It says in Bava Basra (8a) that a Chacham's Torah guards him. It says below (54b) that a Chacham at night needs more guarding than Stam people!

R. Yonah: That is when he is alone in utter darkness.

Maharsha: Even though one may not use Divrei Torah to heal himself, one may use them for protection (Shevu'os 15b). He should say a verse of mercy, based on Midrash Tehilim (25:2). One who deposits a new item with a person, he uses it, and returns it worn and old. One deposits his tired Ru'ach with Hash-m at night, and He returns it like new! We say that "Uf" is Torah -- "ha'Sa'if Einecha v'Einen... [k'Nesher Ya'uf ha'Shamayim]" (Mishlei 23:5). We learn from Ya'uf; ha'Sa'if refers to your eyes.

Daf Al ha'Daf: Indeed, a Chacham needs extra guarding - the Torah guards him, in place of Keri'as Shma Al ha'Mitah! Pane'ach Raza (Parashas v'Eschanan) says that "Shma Yisrael..." begins with Shin and ends with Dalet, to hint that Keri'as Shma dispels Shedim. This is the Segulah of the Torah! Six matters were said about Shedim (Chagigah 16a) - the six words of Shma Yisrael counter them! We find that there were six [primary] Arei Miklat

What is the source that "u'Venei Reshef Yagbihu Uf" refers to Keri'as Shma? "Uf" is Torah!

Avudraham (Keri'as Shma Lifnei ha'Mitah) and Anaf Yosef, citing RB"S: The text says that "Uf" refers to Keri'as Shma, which we double (say twice daily). The Targum of "v'Chafalta" (Shemos 26:9) is v'Sa'if.

Rif (on the Ein Yakov) #1: We learn from Reshef v'Ketev Meriri - damagers, which are found at night, when man sleeps. He does not engage in Torah then, rather, in Keri'as Shma.

Rif (on the Ein Yakov) #2: The verse hints to Torah via "ha'Sa'if Einecha...", which refers to eyelids, which are closed when engaging in Keri'as Shma Al ha'Mitah and going to sleep.

Pnei Yehoshua: Talmidim in Kalah are cramped due to Mazikin (6a). This shows that Stam Divrei Torah does not chase them away. Keri'as Shma is greater, like R. Levi taught (if Divrei Torah did not help, recite Keri'as Shma), and reciting Shma after the time is like learning Torah (9b). This implies that Shema in its time is greater.

Tzelach: "Romemos Kel..." implies that [only] Keri'as Shma Al ha'Mitah kills Mazikin, but not all Divrei Torah.

Pirchei Kehunah: Perhaps any Divrei Torah chases away Mazikin. R. Yitzchak teaches how an Am ha'Aretz, who does not know other Divrei Torah, can protect himself!

Iyun Yakov Here, "Uf" cannot refer to Torah, for it does not distance damagers - Mazikim envy and confront a Chacham (below, 54b)! Rather, Keri'as Shma distances them.

How does one Margiz his Yetzer Tov over his Yetzer ha'Ra?

Rashi: His Yetzer Tov makes war with his Yetzer ha'Ra

Rashi (Sanhedrin 111b DH u'Misgaber): If his Yetzer ha'Ra tells him to sin, not only does he not listen - he goes and does a Mitzvah!

Me'iri: He makes his intellect rule over his desire.

Maharsha: Margiz is not Rogez. Anger is a bad Midah, which brings to sin!

Rif (on the Ein Yakov): He rises like a Gibor to fight it. Hash-m helps one who fights his Yetzer ha'Ra - 'one who comes to purify himself, [Shamayim] helps him' (Yoma 38b), "Tzofeh Rasha la'Tzadik u'Mevakesh Hamiso; Hash-m Lo Ya'azenu v'Yado" (Tehilim 37:32-33). This is "b'Hishafto" (ibid.) - when the Tzadik judges his Yetzer and fights it. If not, 'one who comes to be Metamei himself, [Shamayim] helps him' (Yoma 38b).

Iyun Yakov: He makes a fence and forbids the permitted, lest he come to Isur. 'Always' teaches unlike R. Yochanan, who said that if a person reached the majority of his [expected] years, and did not sin, he will not sin (Yoma 38b). Do not rely on this!

Etz Yosef citing Iyei ha'Yam: Hisragzus is regret of the past amidst contemplation. When one regrets his evil, and says 'what did I do?!', he makes a Kinyan in his Nefesh not to sin in the future. He weighs with his intellect (the Yetzer Tov) the attributes of one who serves Hash-m over one who does not serve him (rather, the Yetzer ha'Ra rules over him).

How does engaging in Torah defeat the Yetzer ha'Ra?

