Must Rav Ashi hold that Hash-m spoke to Moshe at night?

Tzlach: No. He can hold like Rashi (Shemos 11:4), who says that He spoke to him only during the day. Hash-m told him close to dark while he was in front of Pharaoh, and Moshe delayed in the palace until midnight.

Note: Tzlach says that he delayed in the palace, for "v'Yardu Chol Avadecha... va'Yetzei me'Im Pharaoh" (Shemos 11:8) proves that he was still in front of Pharaoh. What forced Rav Ashi to say that Moshe addressed Yisrael, and also Yisrael delayed in the palace until midnight? Perhaps there would be no need to tell Egyptians that dogs will not bark at Yisrael. In any case they will press Yisrael to leave when Makas Bechoros comes! (PF)

Why did David say 'I am a Chasid'? - "Yehalelcha Zar v'Lo Ficha" (Mishlei 27:2)!

Ha'Kosev: To tell others 'I perfected this Midah' is haughtiness. One who speaks to Hash-m, who knows matters hidden in his mind, to seek Kaparah for his great sin, like 'Modeh v'Ozev', is different. He tells Hash-m, you know that I am complete in the matter - therefore, may you erase the Aveirah of Bas Sheva and Uriyah instantly'; his Yetzer ha'Ra coerced him. He similarly prayed "Bechaneni Hash-m v'Naseni" (Tehilim 26:2) to hint that his inside is like his outside.

Anaf Yosef: David did not aggrandize himself over Yisrael. Rather, he said that he is a Chasid compared to other kings. Rav Elyashiv - in comparison to Yisrael, he said "Oni v'Evyon Ani" (the previous verse) - I am poor in Torah and good deeds.

Rav Elyashiv: He requested that Hash-m guard him from the Yetzer ha'Ra. He mentioned that he is a Chasid, for 'one who is greater, his Yetzer is greater' (Sukah 52a).

Did David seek reward for his piety in this world? The Sifri (Va'eschanan 26) says that Moshe and David requested only free gifts, and not due to their deeds!

Rif (on the Ein Yakov): David consulted with Mefivoshes, even though if he told David that he erred, he would be ashamed. One who is ashamed, his blood spills (he blushes). David requested that Hash-m save him from [erring, and] that shame.

Iyun Yakov: Other kings engage in pleasures and honor, lest they come to Marah Shechorah (melancholy). His hands are dirty from blood... and he lowers himself in front of Mefivoshes. He requests that Hash-m save him from melancholy.

Anaf Yosef citing Ohr k'Salmah: Kings have great wealth in many places. This brings to Pizur Nefesh (distraction) - the worst illness. They engage in wondrous pleasures that no one else has; this saves from Pizur Nefesh. David did not engage in pleasures - he rose at midnight, and his hands were dirty... he needs Hash-m to help sustain him!

Why did David rule about these matters?

Ha'Kosev: It is incumbent on the Sanhedrin to rule; it is not a king's obligation. If sometimes he wants to show that he loves Mishpat, he can judge capital cases, theft, wounding, and sometimes monetary cases. He should not judge Isur v'Heter, especially if it will sully his hands, e.g. to take a Shefir or Shilya in his hands. It belittles his honor to do so! David despised this illusory honor, for the sake of Hash-m's Avodah, lest men and women stumble in Nidah or other Aveiros. He is called a Chasid for this! Do not say that David did so for honor, to be called Rebbi, and so all judgments will be according to him - he was a Talmid in front of his Rebbi, without shame!

Etz Yosef: Even though "Melech b'Yafyo Techezenah Einecha" (Yeshayah 33:17), and a king who pardoned his honor, it is not pardoned (Kesuvos 17a), that is for worldly matters. For Heavenly matters, this is his honor [to engage in them]!

Toras ha'Shelamim (YD 188:3): The Bach says that one may not rule about blood until it is dry, for sometimes the ends turn red when it dries. David's hands would not get dirty if it was dry! Megadim Chadashim - Minchas Elazar (1:32, b'Sof) brings that some texts say 'Dam Shefir or Shilya' - blood of the Shefir or Shilya sullied him. We do not discuss ruling about blood or stains.

Was David only Metaher women? Did he not need to declare them Temei'os sometimes?

Etz Yosef: Even if all Chachamim thought that she is Temei'ah, if David thought that she is Tehorah, he would push himself to rule, in order to be Metaher her.

