Question: Commenting on the Pasuk (in Nechemyah 8) "And when they opened it (the Seifer Torah) all the people arose, the Gemara in Sotah (Daf 39.), explains that the moment the Seifer Torah is opened, one is not permitted to speak even Divrei Torah?

Answer #1: The Gemara there is referring to speaking loudly, so as not interfere with the reading of the Torah, whereas here it is talking about learning quietly.

Question: And the reason that (the Gemara records that) Rav Sheishes turned his face the other way is ...

Answer: To teach us that even though he did, creating the impression that he was forsaking the Torah, it is permitted,

Implied Question: So why did he turn his face away?

Answer: In order to concentrate better on his learning.

Answer #2: The Rif however (in the fourth Perek of Megilah) citing the B'hag, explains that it is only permitted to learn if there is a Minyan without him; otherwise, if he is the tenth man, then it is forbidden.

Answer #2 (cont.): And the Gemara here is speaking where there was a Minyan without Rav Sheishes.

Answer #3: Furthermore the Rif explains that Rav Sheishes was different inasmuch as Torah was his full-time occupation.

Conclusion: And he concludes that 'We prefer this latter answer to that of the B'hag.

Explanation #1: Some explain that the same will apply to all foreigners - that if they read the Torah in their language it is as if they had read the Targum. (cont. on Amud Beis).

Explanation #1: Some explain that the same will apply to all foreigners - that if they read the Torah in their language it is as if they had read the Targum.

Explanation #1 (cont): Seeing as just as Targum (Unklus) explains the context for the Amei ha'Aretz, so too, does the foreign language explains the context for the foreigner.

Refutation: This is not correct however, since the Targum explains what one cannot learn from the Ivri, as we find in many places - like for example, in Megilah (Daf 3.),where Rav Yosef said 'Were it not for the Targum on this Pasuk, we would not know what the Pasuk is saying!'

Explanation #2: Consequently, the third recitation cannot be said in any language other than Targum.

Explanation #1: Rashi explains that even "Ataros" and "Divon" that no Targum, one is obligated to read a third time in Lashon Ivri.

Question: In that case, why does the Gemara mention specifically "Ataros ve'Divon", which at least have a Targum Yerushalmi, and not "Reuven and Shimon", or some other Pasuk, which does not have any Targum at all?

Explanation #2: (Therefore),the reason that the Gemara mentions specifically "Ataros ve'Divon" is to teach us that even though they have no Targum other than Yerushalmi, and one needs to read the Pasuk three times in Lashon Ivri...

Conclusion: Nevertheless, it is preferable to read the third time in Targum (Yerushalmi).

Clarification: This means that it is as if he would have been commanded to fast on the ninth day.

Question: Rabeinu Shmuel b'Rebbi Aharon from Yanbil queries the question however, in that the Torah writes (in Sh'mos 12) "On the first (month) on the fourteenth day of the month you shall eat Matzos!", and that 'evening' refers to evening of the fifteenth ...

Question (cont.): By the same token, why can "Erev" here not also refer to the evening of the tenth?

Answer: The Pasuk in Sh'mos is different, in that it places "Tochlu" at the end, implying that 'On the first month on the fourteenth in the night you shall eat Matzos'.

Answer (cont.): Whereas in the current Pasuk it places "Ve'inisem before "ba'Erev", implying that you should fast immediately, on the ninth day.

Halachah #1: It seems the entire week, from the moment that one begins to Lein the Parshah (at Shabbos Minchah) until the following Shabbos, is called 'with the Tzibur'.

Observation: Despite the fact that regarding Gitin, it is only from Wednesday and onwards that is considered 'before Shabbos', as we learned in Pesachim (Daf 106.)

Halachah #2: As far as the final times is concerned, the Medrash cites three things that Rabeinu ha'Kadosh commanded his sons just before he died, one of them being 'Not to eat on Shabbos (morning) before they had completed the entire week's Parshah. This implies that one is obligated to finish it before the Shabbos morning meal.

Qualification: Nevertheless, if someone finishes it after the meal, he is also Yotzei.

Conclusion: Only, it is preferable to finish it before.

Question: If so, let him say a bigger Chidush - that sometimes a person can recite the Sh'ma twice after dawn-break, and be Yotzei one for Shacfhris and once for Ma'ariv?

Answer: What the Gemara therefore means is that Really it is night-time with regard to other Mitzvos, such as Tefilin and Tzitzis ...

Answer (cont.): But regarding the Sh'ma it is called day, both as regards theday Sh'ma and the night Sh'ma, snd we apply to it "u've'Kumecha" ...

Reason: Because, since there are people who rise at that time, it is no longer considered the time of lying down.

Clarification: And when he says 'after dawn has broken', this does not mean that one may then recite the Sh'ma immediately, since one has to wait at least up to the time given by the Mishnah (on Daf 9:) ...

Clarification (cont.): Which is from the time that one is able to distinguish between dark blue and white.