1)

(a)When Rav Yitzchak bar Yosef came from Eretz Yisrael, he commented - that Rebbi Acha b'Rebbi Chanina quote from Rebbi Yehoshua ben Levi (ruling like Rebbi Shimon in the name of Rebbi Akiva ... ) was not specific, but rather an inference from a ruling of Rebbi Yehoshua ben Levi.

(b)And he cited the incident - where two Talmidim became inebriated at the wedding of Rebbi Yehoshua ben Levi's son ...

(c)... where Rebbi Yehoshua ben Levi ruled - that Rebbi Shimon was sufficiently reliable to rely upon in an emergency.

(d)Consequently, he allowed them to recite the K'ri'as Sh'ma shel Arvis - after Amud ha'Shachar.

2)

(a)The problem with our Mishnah, regarding the incident of Raban Gamliel's sons, who asked him about reciting the Sh'ma after midnight is - why they were not aware of their father's opinion until then?

(b)What they therefore really asked him was - whether the Rabbanan (who constitute the majority opinion), concede that Bedi'eved, one can recite the Sh'ma until morning or not ...

(c)... to which he replied - in the affirmative.

3)

(a)The additional problem we have with the continuation of the Mishnah 've'Lo Zu Bil'vad, Ela Kol Makom ad Chatzos Mitzvasan ad she'Ya'aleh Amud ha'Shachar ... ' is that - bearing in mind that Raban Gamliel did not mention 'until midnight' in his statement, how can the Mishnah continue 've'Lo Zu Bil'vad ... '?

(b)So, to justify it, we amend Raban Gamliel's statement to his sons to read - 'Even the Rabbanan, who hold "until Chatzos" ... '.

4)

(a)The additional problem with our Mishnah ('Hekter Chalavim ... ') based on the Beraisa, which lists K'ri'as Sh'ma Arvis, Hallel and Achilas Pesachim as Mitzvos that can be fulfilled until morning is - why our Mishnah omits Achilas Pesachim as an example of a Mitzvah that one should fulfill before midnight?

(b)To answer the Kashya, we establish our Mishnah like - Rebbi Elazar ben Azarya, who maintains that the Korban Pesach must be eaten before Chatzos even Bedi'eved ...

(c)... whereas the author of the Beraisa is - Rebbi Akiva.

5)

(a)Rebbi Elazar ben Azaryah, in another Beraisa, learns from the Gezeirah-Shavah "Ve'achlu es ha'Basar ba'Laylah ha'Zeh" from "Ve'avarti be'Eretz Mitzrayim ba'Laylah ha'Zeh" (both in Parshas Bo) - that the Korban Pesach must be eaten before midnight.

(b)Rebbi Akiva counters that from the word "be'Chipazon" (in the Pasuk there "Va'achaltem oso be'Chipazon") - implying that min ha'Torah, the Pesach can be eaten until morning (when Yisrael in Egypt were in a hurry to leave Egypt).

(c)In the first of the two above Pesukim, Rebbi Akiva will explain that the word ...

1. ... "ba'Laylah" - comes to teach us that the Korban Pesach can only be eaten by night, unlike other Kodshim, which can already be eaten on the day that they are brought.

2. ... "ha'Zeh" - that it is confined to the one night only.

(d)We would otherwise have thought - that it can be eaten for two nights and the day in between, similar to a Shelamim, which can be eaten for two days and the night in between.

(e)The comparison of Pesach to Shelamim is based on the fact that both are Kodshim Kalim.

6)

(a)Rebbi Elazar ben Azaryah learn that the Korban Pesach can only be eaten for one night from the Pasuk (in Bo) - "ve'Lo Sosiru mimenu ad Boker".

(b)Rebbi Akiva explains "ad Boker" to mean - the second morning (i.e. the morning of the sixteenth of Nisan).

(c)To counter this, Rebbi Elazar ben Azaryah explains - that "Boker" S'tam always means the first morning.

7)

(a)The Beraisa cites a Machlokes Tana'im regarding the Pasuk in Re'ei "Sham Tizbach es ha'Pesach ba'Erev, ke'Vo ha'Shemesh, Mo'ed Tzeis'cha mi'Mitzrayim". The Tana'im interpret the phrase ...

1. ... "Sham Tizbach es ha'Pesach ba'Erev" - to mean that one Shechts the Korban Pesach in the afternoon ...

2. ... "ke'Vo ha'Shemesh" - that one eats it when the sun has finished setting (nightfall), and ...

3. ... "Mo'ed Tzeis'cha mi'Mitzrayim" - that whatever is left over until the morning (Nosar) must be burned.

