1)

(a)We already cited Rebbi Ya'akov Amar Rav Chisda who obligates someone setting out on a journey to recite Tefilas ha'Derech. The deadline he gives for reciting it is - one Parsah (i.e. four Mil).

(b)According to the B'hag, 'ad Kamah ... ad Parsah' - refers (not to the deadline, but) to the minimum distance one needs to travel that obligates one to recite it.

(c)According to Rav Chisda, one must stand when reciting Tefilas ha'Derech. Rav Sheishes - permits one to sit.

2)

(a)When, on one occasion, Rav Chisda was traveling together with Rav Sheishes and the time came to recite Tefilas ha'Derech - he stood up in order to recite it.

(b)Rav Sheishes needed to ask his Shamash what Rav Chisda was doing - because he was blind.

(c)When the Shamash replied that he was reciting Tefilas ha'Derech - he asked the Shamash to help him to stand, so that he too, would recite tefilas ha'Derech standing.

(d)He did that, he explained - due to the principle 'mi'Heyos Tov al Tikri Ra (Since there is no harm in following suite, why not do so [even though it was permitted, in his opinion, to recite it whilst traveling).

3)

(a)Besides the actual text, the basic difference between 'Havineinu' and the short Tefilah that one Davens in a location of danger is the first and last three B'rachos, which the former requires but not the latter.

(b)When one arrives home - one is obligated to repeat the latter but not the former.

(c)The third distinction we draw between the way that they need to be recited is - that 'Havineinu' must be said standing, whilst the short B'rachah may be said even sitting.

4)

(a)the Tana Kama of the Beraisa requires somebody riding a donkey to dismount and Daven - provided there is someone to hold his donkey.

(b)Rebbi maintains - that even then he is not obligated to dismount ...

(c)... since it is difficult for him to concentrate to due the traveling delay.

(d)Rava (or Rebbi Yehoshua ben Levi) Paskens - like Rebbi.

5)

(a)Based on the Pasuk in Melachim "Vehispal'lu el Hash-m", the Tana in another Beraisa requires a blind person or someone who does not know the directions who is Davening the Amidah - to imagine that he is standing before Hash-m.

(b)Whereas a person who is Davening ...

1. ... in Chutz la'Aretz, based on the Pasuk there "Vehispal'lu Eilecha Derech Artzam" - should face Eretz Yisrael.

2. ... somewhere in Eretz Yisrael, based on the Pasuk there "Vehispal'lu Eilecha Derech ha'Ir asher Bacharta" - should face Yerushalayim.

(c)Finally the Tana rules that a person who is standing ...

1. ... in Yerushalayim, based on the Pasuk in Divrei ha'Yamim "Vehispal'lu el ha'Makom ha'Zeh" - must face the Beis-ha'Mikdash.

2. ... in the Beis-ha'Mikdash - must consider himself to be standing before the Kodesh Kodshim.

3. ... in the Kodesh Kodshim - must have in mind that he is standing in front of the Beis ha'Kapores (the Aron ha'Kodesh).

4. ... behind the Beis ha'Kapores (behind the Kodesh Kodshim on the west) must consider himself to be standing in front of the Aron and turn his face (eastwards) towards it.

(d)The outcome of all these rulings is - that someone who is standing in the east faces the west, someone who is standing in the north faces the south, and vice-versa; with the result that everybody is facing the same central point.

(e)Rebbi Avin (or Rebbi Avina) supports this with the Pasuk in Shir ha'Shirim "ke'Migdal David Tzavrech, Banuy le'Talpi'os". He Darshens the word "(le')Talpi'os" - 'Teil she'Kol Piyos Ponim bo (the heap to which all mouths turn)'.

6)

(a)When the father of Shmuel and Levi set out on a journey early in the morning (See Tosfos DH 'Avuhah di'Shmuel') - they would Daven the Amidah before leaving and recite the Sh'ma when it got light.

(b)This conforms to the Tana Kama of the Beraisa. The Tana there says that someone who travels on Rosh ha'Shanah, on Succos or on Purim - should blow the Shofar, shake Lulav or read the Megilah before leaving and recite the Sh'ma when the time falls due.

(c)The Tana Kama then says that someone who travels by carriage or by boat - (for whom it is difficult to stand) should Daven the Amidah before leaving and the Sh'ma when the time falls due.

7)

(a)Rebbi Shimon ben Elazar maintains in the latter case that one should recite the Sh'ma and Daven the Amidah in the carriage in order to juxtapose Ge'ulah to Tefilah. The Tana Kama disagrees with that - because it is preferable to Daven the Amidah standing (in order to concentrate better).

(b)The basis of their Machlokes therefore is - whether it is better to Daven the Amidah standing or to juxtapose the Amidah to Ge'ulah.

