• Join with • Himself

How should you say it

When should you say it

How should you say it

Were travelling

• Helper

Stand me up too. • 1’st three • Last • Must repeat • Arrive at home • If you say

appeared to R’ Yehuda and told him 3 things.

R’ Yehuda the brother of R’ Sala the Chasid.

• Don’t get angry & you won’t sin –• Don’t get drunk & you won’t sin –

When you go on a trip consult with your creator

• When a preson goes on a trip they must say

Abaye’s opinion is that should always be said in the plural tense and not in the singular as R’ Yacov & R’ Chisda suggested. IE:

• When do you say it ? – ?• When you are on the way – • What distance must one travel to be - ?

obligatedto say • 12,000-16,000 feet -

• How should you say it? - ?• R’ Chisda said standing - • R’ Sheshet said even traveling -

R’ Chisda & R’ Sheshet were traveling together and R’ Chisda got up to say

R’ Sheshet asked his helper: What is R’ Chisda doing?

• R’ Sheshet was blind and could not see what R’ Chisda was doing.

• He is standing and praying -

• Help me up so that I too can pray -

• If you can be good do not be – calledbad

• According to R’ Sheshet you don’t have to stand to say , the reason that he asked his servant to help him up was because it is preferable to say it while standing.

• The G’mara asks what is the difference between

& •

You must say the 1’st three and last three Brachot of Shmone Esrei.

When you arrive home you don’t have to repeat the Shmone Esrei.

• Standing -

You don’t have to say the 1’st three or the last three Brachot of Shmone Esrei.

When you arrive home you must repeat the Shmone Esrei.

• Standing or while travelling –

• Our Mishna said that if someone was travelling on a donkey, he must get

down from the donkey to pray.• The G’mara quotes a Breita that records a dispute regarding this matter.

““

• If he has someone to hold his donkey then he must get down and pray, and if not he should pray while on the donkey.

““• Whether he has someone to hold his donkey or not, he should pray while on

the donkey, because otherwise he will not be able to concentrate properly since he is losing out on traveling time.

• Conclusion • Rava said, and some say it was R’ Yehoshua ben Levi: the law is in

accordance with Rebbi.

““–

““

Who Am I• 1. I appeared to R’ Yehuda:

___________________________

• 2. My brother was a : __________________________

• 3. In my opinion should be said in the plural:___________________

• 4. I was blind: __________________

• 5. I helped R’Sheshet get up: ___________________

• 6. According to me, if you are riding on a donkey, you should always pray on the donkey, even if you have someone to hold the donkey for you: _________________________

• 7. I say that the Halacha follows : ________________________

• 8. I say standing up: ______________________

• 9. I said something in the name of R’ Chisda: _________________

hbt hn

Blind

Someone without a sense of direction

If you want to say –

To go

When the time came

Shake

Wagon

–What are they arguing about

–

Theygathered–

– Lesson

–

It’s too difficult for me

I didn’t see

Older than us –

• A blind person – • One with no sense of direction - • These people do not know which way to face during• Should direct his heart to his father - in

heaven.

• They should pray to G-D ““• From this verse we learn that the most important thing is

to pray to G-d, the direction is only secondary.

‘’

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“”

• It emerges that all of Israel is directing its’ hearts to

one place.• What is the scriptural source for this? –

““• Like the tower of David is your neck, built as a

landmark.

• The word is a combination of the words (hill) and (mouths).

• - A hill where all mouths are facing it

”

• In this verse the neck is a symbol of the Temple. Just as the neck rests on top of the body, so too the Temple rests atop the Jewish people and is a symbol of its’ glory.

• The G’mara now discusses situations when prayers cannot be said at the most preferable times.

When the father of Shmuel together with Levi, would set out early in the morning to go on a trip.

• They would pray (Shmone Esrei) at home before daytime.

• When the time for Shema (during their trip) came they would say Shema.

• Rashi: While traveling it is difficult to concentrate and also pray, therefore they prayed at home standing. They would say Shma later at its’ appropriate time. Shema may be recited when there is enough daylight so that you can recognize a friend at a distance of 4 amot.

