Clarification: Just as dust can never be destroyed, so too, may it by Hashem'swill,that my seed should never be destroyed.

Clarification (cont.): As Hash-m said to Avraham "And your seed shall be like the dust of the earth".

Clarification: This means that he has a heart just like me to distinguish between good and bad.

Question: Did Rav Yehudah Amar Rav nor say in Perek Makom she'Nahagu (Pesachim 50:) that 'A person should study Torah and keep Mitzvos, even she'Lo li'Shemah, because through she'Lo li'Shemah one will come to perform them li'Shemah'?

Answer: Our Sugya speaks where one studies Torah with the intention of picking a quarrel with one's colleagues (i.e. to prove them wrong),whereas the Gemara in Pesachim speaks where he learns for the esteem that Torah-scholars receive.

Clarification: Because he made a breach in Malchus Beis David.

Clarification (cont.): "Yotzeis" refers to Do'eg, who went out to evil ways, as the Gemara explains in Cheilek (Sanhedrin 106:) 'Woe to this one who went out!'

Clarification: Who was a Metzora, about whom the Torah writes that "One calls out 'Tamei Tamei' ", to which "Tzevachah" (which means 'shouting') pertains.

Correct Text: This is why one needs to correct the text by the Teki'os' (See Mesores ha'Shas) to 've'Heim bi'Zero'a Adecha Ba'u', rather than 'Adecha Lo Ba'u'.

Clarification: But for Shavu'os, which lasts only one day, notsomany people gathered.

Explanation: Perhaps they witnessed a miracle.

Explanation (cont.): Tosfos found in Seifer ha'Itim, written by Rebbi Yehudah bar Barzilai, that he heard how a pillar of fire would descend upon them from Heaven at the Kalah of Elul and Adar.

Halachah #1: Rabeinu Chananel explains that the Halachah is like Rav Shisha because he is the latter opinion; the Halachah is like Raban Shimon ben Gamliel, who says that not anybody who wishes to 'take a name for himself' may do so ...

Halachah #1 (cont.): Because wherever Raban Shimon ben Gamliel appears in a Mishnah, the Halachah is like him, with the three exceptions of 'Areiv', 'Tzidon' and Re'ayah Achronah', as the Gemara states in Kesuvos (77.).

Halachah #1 (cont.): Rabeinu Tam concurs with this ruling

Halachah #2: Nowadays however, when we never concentrate properly anyway, a Chasan too, is obligated to recite the Sh'ma, and to the contrary, if he does not, it looks like pride, as if to say 'See how I normally concentrate!'

Halachah #2 (cont.): One is not however, permitted to do Melachah on Tish'ah be'Av, even nowadays.

The Correct Text #1: According to Rashi's text, 'Mi she'Meiso' follows 'T'filas ha'Shachar'.

The Correct Text #2: The Ri however maintains that it follows 'Hayah Korei', the end of which speaks about K'ri'as Sh'ma, and 'Mi she'Meiso' too, begins with those who are Patur from K'ri'as Sh'ma.

Proof: The Yerushalmi too, concurs with this opinion.

Clarification: Quoting Rebbi Bun, the Yerushalmi explains the reason for this by citing the Pasuk "In order that you should remember the Exodus from Egypt all the days of your life", implying that 'one recites the Sh'ma all the days that one deals with the living, but not on the days that one deals with the dead'.

Correct Version: The correct version is 'One is Patur from K'ri'as Sh'ma and from Tefilin'.

Version #1: 'That those that are behind the stretcher are Chayav, even if the stretcher needs them, since they were not accustomed to carry it, seeing as they have already had their turn at carrying (See Maharsha).

Question: It is not however, clear what the Mishnah means when it says 'even if the stretcher needs them', seeing as those behind the stretcher did not tend to carry it at all?

Version #2: Consequently, the correct version seems to be 'Both those in front of the stretcher and those behind it; if the stretcher needs them, they are Patur, whereas if it doesn't, they are Chayav (See also Tosfos Ha'Rosh).

Clarification: But K'ri'as Sh'ma and Tefilin, which are d'Oraysa, they are Chayav.

Implied Question: And the Reisha ('Mi she'Meiso Mutal Lefanav ...') where they are Patur from K'ri'as Sh'ma and Tefilin, they are certainly Patur from Tefilah (which is only de'Rabbanan - so why does the Tana omit it?)

Answer: The Tana is only concerned with presenting the difference between those who carry the stretcher and those whose deceased are lying before them.

Explanation #1: Rashi explains that he is not obligated to recite a B'rachah ...

Implication: Implying that if he wants to, he may.

Explanation #2: The Yerushalmi however, specifically states that 'even if he wants to be strict and to recite a B'rachah, he is not allowed to do so.

Conclusion: It therefore seems that 'Eino Mevorech' means that he is not permitted to recite a B'rachah.

Reason #1: The Yerushalmi ascribes this to Kavod ha'Meis (respectfor the dead).

Reason #2: Alternatively, it is because he has 'nobody to carry his burden' (i.e. he is busy with the Mitzvah of burying his dead).

Question: The Yerushalmi itself queries this from the Beraisa which exempts him from the Mitzvah of Lulav - based on the understanding that the Tana is speaking about Yom-Tov, when one is in any event, not busy with burying his dead?

Answer: And it answers by establishing the Beraisa on Chol ha'Mo'ed. (Cont. on next Amud).