Daf 26

1) The Tanna Kama says: you can Daven Shachris until midday. R’ Yehuda says: until the end of the fourth hour of the day. The rabbis enacted Shachris based on the morning Tamid, and their argument is based on: when was the end of the time that they can bring the Tamid. Therefore, the Halacha is like R’ Yehuda since the Mishna in Ediyos, (which we always Paskin like), says that they only brought the Tamid until four hours into the day. However, the Vasikin finish Shma by sunrise and then Davened Shachris right by sunrise.

2) The Tanna Kama says: you can Daven Mincha until nightfall. R’ Yehuda says: until halfway during Mincha (Plag Hamincha). The Gemara’s conclusion is that it’s half way through Mincha Ketana (which starts at nine and a half hours into the day and ends at nightfall, which is the twelfth hour), which comes out to ten and three-quarters hours into the day. After all, they enacted Mincha based on the afternoon Tamid, and they argue until when can they bring that Tamid. Since no one ever said who the Halacha is like, you may do like either opinion.

3) The Mishna says “Maariv doesn’t have a set time,” i.e., you can Daven the whole night. The reason that the Mishna frames it in those terms to hint that it’s like R’ Yehoshua who holds that Maariv is voluntary, and not like R’ Gamliel who holds it to be an obligation.

4) These times are only to receive reward for Davening in the right time. However, if you forgot Maariv at that time, you Daven Shachris twice. If you forgot to Daven Shachris at that time, you need to Daven Mincha twice. Even if you forgot to Daven Mincha, you Daven Maariv twice and we don’t say that, since Davening is based on Korbanos, and by a Korban, if the day you need to bring it passes, you can’t bring the Korban anymore. After all, since Davening is mainly asking for mercy, you can make it up the next day. In these cases, you have the reward of Davening but not the reward of Davening at the right time. [Tosfos points out: even though we Paskin Maariv is voluntary, and you might think if you missed it, you don’t need to make it up. However, it’s not completely voluntary, but only any pressing Mitzvah supersedes it. This is also why we need later the reason why you don’t repeat Shemona Esrei if you forget Yaleh V’yavo on the night of Rosh Chodesh since we don’t Mekadesh the month at night, and we just don’t say that since, anyhow, there was no obligation to begin with, why must you repeat it?

Also, you can only make it up in the next Davening. However, if you forget Maariv, you can’t make it up in the next Mincha.] 

However, this is only if he forgot to Daven, but if he purposely missed it, it’s a “mistake that can’t be fixed.” [Tosfos adds: however, if you forgot Musaf, you can’t make it up since you can’t read the P’sukim of the Korbanos by the next Maariv (since it’s no longer applicable), and, in this case, we definitely say: once the day passes, you can’t bring the Korban anymore. We only say you can make up other Tefilos that are only asking for mercy.]

5) If you forgot to Daven Mincha Erev Shabbos, you Daven two Shabbos Shemona-Esreis by Maariv. If you forgot to Daven Mincha on Shabbos, you Daven two weekday Shemona-Esreis by Maariv. You say Havdala in the first one and not in the second one. However, if you said it in the second one and not in the first one, you weren’t Yoitza the first one, only the second one, and you need to Daven a third one. However, the Gemara has an unresolved question on this: over here, it seems that you need to Daven again if you forget Havdala, and that’s why you can’t count the first Davening. However, a Braisa says that you don’t need to Daven again since you’ll anyhow say it over a cup of wine. [Tosfos in the name of the Rif answers: regularly, you don’t need to repeat Davening for missing Havdala. However, here that you said it in the second Shemona Esrei, it shows that you want that to be the true Maariv Davening, and since the make-up Shemona Esrei needs to be after the main one, you need to Daven a third time as the make-up Shemona Esrei.]

