Reb Eliezer

The yetzer hara resists us from doing maasim tovim. so tefila helps to fight him. It says שתם not סתם which is completely closed. When we daven harder, we can shoot through the barrier.

Davening at a fixed place in a shul betzibur or at least at the time the tzibur davens helps breaking the barrier.

Repeating from above Brochos 7. The Sefer Beis Elokim from the Rav Mabit in Tefila, 2 explains the meaning of:
לעולם יסדר אדם שבחו של הקב’ה ואחר כך יתפלל, A person should always organize Hashem’s praises and daven afterwards. Does Hashem ch’v need flattery? We must realize that when we daven we must keep in mind that Hashem is the Master of the Universe and only he can fulfill our needs. Therefore the reading and writing of Hashem is integrated into one. If we want a matnas chinom we must be aware of this. It says in Shulchan Aruch O’CH 98,5 that a person should not daven because of his good deeds that he has because then they will examine his behavior and actions.

ברכות לב,א

לא יהיה לך אלהים אחרים Do not have any strange gods, says the Baal Akedah this includes the great idol found today among us by creating a strong existence for the cure of all considerations. It is the collection of money and wealth, which is their strong god on whom they are relying on, supporting its credibility, and with its sanctity they deny G-d above and leave behind His Torah as a shamed woman unable to remarry left in the corner. This is the ultimate idol.

ברכות לא,ב

As I mentioned earlier asks the Teshuva Meahava 13, why would Eli think that Chanah was drunk when that was the normal way of davenen? In SA O’CH 101,2 says that just as krias shma, we should say the words such that the prayer should hear it but not any other. So, Chanah was not heard even by someone being next to her as the Zohar, They davened like the Shulchan Aruch.
She said to Hashem that if you don’t listened to me, I can make myself like a sotah but I don’t want to do that. When Rochel had Yosef, she said this covers my shame. Rashi says that she had simeone to blame when braking a plate. The child is only there to have someone to blame bad things one? I think there is another idea hidden here. Rochel’s behavior was questionable when she said to Yaakov, provide me with children otherwise I am dead but once she had Yosef she can answer I did it because of him. Similarly, Chanah was able to say I behaved this way because of my child.

We break a glass at a wedding to remember the charben. So we also say a brocho to remember it.
The Likutei Marich explains the difference between a wedding and engagement. At the engagement, we break a plate, whereas at the wedding we break a glass. Why? The engagement cannot be undone, so we break a plate, a klei cheres which cannot be taveled in a mikveh whereas a wedding can be undone so a glass is broken which is considered like metal.
I have a different reason for breaking a plate. Rashi on the pasuk
לבני הפלגשם says first that a yud is missing and then he says that a pilegesh has no kesuva. What is the connection? The GRA explains that the shem is in the union, the husband איש has a yud, the wife אשה has the heh and כתובה has the extra vav heh. A pilegesh has no kesuva, so the shem is halfed פלג שם. When they lein the kasuva at wedding it gives the impression that the shem is full and the redemption came, so we break a glass to indicate that it is not true.

וגילו ברעדה rejoice in trembling. This is a contradiction. Maybe, the RMA in SA O’CH 98 says that we should keep the greatness of Hashem and our lowliness in mind. When we view our lowliness standing infront of Hashem
the King of Kings brings us to trembling. The greatness of Hashem that He accepts the tefilas from a human being of flesh and blood brings us to rejoice.

ברכות ל,ב

It says SA O’CH 422, if someone forgets yaleh vayovo at both nights of Rosh Chodash and he stepped out from shmonei esrei, he does not repeat it. In says also SA O’CH 126,3 that the baal tefila by shachris , as he will say an equivalent of yaleh vayovo by musaf because of tircha detzibura through the extra time that it puts on tzibur, does not repeat either. This increases according to the number of people listening.

ברכות ל,א

The Aron Hakadash is placed towards the east to daven towards Eretz Yisroel. The question is in Yechaveh Daas (3,19) from Rav Ovadya Yosef ztz’l how can we turn our backs to the Aron Hakadash at shabbos enty? The answer is that as long as the sefer torah is in a separate reshus, reshus hayochid we are alowed to do that as the rabonon at a darasha can turn themselves towards the public with their back to the Aron Hakadash. For this reason, if the Aron Hakdash is open or the sefer hatorah is on the bima, from ikar halacha, don’t have to stand up.

ברכות כט,ב

It says in Pirkei Avos (2,8) רבי שצעון אומר על תעש תפלתך קבע don’t daven by rote as it says Isaiah (29,13) ותהי יראתם אתי מצות אנשים מלמדה there fear of Me is like rote learning of human commands. It says in SA O’CH 98,3 we should daven like a poor person waiting by the door for a handout. Not as in sief 5 there, expecting to be listened to because of our good deeds and seeing the whole davening as something unnecessary because then our actions will be scrutinized whether we are realy worthy of it.

