1)

(a)Commenting on our Mishnah which forbids one to interrupt the Amidah if a snake is close by, Rav Sheishes permits removing a scorpion - because whereas the latter will quickly sting, the former will often leave without doing any harm.

(b)We query this however, from a Beraisa - which permits witnesses to testify that a man who falls into a pit of snakes or scorpions is dead, but not one who falls into a lion's den ...

(c)... because whereas snakes and scorpions are bound to attack a man who falls on to them, lions that are not hungry will not necessarily do so.

2)

(a)Rebbi Yitzchak permits a person to interrupt the Amidah if he sees oxen, due to a statement of Rav Oshaya, requires someone who sees a Shor Tam (which has not yet gored three times) - to keep a distance of fifth Amos, and a Shor Mu'ad (which has) - out of eyesight.

3)

(a)A Beraisa in the name of Rebbi Meir says that, if one sees an ox feeding from a basket - one should climb the ladder leading up to the roof ...

(b)... and then push the ladder down.

(c)Shmuel qualifies Rebbi Meir's advice, confining it - to a black ox and to the month of Nisan.

(d)When he says that the 'Satan then dances between its horns', he means - that the Yeitzer-ha'Ra siezes hold of it ...

(e)... because when, following the winter season when the ox sees the hitherto arid land full of vegetation, it becomes vain

4)

(a)The Beraisa tells of an Arod - (a wild animal that is a cross between a snake and a toad) that was causing havoc in the vicinity of Rebbi Chanina ben Dosa.

(b)When they told Rebbi Chanina ben Dosa about it, he asked them to take him to its hole.

(c)After he covered the mouth of the tunnel where it lived with his heel - it came out, bit him and died.

5)

(a)Rebbi Chanina ben Dosa ...

1. ... then placed it on hois shoulders and went with it to the Beis-ha'Medrash

2. ... where he announced - 'See that it is not the Arod that kills but one's sins!'

(b)The people responded by declaring 'Woe to the person who comes across an Arod; Woe to the Arod that comes across Rebbi Chanina ben Dosa!'

6)

(a)The Mishnah now discusses various aspects of the Amidah. One inserts ...

1. ... Gevuros Geshamim - ('Mashiv ha'Ru'ach ... ') in the B'rachah of 'Techi'as ha'Meisim'.

2. ... the request for rain - in Birchas ha'Shanim.

(b)We do not also mention Gevuros Geshamim there - because it is not a request.

(c)According to the Tana Kama, we insert Havdalah - in the B'rachah of 'Chonein ha'Da'as'.

(d)Rebbi Akiva says as a fourth B'rachah on its own, Rebbi Eliezer - in Hoda'ah ('Modim').

7)

(a)According to Rav Yosef, they fixed ...

1. ... Gevuros Geshamim in 'Techi'as ha'Meisim' - because rain is akin to Techi'as ha'Meisim (since it the source of life to vegetation, animals and humans alike).

2. ... She'eilah in Birchas ha'Shanim - because it is the source of Parnasah.

(b)He also said that they fixed Havdalah in 'Chonein ha'Da'as' because it is Chochmah - because distinguishing between Kodesh and Chol, Tum'ah and Taharah requires Chochmah.

(c)The Chachamim explain - because it mentions Chol ('ha'Mavdil bein Kodesh le'Chol'), they fixed it in the first B'rachah of Chol.

8)

(a)Rebbi Ami praised De'ah (knowledge) because it appears in the first of the weekday B'rachos, and because it appears between two Names of Hash-m (in the Pasuk in Shmuel "Ki Keil De'os Hash-m"),

(b)Based on the Pasuk in Yeshayah "Ki Lo Am Binos Hu, al-Kein Lo Yerachamenu Oseihu" - he also said that 'One is not permitted to have pity on anybody who does not possess De'ah (common-sense)'.

(c)Rebbi Elazar say ...

1. ... that the Beis-ha'Mikdash is a great institution, because, in the Pasuk in Beshalach " ... Pa'alta Hash-m, Mikdash Hash-m ... ", it appears between two Names of Hash-m.

2. ... based on a combination of theis Pasuk and the Pasuk Yeshayah, that someone who possesses De'ah - it is as if the Beis-ha'Mikdash was built in his days.

(d)Rav Acha Karchina'ah asks whether by the same token, bearing in mind that Nekamah (vengeance) appears between two Names of Hash-m (in the Pasuk in Tehilim "Keil Nekamos Hash-m ... ") - it too, is a good thing.

