פירוש על ברכות 59:21

HOW DOES HE RECITE [THIS PRAYER]? The Gemara asks how one prays t’feelas haderech? The Gemara’s question, how does one pray this prayer, refers to the prayer of t’feelas haderech. And Rav Shaishes says that one may recite this prayer even as he walks. And the Halochoh is in accordance with Rav Shaishes. However in the Tosfos¹This emendation is found in the Tosfos of Rabainu Yehudoh the pious. of HoRav Yosaif he ruled in accordance with Rav Chisdo. And so too Rav Alfas said that he prefers Rav Chisdo’s opinion better than Rav Shaishes’ opinion, because we see that even Rav Shaishes did as Rav Chisdo when he had the opportunity and referred to Rav Chisdo’s opinion as being better.

WHAT IS THE DIFFERENCE BETWEEN [THE PRAYER]: GRANT US UNDERSTANDING AND THE BRIEF PRAYER? This is bewildering. When the Gemara asks what difference is there between haveenainu and the short t’feeloh, the Gemara should say that the difference is that the short t’feeloh is said only in a place of danger and haveenainu may be said even in a place where there is no danger?
The Gemara already knew that. The Gemara is asking if there are any differences beyond those that we know about the danger level. And we can answer: that the questioner already assumes that we know the difference about the danger level. This is what the Gemara is asking: What is the difference between the two prayers when each one is said in its place, the short t’feeloh in a place of danger and haveenainu in a place that is not dangerous? Are there perhaps any other differences?

THE HALAKHA IS IN ACCORDANCE WITH REBBE. Our Mishna mentions only the opinion of the first Tano that one who is riding on a donkey should descend from the donkey to pray, if he has someone who can watch the donkey. The Braiso introduces a dissenting opinion. Rebbe holds that even if one has a guard available, he need not descend from the donkey. The Gemara concludes that the halochoh is like Rebbe. That he need not dismount from the donkey, even when there is no danger. And even as the donkey is walking one may pray and he need not turn his face toward Yerusholayim.
Rebbe’s reason for not requiring that one descend from the donkey is because he will not be able to concentrate properly since he feels that he is losing time while praying. If we required that he stop moving or face Yerusholayim as he prays, that too would cost him time and prevent him from concentrating properly. Therefore, Tosfos concludes that since the halochoho is like Rebbe, not only does one not have to descend from the donkey, but he may continue praying as the donkey walks and he need not face Yerusholayim.

ONE WHO WAS STANDING [IN PRAYER] IN THE DIASPORA, SHOULD FOCUS HIS HEART TOWARD ERETZ YISRAEL. Notice that the text of the lead words of Tosfos is slightly different than the Gemara. The Gemara reads that one should turn his heart towards the land of Israel. Tosfos says that this is wrong. Tosfos understands that the word יכוין, he should direct, and the word יחזיר at the end of the Braiso have the same meaning. And we do not have the text with the word לבו, his heart following יכוין, because the word יכוין refers to his face, as we are taught in the end of the Braiso, if he was standing in the east, he should turn his face to the west. Since at the end of the Braiso the intent is clearly that he should turn his face, we may assume that at the beginning of the Braiso, the requirement is the same, that one turn his face in the direction of Eretz Yisroel, Yerusholaim and the Temple. See Artscroll note 12.

"TALPIYYOT" IS THE HILL [TEL] TOWARD WHICH ALL MOUTHS [PIYYOT] TURN. The Gemara concludes that the verse “as the tower of David”, refers to the Bais Hamikdosh. לתלפיות literally means a landmark. The word can be divided in two תל פיות a hill (the temple mount) towards which all mouths turn, i.e. all our prayers are said in the direction of the temple. The Gemara in maseches Bovo Basro 25a has a discussion about where the Divine Presence is located. Some say in the west and some say in the east.
And we rule like this Gemara, and so too do we conclude in Lo Yachpor (Bovo Basro 25b), where the Gemara says you who live to the north of Eretz Yisroel should face south, towards Eretz Yisroel. And not like those amoroim mentioned earlier (Bovo Basro 25a) who argue whether the Divine Presence is in the east or in the west. According to those opinions we would always face west or east depending on which opinion we held. We however, face Yerusholayim always, no matter where we are and that follows our Gemara here and the conclusion of the Gemara on Bovo Basro 25b.
Tosfos was written in Europe. Now we are to the west of Eretz Yisroel, therefore we turn to the east when we pray.

WHEN SHMUEL’S FATHER AND LEVI [WANTED TO SET OUT ON A JOURNEY IN THE MORNING], THEY WOULD PRAY EARLY. The father of Shmuel and Laivee would pray before day when they needed to go on a trip. Literally מקדמי translates as before. Before what? The Gemara is quite vague about this. Tosfos quotes Rashi’s opinion and disagrees with it. He then offers his own opinion. Rashi says that they prayed before the morning star¹ rises. And this does not appear to be correct. For if so, they did not fulfill their obligation at all, for that time is still not day and shacharis must be said during the day.

In his prayer, i.e. using the plural and not the singular.

The question is capable of two interpretations : (1) Up to what distance may a man go without saying the prayer, and if he exceed it, bis prayer becomes invalid ? (2) What is the minimum distance which constitutes a journey necessitating the prayer?

Who was blind.

I.e. he will follow Rab Hisda's example and say the prayer standing.

The abstract of the Tefillah.

Mentioned in the Mishnah.

See the directions in Singer, p. 55.

M.: Rab.

Cf. Exod. 25:17.

The building towards which all mouths offer prayer. Some edd. read : a heap towards which all turn [ponim].

Before daybreak.

I.e. the Shema' after the Tefillah. Cf. above, fol. 4b, p. 16.

The ram's horn used on the New Year ; Oesterley and Box, pp. 411 ff.

And this may not be possible while travelling.

The quorum required for Congregational prayer.

On this Sabbath they, as Principals of the Seminaries, delivered a public discourse.

I.e. on the Sabbath before the Festival. He gave his Amora the gist of the discourse, and while the latter was expounding it, Rab Ashe said his prayers sitting to avoid giving the assembly the trouble of standing up, as they would have to do out of respect for him, if he stood to say the Tefillah.

Who gathered a quorum at their house.

Who said the Tefillah before the Shema'.

The name of R. Eleazar b. 'Azariah.

If he prays alone.

Because there are not ten adult males to constitute a quorum.

M. : Rab Abba b. R. Hannina, which is probably correct.

M.: R. Hiyya in the name of Rab.