What is the significance of learning the Berachos of Shabbos from "Kol Hash-m"?

Maharsha (28b): The weekday Berachos are supplication; they should be quiet. On Shabbos, the entire Tefilah is praise; it is proper to raise the voice to praise Hash-m.

Iyun Yakov: Mizmor "Kol Hash-m Al ha'Mayim" hints to Torah, which was given with Kol Hash-m ba'Ko'ach, like Midrashim say. All agree that the Torah was given on Shabbos, like it says in Shabbos (86b). Therefore, we say seven Berachos, corresponding to seven Kolos and the seven Seforim of the Torah, like it says in Shabbos 116a, for Parashas "va'Yhi bi'Nso'a ha'Aron" by itself is a Sefer (also from the beginning of Bamidbar until "va'Yhi bi'Nso'a" is one Sefer, and after Parashas "va'Yhi bi'Nso'a" until the end of Bamidbar is a third Sefer).

What is the significance of learning the Berachos of Musaf Rosh Hashanah from the mentions of Hash-m's name in Chanah's prayer?

Maharsha (28b): On Rosh Hashanah, much mercy is needed; one may not raise his voice in prayer. So Beis Yosef brings from Sefer ha'Pli'ah. Tosfos strained to justify the custom.

Note: The Piyut 'u'Nesaneh Tokef' implies that every pregnancy is decreed on Rosh Hashanah! Perhaps, since most people are Beinonim, the decree is not final until Yom Kipur, but for these righteous women, pregnancy was decreed and sealed on Rosh Hashanah. (PF)

How do the 24 Berachos of a Ta'anis correspond to the prayers that Shlomo said when he entered the Aron?

Maharsha: Shlomo's Tefilah mentions all the afflictions for which fasts were enacted; in it, there are 24 expressions of Tefilah, Techinah, Rinah...

What is 'a day of mercy'?

Rashi: He needed mercy to enter the Aron, for the gates clung to each other and did not let him enter the Aron.

Iyun Yakov (28b): The Aron was 10 Amos tall, the same size as the opening to the Kodesh ha'Kodoshim. It cannot fit in the same size! Also, they were carrying it! Shlomo was ashamed; there was nothing he could do other than to pray.

According to Shmuel, does he say only one Berachah?

Rashi: He says the first three and last three blessings as usual. Havinenu corresponds to Atah Chonen; u'Mul Es Levaveinu corresponds to Hashivenu... Lihyos Ge'ulim corresponds to Ge'ulah, and so for all of [the middle Berachos].

What is 'Ne'os Artzecha'?

Rashi: It is an expression of Naveh (habitation), like "bi'N'os Deshe Yarbitzeni" (Tehilim 23:2). This corresponds to Birkas ha'Shanim.

Surely, 'veha'To'im Al Da'atecha Yishpetu' corresponds to Birkas ha'Minim, the 19th Berachah. Our Mishnah discusses what is in place of 18 Berachos!

Maharsha: Since Birkas ha'Minim was enacted in Yavneh, Shmuel mentioned also what is in Havinenu corresponding to it.

What is Keva?

Perush ha'Mishnayos: It is a command that he fulfills in order to cease his Avodah and cast off his toil. Me'iri - or, it is like one who reads a letter by rote.

Anaf Yosef and Daf Al ha'Daf, citing Ohel Yakov (the Duvna Magid): Tachanunim is requesting with humility in a barely audible voice. A son who needs food and clothing should request from his father in this way. If he raises his voice in complaint, and calls him cruel, his father will not have mercy on him. The Midrash learns from Moshe, the Rebbi of all Nevi'im, who requested only Tachanunim. In such a case, Hash-m has mercy, even if the person is not worthy. If he shouts and demands the wage that he deserves, this is Keva!

What is Tachanunim?

Rashi: It is supplications, like we say after Shemoneh Esre 'Elokai Netzor...'

What do Rabanan say about one whom Tefilah is like a burden to him, but he says an expression of supplication?

Tosfos citing R. Chananel: This is fine.

Rav Elyashiv: Even R. Yakov bar Idi forbids only regarding Tefilah. There is nothing wrong with fulfilling other Mitzvos in order to be exempted. Tefilah is different, for it is requesting mercy. If one prays in order to be exempt, and not to request mercy, he lost the essence of prayer! The Rambam holds that one who prayed in order to be exempt, he must pray again! One must feel that he is lacking, and Tefilah will fill his lack. 'To be Mechadesh' is to feel a new lack that he did not feel before.

Why is inability to be Mechadesh called 'Keva'?

Rashi: He cannot request new needs. He requests like yesterday, and so he will request tomorrow.

What was R. Zeira's concern lest he be distracted?

Rashi: He will be unable to resume to his place in the standard text of Shemoneh Esre.

Me'iri: From this, we reject the opinion that if one cannot request new needs, this is Keva. (Surely R. Zeira did not pray Keva!)