(b)The exact time-period covered by "ba'Erev" is - from midday until sunset.

(c)The Pesach is actually burned - the morning of the sixteenth of Nisan ...

(d)... due to the prohibition of burning Kodshim on Yom-Tov.

8)

(a)According to Rebbi Eliezer, one is permitted to eat the Pesach - only until midnight ...

(b)... like Rebbi Elazar ben Azaryah (whom we discussed earlier).

(c)Rebbi Yehoshua holds - that one may eat it the whole night (until "Mo'ed Tzeis'cha mi'Mitzrayim").

(d)We quote this Beraisa here - to demonstrate that the Machlokes between Rebbi Elazar ben Azaryah and Rebbi Akiva is the same as that of Rebbi Eliezer and Rebbi Yehoshua.

9)

(a)Commenting on the Pasuk (in Bo) "Daber Na be'Oznei ha'Am", Amri de'bei Rebbi Yanai explained that the word "Na" always means 'Please' (i.e. a special request).

(b)This special request was made with reference to - asking the people to borrow the Egyptians' vessels before leaving Egypt.

(c)Hash-m considered this so important - because it would prevent 'that Tzadik' from claiming that Hash-m kept His word that Yisrael would be enslaved and tormented, but not the promise that afterwards, Yisrael would leave with great wealth?

(d)'That Tzadik' - was Avraham Avinu.

10)

(a)It was necessary to mention Hash-m's promise to Avraham, because otherwise - the B'nei Yisrael would have objected to taking out all the Egyptians' vessels (See Iyun Ya'akov).

(b)We support this with a Mashal, which tells of a prisoner who was promised his freedom on the following day together with a lot of money - and who retorted that he would prefer to go out immediately, never mind the money.

(c)Based on the word (in Bo) "Vayash'ilum", Rebbi Ami commented - that they were lent the vessels against the will ...

(d)... either of the Egyptians or Yisrael themselves.

(e)The reason we now present to explain why Yisrael initially declined to ask the Egyptian's for their vessels is - because of the excessive burden.

11)

(a)Commenting on the Pasuk "Vayenatzlu es Mitzrayim", Rebbi Ami explains that they made it like a store-house devoid of corn. Resh Lakish says - like the depth of the sea, where there are no fish.

(b)We initially explain the Name of Hash-m "Ehekeh asher Ehekeh" that Hash-m revealed to Moshe at the burning bush to mean - that just as Hash-m was with them during the slavery in Egypt, so too would He destined to be with them in the subsequent exiles.

(c)Moshe objected to that - inasmuch as why tell the people about subsequent exiles

(d)Hash-m's response was - to tell Yisrael only that Hash-m would take out of the current exile (The rest was meant for Moshe's ears only.

12)

(a)Rebbi Avahu explains the double Lashon of Eliyahu (in Melachim, by the confrontation with the prophets of Ba'al on Mount Carmel) "Aneini Hash-m Aneini", as - 'Answer me and send a fire that will devour all that is on the Mizbe'ach, and answer me to distract the people's attention ...

(b)... that they should claim that what I am doing is all witchcraft' ...

(c)... as the Pasuk says there "and as for You, turn their hearts away".

13)

(a)According to the Tana Kama, one may recite Keri'as Shema shel Shachris from the moment that one can distinguish between white and the dark blue shade of the sky shortly before nightfall. Rebbi Eliezer says - between dark blue and leak-green.

(b)The final time of saying the Shema, according to the Tana Kama is - Hanetz ha'Chamah (sunrise).

(c)Rebbi Yehoshua's source for saying up till three hours in the day - is the Pasuk "u've'Kumecha" (since that is when the kings, the last people to get up in the morning, rise).

(d)The Mishnah rules that someone who reads the Sh'ma after the given time - has not lost (which will explained in the Sugya), like a person who reads in the Torah.

14)

(a)Why can we not explain 'between dark-blue and white' with regard to two pieces of wool?

(b)What then, does it mean?

(c)Two of the other earliest times to recite the Sh'ma are when it is possible to distinguish 1. between a wolf and a dog (Rebbi Meir) and 2. between a donkey and a wild ass (Rebbi Akiva). Rav Huna however, rules like Acherim. What does Acherim say?

15)

(a)Abaye rules like Acherim regarding Tefilin, but with regard to Keri'as Sh'ma, he rules 'like the Vasikin' ...

(b)... who, according to Rebbi Yochanan, would conclude the Sh'ma as the sun rose.

(c)The Beraisa that supports Rebbi Yochanan adds - that they did this in order to juxtapose Ge'ulah to Tefilah, which they would then say when it was definitely day.

