1)

(a)Rav Yehudah learns from the Pasuk in ...

1. ... Eikev "ve'Achalta ve'Sava'ta u'Verachta ... " - that one is Chayav to Bench after eating ('Birchas ha'Mazon d'Oraysa').

2. ... Ha'azinu "Ki Shem Hash-m Ekra, Havu Godel l'Elokeinu" - that one is Chayav to recite a B'rachah before learning Torah.

(b)Rebbi Yochanan tried to learn the B'rachah ...

1. ... after Torah from Birchas ha'Mazon - from a Kal va'Chomer (if one is Chayav to recite a B'rachah after eating even though one is not Chayav before eating, then since one is Chayav to recite a B'rachah before learning Torah, one should certainly be Chayav after learning Torah!

2. ... before eating from Birchas ha'Torah - from a Kal va'Chomer (if one is to recite a B'rachah before learning Torah, even though one is not Chayav to do so after learning, then seeing as one is Chayav to recite a B'rachah after eating, one should certainly be Chayav before eating!

(c)We refute these Limudim however, in that one cannot learn ...

1. ... Birchas Torah from Birchas ha'Mazon - where one derived physical benefit.

2. ... the B'rachah over food from Birchas ha'Torah - which earns a person Olam ha'Ba.

(d)We also query Rebbi Yochanan from a Beraisa, which specifically states - that although one is Chayav to recite a B'rachah after eating (min ha'Torah), one is not Chayav to recite B'rachah before eating.

(e)We have no answer to the Kashyos - and remain with a Tiyuvta on Rebbi Yochanan.

2)

(a)Rav Yehudah ruled that someone who is unsure as to whether he ...

1. ... recited the Sh'ma or not - need not repeat it.

2. ... said 'Emes ve'Yatziv' or not - must ...

(b)... because whereas K'ri'as Sh'ma is de'Rabbanan, 'Emes ve'Yatziv' is d'Oraysa.

(c)'Emes ve'Yatziv' is d'Oraysa - because it contains Yetzi'as Mitzrayim (See Tos. DH 'Safek ... ').

(d)Rav Yosef queried Rav Yehudah from the Pasuk "u've'Shochb'cha u've'Kumecha" (implying that reciting the Sh'ma twice a day is a Mitzvah min ha'Torah. Abaye answered - that the refers to the Mitzvah of Torah study, and not to that of K'ri'as Sh'ma.

3)

(a)The problem with this from our Mishnah, which obligates a Ba'al Keri to think the Sh'ma but not the B'rachos before and after it is - why one he is not then also obligated to think the B'rachah after Sh'ma.

(b)We answer that - he has already 'mentioned' Yetzi'as Mitzrayim in the Sh'ma, and

(c)... it is preferable to think the Sh'ma than 'Emes ve'Yatziv' - because that way he fulfils two Mitzvos, he has read the Sh'ma and fulfilled the Mitzvah of mentioning Yetzi'as Mitzrayim.

4)

(a)According to Rebbi Elazar, someone who is uncertain as to whether he has ...

1. ... recited the Sh'ma or not - must 'repeat' it.

2. ... Davened the Amidah or not - does not 'repeat' it.

(b)Rebbi Yochanan comments about the latter - 'Halevai (if only) one would Daven all day!'

(c)The B'hag Paskens like Rebbi Yochanan - in a case of Safek (like in our Sugya), but not where one has definitely Davened.

5)

(a)Rav Yehudah Amar Shmuel rules that someone who remembers in the middle of the Amidah that he has already Davened - must stop short, even if he is in the middle of a B'rachah.

(b)We query this from a She'eilah that Rav Nachman asked Rabah bar Avuhah concerning Talmidim who forget that it is Shabbos and begin the middle B'rachos of the Amidah with the weekday B'rachah, to which the latter replied - that he should finish the B'rachah that he began before switching to the Shabbos Amidah.

(c)We refute the Kashya however, inasmuch as the cases not comparable. There the regular Amidah is applicable even on Shabbos, only the Chachamim did not bother us to Daven such a lengthy Amidah, on account of Kavod Shabbos; whereas in our case the B'rachah that he began is inappropriate.

6)

(a)Rav Yehudah Amar Shmuel rules that someone who has already Davened who enters Shul and finds the Tzibur Davening the Amidah may join them - provided he is able to add something to his Tefilah ...

(b)... otherwise not.

(c)Following Rav Yehudah's ...

1. ... first ruling concerning a Yachid at home, he saw fit to add the latter ruling - to teach us that even a Yachid who Davened initially on his own is not permitted to Daven again with a Tzibur without a Chidush.

2. ... latter ruling, he nevertheless saw fit to issue his first ruling - to teach us that even though he already began the Amidah, he is not permitted to continue.

7)

(a)According to Rav Huna, someone who has not yet Davened who enters Shul and finds the Tzibur Davening, may begin the Amidah on condition he is able to finish it before the Shatz reaches 'Modim'. Rebbi Yehoshua ben Levi permits him to begin the Amidah - only if he is able to reach Kedushah ... .

(b)Rav Huna is not concerned that the Yachid misses Kedushah be'Tzibur - because he maintains that a Yachid who Davens together with the Tzibur is permitted to recite the Kedushah in his private Amidah.

(c)Despite the fact that the Yachid says 'Modim' anyway, he is nevertheless concerned about missing 'Modim' be'Tzibur - someone who does not bow down together with the Tzibur when the Shatz reaches 'Modim' conveys the impression that he denies the G-d to whom the Tzibur is bowing down.

