Why did he say 'if you can do good, do not do bad'?

Rashi: Since I can pray standing [stationary], for my colleague is standing, I will not do bad to pray while walking, even though it is permitted.

Tosfos: The Tosfos of Rabbeinu Yosef says that the Halachah follows Rav Sheshes, who permits while walking. The Rif (Alfasi) explains that it is better to do like Rav Chisda.

Rav Elyashiv: One may pray while going only if he cannot pray while standing. In such a case, one may pray sitting. This is the custom, unless one wants to do better [than required], if possible.

Megadim Chadashim citing Shlah: The text says 'Tikarei' - if you can do the ideal Mitzvah, why be called a bad person?!

Daf Al ha'Daf citing R. Chaim Berlin: This expression shows that it is not obligatory. The Shulchan Aruch (OC 110) says 'if there will be no distraction at all, he should stand.' I never saw Chachamim going in a wagon stop for Tefilas ha'Derech, even though they stop to urinate or for other needs.

What is the meaning of 'he does not know the direction'?

Rashi: He does not know the direction towards Eretz Yisrael.

How does he 'turn his heart to his Father in Heaven'?

Tosfos: 'His heart' should be deleted from the text. Our Mishnah discusses which direction to face!

Perush ha'Mishnayos: He clears his heart and thoughts, and considers that he is facing Kodesh ha'Kodoshim.

Why does it teach 'if he was in the Kodesh ha'Kodoshim'? The only one who may go there is for the Kohen Gadol, on Yom Kipur!

Hagahos Ya'avetz #1: The Mishnah (Yoma 5:1) says that on Yom Kipur, the Kohen Gadol prayed a short Tefilah in Beis ha'Chitzon. This is between the two Parochos; it is considered standing in the Kodesh ha'Kodoshim.

Megadim Chadashim: Rashi (Yoma 52b) and the Ramban (Hilchos Avodas Yom Kipur 4:1) say that he prayed in the Heichal. I do not know why Seder Rav Amram Gaon (12a, also in Tur OC 131), Sefer Chasidim and Tashbatz say that it was in Kodesh ha'Kodoshim. It seems that the episode in which R. Yishmael ben Elisha entered to burn the Ketores, and Hash-m asked him to bless Him (7a), was in the Kodesh ha'Kodoshim on Yom Kipur, and he prayed there!

Note: Even if normally one does not pray there, one does not refuse a request from Hash-m! How can Ya'avetz say that between the two Parochos is considered like Kodesh ha'Kodoshim? This was a Safek in Bayis Sheni, whether it is like Kodesh ha'Kodoshim or the Heichal (Yoma 51b)! Perhaps he means that this clause in the Beraisa calls it Kodesh ha'Kodoshim. (PF)

Hagahos Ya'avetz #2: This applies to workers lowered into Kodesh ha'Kodoshim to fix something.

Megadim Chadashim citing Nachal Eshkol on Sefer ha'Eshkol (Tefilas Minchah, p. 59(12)): Workers may fix things, brother they may not pray there. Even the Kohen Gadol was not allowed to pray in the Kodesh ha'Kodoshim itself, only in Beis ha'Chitzon! (Note: Perhaps Ya'avetz holds that if the workers need to wait e.g. 10 minutes to ensure that the plaster dries properly, it is better to remain there, and not need to enter a second time; while waiting, they may pray. - PF)

Rav Elyashiv: Indeed, the Rambam (Hilchos Tefilah 5:3) omitted this clause. The Yerushalmi learns from "l'Salpiyos" that even after the Churban, one must face the Mikdash. There is an argument whether or not one may offer nowadays. The Rambam (Hilchos Beis ha'Bechirah 3:14) permits, for the Kedushah was not Batel. One who became Tahor via ashes of Parah Adumah may enter Mekom ha'Mikdash, but not Mekom Kodesh ha'Kodoshim. The text that includes this clause holds that nowadays one may enter there, for the Kedushah ceased.