Megadim Chadashim (28b, citing Avnei Nezer YD 454:24): Surely R. Zeira did not glorify himself that he delves into his bodily needs, and could be Mechadesh! Rather, he purified himself greatly, and always felt lacks in his Nefesh, and prayed for them. Chavos Ya'ir (152) explains that R. Avahu called R. Zeira 'Yarod Nali' (Sanhedrin 59b) because he constantly isolated himself to seek his own shortcomings. Initially, R. Zeira avoided receiving Semichah. When he heard that one who is elevated, his sins are pardoned, he accepted Semichah (Sanhedrin 14a), due to his concern for sin. After Shemoneh Esre, he would request that Hash-m help us to avoid sin (above, 16b) We can say that R. Zeira wanted to ascend to Eretz Yisrael, for there they engaged more in Midrash, which brings to Yir'as Shamayim; in Bavel, they engaged more in Halachos, like R. Tzadok ha'Kohen says.

What is 'Im Dimdumei Chamah', and why is one who does not pray so called 'Keva'?

Rashi: Shacharis should be at sunrise, and Minchah just before sunset. One who is not careful about this, he does not seek the [best] time for the Mitzvah and a time of Ratzon.

Me'iri: We reject this opinion, for in Eretz Yisrael they cursed one who does so at Minchah!

Daf Al ha'Daf citing Maharsham: The Yerushalmi here brings that R. Yosi ben Chanina used to pray 'Im Dimdumei Chamah', so he would have Yir'as Shamayim the entire day!

Note: Perhaps some Chachamim in Eretz Yisrael cursed one who does so; the Yerushalmi omitted their opinion. (PF)

What is the meaning of Mitrefa Lei Sha'asa?

Rashi: Ones will occur and the time will pass [and he will miss praying].

What is the significance of the short prayer?

Ha'Boneh: What ha'Kosev wrote about Eliyahu's rebuke of R. Yosi (you should have prayed on the Derech - for the continuity of Yisrael during the Galus, and not questioned the length of Galus - See Biurei Agadah for Berachos 3:3:b:2) applies also here. The simple meaning is, you should pray concisely with intent in the heart - "Ki ha'Elokim ba'Shamayim v'Atah Al ha'Aretz Al Ken Yihyu Devarecha Me'atim" (Koheles 5:1). If one is distracted on the road and in danger, he should pray concisely, for all of Yisrael are on the road in Galus, and in danger. Pray [this text] like Anshei Keneses ha'Gedolah enacted, and do not add to it! We learn from here that when there is not time, it is good to pray for Klal Yisrael. The primary request is "b'Rogez Rachem Tizkor" (Chabakuk 3:2) - even when sins cause punishment, have mercy on us. 'Their needs should be in front of You' does not mean that You should give to them their needs. Rather, should be in front of You their many needs to get income in Galus, and to be saved from what brings them to sin and their guilt will decrease. Perhaps this is why Rashi said 'their needs should be in front of You to have mercy on them.'

How does 'Parashas ha'Ibur' hint to a time when Hash-m is angry at Yisrael?

Rashi: It is when they are Poresh (separate) for Aveirah.

It should suffice to expound Parashas ha'Ibur to refer to anger (Evrah). Why did Rav Chisda add 'like a Me'uberes'?

Maharsha: Indeed, the Aruch omits 'like a Me'uberes.' Rav Chisda holds that 'Ibur' is expounded in two ways - in every Perishah, and like Evrah and Ubrah. Rashi implies like this. We find (Yalkut Shimoni Va'eschanan 817) "va'Yis'aber Hash-m Bi" (Devarim 3:26) - like a pregnant woman.

Anaf Yosef: If a woman's fetus is not showing, when she has pregnancy pains, she rejoices, for this shows that she is pregnant. Even when the pains increase, she rejoices, for they will lead to a baby. Yeshayah (Perek 26) compares the painful matters that befall Yisrael to birth contractions. If so, why do we pray to remove these pains? The Navi explains, also a woman about to give birth, even though she knows that soon she will have a baby, she screams and asks doctors to alleviate her pains. Also we, even though we know that the afflictions will lead to the greatest good, we pray to Hash-m - You can save us with lighter afflictions; we cannot bear any longer! Chazal said, even when You are full of anger like a pregnant woman, i.e. the anger is preparation for absolute good, their needs should be in front of You, to lighten the afflictions to a level that they can bear. Our afflictions can be like this (preparation for future good), or punishment of sinners. In either case, may our needs be in front of You!

Rav Elyashiv: Ya'aros Devash explained that David sang Mizmor when he saw that his son Avshalom pursues him (7b), even though he wanted to kill him, for this affliction is not natural. It is not Hester Panim, rather, Hash-m's decree. Such afflictions come with a great calculation. Afflictions due to Hester Panim are without a calculation; they are a result of the Hester. These are the two kinds of Evrah mentioned here. Evrah is anger of Hester Panim. A pregnant woman, all her afflictions join to birth of the fetus. These afflictions are the calculation for the birth.

Why did he say 'do Your will in Shamayim above and grant Nachas Ru'ach to those who fear You below, and do what is good in Your eyes'?

Rashi: There is no sin in Heaven; Your desire is only for good. Those who fear You, their spirit should not be disturbed via beasts or bandits.

