(Mishnah): The following must immerse (before saying Divrei Torah): a Zav who saw Keri (had a seminal emission), a Nidah who discharged semen, and a woman who became Nidah after relations;

R. Yehudah exempts.

(Gemara) Question: [Our Mishnah discusses] a Zav who saw Keri. If a Ba'al Keri saw Zov, [do Rabanan hold that he must immerse]?

Answer: We learn from [the Seifa]. If a woman became Nidah after relations, she must immerse [even though it does not help, due to the decree lest men have Bi'ah too often]; R. Yehudah exempts. (To understand this answer, we must explain R. Yehudah's reason.)

Question: What is R. Yehudah's reason - is it because it does not help for him to immerse (a Zav or Nidah cannot become Tahor before seven days), or because there is no light Tum'ah where there is severe Tum'ah?

Question: What difference does it make which is the reason?

Answer: If he saw Keri [before becoming a Zav] - if you will say that it is because it does not help for him to immerse, [here, initially] it helped (so also now he must immerse);

If you will say that the reason is because there is no light Tum'ah where there is severe Tum'ah - until now, [we knew that R. Yehudah exempts] only when the light Tum'ah came at the end. [According to this reason, he exempts] even when the severe Tum'ah came at the end!

Answer: We learn from [the Seifa]. If a woman became Nidah after relations, she must immerse; R. Yehudah exempts. This shows that both cases are the same (he exempts even when the severe Tum'ah came at the end. We explained this like MEICHAL HA'MAYIM.)

(Mishnah): One may pray Shacharis until Chatzos (midday);

R. Yehudah says, he may pray until four hours of the day. (Each hour is 1/12th of the length of the day. Poskim argue about whether we measure the day from dawn until dark (Tzeis ha'Kochavim), or from sunrise until sunset.)

One may pray Minchah until evening;

R. Yehudah allows until Plag ha'Minchah (this will be explained).

Tefilas Ma'ariv is not Kavu'a (does not have a fixed time. Tefilas) Musaf is the entire day.

(Gemara): It says "Le'ahavah Es Hash-m Elokeichem u'Le'avdo b'Chol Levavchem uv'Chol Nafshechem'' - what is Avodah of the heart? It is Tefilah.

Support: "Elakach Di Ant Palach Lei bi'Sdira Hu Yesheizvinach'' - is there Avodah in Bavel?! [Rather,] it is Tefilah.

Suggestion: Perhaps one may pray [all three daily Tefilos] at once!

Rejection: It explains in Sefer Daniel "v'Zimnim Telasah v'Yoma Hu Barech Al Birkohi...''

Suggestion: Perhaps one may pray in any direction that he wants!

Rejection: "V'Chavin Pesichan Lei b'Ilise Neged Yerushalem.''

Suggestion: Perhaps this was only after [exiles] came to Bavel!

Rejection: "Kol Kabel Di Hu Aved Min Kadmas Denah.''

Suggestion: Perhaps one may pray [all three Tefilos] at any time he wants!

Rejection: David already explained "Erev va'Voker v'Tzaharayim...''

Suggestion: Perhaps one may raise his voice [so others can hear him] and pray!

Rejection: [The Navi] explained about Chanah "v'Kolah Lo Yishame'a.''

Suggestion: Perhaps one may think in his heart [and not say the words]!

Rejection: "Rak Sefaseha Na'os.''

How [does one fulfill speaking to his heart, and his lips move]? He says quietly with his lips.

(R. Yosi bar Chanina): From this verse you learn four matters. "V'Chanah Hi Medaberes Al Libah'' - this teaches that Tefilah needs intent.

"Rak Sefaseha Na'os'' - this teaches that he must say quietly with his lips.

"V'Kolah Lo Yishame'a'' - this teaches that one may not raise his voice and pray.

"Va'Yachsheveha Eli l'Shikorah'' - this teaches that one who is drunk may not pray.

Chanan bar Aba argues, for Chanan bar Aba told Talmidim 'I will say a nice matter that I saw Rav do, and I said it in front of Shmuel, and he kissed me on my mouth! When he said Baruch Atah, he bowed. When he came to mention Hash-m's name, he straightened up.' (We must say that Rav prayed audibly. If not, how would Chanan know when Rav said these words?!)

Note: If Rav was the Shali'ach Tzibur, we cannot learn to an individual! Perhaps if so, Chanan bar Aba would have specified, lest we infer like we did. Or, 'I saw' connotes that he was not Shali'ach Tzibur, for if so, all would have seen this.

