1)

(a)Following the request of the Rabbanan, Rav Hamnuna the younger sang at the wedding of Mar b'rei de'Ravina's son sang - 'Woe to us, for we are going to die, Woe to us ... !'

(b)When they asked him how they should respond, he answered - 'Where are the Torah and the Mitzvos that will protect us (from the Din of Gehinom)'.

(c)Rebbi Yochanan quoting Rebbi Shimon bar Yochai, learns from the Pasuk in Tehilim "Az Yimalei S'chok Pinu" - that it is forbidden to fill one's mouth with laughter in this world.

(d)Based on the same Pasuk, thei will only happen - when the nations of the world will declare that "Hash-m has done great things with this people!"

(e)When Resh Lakish heard this from Rebbi Yochanan - he never again laughed without restraint.

2)

(a)The Beraisa maintains that the criterion for beginning the Amidah is neither Koved Rosh, Din nor a D'var Halachah, but rather - a Halachah Pesukah (an undisputed Halachah).

(b)The latter two cannot be criteria for beginning the Amidah, since they both entail 'Shakla ve'Tarya' (discussion), which tend to linger in the mind, and which one will have difficulty in blocking from one's thoughts during the Amidah.

(c)Abaye gives an example of Halachah Pesukah as the statement of Rebbi Zeira - that the B'nos Yisrael accepted upon themselves the Chumra of counting seen clean days (like a Zavah) even if they see no more than one drop of blood the size of a mustard-seed.

3)

(a)Rava gives an example of Halachah Pesukah as a ruling of Rav Hoshaya, who permits 'cheating' by bringing one's produce into the house 'with its chaff' - i.e. before it has been winnowed (a process which renders the grain Chayav Ma'asros).

(b)Rav Hoshaya now allows one to feed one's animal (and to eat from eat casually [despite the fact that the produce has not yet been Ma'asered]).

(c)The owner is not however, allowed to eat a fixed meal from it - because the Rabanan instituted a Chiyuv to Ma'aser it.

(d)The source for the Heter min ha'Torah is the Pasuk in Re'ei (in connection with T'rumah) "Reishis Degancha" - from which we learn that the Chiyuv Ma'aser comes only after the winnowing (which is also called 'Digun').

4)

(a)Alternatively, Rava cites the Halachah Pesukah of Rav Huna, who ruled that the blood of a Kodshim animal on which one performed Hakazas ha'Dam (blood-letting) - is Asur be'Hana'ah and subject to Me'ilah.

(b)We learn from the Pasuk in Acharei-Mos (in connection with blood) "Nesativ lachem al ha'Mizbe'ach" - that the blood of Kodshim goes on the Mizbe'ach but is not subject to Me'ilah.

(c)To reconcile Rav Huna's ruling with this D'rashah - we confine it to the blood of a Kodshim animal that has been Shechted in the Azarah and is fit to go on the Mizbe'ach, but not to the blood of one that has been blood-let.

(d)When we conclude that ...

1. ... the Rabbanan did like our Mishnah - we mean that they Davened with Koved Rosh.

2. ... Rav Ashi did like the Beraisa - that he first learned a Halachah Pesukah.

5)

(a)Another Beraisa states that prior to Davening one should be neither sad nor in a lazy or a jovial mood. Besides not talking, the Tana adds - that one should not be indulging in lightheadedness or matters of no consequence.

(b)He say that, when one rises to Daven the Amidah, one should be in a mood of Simchah shel Mitzvah.

(c)With regard to the Amidah, this translates into 'Divrei Tanchumin shel Torah', which in practical terms means 'to juxtapose Ge'ulah to Tefilah'.

(d)And that is also how one should take leave of one's friend.

(e)And we support this with the early Nevi'im - all of whom concluded their respective Sefarim (positively) with words of praise and consolation.

6)

(a)According to the Beraisa quoted by Mari the great-grandson of Rebbi Yirmiyah bar Aba, one take leave of one's friend - following a D'var Halachah ...