Note: If all Chachamim thought that she is Tehorah, if David thought that she is Temei'ah, would he not push himself to rule, to prevent sin? There were traditions to be Metaher at least 60 appearances of blood (Bava Metzi'a 84b). Even if others are Metamei, one may rely on one who is Metaher. (Poskim in Yerushalayim would sometimes tell someone to take an appearance of blood to Dayan Fisher, who had a tradition to be Metaher many shades of red.) Also, women would go to ask David only when others were Metamei them, but not when they were Metaher. (PF)

Who is Mefivoshes?

Tosfos (Yevamos 79a): This Mefivoshes was Sha'ul's son. It says that his real name was Ish Ba'al. Mefivoshes ben Sha'ul is called Ish Ba'al in Divrei ha'Yamim. Some texts in Berachos say "Ish Boshes is his name." This is wrong. We do not find anywhere that Ish Boshes is called Mefivoshes. Also, Ish Boshes was killed at the beginning of David's reign, before the episode with the Giv'onim (in which Mefivoshes was hung)! Do not say that Mefivoshes was Ben Yehonason. We do not find anywhere that he is called Ish Boshes or Ish Ba'al!

Anaf Yosef: We find that Ish Boshes is called Eshba'al (Divrei ha'Yamim I, 8:33, 9:39) , but we do not find that Mefivoshes ben Sha'ul is called so!

Megadim Chadashim citing Zevach ha'Shelamim (of Maharam Galanti), Sanhedrin 9): Chazal knew that David called Ish Boshes 'Mefivoshes'. Megadim Chadashim - this is difficult. David's son Kil'av shamed Mefivoshes in Halachah. Kil'av was only seven when Ish Boshes died!

Note: Even if they did not meet during the two years of Ish Boshes' reign, for "there was war between Beis Sha'ul and Beis David" (Shmuel II, 3:1), perhaps Kil'av shamed Ish Boshes at the age of five. The Gra was a great Chacham at the age of six, and Reish Lakish's son and others were great Chachamim even less than this (Igros Moshe OC 4:62)! Berachos 31b implies that Shmuel ruled in front of Eli at the age of two! (PF)

Shitah Mekubetzes citing R. Yeshayah, Maharsha: Sha'ul had a son Mefivoshes from his Pilegesh Ritzpah. He cannot be Ish Boshes, who was killed before the episode with the Giv'onim. If he was Ben Yehonason, like it says in the episode of Tziva (Mefivoshes' slave), why does the Gemara say that his real name was Ish Boshes? We do not find that Yehonason had a son Ish Boshes! However, in Divrei ha'Yamim it says that Yehonason had a son Meriv Ba'al. Perhaps the text here should say 'his real name was Meriv Ba'al. He is called Mefivoshes because...'

May one give rulings near his Rebbi?

Me'iri: Even if a Talmid is proper for Hora'ah, he may rule only with his Rebbi's permission, like will be explained in Sanhedrin 5b. [Even] if the matters are clear to him, it is proper that after he revealed his opinion, he consults with his Rebbi if he judged properly.

Anaf Yosef citing Tzlach: Women brought to him blood, Shefir and Shilya. Surely he fixed himself to give rulings. We must say that Mefivoshes was not his primary Rebbi; David was a Talmid Chaver. Even permission from one's primary Rebbi helps only outside 12 Mil (Beis Yosef and Rema YD 242:4, from Tosfos Sanhedrin 5b), but not within 12 Mil (a Mil is about a kilometer). Surely Mefivoshes lived in the same city, for David constantly consulted with him! This also answers the question of Parashas Derachim (Drush 15) - how could David say 'I consult with Mefivoshes Rebbi'? One who calls his Rebbi by his name is punished, like Gechazi was punished for saying 'Elisha'. He answered that since he said 'Rebbi', it is permitted. However, the Shach (YD 242:24) forbids in front of him, even if he says 'Rebbi'. David said that he said 'Mefivoshes Rebbi - did I judge well?'

Tzlach: David's primary Rebbi was Ira ha'Ya'iri, like it says in Eruvin 63a (that David taught only after Ira died).

Rav Elyashiv: It is difficult to say that a king may rule in front of his Rebbi. Mefivoshes was not David's Rebbi; David called him Rebbi to honor him, like Chachamim in Bavel honor each other (Bava Metzi'a 33a). The Rambam (introduction to Mishneh Torah) says that David received (learned Torah) from Shmuel and his Beis Din. (Yalkut Shimoni 129 - the night that David fled Sha'ul, he learned from Shmuel more than a Chacham learns in 100 years.) See Tosfos Sanhedrin 36a DH v'Ha (who says that Achitofel and Mefivoshes were Rebbeyim of David).

