(a) I have found that when a Tzadik is mentioned with regard to bringing the Ge'ulah (or the Beis ha'Mikdash), the Gemara/Midrash refers to him as "Tzadik." The same is true with regard to the title "Rasha," when someone tries to stop the Geulah or Mikdash.

(b) The Jews did not run off with diamonds and pocket money. They had "gold and silver vessels, and other presents." They were afraid this would slow them down in their flee from Egypt, and give Para'oh a chance to change his mind and run after them.

(c) The TZELACH explains (as do Sifrei Chasidim) that it means they took from Mitzrayim all of the sparks of Kedushah, that gave it reason for existence. (This is why Hash-m prohibited us from returning to Mitzrayim afterwards; there is nothing to return for, as opposed to other places in the Diaspora.)

The simple explanation (see SEMICHAS CHACHAMIM) is Hash-m meant to ensure that no "bait" would be left to draw the Jews back to Egypt (hence the Mashal of the trap and the fish, which are also used as bait).

(d) The Drush about Eliyahu does not appear on 6b, in the DIKDUKEI SOFRIM's text of the Gemara.

(e) Reading Shema protects from Mazikin, see 5a, and reading it with Vasikin (and immediately before Tefilah) is the best way to read it.

Also, Rashi 4b explained that the source for Semichas Ge'ulah l'Tefilah is the verse "Hash-m Tzuri v'Go'ali," which immediately precedes "Ya'ancha Hash-m b'Yom Tzarah " (MAHARSHA)

This is best understood through our observations in the Insights in the name of Talmidei Rabeinu Yonah regarding the high level of Bitachon that one expresses by being Somech Ge'ulah l'Tefilah.

M. Kornfeld