Daf 2

1) The time when you can start reading Shma by night: the Mishna says after the Kohanim Toiveled, (and are T’vulei Yom and can’t eat Trumah until nightfall), and come home to eat Trumah; which is Tzeis Hakochavim. Even if he still needs to bring a Korban for the Tumah, this doesn’t prevent him from eating Trumah. R’ Chanina says: when the poor person eats his meal. [Tosfos infers that it must mean a little before that, or else the poor person can’t eat his supper until he says Shma and Davens. Rather, while he prepares to cook his meal, he says Shma and Davens and then he eats.] R’ Elazar says: from the time that it becomes Kodesh on Erev Shabbos, (i.e., you can’t do Melacha, i.e., by Bein Hashmashes). R’ Meir says: during the time where the Kohanim can Toivel before they can eat Trumah that night. Although they must Toivel when it’s definitely day; however, it depends on whose opinion. As R’ Yehuda held that the first three-quarter Mil after sunset is Bein Hashmashes and then it’s Tzeis. R’ Yossi held that Bein Hashmashes takes place in “a blink of an eye” after R’ Yehuda’s Bein Hashemashes. Therefore, when R’ Yossi held they can still Toivel, i.e., during the Bein Hashmashes of R’ Yehuda, R’ Meir holds you can say Shma. [Tosfos says that R’ Yehuda himself holds that you can be Yoitza Shma after Plag Hamincha as he says that you’re Yoitza Davening Maariv then, since he doesn’t hold that the time is dependent on when it’s time to sleep.]

2) [Tosfos deals with the question: why we’re Yoitza Shma even if we Daven Maariv before Tzeis? Rashi answers: since we say over Shma before we go to sleep. This is also the inference of the Yerushalmi that says the reason we read Shma in Shul is to have some Torah before Tefila.

Tosfos asks: if so, you should say over all three Parshiyos before you sleep, and we only say the first Parsha. Also, you would need to say Birchas Krias Shma too. Also, it’s only said to protect from demons, and we say that a Talmid Chachum doesn’t need to say Shma by his bed, so when is he Yoitza? Also, later we Paskin like R’ Yochanan that you say Shma before Shemona Esrei at night, and this would be like R’ Yehoshua b. Levi who says to say Shma after Tefila.

Rather, R’ Tam says that we hold like R’ Yehuda and we’re Yoitza because we say Shma after Plag Hamincha. The Yerushalmi that says that they said Shma in Shul only to have Torah before Tefila, that’s by Mincha, which their custom was to say Shma like we say Ashrei.

However, Tosfos asks: we don’t hold like R’ Yehuda since we Daven Mincha until nightfall. Rather, the Ri answers: we really Paskin like the other Tannaim who hold that the time to say Shma starts a little time before Tzeis, although it’s not night, but Shma is not dependent on being night but on if it’s time to go to sleep, and it’s already time that people start going to sleep.]

2a) [Tosfos quotes Yerushalmi: the seven Brachos of Shma (three by day and four by night) corresponds to the Pasuk “seven times a day I’ll praise you.” It’s not counting the last Bracha at night, Yiru Eineinu, since it was only enacted to delay people in Shul so that they would wait for their friends to leave so they can walk home together. This was only in those days when the Shuls were in the fields and people were in danger walking themselves, but you don’t need to wait for your friend in our Shuls except for at night.]

Daf 3

3) It’s forbidden to enter ruins for three reasons; because it’s dangerous since it might collapse, because of suspicion of meeting a prostitute, and because there are demons that might harm you. Therefore, you need to be careful even if only one of the three reasons apply. After all, the problem of collapsing doesn’t apply if it’s a fairly new structure. Suspicion doesn’t apply if there are two moral men, since there is no prohibition to seclude with a lady. Also, there is no problem if it’s in the fields since women don’t venture there. Demons don’t apply when two people enter and it’s not particularly known for having demons there.