(b)... because in this way, they will remember each other.

(c)And we illustrate this with a story where Rav Kahana once accompanied Rav Shimi bar Ashi from Pum Nahara to 'Tzenisa de'Bavel' - an area in Bavel where many date-palms grew.

(d)Rav Kahana asked Rav Shimi bar Ashi - whether it was true that those date-palms had been there from the time of Adam ha'Rishon.

7)

(a)Rav Kahana's question reminded Rav Shimi bar Ashi of a statement by Rebbi Yossi b'Rebbi Chanina, whose problem with the Pasuk in Yirmiyahu "ba'Aretz asher Lo Avar bah Ish ve'Lo Yashav Adam Sham" was - that if nobody passed through the land it goes without saying that nobody settled there.

(b)He therefore explain the Pasuk to mean - that if Adam decreed upon any location in the world that it should be settled, then it became settled, otherwise not.

(c)And Tzenisa de'Bavel it seems - belonged to the former category.

8)

(a)When Rav Shimi bar Ashi went from Hagrunya to bei Kipi or as far as bei Dura, Rav Kahana - accompanied him.

(b)The latter location was called by that name - on account of the date-palms that grew there.

(c)The latter asked the former - whether it was true that the date-palms there had been there since the time of Adam ha'Rishon.

(d)This reminded Rav Shimi bar Ashi about a statement of Rebbi Yossi b'Rebbi Chanina, whose problem with the Pasuk in Yirmiyahu "be'Eretz Lo Avar bah Ish ve'Lo Yashav sham Adam" was - that if nobody passed there it is obvious that nobody lived there.

(e)He therefore explained the Pasuk to mean - that every country that Adam decreed should become inhabited eventually did, and those upon which he did not decree, didn't.

9)

(a)When Rav Ashi went from Hagrunya to bei Kipi or even as far as bei Dura - Rav Mordechai accompanied him all the way.

10)

(a)Aba Shaul in a Beraisa cites the Pasuk in Tehilim "Tachin Libam Takshiv Oznecha" in support of the Tana Kama, who said - that 'When Davening the Amidah, one should direct one's heart towards Hashem'.

(b)In another Beraisa, Rebbi Yehudah describes how Rebbi Akiva used to Daven the Amidah. He used to cut his Amidah short - when he Davened with the Tzibur ...

(c)... in order to avoid Tircha de'Tzibura (the entire community having to wait a long time for him).

(d)In stark contrast, when he Davened on his own, he would begin Davening in one corner and they would find him in another corner - as a result of all his prostrations.

11)

(a)Rebbi Chiya bar Aba learns from the Pasuk in Daniel ...

1. ... "ve'Chavin Pesichan leih" - that one should Daven in a house that has windows.

2. ... "ve'Zimnin T'lasa be'Yoma ... " - that one must Daven three times a day.

(b)He learns that ...

1. ... this was not a new Minhag initiated by Daniel after he arrived in Bavel - because the Pasuk there specifically states that he used to do the same thing before arriving in Bavel.

2. ... one cannot Daven facing any direction that one fancies - since Daniel also mentioned that the window in his attic faced Yerushalayim.

12)

(a)Rebbi Chiya bar Aba learns from ...

1. ... the Pasuk in Tehilim "Erev va'Voker ve'Tzahorayim Asichah ve'Ehemeh ... that one may not Daven the three Tefilos one immediately after the other.

2. ... Chanah ("ve'Kolah Lo Yisham") - that one must Daven silently.

(b)Whereas the order of Tefilah we learn from the Pasuk in Melachim "li'Shemo'a el ha'Rinah ve'el ha'Tefilah", where "Rinah" refers to Tefilah (praise), and "Tefilah" to - one's requests ...

(c)... from which he now learns - that the Amidah begins with words of praise before dealing with our requests.

13)

(a)Rebbi Chiya bar Aba draw - forbids talking after 'Emes ve'Yatziv' (i.e. before the Amidah) but permits the insertion after the Amidah

(b)... even the Viduy of Yom-Kipur.

