c)We qualify that however - by confining it to Keri'as Sh'ma (but not to the Amidah, where one is obligated to search for water ...

(d)... since unlike the Sh'ma, which has a more limited time-span than the Amidah (or because, unlike the Sh'ma, it is d'Oraysa).

3)

(a)One is obligated to search for water for washing one's hands before Tefilah - up to four Mil ...

(b)... in the direction that one is traveling. In any other direction - 'one need not even search as far as a Mil' ...

(c)... implying that up to a Mil is obligatory.

4)

(a)According to the Tana Kama, someone who recites the Sh'ma silently, without hearing what he is saying, is Yotzei. Rebbi Yossi says - that he is not.

(b)According to Rebbi Yossi, someone who recites the Sh'ma and does read the words carefully is Yotzei. Rebbi Yehudah says -that he is not.

(c)The Mishnah rules that someone who reads the (Pesukim of the) Sh'ma backwards - is not Yotzei.

(d)The Mishnah instructs a person who made a mistake in the Sh'ma and subsequently continued until the end - to go back to where he made the mistake (See Bartenura).

5)

(a)Rebbi Yossi learns from the word "Sh'ma" - that one is obligated to verbalize the words of the Sh'ma (and not just to mouth them).

(b)The Tana Kama Darshens from the same word - that one is permitted to recite it in any language that one understands.

(c)Rebbi Yossi learns that - from the same word (which implies both things).

6)

(a)The Mishnah in T'rumos forbids a Cheresh who can speak to separate T'rumah - because he is unable to recite the B'rachah.

(b)Rav Chisda initially thinks that the author there is Rebbi Yossi, who renders invalid the Sh'ma of someone who did not hear what he said - because he says that specifically with regard to K'ri'as Sh'ma, which is d'Oraysa, implying that regarding B'rachos, which are de'Rabbanan, one is Yotzei Bedi'eved.

(c)And we counter that it could just as well be Rebbi Yehudah - who holds that K'ri'as Sh'ma too, one is Yotzei only Bedieved ...

(d)... as the Tana Kama in our Mishnah (whom we assume to be Rebbi Yehudah) rules, when he says 'Whoever reads ('ha'Korei') the Sh'ma is Yotzei', implying that Lechatchilah he is not Yotzei.

(e)We refute this proof however, suggesting that really Rebbi Yehudah holds that one is not Yotzei even Bedieved, and he only say 'ha'Korei' (Bedi'eved) to balance Rebbi Yossi, because the Mishnah's objective is to teach us the extent of Rebbi Yossi's leniency.

7)

(a)Establishing the Mishnah in T'rumos like Rebbi Yossi presents a problem with a Beraisa concerning Birchas ha'Mazon, which rules that - someone who recites Birchas ha'Mazon quietly - is Yotzei Bedieved.

(b)The problem with this is - that this goes neither like Rebbi Yossi (who forbids it even Bedieved) not like Rebbi Yehudah (who permits it Lechatchilah.

(c)On the other hand, establishing Rebbi Yehudah in our Mishnah by Bedi'eved creates a problem with a statement of Rebbi Yehudah b'rei de'Shimon ben Pazi - who permits a Cheresh who can speak but who cannot hear to recite the Sh'ma ...

(d)... which again conforms with neither Tana.

8)

(a)After finally establishing that Rebbi Yehudah does indeed permit a Cheresh to read the Sh'ma - we reconcile this with the Beraisa which permits him to recite Birchas ha'Mazon only Bedieved - by establishing the latter according to Rebbi Yehudah's Rebbe (Rebbi Elazar ben Azarya, as we shall now see).

(b)The source for this is yet another Beraisa citing Rebbi Yehudah citing Rebbi Elazar ben Azaryah - who requires someone who recites the Sh'ma to hear what he is saying (Lechatchilah).

(c)The Torah source for this ruling is - the words "Sh'ma Yisrael" (in the first Pasuk of the Sh'ma, as we learned at the beginning of the Perek).

9)

(a)Based on the Pasuk "Ve'ahavta ... be'Chol Levavcha" - Rebbi Meir retorted that 'It all goes after the Kavanah of the heart', and it is not therefore necessary to hear what one is saying.