• Whose opinion do they follow?

• The G’mara on page 9B stated that we must first say Shma and then Shmone Esrei. Since Shmuel’s father and Levi did the opposite, whose opinion are they following?

Like the following Tanna as is taught in the Breita.

If someone got up early to go on a trip, they bring him a

Shofar and he blows it, a Lulav and he shakes it, a Megillah and he reads it, and when the time comes to say the Shema he says it. If someone got up early to be on a wagon or a boat, he should pray the Shmone Esrei (at home before leaving) and when the time comes to say the Shema he says it. R’ Shimon ben Elazar states the either way (whether traveling foot, boat or wagon) he should say the Shma and then Shmone Esrei (while traveling) , in order to have the blessing of redemption connected to the prayer .

• What are they arguing about ? - ?

• Tanna Kama holds

thatsaying Shmone Esrei standing is preferable

• R’ Shimon holds

thatconnecting the blessing of redemption to prayer is preferable.

On the Shabbat before a holiday,Mareymar and Mar Zutra would gather 10 people and pray.

• Then they would go to give the lecture –

• Rashi: On Shabbat before Pesach, Shavuot, and Succot it was customary for people to gather in the Beit Midrash early in the morning to hear a shiur on the laws of the holiday. When the time came to say Shma, everyone would recite it in the Beit Midrash while the shiur was in progress. They would then go out one by one to say Shmone Esrei. Since Mareymar and Mar Zutra were giving the shiur, they would gather 10 men and pray before they came.

• R’ Ashi would pray sitting, with the congregation, while giving the shiur.

• When he came home after the shiur he would pray again standing.

• The Rabbis asked

him, why don’t you do like Mareymar and Mar Zutra?

• He answered: It’s to difficult for me –

• They asked, why don’t - you do like the father of Shmuel and Levi?

He answered, I have not seen any Rabbis who are older than us do as they did.

““

“ “

””

””

‘’

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Fill in the Blank Square

–

The difference between them is

You said well –

Except

That day

King’s army

Were busy

Sat –

–

Maybe –

From the start

Concentrated–

Great man

Testified –

• R’ Elazar ben Azarya: Musaf is only said when there is a

Minyan present in the town and not privately.• Rabbis: Musaf is said whether a Minyan is present or

not. Even an individual must say it.• R’ Yehuda (in the name of R’ Elazar): Any place where a

Minyan is present an individual is exempt from Musaf.• The G’mara asks:

R’ Yehuda and Tana Kama are saying the same thing?

• The difference between - them is an individual who lives in a place where there is no (Minyan).

• Tana Kama holds that he is exempt - • R’ Yehuda holds that he is obligated -

R’ Huna the son of Hinena said in the name of R’ Chiya

the son of Rav: The Halacha follows R’ Yehuda who said in the name of R’ Elazar.

• You have said well • The following incident about Shmuel proves that the

Halacha follows R’ Yehuda who said in the name of R’ Elazar.

• Shmuel said, all my life I never prayed Musaf alone

in the city of Nehardea, except for that day when the king’s army came into town. The Rabbis were distracted and did not pray so I prayed privately. This is a case of an individual without a Minyan.

• King’s army City in

Bavel –

• R’ Chanina Kara sat before R’ Yanai and said: the

Halacha follows R’ Yehuda who said in the name of R’ Elazar.

• R’ Yanai said to him, go say your scriptural verses

outside because the Halacha does not follow R’ Yehuda who said in the name of R’ Elazar.

• R’ Yanai was the teacher and he was upset with R’ Chanina who was the student, because R’ Chanina ruled against his own ruling.

• The G’mara proves R’ Yanai’s opinion:

R’ Yochanan said: I saw R’ Yanai pray (privately) and then pray again. IE: The first prayer was Shacharit and the second was Musaf. This proved that R’ Yanai holds like the Rabbis and not R’ Elazar.

• R’ Yirmiya said to R’ Zeira: Maybe the reason he

prayed twice was because he didn’t have proper the first time? (Therefore the second prayer was not Musaf)

• R’ Zeira answers to R’ Yirmiya: Did you see what a great person testified about R’ Yanai. IE: R’ Yochanan was the one who proved that since R’ Yanai prayed twice he holds like the Rabbis. Since R’ Yochanan is such a great man, he most certainly would have checked that the second prayer was Musaf and not Shacharit.

