Daf 30

1) The Mishna says that you only come to Daven with seriousness. One Braisa says that you only go to Daven while learning an undisputed Halacha (so you won't think about it in middle of Davening). (For example; women need to count seven clean days even if they only see the smallest amount of blood, like the size of a mustard seed. Or, if you bring grain in your house with its chaff, it doesn't establish the obligation to separate Maasar and you may feed it to your animals untithed. Or, if you blood-let a Korban, you're forbidden to have pleasure from the blood, and you transgressed M'eila if you do. (This is not like the blood from Shechita which we say that there is no Meila from a Gezeiras Hakasov). [Tosfos adds: it's not similar to the blood that was poured down the Yesod that flows into a stream and sold as fertilizer. After all, there is no M'eila with a Korban that you already finish the atonement.]) A second Braisa says that you only go to Davening with the joy of a Mitzva. [Tosfos concludes; the Halacha is that you only go to Davening with seriousness, and with the joy of a Mitzva, like learning Torah. Thus, we're accustomed to say P'sukai D'zimra, or Ashrei, before Davening. The Yerushalmi says that those who are involved in working for the community's needs, in this aspect, are as if they're learning Torah (and may go straight into Davening afterwards).]

2) R' Yehuda first adorned himself and, only then, Davened.

Daf 31

3) R' Ashi broke (an expensive) white glass vessel at his son's wedding since the rabbis were getting too lightheaded. [Tosfos says: it came the custom from here to break a glass at a wedding.]

4) It's forbidden for someone to fill his mouth with laughter in this world.

5) You only part with a friend with words of Torah.

6) Someone who Davens needs to concentrate his intention on Hashem.

7) When R' Akiva Davened with the congregation, he shortened the length of the time he spent Davening since it would be a bother to the congregation. However, when he Davened by himself, you could leave him in one corner and find him in another corner because of all the bowing he did. [Tosfos asks: we say that you're not allowed to bow more than the rabbis obligated. R' Yosef answers: we refer to his bowing in the supplication after Shemona Esrei (Elokai Netzor). However, Tosfos says that the Gemara doesn't imply that, since it says that he did it in Davening. Rather, the Ri answers: it's only forbidden at the beginning and end of the Brachos, but not in the middle of a Bracha. Therefore, it's our custom during the Yomim Narayim to Daven bent by Zachreinu, U'lichein Tein, and V'simluch Aleinu for that reason, and straighten up before getting to the end of the Bracha.]

8) Someone should always Daven in a place that has windows.

9) Someone should start his Davening with praises of Hashem, and then move over to asking Him for his needs. You can ask for any need during the Bracha of Shomea Tefila, but if you want to, you can say even the whole Vidoy of Yom Kippur when you finish Shemona Esrei (and you're in the end supplication, i.e., by Elokai Netzar).

10) Someone who Davens must concentrate, and must form the words with his lips, but he shouldn't lift his voice. A drunk person shouldn't Daven, and if he does, it's as if he worshipped idols. If you see your friend do something wrong, you should tell him off. [Tosfos adds: even if it's not a Torah prohibition.] If someone accuses you, and it's not true, you need to inform him of his mistake. The accuser needs to appease him and to bless him. [Tosfos brings the Yerushalmi that a drunk could Bentch even if he can't speak properly.]

11) If a Sota drinks “the bitter waters,” but wasn't unfaithful; R' Yishmael says: if she didn't have children, she now will have children. R' Akiva says: it can't be. If so, then all barren women will start secluding themselves in order to have children. Rather, if she gave birth with a lot of pain, she'll now give birth without pain. If she had short children, she'll now have taller children. If she had dark children, now she'll have lighter-complexion children.

12) It's forbidden to sit within four Amos of someone Davening.  [Tosfos quotes the Yerushalmi: it doesn't matter if you sit in front or in back. The T'shuvas Geonim say: this is only if they're sitting doing nothing, but you're allowed to sit if you're saying Sh'ma or its Brachos.]

13) Shmuel deserved death since he Paskined before his rebbi, Eili. [Tosfos says: although he just came and hadn't learned anything yet from him, still, Eili had the status of his rebbi since he was one of the greatest of the generation. Also, Shmuel also came to learn from him (so it's like he already learned from Eili).]

