(Mishnah): If one recited out of order, he was not Yotzei.

R. Yonah says that Rav Nachman bar Ada taught [the coming] Beraisa, and R. Yosi says that Nachman Saba taught it. "V'Hayu" - [the words] must be [in order,] like they are [in the Torah].

(Beraisa): The same applies even to Hallel and Keri'as ha'Megilah.

Question: Granted, we learn Keri'as ha'Megilah from "ki'Chsavam." However, [what is the source] for Hallel?

Answer #1: It is because it says "mi'Mizrach Shemesh Ad Mevo'u Mehulal Shem Hash-m." (Just like the sun rises and sets in order, so must be the praise of Hash-m.)

Question: How do you learn from this? (Perhaps the verse teaches that Hash-m is praised the entire day!)

Answer #2 (R. Avun): [Hallel itself] is said in order - "b'Tzeis Yisrael mi'Mitzrayim" is in the past, and "Lo Lanu Hash-m lo Lanu" is for these generations [in exile]. Ahavti Ki Yishma Hash-m" is for the days of Mashi'ach, "Isru Chag ba'Avosim" is for the days of Gog and Magog, and "Keli Atah v'Odeka" is for the future to come (David himself will say so at Techiyas ha'Mesim).

(R. Acha citing R. Yehoshua ben Levi): Even the one who enacted this Tefilah (Shemoneh Esre), enacted it in order. The first three Brachos are the praise of Hash-m. The middle Brachos are needs of [His] creations [ordered in a logical order - MAHARA FULDA];

Give to us a free gift of knowledge. You gave to us knowledge; accept our Teshuvah. You accepted our Teshuvah; forgive us. You forgave us; redeem us;

You redeemed us; heal our sick. You healed our sick; bless our year. You blessed our year; gather us. You gathered us; vindicate us in judgment. (We explained this like MASA D'YERUSHALAYIM.)

You vindicated us in judgment; humble those who rise against us. You humbled those who rise against us our year; have mercy on our Tzadikim. (PF)

You had mercy on our Tzadikim; build Your house (Beis ha'Mikdash), hear our supplications and we will be pleasing [to You] inside it. (HA'GAON RAV C. KANIEVSKY, SHLITA - the Yerushalmi did not mention Es Tzemach David..., for it holds that it is part of Birkas Boneh Yerushalayim -Tosfos Rid Ta'anis 13a)

Question: Should it not say 'hear our supplications, build Your house and we will be pleasing inside it?!

Answer: Like the verse speaks, so the Beraisa speaks (i.e. so they enacted Tefilah) - "v'Havi'osim El Har Kodshi v'Simachtim b'Veis Tefilasi."

(R. Yirmeyah): 120 Chachamim, including over 80 Nevi'im, enacted this Tefilah (Shemoneh Esre).

Question: Why did they put ha'Kel ha'Kadosh next to Chonen Da'as?

Answer: It is because "v'Hikdishu Es Kedosh Yakov" is followed by "V'Yad'u So'ei Ru'ach Binah".

Knowledge is next to Teshuvah, for it says "Hashmen Lev ha'Am ha'Zeh v'Aznav Hachbed v'Einav Hasha... u'Levavo Yavin v'Shav.

Teshuvah is next to Selichah, for it says "v'Yashov El Hash-m vi'Rachamehu v'El Elokeinu Ki Yarbeh Lislo'ach."

Selichah is next to redemption - "ha'Sole'ach l'Chol Avonaichi ha'Rofei l'Chol Tachalu'aichi ha'Go'el mi'Shachas Chayaichi."

Question: Refu'ah should be before [redemption, for it precedes it in the verse]!

Answer (R. Acha): Why did they enact Go'el Yisrael to be the seventh Brachah? This teaches that Yisrael will be redeemed only in the seventh [year of the Shmitah].

(R. Yonah citing R. Acha): "Shir ha'Ma'alos b'Shuv Hash-m Es Shiv'as Tziyon" - this is the seventh Shirah (of the 15 Shir ha'Ma'alos), to teach that Yisrael will be redeemed only in the seventh.