(b)Having established Rebbi Meir as the one who permits reciting the Sh'ma quietly Lechatchilah - we can now establish Rebbi Yehudah b'rei de'Rebbi Shimon ben Pazi like Rebbi Meir, and Rebbi Yehudah like Rebbi Elazar ben Azaryah.

(c)Based on this Sugya - Rav Masna establishes Rebbi Yossi as the Tana Kama of the Mishnah in Megilah 'ha'Kol Kesheirim Lik'ros es ha'Megilah Chutz me'Chashu' ...

(d)... in which case, 'Chutz mi'Chashu' means even Bedieved.

(e)Rebbi Yehudah says there - that a Katan is Kasher.

10)

(a)Initially, we try to reject the suggestion that the Tana Kama is Rebbi Yehudah, and 'Chutz me'Chashu' means Lechatchilah, but Bedi'eved, a Cheresh is Kasher - because, since 'Cheresh' is mentioned together with 'Shoteh' and 'Katan', like them, he must be Pasul even Bedieved.

(b)And we answer 'Ha ke'de'Isa, ve'Ha ke'de'Isa' ('Shoteh' and 'Katan' are Pasul even Bedieved, and Cheresh, only Lechatchilah).

(c)The other problem with establishing Rebbi Yehudah as the Tana Kama is - that seeing as the Seifa is Rebbi Yehudah, how can the Reisha too, be Rebbi Yehudah.

(d)We answer by establishing the entire Mishnah like Rebbi Yehudah, and presenting two kinds of Katan, Katan she'Higia l'Chinuch, and Katan she'Lo Higia l'Chinuch

11)

(a)We add a section to the Mishnah ('Bameh Devarim Amurim ... '). When Rebbi Yehudah says ...

1. ... in the Reisha 'Chutz me'Chashu', he is referring to - a Katan who has not yet reached the age of Chinuch, and ...

2. ... in the Seifa, where he says that a Katan is Kasher, to a Katan that has.

(b)In conclusion, the Sugya on Amud 'Alef' is repeated in its entirety. The statement of Rebbi Yehudah b'rei de Rebbi Shimon ben Pazi (permitting Birchas ha'Mazon to be recited quietly Lechatchilah) conforms - with Rebbi Meir.

(c)The author of the Beraisa, which renders Yotzei Bedi'eved someone who reads the Sh'ma quietly is - Rebbi Elazar ben Azaryah, cited by Rebbi Yehudah, who agrees with his Rebbe.

(d)The Tana who argues with him is - Rebbi Meir.

12)

(a)Rav Chisda Amar Rav Shilo rules - like Rebbi Yehudah citing Rebbi Elazar ben Azaryah ('Tzarich Lishmo'a le'Ozno') and like Rebbi Yehudah (regarding Megilah).

(b)Despite the fact that he rules like Rebbi Yehudah ...

1. ... he finds it necessary to rule like Rebbi Yehudah citing Rebbi Elazar ben Azaryah - to teach that Rebbi Yehudah permits a Cheresh to Lein the Megilah only Bedieved (and not Lechatchilah, as we thought above).

2. ... citing Rebbi Elazar ben Azaryah, he nevertheless sees fit to rule like Rebbi Yehudah - to teach us that 'Tzarich ... ' is only Lechatchilah, but not Bedi'eved ('Tzarich ve'Ein lo Takanah).

13)

(a)Rav Yosef learns from the Pasuk in Ki Savo "Haskeis u'Sh'ma Yisrael" - that the above Machlokes is confined to K'ri'as Sh'ma, but that as far as other Mitzvos (concerning K'ri'ah) are concerned, unless one verbalizes them, one is not Yotzei.

(b)We query him however, from a Beraisa which begins "Lo Yevarech Adam Birchas ha'Mazon be'Libo", and which concludes - 've'Im Beirach, Yatza'.

(c)We therefore amend Rav Yosef's statement to read - that those it is only K'ri'as Sh'ma that some say needs to be verbalized, because the Torah writes "Sh'ma".

(d)He concludes that Birchas ha'Mazon and other Mitzvos do not need to be verbalized, even Lechatchilah ...