8)

(a)Mereimar and Mar Zutra gathered a Minyan in their respective houses on Shabbos - before leaving to give their respective D'rashos on the Shabbos of Yom-Tov (Pesach, Shavu'os and Succos).

(b)The people who attended the D'rashos, who would recite the Sh'ma before the D'rashah - would slip out one by one to Daven the Amidah.

(c)Rav Ashi would dictate a large section of the D'rashah to the Meturgeman (the translator) and recite the Sh'ma and Daven the Amidah whilst he was repeating it to the people.

(d)Rav Ashi was Rosh Yeshivah - in Masa Machsaya.

9)

(a)Rav Ashi repeated the Amidah when he arrived home after the D'rashah - because the first time he had Davened sitting down.

(b)He did not take his cue from ...

1. ... Mereimar and Mar Zutra - because he found it too difficult to achieve.

2. ... the father of Shmuel and Levi - because 'We have never seen our peers doing that' (despite the fact that it is also the opinion of the Tana Kama of the Beraisa').

10)

(a)When Rebbi Elazar ben Azaryah says in the Mishnah that Tefilas ha'Musafin only applies be'Chaver Ir, he means - that one may only Daven Musaf with a Minyan (be'Chaver Ir - ba'Chaburas Ir).

(b)According to the Chachamim - it is permitted to Daven Musaf even when there is no Minyan.

(c)Rebbi Yehudah amends Rebbi Elazar ben Azaryah's ruling to 'Wherever there is a Minyan, a Yachid is exempt from Davening Musaf'.

(d)The Machlokes between the Tana Kama and Rebbi Yehudah in Rebbi Elazar ben Azaryah is - whether in a place where there is no Minyan, a Yachid is permitted to Daven Musaf (Rebbi Yehudah) or not (the Tana Kama).

11)

(a)Rav Huna bar Chiya Amar Rebbi Chiya bar Rav Paskened - like Rebbi Yehudah Amar Rebbi Elazar ben Azaryah.

(b)Rav Chiya bar Avin supported this ruling from a statement of Shmuel, who declared that he never Davened Musaf on his own in Neherda'a except for once ...

(c)... when a battalion of the king's troops entered the town and the frightened Tzibur did not Daven Musaf.

12)

(a)When Rebbi Chanina the T'nach expert Paskened in front of him like Rebbi Yehudah Amar Rebbi Elazar ben Azaryah regarding Davening Musaf on one's own - the former instructed him to take his statement outside, since the Halachah is not like him.

(b)When Rebbi Yochanan claimed that he saw Rebbi Yanai Daven two consecutive Amidos, he meant - that one must have been Shachris and the other, Musaf ...

(c)... a proof that one may Daven Musaf on one's own even when there is a Minyan in town.

13)

(a)Rebbi Yirmiyah suggested to Rebbi Zeira that - perhaps he repeated the Amidah because he Davened the first time without Kavanah.

(b)Rebbi Zeira rejected Rebbi Yirmiyah's suggestion - because, he said, a great man like Rebbi Yochanan would not have brought such a proof, unless he knew for sure that the second Amidah was Tefilas Musaf.

14)

(a)Rebbi Ami and Rebbi Asi's Beis-ha'Medrash was situated - in Teverya.

(b)The fact that they used to Daven 'between the pillars' of their Beis-ha'Medrash is coming to teach us - that they did so despite having thirteen local Shuls in which to Daven (i.e. it is preferable to Daven where one learns than in Shul, even though the Minyan is smaller).

(c)Rav Yitzchak bar Avdimi in the name of Rabeinu - (Rav) Paskened like Rebbi Yehudah in the name of Rebbi Elazar ben Azaryah.

(d)Rebbi Chiya bar Aba subsequently - Davened twice, thereby raising Rebbi Zeira's eyebrows.

15)

(a)Rebbi Zeira refuted the suggestion that maybe Rebbi Chiya bar Aba repeated Shachris because he had Davened the first one without Kavanah based on a statement by Elazar - who said that someone who reckons that he is unable to Daven with Kavanah - should not Daven at all.

(b)Alternatively, he initially suggested that Rebbi Chiya bar Aba may have repeated Shachris - because he forgot 'Ya'aleh ve'Yavo'.

(c)This reason too, he refuted based on a Beraisa, which said that someone who forgets to ...

1. ... insert 'Ya'aleh ve'Yavo' at Shachris - does not repeat the Amidah because he can insert it at Musaf.

2. ... Daven the Musaf Amidah (See Mesores ha'Shas) - need not repeat the Amidah because he can insert 'Ya'aleh ve'Yavo at Minchah.

16)

(a)Citing Rebbi Yochanan, Rebbi Chiya bar Aba retorted - that all this only speaks be'Tzibur.

(b)This might mean that one does then not need to repeat the Amidah since one subsequently hears it from the Chazen. The B'hag however, explained that it only pertains to the Chazan himself, whom Chazal did not obligate to repeat the Amidah due to Tircha de'Tzibura (troubling the congregation).