(R. Chiya bar Aba): Why did they enact Rofei Cholim to be the eighth Berachah? It is because circumcision is on the eighth day (and it needs Refu'ah) - "Brisi Haysah Ito ha'Chayim."

(R. Alexandri): Why did they enact Mevarech ha'Shanim to be the ninth Berachah? It is due to "Kol Hash-m Shover Arazim" (the ninth occurrence of Hash-m's name in that Mizmor; the 18 Berachos correspond to the 18 mentions of Hash-m's name in that Mizmor - Bavli 28b -CHAREDIM). In the future, Hash-m will break all those who jack up prices. (Arazim alludes to those who cause Razon, i.e. hunger. - R. SHLOMO SIRILIYO)

Question (R. Levi citing R. Acha bar Chanina): Why did they enact Mevarech ha'Shanim next to gathering the dispersed of Yisrael?

Answer: It is due to "v'Atem Harei Yisrael Anpechem Titenu u'Feryechem Tis'u l'Ami Yisrael" - why (should it bear fruit now)? "Ki Kervu Lavo."

When the exiles are gathered and judgment is done, the intentional sinners are humbled and Tzadikim rejoice.

A Beraisa taught about this 'he includes of heretics and Resha'im in Machni'a Zedim, and he includes of converts and Chachamim in Mivtach la'Tzadikim, and of David in Boneh Yerushalayim - "Achar Yashuvu Bnei Yisrael u'Vikshu Hash-m Elokeihem v'Es David Malkam".'

Rabanan say, if Melech ha'Mashi'ach is alive, his name is David. If he is dead (and will be revived), his name is David (David ha'Melech himself).

Source (R. Tanchuma): "V'Oseh Chesed li'Mshicho l'David."

(R. Yehoshua ben Levi): His name is Tzemach.

(R. Yudan brei d'R. Aibo): His name is Menachem.

(Chaninah brei d'R. Avahu): They do not argue. The calculation (Gematriya) of this is like the calculation of this. Tzemach is [138], like Menachem. (ALEI TAMAR - Menachem is a nickname for Tzemach.)

Note: Zecharyah 6:12 connotes that Tzemach will built Bayis Sheni. The following episode connotes that Mashi'ach's name is Menachem. (PF)

Support (R. Yudan brei d'R. Aibo): A case occurred in which a Yehudi was plowing, and his cow screamed. An Aravi [who understood the language of animals - MAHARA FULDA] passed and heard the scream. He said 'Yehudi, Yehudi! Release your cow, release your plowshare, for the Mikdash was destroyed!'

It screamed a second time. [The Aravi] said 'Yehudi, Yehudi! Tie (harness) your cow, tie your plowshare, for Melech ha'Mashi'ach was born!'

The Yehudi asked what is [Mashi'ach's] name; he said, it is Menachem. He asked what is his father's name; he said, it is Chizkiyah. He asked where he is from; he said, from Biras Malka of Beis Lechem Yehudah.

The Yehudi sold his cow and plowshare, and became a seller of felt coverings for babies. He went from place to place, until he reached that place.

All the women came to buy [from him], but Menachem's mother did not buy. He heard women saying 'mother of Menachem, mother of Menachem, come to buy for your baby!'

She said, I want to strangle the hater of Yisrael (a euphemism for her baby), for the day he was born, the Mikdash was destroyed!

The Yehudi: We are assured that it was destroyed in his lifetime, and it will be rebuilt in his lifetime!

The mother: I do not have coins [to buy for him].

What does he (i.e. I) care? Come buy for [your son]. If you do not have [money] today, I will come later.

He came later to that city, and asked her 'what is the baby doing?' She said, from the time that you saw me, a wind came and seized him from my hands!'

(R. Bun): Why must we learn from this Aravi [that Mashi'ach is born right after the Churban]? A verse explicitly teaches "veha'Levanon b'Adir Yipol." What does it say afterwards? "V'Yatza Choter mi'Geza Yishai."