14) Shmuel's P'sak was: you don't need a Kohain to Shecht a Korban, but it's enough for a Yisrael to Shecht. You only need a Kohain for capturing the blood and onwards.

15) Heaven rips up any bad decree for the next seventy years for anyone who fasted on Shabbos. However, in order not to be punished for not having pleasure on Shabbos, he needs to fast during the week to atone for the Shabbos fast. [Tosfos says: the only fast that they allow you to do on Shabbos is one for a bad dream. The Bahag says that you say Aneinu in Elokai Netzar. Alternatively you say it as its own Bracha at the end. We only say that an individual can't say it as its own Bracha if it's in middle of the Shemona Esrei.]

Daf 32

16) If a Kohain killed, he can't say Birchas Kohanim.

17) If someone lengthens his Davening, Hashem doesn't send it back empty. However, this is only if he doesn't expect it to be fulfilled as a merit of his great concentration. However, if he's expecting it, he will eventually be disappointed.

18) Someone needs to wait an hour before he Davens, as it says “Ashrei Yoshvei Beisecha” (happy is the one who sits in Your house). [Tosfos says: therefore, the custom is to say this Pasuk before Tehila L'dovid, and not the Pasuk Ashrei Harbeh.] You also need to wait an hour after you Davened. “

19) You can't stop in middle of Davening for anything, even if a king greets you. However, that's only by a Jewish king, but you stop for a non-Jewish king (since he may kill you). However, if you're almost finish, you need to shorten your Davening and finish off quick before the king reaches you.

Daf 33

20) You can't stop for a snake that's wrapping itself around your foot. However, you need to stop for a scorpion. [Tosfos brings the Yerushalmi that this is only if the snake is not angry, but of he charges you in anger, you must stop. Then, when you resume, you don't need to start all over, but only from the beginning of the Bracha you were at. However, if your holding by the first, or last, set of three Brachos (which we consider to be like one Bracha), you need to start from the beginning of the set.] Although we see that snakes are ready to kill by the Halacha that one can testify on the death of a husband (to allow his wife to remarry), if you saw him fall into a pit of snakes, (but not if he fell into a lion's den, since he may not be eaten if the lions weren't hungry); that's only because you're squashing them when you fall (so, they definitely bite).

One also needs to stop in middle of Davening when he sees a bull.

21) You mention rain in the Bracha of Mechaya Meisim since rain is the equivalent of reviving dead. You ask for rain in middle of Birchas Hashanim, since it's needed for our livelihood. The Tanna Kama says: you make Havdala by Chonein Hadaas. (R' Yosef explains: since you need wisdom in order to differentiate. The Rabanan explain: since it's the first weekday Bracha.) R' Akiva says: you say it as its own fourth Bracha. R' Eliezer says: you say it in Modim.

22) The Gemara asks how can they have such an argument for something that they did constantly? The Gemara answers: they originally enacted to say Havdala in Davening. When people became richer, they enacted to say Havdala on a cup of wine instead of in Davening. When they became poor again, they went back to saying it in Davening, and that's when they were in doubt what was the original enactment of where to insert it.

23) Now, even those who said it in Davening, must say it also over a cup of wine, and, of course, if you said it on a cup of wine (before Davening), you need to also say it in Davening, since saying it in Davening was the original enactment. Rava says that they enacted Havdala to be like Kiddush, and just like you need to make Kiddush over wine even if you said Kiddush in Davening, so too Havdala. Therefore, when you forget something that you should have said in Shemona Esrei, you only need to go back for Morid Hageshem or V'sain Tal U'matar, but not for Havdala, since you anyhow need to say it later over a cup of wine.

24) Anyone who makes an unnecessary Bracha transgresses a Lav.

25) If you make a mistake by Davening, and also by the cup of wine [Rosh explains: you forgot to say Havdala in Davening and you ate before making Havdala on the cup of wine], you need to go back and Daven again.

26) If Motzie Shabbos falls on Yom Tov (and there is no Bracha of Chonen Hadaas); R' Yochanan says that we should do like R' Eliezer to say it in Modim. (Some say that you shouldn't Darshen this to the public, but just tell individuals. Others say that you don't tell individuals, but if someone does it, you don't make him repeat it correctly.) However, Rav and Shmuel say: you say V'sodienu (in the middle Bracha).