4) Therefore, if you’re traveling and you need to Daven and you’re afraid that travelers will interfere, don’t Daven in ruins, but Daven a short prayer on the way. [Tosfos explains: this is the Tefila ‘Havineinu’ (saying one middle Bracha between the three first and three last Brachos) consisting of a summary of the middle Brachos). However, we don’t allow the very short version of “your needs of your nation is great etc.” since we don’t allow it only in times of danger (i.e., armed robbers). Although Abaya cursed those who rely on saying Havineinu, that’s only when they said it when they were in town, but not when they’re on the way.]

5) [Machzer Vitri explains “Yehei Shmei Rabah” that the name of Hashem Kah, (i.e., the word Shmei is a construct of Sheim Kah, the name Kah), should become big again. I.e., that it’s now only ‘Kah’ since the name and throne of Hashem is never complete until the children of Amaleik are wiped out. The finishing of “Mivarach L’olam etc.” is a separate praise that He should be blessed. However, Tosfos says that our Gemara implies not like that, and it’s all one praise, since it says that it’s Aramaic for “the great name of Hashem should be blessed.”]

6) [Tosfos says: the reason why Kaddish was composed in Aramaic is for the ignorant who don’t know Hebrew and couldn’t understand the Drasha, they should at least understand the Kaddish. However, it’s not like those who explain; because the angels don’t understand Aramaic, and if they would understand it, they’ll be jealous because it’s a very nice Tefila. After all, there are plenty of nice prayers in Hebrew.]

7) You may only mention before a dead body only words that apply to the dead. Some say that this only applies to words of Torah since it’s Loeg L’rosh, (insulting, since the dead can’t learn Torah anymore). Others say that, if it applies to Torah, of course it applies to mundane speech. [Tosfos says that the Rif agrees to the first opinion and only forbids speaking Torah. This also only applies to speaking within the dead’s four Amos.]

Daf 4

8) The end of the time to read the evening Shma: there is an opinion in a Braisa that it’s until the poor finishes their meal. In our Mishna; R’ Elazar says: until the first Mishmar (heavenly guard duty for the angels). There is an argument whether there are three shifts through the night (and it would be a third of the night) or four shifts (and it would be a fourth of the night). He holds this way since he holds that the time depends when people go to sleep. However, R’ Gamliel held that you have the whole night since he holds it depends on the time when people sleep through the night. The Rabanan held that, from the Torah, you have the whole night to read like R’ Gamliel, but they enacted to read it before midnight in order to prevent someone from sin (from forgetting to say Shma). After all, sleep might overcome him and sleep the whole night without saying Shma. Rather, when a person comes from the field, he comes to Shul and learns what he can until it becomes time. Then he reads Shma and Davens Maariv. After that he can eat and Bentch. [Tosfos says: this implies that it’s forbidden to eat until you read Shma and Daven.]

9) Who is an “Olam Habah person?” He who Davens immediately after saying Geulah (i.e., the last Bracha of Shma that talks about the redemption from Egypt). [Rashi quotes the Yerushalmi: by saying the Geula, it’s like knocking on the king’s palace, which causes Him to answer (since you’re praising Hashem with the exodus, it makes Him come to you). If you leave afterwards and don’t ask for your needs, the king also departs.]

10) R’ Yochanan says that you say Shma at night first and then Daven Shemona Esrei. R’ Yehoshua b. Levi says to Daven first and then say Shma. R’ Yochanan said to say Shma first because you should Daven right after Geula at night too. Although the true redemption didn’t happen at night, but there was somewhat of a redemption at night. Alternatively, since we have a Hekish of “when you lay down and when you get up.” Just like when you got up you said Shma before Davening, the same applies when you say Shma when you go to sleep.

R’ Yehoshua b. Levi says to Daven first. He either holds that there is no redemption at night, and thus, you don’t need to Daven after the Geula. Or, because of the Hekish, just like when you get up you say Shma just after the time of getting out of bed, you need to say it at night just before the time you get into bed.

