R. Yochanan implies that he knew that Hash-m prays before he expounded the verse. What was his source?

Rashba citing a Ga'on: We say (Rosh Hashanah 17b) that Hash-m wrapped Himself like a Shali'ach Tzibur and taught to Moshe in Parashas "va'Ya'avor Hash-m Al Panav va'Yikra" (Shemos 34:6). It says "Ani A'avir Kol Tuvi Al Panecha..." (Shemos 33:19). He said "Hash-m Kel Rachum v'Chanun...", and Moshe said 'You showed to me to say the 13 Midos', i.e. "Ka'asher Dibarta Leimor" (Bamidbar 14:17).

Rashba: This would be proper, but it is unlike the text here.

Rashba: "Kol ha'Nikra vi'Shmi v'Lichvodi Berasiv Yetzartiv Af Asisiv" (Yeshayah 43:7) - Hash-m created the world for His honor. We should contemplate from His creations a little of the Master's grandeur - "ha'Shamayim Mesaperim Kevod Kel." He created three kinds of creations. (a) Purely intellectual beings and Galgalim, which have a Nefesh. (b) Earthly beings, e.g. the land and its offshoots, e.g. metals, vegetation and animals. (c) Man, who is a combination of intellectual and earthly beings. The first two have no choice; they praise Hash-m via their constant actions. Man has choice. The body's nature is strong, and opposes intellect. Hash-m warns and entices man [to follow intellect], as if our virtue [or the opposite] helps [or harms] Him - "Shuvu Elai v'Ashuvah Aleichem", "Mi Yiten v'Hayah Levavam Zeh Lahem Leyir'ah Osi... Kol ha'Yamim" (Devarim 5:26). Beis ha'Mikdash is the place of Avodah; we draw Brachah from it, and light exudes from it to the world. When Yisrael do as they are commanded, it is as if He is appeased, and prays that this continue, and He will conduct with all His creations with mercy - "Ki Veisi Beis Tefilah Yikarei l'Chol ha'Amim." Hash-m conducts based on man's actions. His Tefilah is that man's deeds will be straight, so that His mercy will overpower.

Ha'Kosev: Just like our Tefilah to Hash-m is that He grant our requests and have mercy on us, He desires to influence upon us, and even more. This is His 'Tefilah'. More than the calf wants to suckle, the cow wants to nurse it. The Gemara asked what is His Tefilah - is it only when we are absolute Tzadikim, or even when we are Ba'alei Teshuvah? Rava answered, since He desires that His mercy overpower His anger, it is even when we sinned and repent. His 'Tefilah' shows His great desire to grant our requests.

What is "Veis Tefilasi"?

Maharsha: It is the Mikdash above, which corresponds to the Mikdash below, like it says in Chagigah 12b that in Zevul (a level of Shamayim), there is a Beis ha'Mikdash and Mizbe'ach, and Micha'el offers. Just like below, we pray that Hash-m have mercy on us, also above. The verse teaches that their Olos and Zevachim are accepted above; Micha'el is Makriv Neshamos of Tzadikim. It is for all nations, like Shlomo prayed "v'Gam El ha'Nochri Asher Lo me'Amecha Yisrael; ... v'Hispalel."

What is the meaning of "va'Yagolu Rachamai Al Midosai"?

Etz Yosef citing Avudaraham: Yagolu is to upsurge; the Targum of "Ki Nichmeru Rachamav" (Bereishis 43:30) is Isgolelu. Hash-m's Midos are Midah k'Neged Midah - to benefit those who do good, and do evil to evildoers. His mercy should overcome, and He will judge on the side of merit.

Why does Hash-m need to pray about what His desire will be?

Iyun Yakov: He prays that Tzadikim will pray about this; Hash-m does the Ratzon of those who fear Him, for He desires their Tefilah.

Rav Elyashiv: His Tefilah is His desire. Beis Tefilasi is His desire that His children return to Him and build the Beis ha'Mikdash. It is called so because He desires and prays for it.

Who is Achasri'el?

Maharsha: Those who know secrets say that this hints to the supreme Keser (crown); the first letter Aleph teaches Ein Sof - from there the higher Berechah (pool of influence) sends down dew of Brachah. Kel Kah Hash-m Tzevakos are Kadosh names of Hash-m based on His Midos. His name of mercy is in the middle, so it will suppress His anger and other Midos.

Rav Elyashiv: He saw these names.

What is Brachah?

Rashba (here and Teshuvos 5:50-51): Brachah is not thanks. It is an expression of increase - "u'Verach Es Lachmecha v'Es Meimecha." [When we recognize this,] it increases mercy - Tefilah of Tzadikim suppresses anger.

Ha'Kosev: Brachah is a Tefilah that Hash-m increase the good [influence] to a Tzibur or individual. Granted, a Navi, Chacham or Chasid can request that it be increased via him. How can commoners do so? It seems that Brachah is thanks to Hash-m - but the Rashba rejected this! R. Yosef Albo said that Brachah applies both to the receiver and the giver. It is an adjective, like Rachum and Chanun; He increases influence. It is also praise. "Yoducha Hash-m Kol Ma'asecha va'Chasidecha Yevarechucha" shows that it is a higher level than praise - it is proper for Chasidim. Sefer ha'Orah says that it is a nickname for one of the Sefiros. It is also like Brechah (a pool) - a river fills it, and it suffices for all. So Hash-m influences on all.

Ha'Kosev: I say that Brachah is always the same, but it varies according to the level of the one who blesses and the one who is blessed. Hash-m's blessing to His creations is to fulfill their needs and influence all good. We are commanded to bless Hash-m, i.e. to fix in our hearts Emunah, and tell Him that we have no help or support other than Him. No one could survive even for a moment without Him. This includes Emunah of Bitachon in His Chesed to our fathers and to us; He did not do to us like our sins. Via this (Emunah and admission of our total dependence on Him), His desire is fulfilled to influence all good on us, and we can call Him Baruch - He Himself is Baruch, like we say Barechu Es Hash-m ha'Mevurach. I heard from R. Chasdai that a Shalem loves and desires perfection. Something is dear to him according to its perfection. This is why Hash-m loved the Avos so much! The Kohen Gadol's Tefilah was called a Brachah, even though it was not praise! I found that R. Bechayei on "u'Verachta Es Hash-m Elokecha" says similarly.

Why did Hash-m request a Brachah?

Ha'Kosev: He wanted the Kohen Gadol to pray; Korbanos need Tefilah. This is called a Brachah.

Was this a Brachah to Hash-m? He requested his own benefit, that Hash-m do good to the straight!

Anaf Yosef: Hash-m's desire is to benefit. It is the greatest fulfillment of His will.

Why did Hash-m nod His head?

Ha'Kosev: Surely, a Tzadik's Tefilah is accepted! He nodded to show that He desires our Tefilos.

Maharsha: He showed that His Tefilah is like R. Yishmael ben Elisha said.

Rif (on the Ein Yakov): He showed that He wants people to bless Him.

