When Rav Dimi came from Eretz Yisrael, he explained in the name of Rebbi Yonasan, how the Angel Gavriel is going to hunt the Livyasan with bow and spear. The result of this great hunt will be - success, but only due to Hash-m's direct assistance.

And quoting Rebbi Yochanan, he explained how, when the Livyasan becomes hungry, it emits hot breath from its mouth, which heats up all the water in the depths of the sea. The world does not succumb to the foul smell of its breath - only - because the Livyasan places its head in Gan Eden.

And when it is thirsty, he continues, it threshes so violently, that it causes deep 'furrows' to appear in the sea. It takes the sea - seventy years to return to its former calm and fullness.

According to Rabah Amar Rebbi Yochanan, in time to come - Hash-m will make a Se'udah (a feast), where He will serve the (salted female) Livyasan to His 'guests'.

We learn this from the Pasuk in Iyov (whose Seifer is the source of most of the current Sugya) "Yichru Alav Chaverim". And we learn in this connection from the Pasuk in Tehilim "ha'Yosheves ba'Ganim Chaverim Makshivim, le'Kolech Hashmi'ini" - that "Chaverim" means Tzadikim, and that the Se'udah is therefore reserved exclusively for them.

The flesh that is not eaten - will be distributed among the guests, to sell in the streets of Yerushalayim.

Rebbi Yochanan learns this from the Pasuk there 'Yachtzuhu bein Cana'anim". We learn in this connection from the Pasuk in Yeshayah "Asher Sochrehah Sarim, Cana'anehah Nichbadei Aretz" - that "Cana'anim" means 'merchants' (who sell their wares [which is the source of Rebbi Yochanan's statement]).

R. Yochanan extrapolates from the Pasuk in Iyov "ha'Semalei ba'Succos Oro" that the Livyasan's skin will be used to make a Succah (with walls) as for those who are worthy. From the continuation of the Pasuk "u've'Tziltzei Dagim Rosho"). He learns that - those who are slightly less worthy will only merit a roof (for Tzeil [shade]) without walls, as implied in the word "u've'Tziltzel".

There are those who are even less worthy, and those who are less worthy still. They will receive a purse and a Kame'ah (respectively).

The remainder of the skin will be used too. Based on the Pasuk in Yeshayah "ve'Halchu Goyim le'Orech, u'Melachim le'Nogah Zarchech" - Hash-m will spread it over the walls of Yerushalayim, from where it will shine from one end of the world to the other.

According to Rebbi Shmuel bar Nachmeni, two angels - Micha'el and Gavri'el, argue over the interpretation of the Pasuk in Yeshayah "ve'Samti Kadkod Shimshosayich".

Others name the disputants as the sons of Rebbi Chiya - Yehudah and Chizkiyah.

To explain the inference from the Pasuk, in view of the fact that it was written long before the time of Rebbi Chiya's sons, we will have to say - that the Navi was agreeing with all subsequent interpretations.

"Shimshosayich" means - 'your walls' (with reference to the walls of Yerushalayim).

They are arguing over whether the stones of Yerushalayim will be made of onyx stones or jasper. We extrapolate from the word "Kadkod" however, (in the above Pasuk) whose acronym is 'ke'Dein u'Chedein' (like him and like him), that Hash-m commented - that they were both right.

Based on the Pasuk in Yeshayah "u'She'arayich Avnei Ekdach", Rebbi Yochanan explains that Hash-m will carve the gates of Yerushalayim - ten by twenty Amos, out of those precious stones (carbuncle) that will measure thirty Amos by thirty Amos.

A certain Talmid scoffed at his words - because even to find a carbuncle the size of a little bird is inconceivable, let alone of such dimensions.

He changed his mind however - when traveling at sea one day, he came upon angels cutting precious stones of exactly that size, and they told him that in time to come, Hash-m would carve the gates of Yerushalayim in those stones.

When, based on what he had seen, the Talmid endorsed Rebbi Yochanan's statement, the latter reacted - by referring to him as 'One who mocks the words of the Chachamim', and ...