(c)We support this with a statement by Rebbi bar Ashi in the name of Rav, who also permits - adding one's personal needs (exclusively) during 'Shome'a Tefilah'.

14)

(a)Rav Hamnuna cites many major Halachos that we can learn from Chanah (one of which we cited a little earlier). From the Pasuk in Shmuel ...

1. ... "ve'Chanah hi Medaberes al Libah", he learns - that one is obligated o concentrate when Davening the Amidah, from ...

2. ... "Vayachsh'vehah Eli le'Shikorah" - that someone who is drunk may not Daven and from.

(b)And Rebbi Elazar learns from the Pasuk there "Vayomer eilehah Eli 'ad Masai Tistakarin' " - that if one sees someone doing something wrong (See Tosfos), one is Chayav to rebuke him.

15)

(a)Ula (or Rebbi Yossi b'Rebbi Chanina) interprets the opening words of Chanah's retort "Lo Adoni!" to mean - Eli ha'Kohen was 'not her master' in this matter, and that he was lacking Ru'ach ha'Kodesh.

(b)According to the first Lashon, she accused him of suspecting her falsely. According to the second Lashon - of judging her to the scale of guilt rather to the scale of merit.

(c)What claimed that he ought to have realized - that was a troubled woman and that she had not drunk wine or intoxicating spirits.

16)

(a)Rebbi Elazar learns from ...

1. ... Chanah's retort - that someone who is falsely accused of having done wrong, should justify what he did, thereby proving his innocence.

2. ... the fact that Chanah asked Eli not to accuse her of being a 'bas Beliya'al' - that a drunkard who Davens it is as if he worshipped idols.

(b)He learns that 'Beliya'al' refers to Avodah-Zarah via a Gezeirah-Shavah "Beliya'al" "Beliya'al" from Anshei Ir ha'Nidachas.

(c)Besides the fact that someone who suspects a fellow-Jew of something that he did not do is obligated to appease him, Rebbi Elazar also learns from Eli's response "L'chi le'Shalom" - that one is obligated to bless him.

17)

(a)Rebbi Elazar comments on the Pasuk "And Chanah made a Neder and she said 'Lord of Hosts (Hash-m Tzeva'kos)' " - that Chanah was the first person, since the creation of the world, to refer to Hash-m by the Name of 'Tzeva'kos'.

(b)Chanah in fact, referred to Hash-m by that Name - in the form of a request, that since Hash-m had created so many numerous hosts in the world, could He not spare one for her.

(c)And she supported this with the Mashal regarding a poor man who stood at the entrance of the banqueting hall as a royal banquet was in progress and asked for a morsel of food but nobody took any notice. So she went to the king - and asked him whether it was not too much to ask to spare him morsel of food from the huge feast that he had prepared.

18)

(a)When Chanah in her Tefilah said "Im Ra'oh Tir'eh ba'Oni Amosecha (If you will surely see the suffering of Your maindservant)" - she was threatening that if Hash-m refused to fulfill her request, He would see how she would seclude herself with another man without being intimate with him ...

(b)... thereby forcing Hash-m to provide her with a baby (as the Torah intimates in Parshas Sotah when it writes in Naso "ve'Nisah ve'Nizre'ah Zara").

(c)Hash-m would be forced to comply - so that the Torah should not make a false statement ('Plaster').

19)

(a)This is the opinion of Rebbi Yishmael in a Beraisa. Rebbi Akiva interprets the Pasuk in Naso - that if before, the Sotah used to have pains during childbirth, gave birth exclusively to girls or to dark-skinned or short babies, she would not give birth without pains and merit to have, fair-skinned and tall boys ...

(b)... but not that if she was barren, she would merit to have children.

(c)He disagrees with Rebbi Yishmael - because, if that was the case, every barren woman would take her cue from Chanah and seclude herself with another man in order to have children.

(d)And he explains "Im Ra'oh Tir'eh ... " - as a colloquial expression ('Dibrah Torah ki'Leshon B'nei-Adam').

