I wanted to look up where it says the second Eilu Devarim, so I saw that the siddur says it is here. I looked at the source but it's not like it says in the siddur, there are more things in the Gemara than in the siddur. Why is it different in the siddur? How did the Anshei Knesses Ha'Gedolah choose which ones go into the Eilu Devarim in davening?
Eli Moskowitz , USA
TOSFOS in Brachos 11b DH she'Kvar states that the French Jews had a custom of saying the Mishnah of Elu Devarim as well as the Beraisa of items for which a person receives the principal in this world and the reward in the world to come. MAHARSHAL comments that this is not a Beraisa but a statement in Shabbos 127. However MAHARSHA points out that the statement is different from the version in the Sidur and therefore restores Tosfos's version.
Maharsha does not point out where the Beraisa is, but it is doubtful that Anshei Kneses ha'Gedolah were quoting it exactly, as different communities themselves have different versions of this list in their Sidurim - see for example RAMBAM'S list in his Sidur in Hilchos Tefilah.
The LIKUTEI HA'PARDES, an anthology of Rashi's customs, quotes the source of Rebbi Yochanan's statement in Shabbos 127a. However, instead of listing six things he lists ten, including all the ones we say in the morning and all the extra ones that Rabbi Yochanan added. It would therefore seem that the early Ashkenazim added to the list in the Beraisa. (See also Alei Tamar Peah 1:1 who suggests a similar idea.)
Yoel Domb
Here is what we wrote on your question in our Insights to Kidushin 40:1.
There are two sources for the list of Mitzvos which have "Peros" in this world. The first source is the Mishnah in Pe'ah (1:1), as cited by the Gemara here, which lists four Mitzvos: Kibud Av v'Em, Gemilus Chasadim, Hava'as Shalom, and Talmud Torah. (Although the Gemara earlier (39b) which cites this Mishnah mentions the Mitzvah of Hachnasas Orchim as well, that addition does not seem to be the correct Girsa of the Mishnah.) The second source is the statement of Rebbi Yochanan in Shabbos (127a) who lists four Mitzvos: Hachnasas Orchim, Bikur Cholim, Iyun Tefilah, and Hashkamas Beis ha'Midrash.
In contrast, the passage recited after Birkas ha'Torah every morning lists ten Mitzvos. That passage combines the list in Pe'ah with the list of Rebbi Yochanan.
We must point out, though, that the list in Pe'ah and the list of Rebbi Yochanan contain a total of only eight Mitzvos. What is the source for the additional two Mitzvos which the passage after Birkas ha'Torah mentions, the Mitzvos of Hachnasas Kalah and Halvayas ha'Mes? (Indeed, the Rambam's Nusach of Tefilah and the Sefardic Sidurim omit Hachnasas Kalah, Halvayas ha'Mes, and Iyun Tefilah.)
The MAHARSHAL (in his responsa) writes that Hachnasas Kalah and Halvayas ha'Mes indeed should be omitted. The LIKUTEI MAHARICH points out that Hachnasas Kalah and Halvayas ha'Mes are subcategories of Gemilus Chasadim, as the Midrash often associates these two Mitzvos with Gemilus Chasadim (see Makos 24a, and the Midrash cited by Rashi to Bereishis 47:29). The Mishnah in Pe'ah omits them because it already mentions Gemilus Chasadim, while the version of the Beraisa recited in the morning prayers includes them because it seeks to be more specific.
Best regards,
Kollel Iyun Hadaf