Iyun Yakov: He showed that He desires that Tzadikim pray such a Tefilah.

Etz Yosef citing Mayan ha'Brachos: The Gemara asked, why did R. Yishmael mention that Hash-m nodded His head? Surely it was not to aggrandize himself, rather, to teach us [that a commoner's Brachah should not be light in your eyes].

R. Yishmael ben Elisha was Kohen Gadol. Why is his Tefilah called Tefilas Hedyot?

Maharsha: He was an individual, and even so it was accepted.

Rif (on the Ein Yakov): Hash-m was pleased with the Kohen Gadol's Brachah - if so, a commoner's Brachah to a great person is nice.

Daryavesh was king, and also Aravnah - "Aravnah ha'Melech" (Shmuel II, 24:23). Why are they called Hedyotos?

Etz Yosef: They were commoners compared to Daniel and David - there was no one in their generations like them.

What is the source that Aravnah's Brachah was fulfilled? Gad ha'Navi told David to erect the Mizbe'ach in Goren Aravnah before his Brachah! Also, who says that Daryavesh's Brachah saved Daniel? Perhaps Daniel's virtue saved him!

Rif (on the Ein Yakov) #1: David wanted to build a Mizbe'ach there temporarily, to stop the plague. He did not think that it will be the place of the Mikdash, rather, like other places that were sanctified temporarily - Gilgal, Nov and Giv'on. Aravnah's Brachah caused this place to be chosen permanently. Also Daniel, since Nebuchadnetzar made him an idolatry, and Belshatzar called him his god, and wanted to pour libations to him, the Satan could have prosecuted against him when he was cast to the lion's den. Daryavesh's Brachah, the G-d that you serve - even after Nebuchadnetzar made you a god, you did not accept, and continued to serve Him - this made an impression, and the Satan did not prosecute against him.

Note: Beforehand, David and Shmuel deduced from verses where the Mikdash should be (Zevachim 54b)! (PF)

Rif (on the Ein Yakov) #2: Nasan ha'Navi had told David "you will not build the Bayis, rather, your son will", and we find that this Mizbe'ach that David built stood in the Beis ha'Mikdash. Aravnah blessed him, even though you will not build the Beis ha'Mikdash, this Mizbe'ach should remain a place of Kaparah; this was fulfilled. Daniel, even though his merit saved him from the lions - "Elaki Shelach Mal'ache v'Sager Pum Aryavasa v'Lo Chabeluni... Di Kadamohi Zachu Hishtechachas Li" (6:23), he was in danger of people - the relatives of those who were cast to the lions. Daryavesh's Tefilah saved him from them. He said "Hu Yeshizvinach" - he did not limit it 'from the lions.' The Brachah was that Hash-m will save him. An angel saved him from the lions, so we must say that the Brachah saved him from people.

Etz Yosef citing Semichus Chachamim: David prayed "ha'Tzon Mah Asu Tehi Na Yadcha Bi", and Gad told him to build a Mizbe'ach (Shmuel II, 24:17-18). This implies that via this, Hash-m will punish David, and not Yisrael. Aravnah's Brachah saved David himself.

Why did R. Elazar say that a commoner's Brachah should never be light in your eyes?

Rif (on the Ein Yakov) #1: This is even when there is merit, like regarding Daniel (the Brachah saved him from people). Regarding David, even though it was decreed that he will not build the Bayis, the Brachah helped that his Mizbe'ach will be permanent.

Rif (on the Ein Yakov) #2: David sinned via counting Yisrael. Hash-m was angry, and sent a plague. He told David to erect a Mizbe'ach and stop the plague, amidst his anger, due to the Brachah. Daniel was worthy to be punished for counseling Nebuchadnetzar to give Tzedakah. His merit saved him from the lions; the Brachah saved him from people. A proof is "v'Heisayis Even Chadah" (Daniel 6:18) - Chazal said, are there stones in Bavel?! ("Va'Tehi Lahem ha'Levenah l'Aven" (Bereishis 11:3) implies that there are not!) Rather, Hash-m summonsed it lest they kill him in the pit (Bamidbar Rabah 14:3). This was due to Daryavesh's Brachah.

Rav Elyashiv: Hash-m requested a Brachah - how can we learn to one who did not request a commoner's Brachah? The fact that Hash-m requested it shows it importance!

Why should one should not try to appease a person when he is angry?

Iyun Yakov: Seemingly, this is good, to extinguish the fire before it grows! The verse teaches oppositely. If something fatty is burning, and they pour cold water in it, the flame rises higher, until they remove the fatty matter from the fire.

Why does R. Yochanan expound "Panai Yelechu va'Hanichosi Lach" to mean after My anger passes? Perhaps it is like Targum Onkelos and Rashi, I will not send an angel!

Maharsha: If so, why did Moshe request "Im Ein Panecha Holechim"? Hash-m already promised this!

What was the question 'does Hash-m really get angry?' Many verses say that He does! And why do we need a Beraisa to explain "v'Kel Zo'em b'Chol Yom"? It explicitly says that Hash-m gets angry every day!

Iyun Yakov: The primary question was why Hash-m told Moshe to wait. This implies that even a total Tzadik like Moshe cannot request at a time of anger. The Makshan held this cannot be - "b'Rogez Rachem Tizkor" (Chabakuk 2:3) - even at a time of anger, He remembers Tzadikim. R. Yochanan himself learned this from (below, 54b) "va'Yehi b'Shaches Elokim Es Arei ha'Kikar va'Yizkor Elokim Es Avraham"! The Gemara answered that at the moment of anger, even a [total] Tzadik can be judged [harshly]. This is why it says "dawn came, and they pressed Lot... hurry... the sun rose" - they were concerned lest the moment of anger come, and then Hash-m does not remember Tzadikim. We need the Beraisa, lest we explain "[Elokim Shofet Tzadik] v'Kel Zo'em b'Chol Yom" like Radak, that Hash-m judges [a Tzadik like his virtue, and] a Rasha, who angers Hash-m every day, according to his evil. Rather, the verse teaches that Hash-m gets angry.

Rav Elyashiv: When Hash-m is angry at idolaters serving their idolatry, it is not a proper time even for Yisrael to pray to Him.

Etz Yosef citing Akeidah, Sha'ar 80: Anger is attributed to the one who makes another angry, and not to the one who gets angry. We ask, does Hash-m get angry not due to others?! We answer, a verse says that Hash-m gets angry every day, even though it is possible that all will repent and serve Him.

Tzlach: We ask, does Hash-m get angry not due to others?! We answer, "v'Kel Zo'em b'Chol Yom." Kel is Midas ha'Chesed (it begins Midos ha'Rachamim after Shem Havayah), and even so it has a fixed time for anger each day. After this, "Chesed Kel Kol ha'Yom."

What is the significance of Hash-m's moment of anger?

Ha'Kosev: Hash-m's Chochmah decreed that a tiny amount of Ra be mixed with the good that He bestows on the world.