8)

(a)Rav Ada bar Ahavah concurs with Rebbi Yehoshua ben Levi, who forbids him to do so, and he learns it from the Pasuk in Emor - "ve'Nikdashti be'Toch B'nei Yisrael".

(b)And he learns that "be'Toch" refers to a Tzibur - "Toch" "Toch" from a Gezeirah Shavah cited by Ravna'i, the brother of Rebbi Chiya bar Aba. From the Pasuk in Sh'lach L'cha (in connection with the ten bad spies) - "Habadlu mi'Toch ha'Eidah ha'Ra'ah ha'Zos" ...

(c)... which refers to the ten bad spies (excluding Yehoshua and Kaleiv [See Hagahos Rav Renshberg]).

9)

(a)They asked - whether one should interrupt the Amidah in order to answer 'Yehei Sh'mo ha'Gadol Mevorach ... '?

(b)When Rav Dimi came from Eretz Yisral, he quoted Rebbi Yehudah and Resh Lakish the Talmidim of Rebbi Yochanan who said - that 'Yehei Sh'mo ha'Gadol Mevorach ... ' is the only thing for which one should interrupt the Amidah ...

(c)... adding - that the same applies to interrupting Ma'aseh Merkavah.

(d)The Halachah is - that one may not interrupt the Amidah (and certainly not Ma'aseh Merkavah) even for 'Yehei Sh'mo ha'Gadol Mevorach'.

10)

(a)We learn from the juxtaposition of the Pasuk in Va'esachanan "Vehod'tam le'Venecha ... " (in connection with learning Torah) and that of "Yom asher Amadta lifnei Hash-m Elokecha be'Chorev" - that a Ba'al Keri is forbidden to learn Torah.

(b)This poses a Kashya on Rebbi Yehudah in our Mishnah - who permits a Ba'al Keri is permitted to recite a B'rachah before and after eating.

(c)Rav Yosef refutes the suggestion that Rebbi Yehudah does not hold of 'Semuchin' - in that even those who do not hold of 'Semuchin' in the rest of the Torah, concede that we do say Semuchin in Seifer Devarim.

11)

(a)ben Azai in a Beraisa, Darshens from the juxtaposition of the Pasuk in Mishpatim "Mechasheifah Lo Sechayeh" to that of "Kol Shochev im Beheimah Mos Yumas" - that a Machsheifah (a witch) is subject to stoning.

(b)Rebbi Yehudah counters that - the fact that the it is juxtaposed to it is no reason to give her Sekilah.

(c)Rebbi Yehudah therefore learns the same ruling from 'Ov ve'Yid'oni' - who are also included in Machsheifah, and there the Torah specifically writes that they must be stoned to death. Consquently, we learn all forms of witchcraft from Ov ve'Yid'oni.

12)

(a)Rebbi Eliezer, in another Beraisa, permits a man to marry both the woman that his father raped or seduced - and the woman that his son raped or seduced.

(b)Rebbi Yehudah disagrees - with the former ruling.

13)

(a)Rav Gidal Amar Rav cites Rebbi Yehudah's source as the Pasuk in Ki Seitzei "Lo Yikach Ish es Eishes Aviv ve'Lo Yegaleh K'naf Aviv", which he interprets to mean - the woman whose corner of her harment his father revealed (i.e. whom his father raped or seduced).

(b)He extrapolate this from the Pasuk that follows "ve'Nasan ha'Ish ha'Shochev imah la'Avi ha'Na'arah" - by means of Semuchin.

(c)Rav Yosef has now proved 0 that although Rebbi Yehudah does not hold of Semuchin throughout the Torah, he does hold of it in Seifer Devarim.

(d)We conclude that Rebbi Yehudah does indeed learn Semuchim in Devarim, and that he Darshens the Semuchim in question ("Vehoda'tam le'Venecha ... " and "Yom asher Amadta lifnei Hash-m Elokecha be'Chorev") like Rebbi Yehoshua ben Levi, who explained that - whoever teaches his son Torah, it is as if he received the Torah from Har Sinai.

14)

(a)We query Rebbi Yehudah (who permits a Ba'al Keri to learn Torah) from the Mishnah later, where the Tana Kama requires 'Zav she'Ra'ah Keri, ve'Nidah she'Paltah Shichvas Zera' and 'ha'Meshameshes ve'Ra'asah Dam to Tovel. Rebbi Yehudah rules - that he is Patur.

(b)Initially, we extrapolate from Rebbi Yehudah - that an ordinary Ba'al Keri is Chayav Tevilah ...

(c)... since, unlike a Zav or a Nidah, who remain Tamei even after Toveling - Tevilah renders him Tahor.

15)

(a)When we counter that perhaps Rebbi Yehudah exempts a Ba'al Keri from Tevilah, and the Mishnah later presents the three cases on account of the Tana Kama, we mean - that even there, where the Ba'al Keri will remain Tamei (as we explained), he requires him to Tovel.

(b)We query this answer however, from the latter case 'ha'Meshameshes ve'Ra'asah Dam'. The problem with establishing it according to the Tana Kama is - that if in the previous two cases, where he obligates Tevilah even though it will not render the person Tahor (since they require seven days), it is obvious that where the Tevilah will render the Meshamesahes (who does not require seven days) Tahor, that they obligate her to Tovel.

(c)We are therefore forced to establish it like Rebbi Yedhudah, a problem - because once again, it implies that if nor for the fact that she is was a Nidah, she would require Tevilah (so how can Rebbi Yehudah permit a Ba'al Keri to recite B'rachos without Tevilah).

(d)To solve the problem, we therefore amend 'Mevarech Lefanav u'le'Acharav' in our Mishnah to read - 'Meharher lefanav u'le'Acharav'.