(R. Tanchuma): Why did they enact Shome'a Tefilah for the 15th Brachah? It is corresponding to "Hash-m la'Mabul Yashav" (the 15th occurrence of Hash-m's name in that Mizmor), which stops punishments from coming to the world. ("Yashav" means 'held back.')

After Avodah (Retzei) is thanks (Modim) - "Zove'ach Todah Yechabdaneni v'Sam Derech Er'enu b'Yesha Elokim."

One concludes with Shalom, for all Brachos conclude with Shalom.

(R. Shimon ben Chalfusa): There is no Kli that contains Brachah more than Shalom.

What is the source? "Hash-m Oz l'Amo Yiten Hash-m Yevarewch Es Amo va'Shalom."

(Mishnah): If one recited and erred, he returns to the place where he erred.

If he erred between (is unsure whether he is up to) the first Kesivah (u'Chsavtam, in the first Parshah) or the second Kesivah (u'Chsavtem, in the first Parshah), he returns to the first Kesivah.

If he erred and does not know where he erred, he returns to say afresh from the place that is clear to him (he is sure that he said up to that verse).

A case occurred with R. Chiya, R. Yosa and R. Ami who were going to make a Chupah for R. Elazar. They R. Yochanan's voice (expounding the Beis Midrash). They said, if he will teach a new matter, who will descend and hear it [and tell us]? They said, R. Elazar will descend, for he is very zealous.

He descended and returned, and told them 'so said R. Yochanan. If one was reading and found himself in l'Ma'an [Yirbu Ymeeichem, and he is unsure whether or not he skipped], the Chazakah is that he said properly.

(R. La citing R. Yosa citing R. Acha Ruba): If one was praying and found himself in Shome'a Tefilah [and he is unsure whether or not he skipped], the Chazakah is that he said properly.

(R. Yirmeyah citing R. Elazar): If one prayed and did not have intent - if he knows that if he returns [to pray again] he will have intent, he prays [again]. If not, he does not pray [again].

(R. Chiya Ruba): All my life, I intended [in Tefilah] only once. I needed to intend, and I thought in my heart, who comes first in front of the king - the Arkasavah (he is higher than the Reish Galusa), or the Reish Galusa?

Note: It is astounding to say that R. Chiya Ruba (Stam R. Chiya of the Bavli) had Kavanah only once. If he would pray with his sons, the power of their Tefilah would bring Mashi'ach prematurely (Bava Metzi'a 85b)! The text of TOSFOS HA'ROSH (Rosh Hashanah 16b) is 'R. Chiya bar Aba.' DAMESEK ELIEZER (OC 101:3) explains that he always entered Tefilah amidst seriousness and Simchah of Mitzvah, and Hash-m helped him to intend. Only once he needed to assess that he will pray with intent, for he had just prayed without intent (he was distracted), and the Halachah is that he prays again only if he will have intent. He thought about who comes first in front of the king... to ensure that he have intent in his second Tefilah. KOCHVEI YITZCHAK (citing SHA'AREI ZOHAR Brachos 31) explains that there should be windows in the Beis ha'Keneses. 'Kavanis' means to look through the window. He did so only once, and saw the Reish Galusa, and was distracted, and thought 'who comes first...'; the same applies to Shmuel and R. Bun below. SHOSHAN BETZALEL says that R. Chiya normally intended for the basic meaning of Tefilah. Only once, he delved into higher Kavanos and secrets, and due to this, he came to think about something unrelated to the Tefilah, and similarly Shmuel, R. Bun and R. Matanyah below.

Shmuel said, I counted birds. R. Bun bar Chiya said, I counted rows of the building.

(R. Matanyah): I appreciate my head - when I reach Modim, it bows by itself (even if I am distracted and do not think that I should bow at Modim).

(Mishnah): Craftsmen may recite [Shma] on top of a tree or a row of a wall being built, but they may not pray there.

(Gemara): Our Mishnah means that workers may recite on top of a tree, and craftsmen on top of a row of a wall being built. (Those who ascend tree to pick fruits are not called craftsmen.)