Megadim Chadashim: This clause is not in the Tosefta (3:16), which is the source of this Beraisa, nor in the Yerushalmi, Pesikta or Shir ha'Shirim Rabah. The Rif and Avi ha'Ezri omitted it, and it is not in the Venice edition of the Rosh.

Daf Al ha'Daf: The Vilna Gaon (Kol Eliyahu (83), Chochmas Adam (b'Sof) in his name) says that Aharon was permitted to enter Kodesh ha'Kodoshim at any time during the year, with the Korbanos mentioned at the start of Acharei Mos. Divrei Sha'ul says that the Ibn Ezra permits any Kohen Gadol to do so. If so, praying in Kodesh ha'Kodoshim applies the entire year!

Note: Ibn Ezra's Perush on Vayikra 16:1, 34 implies like this. The Torah warns Aharon how to enter the Kodesh, and not die like his sons, who entered Kodesh ha'Kodoshim. The Parashah mentions Yom Kipur only at the end, and Ibn Ezra explains 'to add once a year.' (PF)

Megadim Chadashim: Shlah says that we discuss one who in his heart is in Kodesh ha'Kodoshim. I do not know how to resolve this with the words of the Gemara. (d) Where is 'in back of Beis ha'Kapores'?

Rashi: It is the west of the Azarah - a Chatzer of 11 Amos between the wall of Kodesh ha'Kodoshim and the western wall of the Azarah.

How do we learn from the verses?

Maharsha: Shlomo said all of them in his Tefilah, for different people. "V'Hispalelu Elecha Derech Artzam" refers to a captive in Chutz la'Aretz. "V'Hispalelu El Hash-m Derech ha'Ir" applies to those who go to war elsewhere in Eretz Yisrael. "V'Hispalelu El ha'Bayis ha'Zeh" applies to a Nochri who came to Yerushalayim, but he may not enter the Mikdash. The verses did not specify what is "ha'Makom ha'Zeh." (Note: We establish it to be Beis ha'Kapores. - PF)

Here it says that all face Beis ha'Kapores. In Bava Basra (25a), some say that the Shechinah is in the west or east!

Tosfos: We hold like the conclusion there (25b) that everyone should face Eretz Yisrael.

Me'iri: The custom is not to be so adamant about this, as long as he does not face away from Eretz Yisrael.

Daf Al ha'Daf citing Minhag Yisrael Torah, Tefilas ha'Shachar 68: Poskim say that we in the U.S. should not pray due east, for several reasons. We are not due west of Eretz Yisrael, rather, northwest. One should not pray east, for heretics do so, since the sun rises in the east. Therefore, one must veer from due east. Also, one who wants to become wise should tilt to the south when praying; one who wants to wax rich should tilt north. Divrei Chamudos (4:68) says that the custom is to put the Aron in the east, even though Eretz Yisrael is not due east, for one need not face the land precisely; it suffices to tilt partially towards the land. In our lands, the sun always rises south of east, so one may pray due east. I say that it is better to pray southeast; one can arrange that it is not precisely the direction of sunrise.

What is the source that "k'Migdal David Tzavarech" refers to the Beis ha'Mikdash?

Maharsha: It is like a neck, which is at (near the top of) a person's height. So the Mikdash is the glory and height of Yisrael.

When does one pray twice in succession?

Rashi: He needs to repeat Shemoneh Esreh. Or, he prays Musaf after Shacharis.

What are the connotations of 'Tischonen' and 'Tischolel'?

Rashi: 'Tischonen' - he can arrange his words in an expression of Techinah (supplication). 'Tischolel' is an expression of Chiluy (request); they are basically the same.

Tosfos: The Yerushalmi explains, he walks (Me'iri - delays the time to walk) four Amos between Tefilos.

Me'iri: Tischonen is putting his mind to supplicate. Tischolel is that the Tefilah should come from Chalal (the interior of) his heart.

What is Koved Rosh?'

Rashi: It is humility.