(Shmuel): I will say the source - "Hash-m Zokef Kefufim.''

Objection (R. Ami): This is not reasonable. Rather, [he should fear, and be bent, when saying His name] - "u'Mipnei Shemi Nichas Hu''!

Answer (R. Avan): If it were written "bi'Shmi Nichas Hu'', this would be fine [to expound so]. However, it says "u'Mipnei Shemi Nichas'' - before he mentions Hash-m's name, he already fears (but when saying His name, he is straight. We explained this like R. SHLOMO SIRILIYO.)

R. Aba bar Zavdi prayed aloud.

R. Yonah, when he prayed in the Beis ha'Keneses, he prayed in a whisper. When he prayed in his house, he prayed aloud, to the point that his household learned the Tefilah from him.

R. Mana: [Also] my father's household learned the Tefilah from him.

Question: From where [did David and Daniel] learn three Tefilos [each day]?

Answer #1 (R. Shmuel bar Nachmani): They correspond to the three times that the day changes on people.

In the morning one must say 'Modeh Ani Lefanecha Hash-m Elokai vEilokei Avosai she'Hotzeisani me'Afeilah l'Orah' (You took me out from darkness to light). At Minchah, one must say 'Modeh Ani Lefanecha Hash-m Elokai vEilokei Avosai k'Shem she'Zikisani Lir'os ha'Chamah ba'Mizrach Kach Zachisi Lir'osah ba'Ma'arav' (just like You merited me to see the sun in the east, so I merited to see it in the west). At night, one must say 'Yehi Ratzon mi'Lfanecha Hash-m Elokai vEilokei Avosai k'Shem she'Hayisi ba'Afelah v'Hotzeisani l'Orah Kach Totzi'eni me'Afelah l'Orah' (just like I was in darkness and You took me out from darkness to light, so may You take me out from darkness to light).

Answer #2 (R. Yehoshua ben Levi): The Tefilos are learned from the Avos. Shacharis is from Avraham Avinu - "va'Yashkem Avraham ba'Boker El ha'Makom Asher Amad Sham Es Pnei Hash-m.''

"Amidah'' refers to Tefilah, like it says "va'Ya'amod Pinchas va'Yfalel.''

Minchah is from Yitzchak Avinu -- "va'Yetzei Yitzchak la'Su'ach ba'Sadeh.''

"Sichah'' refers to Tefilah, like it says from "Tefilah l'Ani Ki Ya'atof v'Lifnei Hash-m Yishpoch Sicho.''

Tefilas Ma'ariv is from Yakov Avinu -- "va'Yifga ba'Makom va'Yalen Sham.''

"Pegi'ah'' refers to Tefilah, like it says "Yifge'u Na ba'Shem Tzevakos'', and it says "v'Al Tisa Va'adam Rinah u'Sefilah v'Al Tifga Bi.''

Answer #3 (Rabanan): The Tefilos are learned from the Temidim (fixed daily Korbanos). Shacharis is [learned] from the morning Tamid - "Es ha'Keves Echad Ta'aseh va'Boker.'' Minchah is [learned] from the afternoon Tamid - "v'Es ha'Keves ha'Sheni Ta'aseh Bein ha'Arbayim.''

Tefilas Ma'ariv they did not find what to attribute it, so they taught it Stam (did not fix hours for it);

(Mishnah): Ma'ariv has no Keva (fixed time). [Tefilah] of Musaf is the entire day.

(R. Tanchuma): Also [Ma'ariv] was fixed corresponding to limbs (of Olos) and Chelev that were not consumed on the Mizbe'ach the entire night.

Explanation #1: R. Yehudah learned [that Shacharis is until four hours] from Divrei Torah;

(Beraisa - R. Yishmael): "V'Cham ha'Shemesh v'Namas'' -- [the manna melted] at four hours [of the day].

Question: You say that it was at four hours. Perhaps it was rather at six hours (the sun is strongest then)!

Answer: When it says [elsewhere] "k'Chom ha'Yom'', this is six hours (it is hot everywhere). Why does it say here "v'Cham ha'Shemesh v'Namas''? This is four hours.

You expound [regarding the manna] "ba'Boker ba'Boker.'' Just like Boker there is four hours, also Boker here (the morning Tamid) is [until] four hours.