Iyun Yakov: At Korach's rebellion, Hash-m suggested "va'Achaleh Osam k'Raga" (Bamidbar 16:21).

Daf Al ha'Daf citing Panim Yafos (ibid.): Yisrael were liable for not protesting against Korach - Bitul Mitzvas Aseh. Hash-m punishes for this at a time of anger (Menachos 41a)

What curse could he have said in a Rega?

Tosfos #1: "Kalem" (eradicate them).

Etz Yosef: R. Yehoshua ben Levi wanted to curse the Tzeduki in the Rega. What could he say in a Rega? Maharsha (Avodah Zarah 4b) said 'Yamus.' Tzlach rejected this - since he was not in front of him, the curse is not clear! Chashukei Chemed - Pesach Einayim was unsure if this suffices. Ya'aros Devash (1) holds that it does not. (Note: If he says beforehand that his curse will refer to that Tzeduki, perhaps all agree that this works. - PF)

Sefer ha'Yashar (691): A Rega is one part in 13,824 of an hour, like the Tosefta in Brachos (1:3), about a quarter of a second. (Note: The Chafetz Chaim said that a person normally says 200 words per minute - almost a third of a second per word. Surely one can speak faster, especially short words. The world's fastest speaker averaged 400 words per minute. (PF)

Tosfos #2: If he began to curse in the Rega, it would take effect even if he finished later.

Rav Elyashiv: Midah Tovah is greater than the Midah of punishment, so surely one who began praying at an Es Ratzon (when Tefilah is apt to be accepted), even if his Tefilah extends past the time, it is all considered Es Ratzon. Daf Al ha'Daf - Eretz TzvI (1:121) says similarly about one who began praying within Zman Tefilah, and finished after the time. Minchas Yitzchak (4:48) says that the Halachah does not follow this. If Zman Tefilah will pass, a Shali'ach Tzibur should begin immediately aloud (Rema 124:2); Magen Avraham explains, if he would pray silently first, he would not finish the repetition before the time ends. He also said (110:3) that if the time will pass (Aruch ha'Shulchan 110:5 - he cannot finish Shemoneh Esre within the time), he should pray Havinenu. If he would finish after the time, he was not Yotzei. Aruch ha'Shulchan learns from Tosfos that he is Yotzei! (Note: Perhaps the two answers in Tosfos argue about this! - PF)

Why does it say that he did not even know his donkey's mind? It merely refuted his claim that he normally rides on a horse! And there is a simpler answer - he himself said that he did not know that the angel is in front of him, and the donkey knew!

Rif (on the Ein Yakov) #1: The donkey said that he should not curse Yisrael, who are Kedoshim, for he is Tamei, and transgresses bestiality with his animal. Bil'am, who was going to curse them, did not realize this. Surely he did not know Hash-m's Da'as (He will not let him curse them)!

Rif (on the Ein Yakov) #2: It said, you want to curse Yisrael with your mouth - you need a sword to kill me, for your mouth does not suffice against me! Bil'am did not consider this. Surely he did not know Hash-m's Da'as (He will not let him curse them)! The angel told him, you hit your donkey because it belittled you - you should be punished for belittling Kevod Shamayim! You go to curse after the Master of the world told you not to, for Yisrael is blessed!

Iyun Yakov: 'Da'as Behemto' implies that his animal has understanding. Even though Hash-m enabled it to see more than man, this is not due to intellect, which is man's superiority over animals (Midrash Koheles), and the donkey is the most foolish animal. Rather, Hash-m gave to it intellect to argue with Bil'am.

"Lo Kam Navi Od b'Yisrael k'Moshe", but there was [a Navi] among the nations like Moshe - Bil'am (Sifri Devarim 357). Here we say that he did not even know his donkey's mind, just he knew the moment of Hash-m's wrath!

Ha'Kosev, based on Ramban: When Balak called to Bil'am, his entire Chochmah was to know Hash-m's moment of anger. Balak called him to curse! Later, Balak said "Mak Ekov Lo Kabo Kel", which shows that he had also some Nevu'ah. Balak did not desire Bil'am's attribute of being Navi Hash-m, for he knew that Hash-m always helps Yisrael. He wanted him only for his ability to curse. Bil'am thought that even though Hash-m wants to benefit Yisrael, He will not withhold his moment of anger, and a curse then will succeed. Hash-m wanted to show Yisrael His love for them, that their enemy will bless them. Therefore, he lifted Bil'am to the highest level of Nevu'ah. Beforehand, he showed Bil'am's lowliness. Normally man conducts animals - now, his donkey saw (sensed) what Bil'am did not see (the angel). It taught Bil'am, who was established to be a Chacham, diviner and somewhat of a Navi! After, Hash-m lifted him to the highest level of Nevu'ah, like Moshe, to inform Yisrael's level at the time of Mashi'ach, via the nations' Navi. Afterwards, he returned to his former level - "Bil'am... ha'Kosem Hargu... ba'Cherev."

What was the question 'why didn't you ride on a horse?' Many Gedolim, e.g. Avraham, rode on a donkey!

Etz Yosef: You should have ridden on a horse to hasten fulfilling Balak's desire; it goes faster than a donkey.

Why did the donkey mention that Bil'am slept with it?

Ha'Kosev #1: Diviners and Ba'alei Ov and Yid'oni use Tamei matters (e.g. a Yadu'a bone); Bil'am could tell when his donkey was Mazra'as, and used its 'seed' for his specialty. He should have realized that if Hash-m can open a donkey's mouth, He can seal his mouth to stop him from cursing, even if he knows the moment!

Ha'Kosev #2: Bil'am did not have Bi'ah with it, just they were affectionate with each other, like couples, in other ways that riders are with their animals. Therefore, it asked why he hit it. I do not seek to defend Bil'am, rather, to answer those who cannot fathom that one of the great Chachmei ha'Umos would be so lowly. The verses do not prove that they had Bi'ah. We learn from Avishag - "va'Tesharesehu veha'Melech Lo Yeda'ah"! If he truly had Bi'ah with it, how could he reach Nevu'ah like Moshe, even for a short time?!

Etz Yosef: "Sochenes" is an expression of warming.

Note: What is difficult 'if he had Bi'ah with it, how could he reach Nevu'ah like Moshe'? His Nevu'ah was not deserved, just Hash-m gave it for a need! Perhaps he means that Hash-m would have given it to someone less depraved. (PF)

How do we know Tzidkos Hash-m from "Zechor Na Mah Yo'atz Balak?

Rif (on the Ein Yakov): Balak brought Bil'am to places proper to curse Yisrael - Rosh ha'Pisgah (Moshe died there), Bamos Ba'al (to hint to the sin of Ba'al Pe'or). Bil'am answered, "Min ha'Shitim Ad ha'Gilgal" - he took me every place where there is mention of sin of Yisrael, e.g. Shitim (where they sinned with Bnos Midyan), and I see Ma'ase Gilgal - they circumcised there, and fixed the sin of Shitim. Hash-m was not angry for a moment the entire time I tried to curse them!