27) If someone says in Davening “just like you have mercy on the bird's nest (to send away the mother) you should have mercy on us;” you need to hush him up. There is an argument between R' Yossi b. Avin and R' Yossi b. Zavda why. One held: because you're making Hashem's decrees as if they're generally for mercy, and it's only the King's decree. The other held: you're making jealousy among the creations (as to say that Hashem only has mercy on birds, and not on animals).

28) If one says ” You should be remembered for the good,” you need to hush him. After all, the same way you need to praise Him for the good, you need to praise him on the bad.

29) You can't add on to the praises of “Hakel Hagadol etc.” After all, if it wasn't for the fact that Moshe said it, and the Anshei Keneses Hagedola inserted it in the Davening, we couldn't even say that much. This is because; if you're only mentioning a few attributes, you're implying that it's His only attributes, but really it's endless. therefore, whoever extends attributes to Him is really disgracing Him.

30) Everything is predetermined in Heaven beside having “fear of heaven."

31) If someone says Modim, or Sh'ma twice, you need to hush him. Although we have a  Braisa that it's only disgraceful, but we don't hush him [Rashi explains] that's only when he repeats every word “Sh'ma Sh'ma Yisrael Yisrael etc.,” but we hush him if he repeatsthe Pasuk since it looks like he's saying that there is two gods (Chas V'shalom). [Tosfos says: Bahag has the opposite explanation: if he repeats every word, you hush him. If he repeats the Pasuk, it's only a disgrace. Therefore, at the end of Yom Kippur, if one repeats the Pasuk of Sh'ma; Rashi holds that you hush him, and the Bahag holds that it's disgraceful. However, it might not be such a proof not to say it, since this Halacha may only apply at the time of Sh'ma. However, you still shouldn't say it. Yet, you can say “Hashem is our G-d” seven times to escort Him back to on top of the seven heavens. After all, the Pasuk repeats it too.]

32) [Tosfos quotes the Yerushalmi: this is only saying it in public, but in private, repeating is a better way to request things in Davening.]

Daf 34

33) If someone is offered to be the Chazon, he needs to refuse at first (as to say I'm not worthy of it), but not to refuse too much. How should it be done? You refuse the first time. By the second time, you start to get up, getting ready to Daven. By the third time, you go down to the Amud.

34) If the Chazon made a mistake and needs to be replaced, you shouldn't refuse at all at that time.

35) The substitute Chazon starts at the beginning of the Bracha that the last one made a mistake in. [Tosfos quotes the Yerushalmi that, if the Chazon was in middle of Yoitzer Ohr and got passed Kedusha, the second Chazzon doesn't need to start but from Kedusha since it's considered like a new Bracha in this regard.]

36) R' Huna says: if he made a mistake in the first three Brachos, the new Chazon returns to the beginning of Shemona Esrei. If he makes a mistake in the middle Brachos, he returns to Atah Chonein. If he made a mistake in the last three Brachos, he returns to Ritzei. Although the Mishna says that he returns to the beginning of the last Bracha that the first Chazon said, he holds that all the middle Brachos are considered as one Bracha. R' Assi says that there is no order to the middle Brachos. [Rashi explains: therefore, if you left out, or made a mistake in, one of the middle Brachos, you don't need to go back to say it in the proper place, but just insert it wherever you are in the middle Brachos. Tosfos disagrees since the Gemara in Megila says that you can't Daven backwards (but only in the right order). Rather, R' Assi means that he doesn't need to return to Atah Chonein, but he just goes back to the missing Bracha and finish Shemona Esrei in order. This is similar to what the Gemara there also says that you can't read backwards, i.e., Sh'ma and Megila, and the Gemara there in Megila says; if you skipped a Pasuk, you go back to that Pasuk and continue the rest in order, and earlier in our Mesechta, it says the same about Sh'ma.]

37) [The Bahag holds that the Halacha is like R' Assi since he was R' Huna's rebbi. Also, R' Huna had to explain the Mishna in a forced way, that returning to the beginning of the Bracha is always Atah Chonein because the middle Brachos are all one Bracha. So, if someone makes a mistake in the middle Brachos, you only need to go back to that Bracha and not to Atah Chonein. However, if he makes the mistake in the first, or last, three Brachos, he goes back to the beginning of the set. Since they're all the same concept of praising Hashem, they're all considered as one Bracha.