Megadim Chadashim: How can Parashas Derachim say that David was allowed to say Mefivoshes' name, for he added 'Rebbi'? In Shmuel II, 19:28 he said just 'Mefivoshes'!

Note: Do not say that he became David's Rebbi afterwards - after that encounter, they were angry at each other! Perhaps David ceased to honor him, for he leaned to believe Tziva that Mefivoshes was Mored b'Malchus. (PF)

Here it says that sometimes David erred in Halachah. We expound (Sanhedrin 93b) "va'Hashem Imo" (Shmuel I, 16:18) - the Halachah follows him everywhere!

Etz Yosef citing Kli Yakar (Lani'ado): Later, David's son Kil'av refuted Mefivoshes' proofs, and showed that really, David was correct. "Yismach Libi Gam Ani" - I agree with you (Kil'av), "v'Ashivah Chorfi Davar" - I refute Mefivoshes, who [previously] shamed me.

Any Nevu'ah for good is fulfilled, like Yirmeyahu told Chananyah ben Azur (Perek 28). Whenever Hash-m promised to do something good, even if it was conditional, He never retracted (below, 7a). Midah Tovah was retracted only once (Shabbos 55a). How can sin block fulfillment? Also, it says - "v'Rega Adaber Al Goy... Livnos v'Linto'a; v'Asah ha'Ra... v'Nichamti Al ha'Tovah" (Yirmeyah 18:9-10)!

Rambam (introduction to Perush ha'Mishnayos), Me'iri: A Nevu'ah for good is always fulfilled when a Navi prophesized good for someone else. This does not apply to Yakov.

Megadim Chadashim: Tif'eres Yehonason (Bereishis 32:10) expounds "Hash-m ha'Omer Elai" - since You told me directly, not via another Navi, I am concerned. Sifsei Maharash (va'Era) similarly expounds "v'Atah Amarta Heitev..." (ibid. 13).

Mizrachi (Bereishis 32:8): "V'Rega Adaber Al Goy..." discusses intent, and not Dibur, like "Dibarti Ani Im Libi" (Koheles 1:16). The promise is only for Dibur. If a Navi's Dibur for good would not be fulfilled, this would indicate that he is a false Navi! The promise to Yisrael was fulfilled partially (they entered a second time, but it was unlike the first time). Yirmeyahu told Chananyah that if a prophecy for good is not fulfilled at all, this shows that the Navi lied.

Radvaz (2:638, or 1063): A Nevu'ah for good for the Rabim is always fulfilled. A Nevu'ah for good for an individual, e.g. Yakov, can be retracted.

Maharsha: If merits were reduced via good that Hash-m bestowed, sin can block fulfillment - "Adaber Al Goy... v'Asah ha'Ra... v'Nichamti Al ha'Tovah" (Yirmeyah 18:9-10). Midah Tovah was retracted only once (Shabbos 55a), i.e. due to sin alone.

Tzlach: A Nevu'ah for good is always fulfilled, lest people say that that the Navi lied. It says about Moshe "v'Gam Becha Ya'aminu l'Olam" (Shemos 19:9), so even if his Nevu'ah is not fulfilled, people will not suspect him. Chomas Anach (Yeshayah 37 DH Ko Amar) - whenever a Navi is established, there is no concern if his Nevu'ah for good is not fulfilled.

Megadim Chadashim: Below (32a DH Devarim), Tzlach explains that also Moshe's Nevu'ah for good must be fulfilled!

Meshech Chochmah (Shemos 25:9): A Navi's decree can be retracted, but the decree of the .Urim v'Tumim is never retracted (Yoma 73b). This is why to enlarge Yerushalayim, we need the Urim v'Tumim in addition to a Navi. Moshe sufficed to be Mekadesh the Mishkan, and to decide to go to war, for his words cannot become Batel - he prophesized with "Zeh ha'Davar." Megadim Chadashim: - in Bamidbar 10:29, he wrote that even for Moshe, a Nevu'ah for bad can become Batel! This requires investigation.

What is the source that Yakov feared lest sin block fulfillment? Perhaps he feared that he already received payment for his merits. One should not go in a place of danger, expecting a miracle. Even if a miracle is done, it diminishes from his merits. We learn from Yakov - "Katonti mi'Kol ha'Chasadim umi'Kol ha'Emes" (Shabbos 32a)!