(c)Consequently, Rebbi Chiya bar Aba retracted - because he had not Davened be'Tzibur.

(d)In any event - the second Tefilah that he Davened was not Musaf, because he Davened be'Yachid, and the Halachah is like Rebbi Yehudah Amar Rebbi Elazarben Azaryah (like Rav Yitzchak bar Avdimi in the name of Rav).

17)

(a)When we ask how long one must wait between one Tefilah and another, we are referring either to someone who forgot to Daven one Tefilah or to someone who needs to Daven both Shachris and Musaf.

(b)Rav Huna and Rav Chisda argue over the answer. One of them says 'K'dei she'Tischonen Da'ato alav' - the time one needs for one's mind to settle, in order to Daven in a supplicating manner.

(c)The other one says - 'K'dei she'Tischolel Da'ato alav' ...

(d)... which means - the same thing (and they only arguing over the Lashon).

(e)The one source is the Pasuk "Va'eschanan el Hash-m". The other, the Pasuk in Ki Sissa "Vayechal Moshe" (both of which are expressions of supplication).

18)

(a)Rav Anav Amar Rav says that someone who omits 'Ya'aleh ve'Yavo' at Ma'ariv' - need not repeat the Amidah ...

(b)... since one does anyway not declare Rosh Chodesh at nighttime.

(c)Ameimar attempts to qualify Rav's ruling - by confining it to where there are two days Rosh Chodesh ...

(d)... and one will be able to insert 'Ya'aleh ve'Yavo the following night.

(e)Rav Ashi refutes the suggestion however, because, according to the reason that Rav himself gave, there are no grounds to make such a distinction.

19)

(a)When the Tana says that one is obligated to Daven the Amidah with 'Koved Rosh', he means - that one should Daven with humility.

(b)Before Davening the Amidah, the early Chasidim used to - wait one hour ...

(c)... in order to muster up Kavanah.

(d)The Mishnah rules that, if, whilst he is Davening the Amidah ...

1. ... a king greets him, or ...

2. ... a snake 'winds itself round his heel' - he should ignore it.

20)

(a)Rebbi Elazar learns from the Pasuk in Shmuel (in connection with Chanah) "ve'Hi Maras Nefesh" - that one must Daven the Amidah with 'Koved Rosh'.

(b)We refute this proof however, on the grounds - that Chanah was indeed, bitter of spirit (because she was unable to bear children).

(c)Rebbi Yossi b'Rebbi Chanina therefore learns it from the Pasuk in Tehilim - "va'Ani be'Rov Chasd'cha Avo Beisecha, Eshtachaveh ... be'Yir'asecha".

(d)We refute that proof too, because David was different - in that he Davened with a particularly powerful concentration.

21)

(a)So Rebbi Yehoshua ben Levi learns 'Koven Rosh' from the Pasuk (also in Tehilim) "Hishtachavu la'Hashem be'Hadras Kodesh", which he interprets as if they read "be'Cherdas Kodesh" ('trembling' instead of 'glorious').

(b)We refute this proof too - since there is no reason not to interpret the words literally.

(c)In practical terms, this means emulating Rav Yehudah, who, before he Davened - used to straighten his clothes to look smart when standing before Hash-m.

22)

(a)Rav Nachman bar Yitzchak finally learns the Din of Davening the Amidah with Koved Rosh from the Pasuk in Tehilim "Ivdu es Hash-m be'Yir'ah ... " - which bearing in mind that Tefilah stands in the place of Avodah, means that one should Daven with Yir'as Shamayim'.

(b)And Rav Ada bar Masna Amar Rav learns from the end of the Pasuk "ve'Gilu bi'Re'adah" - that one should always temper one's joy with trembling (the fear of Hash-m).

23)

(a)When Rabah once noticed that Abaye was in a particularly jovial mood - he simply cited the Pasuk "ve'Gilu bi'Re'adah".

(b)Abaye replied - that, since he was wearing Tefilin, this was a guarantee that he would not become light-headed.

(c)in similar vein, Rebbi Zeira once made a similar comment to that of Rabah when he once saw Rebbi Yirmiyah more exuberant than usual. But he quoted the Pasuk in Mishlei "be'Chol Etzev Yih'yeh Mosar", which means - that one receives reward for showing sadness (in one's rejoicing).

(d)Rebbi Yirmiyah gave the same reply as Abaye gave to Rabah.

24)

(a)When the people were rejoicing excessively on the occasion of his son's wedding, Mar b'rei de'Ravina smashed a valuable cup ...

(b)... worth - four hundred Zuz.

(c)Rav Ashi once did the same thing at his son's wedding. He smashed - a valuable cup made of white glass.

(d)In both of the above cases - the people became sad at the huge loss.