Me'iri: Fulfilling Mitzvos and fences of the creed and understanding them guards from breaching them amidst desire. Maharsha - if this base one (Yetzer ha'Ra) encounters you, drag him to the Beis ha'Midrash - if he is stone, he will melt. If he is iron, he will shatter (Sukah 52b). He will agree to the Yetzer Tov to answer Amen there. Bi'Levavchem hints to the two Yetzarim - the two letters Beis in Levavecha hint to [serving Hash-m with] your two Yetzarim.

Daf Al ha'Daf: Maharsham (8:19) infers that bi'Levavchem (in your heart, without saying the words) is considered engaging in Torah, and it defeats the Yetzer. We find Amirah regarding thought - "va'Yomer Haman b'Libo", "Amarti Ani Im Libi." R. Shalom Shvadron asks from Rashi (Avos 5:14) that one who only hears in the Beis Midrash is called 'he does not do'! He answers that he does not fulfill "v'Dibarta Bam", and need not bless Birkas ha'Torah, but he fulfills "v'Hagisa".

Iyun Yakov: Torah both shields and saves. 'I created the Yetzer ha'Ra, and I created the Torah as spices for it' (to make it beneficial - Kidushin 30b).

Etz Yosef citing Iyei ha'Yam: Torah warns to veer from evil, lest he be paid for his actions. If he will do Mitzvos, he will be rewarded.

How does reciting Shma defeat the Yetzer ha'Ra?

Me'iri: He meditates and contemplates Hash-m's existence and unity. His nature delights in this, and does not seek physical excesses.

Maharsha: This is like it says in our Sugya, that reciting Shema is like a double-edged sword (to kill Mazikin), i.e. on the right and left - "Yipol mi'Tzidecha Elef u'Rvavah mi'Yminecha" (Tehilim 91:7).

Rif (on the Ein Yakov): If it is night, when people do not engage in Torah, he reads Keri'as Shma, which dispels all bad things and damagers - also the Yetzer ha'Ra flees.

Presumably, he means that [Stam] people do not engage in Torah the entire night; they sleep part of t he night. (PF)

Iyun Yakov: Torah is greater than Mitzvos! However, that is when his heart is pure. Torah did not protect Do'eg and Achitofel, for there was evil in their hearts. Their Torah was from the lips and outside, but not in their hearts. If Torah does not repel the Yetzer ha'Ra due to evil in the heart, recite Shma with intent to nullify the evil thoughts.

Anaf Yosef citing Hafla'ah: If the Yetzer ha'Ra comes while learning Torah, he will fill his desire, and make Torah 'an axe to dig with' (Avos 4:5). Keri'as Shma nullifies it - it is Mesiras Nefesh for Hash-m, with all his Nefesh and Me'odo (strength or property).

Etz Yosef citing Iyei ha'Yam: When one sees a Rasha prosper, he thinks that his virtue is for naught. He recites Shma - "Hash-m Elokeinu Hash-m Echad." Shem Havayah (Chesed) and Shem Elokeinu (Din) are Hash-m Echad - He is totally Chesed and mercy.

Perhaps he means that one will realize that if a Rasha prospers, how great will be the reward of a Tzadik! (PF)

Rav Elyashiv: Ba'alei Musar say, even though Torah shields and saves from the Yetzer ha'Ra, this is a Segulah; it is not natural. Therefore, it must be fulfilled in all details - he learns Lishmah, concludes like the Halachah... Keri'as Shma (especially Parashas v'Hayah Im Shamo'a, which has reward and punishment) is learning Musar, which naturally breaks the Yetzer ha'Ra.

Why does it say 'if not, he should think about the day of death'?

Me'iri: If he is so determined [to sin] that these counsels did not help, or he is not proper to engage in them, he should pain himself and humble his heart via thinking about his end. This will surely humble his uncircumcised heart!

Maharsha: This will remind him that the entire counsel of the Yetzer ha'Ra is for evil, to kill him - "Tzofeh Rasha la'Tzadik u'Mevakesh Hamiso." "V'Domu" refers to death - "Lo ha'Mesim Yehalelu Kah v'Lo Kol Yoredei Dumah" (Tehilim 116:17).

Rif (on the Ein Yakov): When he lies on the bed, without Torah and Keri'as Shma, what will be? Sleep is one part in 60 of death, but one rises in the morning. "V'Domu Selah" - recall the permanent sleep (death). Shlomo hinted to this - "Ki Seshev Lilchom Es Moshel Bin Tavin Es Asher Lefanecha" (Mishlei 23:1) - when you come to fight, the Yetzer ha'Ra, which is a Moshel - "Melech Zaken u'Chsil" (Koheles 4:13), Bin Tavin what is in front of you. This refers to two contemplations. (a) What was before you - you came from a putrid drop. (b) The future in front of you - you go to a place of earth and worms. Then, you can fight the Yetzer ha'Ra!

