Clarification: The Gemara says this from a S'vara.

Explanation #1: "Evyasar" - 'this is the Urim ve'Tumim', and so it says " ... Benayahu ben Yehoyada was in charge of the K'reisi and the P'leisi", meaning that he preceded them. Consequently, the Urim ve'Tumim came after Benayahu.

Explanation #1 (cont.): In that case, Evyasar, who is mentioned after Benayahu, is synonymous with the Urim ve'Tumim (Rashi).

Question #1: His explanation however, is problematic, in that it is obvious that Evyasar was the Kohen (Gadol) in the days of David, seeing as there simply was no other Kohen, since the entire city of Nov Ir ha'Kohanim had been annihilated. If so, why does it require a proof?

Question #2: Moreover, the text according to Rashi that 'Benayahu ben Yehoyada followed Achitofel' is not to be found anywhere.

Explanation #2: Therefore Rabeinu Tam has the text as quoted from Divrei ha'Yamim (1, 27) "And after Achitofel came Yehoyada ben Benayahu", 'this refers to the Sanhedrin; and so it says " ... Benayahu ben Yehoyada was in charge of the K'reisi and the P'leisi".

Explanation #2 (cont.): And Rabeinu Tam explains that "K'reisi and the P'leisi" refers to the Sanhedrin - ("K'reisi") because they 'cut their words truthfully'; and "P'leisi" - because they are 'wondrous' in putting across the Halachah (like 'Mufla' she'be'Beis-Din).

Question: How can the Gemara learn Yehoyada ben Benayahu from (his son) Benayahu ben Yehoyada?

Answer: We can assume that Benayahu ben Yehoyada was his father's successor, that he was a member of the Sanhedrin because he followed in the footsteps of his father.

Inference: From here it implies that once the time arrives to recite the Sh'ma at nighttime, one is not permitted to eat a meal until one has recited the Sh'ma and Davened.

Implied Question: Why do we then recite the B'rachah 'Yir'u Eineinu' and other Pesukim, after 'Hashkiveinu'?

Answer #1: This is because, now that the Chachamim instituted them, they are considered an extended Ge'ulah

Answer #1 (cont.): And the reason that they inserted it is so that whilst one is saying it, one's friend who came late is able to finish his Tefilah at the same time as oneself, with the result that one will not go home leaving him stranded on his own.

Answer #2: Moreover, those Pesukim contain the Name of Hash-m eighteen times, corresponding to the eighteen B'rachos in the Amidah, and since they instituted those Pesukim, they also instituted the conclusion of 'Yir'u Eineinu'.

Halachah: The Halachah is like Rebbi Yochanan, since he has the support of a Beraisa, and that is how the B'hag Paskens.

Inference: In that case, one should take care not to talk between the Ge'ulah at Ma'ariv and the Amidah.

Explanation #2: However, in the Seider of Rav Amram he explains that the fact that we say Kadish between Ge'ulah and Amidah of Ma'ariv indicates that at Ma'ariv, it is not necessary to juxtapose the Ge'ulah of Ma'ariv and the Amidah ...

Reason: Because Tefilas Ma'ariv is voluntary.

Refutation: But this does not seem right, because it would mean that Rebbi Yochanan considers Tefilas Ma'ariv a Chovah ...

Refutation (cont.): And that is a Machlokes between Rav and Rebbi Yochanan, in which case the Halachah is (generally) like Rebbi Yochanan (See Maharsha).

Conclusion: The right thing to do is to be strict and to take care not to talk in between them.

Question:`However, this creates a contradiction between the two Halachos, since, on the one hand, we Pasken that Tefilas Arvis is voluntary, whilst here we Pasken like Rebbi Yochanan?

Answer: We must therefore say that even if Rebbi Yochanan were to hold like Rav, who rules that Ma'ariv is voluntary, he would nevertheless obligate the juxtaposition of Ge'ulah and Tefilah at Ma'ariv, and that is what we should therefore do.