20)

(a)The connotations of the word "Amasecha", which Chanah mentioned three times in her Tefilah are - 'of death'.

(b)She was referring to - Nidah, Chalah and Hadlakas ha'Ner' (the three Mitzvos of a woman) ...

(c)... which, as the Mishnah learns in Shabbos, result in death if she does not observe them.

(d)According to one opinion, Chanah referred to them as 'Bidkei Misah' (examiners of death); according to another opinion - 'Davkei Misah' (cleavers of death).

21)

(a)According to Rav, when Chanah prayed for 'Zera Anashim', she meant that Hash-m should grant her a son who would be a 'Gavra be'Guvrin', by which she meant - an important man.

(b)Based on the plural term ("Anashim"), Shmuel explains that it refers to the two men that Shmuel - (the son for whom she was praying) ...

(c)... who crowned - Shaul and David.

(d)Due to the same grammatical inference, based on the Pasuk in Tehilim "Moshe ve'Aharon be'Chohanav u'Shemuel be'Kor'ei Sh'mo", Rebbi Yochanan interpreted it to mean - a man who would turn out to be as great as Moshe and Aharon together.

22)

(a)The Rabbanan explain that she Davened for a man who be absorbed among men. When Rav Dimi arrived from Eretz Yisrael , he explained this to mean - a man who would be average ...

(b)... not too lanky, too short or too stout. And besides 'not too ruddy and not too pale' it also incorporates - not too wise and not too stupid.

23)

(a)To explain why Chanah said "I Davened for this boy", Rebbi Elazar relates that they brought little Shmuel to Eli because, when he saw them looking for a Kohen to Shecht a Korban, he issued the ruling - that Shechitah is not an Avodah and a Zar is therefore eligible to perform it.

(b)He extrapolated it from the Pasuk in Vayikra "Vehikrivo ha'Kohen" - since bearing in mind that "Vehikrivo incorporates receiving the blood in a K'li Shareis, implies that Shechitah does not require a Kohen.

(c)This was wrong however - in that someone who Paskens a Halachah in front of his Rebbe (See Tos. DH 'Moreh Halachah ... ') is Chayav Misah.

(d)When Eli initially wanted Sh muel killed - Chanah pleaded with him to bear in mind that she was the woman who had stood before him a few years earlier and that this was the child he had promised she would be blessed with.

(e)Eli therefore suggested - that she should allow him to pray for Shmuel to die and that he would Daven on her behalf for another child, eliciting the above response ("I Davened for this boy") from Chanah.

24)

(a)In an earlier Tefilah of Chanah, where she Davened for a child, the Pasuk relates "ve'Hinei hi Medaberes al Libah". Rebbi Elazar in the name of Rebbi Yossi ben Zimra extrapolates from the words "al Libah" - that Chanah said the following: 'Ribono shel Olam! Everything You created in a woman, You created for a purpose; You created eyes to see, ears o hear, a nose to smell, a mouth to talk, hands to work and legs to walk. Why did you create breasts on my heart, if not to suckle? Give me a son so that I will be able to suckle!'

(b)Rebbi Elazar quoting the same Tana also declared that when someone fasts on Shabbos (See Tos. DH 'Kol ha'Yoshev') - all his evil decrees of seventy years ...

(c)... because since everybody else is eating, it is a particularly difficult thing to do.

(d)He will nevertheless get punished - for negating Oneg Shabbos.

(e)To escape punishment, Rav Nachman bar Yitzchak advises him - to fast on another day to atone for his sin.

25)

(a)When Rebbi Elazar said 'Chanah Hitisah Devarim K'lapei Ma'lah', he meant - that she talked tough before Hash-m.

(b)He said the same about Eliyahu - who accused Hash-m of - causing them to turn away from Him (by giving them a Yeitzer-ha'Ra).

(c)Based on the Pasuk in Michah "va'Asher Hari'osi", Rebbi Shmuel bar Rebbi Yitzchak added to this - that Hash-m conceded to im that he was right.