If 'he lies on the bed, without Torah and Keri'as Shma' refers to sleep, how can he fight the Yetzer ha'Ra when sleeping? Rather, it is before he falls asleep, after learning Torah and reciting Shma. Via remembering his end, he recalls that the pleasure of the Yetzer ha'Ra's counsel will cease, but the punishment for following it will be excruciating! (PF)

Iyun Yakov: Think about the day of death will make him repent - repent one day before you die, i.e. today, lest you die tomorrow (Shabbos 153a). Contemplate to where you go - to a place of earth and worms, and you will need to give reckoning of your deeds in front of Hash-m (Avos 3:1). Do not believe in yourself until the day of your death (ibid. 4) - what belief applies on the day of death?! Rather, do not believe in yourself that you will not sin, until you recall the day of your death.

Anaf Yosef citing Hafla'ah: If he gets haughty due to engaging in Torah and growing in Torah and Kedushah, he should recall the day of death to break the illness of pride, which is an abomination to Hash-m and expels the feet of the Shechinah.

Etz Yosef citing Iyei ha'Yam: Recalling the day of death nullifies the power of desires. Surely he will accept the intellect's words - this proves to him that they are always true. Now, he will not heed desires that entice him to oppose intellect.

If thinking about the day of death is the best solution, why does it give the previous three solutions?

Iyun Yakov: Sometimes sadness is not good - "v'Shabe'ach Ani Es ha'Simchah" (Koheles 4:2), i.e. Simchah of a Mitzvah, for Shechinah dwells only amidst Simchah (below, 31a).

Lev Eliyahu (Bereishis p.83-84): Esav said "I am going to die", and he sold the Bechorah! And it says "v'Hinei Sason v'Simchah... Achol v'Shaso Ki Machar Namus"! Recalling the day of death makes one realize that he has limited time in this world. One who fought his Yetzer, learned Torah and recited Shma, he realizes now he can acquire the world to come, so he will reject the Yetzer ha'Ra's enticements. One who omitted the first three counsels, and lives for the sake of pleasures of this world, he will heed the Yetzer ha'Ra!

What do we learn from "Torah" is Mikra, "Mitzvah" is Mishnah, "Lehorosam" is Gemara?

Rashi: Is a Mitzvah to read in the Chumash. "Mitzvah" is Mishnah - it is a Mitzvah to engage in Mishnah.

Ha'Kosev: Rashi distinguishes. There is s Mitzvah to write Torah, and therefore to recite it as it is written. We are commanded to engage in Mishnah and Gemara - to know them by heart, but not to write them. It was not permitted to write them, until Rebbi and Rav Ashi wrote them for a known reason (lest they be forgotten). (Note: Meforshim argue about whether the Mishnah was written in the days of Rebbi. Gitin 60a inferred a Heter to write oral Torah from Amora'im. This implies that the Mishnah was not yet written; Rebbi merely codified it! - PF)

Maharsha: The Gemara teaches that written Torah is called Mikra, for one must read it from a written Sefer, with the Nekudos (vowels) and Ta'amim (notes). Mishnah is just the Mitzvah itself. The Talmud explains how the Mitzvah is derived from the Torah.

Why does "Asher Kasavti" refer to Nevi'im and Kesuvim?

Maharsha: Also they were given to be written, but there is no Mitzvah to read them, like there is in Torah.

Why did R. Yochanan say, even children in Beis Raban know that? Reish Lakish expounds a verse - children learn all of Tanach in Beis Raban!

Rashi: Even children who learn Chumash, and did not yet learn Sefer Iyov, know this.

Since Hash-m will not put illnesses on us, why does it say "Ki Ani Hash-m Rof'echa"?

Maharsha: If you will heed Me, I will not put. If [you will not heed Me, and] I will put, I am your doctor.

What is the source that Hash-m was happy that He gave Torah to Yisrael?

Rashi: He warned us not to abandon it, and praises it as "Lekach Tov" after He gave it to them.

Do not say that here is different, for Hash-m still has the Torah after giving it to Yisrael - Lo ba'Shamayim Hi, Nitzchuni Banai (Bava Metzi'a 59b - now the Halachah follows Yisrael's decisions. (PF)

What did he not find?

Rashi: He did not find a sin for which these afflictions are proper to come.

Megadim Chadashim citing Magid Ta'alumah: "Ein Tzadik ba'Aretz Asher Ya'aseh Tov v'Lo Yecheta" (Koheles 7:20)! However, Hash-m punishes Midah k'Neged Midah. One must contemplate based on the type of affliction what Aveirah it is appropriate for. If he does not find, he attributes to Bitul Torah, for Talmud Torah is equal to all Mitzvos, so Bitul Torah is like all Aveiros (so any punishment is proper for it). Nefesh ha'Chayim (4:29) - Bitul Torah applies to the entire body, so any punishment is Midah k'Neged Midah. Rosh Yosef - Bitul Torah is a great Aveirah. Hash-m punishes for it even not Midah k'Neged Midah.