Daf Al ha'Daf citing Pnei Yehoshua: Perhaps this means that he subjugates his brain to Hash-m alone, and removes all foreign thoughts (physical matters and worldly needs), like the Tur writes (OC 98) that early Chasidim contemplated until they remove physicality and reached a level close to Nevu'ah. This is difficult - Tefilah is requests for physical needs!

R. Yonah, partially cited in Etz Yosef: This is a mere Mashal. The head is the primary limb. When it is esteemed, all the limbs are humbled. So one who prays must sit in fear and humility, so his Tefilah will be pleasing and accepted. It does not say that he directs his heart to his Tefilah, rather, to Hash-m.

Is 'Sha'ah' literally an hour?

Etz Yosef citing R. Yonah: Normally it is not, but here it is, for we ask (32b) 'since they spent nine hours a day in prayer, how did they [have time to] remember their Torah and make a livelihood?'

Rav Elyashiv: The Shulchan Aruch (93:1) requires waiting 'Sha'ah Achas', i.e. some time. In 90:20, he said that the Shi'ur is the time to walk eight Tefachim, which is very small (Note: It is less than three seconds. - PF)

How did they direct their hearts to Hash-m?

Etz Yosef citing R. Yonah: Their hearts should be complete in His Avodah. They nullify from their hearts pleasures of this world. Then, they can intend for Hash-m's grandeur.

If a snake wraps itself around his heel, this is Piku'ach Nefesh. He should interrupt!

Perush ha'Mishnayos: Usually, a snake does not bite. One interrupts due to a scorpion, or a snake in a place where there is danger due to their bite.

Daf Al ha'Daf: Rashash asked, even a Sefek-Sefeka overrides Shabbos, e.g. a house collapsed, and we are unsure if someone is inside, and [even if there is] perhaps he is a Nochri, and perhaps he is already dead (Yoma 83a)! He left this difficult. Kerem Chemed (Shemos) answered, one must remove Chametz buried in a rock-pile even if there is concern for snakes - Sheluchei Mitzvah are not harmed. However, scorpions surely harm - then one is exempt. One who prays is like a Shali'ach Mitzvah; there is no concern for Safek danger. When a house caved in, he is not a Shali'ach Mitzvah, so we are concerned.

Rav Elyashiv: If one is unsure if the snake is poisonous, we rely on the majority. However, we find "Hu Yeshufecha Rosh" (Note: seemingly, he refers to the end of the verse "v'Atah Teshufenu Akev" (Bereishis 3:15) - PF). A snake is always Mu'ad (Bava Kama 1:4)! When Moshe's staff turned into a snake, he fled it (Shemos 4:3)! However, we can say that it was angry and chasing him; then surely it is dangerous, and one interrupts. Nowadays, surely one's mind is not settled if a snake is around his heel; this changes the Halachah. I do not know why the Poskim did not bring this.

Rav Elyashiv: R. Yonah explains that we discuss interrupting with words. One may go away; this is not such an interruption.

Why do we need a source to pray amidst Koved Rosh? Is it not logical?

Etz Yosef: One might have thought that Avodah must be amidst Simchah - "Ivdu Es Hash-m b'Simchah"!

We learn many matters of Tefilah from Chanah, even though she was very pained. Why can we not learn from her Koved Rosh?

Maharsha: It says about her "v'Hi Maras Nefesh"; this does not apply to Stam people who pray. Likewise, David pained himself greatly for Midas Chasidus - "Ki Chasid Ani." We cannot learn from him.

Etz Yosef citing Mayan ha'Berachos: We find that pain is forbidden on Shabbos, but if one is very bitter, it is permitted, for this comforts him. Likewise, perhaps normally Tefilah must be b'Simchah; since Chanah was bitter, it was permitted for her. We similarly reject learning from David. One should fear that he, a lowly Nefesh, requests from an exalted King. David constantly requested, therefore perhaps he needed to fear more than others.

Why do we need to read b'Hadras like b'Cherdas? It says after this "Chilu mi'Panav Kol ha'Aretz"!