The Gemara said that Rega is one part in 58,888 parts of an hour. Why did it return to ask 'how long is a Rega'?

Megadim Chadashim citing Binas Yisachar: Perhaps the Rega is based on Hash-m's day (1000 years, so His hour is about 83 human years , and his Rega is over five human hours). Pirkei d'R. Eliezer (48) says that the slavery in Egypt was one of Hash-m's hours - 83 years.

Megadim Chadashim: He assumes that Hash-m's day is 12 hours. Some say that it is 24 hours. The Havah Amina was that His anger is only once in His day ("v'Kel Zo'em b'Chol Yom") - it is better to minimize His anger.

Note: Midrashim say that Bil'am's curses worked because he knew Hash-m's moment of anger. If the Rega comes once in His day, it would come only once in Bil'am's lifetime! (PF)

When is the Rega?

Rashi: It is one of the moments of the first three hours.

Ha'Kosev: One might have thought that Hash-m has several moments of anger during the three hours. Rashi refutes this. Also, it is not the same every day. Therefore, Bil'am needed great precision to know when it is.

Note: If it was always the same, Chazal would have been able to say in which hour it is! Rather, it can be in the first, second or third hour. (PF)

Etz Yosef: If it can be any time during the three hours, did R. Yehoshua ben Levi neglect Keri'as Shma in order to try to curse him?!

Note: If the three hours begin 'when the sun shines... and kings bow to the sun', surely he recited Shma before sunrise! - PF)

Tosfos (Avodah Zarah 4b DH bi'Slas): It is during the third hour, like it says 'when kings put on their crowns and bow to the sun.' Kings rise in the third hour (below, 9b).

Note: In Avodah Zarah, the text does not say 'when the sun shines.' Tosfos and others imply that R. Meir explains when is the Rega of anger. Do all bow in this tiny fleeting moment?! And even if you will say that the Rega is when they don their crowns (the first preparation to bow), why does only Bil'am know the time? All kings know it, and one can look a king to know it! Seemingly, R. Meir discusses a time when Hash-m is angry, but not his Rega of anger! (PF)

We say that only Bil'am knows when the Rega is. Anyone can know, via a rooster!

Etz Yosef: Bil'am knew even without a rooster. Sometimes he noticed at that Rega, the mane turns all white, and he revealed this.

Note: Why would Bil'am reveal this? If it is known, he will cease to receive honor and wealth for his unique ability to curse! Perhaps he held that if one waits to see the mane, he will not have time to curse within the Rega. R. Yehoshua ben Levi did not think so! Perhaps he revealed it just before he died. (PF)

What is the significance of when a rooster's mane turns all white?

Ha'Kosev: The moment brings affliction to all individuals of the world, even beings that do not speak. The red in its mane shows Simchah.

Why was it improper to curse the Tzeduki? The Halachah is, we cast Tzedukim to a pit [so they will die], and do not raise them!

Tosfos #1: We cause their death bi'Ydei Adam. It is improper to do so bi'Ydei Shamayim, lest people become used to punishing and killing bi'Ydei Shamayim.

Tosfos #2: Some texts here say 'Oved Kochavim.' We do not cast them [or shepherds of small animals] to a pit, and do not raise them.

Iyun Yakov: It is lest people become used to punishing people [via curses], and man will kill the one whom he hates. Surely a Rasha may not do so; "Gam Anosh la'Tzadik Lo Tov" - even if a Tzadik punishes only one whom it is permitted to punish him, it is not good, lest others learn from him.

Etz Yosef: It is improper to tie a rooster between the legs of his bed, for this pains it - "v'Rachamav Al Kol Ma'asav."

Is the anger when the sun shines, and all kings of the east and west put on their crowns and bow to it? If so, it should be from sunrise until three hours, when kings rise (9b)!

Ha'Kosev: Indeed, this is the time for Keri'as Shma, to annihilate their mindset.

Note: L'Chatchilah, one should recite Shma before sunrise (Perush ha'Mishnayos Berachos 1:2, MB 58:3 citing the Vilna Gaon (Shnos Eliyahu Brachos 1:2 DH Ad)! (PF)

Rav Elyashiv citing Sha'agas Arye: Stam kings rise at three hours. Kings who worship the sun rise early, in order to bow when it rises.

What is Mardus?

Me'iri: It is recognizing by oneself the evil of his conduct, and he retracts from it. This is the ultimate fear and choosing Teshuvah!

Maharsha citing the Aruch: [It is rebellion;] Makos Mardus are for rebellion against Chachamim's words.

Maharsha: It is humility, like "Anyah u'Merudeha" (Eichah 1:7), "v'Aniyim Merudim Tavi Vayis" (Yeshayah 58:7). The blows came to humble him.

Iyun Yakov: It is recognizing that one's afflictions (the verses there discuss this) are due to his sins, and due to this, he repents. This is better than lashes in Beis Din! Reish Lakish says 100, for Beis Din below lashes 40, and we find that Shamayim gives 60 lashes [of fire, e.g. Yoma 77a]. One who is lashed is called Kesil (a fool), for one sins only via a Ru'ach of folly.

Etz Yosef, from Vilna Gaon Mishlei 17:10: It is verbal rebuke. For one who understands, it is better (humbles his heart more) than 100 bodily lashes.

How does the verse teach that one Mardus in the heart is better than many lashes?

Maharsha: Yisrael were stricken with many afflictions, like it says there [in Hoshe'a], "v'Hishbati Kol Mesosah...; va'Hashimosi Gafnah" (2:13-14), but they did not repent until they accepted Mardus in the heart - "Elecha v'Ashuvah El Ishi ha'Rishon" (2:9).

Rif (on the Ein Yakov): It says "Hineni Shach Es Darkech ba'Sirim", i.e. afflictions, and they did not feel, for they remained in their rebellion, "v'Ridfah Es Me'ahaveha" like initially. After they accepted Mardus in the heart, "Elecha v'Ashuvah El Ishi ha'Rishon Ki Tov Li Az me'Atah." The Mardus helped more than various kinds of Makos - they were stricken bodily, their haters ruled over them, their paths were fenced with thorns, but they repented only after Mardus. Reish Lakish said, it is better than 100 lashes - even when lashes will bring to Teshuvah, it is amidst fear. Teshuvah amidst Mardus is from love. Ge'arah is rebuke without punishment or hitting. One who repents due to it, it is from love. v'Mevin me'Hakos Kesil Me'ah."

What is the significance of Moshe's three requests?

Iyun Yakov: They depend on each other. He requested that the Shechinah dwell among Yisrael - "Ki Chelek Hash-m Amo Yakov Cheel Nachalaso", and He will not hand Yisrael over to a Sar, like other nations. If they were handed over to a Sar or angel, the Sar would not distinguish between good and bad. However, Hash-m distinguishes! Therefore, he asked why there is Tzadik v'Tov Lo...