6) [Tosfos brings R’ Yehuda: on Rosh Chodesh, if you forget Yaalah V’Yavo during Mincha, you don’t say two Maarivs if the next day isn’t Rosh Chodesh. After all, you will not say anything more in the make up Shemona Esrei than you Davened in the first Shemona Esrei by Mincha, so you won’t gain anything by Davening again. This is not like Davening Maariv twice Moitzie Shabbos, since there you didn’t Daven Mincha on Shabbos at all. Although you missed a Shemona Esrei without the middle Brachos, so how can you make up with a Shemona Esrei with the middle Brachos that were never lost? That’s because we’re really obligated to Daven all the Brachos on Shabbos, but the rabbis gave a reprieve not to be too bothered on Shabbos to say them all. However, when you make it up during the week, it’s apt to say all the Brachos to make it up. However, Tosfos concludes; according to the above Rif who explains that you need to Daven a third time because he Davened the make-up Tefila out of order, and we don’t say that he’s not gaining anything by Davening a third time since he’s not saying anything more than he did in the first Davening; doesn’t hold of R’ Yehuda’s logic. Therefore, you always need to Daven a second time if he Davened inappropriately the first time.]

7) Avraham enacted Shachris, Yitzchok enacted Mincha, and Yaakov enacted Maariv. [Tosfos points out: the Gemara in Chulin says that Yaakov first Davened by Har Hamoriah when he enacted Maariv, and then, right afterwards, the sun set; this seems to be a proof to R’ Yehuda who says that the time for Maariv is right after Plag Hamincha, which is before sunset.]

8) Rabanan say that the time for Tefilas Musaf is the whole day and R’ Yehuda held it was only until the seventh hour. [Tosfos points out: the Halacha is not like R’ Yehuda here.] Therefore, if you didn’t Daven Musaf until six and a half hours in the day, (which already starts the time for Mincha); according to the Rabanan, you should Daven Mincha first and then Musaf since Mincha is more common than Musaf, and the rule is; something that’s common precedes another thing that’s not as common. However, R’ Yehuda says that you need to Daven Musaf first since its time is almost over, (and if you Daven Mincha first, you might not be able to Daven Musaf afterwards).

Daf 27

9) You can’t Daven behind your rebbi. [Rashi explains: because it’s haughty. Tosfos says: because it looks like you’re bowing down to him.] Nor could you Daven at the side of him. However, this only applies to a true student, but not to a student/colleague (who just needs his knowledge, but doesn’t need his help to understand what he learned.)

10) You can’t greet your Rebbi, or return a greeting. [Although we have the concept that we connect words when they’re said “within the speech” of a student greeting a rebbi, [See Mahrsha] “that’s only returning a greeting and saying it respectfully, like Shalom Aleicha Rebbi. Alternatively, in such a respectful greeting you may even initiate. However, a student/colleague can greet the rebbi in all cases.]

11) You can’t pass before someone Davening within his four Amos, but you may pass outside his four Amos.

12) If you Daven Maariv after Plag Hamincha on Erev Shabbos, it’s an acceptance of Shabbos. It’s forbidden to do Melachos then, and you may make Kiddush. [Tosfos says: although we say that you shouldn’t light candles too early, (or late), that’s only if you don’t accept Shabbos early. However, if you accept Shabbos then, you may light early. Although R’ Yehuda considers Plag Hamincha as the time for Maariv, he doesn’t hold that it’s forbidden to do Melacha at that time. Although you need to add on time from the weekday to Shabbos, but you don’t need to add that much, all the way from Plag Hamincha.] “

13) If you make a mistake on a cloudy Erev Shabbos and Daven Maariv before sunset, (thinking that it had already set), it’s a mistaken acceptance of Shabbos and you may do Melacha. However, you need to Daven Maariv again. However, that’s only by an individual, but you don’t bother a congregation who mistakenly Davened early Moitzie Shabbos to Daven again, (and the same should apply to Erev Shabbos). [Tosfos says (according to Mahrsha): even so, even if they don’t need to repeat Davening, they can still do Melacha since it wasn’t a true acceptance of Shabbos.]

