שֶׁ֣בַע בַּ֭יּוֹם הִלַּלְתִּ֑יךָ עַ֝֗ל מִשְׁפְּטֵ֥י צִדְקֶֽךָ׃
זיבן מאָל אַ טאָג לױב איך דיךפֿאַר דײַנע גערעכטע משפּטים.
Tosafot
[ONE RECITES] TWO BLESSINGS BEFORE [SHEMA] ETC. Tosfos discusses the source for the total of seven berachos recited during the day associated with the Shema.1See צל"ח who explains why Tosfos feels the need to explain this issue here, where the Gemara only quoted this Mishna as an aside. Tosfos explanation seems to belong later on 11a, where the Mishna is stated. (Yerushalmi) The seven blessings recited together with Shema, four in the evening2המעריב ערבים and אהבת עולם before Shema. אמת ואמונה and השכיבנו after Shema. and three in the morning,3יוצר אור and אהבה רבה before Shema. אמת ויציב after Shema. correspond to the verse - I have praised you with seven blessing during the day (Tehilim 119). But we actually recite eight Berachos each day, five during Maariv,4We add יראו עינינו after השכיבנו. two before Shema and three afterwards, and three during Shacharis, two before Shema and one afterwards?
[The Mishna] does not reckon the Beracha יראו עינינו as an eighth Beracha of this series, because that Beracha was instituted by the Rabanan only so that those of the initial minyan should wait in the synagogue for their fellows who arrived late. It was dangerous to leave the late comers alone in the synagogue. The Rabonon instituted that those already in the synagogue recite this last Beracha, while the late arrivals catch up to the minyan, so that they recite the tefilah and leave together.
Is this Beracha for everybody? This Beracha is specifically for their synagogues that were in the field away from the cities, and there is a danger from the evil spirits that harm people who are alone, but in our synagogues that are located within city limits, it is not necessary to wait for their late arriving fellows during the day,5These few words of Tosfos are very perplexing. It seems that Tosfos holds that in the synagogues out in the fields one must recite יראו עינינו even during the day and in our synagogues which are within city limits it need only be recited at night. This explanation is hardly tenable, because it would mean that יראו עינינו was recited during Talmudic times even during Shacharis. See שפת אמת who suggests that Tosfos may be speaking of an early minyan for Maariv as opposed to a later one. Only the later minyan which begins praying at night need recite יראו עינינו. The earlier minyan need not recite it. See שדה צופים by R’ Shmuel Dovid Friedman, Shlit”a who has a lengthy exposition on this Tosfos. Also see תוס' רבינו פרץ who does not have this last sentence in his text of Tosfos. only at night.
[The Mishna] does not reckon the Beracha יראו עינינו as an eighth Beracha of this series, because that Beracha was instituted by the Rabanan only so that those of the initial minyan should wait in the synagogue for their fellows who arrived late. It was dangerous to leave the late comers alone in the synagogue. The Rabonon instituted that those already in the synagogue recite this last Beracha, while the late arrivals catch up to the minyan, so that they recite the tefilah and leave together.
Is this Beracha for everybody? This Beracha is specifically for their synagogues that were in the field away from the cities, and there is a danger from the evil spirits that harm people who are alone, but in our synagogues that are located within city limits, it is not necessary to wait for their late arriving fellows during the day,5These few words of Tosfos are very perplexing. It seems that Tosfos holds that in the synagogues out in the fields one must recite יראו עינינו even during the day and in our synagogues which are within city limits it need only be recited at night. This explanation is hardly tenable, because it would mean that יראו עינינו was recited during Talmudic times even during Shacharis. See שפת אמת who suggests that Tosfos may be speaking of an early minyan for Maariv as opposed to a later one. Only the later minyan which begins praying at night need recite יראו עינינו. The earlier minyan need not recite it. See שדה צופים by R’ Shmuel Dovid Friedman, Shlit”a who has a lengthy exposition on this Tosfos. Also see תוס' רבינו פרץ who does not have this last sentence in his text of Tosfos. only at night.
Kli Yakar
Therefore it seems to explain. This comes to inform us that they had no weapons in their possession except for the five books of the Torah, which are divided into seven books according to the opinion that the passage of Vayehi Binsoa [Numbers 10:35–36] is a book unto itself. And this is what it means by chamushim [וחמשים] — meaning “armed” [mezuyanim, the letter, zayin, being the equivalent of seven] — it all alludes to the Torah. And it uses the term chamushim because the word relates to the meaning [wordplay], and similarly “mezuyanim,” because the words “chamisha” and “zayin” are names of war implements, but for Israel they also allude to the Torah. Or chamushim refers to the five books of the Torah as mentioned, and “mezuyanim” refers to prayer, as it is written Seven times a day I praise You (Psalms 119:164).