If the Shatz, during a fast, misses the Bracha for Aneinu he doesn't go back since he'll cause many Brachos L'vatala. However, Rashi, who holds that you can say forgotten Brachos wherever you are in the middle Brachos, you can say the Bracha for Aneinu wherever you're holding since you don't need to go back at all.]

38) You can't ask for anything in the first three Brachos and the last three Brachos, but only within the middle Brachos. After all, the first three Brachos is praising your Master, and the last three is like a slave receiving a gift from his master, and he's asking permission to leave. [Tosfos says that this is only for an individual need but you can ask anyplace for the community's needs. As we say Zachreinu L'chaim, Yaaleh V'yavo and add a Krovitz in those Brachos. After all, the main thrust of the last three Brachos is to ask for the community's needs.]

39) You can be lengthy in your Davening, like Moshe Davened for the forty days and nights (between the two times he went up to accept the Torah). Or, you can Daven short. After all, Moshe prayed for Miriam “Hashem, please, heal her now.” We also learn from that incident that you don't need to mention the name of the sick when Davening for them.

40) A regular citizen only bows by the beginning and end of the Brachos Avos and Modim. He's not allowed to bow more even if he wants to. [Tosfos explains: either because it shouldn't look like there is no enactment when to bow, but everyone just bows when they feel like it. Alternatively, since we're worried that he's doing this out of haughtiness.]

41) R' Yehoshua b. Levi quotes b. Kapara: a Kohain Gadol must bow after every Bracha and a king must bow at the beginning and end of every Bracha. (After all, the greater the person is, he needs to show more subservience before Hashem.) R' Nachman b. Yitzchok  explains R' Yehoshua b. Levi: the Kohain Gadol must bow at the beginning and end of every Bracha and the king, once he bows the first time, he doesn't rise until the end of Shemona Esrei.

42) You  only bow by the Bracha of thanksgiving in Shemona Esrei (i.e., Modim) but not by the Bracha of thanksgiving in Bentching (i.e., Nodeh Lecha) or of Hallel (Hodu LaHashem).

43) The Shatz shouldn't respond Amein after the Kohanim during Duchening since he might get mixed up where he's holding. [Tosfos says: this implies, that if it wasn't for this reason, he would say Amein and it wouldn't be a Hefsik since it's necessary for the Daveining. However, the Shatz shouldn't call out “Kohanim” since it's a Hefsik, rather, someone else should do it. Although the Gemara in Sotah says that the Chazon says it, that was the Shamesh, as the Gemara afterwards changes the term to Shatz when it refers to the one repeating the Davening. However, he can say the words of Birchas Kohanim for the Kohanim to repeat, as the Medrish says explicitly. However, this was only in those days where they went right after Modim into Birchas Kohanim. However, nowadays, when the Chazon says Elokeinu V'elokei Avoseinu etc.” and it's all one praise, you can call out Kohanim (that's one of the words of the above-mentioned Tefila) since it's not a Hefsik the same way that Amein isn't.]

The Chazon, if he's a Kohain, can't Duchen even if he's the only Kohain since he might not able to return afterwards to finish Chazaras Hashatz. However, if he's confident that he'll be able to return to finish, he may Duchen.

44) Someone who Davens must concentrate on the meaning of the whole Shemona Esrei. If he can't he needs, at least, to concentrate on one Bracha, i.e., Avos. [Tosfos explains: what we said earlier that you should assess if you can concentrate on the meaning, and if you can't, don't Daven; that also only refers to concentrating during Avos.]

45) You should only Daven in a place that has windows. (Since it will help to subservient yourself because you'll look up to heaven through the windows.)

46) R' Kahana held that it's Chutzpa for someone to Daven in a valley. [Rashi explains: since Davening in an enclosed area brings more fear of heaven and breaks the heart than in a wide open area. Tosfos asks: doesn't it say that Yitzchok Aveinu Davened in the field? Tosfos answers: that was referring to Har Hamoria (and not a real field). Alternatively, the only problem Davening in a valley is if you'll be bothered by passerbyers, but not in a private place.]

47) Another version: R' Kahana held that it's Chutzpa for someone to reveal his sins. [Tosfos explains: it seems as if he's not embarrassed of it.]