11) [Tosfos says: the Halacha is like R’ Yochanan since a Braisa held like him. R’ Amram says: the reason we say Kaddish before Shemona Esrei (although your making a break between Geula and Davening), because we Paskin that the whole Maariv is voluntary. Tosfos disagrees. If so, we would need to say that R’ Yochanan holds that Maariv is obligatory, and since Rav is the opinion that it’s voluntary, we should Paskin like R’ Yochanan as we always do when he argues with Rav. Rather, we must say that R’ Yochanan can hold it to be voluntary, but, even so, if you Daven it, you need to say it right by Geula.]

12) Although we say Hashkiveinu after Gu’al Yisrael and we don’t consider it a break between Geula and Tefila is because; since the rabbis enacted to say it, we consider it to be an extension of Geula. [Tosfos adds: the same applies to Yiru Aneinu.] This is similar to what the rabbis enacted to say “Hashem Sifasai” before Shemona Esrei and it’s not a break between it and Geula; since the rabbis enacted to say it, it’s an extension of Shemona Esrei.

13) They also enacted to say “Yehi Ratzon Imrie Pi” at the end of Shemona Esrei.

14) Anyone who says Tehila L’dovid (i.e., Ashrei) thrice a day is guaranteed to be an “Olam Haba” person. First, because the Pesukim start with the Aleph Beis. Second, because it contains “open your hands and satiate all living creatures."

15) You should say Shma by your bed. However, a Talmid Chachum doesn’t need to (since it’s enough to fall asleep reviewing his learning). However, he should, at least, say some Pasuk referring to mercy.

Daf 5

16) Someone shouldn’t have anything separating between him and the wall when he Davens. [Tosfos qualifies this only by a portable object, like a bed. However, he can Daven before an Aron or a closet.]

17) He should Daven right after he gets up. [Rashi says that he can’t even learn beforehand. However, Tosfos doesn’t understand why not. On the contrary, we saw that Rav got up early, washed his hands and made Brachos, taught his Perek, and said Shma when the time came. Rather, it means that you can’t do any mundane work before Davening.]

18) You should position your bed to be going north to south since the Shechina is in the west or east. [Tosfos qualifies it if you’ll sleep with your wife, since you’ll have relations in it.] The reward will be that you’ll merit having male children and that your wife won’t miscarry.

19) If you’re Davening in Shul with someone else, and if you finish first and you don’t wait for your friend to finish to escort him, your Davening is ripped up and you cause the Shechina to leave the Jews. [R’ Tam says: this is only in the olden days when the Shuls were situated outside the city in the fields. Therefore you only need to worry nowadays at night. However the Ri was stringent and he lengthen his Shemona Esrei to finish with the latest person. If someone was still Davening, he would look into a Sefer until the person finishes. Tosfos concludes that it seems that we should be stringent even with our Shuls.]

Daf 6

20) Anyone who establishes a set place to Daven, Hashem will help him.

21) You shouldn’t take long strides while leaving Shul. However, it’s a Mitzva to run to Shul. After all, you should always run for a Mitzva, even on Shabbos.

22) The main reward for a eulogy is raising your voice which causes people to cry.

23) All those who Daven behind a Shul is a Rasha. [Rashi explains that, (when they’re East of Yerushalayim and they Daven towards the West); and he’s standing outside on the West side of the Shul. It’s called “behind the Shul” since the Shul’s door was on the East. If he also Davens towards the West, it looks as if he’s denying the same G-d that the rest of the Shul is Davening to (since they all Daven towards the Aron and the front of the Shul, and his back is to the front of the Shul). Rather, he should turn around and Daven towards the front wall of the Shul. However, Tosfos says that this sounds more like denying Hashem, since he’s Davening towards a different direction than the others. Rather, we refer to someone on the outside on the East side of the Shul. Therefore, if his back is to the rest of the people who are Davening in the other directions, it looks as if he’s Davening to someone else. This same applies to us who are West of Yerushalayim and we Daven toward the East.]

24) All who partake in a Chasuna meal and doesn’t make joyous the Chason, he transgresses the five times it says ‘Kol’ (voice) in the Pasuk (i.e., he disgraces those blessings that Hashem gave to the Jews). However, if he makes him joyous, he’ll merit to retain Torah.