'Placing his eye on him' (giving him an Ayin ha'Ra), he turned him into a pile of bones.

We query Rebbi Yochanan however, from a Beraisa, which discusses the Pasuk in Bechukosai "va'Olech eschem Komemiyus". Rebbi Meir Darshens the Pasuk to mean that, in the time of Mashi'ach, we will all be two hundred Amos tall - because after Adam's sin, he was reduced to a hundred Amos, and he Darshens the two 'Mems' in "Komemiyus" to refer to two heights of Adam.

Rebbi Yehudah limits our height at that time to one hundred Amos - because the Pasuk refers to the height of the walls of the Heichal (as it was in the second Beis-Hamikdash), and the entrance to Yerushalayim had to be the equivalent height.

This poses a Kashya on Rebbi Yochanan - who gave the height of the gates of Yerushalayim as only twenty Amos.

To answer the Kashya, we amend the meaning of "She'arayich" - with reference (not to the walls of Yerushalayim, but) to the windows that were built in the walls for air.

Rabah Amar Rebbi Yochanan learns from the Pasuk "u'Bara Hash-m al Kol Machon ... ve'al Mikra'ehah", which contains the phrases "Anan Yomam", "Ashan", "Nogah", "Eish", "Lehavah", "Chupah" and "ve'Sukah Tih'yeh le'Tzeil Yomam" - that, in time to come, Hash-m is going to erect seven Chupos for each and every Tzadik.

And he learn from the Pasuk there "Ki al Kol Kavod Chupah" - that each set of Chupos will be commensurate with the Tzadik's honor.

The significance of ...

... the smoke is - that the eyes of those who begrudged the Tzadikim their due in this world, will fill with smoke in the World to Come.

... the fire is - that each Tzadik will burn with envy at the sight of his friends, whose Chupos are more magnificent than his own.

Our concluding comment is - "Woe to the shame; woe to the embarrassment" (when one realizes that with a little effort, one's own Chupah could have exceeded that of one's friend).

In similar vein to Rebbi Yochanan's earlier quotation ("Woe to the shame; woe to the embarrassment"), the elders of the generation in the desert explained the Pasuk in Pinchas "ve'Nasata me'Hodcha alav" to mean - that Moshe would place only some of his glory on Yehoshua, but not all of it.

In defining the difference between Moshe and Yehoshua - they compared the face of Moshe to the sun and the face of Yehoshua to the moon.

What they found so embarrassing about this was that - in such a short space of time, the difference between the level of the two leaders was so marked.

Rabah Amar Rebbi Yochanan Darshens from the previous Pasuk in Yeshayah "ve'al Mikra'ehah" that - in contrast to Yerushalayim of old, that of the future will be open to invited guests only.

Based on ...

... a Pasuk in Yechezkel listing ten precious stones, Rebbi Chama b'Rebbi Chanina extrapolated that - Hash-m made ten Chupos for Adam in Gan Eden, consisting of ten precious stones.

... the extra Pasuk there "Kol Even Yekarah", Mar Zutra extrapolated that - He made eleven.

Bearing in mind that gold is the last precious material to be mentioned in the Pasuk, Rebbi Yochanan commented that - it was the least precious of all the Chupos

And based on the Pasuk there "Meleches Tupayich ve'Nikvayich bach", Hash-m told Chiram, King of Tyre - who had declared himself a god, that He had had him in mind when He created man hollow like a drum, with intestines, as a waste-disposal system (so that man should realize how lowly he is).

Others word Hash-m's statement to read that - it was when, following Adam's sin, He punished him and his descendants with the death-sentence, that He had him in mind.

In thyat case, the word "Tupayich" signifies - "Hollow like a drum", with reference to the grave, which is hollow.

Rabah Amar Rebbi Yochanan learns from the Pasuk "Kol ha'Nikra bi'Shemi ve'li'Chevodi Berasiv ... " - that Tzadikim will adopt Hash-m's Name in time to come.