ברכות כט,א

אל תאמין בעצמך עד יום מותך don’t trust yoursef until the day of your death. The Chasam Sofer explains the mishna in the beginning of Pirkei Avos, when it comes to others, הוו מתונים בדין, wait with their judgemet by looking at the good in them whereas when it comes to youself, don’t trust yourself and crreate many students and protective barriers.
The mishna there (2,5) is explained by the Midrash Shmuel that iits answering the four excuses why people don’t want to join a tzibur.
1. I am better than them — don’t trust yourself.
2. They are no good – don’t judge your friend until you put yourself in his place.
3. They don’t want to listen to me – don’t say something that is not acceptable.
4. I join later – don’t say, I wll learn later when I have the time because maybe you will never have time.

My Rebbi, the Mattersdorfer Rav, Rav Shmuel ztlz’l said, it says ‘א-ל דעות ה if there is no knowledge, how do you differentiate. It is easy to differentiate between a tzadik and a rasha but when they are both uttering the name of Hashem, we need special knowledge to discern who means it lashem shomayim.

ברכות כח,ב

ולא אכשל בדבר הלכה וישמחו בי חברי I should not stumble in a halacha and my friend will rejoice. Asks the Chasam Sofer, how can a friend be happy on my mishap? He answers that he is happy that he was there to correct me and I did not make a mistake.

ברכות כח,א

כל תלמיד שאין תוכו כברו a student who is not transparent, his inside is not like is outside, אל יכנס לבית המדרש should not enter the Beis Hamedrash because he is not honest and will argue and not admit the truth. The Meharsha compares it to a beautiful pitcher filled with ashes with no yiras shomayim. They opened up the Beis Hamedrash figuring
איכה רבה (וילנא) פתיחתות, מתוך שהיו מתעסקין בה המאור שבה היה מחזירן למוטב, when a person deals in Torah, the light in it will turn him back to the good. This explains why we don’t say the reverse כל תלמיד שאין ברו כתוכו even though the inside is more important than the outside, because the inside is no good. If someone hates another because he feels he has been hurt, and is suppose tell him about it and not keep his hatred bottled up inside. It says לא תשנא את אחיך בלבבך explains the Rashbam there that don’t let the hatred fester in the heart, הוכח תוכיח את עמיתך tell your friend about it and then your friend knows that he hurt you and he will excuse himself which will bring to peace. When it comes to continuous hatred, we should keep in mind the words of Chinuch 241, שלא לקום, do not take revenge. Do not shoot the messenger. The person hurting you is a messenger of Hashem to remind you of your sins. Therefore, forgive him.

I put something on the topic Chidushim on Daf Yomi hours ago and still waiting for moderation.

Sorry, I don’t see anything here.

ברכות כז,א

רב מצלי שבת בערב שבת Rav davened shabbos on erev shabbos. He davened early for shabbos when it was still erev shabbos. Did he lein krias shma then? The first Tosfas says yes with the brochos, but it is unclear if would relein it at night. The reason we can relein krias shma without brochos, the Rashba in the teshuva says that we don’t make a brocho on krias shma. The GRA says that the brochos must be said with krias shma at night. So how can we daven early? There is another etza from Rav Hai Goan to say krias shma early without the brochos and repeat it and night with the brochos. In SA O’CH 267 is paskened that we can accept shabbos after plag hamincha, light candles and stop working.

The difference above in davening until chatzos is derived from the gemora above כד,א.

When it comes to mincha we find three times:
מנחה גדולה – 12:30 as mentioned above the sun moves west. – 6 1/2
3:30 – מנחה קטנה sacrifice of tamid – 9 1/2
4:45 – פלג המנחה calculated the time difference between night which is at 6:00 and 3;30 = 2 1/2 hours and the middle of this 3:30 plus 1 1/4 =
adding up to 4:45 on a normal day where the day and night are equal.
11 – 1/ 4 = – 10 3/4

The times that are mentioned are שעות זמניות, based on the length of the day divided by 12. The length of the day is an argument between the Magen Avraham SA O’CH 57,1 who says that the length is calculated from עלות השחר, rise of the morning star to צאת הכוכבים, the stars can be seen as discussed the view of the Rabbenu Taam.
In contrast the GRA holds that the length of the day is calculated from נץ החמה, sunrise to שקיעת החמה, sunset according his view.
In SA O’CH 89,1 is paskened that we should daven shacharis until the 4th hour, 10:00 AM normally and we get the benefit of davening in time, whereas we can daven until chatzos as discussed previously but we get the benefit of davening but not in time.