1)

(a)One is permitted to recite the Keri'as Sh'ma shel Arvis - from Tzeis-ha'Kochavim (nightfall).

(b)The Mishnah gives the time as when the Kohanim enter to eat their Terumah - to teach us (incidentally [see Tosfos Yom Tov]) that having Toveled during the day, a Kohen is permitted to eat Terumah then, even if he is remains obligated to bring a Korban the next day (such as a Zav or a Metzora).

(c)We learn this from the Pasuk in Emor - "u'Va ha'Shemesh ve'Taher" (from which we extrapolate that it is nightfall that permits a Tamei Kohen to eat Terumah, and not his Korban [see Tosfos Yom Tov]).

(d)Some people recite the Sh'ma before that time because they rely on Rebbi Yehudah, who says - that one may Daven Minchah only up to P'lag ha'Minchah (one and a quarter hours before Tzeis, and from then on is considered the time to recite the Sh'ma.

(e)We rule - that whichever opinion one follows, one is Yotzei.

2)

(a)Rebbi Eliezer gives the final time as the end of the first watch - (i.e. the end of the fourth hour, seeing as the night is divided into three equal watches, each consisting of four hours (see Tosfos Yom Tov).

(b)The Chachamim say - that one may recite the Sh'ma until Chatzos (midnight).

3)

(a)Raban Gamliel - who gives the final time as Amud-ha'Shachar (dawn-break) is the most lenient of them all.

(b)His reason is - because the entire night is included in "be"Shochb'cha" (which is the time the Torah allots for Keri'as Sh'ma shel Arvis).

(c)The Halachah - is like Raban Gamliel ...

(d)... since the Chachamim agree with him Bedi'eved.

4)

(a)Raban Gamliel's sons came home - from a Se'udah (feast) one night after midnight and informed him that they had not yet recited the Sh'ma.

(b)They thought that they may no longer be able to recite the Sh'ma - because the Chachamim give the final time time as the end of the fourth hour, and assuming that they disagreed with their father, they would have to accept the majority opinion.

(c)Raban Gamliel replied - that the Chachamim only argued with him Lechatchilah, but Bedi'eved, they conceded to him.

(d)To reconcile his opinion with that of the Chachamim - he established their ruling as being mi'de'Rabbanan, to prevent people from sinning (by falling asleep before having recited the Sh'ma [see also Tosfos Yom Tov DH 'Ad she'Ya'aleh ... ']).

5)

(a)Besides going to sleep - Chazal also forbade one to eat before reciting the Sh'ma.

(b)Raban Gamliel actually cites the previous ruling in the form of a principle - that whenever the Chachamim say 'ad Chatzos', (Bedi'eved) the Mitzvah lasts all night' ...

(c)... incorporating - the Mitzvah of eating Kodshim whose time limit is one day plus the following night.

6)

(a)The Mishnah mentions the burning of the fat-pieces and the limbs of the Olah - (i.e. the Korban Tamid shel Bein ha'Arbayim [see also Tosfos Yom Tov]).

(b)Even they it is permitted to burn them Lechatchilah all night (see also Tosfos Yom Tov) , the Mishnah inserts it here - because it is the source of the principle that any Mitzvah that applies specifically at night, may be performed all night min ha'Torah ...

(c)... as the Pasuk writes in Tzav - "Hi ha'Olah al Mokdah al ha'Mizbe'ach Kol ha'Laylah ad ha'Boker".

7)

(a)The Tana Kama permits reading Keri'as Sh'ma shel Shachris from the time that one is able to distinguish between T'cheiles (dark blue) and white - with reference either to the dark blue threads and the white threads of the Tzitzis, or to a piece of wool that has been not well dyed dark blue, and part of which therefore has remained white.

(b)According to R. Eliezer - one must be able to distinguish between T'cheiles and leek-green (which are much more difficult to discern, especially in the early morning).

8)

(a)According to the Tana Kama - one must recite the morning Sh'ma with Haneitz ha'Chamah (sunrise [see Tosfos Yom Tov] k'Vasikin).

(b)R. Yehoshua says up to three - (seasonal) hours (i.e. up until a quarter of the day).

(c)Based on the Pasuk in Va'eschanan "u've'Kumecha", his reason is - because that is when kings tend to rise (in which case it still falls under the category of 'Z'man Kimah' [see Tosfos Yom Tov]).

(d)The Halachah - is like R. Yehoshua.

