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1)

(a) We just learned that, in Rebbi Yochanan's opinion, the Rabanan conceded to Raban Gamliel that the Shatz can be Motzi everyone with the Amidah. In that case - how can he issue a statement ruling like Raban Gamliel, which implies that the Rabbanan argue?

(b) When Rebbi Aba returned from overseas, he reconciled the two statements. The former, he said - pertained to the Tefilah of Rosh Hashanah and Yom Kipur; whereas the latter pertains to the Tefilah of the whole year round.

(a) In a third statement however - Rebbi Yochanan is quoted as ruling like Raban Gamliel by the Tefilos of Rosh Hashanah and Yom Kipur (proving Rebbi Aba wrong).

(b) Rav Nachman bar Yitzchak finally resolves Rebbi Yochanan's statements - by establishing the Rabbanan who concede to Raban Gamliel as being Rebbi Meir, whereas the other Rabbanan continue to argue with him.

(c) As far as the Shatz rendering Yotze the community, the Amidah during the rest of the year is concerned - even Rebbi Meir continues to disagree with Raban Gamliel.

(a) We initially think that the B'rachos of Rosh Hashanah and Yom Kipur are different because they contain many Pesukim - namely, those of the Musafin, as well as those of Malchuyos, Zichronos and Shofros.

(b) We reject that contention however, on the basis of a statement by Rav Chananel Amar Rav - who says that as long as one says 'Na'aseh ve'Nakriv Lefanecha ke'Mitzvas Retzonecha, Ke'mo she'Kasavta Aleinu be'Sorascha', it is no longer necessary to actually quote the Pesukim of Musaf. Rav cannot have been referring to the Pesukim of Malchuyos, etc., because we have already learned that one is obligated to cite at least three Pesukim according to Rebbi Yochanan ben Nuri and seven according to the Rabbanan (See also Tosfos DH 'Ileima', who disagrees with Rashi).

(c) The reason that Rebbi Meir and Rebbi Yochanan differentiate between the B'rachos of Rosh Hashanah and Yom Kipur and those of the rest of the year - is because there are *nine* long and intricate Berachos (as opposed to the rest of the year, when the Amidah consists of only *seven* Berachos). Note: This is not clear however, since it is only the Musaf of Rosh Hashanah that comprises nine Berachos, not at Shachris and not on Yom-Kipur (even at Musaf)?

5)

(a) According to Rebbi Elazar, one is required to go over one's Tefilah before Davening (bearing in mind that the Sidur was not produced in those days). Rebbi Aba qualified Rebbi Elazar's statement however - restricting it the Amidos of Rosh Hashanah, Yom Kipur and Yom-Tov, with which most people are not so conversant; but with regard to the Amidos of the rest of the year, it is not necessary to do so.

(b) Rav Yehudah used to prepare even his regular Tefilah before he Davened - because he was so busy revising his learning, that he would only Daven once every thirty days (when he had finished his revision).

(a) Rebbi Shimon Chasida is quoted as saying that, according to Raban Gamliel, the Shatz rendered Yotze even the people in the fields, and certainly, those who were standing in Shul. This Kal va'Chomer is unacceptable however - because logically, we would say the reverse: Those who are in Shul should Daven themselves, seeing as they are able to do so, and it is only the people who are in the fields who need the Shatz to Daven for them, since they are unable to Daven themselves.

(b) Indeed, the Beraisa says with regard to Duchening - that the people who are standing behind the Kohanim during Duchening are not included in the blessing (because they should move and stand in front of them, seeing as they are able to do so), whereas the people who are in the fields are included, because they are unable to move in front of the Kohanim.

(c) So what Rebbi Shimon Chasida really said - was that Raban Gamliel only exempted the people in the fields, who are not able to Daven because they are 'Anusim' (due to their work); whereas those people who are in Shul are obligated to Daven themselves (even according to Raban Gamliel).

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