(e)Rebbi Elazar replied - that it is indeed a good thing in its context.

9)

(a)In the same vein as Rebbi Elazar's reply, Ula describes the two 'Nekamos' that we are about to quote as - 'One for the good and one for the bad'.

(b)The Pasuk in ve'Zos ha'B'rachah "Hofi'a me'Har Paran" refers to - Yishmael (and Eissav)'s rejection of Hash-m's offering them the Torah ...

(c)... which is good - because it also has connotations of 'Hefker', with reference to the fact that, in revenge (Kevayachol) Hash-m declared their property Hefker (for Yisrael to take) with regard to certain Dinei Mamonos.

(d)He then quoted the Pasuk "Keil Nekamos Hash-m" (that we just quoted) with reference to something bad. Note that the Pasuk ends with the word "Hofi'a" ("Keil Nekamos Hofi'a").

10)

(a)Rav Sh'man bar Aba's problem with the Machlokes in our Mishnah over where to insert Havdalah is - that seeing as the Anshei Keneses ha'Gedolah instituted the B'rachos, Tefilos, Kedushos and Havdalos, why can we not just see where they inserted it?

(b)Rebbi Yochanan conceded to Rav Sh'man bar Aba's statement concerning the Anshei Keneses ha'Gedolah - adding that initially, when the people returned from Galus Bavel, they inserted Havdalah in the Amidah; then when the people became more affluent (and were able to afford wine), they changed it to Havdalah over wine, and finally when they again poor, they reverted to the initial decree of inserting Havdalah in the Amidah.

(c)And it was during the interim stage when they reciting Havdalah over wine - that the people forgot whereabouts in the Amidah it was said.

(d)The same statement is quoted in the name of Rebbi Chiya bar Aba Amar Rebbi Yochanan. Both statements end with - 'Whoever inserts Havdalah in the Amidah should nevertheless recite it again over wine (if he can afford it).

(e)Rabah and Rav Yosef too - issued the last statement.

11)

(a)Rabah queries the last ruling from a Beraisa. The Tana there rules that someone who erred by omitting ...

1. ... 'Mashiv ha'Ru'ach' in 'Techi'as ha'Meisim' or ve'Sein Tala u'Matar' in Birchas ha'Shanim - must go back and insert it.

2. ... Havdalah in 'Chonein ha'Da'as' - does not need to do so ...

(b)... seeing as 'he is able to recite it over a cup of wine'.

(c)The problem with that lies in the words 'is able to (insinuating that he would other otherwise not be obligated to do so)?

(d)We therefore amend it to read - 'because he will recite it ... '.

(e)And we support this from a statement of Rebbi Yochanan, who ruled in the presence of Rebbi Binyamin bar Yefes, when Rebbi Yossi (or R. Shimon ben Ya'akov from Tzur) in Tzidon asked him whether someone who forgot Havdalah in 'Chonein ha'Da'as needs to repeat the Amidah - that he is anyway obligated to recite it later over a cup of wine.

12)

(a)They asked regarding someone who Davens on Motza'ei Shabbos after heaving already recited Havdalah - whether he then needs to insert it again in the Amidah.

(b)Rav Nachman bar Yitzchak replied - that he does ...

(c)... from a 'Kal va'Chomer in the reverse case, where one recites it over a cup of wine even though the main Chiyuv is in the Amidah; how much more so if has not yet inserted it in the Amidah that one is Chayav to then do so.

13)

(a)The Beraisa quoted by Rav Acha Aricha says that someone who recites Havdalah ...

1. ... in the Tefilah is more praiseworthy than someone who recites it over a cup of wine.

2. ... on both occasions - will merit many B'rachos.

(b)Based on the former ruling, the problem with the latter ruling is - since one has performed the Mitzvah the first time, why is the second tome not a B'rachah she'Einah Tzerichah?

(c)This problem is based on a statement by Rav (or Rebbi Yochanan and Resh Lakish) - that, according to Rav (or Rebbi Yochanan and Resh Lakish), someone who recites a B'rachah she'Einah Tzerichah transgresses the La'v - of "Lo Sisa".

(d)We therefore amend Rav's second statement to read - 'If one recited Havdalah in the first one (in Tefilah) and not in the second one (over a cup o wine) he will merit many B'rachos.

14)

(a)When Rav Chisda asked Rav Sheishes reply what happens if someone forgot Havdalah both in the Amidah and over a cup of wine - he meant that one proceeded to eat before reciting Havdalah over a cup of wine.