(e)Lechatchilah however - one should recite the Sh'ma (followed by Tefilah) with sunrise (ka'Vasikin).

9)

(a)When the Tana says that someone who reads after three hours has not lost out, he means - that he may still recite the Sh'ma with the Berachos.

(b)The reward he is due to receive for reciting the Sh'ma after its time is - like that of someone who reads a Parshah in the Torah.

10)

(a)Beis ...

1. ... Shamai learn from the Pasuk in Va'eschanan "be'Shochb'cha u've'Kumecha" - that in the evening, one must recite the Sh'ma leaning, and in the morning, standing.

2. ... Hillel learn from the Pasuk (Ibid) "u've'Lecht'cha ba'Derech" - that one may recite it however one wishes (even whilst walking [see Tosfos Yom Tov]).

(b)Beis Hillel learn from "be'Shochb'cha u've'Kumecha" - that one must recite Keri'as Sh'ma shel Arvis during the period that people lie down and Keri'as Sh'ma shel Shachris during the time that people get up.

(c)R. Tarfon almost came to grief - for deliberately leaning in the evening whilst reciting Keri'as Sh'ma shel Arvis ...

(d)... and he was almost caught by armed robbers.

(e)When he told the Chachamim about it, they commented - that it would have served him right had he come to grief, for transgressing the opinion of Beis Hillel.

11)

(a)The Mishnah requires - two Berachos to be recited ...

1. ... before K'ri'as Sh'ma shel Shachris (see Tosfos Yom Tov), and ...

2. ... one Berachah after it.

(b)The equivalent ruling regarding K'ri'as Sh'ma shel Arvis is - two Berachos before it and two Berachos after it (see Tosfos Yom Tov).

(c)When the Tana says 'one long and one short - he is referring to the two Berachos before the Sh'ma (both in the morning and in the evening).

(d)The definition of 'long' and 'short' in this context is - that it ends with a Berachah (i.e. 'Yotzer ha'Me'oros' & 'ha'Ma'ariv Aravim') and that it ends without a Berachah (respectively ['Ahavah Rabah' & 'Ahavas Olom' [some say 'Ahavas Olom' in the evening as well]).

12)

(a)Despite the fact that the exact text of Berachos was not initially fixed, when the Tana says that one should not make short a long Berachah or make long a short one, he means that - one should not curtail the size of a Berachah with a long text or lengthen the size of a Berachah with a short text.

(b)When the Tana adds that it is likewise forbidden not to conclude when the Chachamim say that one should, and vice-versa - he means 'to conclude with a Berachah where there should not be one (such as Birchas ha'Peiros), or vice-versa.

13)

(a)We learn that the Mitzvah of Tzitzis does not apply at night-time - from the Pasuk in Korach (in the Parshah of Tzitzis) "u'Re'isem Oso".

(b)The Mishnah nevertheless obligates the recital of Parshas Tzitzis at night-time (see Tosfos Yom Tov DH 'she'Ne'emar') - because it contains the Pasuk of Yetzi'as Mitzrayim (which one is obligated to remember at night as well as by day).

(c)When the eighteen-year old R. Elazar ben Azaryah claimed that he resembled a man of seventy, he meant - that his beard had suddenly turned white.

(d)This happened to him - because they wished to appoint him Nasi of the Beis-Din, but, due to his youthful age, he did not appear sufficiently venerable to command the necessary respect (see Tosfos Yom Tov).

14)

(a)Ben Zoma Darshened from the Pasuk in Re'ei "Lema'an Tizkor es Yom Tzeischa me'Eretz Mitzrayim Kol Yemei Chayecha" that one is obligated to mention Yetzi'as Mitzrayim by night as well as by day - from the word "Kol".

(b)This helped R. Elazar ben Azaryah to understand the tradition that he already had, which was that one is indeed obligated to mention Yetzi'as Mitzrayim by night as well as by day, for which he had no source.

(c)R. Elazar ben Azaryah's statement conveys the impression that he dismissed the interpretation of the Pasuk that was suggested by the Chachamim (who argue with ben Zoma; see Tosfos Yom Tov DH 've'Lo Zachisi'). According to the Chachamim - the word "Kol" comes to include Olam ha'Ba, when we will continue to mention Yetzi'as Mitzrayim.

(d)'ve'Lo Zachisi ... ' means - that until ben Zoma made his D'rashah, R. Elazar ben Azaryah was unable to 'vanquish' the Chachamim, but now he was able to do so (see Tosfos Yom Tov).