Tosfos: Tehilim 96:9 says "Hishtachavu la'Shem b'Hadras Kodesh Chilu mi'Panav Kol ha'Aretz." Here we discuss "Havu la'Shem... Hishtachavu la'Shem b'Hadras Kodesh" (ibid. 29:2), for the 18 Berachos were enacted correspond to the 18 Azkaros in that Perek.

Maharsha: The simple meaning of "b'Hadras Kodesh" is the Mikdash, which is the glory of Yisrael. The verse before "Hishtachavu la'Shem b'Hadras Kodesh" says "Se'u Minchah..." "Havu la'Shem..." refers to Tefilah; Hadras Kodesh does not apply so much to a Beis ha'Keneses, therefore we read it b'Cherdas. The Gemara rejects that Hadras Kodesh applies to a Beis ha'Keneses, i.e. to wear beautiful clothing when praying!

Rif (on the Ein Yakov): Hadar is man's beauty. One who does not have facial beauty, should he not bow to Hash-m?! Had it written l'Hadras Kodesh, regarding the Shechinah, it would be fine. Therefore, we fix it to say b'Cherdas Kodesh - man should fear Hash-m's word, and bow with Koved Rosh.

Etz Yosef citing Iyei ha'Yam: It says "Al Tis'hadar Lifnei Melech" (Mishlei 25:6). Rashi explains, do not honor and beautify yourself [in front of him]. If one is haughty in front of Hash-m, "To'avas Hash-m Kol Gevah Lev" (ibid. 16:5). When one fears and his heart is broken, this is b'Hadras Kodesh, and not b'Hadras Chulin. Etz Yosef - the Gemara means, you can read b'Hadras only when you read b'Cherdas, i.e. his heart is broken amidst fear.

Rav Elyashiv: It is unreasonable that one beautifies himself in his Tefilah.

What is the source that "Ivdu Es Hash-m b'Yir'ah" refers to Tefilah?

Rashi: Tefilah is in place of Avodah [after the Churban].

Maharsha: Tefilah itself is called Avodah of the heart! However, our verse discusses Stam Avodah - this is only Korbanos. We say in the Berachah of Avodah [in Shemoneh Esre] 'there we will serve You with fear like in years of old' - now in Galus, our only Avodah in fear is Tefilah. When You will return Your Shechinah to Yerushalayim, we will serve You there with fear like in the old days (of Moshe) and early years (of Shlomo), like it says in (Vayikra Rabah 7:4).

Tosfos: So the Yerushalmi says; Tefilah is called Avodah, like Sifri (Devarim 41) expounds "u'Le'avdo b'Chol Levavchem" is Tefilah. The simple meaning of the verse is, serve Hash-m with fear, and when a day of Re'adah (trembling) comes, you will rejoice.

What do we learn from "b'Chol Etzev Yihyeh Mosar"?

Rashi: When one shows that he is sad, he will be rewarded.

Etz Yosef: Rashi did not say 'when one is sad', for sadness is a lowly Midah in Avodas Hash-m. Rather, he shows as if he is sad, lest others think that one may fill his mouth with laughter everywhere. This is casting off the yoke!

R. Yonah: The simple meaning of Etzev is toil, like "b'Itzavon Tochelenah" (Bereishis 3:17). There is benefit from all man's toil in his work. Even if he does not gain money, he is not idle; idleness leads to insanity. When one is idle, he speaks the entire day - "b'Rov Devarim Lo Yechdal Pesha" (Mishlei 10:19).

Maharsha: Man is distinguished from animals via the Neshamah, which has the power of speech - "Nishmas Chayim" (Bereishis 2:7); Targum Onkelos is Ru'ach Memalela. If one speaks many words of jest, he will be less than animals, for he will be judged for them!

Etz Yosef: Rabah expounded "v'Gilu bi'R'adah", therefore he used that verse to rebuke Abaye for being overly jovial. R. Zeira did not expound it, therefore he rebuked R. Yirmeyah from "b'Chol Etzev Yihyeh Mosar"!