Maharsha: He need fear only if there is sin in addition to reduction of merits. Surely reduction of merits alone would not cancel a promise for good. And without reduction of merits, merits would guard against sin canceling the promise.

Why did the Gemara need to bring verses about Yakov and Bnei Yisrael?

Iyun Yakov: Do not say that one who was initially good will not sour - the verse shows that Yakov did not rely on this! Do not say that a king is like a Rabim, who have many merits, so we are not concerned lest sin block fulfillment - we learn from Bnei Yisrael that this is not so.

What is the Isur to eat before reciting Shema and praying?

Me'iri: The Torah permits delaying Keri'as Shema until midnight. However, once three stars come out, it is forbidden to begin eating until he recites Shema and prays, and all the more so he may not sleep. The same applies to every Tefilah, even if the time is not about to pass, and even shortly before the time begins. Since it is close, he should not be lenient. This is especially for Ma'ariv, for people say that it is Reshus, so it is light in his eyes. It was already fixed to be obligatory.

Ritva (Sukah 26a DH v'Yesh): Some learn from [Sukah] that if one swore to do something in [the first] half of the night, he may not sleep beforehand, lest he not fulfill. This is wrong. We forbid only sleeping Arai outside a Sukah, for sleep itself is forbidden [if it is Keva]. Here, sleep is not forbidden, so we do not forbid him to sleep before fulfilling his vow.

Ha'Aderes (Over Orach 260): R. Zalman of Vilna challenged this. Our Gemara says that Chachamim decreed not to eat or drink before doing the Mitzvah! Daf Al ha'Daf - Chachamim decreed only about what applies constantly to the entire nation. If people will eat first, surely someone will sleep and lose the Mitzvah! However, if it seems that via eating and drinking he will sleep, it is forbidden even for an individual's vow.

Terumas ha'Deshen (109): The man wanted to eat a little and drink a little before reciting Shema. This shows that even tasting a small amount is forbidden.

Magen Avraham (235:4): Beis Yosef brings from Tosfos here that only a meal is forbidden, and even close to the time. R. Akiva Eiger - even though Tosfos says 'Seudah', surely he forbids even tasting a small amount. Daf Al ha'Daf citing R. Yakov Shor - the way people speak, tasting can refer to a meal (Shevu'os 22b). Rav Elyashiv - regarding Seudah Shelishis, b'Di'eved (if one did not begin before close to Ma'ariv) one may start until Bein ha'Shemashos. For this, until five minutes after Shki'ah is not Bein ha'Shemashos, for it is not clear to us that when the sun is hidden, this is Shki'ah. The Sugya proves that the Isur to eat and drink begins before the time for Keri'as Shema, for it says he will learn first, and say Shema when the time comes. Etz Yosef - why did the Tana need to teach 'and he blesses'? Perhaps this teaches like the Magen Avraham - only a meal, which requires Birkas ha'Mazon, is forbidden before praying!

Here it says that that if he learns [only] Mikra, he should learns Mikra until the time for Keri'as Shema. If he learns Mishnayos, he should learn Mishnayos. R. Yerucham says that one may not learn before reciting Keri'as Shema. Be'er Heitev (238:2, citing the Ari Zal) says that one should not learn Mikra at night!

Bach (OC 431) #1: Here we permit only before Tzeis ha'Kochavim (the time for Keri'as Shema). Once the time comes, he stops learning, and recites.

Magen Avraham (232:8): This answer is primary.

Bach (ibid.) #2: It is permitted only in the Beis ha'Keneses. He will not forget to recite, for later he will go home to eat and sleep! In his house, it is forbidden. This answer is primary. Elef ha'Magen (18) - R. Yerucham forbids only one who normally prays in the Beis ha'Keneses, and today he did not. If he normally prays in his house, we are not concerned lest he forget.

Da'as Torah (237:2, citing Kikar la'Aden Likutim 5): Pious people follow the Ari Zal. This is based on Kabalah; we do not rebuke commoners who learn Mikra at night. Ben Ish Chai (Pekudei 7) and Yabi'a Omer (6 OC 30:2) say that if one knows only Mikra, l'Chatchilah he may learn at night.