[We know that "v'Cham ha'Shemesh'' is four hours, for] at four hours, in the sun it is hot and in the shade it is cold. At six hours, in the sun it is hot and in the shade it is hot.

(R. Tanchuma): What is "k'Chom ha'Yom''? It is the time (six hours) when no creature has shade.

Note: At any time, there is only one place on earth when the sun is precisely overhead and there is no shade at all; this never occurs in Eretz Yisrael, only closer to the equator. However, everywhere the shortest shadow of the day is at midday, i.e. six hours. (PF)

R. Yosa prayed at three hours. [Also] R. Chiya bar Va prayed at three hours.

R. BeraChiya, they saw him recite Keri'as Shma and pray after three hours.

Question (Mishnah): One who [recites Keri'as Shma] from [three hours] and onwards [lost the Mitzvah, but] he does not lose [through reciting]; he is like one who reads in the Torah. (How could R. BeraChiya lose the Mitzvah?!)

Answer: He already accepted Ol Malchus Shamayim (fulfilled the Mitzvah) in its time.

Explanation #2: R. Yehudah learned [that Shacharis is until four hours] from testimony;

(R. Simon citing R. Yehoshua ben Levi): In the days of Malchus Yavan, [people inside Yerushalayim] used to lower two baskets of gold to [people outside], and they brought up two lambs (those outside bought two lambs with the gold, to offer for the Temidim);

Once, they lowered two baskets of gold, and they brought up two goats. At that time, Hash-m enlightened their eyes, and they found two lambs in the chamber of lambs.

Regarding that time, R. Yudah ben Bava testified about the morning Tamid, that it may be offered at four hours.

(R. Levi): Also in the days of this evil Malchus (Edom) they used to lower to them two baskets of gold, and they would raise for them two lambs;

At the end, they lowered to them two baskets of gold, and they raised for them two pigs. They did not reach half [the height of] the wall until a pig stuck its hoof [into the wall], and [the pig - CHAREDIM] jumped 400 Parsa'os from Eretz Yisrael. At that time, Aveiros caused that the Tamid was Batel, and the Mikdash was destroyed.

Question: What is the reason of Rabanan [to allow Shacharis until midday]?

Answer: "Shenayim la'Yom'' - divide the day (the first half is for the morning Tamid, and the second half is for the afternoon Tamid).

R. Yehudah's reason [to disagree - he expounds] "Shenayim la'Yom'' - the obligation is of the day (if they were not offered during the day, there is no compensation). Shenayim la'Yom - they are two advocates of the day. Shenayim la'Yom - they must be slaughtered [with intent to offer them] for the [same] day. Shenayim la'Yom - they must be slaughtered opposite the day (the sun).

(Mishnah): The morning Tamid was slaughtered in the northwest corner, in the second ring, opposite the day (the sun is in the east, so Shechitah is in the west, lest it be in the shade of the eastern wall). The afternoon [Tamid] was slaughtered in the northeast corner, in the second ring, opposite the day (away from the shade of the western wall, for the sun is in the west).

Note: The time for Shechitah is from when the eastern sky lit up, which is before sunrise (Mishnayos Yoma 3:1, Tamid 3:2, Rambam Hilchos Temidim 1:2)! Once, due to moonlight they thought that it was day, and mistakenly slaughtered the Tamid at night (Yoma 3:2)! Mikdash David (32:5) arouses out that this is not "k'Neged ha'Yom'', but does not answer. It is hard to answer that these Stam Mishnayos are unlike R. Yehudah, for also the Mishnah cited here (Tamid 4:1) about Shechitas ha'Tamid in the northwest and northeast corners is Stam! Surely it is not Me'akev that the sun shine on the Shechitah. This would require a miracle when the sky is full of clouds, and we never heard of such a miracle. Perhaps k'Neged ha'Yom is a mere Hidur l'Chatchilah, and it does not override Zerizim Makdimim l'Mitzvos. Since we chose the place for Shechitah of the afternoon Tamid to fulfill k'Neged ha'Yom, we did so also for the morning, even though it helps only when Shechitah was delayed until considerably after sunrise. (PF)

[R. Yehudah expounds also "Shenayim la'Yom'' -] he must know which [lamb] he slaughters for the morning, and which for the afternoon (CHAREDIM. I.e. it is not enough to intend for Shechitas ha'Tamid. He must intend for the morning Tamid or the afternoon Tamid. (PF))