14) There are those who Daven Maariv for Moitzie Shabbos after Plag on Shabbos afternoon, and also made Havdala. [Tosfos says: this is only if he needs to leave early for a Mitzva and he won’t have wine later to make Havdala. However, regularly you shouldn’t say it early since the Torah requires you to add extra time to Shabbos, (not subtract). Even if you make Havdala then, you can’t do Melacha until nightfall.]

Daf 29

15) The Halacha is like the one who says that Maariv is voluntary. [Tosfos explains: it’s only regarding that all other Mitzvos that their time is running out supersedes it. Therefore, they enacted to say P’sukim and Kaddish between Geula and Tefila by Maariv since it’s only voluntary.]

16) Even according to the Rabanan who said that you can Daven Musaf the whole day, but if you do push it off that much, you’re considered as being negligent. Since the Halacha is like the Rabanan, if you didn’t Daven Musaf by six and a half hours, you should first Daven Mincha since it’s more common, and the rule is to do the more common Mitzva first. [Tosfos says: therefore, on Yom Kippur, you should be careful to finish Shachris before six and a half hours since you would need to Daven Mincha then before Musaf. However, Ri says that you wouldn’t. Our Gemara only refers to a case where both need to be Davened now, like if you want to go eat at a wedding meal, and since we’re afraid that the meal will stretch for a long time and you might get drunk, you need to Daven both Tefilos right away, so you need to Daven Mincha first. However, if you have a long time afterwards to Daven Mincha, you can Daven Musaf first and Daven Mincha when you’re ready for it.]

17) R’ Huna says that you can’t taste anything before you Daven Musaf and R’ Yehoshua b. Levi says that you can’t taste anything before you Daven Mincha, [Tosfos: even if you started eating before that time, you need to stop]; however the Halacha is not like either one.

18) It’s forbidden to Daven before the congregation Davens. However that’s only if you’re in Shul, but at home, it’s permitted.

19) R’ Nechuna b. Hakana Davened a short Tefila before he entered the Beis Medrish to learn in which he asked not to make mistakes, and another one after he learned and was about to leave giving thanks for his share of being able to learn.

20) R’ Yehoshua b. Levi says: when someone Davens, he needs to bow until all the bumps in his spine stick out. Ullah says: until he sees a coin ’Issur’ by his heart (i.e., that there is a protrusion of flesh between two folds in his body and it looks like a coin is protruding). If it hurts him to bow so much, he can bow his head and it’s enough since it seems like he wants to completely bow but he can’t.

21) If the Chazan makes a mistake by any Bracha, you don’t replace him except by the Bracha of Minim, since you must worry that the reason he doesn’t want to say it is because he became a heretic. However, this is only if he didn’t start it, however, if he started and made a mistake in the middle, you don’t replace him, for if he was truly a heretic, he would have never started the Bracha.

Daf 29

22) R’ Gamliel held that everyone is obligated to say the whole Shemona Esrei. R’ Yehoshua says that you only Daven a shortened version. Rav explains that he made a short Bracha for each of the Brachos. Shmuel explains that he says Havineinu (he says the first, and last, three Brachos, and then said one long Bracha in the middle incorporating all the themes of those Brachos and end with “Baruch Atah Hashem Shomea Tefila.”) Abaya cursed those who rely on saying Havineinu. [Tosfos qualifies it: only if he’s in the city, but he may Daven it on the road.]

23) You may Daven Havineinu the whole year except on Moitzie Shabbos since you need to say Havdala in Chonein Hadaas. However, the Gemara remains with a question why you just don’t incorporate it in the Bracha? You don’t need to worry that adding it may throw him off (and make a mistake while saying the Bracha) since it will be inserted at the beginning. [However, this is only a question for those who regularly Daven Havenienu, “and this shouldn’t be a factor to change from what you usually do. However, the Gemara in Nidda says this reason for not saying Havenienu Moitzie Yom Kippur, (which you may want to say then so that you can eat faster); that’s because; since you don’t usually say it, this is a reason not to change what you usually do, which is to say a full Shemona Esrei.]