Daf 7

25) You can’t appease someone when he’s angry. Also, any promise that came out of Hashem’s mouth, even if it was on condition, he never reverses it.

26) If you can’t Daven with a Minyan, you should at least Daven when the Minyan is Davening. (Since it’s the time the Minyan is Davening), it’s a time where Hashem is more apt to accept a prayer.

Daf 8

27) Anyone who has a Shul in his city and he does not enter, he’s considered to be a bad neighbor.

28) Someone should always enter a Shul for a distance of two openings worth. (I.e., he shouldn’t sit so close to the entrance so it looks like it’s such a bother to be in Shul that you’re ready to leave.)

29) Abaya only Davened where he learned. After all, after the Beis Hamikdash’s destruction, Hashem is only found within four Amos of Halacha.

30) Someone should always live in the city of his Rebbi if he would listen to his rebukes. However, if he can’t subjugate himself to accept the rebukes, it’s better for him not to live in that city (and for him to be unaware of his sins, instead of transgressing them on purpose).

31) It’s forbidden to leave a Sefer Torah in middle of its reading. However, he may leave between Aliyos. There is an unsolved inquiry if he may leave between the reading of each Pasuk.

32) R’ Sheishes turned his head away by the Torah reading. He said that they’re doing their thing and I’m doing mine (i.e., learning Torah). [Tosfos asks: the Gemara in Mesechta Sotah says that it’s forbidden to speak once the Torah is open? Tosfos answers: that’s only when you’re loud and may disturb the reading. The reason it says that he turned around, it’s a Chiddush that, even though it looks like he’s rejecting the Torah reading, it’s still permitted. Bahag answers: you can’t speak if ten people are not listening to the reading, but it’s permitted if there are already ten people listening. The Rif answers: R’ Sheishes was different, since Torah was his only occupation, (so we allow him to miss the Torah reading in order to continue learning). Tosfos agrees to this last answer.]

33) Someone should always finish reading the Parsha twice and the Targum once. [Tosfos brings those who say that any translation is good enough to count as Targum. However, Tosfos disagrees. The purpose of Targum is to explain extra than what’s written explicitly in the Hebrew.] Even the words Ataros and Divon (names of cities) should be read. [Rashi explains: since there is no translation, still, you should read the Pasuk thrice. Tosfos asks: if so, the Gemara should have used an example of the Pasuk “Reuvein and Shimon etc.” that, not only doesn’t have regular Targum, it doesn’t even have Targum Yerushalmi. Rather, the explanation is: although there is no regular Targum that explains it (and just repeats the names), but there is Targum Yerushalmi that gives explanations to the names. So, I might think that you should just read the Pasuk thrice, so we’re taught it’s still better to read the Targum to count as the third reading.]

34) You shouldn’t read the Parsha too early or read it later, but rather, you should read it during the time the Tzibur reads it. [Tosfos explains: the whole week, starting from Mincha Shabbos from the earlier week, is considered reading it with the Tzibur. This is despite that the Gemara in Gitten says; only from Wednesday and on is called “before Shabbos.” Although the Medrish says that Rebbi commanded his children to finish before the meal Shabbos morning, it’s only a Mitzva Min Hamuvchar to do so. However, if you finish after the meal, it’s still good.]

35) When Shechting, you need to be careful to cut the jugular vein (to drain the blood) like R’ Yehuda’s opinion. You should also be careful to honor a Talmid Chachum who forgot his learning if it wasn’t his fault. After all, the broken Luchos were placed with the Luchos in the Aron.

36) It’s forbidden to sit on a non-Jewish woman’s bed, for, perhaps she’s framing you by putting her dead son underneath, and then blame you for his death.

37) It’s forbidden to pass by the opening of a Shul when the Tzibur is Davening. This is because; it looks like you deny the existence of Who they’re praying to (and that’s why you’re not joining them). This is only if there is no other opening to the Shul, or there is no other Shul in town. After all, if there is, then he may be going into one of them to Daven. Also, only if he’s not wearing Tefilin. Otherwise, the Tefilin shows that he still fears Hashem. Also, only if he’s not carrying a burden or is not running. Otherwise, it shows that the reason he’s not entering is because he’s busy at the moment.