Note: Did he explain how not putting Shechinah amidst Nochrim relates to the other requests? Perhaps 'He will not hand Yisrael over to a Sar, like other nations' implies that other nations will be under a Sar, i.e. they will not have Shechinah. However, Bava Basra 15b understands that after Moshe's request, no Nochri had prophecy. Before this, when a Nochri had prophecy, was his nation not under a Sar?! (PF)

Nevi'im asked about Tzadik v'Ra Lo, Rasha v'Tov Lo. Why did Moshe ask also why some Tzadikim prosper, and some Resha'im suffer?

Ha'Kosev: One could answer the Nevi'im's question via saying that it is good for the Tzadik to suffer in this world, in order to receive all good in the world to come. It is good that the Rasha prosper in this world, in order to receive all his punishment in the world to come. However, this does not explain why other Tzadikim prosper in this world, and other Resha'im suffer.

What was the Havah Amina that a Tzadik ben Rasha suffers? He does not persist in his father's ways! And why should a Tzadik ben Tzadik consume his reward in this world? If he has enough merit for both worlds, why do we say that there is no reward in this world? And a similar Tzadik ben Rasha should also prosper in this world! And why does Rasha ben Rasha suffer in this world? Surely he has some merits; "u'Meshalem l'Son'av El Panav Leha'avido" should apply!

Rif (on the Ein Yakov): Hash-m is "v'Rav Chesed" (Shemos 34:6) - He leans towards Chesed. He promised "v'Oseh Chesed la'Alafim l'Ohavav" (ibid. 20:6), when the sons go in the ways of their virtuous fathers to pursue Tzedakah and Chesed. The father's Mitzvos are guarded for the world to come, but his children eat the Peros in this world. 'There is no reward in this world' does not apply, for he did not do the Mitzvos. The same applies to a Rasha ben Tzadik. A Rasha ben Rasha suffers in this world, for he has no Peros from good deeds of his father, and any Mitzvos that he has, Hash-m saves them for the world to come.

Note: Why does He save a Rasha's Mitzvos for the world to come, and not "u'Meshalem l'Son'av El Panav Leha'avido"? Perhaps this is why this was rejected; Rif did not explain why it was rejected. (PF)

Etz Yosef citing Pnei Yehoshua: Hash-m's response suggests so. He taught to Moshe the 13 Midos, including "Poked Avon Avos Al Banim...; v'Oseh Chesed la'Alafim" (Shemos 20:5-6).

Daf Al ha'Daf citing Sha'ar Bas Rabim, citing the Ari Zal: For Avon (Mezid), which is severe, "Poked Avon Avos Al Banim", but not for Chet (Shogeg) - "u'Vanim Lo Yumsu Al Avos Ish b'Chet'o Yamus." Similarly, "Avoseinu Chat'u v'Einam va'Anachnu Avonoseihem Savalnu" (Eichah 5:7), "ba'Chata'einu uva'Avonos Avoseinu Yerushalayim v'Amecha l'Cherpah" (Daniel 9:16).

Why does Hash-m give some of a total Tzadik's reward in this world, and not save all for the world to come?

Anaf Yosef citing Sama d'Chayei: A total Tzadik serves amidst Simchah. The Yerushalmi says that the reward for his Simchah is in this world (like Peros), and the Mitzvah itself is saved for the world to come. A non-total Tzadik does not serve amidst Simchah. It is not amidst pride, therefore his reward is in the world to come. Also, if he has some sins, he is punished for them in this world. (A Tzadik's beginning is afflictions, and his end is serenity, and oppositely for Resha'im (Bereishis Rabah 66:4) - Be'er Mayim Chayim.) A total Rasha has nothing to be rewarded for. His evil itself pursues and punishes him - "Teyaserech Ra'asech" (Yirmeyahu 2:19).

How do we understand "v'Chanosi Es Asher Achon v'Richamti Es Asher Arachem" - even if they are unworthy?

Rashi: I have mercy on one for whom My mercy wells up, even if he is unworthy.

Ha'Kosev: Heaven forbid to think that sometimes Hash-m's mercy wells up without reason, and sometimes not. Shemos Rabah (45:5) says that "Har'eni Na Es Kevodecha" was Moshe's desire to understand the reward of Tzadikim and serenity of Resha'im (both are called Kavod in verses). Hash-m replied "Lo Suchal Lir'os Es Panai", i.e. the latter - "u'Meshalem l'Son'av El Panav Leha'avido" (Devarim 7:10). "Va'Hasirosi Es Kapi v'Ra'isa Es Achorai" - I will show to you the reward of Tzadikim in the future. Nevi'im saw the Seudah of Gan Eden, but the reward of Tzadikim "Ayin Lo Ra'asah Elokim Zulasecha Ya'aseh li'Mechake Lo" (Yeshayah 64:3). It said above "Ani A'avir Kol Tuvi Al Panecha" (Shemos 33:19) - Midah Tovah and Midah of punishment, "v'Chanosi Es Asher Achon." He showed to him storehouses of reward, and said 'this is for Ose Mitzvos, this is for those who raise orphans...' He saw a big storehouse - 'one who has, I give to him his reward. One who lacks, I give to him for free from here.' The Midrash strengthens the question - why is the big storehouse for one who lacks merit? Perhaps it is like Tzofar told Iyov "Ki Yasheh Lecha Eloka me'Avonecha" (11:6) - if Hash-m will speak with you, He will tell you that you are not a Tzadik like you think, for straightness and virtue depend on Emunah of investigation, and you did not fully reach this, for they are "Ta'alumos Chochmah Ki Kiflayim l'Sushiyah" (ibid.) There is Nigleh and Nistar - the latter is hidden from you. Also in straightness of deeds, people are distinguished based on their preparations and dispositions. Due to Iyov's preparation and dispositions - he was "Ish Tam v'Yashar" (1:1), he should have done great good, especially since he had great wealth. Yasheh is an expression of forgetting. Hash-m gave to you great wealth and honor; you consider yourself a Tzadik, and forgot that your deeds should match what is proper for you. 'One who lacks' is one whose Nefesh yearns to do good, in investigation and deed, but he lacks preparation to fulfill, and there is opposition. Hash-m gives to him for free. This is with Tzedek, Mishpat, Chesed and mercy.

Maharsha: Rashi explains 'even if he is unworthy' according to R. Meir. According to R. Yochanan, "v'Chanosi Es Asher Achon" - one who deserves grace, i.e. a pure Tzadik, or a Rasha with some merits.

Anaf Yosef: This is not a Rasha - he perishes! Rather, he has neither Mitzvos nor Aveiros. Or, he consumed the reward of his Mitzvos in this world (Yefe To'ar).

Note: How can one have neither Mitzvos nor Aveiros? If he did not fulfill an obligatory Mitzvah (e.g. Keri'as Shma, wearing Tefilin every weekday...), he transgressed! Does he discuss a deaf-mute, lunatic or child who never became obligated in Mitzvos? (PF)

How can "v'Chanosi Es Asher Achon" explain why a Rasha prospers in this world? That verse refers to the world to come!