Note: Also Rif (on the Ein Yakov) explained like this, but he changed the names according to the text in Ein Yakov. (PF)

Iyun Yakov: R. Zeira thought that "b'Chol" forbids excessive Simchah even when wearing Tefilin; R. Yirmeyah answered that it does not.

Rav Elyashiv: Surely, here Etzev is not sadness, Heaven forbid! Rather, it is seriousness.

Why was the question about "v'Gilu bi'R'adah" aroused only here?

Initially, we thought that "Ivdu Es Hash-m b'Yir'ah" is with fear, so we understood [the Seifa] "v'Gilu bi'R'adah." However, now we said that b'Yir'ah is Koved Rosh - Re'adah is greater than Koved Rosh! Therefore, we answer 'where there is Gilah, there should be trembling. For Tefilah, Koved Rosh suffices; in a place of Gilah, great fear is needed. Even though the Gemara expounds the verse regarding Tefilah, we can say that the verse applies to all Avodah - Mitzvos, Torah and Tefilah.

It says "Ivdu Es Hash-m b'Yir'ah", and another verse says "Ivdu Es Hash-m b'Simchah"!

R. Yonah: Serve Hash-m with fear, and in that fear you will rejoice. Even though other Simchah is forbidden, this fear is permitted and obligatory - "Tachas Asher Lo Avadta Es Hash-m Elokecha b'Simchah uv'Tuv Levav" (Devarim 28:47).

Rif (on the Ein Yakov) #1, Etz Yosef: Even though I commanded you to serve with Simchah, it should not be a Simchah of frivolity. Rather, one should conduct with fear and Koved Rosh.

Rif (on the Ein Yakov) #2: Serve with fear - but there should be also Simchah at the time.

How is 'I am wearing Tefilin' an answer for being too jovial'?

Rashi: He appeared like one who cast off the yoke. Tefilin testifies that the authority and service of my Maker is upon me.

R. Yonah: One who is overly jovial is prone to be drawn after worldly pleasures and forget matters of the Creator. Therefore, one must mix fear with joy, so he will be in the middle. The simple meaning of the verse is, even though fear and joy are opposites in man - when he is afraid, he worries - Hash-m is not so. When man contemplates His grandeur and fears Him, He delights in this fear, for via it, man fulfills the Mitzvos. Hash-m delights in the reward that He will give to him. Abaye he was healed from intestinal illness, and returned to wear Tefilin, therefore he rejoiced greatly.

Me'iri: Some explain, even so, 'one may not fill his mouth with Simchah in this world (31a), even for a Mitzvah. This applies after the Churban, until Mashi'ach will come. A hint to this is "Im Lo A'aleh Es Yerushalayim Al Rosh Simchasi."

Me'iri: Normally, one who is overly jovial should be rebuked. However, if he rejoices over fulfilling a Mitzvah, this is fine.

Me'iri: Some explain, since I am wearing Tefilin, I need not fear lest I do anything lowly.

Rif (on the Ein Yakov): Perhaps Re'adah refers to Tefilin - "v'Ra'u Kol Amei ha'Aretz Ki Shem Hash-m Nikra Alecha v'Yar'u Mimeka." Where there is Gilah, there must be Re'adah (Tefilin).

Daf Al ha'Daf citing She'eris Nasan: The Zohar says that Tefilin are the face of the Shechinah. On Yom Tov, when Yisrael see Pnei Hash-m, they do not need Tefilin. Wearing Tefilin is like Yom Tov - "v'Samachta b'Chagecha"!

Daf Al ha'Daf citing Eretz Chayim (above 6b, from the author of Bnei Yisaschar): Hash-m's Tefilin are the aspect of Simchah. This is why we do not wear Tefilin on Chol ha'Mo'ed, for in any case there is Simchah. However, bachelors need to, for 'one who has no wife, he dwells without Simchah (Yevamos 62). An Onen does not wear Tefilin, and we do not on Tish'ah b'Av, for these are not times of Simchah.