38) R’ Shimon b. Yochai says: sometimes someone can read Shma twice by night, once before dawn and another time after dawn, and he’s Yoitza his obligation to read Shma by day and by night. [Tosfos explains: but he’s not Yoitza his night Shma when reading twice after dawn. Although he classified the time after dawn as night, that’s only regarding other Mitzvos that are to be done at night. However, Shma is not dependent on nighttime, but only when someone gets up. Since people rise at dawn, it’s already time to read the day Shma. However, the Gemara is not exact, since you can’t read it right after dawn, but, like the Mishna says, you need to wait until you can tell the difference between white and blue.]

39) R’ Shimon b. Yochai quotes R’ Akiva: sometime someone can read Shma twice by day, once before sunrise and another time after sunrise, and he’s Yoitza his obligation to read Shma by night and day. [Tosfos explains: however, if you read both before sunrise, then you’re not Yoitza the day Shma. Although we classified it as day, that’s only for other Mitzvos that need to be done by day. However, Shma is dependent of when it’s time to sleep, and people are asleep at that time. Although R’ Akiva says later that you’re Yoitza the day Shma before sunrise as long as it’s light enough to recognize the difference between a wild and domesticated donkey, we must say there is an argument between Tannaim what R’ Akiva held. Alternatively, we can say R’ Akiva here allows reading the day Shma before sunrise. He only said that you read the daytime Shma after sunrise to say; but you’re not Yoitza the night Shma after sunrise.]

Daf 9

40) If you read the night Shma [Rashi: right before dawn] you shouldn’t say Hashkiveinu since it’s not the time for going to sleep. [However, Tosfos asks: before dawn is still time to go to sleep. Also, then it should be written after the first statement of R’ Shimon that refers to reading before dawn, and not after the second statement. Rather, the Sar Mikutzi explains: it refers to the last statement of reading the night Shma after dawn.] 

41) R’ Akiva held that the Torah allows someone to eat the Korban Pesach the whole night, but the Rabanan enacted to eat it before midnight to distance him from a sin (of leaving over until morning). Ben Azai says that the Torah only allows eating the Pesach until midnight. After all, the Torah says that you eat it until the time of ‘hurrying.’ Rava explains: the Egyptians were hurried to get them out by midnight and the Jews weren’t in a hurry to leave until the morning. R’ Elazar b. Azarya follows the hurrying of the Egyptians and R’ Akiva follows the hurrying of the Jews.

42) When do you read Shma during the day? Tanna Kama says: when you can tell the difference between white and blue (of the same clothing). [Rashi explains: when you dye a white cloth blue, there are some areas that don’t capture the dye well and leaves white spots. So, it’s when you can tell the white spots from the blue. However, Tosfos explains the meaning: when you can differentiate between the white and blue strings of your Tzitzis. This is the meaning of the Gemara in Menachos that you can tell another Mitzva from the Tzitzis. This Mitzva is Shma, that you can tell its time from your Tzitzis.]

43) R’ Eliezer says: the time is when you can tell the difference between green and blue. R’ Meir says: when you can tell the difference between a dog and a wolf. R’ Akiva says: when you can tell the difference between a wild and domesticated donkey. Acheirim say: when you can recognize your friend, [Tosfos quotes Yerushalmi: that you’re somewhat familiar with him, but not too familiar, like a guest that comes once in a while], at a distance of four Amos. [Tosfos points out: Acheirim here is not R’ Meir (like it is usually) since he argues with R’ Meir.] R’ Huna says: the Halacha is like Acheirim. Abaya says that the Halacha is like Acheirim regarding the time to put on Tefilin.