Rif (on the Ein Yakov): A total Rasha suffers in this world. In the world to come he has nothing; Hash-m has mercy on him there, and gives to him from a storehouse [of reward] for improper people. A Rasha with some merits has good in this world, and a non-total Tzadik suffers. If Hash-m will have mercy on them in the world to come for improper people, it was unfair to reward the Rasha for his merits in this world, and the non-total Tzadik suffers! Therefore, we are forced to say that R. Meir argues with R. Yochanan [about why some Tzadikim suffer and some Resha'im prosper in this world].

Why does it say twice 'even if he is unworthy'?

Iyun Yakov: This corresponds to the two answers above - even if he is a Rasha ben Rasha, and even a total Rasha, sometimes He has mercy on him. Similarly, a Tzadik ben Rasha, and even a Tzadik with some sins, sometimes He has mercy on him, and it is good for him [even in this world].

Note: The first answer was rejected! Why must we answer for it? Why didn't Iyun Yakov say that the repetition includes two cases - a total Rasha, and a Tzadik with some sins? (PF)

Why does R. Yehoshua ben Korchah say that Moshe was punished for not looking?

Iyun Yakov: Moshe should have contemplated that Hash-m revealed Himself in the Sneh because "Imo Anochi v'Tzarah" (Tehilim 91:15). He should have prayed that Hash-m redeem Yisrael, and not hide His face. He was punished even for a tiny delay.

Etz Yosef citing Toldos Noach: It was not a punishment. Initially, Yisrael were at the highest level (the time for Ge'ulah came, and the gates of mercy and Ratzon were open), so Moshe could have ascended to the level [to see]. Afterwards, Yisrael sinned, and the gate of Ratzon was closed.

How can one say that it was a punishment not to see Hash-m? In any case, "Lo Suchal Lir'os Es Panai"!

Maharsha: Initially, had he not hidden his face, he could have seen. Because then he did not, now he cannot. However, "Ki Lo Yir'ani ha'Adam va'Chai" implies that it was never possible! We must say that "Ki" does not give the reason. Rather, also you, who are at a higher level than other Nevi'im, when I wanted [you to look], you did not want.

Etz Yosef: Hash-m told Moshe for his honor that no one else will see Him, even an angel, who is called Chai (Mayan ha'Brachos). The future "Lo Yir'ani" implies that until now, it was possible; from now and onwards, I decree that it is not (Yefe To'ar).

What is the significance of three expressions of refraining from looking?

Maharsha: There are three reasons to distance from seeing Divine matters. (a) Intellectual fear to approach something great and awesome. Even about people, it says "Ra'uni Ne'arim v'Nechba'u" (Iyov 29:8). (b) Something that requires understanding and investigation, he refrains due to lack of understanding, lest he err. (c) Because the matter is too deep to be understood fully. Moshe refrained for all these reasons. "Va'Yaster Moshe Panav" for he judged that he lacks the required understanding. "Ki Yarei" - intellectual fear to see something wondrous and great. "Me'Habit El ha'Elokim" - because the matter is too deep. He merited three matters Midah k'Neged Midah. For va'Yaster Panav he merited that his face radiated - investigative understanding. In reward for "Ki Yarei," Bnei Yisrael feared him, due to his great level. In reward for "me'Habit," he merited "u'Semunas Hash-m Yabit" - the depth of what can be understood - the back, for the front cannot be seen - "Lo Yir'ani ha'Adam va'Chai."

How was "u'Semunas Hash-m Yabit" fulfilled?

Rashi: It was via "v'Ra'isa Es Achorai."

What is speaking "Panim El Panim"?

Etz Yosef citing Yefe To'ar: It is a Mashal for speaking without an intermediary, like the Targum Memalel Im Memalel.

What is the connection of benefit from the radiance of the Shechinah and "u'Moshe Lo Yada Ki Karan Ohr Panav"?

Etz Yosef: He holds that Moshe's radiance was from the radiance of the Shechinah that he benefited from, unlike the opinions in the Midrash that it was from the cave or from the Luchos.

Why does it mention Nadav and Avihu?

Etz Yosef: This supports that Moshe did properly. They did not hide their faces, and did not receive reward. (The one who says that Moshe did improperly holds that Nadav and Avihu were at a lower level, so they should have hidden their faces. - PF)

What is the significance of seeing Kesher Tefilin?

Rashba: Moshe requested "Har'eni Na Es Kevodecha" (Shemos 33:18) - the essence of His honor, seeing the face. Hash-m replied, "Lo Suchal Lir'os Es Panai"; what is after, He showed to him. Tefilin are worn on the front of the head; the straps surround the head, and are tied in back. So Hash-m is the source of all - all creations developed from His will. The knot signifies that everything is tied to His desire - cause to cause. All depends on His Zero'a - "umi'Tachas Zero'os Olam" (Devarim 33:27; Chagigah 12b). He causes all to persist; He is the place of His world. Hash-m showed all this to Moshe, except for the Tefilin themselves which are over the eyes, and called Panim.

Ha'Kosev: Above, the Rashba cited Rav Hai Gaon to say that Hash-m visually showed to Moshe the knot of Tefilin and how to wear Tefilin, like He taught to him how to make the Mishkan, and so he saw Hash-m wrapped [in a Talis] like a Shali'ach Tzibur. In the Midrash, R. Hoshaya said that Moshe hid his face to show 'I know that I do not know. I recognize my lack; I am not proper to understand a supreme matter like this - I was born to a woman, and I eat and drink!' Hash-m said, you will be with Me on the mountain for 40 days without eating and drinking. Nadav and Avihu ate and drank, and thought to enter above their boundary, and did not recognize their shortcomings. Therefore, Moshe merited his great reward, and they were burned. R. Yehoshua ben Korchah says, Moshe hid his face amidst fear. He thought, it suffices that I reached the level of Navi. Some say that he did not see the actual form of Kesher Tefilin, rather, the development of everything from Hash-m.

Iyun Yakov: This is why we say that Kesher Tefilin is a tradition from Sinai. Hash-m let Moshe see R. Akiva expounding. Moshe asked, he is such a Chacham - why did You give the Torah through me?! Hash-m said, so was My intent (Menachos 29b). I.e. I wanted you to expound this way. Since you were afraid to look, you saw only Kesher Tefilin. R. Akiva merited a greater understanding, for he saw the boxes.

Note: Perhaps he saw them when he entered the Pardes (Chagigah 14b). (PF)

We hold that a conditional promise for good is fulfilled only if the condition is fulfilled, e.g. the Brisim of Har Sinai and of Arvus Mo'av! Even Nevu'os for good to the nations Stam, were on condition that they do Hash-m's will!