If one inspected his deeds and did not find [sin], why should he attribute the afflictions to Bitul Torah?

Me'iri: He should know that there are no afflictions without sin, just like; there is no smoke without fire. I explained afflictions of love in Chibur ha'Teshuvah (Shever Ga'on 1:4). Whether afflictions are monetary or mortal (e.g. death of children), one should suspect himself, and not suspect [fault in] Hash-m's judgments.

Ha'Kosev: Bitul Torah is not making Torah primary like a Tzadik should, not that he totally neglected Torah. He should assume that he forgot [the Mezid sin for which they came], or he sinned b'Shogeg. We learn from the comparison to a slave. Surely the master had a reason to afflict him, just he should have afflicted him softly. His excess affliction knocked out a tooth or eye of his slave, and this is good for his slave (it frees him). So the Tzadik is afflicted for Shogeg, and this increases his reward.

How does "Ashrei ha'Gever... umi'Torascha Selamdenu" teach that afflictions of love are those that do not cause Bitul Torah?

Rashi: The afflictions must lead him to learn Torah.

Why does Hash-m send afflictions of love?

Rashi: It is to increase his reward in the world to come more than according to his merits.

Ha'Kosev: Does Hash-m lack ability to increase a Tzadik's reward in the world to come without giving to him afflictions not due to any sin?! Rather, sometimes the Ma'arachah mandates that a Tzadik be afflicted. Often Hash-m overrides the Ma'arachah to do a Tzadik's will. He can do so to save him from afflictions. However, then it is proper that the Tzadik's reward in the world to come be precisely like his merits. Hash-m prefers to increase is reward, so He lets him suffer due to the Ma'arachah, like R. Elazar ben Pedas, who had nothing to eat [after bloodletting] like the Ma'arachah obligated, and other Chachamim Tzadikim. They did not want to change the Ma'arachah, lest this diminish their reward in the world to come. We can say that Hash-m brings afflictions like one who could have protested, but did not protest, since He did not nullify the Ma'arachah like He does for other Tzadikim, e.g. Avraham. However, below Rashi says that one who had children and they died, this is afflictions of love - they atone for his sins. This is unlike he wrote here!

Ha'Kosev, based on Sha'ar ha'Gemul: These are afflictions without Avon (Mezid sin). They are to atone for Shogeg - there is guilt, for he should have been careful not to come to sin. Most Korbanos were for Shogeg. Now that we lack Korbanos, afflictions of love atone for Shogeg. The Gemara says that one should check his deeds, if there is any Avon (Mezid) - if not, they are afflictions of love. R. Yochanan's afflictions were of love- surely he checked his deeds and did not find Mezid sin! [Lack of] children is an affliction of love when he had children and they died. (a) There is Aveilus, and the pain of seeing them die. (b) He is childless. Rashi teaches that if he has a Mezid sin, the great pain over the death itself atones for it. The other pain (being childless) is an affliction of love. If one never had children, there is one pain to atone for his Avon; this is not an affliction of love. Man was created to reproduce - one who does not do so, Hash-m does not love him.

Hash-m will give to a virtuous Saris "Yad va'Shem Tov mi'Banim umi'Banos Shem Olam Eten Lo Asher Lo Yikares" (Yeshayah 56:5) - does He not love him?! Perhaps Hash-m does not override nature for every Tzadik, but He would not withhold children from a fertile Tzadik. (PF)

PneiYehoshua: One does not afflict his beloved in order to give to him great gifts. All the more so Hash-m should not bring afflictions on a Tzadik without sin, just to increase his reward in the world to come! He can give to whom He wants without limit! Rather, without afflictions, after the Neshamah separates from the body, it cannot receive the great lights and supreme worlds about which it says Ayin Lo Ra'asah.

Note: Also ha'Kosev assumes that Hash-m can give reward without limit, even without afflictions. I question this. Undeserved reward is bread of shame! Ohr Yisrael (Kochevei Ohr 8 DH Zehu, based on Shemos Rabah 52:3) explains that in spite of Rebbi's awesome merits, he did not learn amidst poverty, so he would not get the special reward for this. (Similarly, only one who suffered and accepted afflictions of love can get the special reward for this! - PF)

Pnei Yehoshua: To justify Rashi's words, we can say that Hash-m afflicts a Tzadik without any sin in order to cleanse the sins of Yisrael. If Hash-m would afflict the Beinonim, perhaps they would rebel. The Tzadik brought merit to the Rabim, so he receives their share in Gan Eden.

How do afflictions free a person?

Me'iri: If he properly accepted them and inspected his deeds, he is freed and purifie from his sins, on condition that he does not repeat them, like a dog that eats its vomit.