Rebbi Shmuel bar Nachmeni amar Rebbi Yonasan adds two other things to the list. From the Pasuk ...

... "ve'Zeh Sh'mo, asher Yikre'u, 'Hashem Tzidkeinu' " - he adds Mashi'ach to the list.

... " ... ve'Shem ha'Ir mi'Yom Hash-m Shamah" - he also adds Yerushalayim (both of which will also adopt the Name of Hash-m).

Rebbi Shmuel bar Nachmeni reads (not "Hash-m Shamah", but) - "Hash-m Sh'mah".

According to Rebbi Elazar, just as we now declare Hash-m 'Kadosh', so, in the time of Mashi'ach - we will we declare the Tzadikim 'Kadosh'.

According to Rabah Amar Rebbi Yochanan, the topography of Yerushalayim will change in the time of Mashi'ach - when it will rise by three Parsah (twelve Mil).

Specifically three Parsah - because we learn from the Pasuk in Zecharyah, that it will rise by the same distance as the size that it was, and Rabah was told by that old man who saw Yerushalayim of old, that it was three Parsah high.

To cope with the difficult ascent to get to it - Hash-m will provide a cloud.

Rav Papa extrapolates from there - that clouds rise to a height of three Parsah.

When Hash-m wanted to measure Yerushalayim, the angels protested on the grounds that - if cities of gentile countries do not have boundaries, then why should the city that contains Hash-m's Name, the Beis-Hamikdash and the Tzadikim, be limited by boundaries?

Hash-m responded by telling the Navi to run after the lad (Zecharyah) - to convey to him the message that Yerushalayim was to remain without boundaries, and that it would be full of people and animals.

Resh Lakish teaches us that Yerushalayim in time to come will be very much larger than it was. Gardens will be a thousand times Tafaf; towers, a thousand times Kapal; mansions a thousand times Litzo; small mansions, a thousand and two times Shiloh. 'Tafaf', 'Kapal', 'Litzo', and 'Shiloh' are all numerical values, indicating by how many thousands they will increase (see Rabeinu Gershom).

And all of these will be like Tzipori in the era of its tranquility. Rebbi Yossi, who lived there in its heyday, describes this in terms of markets ... - it contained a hundred and eighty thousand markets, all selling a dish known as 'Tzikei Kedeirah'.

Rebbi Levi (or Rav Papi) quoting Rebbi Yehoshua from Sichni, commenting on the number thirty-three, cited by the Pasuk in Yechezkel in connection with Yerushalayim in time to come, explains - that either Yerushalayim will be three times the size of Yerushalayim of old, in which case each house will consist of thirty stories; or it will be thirty times the size, and each house will consist of three stories.

According to Rav, one acquires a ship (with Meshichah) as soon as one has moved it, however slightly. Shmuel - requires the ship to move its full length before one acquires it.

One acquires an animal with Mesirah - by grabbing hold of its hair, saddle, load, bit or bell.

To acquire an animal with Meshichah, the Tana Kama of the Beraisa requires it to move its fore or hind-legs - either one calls it and it comes, or one strikes it with a stick and it goes.

Rebbi Achi (or Rebbi Acha) disagrees with the Tana Kama, inasmuch as - he requires the animal to move all four legs in order to move its full length.

We initially connect the Machlokes of Rav and Shmuel with that of the Tana Kama and Rebbi Achi - by equating Rav with the Tana Kama and Shmuel with Rebbi Achi.

But we finally reconcile ...

... Rav with Rebbi Achi, who might concede that one acquires a ship even by moving it slightly - because unlike an animal, whose body has not really moved from its place until it moves all four legs, a ship has undeniably moved even before traveling its entire length.

... Shmuel with the Tana Kama, who might concede that a ship must be moved its entire length in order to acquire it - because, unlike an animal, which, once it has moved one pair of legs, is bound to move the other, a ship that moves only a short distance and stops, will not necessarily go on to move its own length.