Ha'Kosev: The Ramban (Bereishis 12:6) says that when an action was done with a Nevu'ah, this shows that it will surely be fulfilled - but if not, it is not guaranteed! I answer, R. Yochanan did not say 'any prediction for good', rather, 'any word that left Hash-m's mouth for good.' This means that primarily, Hash-m intended to promise the good; the condition was incidental. Hash-m did not tell Moshe to fulfill His command, and as a reward, He will make him a great nation. Rather, it is as if He supplicated to him - leave Me and do not pray for this nation... 'And I will make you a great nation' was to dispel his fear that nothing will remain from Yisrael. It was not intended as an exchange [for eradicating Yisrael]. Even though it was said like a Tenai, the two matters did not depend on each other, like 'if you do so for Me, I will do another matter for you, as reward for doing My command.' Really, Hash-m wanted to arouse Moshe to pray for Yisrael - He does not want to destroy the world! If so, there is no reason to nullify His promise. It sounded conditional, but really it was not conditional. The same applies to every such promise that sounds conditional, but is not.

Why does R. Yochanan cite "Heref Mimeni..." in Devarim, and not "va'Achalem v'E'eseh Oscha l'Goy Gadol" in that Parashah (Shemos 32:10)?

Maharsha: The verse in Shemos does not say that they will be greater than Yisrael (600,000). The verse cited says "l'Goy Atzum va'Rav Mimenu."

Note: Rav Yosef implies that they were as numerous as Yisrael, but not greater! This requires investigation. (PF)

Before Avraham, Noach said "Baruch Hash-m Elokei Shem" (Bereishis 9:26)!

Tosfos: That is written Yud Kei Vov Kei; Avraham was the first to call Him Adon, with Shem Adnus.

Why didn't R. Yochanan bring "Ado-nai Mah Titen Li" (Bereishis 15:2), which is before the verse that he cited (ibid. 8)?

Tosfos: The Parshiyos are out of order; "va'Yomer Ado-nai...", in Bris Bein ha'Besarim, was said earlier. We must say so, for Avraham was 70 at the time, and "Ado-nai Mah Titen Li" was after the war of the four kings, like Rashi explains in Chumash. He was 73 at the time, for Sedom lasted 52 years, like it says in Shabbos (11a). They served Kedarle'omer for 12 years and rebelled for 13 years [and the next year was the war]; 26 years remained until it was destroyed. Avraham was 99 then, for it was one year before Yitzchak was born. The Rashbam's question. He asked, Hash-m asked Avraham to try to count the stars (15:5), so it was night; after (15:12), it says that the sun set! He assumed that the latter Parashah was right after the former; really, it preceded it.

What is the significance of calling Hash-m "Adon"?

Rashba: Mazalos have authority to make a person wealthy or poor, live a long or short life, father children or be sterile, unless [Hash-m] will change his Mazal due to his deeds. Based on Mazal, Avram should have been sterile, just he clung to Hash-m, Adon of all. Hash-m told him to leave his astrology - He will change his name from Avram to Avraham; Avraham can father children. Avraham called Him Adon, for via this, astrologers realized that there is a Master over the Mazalos who can nullify their power; He oversees and has [all] ability. Previous Tzadikim recognized Hash-m's mastery, but they did not refute Chachamim of their generation who disagreed. Hash-m answered Daniel's Tefilah to return His Shechinah and build the Bayis only for this reason, to show that He is Master over all. People erred to think that [kings] succeed due to the idolatries that they serve.

Iyun Yakov #1: Yalkut Shimoni (Yehoshua 14, from Pesikta d'Rav Kahana 15) says that Adon also uproots residents and settles [new] residents. Hash-m's first promise to Avraham was to give to him this land. Also Daniel prayed that Yisrael return. Even though the land was given in order that we guard the Mitzvos, You should return them due to Your promise.

Iyun Yakov #2: Until Avraham, the world was fed due to Chesed Kel Elyon. Avraham served from love and passed 10 tests; Hash-m said "your reward is great" (Bereishis 15:1). He was like a slave that his master feeds him. Therefore he called Him Adon, like a slave calls his master. Even though the 26 repetitions [of "Ki l'Olam Chasdo"] in Tehilim 136 correspond to the 26 generations from creation until Matan Torah, when Hash-m's Chesed fed the world (Pesachim 118a), Avraham is not included. The 2000 years of Torah begin from "ha'Nefesh Asher Asu v'Charan" (ibid. 11:32; Avodah Zarah 9a)!

Iyun Yakov #3: "Banim Atem la'Shem Elokeichem" (Devarim 14:1) only when you act like (His) children. When you do not do His will, you are called slaves. Avraham did not consider himself to be a Tzadik, therefore he considered himself a slave, and called Hash-m Adon. Similarly, amidst his great humility, Daniel called himself "Avdecha", and asked that Hash-m accept his prayer due to Avraham's merit.

Before Leah, Noach said "Baruch Hash-m Elokei Shem" (Bereishis 9:26)! Bereishis Rabah (43:9) says that "Harimosi Yadi" is an expression of Shirah, like "Elokei Avi va'Aromemenhu" (Shemos 15:2)!

Rif (on the Ein Yakov): Hoda'ah is not written before Leah. Also, she was the first to feel that she received more than is proper for her, like Rashi says.

Why did Leah thank Hash-m only after her fourth son was born?

Rashi: She saw with Ru'ach ha'Kodesh that Yakov will father 12 Shevatim, and he has four wives. After her fourth son was born, she thanked for receiving more than her share (three for each wife).

Rashba: Bereishis Rabah 74:1 says that she viewed her first three sons as being her proper portion. She felt gratitude for the fourth, which was more than her portion - a great Chesed. Before her, no one felt that they received something proper for someone else. Hoda'ah is for great Chesed - "Hodu la'Shem Ki Tov Ki l'Olam Chasdo." Leah seized the Midah of Hoda'ah, and her children persisted in it, e.g. David, who said this verse. Also, when Ovedei Hash-m are lowly, Da'as decreases and denial increases -"Ki Yir'eh Ki Azlas Yad v'Efes Atzur v'Azuv; v'Amar Ei Elokeimo Tzur Chasayu Vo" (Devarim 32:36-37). When Ovedei Hash-m overpower and succeed, Hoda'ah to Hash-m increases. Before Malchus Beis David, which is from Yehudah, nations overpowered and denied the Emes. When David overpowered, the nations admitted, and many converted. The world was not proper for Hoda'ah until the birth of Yehudah - "Yadcha b'Oref Oyevecha" (Bereishis 49:8). In the end, all will admit via the seed of Yehudah (Mashi'ach) - "ba'Yom ha'Hu Yihyeh Hash-m Echad u'Shemo Echad" (Zecharyah 14:9).

Note: I add that before her, everyone felt that whatever they received, even a great gift, was nothing compared to Hash-m's ability to give. She was the first to feel that Hash-m's ability to give [Shevatim] was limited, and He gave to her a greater portion of His 'wealth' than was proper! (PF)

Why did R. Elazar expound a reason for the name Reuven? The Torah says "Ki Ra'ah Hash-m b'Anyi" (Bereishis 29:32). She recognized that she was sterile, and Hash-m miraculously opened her womb!

Ha'Kosev: Re'u implies that she addresses others. Also "ven" hints to the difference between him and other sons. Hash-m put this name in her mouth. It was like a Nevu'ah; she was unaware what her son will do.