Maharsha: Do Your will in Heaven above, i.e. Your decrees, but if it is bad, exclude those who fear You from it. Do a Nachas Ru'ach for them, to nullify the decree above. Do what is good in Your eyes, for people do not know what is good for them - "Ose Nifla'os Levado" (Tehilim 72:18).

Why did R. Yehoshua say 'Shav'as Amecha'?

Rashi: This is an expression of groaning more than 'Tefilah'.

Maharsha: Why did he not compare it to Tza'akas, which R. Eliezer b'R. Tzadok discussed? Perhaps in his text, R. Eliezer b'R. Tzadok mentioned Tefilah. Tza'akas is an expression of groaning more or less than Shav'as.

Why did he say 'their Da'as is limited'?

Rashi: They do not know how to express their needs.

Maharsha: This is when they are on the road - "va'Tiktzar Nefesh ha'Am ba'Derech" (Bamidbar 21:4); they could not express their needs in detail in Shemoneh Esre.

The Halachah follows Acherim. The short Tefilah is for Yisrael's income - it does not at all address the plight of the one who prays!

Rav Elyashiv: This Tefilah is in place of Shemoneh Esre for one who cannot pray Shemoneh Esre; the Gemara (30a) discusses how it is unlike Havinenu. Shemoneh Esre is for the needs of Yisrael. It is totally unlike Tefilas ha'Derech, which is to succeed on his journey.

Why did he say 'do not get angry and do not sin'?

Rashi: Amidst anger, you come to sin.

Maharsha: These are one sin - anyone who gets angry, the Shechinah is not important to him (Nedarim 22b).

Daf Al ha'Daf citing Pesach Einayim #1: The severity of anger is known. Eliyahu needed to warn him about anger that appears to be l'Shem Shamayim, e.g. to be angry at a Talmid who does not learn properly. He taught that even this is a sin. The Ari Zal warned R. Chaim Vital about this.

Daf Al ha'Daf citing Pesach Einayim #2: He warned him even against the beginning of anger.

Why did he say 'do not get drunk and do not sin'?

Maharsha: This is like it says in Sanhedrin (70b) "Al la'Melachim l'Mo'el... Sheso Yayin" - they drink, get drunk and say 'why do we need Kel?'

Daf Al ha'Daf citing Pesach Einayim #1: Eliyahu needed to warn him even for honor of Shabbos and Yom Tov.

Daf Al ha'Daf citing Pesach Einayim #2: He warned him even against the beginning of inebriety.

Why must you consult with your Maker before traveling?

Maharsha: All roads are established to be dangerous. Even if he goes out with Shalom, who says that he will succeed? He should consult only with his Maker, who will bring him in Shalom and send Berachah...

Daf Al ha'Daf citing Nesivos Olam (Nesiv ha'Avodah 13): One should travel only with Hash-m's counsel. If one goes for his own needs, this is called turning to his affairs, and he is separated from Hash-m. R. N. Lubart was unsure whether or not one who goes to do a Mitzvah needs to say Tefilas ha'Derech.

Chashukei Chemed citing Tzlach: How does one consult with Hash-m? R. Chanina ben Dosa said, if my prayer flows smoothly, I know that it is accepted; if not, I know that it is not accepted (34b). Also here, he should go only if Tefilas ha'Derech flows smoothly when he says it. I later saw that Eliyahu Rabah says so in the name of Shlah. I (Tzlach) say that not everyone can infer from whether or not his Tefilah flows smoothly. Eliyahu told Rav Yehudah that he is at this level, therefore he should pray for himself. If he prays for the Rabim, he will not know why it flows or does not, i.e. if it is due to himself or to others! People not at this level should pray for the Rabim; their merits help his Tefilah to be accepted.

Chashukei Chemed: Eliyahu Rabah implies that anyone can infer from the fluency of his Tefilas ha'Derech whether or not he should go. He did not say that some should pray in the singular, and others in the Rabim.

Why were these three matters taught together?

Iyun Yakov: Many verses already warn against anger - "v'Haser Ka'as mi'Libecha" (Koheles 11:10)! The same applies to getting drunk. All know that these are despised Midos. Perhaps Eliyahu teaches the reason - anger and inebriety will lead to sin. When there is no concern for this, it is permitted, e.g. he engages in Torah - if a Chacham gets angry, the Torah agitates him. Also regarding intoxication - 'give wine to the youths so they will say something! When wine enters, secrets come out' (Sanhedrin 38a). Also Tefilas ha'Derech, a Chacham does not need it - the Torah guards him, like it says in Ta'anis 10. Perhaps this is why it says "Rigzu v'Al Techeta'u Imru bi'Lvavchem" - if one sees that his Yetzer ha'Ra is overpowering, he should learn Torah (above, 5a).

Why did the question include the words 'and leave'? This was not difficult, and the Gemara did not answer for them!

Etz Yosef: 'Consult' implies asking whether or not to leave; he will do as he is told. Why did he say 'and leave' - perhaps he will be told not to! The Gemara answers, he does not expect an answer from Hash-m - who will ascend to Shamayim to ask Him?! Rather, say Tefilas ha'Derech, and leave!