44) The Vasikin finish Shma (and Birchas Krias Shma) by sunrise. [Tosfos points out: but the time of Shma really extends later, until the third hour of the day. However, the Mitzva Min Hamuvchur is to read it like the Vasikin. Although the Gemara in Yuma says that they had a golden plate in Yerushalayim, that, when the sun shined on it everyone knew to say Shma, this is not to say that the main time to say Shma was after sunrise, rather, it’s for the masses who don’t read it earlier like Vasikin because they don’t know when’s the exact time is before sunrise.]

45) Someone should always try to meet a king, even a non-Jewish king. After all, if he merits to see Moshiach, he’ll be able to differentiate between the honor of the Jewish king with this non-Jewish king.

46) You need to say Tefila next to Geula. Although they enacted to say “Hashem Shifasai” before Shemona Esrei, R’ Eliezer answers: they only enacted it by Mincha where there is no Geula. R’ Ashi answers: it’s not a Hefsik, since they enacted it to be an extension to the Shemona Esrei. This is like Hashkiveinu that is not a Hefsik, since they enacted to say it, it’s like an extension to the Geula.

Daf 10

47) One shouldn’t stand in a high place and Daven, but only in a lower area, since there is no highness to someone before Hashem.

48) Someone who Davens should have his feet together the same way that angels do.

49) It’s forbidden to eat before you Daven on your ‘blood’ (i.e, on your life). After all, after you haughtily ate, could you still accept the “yoke of Heaven?"

50) The end of the time to say Shma: Tanna Kama says you have until sunrise. R’ Yehoshua says that you have until three hours into the day. The Halacha is like R’ Yehoshua.

51) If you read past that time, it’s not a waste reading it since it’s like reading the Torah. Also, you don’t lose the Brachos of Shma after that time too.

52) Beis Shammai says: everyone must lean when they read at night and stand up when they read by day. Beis Hillel says that you read it however you are. This is whether you’re standing, sitting, leaning, walking or doing your work. The Halacha is like Beis Hillel, and if you do like Beis Shammai, you haven’t done correctly and you’re also deserve death from the “hands of heaven.”

Later in the Gemara; the Braisa of R’ Yechezkal says that you may do like Beis Shammai. However, R’ Yosef says that you didn’t do anything. This is comparable to when Beis Shammai says that, when you’re in a Sukka, someone can’t have his table in his house (perhaps he’ll come to follow his table and eat in the house) and Beis Hillel permits it. Beis Shammai said on someone who did eat with the table inside; if so, you were never Yoitza. So too here, anyone who does like Beis Shammai, according to us who Paskin like Beis Hillel, didn’t do anything. [Tosfos explains this: this is despite Beis Shammai being more stringent, it would seem that you would be Yoitza if you did it like Beis Shammai, still you didn’t do anything. This is just like Beis Shammai said the one whose table is inside is not Yoitza, even though the Torah considers it a Mitzva.]

Daf 11

53) When someone does a Mitzva, he’s exempt from fulfilling other Mitzvos. Even if you’re just preoccupied by a Mitzvah, your exempt. Therefore, if someone marries a virgin (and he’s worried whether she’ll really a virgin), he doesn’t say Shma. However, if he’s not preoccupied, like when he marries a widow, or even when he’s preoccupied, but not for a Mitzvah, like if a ship that he owns is sinking in the sea, he’s obligated to do all Mitzvos. Therefore, a mourner is obligated in all Mitzvos, (although he’s preoccupied), except for Tefilin. [Tosfos says: it’s learned from Hashem telling Yechezkel to put on Tefilin, which connotes that other mourners are forbidden. The reason why you can’t extrapolate from Tefilin to exempt all other Mitzvos] is because Tefilin is called ‘beauty’ and it’s not right for beauty to be on a mourner who’s rolling in dust, [which doesn’t apply to other Mitzvos. Alternatively, this is the reason why we only exempt him on the first day; since the rest of the days he’s not rolling in dust.]

54) The first Bracha of Shma is “Yoitzer Ohr, He created light and dark.” Although the Pasuk that the Bracha is based on says “and He created rays of light,” the Chachumim changed the word to dark so that you would be able to mention the nature of night by daytime. Similarly, at night, you need to also mention about the nature of day. As we say “He rolls out the light before the dark, and the dark before the light.” The end of the Bracha by day is “He makes peace and creates all.” Although the Pasuk it’s based on says “He creates bad,” the Chachumim changed it to a nicer term.