(e)... and as for the Pasuk "Haskeis u'Sh'ma Yisrael" - that pertains to Torah-study.

14)

(a)Our Mishnah cited two Machlokos between Rebbi Yehudah Rebbi Yossi (regarding 'Kara ve'Lo Hishmi'a le'Aznav' and 'Kara ve'Lo Dikdek be'Osiyosehah'). Rav Tavi Amar Rebbi Yashiyah - rules like both lenient opinions.

(b)Rav Tavi Amar Rebbi Yashiyah also quotes a Pasuk in Mishlei. Which states that the grave, the womb and the land - are never satisfied.

(c)He explains the comparison between the grave and the womb - in that just as the womb takes in and exudes, so too, does the grave (a clear hint to Techi'as ha'Meisim).

(d)And he adds - that if, despite the fact that the entry into the womb is does quietly, the exit is accompanied by screams and shouts, then the grave, which is entered amidst screams and shouts, will certainly be exited amidst screams and shouts.

(e)Rav Tavi concludes - that this is the answer to those who claim that Techi'as ha'Meisim is not hinted in the Torah (i.e. T'nach).

15)

(a)A Beraisa cited by Rav Oshaya in front of Rava states that 'Everything must be written, even the commands' - with reference to Tefilin and Mezuzos.

(b)And he is he talking about inserting the commands "u'Keshrtam" and "u'Chesavtam".

(c)He Darshens the acronym of the word 'u'Chesavtam" as - 'Kesivah Tamah' (that everything must be written).

(d)We suggest that the author of the Beraisa is Rebbi Yehudah, who rules - that one does not include the commands of Parshas Sotah on the parchment.

(e)Assuming that Rebbi Yehudah's ruling there is based on the word "ve'Chasav" (in the Pasuk "ve'Chasav es ha'Alos ha'Eileh") - we prove our point from the fact that here the Torah writes "u'Chesavtam", indicating that everything must be included.

16)

(a)We query the previous suggestion however, inasmuch as Rebbi Yehudah's ruling there is not based on that Pasuk, but on the fact that the Torah writes - "Alos" to preclude the commands ...

(b)... whereas here, where there is no word to preclude them, it would seem, that Rebbi Yehudah would automatically include them, evern without hold "u'Chesavtam".

(c)We nevertheless reconcile the Beraisa with Rebbi Yehudah - in that, were it not for "u'Chesavtam", we would learn a Gezeirah-Shavah ('Kesivah''Kesivah') for Sotah, to omit the commands from the Parshah of the Sh'ma too.

17)

(a)The Beraisa cited by Rav Ovadya Darshens the acronym of the word "ve'Limadtem" (in the second Parshah of the Sh'ma) - 'she'Tehei Limudcha Tam', which means - that one should be careful to leave a space between two words where the second one begins with the same letter as the first ends.

(b)The examples that Rava presents to illustrate this are - "al Levavecha" and "al Levavchem", "be'Chol Levavcha" and "be'Chol Levavchem", "Eisev be'Sadcha" "va'Avadtem Meheirah", "ha'Kanaf P'sil" and "Eschem me'Eretz".

18)

(a)Based on the Pasuk in Tehilim "bi'Feros Shakai Melachim (with reference to Malchus Shamayim) bah Tashleg be'Tzalmon", Rebbi Chama b'Rebbi Chanina says that - Hash-m will cool Gehinom on behalf of whoever reads all the letters of the Sh'ma meticulously.

(b)He therefore amends the word ...

1. ... "bi'Feros (spreads)" to read "bi'Ferosh" (specifies).

2. ... "be'Tzalmon" to read "be'Tzalmaves" (which refers to Gehinom).

(c)He also learns from the juxtaposition of the word "ka'Ahalim (in the Pasuk in Balak "ka'Ahalim Nata Hash-m [See Tosfos DH Ohalimli li'Nechalim') next to the word "ki'Nechalim" (in the Pasuk there "ki'Nechalim Nitayu") that - just as rivers elevate a person from the realm of Tum'ah to that of Taharah, so too, do the tents of Torah elevate him from the realm of guilt to that of merit.