Megadim Chadashim citing Avnei Tzedek (YD 102): The Ari Zal says that Mikra is Din, and oral Torah is Chesed. (Also the Chida and others say so.) Day is Chesed, so then we learn Mikra (Din); night is Din, so then we learn oral Torah (Chesed), to sweeten the Din. Megadim Chadashim - the Zohar says oppositely (Mikra is Chesed, and oral Torah is Sin), and so say R. Bechayei (Kad ha'Kemach) and others.

It says that he will eat his bread and bless. Why are we not concerned lest he be overcome by sleep, and not bless?

Rav Elyashiv: It is considered that he is engaged in [Birkas ha'Mazon, since he is eating], so we are not concerned lest he slacken about this.

Igros Moshe (OC 5:37:11): If people traveling in a car will reach their destination well before midnight, they should pray after they arrive, and not on the road. We are not concerned lest [all] sleep, for one may not delay on the road even a short time.

Why does it teach that he is Chayav Misah for a mid'Rabanan law?

R. Yonah: One is Chayav Misah for any mid'Rabanan law. It was taught here, for Chachamim agree that based on letter of the law, the time is the entire night. Perhaps he will say in his heart 'this is a mere decree. I need not be concerned, for I have the entire night.' Since Chachamim enacted, "u'Foretz Gader Yishechenu Nachash" (Koheles 10:8).

Rav Elyashiv: Perhaps R. Yonah says that that based on letter of the law, it is permitted, i.e. if he later recites Shema. Even so, he is Chayav Misah for eating before reciting. One could explain that the Chiyuv Misah is only if in the end he fails to recite it.

Rav Elyashiv: Chachamim have the power to establish that Beis Din above will obligate Misah to one who transgresses their words.

Why does it say 'he is guaranteed to be a Ben Olam ha'Ba'? And surely, the promise is only for one who also prays the three Tefilos properly, i.e. with intent. Why does it mention only Tehilah l'David?

Ha'Kosev: There are two aspects of Tefilah. (a) To tell the praises of Hash-m, and believe that He has the ability to fulfill the request, and no natural or artificial cause, star or angel can do so without His decree. (b) To get the request, e.g. a cure for a Choleh, or food and clothing for one who lacks them. Commoners consider the latter to be primary; they 'abandon eternal life, and engage in [requesting] temporary life' (Shabbos 10a). The wise hold oppositely. If their request is not granted, they know that all that Hash-m does is for the good. Tehilah l'David is purely praise, without any request. One who says it before, and all the more so after Tefilah, shows that he has the proper approach to Tefilah.

Beis Yosef (OC 51:7, citing Kolbo 4): Anyone who says Tehilah l'David three times each day is a Ben Olam ha'Ba. Ha'Eshkol (5) says that therefore, we conclude Tehilah l'David with "va'Anachu Nevarech Kah me'Atah v'Ad Olam" - we will merit to say it in the world to come. I disagree. Every Parashah that was dear to David, he began it and ended it with Ashrei.(below, 10b). We can say similarly about Tehilah l'David, which begins and ends with Tehilah - we should not change its end!

Iyun Yakov: Chazal learned from "Amen v'Amen" that one who answers Amen in this world, he will merit to answer Amen in the world to come. Our Gemara says similarly (one who says Tehilah in this world, is guaranteed to say it...) This is why it is better than Tehilim 119.

Note: The Gemara answered differently! (PF)

Anaf Yosef citing Pnei Yehoshua: One who says it with intent three times, this is a Chazakah. He strengthens true Emunah in his heart that the entire world was created only for the sake of one who engages in Torah that was given with the Aleph Beis. He also intends that Hash-m feeds the entire world without pain, so there is no need to make his job primary. Especially those who guard his Bris and commands - they are the foundation of the world - they will get their income without toil. Therefore, he makes his work haphazard and work of Shamayim primary.

Tif'eres Shmuel (on Rosh, Berachos 5:6): Since one says it three times a day, surely at least once he will have intent, and merit to be a Ben Olam ha'Ba.

Mishnah Berurah (1:13): The Gemara discusses one who contemplates its meaning,

Rav Elyashiv: Since he is meticulous even about matters that are not so obligatory, surely he is meticulous about other matters!

What is the significance of the attributes of Tehilah l'David?

Menoras ha'Ma'or (Alnakava, Tefilah Amud 81): Tehilah l'David has Tartei - two verses that discuss feeding all the living - Einei Chol Elecha Yesaberu and Pose'ach Es Yadecha.