Support (Beraisa): Workers may recite on top of a tree, and pray on top of an olive tree or on top of a date tree, but for all other trees, he descends and prays below. A Ba'al ha'Bayis [on his own tree] always descends and prays below. (Chachamim were lenient only for workers.)

Question: Why [were they lenient for workers only] on top of an olive tree or on top of a date tree?

Answer (R. Aba and R. Simon): It is because it is a great exertion [to descend from them and ascend again].

(Beraisa): One who carries a burden on his shoulder, he may recite Shma, but he may not begin [to recite Shma] when he unloads or loads, for his heart is not settled (then he is too distracted to have intent; above (12b), we said that intent is needed for the first three verses);

Either way (at the time of unloading or loading, or while carrying it), he may not pray until he unloads.

If there was a burden on him of [at most] four Kavim, it is permitted.

(R. Yochanan): This is only if the weight is divided properly.

Question: What does it mean 'the weight is divided properly'?

Answer: [It is on a pole;] two thirds is in back [of him], and a third is in front.

(Beraisa): One may not gesture with his eyes and recite.

(Beraisa): Workers who were working by a Ba'al ha'Bayis, they bless the first Brachah [of Birkas ha'Mazon] and include of Yerushalayim and the land (Eretz Yisrael, in one Brachah), and close the Brachah with the land;

However, if they were working [only] for their meal (they do not receive wages), of the Ba'al ha'Bayis eats with them, they bless all four Brachos.

Inference (R. Mana): One may not do Melachah while blessing. If not, what would we say? He should work [while blessing], and bless [all four Brachos in every case]!

(R. Shmuel bar Rav Yitzchak citing R. Chunah): One may stand and pray, and there is a coin in his hand. If it is in front of him it is forbidden; in back of him, it is permitted.

R. Yosa wrapped [coins] and held them in his hand. (Then, he is not distracted.)

Regarding monetary laws - R. Yitzchak said [that proper Shemirah of coins is] "v'Tzarta ha'Kesef b'Yadecha" - as long as they are in your hand.

R. Yosi bar Avin ruled so for R. Hillel his son-in-law.

R. Chizkiyah and R. Yakov bar Acha were sitting in one place, and R. Yakov bar Acha had coins. The time for Tefilah came;

He untied them and gave them to R. Chizkiyah's attendant [to guard them], and tied his garment to [the attendant's] garment [lest he flee with the coins. The attendant] untied [the garments] and fled.

R. Chizkiyah: What did it help you [to tie the garments? You should have wrapped them in your hand! We explained this like RIDVAZ.]

(R. Chanina): Even one whose water (Mei Chatas) is on his shoulder, he may recite Shma and pray.

Question (R. Chunah): Do Keri'as Shma and Tefilah not require intent?! (Surely they do! If so, the water is disqualified due to Hesech Da'as, i.e. he diverted his mind from it!)

Strengthening of Question (R. Mana, to R. Pinchas): Even if you will say that Keri'as Shma does not require intent, does Tefilah not require intent?!

Answer (R. Yosi): I answer like R. Yakov bar Acha said in the name of R. Yochanan, this proves that at the end of the Melachah with the water (after putting the ashes of Parah Adumah on it), there is no clear source from the Torah [that Hesech Da'as disqualifies. We explained this like CHAREDIM.]

(Mishnah): A Chasan is exempt from Shma from the wedding night until Motzei Shabbos, if he did not yet have relations;

A case occurred in which R. Gamliel married, and recited the first night.

His Talmidim: You taught us that a Chasan is exempt!

R. Gamliel: I do not heed you to be Mevatel myself from accepting Ol Malchus Shamayim, even for a moment!

(Gemara - R. Elazar ben Antigenus citing R. Eliezer bei R. Yanai) Inference: One may have the first Bi'ah [with a virgin] on Shabbos [even though it breaks the Besulim and blood comes out].

Rejection (R. Chagai, to R. Yosah): The case is, she is a widow; he does not make a wound.

