Implied Question: Even though the Shechitah of the Tamid falls due after Amud ha'Shachar ...

Answer: Rashi (in Yoma 28a [I did not find the Rashi there) explains that nevertheless there was no time to recite 'Yotzer Or', as we say in Yoma ('Anyone who recites the Sh'ma together with the men of the Mishmar is not Yotzei'.

Conclusion: It may well be that the Beraisa holds like the Vasikin (See M'lo h'Ro'im).

Question: What sort of B'rachah is this, seeing as thereis neither Shem or Malchus?

Clarification: And he said 'Baruch Atah Hash-m Elokeinu Melech ha'Olam' thinking that it was wine before realizing that it was beer, and after hsving realized that it was beer, he concluded 'she'ha'Kol ... '.

Ruling #1: Rav Alfas rules that now that the Gemara does not resolvethe She'eilah, we go le'Kula, and even if one began thinking it is wine, and concluded the B'rachah over beer, he is Yotzei.

Ruling #2: The Ri however, rules le'Chumra, and one has to recite the B'rachah all over again.

Ruling #3: Rabeinu Chananel however says that if he knows for sure that he initially erred in his words, and said 'Borei P'ri ha'Eitz' instead of 'Borei P'ri ha'Gafen', then as long asit is still within Toch K'dei Dibur (within the time it takes to say 'Shalom Alecha Rebbi [or Rebbi u'Mori'] one is able to retract.

Ruling #3 (cont.): Similarly, if in the middle B'rachah of the Yom-Tov Amidah, one errs and concludes 'Mekadesh ha'Shabbos' instead of 'Mekadesh Yisrael va'ha'Zemanim', and realizes one's mistake and corrects it Toch K'dei Dibur, seeing as he is aware that it is Yom-Tov, he is Yotzei.

Question: Rebbi Yitzchak from Kinun what the Gemara is asking, seeing as we rule that 'Mitzvos do not require Kavanah?

Question: To which the Ri replies that pertains specifically to someone who hears Tefilah being recited behind a Shul, and did not have the Kavanah to be Yotzei (and the likes); where he had Kavanah to recite over wine which turns out to be beer (where his Kavanah does not conform with what he actually did), then his B'rachah us not effective.

Explanation #1: The Chesed that Hakadosh-Baruch-Hu did to us in Egypt, "ve'Emunascha"- refers to the future, that we express a hope that He will keep His promise and His faith, and redeem us immediately from the kings.

Explanation #1 (cont.): Then, at the end of the B'rachah, it refers once again to the redemption from Egypt, in order to place it beside 'Ga'al Yisrael' (which in turn, needs to precede the Amidah).

Explanation #2: Alternatively, the Pasuk refers to the Pasuk (in Eichah) "Chadashim la'Bekarim, Rabah Emunasecha", according to the Medrash (Rabah), which explains how each person places his faith and hands over his Spirit every night, and Hash-m returns it (in the morning) free of weariness.

Clarification: This does not refer to the Shechinah, but rather to 'ha'Davar ha'Zeh', as the Ram. explains.

Parable: The Yerushalmi gives a Mashal to a priceless pearl - in that the more one attempts to praise it, the more one actually denigrates it...

Parable (cont.): As we say later on (Daf 33:) where a Chazan opened the Amidah with the words 'ha'Keil ha'Gadol ha'Gibor ve'ha'Nora ... ', and he continued with a long list of praises, and where Rebbi Chanina asked him whether he had exhausted all of His master's praises?

Parable (cont.): Since there is no-one who is able to list all of Hash-m's praises.

Clarification: Later on (on Daf 28:) the Gemara will explain that this is until a coin the size of an Isar appears (next to his heart [as will be explained there]).

Clarification (cont.): It will not suffice to merely bow down with one's head erect; one needs also to bend one's head.

Proof: And this is also what the Yerushalmi says, adding - 'that one should not bow down excessively ....

Proof (cont.): Rebbi Yirmiyah said that one should not do like that Hadrunna (the Targum Yerushalmi's translation of "Tzav" ['a toad']in Vayikra11]), which bows down with its head erect.

Ruling: On Rosh ha'Shanah and Yom Kipur, when one bows down constantly during the Amidah, one should take care to straighten oneself before the conclusion of the B'rachah -to bow down only by 'Baruch' and to come straight up again immediately.

Ruling (cont.): And we say later, at the end of Perek Ein Omdin (Daf 34.) that if someone who wants to bow down at the beginning and at the end of every B'rachah, we teach him not to remain in a bowing position ... .

Ruling #1: That one needs to conclude 'ha'Melech ha'Kadosh and 'ha'Melech ha'Mishpat', and if one fails to do so, one makes him repeat it.

Ruling #1 (cont.): And the same applies to 'Zochreinu', 'Mi Chamucha', 'u'Chesov le'Chayim' and 'be'Seifer Chayim, that one makes him repeat the Amidah, should he fail to say them ...

Reason: Based on the principle that 'Whoever changes from the 'coinage' instituted by the Chachamim has not fulfilled his obligation'.'.

Ruling #1 (cont.): Similarly, Rabeinu Yehudah rules that if one is uncertain as to whether one said them or not, he must repeat it.

Source: As it says in the Yerushalmi (in the first Perek of Ta'anis) -'Someone who is Davening and does not know whether he mentioned 've'Sein Tal ha'Matar' or not, during the first thirty days he has a Chazakah that he is not accustomed to saying it' - i.e. he certainly said what he had been used to saying until now (and he did not say it).

Source: (cont.): After that (thirty days), he has a Chazakah that he said it; and this Din applies to all things that that one is supposed to say min ha'Din.

Source: (cont.): That being the case during the Aseres Yemei Teshuvah, which do not contain thirty days, one is always obligated to repeat the Amidah.

Ruling #2: Rabeinu Chananel however, writes that if one omits anything that the Gemara does not specifically mention, one does not need to repeat.

Yerushalmi: The Yerushalmi states that the reason that the Chachamim fixed the three Parshiyos of K'ri'as Sh'ma is because they contain the Aseres ha'Dibros. If you look careully, you will find them.