Megadim Chadashim: The Shulchan Aruch (OC 51:7) says that one must have intent while saying Pose'ach Es Yadecha. According to this, perhaps the same applies to Einei Chol Elecha Yesaberu!

Maharsha: The Aleph Beis hints to learning Torah, which was given in 22 letters. Pose'ach Es Yadecha hints to feeding the entire world. Torah is the food of the Nefesh, and bread is the food of the body. If there is no flour, there is no Torah. If there is no Torah, there is no flour (Avos 3:17).

Rif (on the Ein Yakov): The world stands on the Torah, which is written with the 22 letters of the Aleph Beis. Pose'ach Es Yadecha shows that Hash-m feeds the world in the merit of the Torah. If not for flour (if Hash-m would not feed the world), Torah will not last. The Torah is sustained only via lower beings, which need food. If there is no Torah, Hash-m would not create flour to feed the world. This psalm hints that Hash-m feeds His creations due to Torah. Hallel ha'Gadol includes Nosen Lechem l'Chol Basar, but not in the merit of Torah. It says 26 times Ki l'Olam Chasdo, to hint to 26 generation before Matan Torah, in which Hash-m fed the world with Chesed (Pesikta Rabasi 5).

Etz Yosef citing Shnos Eliyahu: Also Tehilim 111 is according to the Aleph Beis (each verse has two letters, and the last two have three each), and it says "Teref Nasan li'Yre'av"! However, that does not show that he feeds the entire world. Chashukei Chemed - Rashi hinted to this. He said, Tehilah l'David teaches that Hash-m feeds all the living.

Many verses in Eichah discuss the fall of Yisrael. Why was David concerned only for this verse?

Rashba (Teshuvah 1:49): Other verses do not say that Yisrael will not rise.

Rav Elyashiv: Just before this, it says "Your rule is in all generations." Anshei Keneses ha'Gedolah learned from here to recognize His Gevurah and awesomeness even at a time of Churban and Galus. If he included a verse for Nun, it would have to be "Naflah Lo Sosif Kum", to teach the contrast, that Resha'im will not last forever. David did not want to include this.

Note: Even if David knew this verse via Ru'ach ha'Kodeshv destruction of Resha'im in Tehilah l'David, e.g. "v'Es Kol ha'Resha'im Yashmid"! You cannot say that David saw all possible verses via Ru'ach ha'Kodesh, and needed to choose from them, for he was punished for saying "Zemiros Hayu Li Chukecha" (Tehilim 119:54; Sotah 35a)! This requires investigation. (PF)

What is the significance of the hint to the fall of Sonei Yisrael?

Ha'Kosev: David hints to lifting Yisrael from their fall, without explicitly mentioning the fall. Also the verse before Nun teaches that His rule is in all generations - even when Yisrael are exiled. Even without the Perush of Chachmei Eretz Yisrael, Radak explains that "Naflah Lo Sosif Kum" (Amos 5:2) means that she will not rise soon, only later. Amos closed his Nevu'ah "v'Shavti Es Shevus Ami" (9:14)!

Maharsha: The lack of a Nun shows that the Nefilah (fall) is deficient (incomplete). Yisrael will return to rise, like they expound in Eretz Yisrael. Rav Nachman bar Yitzchak teaches that she will not rise due to her merits, rather, due to Divine Chesed. He supports the falling, even if they do not deserve it.

Rif (on the Ein Yakov): Since Tehilah l'David is special due to the Aleph Beis, which hints to Torah, we ask why it is missing one of the letters! Also, Nun hints (via its Gematriya) to the 50 gates of Binah, to "Na'aseh v'Nishma" (Shemos 24:7), and Nosen Lechem l'Chol Basar. The Gemara answered that Nun hints to falling. Just like Torah shields and sustains the world when people engage in it, so when they neglect it, they fall. Since the fall is due to the Torah itself, the Nun was hidden, to hint that amidst Torah, there is no falling to Yisrael. David supported it - even though sometimes Bitul Torah causes falling, Hash-m supports all the fallen if they return to engage in Torah.

Iyun Yakov: Even though they fall in this world, they will rise in the world to come. So it says, 'I saw the world upside down - people on top [here] were on bottom there, and vice-versa' (Pesachim 50a).

Anaf Yosef citing Melo ha'Omer: A Mashal for this is one who was promised a wage if he will make his colleague fall three times. After he made him fall once, he realized that he must raise him in order to make him fall another two times. After the third time, he did not want to help him - get up yourself! Also Yisrael will not fall again - raise yourself with Teshuvah and good deeds!