(b)To which Rav Sheishes answered - that he must go back and repeat the Amidah followed by Havdalah over a cup of wine.

(c)When Ravina asked Rava what the Din is regarding whether someone who recited Havdalah in the Amidah repeating it over a cup of wine, he replied 'Like Kidush', by which he meant that - just as one repeats Kidush over a cup of wine even though one already recited in the Amidah, so too Havdalah.

15)

(a)Rebbi Chiya bar Avin, who was once riding a donkey behind Rebbi Zeira, asked him whether, under certain circumstances - (when Yom-Tov falls on Motza'ei Shabbos) he had in fact ruled in the name Rebbi Yochanan like Rebbi Eliezer in our Mishnah with regard to inserting Havdalah in Hoda'ah.

(b)The problem with the question is - that in the case in question, nobody seems to argue with Rebbi Eliezer in the first place (so why does Rebbi Yochanan need to Pasken like him)?

(c)We reject the suggestion that ...

1. ... the Rabbanan )'Atah Chonein') argue with him - inasmuch as that is only on the other days of the year, but not on Yom-Tov (when 'Atah Chonein' is not said).

2. ... Rebbi Akiva ('B'rachah bi'Fenei Atzmah') argues with him - since we not hold like Rebbi Akiva on the other days of the year either (so once again, why the need to Pasken like him).

(d)We dod not hold like Rebbi Akiva the whole year round - because 'Chazal instituted eighteen B'rachos, and not nineteen'.

(e)By the same token then - on Yom-Tov, they instituted seven B'rachos and not eight.

16)

(a)To answer the question, we amend the wording to 'Matin ke'Rebbi Eliezer' [instead of 'Halachah ... ') - which means that he leans towards his ruling.

(b)In an independent Machlokes, Rav Yitzchak bar Avdimi citing Rav says 'Halachah', and some say 'Matin'. The difference between the two opinions is - that whereas according to the latter ruling, one cites Rebbi Eliezer's opinion to those who ask for a P'sak, but according to the former opinion - one even Darshens like him publicly.

(c)Rebbi Yochanan says 'Modim'. Whereas according to Rebbi Chiya bar Aba, Rebbi Yochanan said - 'Nir'in' (His opinion appears correct).

(d)Rebbi Zeira accepts Rebbi Chiya bar Aba's version of Rebbi Yochanan - because Rebbi Chiya bar Aba tended - to cite his Rebbe's words with meticulous care.

17)

(a)Rebbi Zeira mentioned Rachba - Talmid of Rav Yehudah, in his previous statement, because he was a prime of someone who would quote his Rebbi meticulously.

(b)He quoted Rav Yehudah as having said - that there were two rows of seats surrounding the Har ha'Bayis ('Satav li'Fenim mi'Satav'.

(c)Rebbi Zeira's point was based on the fact that Rachba used the expression 'Satav li'Feni m mi'Satav' - because that was what he heard from his Rebbe (despite the fact that the Tana'im referred to the covered benches as 'Itztava').

(d)We reject the explanation that Rachba was careful to quote even the S'feikos of his Rebbe, Rebbi Yehudah. This would have been physically impossible - since Rachba never saw either Rebbi Yehudah b'Rebbi Ilai or Rebbi Yehudah Nesi'a.

(e)A second reason is because it was common for Amora'im to quote the opinions of Tana'im accurately, and the third - because then Rebbi Zeira ought to have said (not 'de'Dayak ... di'Shema'atsami'Pumeih de'Marah', but) 'de'Dayak S'feiki de'Rabvasa'.

18)

(a)When Rav Yosef said 'Lo Hai Yada'na ve'Lo Hai Yada'na', he meant - that he disregarded all three Leshonos 'Nir'in', 'Modim' and 'Matim (with regard to Havdalah in the Amidah on Motza'ei Shabbos that falls on Yom-Tov).

(b)Instead he quoted Rav and Shmuel, who instituted - 'va'Todi'enu' to be recited in Bavel.

(c)'va'Todi'enu' resembles the regular Havdalah. They replaced 'bein Yom ha'Shevi'i le'sheishes Yemei ha'Ma'aseh' with 'bein Kedushas Shabbos lio'Kedushas Yom-Tov Hivdalta ... '.

19)

(a)The Mishnah rules that if someone says 'Your mercy has reached a bird's nest', we silence him (See Mesores ha'Shas on this Mishnah). That someone is a Chazan who is repeating the Amidah ...

