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1)

(a) The fact that Abaye composed the Berachah of 've'Lamalshinim', is no guarantee that he had not turned face during the past year, asks the Gemara?

(b) Abaye maintains that someone who was always a Tzadik, does not become a Rasha. And that explains why they did not remove Shmuel from the Amud, when he erred at the Berachah of 've'Lamalshinim'.

(c) Yochanan Kohen Gadol was not originally a Tzadik. He was alias Yanai ha'Melech, who did Teshuvah to become Yochanan Kohen Gadol, before turning into a Tzedoki.
And that is precisely the sort of person whom the Mishnah in Avos is talking about (namely, a Ba'al Teshuvah).

(d) According to Rava, they did not remove Shmuel ha'Katan, because he began the Berachah correctly, before forgetting the remainder of the text.

(a) The seven Berachos of the Shabbos Amidah correspond to the seven Kolos contained in "Havu la'Hashem B'nei Eilim" in Tehilim.

(b) Chana's prayers (as were Sarah Imeinu's) to have children were answered, and she conceived on Rosh ha'Shanah.

(c) On the days that they fasted for rain, they would add six Berachos to the Amidah (as described in the Mishnah in Ta'anis).

(d) Shlomoh Ha'melech said the twenty-four praises at a time when he needed Hashem's mercy (because the gates of the Kodesh Kodoshim refused to open to allow the Aron ha'Kodesh to enter), so we also add the twenty-four Berachos at a time when we need Hashem's mercy.

(a) Shmuel takes 'Me'ein Shemoneh Esrei' to mean that he recites the first three Berachos and the last three in their regular format, but, in place of the middle Berachos that one usually Davens, he says 'Havineinu' - one Berachah that incorporates all of the other middle Berachos (by taking a few words of each Berachah and collating them into one Berachah).

(b) One does not say 'Havineinu' on Motzei Shabbos or Yom-Tov, because of Havdalah, which needs to be added to the Amidah, and which would cause the Mispalel to become confused, were he to attempt to add it.

(c) We do not accept Rebbi Akiva's opinion (to insert Havdalah as a fourth Berachah every week), because we want to recite eighteen (nowadays nineteen) Berachos, like Chazal instituted, and not nineteen. By the same token, we do not want to add Havdalah as a fourth Berachah when saying 'Havineinu', because Chazal instituted seven Berachos, and not eight.

(d) Why do we not insert Havdalah at the beginning of 'Havineinu', asks the Gemara, to say 'Havineinu Hashem Elokeinu, ha'Mavdil Bein Kodesh le'Chol'?

(a) 'Havineinu is not said in the rain season because, to insert 've'Sein Tal u'Matar' in the middle of 'Havineinu' would confuse the Mispalel.

(b) This reasoning will not apply however, above, where we are speaking of inserting Havdalah *at the beginning* of 'Havineinu', where one does not become so easily confused.

(c) 've'Sein Tal u'Matar' is only inserted in 'Shema Koleinu' Bedieved, whereas here it is a question of inserting it there Lechatchilah, something which nobody advocates.

(a) The reason that one does not begin the Amidah again for 've'Sein Tal u'Matar', is because one has the better option of inserting it in the Berachah of 'Shema Koleinu'. 'Mashiv ha'Ru'ach' on the other hand, has no place in 'Shema Koleinu', since it is not a request. Consequently, someone who has concluded the Berachah (of 'Mechayeh ha'Meisim'), must begin the Amidah again.
If he remembers (that he forgot to ask for rain) between Retzei and the end of the Amidah, there is a Sha'aleh whether he goes back to Shema Koleinu or to Birchas ha'Shanim (see Tosfos d.h. 'Ha de'Adkeran').

(b) If someone who is Davening with the Tzibur, forgets 've'Sein Tal u'Matar', he should not begin again, but ask the Chazen to be Motzi him with the repetition of the Amidah - in which case, he must take great care to concentrate on every word the Chazen says.

(c) No! It is not necessary to repeat the Amidah for Havdalah, since one will anyway recite Havdalah afterwards.

(d) Nor is it appropriate to insert it in 'Shema Koleinu', since Havdalah (like 'Mashiv ha'Ru'ach') is not a Tefilah.

6)

(a) According to the first Lashon, 'Akar Raglav' is only the criterion to make one repeat the Amidah, for those who do not say 'Elokai', but those who *do*, are not obligated to begin the Amidah again, even if they already took three steps back.

(b) According to the second Lashon, someone who has not yet taken the three steps back, will only have to repeat the Amidah if he will not say 'Elokai', but if he *will*, he only needs to go back to 'Shema Koleinu'.

(a) Rebbi Zeira was afraid that if he were to add to the set Nusach of Tefilah, he would become too involved and forget where he was holding.

(b) The ideal time to Daven both Shachris and Minchah, is just after sunrise in the morning, and just before sunset in the evening (respectively) - the source is the pasuk in Tehilim "Yir'ucha Im Shemesh, ve'Lifnei Yarei'ach Dor Dorim".

(c) The curse referred to someone who delayed Minchah until just before sunset, because if he is delayed just a little more, he will miss Minchah altogether.

(d) 'ha'Oseh Tefilaso Keva' can also mean that he treats his obligation to Daven as a burden (i.e. he Davens only because *he has to*, and not because he *wants to*). Alternatively, he Davens like a mechanical robot, who knows only the words that are written, almost as if he is Davening without any feeling.

(a) 'be'Chol Parashas ha'Ibur' can also mean that, even when Yisrael go out of their way to sin, Hashem should still see to all their needs.

(b) All the versions of the Tefilah to be said in a place of danger have in common that they end with the Berachah 'Baruch Ata Hashem, Shomei'a Tefilah'.

(c) The gist of the Tefilah according to Acheirim, is that, seeing as Yisrael's needs as many, Hashem should grant each and every Jew with his individual needs.

(a) Eliyahu taught Rav Yehudah that abstinence from anger and wine (representing pride and desire), help a person to avert sin.

(b) By 'Himalech be'Koncha ve'Tzei' he meant, that before going on a journey, one should say Tefilas ha'Derech.

(c) Abaye objected to the singular tense used in the Gemara's original text, because, when it comes to Tefilah, one should always combine with the community (like the Amidah, which is in the plural).

(d) He rectified the problem by changing the entire text to the past tense.