24) You can’t say Havineinu during the winter since you need to say “V’sain Tal U’mutar L’vracha,” and that you can’t insert since you’ll get mixed up because it’s in the middle of the Bracha. Although you’re Yoitza if you say it in Shomea Tefila, (and, thus, you should insert it there at the end of the Bracha where you’re not going to get mixed up), still, that’s only B’dieved if you forgot it earlier, but L’chatchila, you need to say it in Mevareich Hashanim.

25) [Tosfos says: you can only “ask for rain,” i.e., V’sain Tal U’muter, in Shomea Tefila, since you can ask anything in that Bracha. However, you can’t make up any other mentionings that you missed, like “mentioning rain,” i.e., Morid Hageshem, or Havdalah. Although the Yerushalmi says that you may say Morid Hageshem by Shomea Tefila from a Kal V’chomer from V’sain Tal U’matar. After all, if you can ask for rain there, which you are hard-pressed for, then, of course you can mention rain, which you only do as an extra (to appease for rain); however, the Bavli implies that you’re not Yoitza.

You’re not allowed to say Baruch Atah Hashem Shomea Tefila after saying some supplication, as the Gemara in Megila says that you can’t add onto the Brachos. You can’t even repeat Shemona Esrei, since it looks like your adding Brachos. Although we said “Halivai someone should Daven all day,” that’s only if you’re in doubt if you Davened, but not if you were sure that you Davened. The reason why the Shatz says a second Shemona Esrei is to be Moitzie those who don’t know how to Daven. The reason he says the first one is to familiar himself with the words, as the Gemara says in Rosh Hashana.]

26) That, which we say that you don’t need to go back for forgetting V’sain Tal U’matar, is only if you remember it before Shomea Tefila (and you can mention it there). However, if you didn’t remember by then, you need to go back. [Tosfos explains; that he only needs to return to Shomea Tefila. This is also the implication from the Yerushalmi. The Yerushalmi also says: if you mention dew (Morid Hatal) instead of rain (Morid Hageshem), you’re Yoitza. Therefore, there are those who mention Tal during the summer so that, if they forgot to say Geshem by the winter, at least they said Tal and they don’t need to repeat Shemona Esrei.]

27) If you forgot to mention Yaaleh V’yavo on Rosh Chodesh: if you didn’t finish the Bracha of Sim Shalom, you only need to go back to Ritzei. If you finished Sim Shalom, then it depends. The Gemara’s first version: if you didn’t step back yet, even if you usually end Shemona Esrei there and don’t say some extra supplication then, like Elokai Netzor, or, even if he stepped back, if he usually says the supplication, he only needs to return to Ritzei. He only needs to return to the beginning if he stepped back and doesn’t usually say any supplication. The Gemara’s second version: he only returns to Ritzei if he didn’t step back and he usually says a supplication; but, otherwise, he needs to return to the beginning of Shemona Esrei. [Tosfos says: the Rif Paskins like this second version.]

28) [The Bahag says: you only need to return to the beginning if you’re Davening by yourself. However, if you’re Davening in a Minyan, you only need to listen to the Chazzon’s repetition. Even according to R’ Gamliel’s opinion in Rosh Hashana that the Chazon doesn’t Moitzie people who know how to Daven by themselves, that’s only if he didn’t Daven at all. However, here he Davened, but just forgot to mention Yaaleh V’yavo. The Ram Paskins that this is only if he forgot something that should be mentioned like Yaaleh V’yavo, but if he forgot a full Bracha, he would need to repeat it himself.]

