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1)

(a) When Rav Chisda said that the Shiur for Tefilas ha'Derech is up to a Parsah (four Mil - i.e. seventy-two minutes), he either meant that one may recite it up to a Parsah into the journey and no further, or that a journey of one Parsah requires Tefilas ha'Derech, but no less (the Rosh proves that the second explanation - that of the Behag, is the correct one).

(b) Rav Sheishes himself holds that it is not necessary to stop in order to recite 'Tefilas ha'Derech', and it was only on account of 'Miheyos Tov, Al Tikarei Ra' that he asked his servant to stop his donkey.

(c) Rav Sheishes had to ask his servant what Rav Chisda was doing, because he was blind.

3)

(a) According to Rebbi, someone who is traveling may Daven whilst he riding his donkey. Why is that?
Because a traveler, who wants to make his destination as soon as possible, would not be able to concentrate if he were made to break his journey and dismount.

(b) We learn from the various Pesukim in Melachim and Divrei ha'Yamim that one is obligated to Daven facing Eretz Yisrael, and even the Beis Hamikdash and even the Lid of the Aron Hakodesh in the Kodesh Kodshim, whenever possible.

(c) 'Talpiyos' is the acronym for '*Teil* (the pile - referring to the Beis Hamikdash after its destruction) she'Kol *Piyos* Ponim Bo' (to which all mouths turn - in prayer).

(d) Someone who does not know the directions at all, should direct his heart straight towards his Father in Heaven when he Davens.

(a) Shmuel's father and Levi would Daven the Amidah before setting out on their journey, and then, when the time for Keri'as Shema arrived, they would Daven Keri'as Shema whilst sitting in the coach.
(According to Rashi, the Gemara speaks before dawn-break. However, this is extremely difficult to understand - see Tosfos d.h. 'Avuha di'Shmuel').

(b) Rebbi Shimon ben Elazar holds that putting Ge'ulah next to Tefilah takes precedence over Davening the Amidah standing, whereas according to the Tana Kama, Davening the Amidah *standing* has precedence.

(c) Rav Ashi found it too difficult to gather a Minyan in his house before setting out to his Derashah.

(d) Nor did he want to do what Shmuel's father and Levi did, because such a procedure was not followed by the great Rabbis of his time.

(a) According to the Chachamim, one may Daven Musaf with or without a Minyan.

(b) Rebbi Yehudah (in the name of Rebbi Elazar ben Azaryah) holds that in a town with a Minyan, the individual is Patur from Davening Musaf, but in a place where there is no Minyan, he is Chayav. According to the Tana Kama, in this latter case he would be also be Patur from Davening Musaf.

(c) Rebbi Yochanan is setting out to prove that the Halachah is not like Rebbi Elazar ben Azaryah (that one never Davens Musaf without a Minyan).

(d) If Rebbi Yanai's second Tefilah was a repetition of Shachris, because he had Davened without Kavanah the first time (a statement which is Halachically correct), then what would Rebbi Yochanan have been coming to tell us? We would not have needed him for such a testimonial - since we knew it already.

6)

(a) Rebbi Zeira maintained that Rebbi Chiya bar Aba would never have begun the Amidah, unless he was ready to Daven (at least the first Berachah) with Kavanah, because Rebbi Elazar said that a person who assessed that he was unable to Daven the Amidah with Kavanah should not Daven.

(b) His real reason was because it was Rosh Chodesh, and he had forgotten Ya'aleh ve'Yavo at Shachris, or Davened the weekday Amidah at Musaf, so he now needed to repeat that Amidah.

(c) Rebbi Zeira's mistake was that he quoted the Beraisa, which rules that one does not need to repeat either of the above, since he is able to make up for Shachris at Musaf and for Musaf at Minchah (the Rif and the Rosh both omit 'Musaf' from this Beraisa).

However, he was not aware that Rebbi Yochanan established the Beraisa by the Chazen, who is not required to repeat the Amidah because of public inconvenience.

(a) '*she'tis'Cholel*' Da'ato Alav is based on the Pasuk "*va'Yechal* Moshe", and '*she'tis'Chonen* Da'ato Alav on that of "*va'Eschanan* el Hashem". Both are referring to a state of mind when one is ready to plead with Hashem. There is no basic difference between them.

(b) Someone who forgets 'Ya'aleh ve'Yavo' at Ma'ariv of Rosh Chodesh, is not required to repeat the Amidah under any circumstances (see also Tosfos d.h. 'le'Fi').

8)

(a) 'Koved Rosh' literally means in a serious frame of mind, with the fear of Hashem in one's heart. (It is not clear why Rashi adds 'with humility').

(b) The early Chasidim used to wait for one hour (so that they could reach the correct level of Koved Rosh) before they would Daven.

(c) There is no proof from Chanah's serious Tefilah that everyone must Daven like that, because she felt inherently bitter, which does mean that everybody else must do likewise.
Nor can we learn this from David Hamelech, since he took Tefilah far more seriously than others (in the same way as we cannot learn the obligations of Chesed from Avraham Avinu).

With regard to the Pasuk "Hishtachavu la'Hashem be'Hadras Kodesh", the Pasuk writes "*be'Hadras*", and not "*be'Cherdas*".

(d) We learn from "be'Hadras Kodesh" that one should appear before Hashem in Tefilah appropriately dressed (e.g. with one's head fully covered, and a coat or a jacket).

(a) "Ivdu es Hashem (Daven), be'Yir'ah" (with fear).

(b) "ve'Gilu bi'Re'adah" means that every Simchah should be tempered with fear (in other words, one should rejoice with reserve).

(c) Raba and Rebbi Yirmiyah justified their exuberance with the fact that they were laying Tefilin. Consequently, they would hardly be guilty of lightheadedness. (It is not however, clear, how wearing Tefilin justified contravening the Pasuk "ve'Gilu bi'Re'adah", unless one learns that their exuberance was due to the Mitzvah, that they were in fact, rejoicing with the Mitzvah).