(d)Rebbi Zeira learns Rebbi Yochanan's Din from the Pasuk in Tehilim "Yira'ucha im Shemesh ve'Lifnei Yare'ach Dor Dorim" - which means that Yisrael fear Hash-m when they take upon themselves the yoke of the Kingdom of Heaven (Sh'ma Yisrael) as the sun appears.

16)

(a)Rebbi Yossi ben Elyakim testified in the name of the Kehilah Kadisha of Yerushalayim that someone who is Somech Ge'ulah to Tefilah - will come to no harm the entire day.

(b)Rebbi Zeira objected - since he was once Somech Ge'ulah to Tefilah, yet something happened to him in the course of the day.

(c)Rebbi Yossi ben Elyakim replied that it was his own fault - that he was ordered to transport a myrtle-twig to the palace.

(d)This was a punishment - for not paying money (if necessary) to go and see the king )of his own acord).

17)

(a)Rebbi Yossi ben Elyakim's reply is based on a statement of Rebbi Yochanan, who said that one should - run when going to see kings ...

(b)... even gentile kings ...

(c)... in order to discern the difference between Malchei Yisrael and Malchei Akum (should he merit it).

18)

(a)When Ula went to Eretz Yisrael, Rebbi Ila'a asked him to give his regards to B'runa - (his brother) together with all the group.

(b)The latter was a great man who rejoiced in the performance of Mitzos.

(c)It happened once, that he juxtaposed Ge'ulah to Tefilah - and a smile did not depart from his lips all day.

19)

(a)We ask how it is possible to juxtapose Ge'ulah to Tefilah from a statement Rebbi Yochanan, who says that immediately ...

1. ... before the Amidah - one says 'Hashem Sefasai Yiftach ...'.

2. ... after the Amidah - one says 'Yih'hu le'Ratzon Imrei Fi ...'.

(b)The problem now is - that Hash-m Sefasai Tiftach interrupts between Ge'ulah and Tefilah.

(c)We refute Rebbi Elazar's answer that Rebbi Yochanan's initial statement is confined to Ma'ariv - by citing Rebbi Yochanan hismeslf, who says that whoever juxtaposes Ge'ulah to Tefilah of Ma'ariv is a ben Olam ha'Ba!

(d)So we amend Rebbi Yochanan's answer to Minchah (where Ge'ulah is not said). Rav Ashi however, answers the Kashya even assuming that Rebbi Yochanan's initial statement pertains to all the Tefilos - in that Seeing as we are now obligated to insert 'Hashem Sefasai Tiftach', it becomes an extension of Tefilah and does not therefore interrupt between Ge'ulah and Tefilah.

(e)He proves it from Ma'ariv - where we insert 'Hashkiveinu' before the Amidah, in which case it ought to interrupt betrween Ge'ulah and Tefilah, unless we say that since we are bound to say it, it becomes an extension of Ge'ulah.

20)

(a)We query taking for granted that 'Yih'yu le'Ratzon' is said after the Amidah. Why, we ask - can we not insert it before the Amidah, where it is equally appropriate to insert it.

(b)Rebbi Yehudah the son of Rebbi Shimon ben Pazi explains - that we insert it specifically after eighteen B'rachos - because David ha'Melech said it after eighteen chapters.

(c)The problem with this is - that it is said at the end of Kapitel nineteen.

(d)We answer that "Ashrei ha'Ish" and "Lamah Ragshu Goyim" are really one Kapitel -despite the fact that appear as two.

21)

(a)We prove the previous answer with another statement of Rebbi Yehudah the son of Rebbi Shimon ben Pazi himself, who said - that David ha'Melech said a hundred and three chapters of Tehilim, but it was only after he saw the downfall of the wicked that inserted the word "Halelu-Kah" at the end of chapter hundred and there ...

(b)... which ends with the words "u'Resha'im od einam, Borchi Nafshi es Hash-m, Halelu-Kah

(c)The problem with thatis - this is actually written innchapterna hundred and four ...

(d)... a proof that "Ashrei ha'Ish" and "Lamah Ragshu Goyim" are really one Kapitel.

22)

(a)We corroborate this with a statement of Rebbi Shmuel bar Nachmeni Amar Rebbi Yochanan, who said that every Parshah that was dear to David - he began with the word "Ashrei" and concluded with "Ashrei" ...

(b)... such as "Ashrei ha'Ish ... Ashrei Kol Chosei Bo" ...

(c). a proof that "Ashrei ha'Ish" and "Lamah Ragshu Goyim" are one and the same Kapitel - seeing as that is the very same Pasuk referred to by Rebbi Shmuel bar Nachmeni Amar Rebbi Yochanan.