55) There’s an argument whether to say Ahava Rabbah or Ahavas Olam for the second Bracha. [Tosfos concludes: therefore, we should say Ahava Rabbah by day and Ahavas Olam at night.]

56) If you woke up early to learn before you read Shma, you need to say Birchas Hatorah. However, if you only learn after Shma, you don’t need to make Birchas Hatorah since you were Yoitza in Ahava Rabbah. [Tosfos quotes the Yerushalmi that it’s only true if you learn right away afterwards. The reason why we don’t learn right after Birchas Hatorah, since the Bavli doesn’t say that you need to. Also, the Yerushalmi only needs you to learn right away by Ahava Rabbah since it’s not mainly for Birchas Hatorah, therefore, you need to show that you want to be Yoitza Birchas Hatorah with it. However, that logic wouldn’t apply to Birchas Hatorah itself. However, in France, they were accustomed to say Birchas Kohanim, the Mishna “Eilu Devarim,” and the Braisa “Eilu Devarim” after Birchas Hatorah to be Yoitza the Yerushalmi (like we do it), but it’s not necessary.]

57) [Tosfos continues: the reason that Birchas Hatorah is different than a Bracha on Sukka that it helps for all the Torah that you’ll learn that day, even if you made a Hefsik, but you need to make a new Bracha on the Sukka each time that you enter to eat; since the time to learn Torah is the whole day, as the Pasuk says “you need to speak it day and night,” so, you’re always planning to return to learning. However, there are specific times to eat, and you don’t need the Sukka in between those times.]

58) [Tosfos says: the reason why you don’t make a special Bracha for sleeping in the Sukka, since you’re Yoitza with the Bracha you made on eating. Alternatively, since it’s not in your ability to always fall asleep, we don’t make a Bracha on it.]

59) [R’ Tam says: if you get up in the middle of the night to learn, you don’t need to make another Birchas Hatorah, since the Bracha in the morning exempts all learning for that day until the next morning. However, Tosfos disagrees.]

60) There is an argument if you only make Birchas Hatorah on Pesukim, or also on Medrish of Pesukim, or also on the Mishna. Rava concludes that you say it even on Gemara. We also have a story that Rav made it on Gemara.

61) In the Beis Hamikdash by dawn, when they Shecht the Korban Tamid, they only said one Bracha. Shmuel says it’s Ahava Rabbah. They wanted to say that Reish Lakish held that it’s Yoitzer Ohr since he learned from here that, even if you don’t say all Birchas Shma, it doesn’t prevent you from saying one Bracha. After all, if it was Ahava Rabbah, perhaps they didn’t say Yoitzer Ohr since it was too dark to make that Bracha, and when the time came (when it was light enough), they made that Bracha, and it ended up that they said all Brachos. The Gemara rejects that proof and says that they said Ahava Rabbah and said Yoitzer Ohr later. What he really said that was proved from here is; the order of the Brachos doesn’t prevent someone from being Yoitza.

Daf 12

62) You can’t say the Ten Commandments during Shachris because of the heretics who will claim that the rest of the Torah is not true. After all, the proof is that you’re only saying the part you heard explicitly from Hashem at Mount Sinai.

63) On Shabbos, the Mishmar of Kohanim who were leaving gave a Bracha to the incoming Mishmar: “The one who dwells in this house, he should make love, peace and brotherhood dwell between us.” [Tosfos questions what good is this Bracha without mentioning Hashem’s name and kingdom (which is a requirement for a Bracha.)]

64) If you have a cup of wine, but you thought it was beer, and you started saying a Bracha Shehakol, but before the ending you realize it’s wine and ended it with Hagafen; you’re definitely Yoitza. After all, even if you would finish the Bracha with Shehakol you would be Yoitza since you’re Yoitza a Bracha on all foods with a Shehakol.

