Rejection of Text: We do not have the text 'Eima Seifa ve'shel Musaf ... ', which is not in the Mishnah, because the statement of Rebbi Yehudah who said 'until seven hours' does not appear in our Mishnah.

Rejection of Text (cont.): Some texts do insert it, but most Sefarim don't.

Question: Why did Rebbi not insert it in the Mishnah?

Answer: Because in that what Rebbi Yehudah says 'until seven hours', he does contend with his opinion.

Answer (cont): Whereas in that what he says that 'Shachris lasts until four hours', he does hold like him, because the Mishnah in Iduyos learns like him.

Answer (cont.): And regarding the ruling concerning P'lag ha'Minchah too, we say later that 'however one rules, one is Yotzei'.

Clarification: Meaning 'Whoever rules like Rebbi Yehudah, who says that "from P'lag ha'Minchah and onwards is considered night" '.

Rejected Explanation: It cannot mean that whoever holds like Rebbi Yehudah regarding Tefilas ha'Minchah, and Davened Minchah before P'lag ... ' ...

Rejected Explanation (cont.): Since it is obvious that the Rabbanan concede to the Shi'ur of Rebbi Yehudah in this regard!

Question: The Gemara says in Perek Bameh Madlikin (Daf 23:) 'provided one does not kindle the Shabbos lights too early or too late'?

Answer: That speaks where one does not bring in Shabbos immediately; whereas here Rav is speaking about someone who does, in which case it is not considered too early ...

Reason: Because he holds like Rebbi Yehudah.

Similarly: The Gemara later (on Amud Beis) they Davened the Motza'ei Shabbos Amidah on Shabbos, because they held like Rebbi Yehudah regarding Tefilas Ma'ariv, which falls due one and a quarter hours before nightfall.

Conclusion: Nevertheless, this does not mean that one is forbidden to do Melachah on Erev Shabbos immediately after P'lag ha'Minchah.

Likewise: Regarding Tosfos Shabbos, Yom-Kipur and Yom-Tov (the obligation to add to Shabbos ...), which we rule is d'Oraysa, it is nevertheless not necessary to add so much (from P'lag ha'Minchah).

Explanation #1: According to Rashi, it is because it is considered vain.

Explanation #2: Others explain that it looks as if one is bowing down to one's Rebbe.

Explanation #1: In the way that one does to others - by not saying 'Shalom Alecha, Rebbi'.

Source: Hence the Gemara in Bava Kama (73:) refers to 'The time it takes to greet one's Rebbe'.

Explanation #2: Alternatively, that speaks Lechatchilah (See Maharsha) ...

Halachah: And with regard to a Talmid Chaver, who is permitted, like all the cases that the Gemara is about to cite.

Clarification: We ought to say the same above le'Chumra; so why did he (Abaye) permit him (Rav Dimi bar Liva'i)?

Alternative Opinion: Rashi however, explains the Kashya differently.

Clarification: Even though the time of Isur (Melachah) has not yet arrived, since there is no Isur Melachah at that time; and even though they Davened erroneously (they do not need to repeat it [Maharsha]).

Clarification: It speaks here where a Mitzvah and to be performed on Motza'ei Shabbos, for example, where he needed to go and circumcise a baby, and unless he Davens early, he will not have wine for Havdalah.

Reason: Since one is definitely obligated d'Oraysa to add from Chol onto Kodesh.

Conclusion: But for no reason, it is not permitted.

Conclusion (cont.): And it is also obvious that they did not hurry to make Havdalah and to Daven the Motza'ei Amidah on Shabbos, seeing as Melachah is anyway forbidden, even when it gets dark, it is forbidden to perform Melachah.

Clarification: 'R'shus' is La'av Davka', but rather as Tosfos explained above (26:).

Clarification (cont.): And it is only called R'shus because one is able to negate it in face of a passing Mitzvah.

Halachah: And the Halachah is like Rav.

Ramifications: It appears that this is why they instituted Pesukim as well as the recital of Kadish between Ge'ulah and Tefilah, since it is anyway only R'shus (See Tosfos above (Daf 4:, DH 'Amar Ri).