29) R’ Eliezer says: if someone makes his Davening a set thing, his Tefila is not a true Davening. R’ Oshiya explains: this refers to anyone who’s Daveining is by him a burden. The Rabanan explain: this refers to someone who can’t say it in a way that sounds like he’s really asking for something. [Tosfos quotes R’ Chananel; but if you say it like you’re asking, then it’s not a “set thing” even if it’s a burden to him.] Rabbah and R’ Yosef explain: if you can’t ask anything new. However, R’ Zeira says that he could, but doesn’t try asking something new since he might get confused where he’s up to in Davening and won’t be able to return to where he’s holding.

30) R’ Yochanan says: it’s a Mitzva to Daven “with the rays of the sun (i.e., Daven Shachris right after it rises, and Mincha right before it sets). Therefore, if you don’t care to Daven at the best time, the Daveining is considered a “set thing.” However, Abaya cursed those who did that by Mincha, since something might come up that you may not be able to Daven exactly then and you’ll miss the time.

31) R’ Yehoshua says: if you’re traveling in a dangerous place, you say a short prayer. The Halacha is like Acheirim who say it’s “the needs of your nation are great etc."

32) Don’t get angry and don’t get drunk, and you won’t sin.

33) You need to say Tefilas Haderech when you go on a trip. You need to say it in the plural (i.e., “save us” etc.) since you should always combine yourself along with the Tzibor (since Hashem will be more apt to accept the Tefila). You say it from when you get on the road until a Parsah. [Rashi explains: don’t say it after you traveled a Parsah. However, the Bahag explains: you don’t say it on a journey that’s less than a Parsah.]

Daf 30

34) R’ Chisda says that you need to say it standing still, but R’ Sheishes allows saying it while you’re traveling. R’ Sheishes personally said it standing still, because he was able to, and why not do it better. [Tosfos Paskins like R’ Sheishes. However, R’ Yosef Paskins like R’ Chisda, and the Rif says that it’s better to do like R’ Chisda.]

35) The difference [Tosfos: in structure] between Havineinu and “a short Tefila” is; Havineinu is said with the first and last three Brachos, and you need to say it standing, and, when you get home, you don’t need to Daven again. However, the “short Tefila” isn’t said with the three first and last Brachos, you can say it traveling, and when you come home, you need to Daven regularly. [Tosfos points out: but there’s another difference regarding when you can say it, “a short Tefila” is only allowed when you’re in danger, but you can say Havineinu even when you’re not in danger.]

36) If you’re riding on a donkey and it becomes the time to Daven; the Tanna Kama says that, if you have someone to hold your donkey, then you get down and Daven. Rebbi holds that you never need to get down since your mind won’t be calm to Daven (since the delay in getting to your destination will bother you). The Halacha is like Rebbi. [Tosfos explains: even if you’re not in danger, even if you’re walking while you’re Davening. You even don’t need to turn your head towards Yerushalayim.]

37) A blind person who can’t figure out which direction to Daven towards, he should just Daven in any direction and just place his heart towards Hashem.

38) Someone who’s in Chutz L’aretz needs to turn towards Eretz Yisrael. If he’s in Eretz Yisrael, he needs to turn towards Yerushalayim. If he’s in Yerushalayim, he must turn towards the Beis Hamikdash. If he’s in the Mikdash, he must turn towards the Kodesh Hakodashim. Therefore, if he’s on the east, he turns west. If he’s on the West, he turns east. thus, everyone turns towards the same place. [Tosfos says: this is the Halacha, and not like those Amoraim in Bava Basra who say that the Shchina is either in the east, or say that the Shechina is always in the west; and you Daven towards that direction.]