65) However, if you have a cup of beer, but you thought it was wine, and you started to make a Bracha thinking that it would be a Hagafen, but you remember it was really beer and you finished off Shehakol; it’s an unsolved inquiry whether you’re Yoitza or not. [Tosfos points out: this is even according to what he Paskins that you don’t need intent for a Mitzva. That’s only when you hear Davening without intent to be Yoitza. However, here is worse since you had an opposite intent, that the Baruch Atah etc. should be going on Hagafen and not Shehakol.]

66) [Tosfos says: the Rif says that we’re lenient by a Safeik Brachos, so you don’t make another Bracha. However, the Ri says that you need to make another Bracha. R’ Chananel says: if you finished the Bracha as Hagafen, you’re not Yoitza unless you switched by saying Shehakel right away, within the time to say two or three words.]

67) However, if you were saying the first Bracha of Shma by day with intent to say Maariv Aravim, or at night with intent to say Yotzar, but you ended up finishing saying the right Bracha, you’re Yoitza. Of course you’re Yoitza according to Rav who says that you only need to say Hashem’s name to be Yoitza a Bracha, and you don’t need to say “king of the world,” you can say that he’s Yoitza with the end of the Bracha that you say “Baruch Ata Hashem” with the correct Bracha. However, you’re even Yoitza according to R’ Yochanan who says that it’s not a Bracha without saying “king of the world,” and you can’t be Yoitza with the end of the Bracha without having a correct beginning of the Bracha. The reason is; since you need to mention the way of night by day, and vice versa, they’re part and partial of the Bracha.

68) However, if you actually finished the Bracha of Maariv Aravim by day, or Yoitzer Ohr by night, you’re not Yoitza.

69) Also, if you have dates and you thought it to be bread, and you started to Bentch over it, and then you remember that it was dates and you finish with Al Ha’etz, you’re definitely Yoitza, since dates also gives satiation.

70) Anyone who doesn’t say Emes V’yatziv by day and Emes V’emuna by night has not been Yoitza his obligation.

71) When you’re bowing down by Avos and Modim, you bow down by ‘Baruch’ and straighten out when you say the name of Hashem.

72) When you bow, you bow straight down like a stick, and when you get up you should first pick up your head like a snake does (so not to show that it’s a burden to you). [Tosfos points out: when you bow down, you can’t have your head up, but it should also be bent while you’re bowing. During the Yomim Noraiyim, when people Daven in a bent position, you must get up before the end of the Bracha since you’re not allowed to bow down at the beginning and end of every Bracha.]

73) During the Aseres Yimai Teshuva; R’ Yosef says that you should still say Ha’kel Hakadosh and Melech Oheiv Tzedaka U’mishput. However, Rabbah says to change them to Hamelech Hakadosh and Hamelech Hamishpat. The Halacha is like Rabbah. [Tosfos adds: if you forget to say it, you need to go back to say it. This is also true for Zachreinu L’chaim, Mi Chamocha, U’Ksav L’chaim, and B’sefer Chaim. After all, anyone who changes the text of the Tefila is not Yoitza. (However, the Ram says that you never need to return to say anything that Chazal didn’t explicitly require returning.) If you’re in doubt whether you said it, we can assume you didn’t say it. As the Yerushalmi says: if you don’t know if you said Tal U’matur, you can assume that, for the first thirty days, that you didn’t say it. Since you don’t have thirty days during the Eseres Yimai Teshuva, you need to return to say it.]

74) Any place where Moshe didn’t make a stop in a Parsha, someone can’t stop there either.

75) Ben Zoma says that you must remember Yetzias Mitzrayim by night, the Chachumim say you don’t, and the extra word teaches us that you need to say it even after Moshiach comes.

76) Anyone who calls Avraham, ‘Avram,’ transgresses a Lav since the Torah says “they shouldn’t call you anymore Avram etc.” However this doesn’t apply to calling Sara, ‘Sarai’ since that was only commanded to Avraham, but not to other people. You could still call Yisrael, ‘Yaakov’ since Hashem still called him Yaakov even after he named him Yisrael.