““

‘‘

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Fill in the Chart

–

Synagogues

–Where they learned

Pillars –

Prayed twice–

What’s the reason

If you say

Evaluate –

Didn’t mention –

–

–

–Was it not taught about it

Wait

–The one that said

What Rav says makes sense

It makes no difference

• R’ Ami and R’ Asi even though they had 13 synagogues in the city of Teveria, they would only pray between the pillars where they studied.

• This proves that they ruled according to the Chachamim.

• It was said (by an Amora) –

• The G’mara brings in the opinion of another Amora who rules differently.

• R’ Yitzhak bar Avdimi said in the name of Rabeinu,

the Halacha follows R’ Yehuda who said in the name of R’ Elazar.

• The following is another case about a Rabbi who prayed twice.

• R’ Chiya bar Abba prayed - twice.

• R’ Zeira asked -

him, why did you do like this (pray twice) ?

• Possibility #1

• If you say it’s because he did not concentrate

properly the first time he prayed. R’ Elazar has already said a person should assess themselves before they pray. If they are able to concentrate they should pray and if not they should not pray.

• Possibility #2• Is it because he didn’t say - ?

the prayer for Rosh Chodesh

• We learn in a Breita–

• The Breita teaches that if you forgot to say

in Mariv you don’t repeat Shmone Esrei because you can say it in Shacharit, in Shacharit you don’t repeat Shmone Esrei because you can say it in Musaf, in Musaf you don’t repeat Shmone Esrei because you can say it in Mincha.

• Based on the previous Breita, we cannot say

that R’ Chiya prayed twice because he forgot to say . According to the Breita you don’t have to repeat Shmone Esrei if you forgot to say .

•

• R’ Chiya said to R’ Zeira: This Breita’s law was taught only in regard to a congregation.

• The Breita that says that you do not repeat Shmone Esrei if you forgot to say , was referring to someone praying with a congregation. Since R’ Chiya was praying alone he had to repeat Shmone Esrei for not saying .

• Rashi: In a congregation, you will hear

from the , when he repeats the prayer.

• Throughout the chapter different situations were mentioned whereby one has to repeat Shmone Esrei. The G’mara asks the following question:

• How long must you wait - between the first Shmone Esrei and the second one?

”Someone who must pray again, whether it’s because he made

a mistake in the first one or whether it’s to say Musaf, how long should he wait between the two.

Both R’ Chisda and R’ Huna answered this question. One

said, until he is in a supplicatory frame of mind, and the other said, until he is in an entreating frame of mind.

There is no difference - ”between both explanations, they only differ regarding the term that is used.

The one who said – The G’mara brings a Torah source for each opinion. ““

Moshe offered supplication to G-d to let him enter Israel. ““ Moshe entreats G-d on behalf of the Jews after the sin of the

golden calf.

–

• R’ Anan said in the name of Rav: if by accident you did

not say in the Arvit prayer, you do not repeat the Shmone Esrei because the court only sanctifies the new moon during the day.

• Rosh Chodesh was established when 2 witnesses came to the Sanhedrin (court) and testified that they saw the new moon. This testimony was only accepted during the day.

• Amemar said: Rav’s statement is logical when the

month is full but when the month is deficient he must repeat it.

• 30 days - 29 days -

• If the previous month was a the present month has only 1 day of Rosh Chodesh. If the previous month is a the present month has 2 days of Rosh Chodesh.

• According to Amemar, you don’t repeat Shmone Esrei if you forgot to say on the first night of a 2 day Rosh Chodesh since you can make it up the next night. If you forgot on the second day of a 2 day Rosh Chodesh or on a 1 day Rosh Chodesh you must repeat Shmone Esrei.

• R’ Ashi said to Amemar: Rav gave a reason for his

opinion (court does not sit at night) therefore, what difference does it make if the month is full or deficient. Therefore, there is no difference.

”““

”