Objection (R. Yosah - Beraisa): A Chasan is exempt from Shma until Motzei Shabbos, four nights. Can you say that there are four nights for a widow?! (A widow marries on Thursday night! Rather, it must discuss a Besulah, who marries on Wednesday night.)

Question (R. Yakov bar Zavdi, to R. Yosi): What is the difference between [Bi'as Besulah] and breaking a barrel to eat the figs inside?! (We permit Kilkul for a need of Shabbos. The same applies to Bi'as Besulah! Why must we seek a proof from our Mishnah? We explained this like CHAREDIM.)

Answer (R. Yosi): The Seifa [of the Mishnah of the barrel] says 'as long as he does not intend to make it a Kli.' Here, he intends to make her a Be'ulah; this is like intent to make it a Kli (so one might have thought that it is forbidden).

Question (Rav Yitzchak bar Rav Mesharshiya): What is the difference between this and one who pierces an abscess on Shabbos [to let out the pus? It is permitted. Also here, surely it is permitted!]

Answer: The Seifa [of the Mishnah of the abscess] says 'and if he intends to make an opening, he is liable.' Here, since he intends to make her a Be'ulah, this is like intent to make an opening. (We explained this like R. SHLOMO SIRILIYO.)

(Beraisa): One may not have the first Bi'ah on Shabbos, for he makes a wound. Others permit.

(R. Yosi bei R. Avun): The reason for Others is, he intends for his task (Bi'ah; he is not interested in a wound or an opening). The wound occurs by itself (it is Davar she'Eino Miskaven).

(Asi): It is forbidden.

Binyamin of Ganzach went out and said in the name of Rav 'it is permitted.' Shmuel was upset with him (for he knew that Rav forbids. Binyamin) died, and Shmuel applied to him "Blessed is [Hash-m] who struck him" (before people relied on his teaching). He applies to Rav "Lo Ye'uneh la'Tzadik Kol Aven" (no one sinned due to what they heard in the name of Rav).

(Shmuel): The entire Halachah at the beginning of the last Perek of Nidah (if a girl reached the age to see Dam Nidah, and she married, for four nights, any blood she sees during Bi'ah we attribute it to her Besulim) is l'Halachah, but we do not follow it in practice.

R. Yanai refrained [from permitting a second Bi'ah - BEIS YOSEF YD 193] even with a girl who did not reach the age to see blood, and she married. (Even so, he was stringent to consider the blood Dam Nidah, and even though the wound did not heal yet.)

Question (to R. Yochanan): May one have a second Bi'ah?

Objection: (This is obvious!) He does not rule to attribute the blood to the wound (just like his Rebbi, R. Yanai, even if we know that it did not heal). Will he permit a second Bi'ah?!

Answer: We need to ask about when she had an interruption in between for Taharah (even if the blood was Dam Nidah, she became Tehorah. We ask about having the second Bi'ah on Shabbos.)

R. Avahu: I was the Shushbin of R. Shimon bar Aba. I asked R. Elazar, may one have a second Bi'ah on Shabbos? He permitted him;

[R. Elazar] holds like Shmuel, for Shmuel taught that a tight opening, one may enter through it on Shabbos, even if he cause pebbles to come off [for he does not intend for this. Likewise, he does not intend to cause more Besulim to fall out.]

R. Chagai: I was the Shushbin of R. Shmuel Kapudkiya. I asked R. Yoshiyah (whether we follow the Mishnah of four nights, or Raboseinu, who voted and said that he separates after the first Bi'ah). He evaded [permitting];

I asked R. Shmuel bar Yitzchak. He said, from now (after Raboseinu voted), there is no difference between Dam Nidah and Dam Besulim. (After any blood, she is considered Nidah.)

(Beraisa): A Kalah (after Bi'as Mitzvah) is forbidden to her husband all seven days, and one may not take from her hand the Kos Shel Brachah (all stringencies of Nidah apply to her). R. Eliezer says so.

What is the reason of R. Eliezer? It is impossible [to know - PF] that a drop of Dam Nidah did not leave with Dam Besulim.