(b)... who is saying - that just as Hash-m forbade us to take the babies in a bird's in front of the mother out of pity, so too, should His mercy extend to us.

(c)The Tana says the same about somebody who says that 'Hashem's Name should be mentioned on the good' or 'Modim Modim'. It is wrong to say ...

1. ... the former - because it implies that one should only thank Him for the (seemingly) good things, but not for the (seemingly) bad ones.

2. ... the latter - because it creates the impression that one is thanking two G-d's (Chalilah).

20)

(a)Two Amora'im dispute what is wrong in saying 'Your mercy has reached a bird's nest', Rebbi Yossi bar Avin and Rebbi Yossi bar Z'vida, both of whom lived - 'be'Ma'arva (in Eretz Yisrael).

(b)One of them ascribes the prohibition to the fact that this creates jealousy among the world's creatures; the other - to the fact that it establishes Hash-m's reason to Mercy, when in fact, Hash-m's Mitzvos are decrees, which are not connected with Midos.

(c)A Chazan once went 'down to the Amud' in Rabah's Shul and declared 'Just as You have mercy on a bird's nest, so too shall You take pity and have mercy on us, after which Rabah declared how that Talmid-Chacham knew how to appease his Master.

(d)Abaye - queried it from our Mishnah.

(e)We explain - that Rabah only said that in order to test Abaye (who presumably, was a small child at the time).

21)

(a)When the Chazan in Rebbi Chanina's Shul began the Amidah with a string of praises 'ha'Keil ha'Gadol ... ve'ha'Nora, ve'ha'Adir ve'ha'Izuz ... ' , the latter reacted - by asking him whether he had now run of praises.

(b)He rebuked him - only after he concluded the Chazaras ha'Shatz.

(c)And the only reason that we say the three that we do ('ha'Gadol, ha'Gibor ve'ha'Nora'), is because Moshe said them (in Parshas Eikev) and the Anshei Kenesses ha'Gedolah, taking their cue from him, inserted them in the Amidah.

(d)Ezra inserted them when he Davened on behalf of the people who returned from Bavel, to atone for their sins.

22)

(a)Rebbi Chanina compared adding more praises to a king who possessed a million golden Dinrim and who the people began praising his wealth in that he possessed a million silver Dinrim - which is in fact, downgrading his wealth.

(b)Here too - listing a few of Hash-m's praises against the endless list that exists is denigrating.

23)

(a)When Rebbi Chanina says that ...

1. ... 'everything is in the Hands of Hash-m, he is referring to - a person's physical attributes (long or short, poor or rich, wise or foolish, pale or dark.

2. ... 'Yir'as Shamayim is the only thing that is not', he means - Tzadik or Rasha.

(b)He learns it from the Pasuk in Eikev - "And now Yisrael, what does Hash-m ask from you other that to fear Him ... ?"

(c)We query the inference from the Pasuk (that Yir'as Shamayim is a small matter) from another statement of Rebbi Chanina, where, quoting Rebbi Shimon ben Yochai, based on the Pasuk in Yeshayah "Yir'as Hash-m hi Otzaro!" - he says that 'The only thing that Hash-m puts away is His storehouse of Yir'as Shamayim.

(d)We answer the Kashya - by pointing out that to Moshe, who was speaking, Yir'as Shamayim was indeed a small matter.

(e)Rebbi Chanina himself compares it to someone from whom one asks to borrow a large (expensive) vessel - which is small if he has it, or a small (cheap) one - which is large if he doesn't.

24)

(a)Rebbi Zeira compares someone who says "Sh'ma Sh'ma" - to someone who says 'Modim' 'Modim'.

(b)We query this from the Beraisa which states that it is despicable to repeat 'Sh'ma' - despicable, yes, but to silence him, no!

(c)And we answer that it is despicable - if he repeats the Pasuk word buy word, but we silence him - if he repeats the entire Pasuk ...

(d)... because whereas the former does not convey the impression that he is accepting two gods, the latter does.

25)

(a)Abaye rejected Rav Papa's suggestion that perhaps the Chazan is only repeating 'Sh'ma' because he did not have Kavanah the first time - because how can one possibly treat Hash-m like a Chaver.

(b)In the event that ...

1. ... this is indeed why he repeated the Pasuk - we teach him to have Kavanah when reciting the Sh'ma.

2. ... he continues to do this habitually - we beat him with a blacksmith's hammer until he musters the necessary Kavanah.