39) The Tanna Kama holds: if you need to get up early to go on the way, you Daven and do all Mitzvos (that’s done by day) and go on your way. [Rashi says: even before dawn. However, Tosfos says that you can only do it after dawn, since you’re not Yoitza before that.] When it reaches the time to say Shma, you say it. Although your not saying Geula next to Tefila, it’s better to Daven standing than to have Geula next to Tefila on the go. R’ Shimon b. Elazar says: it’s better to Daven after Shma, even when traveling, than to Daven earlier standing still. [Tosfos agrees with the Bahag who says this is the Halacha, and not like R’ Chananel who Paskins like the Tanna Kama, since R’ Ashi said that he didn’t Daven early like the Tanna Kama since he never saw the elder rabbis do that.] Then, when he reaches his house, he needs to Daven again. [Tosfos says: even though we said that you must say Havineinu standing still, that’s because it doesn’t delay the trip too much since it’s short. Also, we said that he doesn’t repeat it when he gets home like we require for this traveling Davening.]

40) The Tanna Kama quotes R’ Elazar b. Azarya: “you never Daven Musaf individually (but only with a Minyan).” R’ Yehuda quotes R’ Elazar b. Azarya that you don’t say it individually if there is a Minyan in town, since they Moitzie all who are in town. However, without a Minyan, every individual needs to Daven. The Chachumim say that, in all cases, an individual Davens by himself. There is an argument whether we Paskin like R’ Yehuda quoting R’ Elazar b. Azarya or not. [Tosfos explains: i.e., but like the Chachumim. Tosfos concludes: it seems that the Halacha is like the Chachumim.]

41) If someone Davens and didn’t think of the meaning of the first Bracha, i.e., Avos, he needs to Daven again. However, originally, someone shouldn’t start Davening unless he assesses himself that he can concentrate on the meaning.

42) If the Shatz forgets Yaleh V’yavo by Shachris, he doesn’t need to repeat it since he’ll say it by Musaf. If he forgets Yalleh V’yavo by Musaf, he doesn’t need to repeat it since he’ll say it by Mincha. However, if he forgets it by Mincha, he must repeat it since he will not say it again later. This is only by a Shatz since it’s a big bother on the congregation for him to repeat Davening, but an individual must repeat it by Shachris and Musaf too.

43) If you need to Daven two Tefilos one after another, (like Shachris and Musaf, or if you need to Daven a make-up Tefila), you need to wait between them until you can concentrate to Daven again. [Tosfos brings a Yerushalmi: it’s the amount of time it takes to walk four Amos.]

44) Even an individual doesn’t need to say over Davening if he forgets Yaleh V’yavo by Maariv, since you can’t Mekadesh the month (i.e., Beis Din can’t accept testimony and convene to make it Rosh Chodesh) at night. [Tosfos points out: you can’t say that the reason you don’t need to repeat it is because Maariv is anyhow only voluntary, since, as we already explained, it’s only voluntary regarding being superseded by another pressing Mitzvah.] It doesn’t make a difference if it’s a thirty day month, [Tosfos explains: even on the second night where you know it will be definitely Rosh Chodesh, still, we follow the reasoning; you don’t Mekadesh the month at night], nor if it’s a twenty-nine day month that you won’t be getting a chance to say it by Maariv on the second night.

[Ri holds that it’s forbidden to return to say it. This is even if you didn’t step back, or even didn’t start the next Bracha. Still, you can’t go back since you don’t have to. However, R’ Elchonon argues. He compares it to forgetting Yaleh V’yavo during Bentching, where, as long as you didn’t start the next Bracha, Hatov U’meitiv, (which would be equivalent to stepping back in Davening), you can fix it. This applies even by Rosh Chodesh where you don’t have to repeat Bentching if you forgot to mention it. However, Tosfos concludes: it’s not a proof, since it’s not a big Hefsik to break between Bonei Yerushalayim and Hatov U’meitiv, since it’s the finishing point of he Brachos from the Torah. Therefore, it’s no proof to making a Hefsik in middle of Shemona Esrei. Also, you would need to go back to Ritzei, which is not proper (since you were already Yoitza it). However, the Ri noticed that R’ Tam always went back when he forgot Yaleh V’yavo, or when he forgot Al Hanissim, as long as he didn’t step back. This seems to be people’s custom.]