Anaf Yosef: When Mazal is at its lowest point, it must ascend; when it is at its highest point, it must descend. For a Rasha, Hash-m lifts the Mazal a little before it reaches its lowest point, for then it would need to ascend. For a Tzadik, Hash-m lowers the Mazal a little before it reaches its highest point, for then it would need to descend.

According to Bnei Ma'arava, the verse means that Yisrael will rise. If so, why did David omit Nun?

Rashba (Teshuvah 1:49): David omitted Nun, to avoid [even a hint to] mentioning the fall of Yisrael.

Note: Also other verses mention the fall of Yisrael! Perhaps he means that David did not want to hint to a verse that sounds as if they will fall and not rise, even though that is not the true Perush [according to Bnei Ma'arava]. (PF)

Etz Yosef: Bnei Ma'arava came to answer, how can the verse say that Yisrael will not rise? "v'Af Gam Zos bi'Hyosam... Lo Me'astim"! (Vayikra 26:44) They answer, as long as it is possible for Yisrael to rise naturally, Hash-m will not do a miracle for them. However, if there is no way for Yisrael to rise naturally, Hash-m will save them miraculously. David omitted Nun, for the verse is a temporary curse.

What is the significance of the numbers of jumps?

Ha'Kosev: Daniel mentions them, for they advocate for Yisrael. Micha'el is at a higher level. His name informs the attribute of Hash-m, and says that no one is like Him. Gavriel's name hints to a connection with Gever (man) to advocate for Yisrael. Therefore he helped Daniel to understand the Ketz and the vision. Due to his great level, Micha'el reaches his perfection in one jump; Gavriel needs two (more actions). Alternatively, Micha'el is the result of one (Hash-m's) cause; Gavriel results from Micha'el, who is a result. Eliyahu is composed of the four elements, so he needs four. The Malach ha'Maves needs eight, for he is at a low level - he prosecutes, is the Yetzer ha'Ra and damages. At the time of a plague, he has permission to strike, so he needs only one. Some say that eight is not precise, just he needs more than Eliyahu. It says eight, for Gavriel and Eliyahu needed twice the amount of their predecessors. Midrashim imply that there is a fixed Malach ha'Maves who kills people; the episode with R. Yehoshua ben Levi (Kesuvos 77b) supports this.

Maharsha: Micha'el is the angel of water, on the right. He is appointed over mercy. Gavriel is fire, on the left. He is appointed over Din. Because Shamayim's mercy is greater, he has more strength. Gavriel needs rest in between; perhaps people will repent, and Hash-m will retract [his decree], like we find in Ninveh. Eliyahu is composed of these (fire and water) and the other two elements (air and earth), so he needs to rest three times. When he revived the widow's son, "va'Yismoded Al ha'Yeled Shalosh Pe'amim" (Melachim I, 17:21). The Malach ha'Maves, who is appointed to kill people, is not given strength to fulfill his mission until eight jumps. He must rest seven times - perhaps man will repent in this time. This is why we stop seven times at a burial, corresponding to the seven Havalim in the first verse of Koheles (Bava Basra 100b). See Rashbam there.

Note: Rashbam says that we stop seven times when returning after the burial. Our custom is to stop when bringing the Mes to burial. (PF)

Iyun Yakov: In all, there are 15 jumps. David composed 15 Shir ha'Ma'alos corresponding to them. The Malach ha'Maves needs eight jumps, corresponding to the eight kingdoms. Midrash Tehilim (6:2) - the four Galuyos are eight kingdoms - Bavel and Kasdim, Madai and Paras, Yavan and Mukdan, Yishmael and Edom. When we sin, we strengthen the Malach ha'Maves, so one suffices for him.

Note: How do the Shir ha'Ma'alos correspond to those who advocate for Yisrael, and also to the prosecutor? (PF)

Megadim Chadashim citing R. Chayim Vital: The number of jumps depends on how many garments they are clothed with when they descend to this world. Micha'el is revealed only in Yesod ha'Mayim, which corresponds to Chesed. Gavriel is revealed also in Yesod ha'Esh...

Rav Elyashiv: All angels that were revealed to lower beings are called "Ish" - "Hine Sheloshah Anashim" (Bereishis 18:2), "ha'Ish Gavriel" (Daniel 9:21), except for Micha'el, who is called "Echad Min ha'Serafim."