Maharsha: She did not have a Nevu'ah for either name, for she is not listed among the Nevi'os in Megilah (14a). Also Rivkah said "Lamah Eshkal Gam Sheneichem Yom Echad" (Bereishis 27:45; Yakov and Esav's head were buried the same day) even though she is not among the Nevi'os.

Iyun Yakov: Reuven's name is given before the reason for it, unlike the other Shevatim. This hints that there was another reason for his name. She did not want to reveal to Yakov that his son from Rachel will take the Bechorah from her son, lest he love Rachel even more!

How do names influence things?

Ha'Kosev: Hash-m knows the future; He causes people to give names that correspond to the future, even though there is still choice. Rus was born in Mo'av. Surely Nevi'im did not tell [her parents] what to call her!

Note: Ha'Kosev assumes that she was called Rus from infancy. Perhaps they called her another name, just the Megilah calls her Rus! Or, when she converted, she chose this name! (PF)

Why do we expound "Asher Sam Shamos ba'Aretz" like 'Shemos'?

Maharsha: It is improper to attribute evil (Shemamah, i.e. destruction) to Hash-m.

Rif (on the Ein Yakov): If it were an expression of destruction, it should have said Shamah ba'Aretz or Shamos ba'Aratzos. Many destructions does not apply to one land.

Why does it say about Avshalom "Mah Rabu Tzarai"?

Maharsha: Rashi in Melachim I (1:6) explained about Adoniyahu "v'Oso Yaldah Acharei Avshalom" - she raised him like the [bad] conduct that Avshalom's mother raised him. "Mah Rabu Tzarai Rabim Kamim Alai" is repetitive [to teach also about Adoniyahu]. Also, via this, many rise against me - Achitofel, Shim'i and their entourage.

The Gemara implies that there is one reason why he said Mizmor, but it seems that there are two - he paid the document, and he saw that his pursuer will be his son!

Maharsha: If one has money to pay a loan document, he is not sad even before paying it! Rather, we discuss a debt greater than what he has. After he gets money and pays it, he is happy. So David thought that he cannot bear the payment, lest a slave rise against him. When he saw that it is Avshalom, he rejoiced [for he can bear the payment]. Even though the verses do not show that he had mercy on David, David thought that he would, and said Mizmor.

Rif (on the Ein Yakov): Initially, we could say that he said Mizmor amidst Simchah that he fled. Had he not fled, if he killed Avshalom, he would be sad. If Avshalom would kill him, he would not get a Kaparah. However, now that we say that "Mah Rabu Tzarai" is because evil came out of his house, he should have said Kinah! We answer that since he fled Avshalom, this already fulfilled "Hineni Mekim Alecha Ra'ah"; it is as if he already paid the debt.

'Lest it be a slave or Mamzer' implies that he would rejoice if it were a regular person (stranger). 'When he saw that it was his son, he rejoiced' implies that he would not rejoice if it were a stranger!

Rif (on the Ein Yakov) #1: Indeed, he rejoiced because it was not a slave or Mamzer, and additionally, because it was his son.

Rif (on the Ein Yakov) #2: Had it been a slave or Mamzer, he would have been sad. Had it been a regular person (stranger), he would not be sad nor happy. Since it was his son, he rejoiced.

What does a fearful person say?

Rashi: One who fears because he has sins, he explains "Al Tischar ba'Mere'im..." 'do not quarrel with them.' Really, it means not to seek to do like their deeds. Surely "Al Yekanei... Ki Im b'Yir'as Hash-m" does not mean to challenge Yir'ei Hash-m!

Rif (on the Ein Yakov): He explains "[Ozevei Sorah Yehalelu Rasha v'Shomrei Sorah] Yisgaru Vam" - they fight Ozevei Torah, who praise a Rasha, but they are not at the level of Resha'im. "Vam" is plural, like Ozevei Sorah; it does not refer to Rasha (singular). However, in the conclusion, sometimes one may not confront Resha'im (in secular matters, when he succeeds, or a non-total Tzadik). If so, it is correct to expound not to confront Resha'im. Why did the Gemara not say 'Ela' to retract?

What forced us to explain "Al Tischar ba'Mere'im" to discuss doing like them? We can say that it discusses a Rasha who is succeeding!

Maharsha: It is better to say that it refers to envying their deeds due to the Seifa "Al Tekanei b'Oseu Avlah." This is like the verse brought, "Al Yekanei Libcha ba'Chata'im..."

What do we learn from "Marom Mishpatecha mi'Negdo"?

Rashi: [He wins, because] Your judgments are removed and distanced from him.

Why does it say that it is permitted to confront Resha'im?

Maharsha: It is not forbidden due to danger, lest he pursue him. Even when we establish it to discuss Torah matters, it is not called a Mitzvah to confront him, for some fear to do so, due to sins. This is better according to the answer that only a total Tzadik may confront them. One should not rely on himself that he is a total Tzadik!

Why should one not confront a Rasha when he prospers?

Maharsha: Now, his Mazal is good. Even though it says "Yachilu Derachav b'Chol Es", this means as long as his Mazal succeeds.

When should one confront Resha'im?

Me'iri: If a Chacham is able to protest, if he sees Resha'im breaching Mitzvos and casting off the yoke, he should protest, without concern for damage or loss. He should not protest about other matters, for sometimes Resha'im succeed and the curtain is locked against Tzadikim.

Which enemies will fall under him?

Me'iri: It is those who argue with him. They are called Oyevim, like "Ki Yedaberu Es Oyevim ba'Sha'ar" (Tehilim 127:5).

Note: Me'iri's text says that he fixes a place for his Torah, like the text of Rif (Alfasi). (PF)

Maharsha: They are the evil neighbors that Hash-m put for Yisrael, who commonly afflict them - Amon, Mo'av and Pelishtim.

What is the question from "Le'anoso" and "Levaloso"?

Rashi: Essentially the same verse appears in Sefer Shmuel and in Divrei ha'Yamim, just like the former says "v'Lo Yosifu Benei Avlah Le'anoso" and the latter says "Lechaloso".

Why is Shimush greater than learning?

Me'iri: Knowing the text brings Chochmah, but Shimush brings to Hora'ah (knowing how to rule), both in monetary laws and Isur v'Heter.

Ha'Kosev: Rashi (47b) says that Shimush is Gemara, which depends on reasoning. It explains words of the Mishnah. Chachamim gathered and engaged in this. The Yerushalmi (Nazir 7:1) says similarly. R. Akiva dragged a Mes Mitzvah four Mil until he was able to bury it. His Rebbeyim considered him to be Chayav Misah for this! From then and onwards, he did not cease Shimush Chachamim; one who is not Meshamesh is Chayav Misah.

Maharsha: One learns many Halachos from his Rebbi that are not l'Ma'ase (to be fulfilled in practice). Via Shimush, one sees what should be done in practice.

Note: (The last Agadah on this Daf can be found in our Agadah Elucidations for Daf 8a.)