What is Keren Orah?

Rashi: It is a corner of light

Rav Elyashiv #1: Even when darkness will cover the land, there should be a corner in which they can engage in Torah.

Rav Elyashiv #2: "Veha'Kesil ba'Choshech Holech" applies to one who follows the stringencies of Beis Hillel and Beis Shamai (Eruvin 6b). "Emor la'Chachmah Achosi At" - if [a teaching] is as clear to you as [the Isur to marry] your sister, say it. If not, do not (Shabbos 145b)! Tevu'os Shor explains, even though one must be stringent due to Safek, if it is due to his ignorance, this is "veha'Kesil ba'Choshech Holech." Keren Orah is that his learning and rulings are clear to him. Also when he forbids, it is amidst clarity, and not amidst Safek.

Maharsha: In Galus, Yisrael are in a narrow, tight place, like a corner. There is not space there, like in other places in the house. Also, light from the windows does not illuminate the corners like the middle of the room. Save us from afflictions, and stand us in a corner of light, like "la'Yehudim Haysah Orah..." (Esther 8:16).

Etz Yosef: Eretz Yisrael, "Doresh Osah Tamid Einei Hash-m" (Devarim 11:12). Its air makes people wise, for it is opposite the gate of influence of Chochmah. However, also in Chutz la'Aretz there are places closer to the gates where light shines; some places are further, and are darker. He prays to be in a light corner.

What is the Se'or in the dough?

Rashi: It is the Yetzer ha'Ra in our hearts.

Maharsha: This is like the Rambam wrote in Shemoneh Perakim (Perek 4), that man's Midos and deeds should be in the middle path. The Yetzer ha'Ra entices to go to one extreme in what is permitted to him, e.g. to be haughty and conduct with excess desire. Therefore it is compared to Se'or, which makes dough rise and increases its quantity. Subjugation of the kingdoms is the opposite. They force us to the other extreme - they do not let Yisrael be haughty. Rather, they lower them to the ultimate lowliness, and deprive them of every good, even what they need for Avodas Hash-m. We want to do Your will, to go in the middle path. These two stop us - the Se'or wants us to go to this extreme, and the kingdoms want us to go to the other extreme. May You make them submissive to us, so we can return to the middle path!

Iyun Yakov: The Yetzer ha'Ra usually makes man transgress Lavim - Arayos, theft and similar matters. Antiyochas decreed to nullify Mitzvos Aseh, e.g. Milah, guarding Shabbos, wearing Tefilin... Therefore, he prayed about both of them. He said 'in front of us and in back of us', for the Yetzer incites one to transgress what is in front of him for pleasure, and in back of us, to make us lose the world to come. (Note: 'Guarding Shabbos' does not imply the Aseh of Kidush, rather, the Lav of Melachah! - PF)

Etz Yosef citing Mayan ha'Brachos: Even though many fulfill Mitzvos, they do not do so totally. Total fulfillment is to fulfill with good desire, and Simchah, like the pure desire of the Commander - with a full heart, without any opposition in the heart - "v'Lo Yera Levavecha" (Devarim 15:10). R. Alexandri said, You know that we want to do Your will, i.e. with a total heart and Simchah. The Yetzer ha'Ra stops us; even if we fulfill Mitzvos, it is not with total desire. He asked that we be able to fulfill with Levav Shalem - Levav hints to two hearts, the Yetzer Tov and Yetzer ha'Ra.

Why did he ask Hash-m to guard his tongue from evil?

Etz Yosef: Even though good and evil depend on man's choice, he requests help from Hash-m to do good.

Rav Elyashiv: It is because everyone stumbles in the dust of Leshon ha'Ra (Bava Basra 165b).

Why did he mention Ra and Mirmah?

Etz Yosef citing Vilna Gaon on Mishlei 2:12: Ra is evil - his heart and mouth are equal. Mirmah is speaking nicely, but his heart intends evil. This is called Sifsei Chalakos, like lips that are Nechelakim (divided) - so his mouth is divided. This is why Ra is attributed to the tongue, and Mirmah to the lips, which are divided.

Why did he say 'before I was formed, I was not worthy...'?

Maharsha: This is like it says in Eruvin (13b), that they voted and concluded that it would have been better for man had he not been created. This is because there are more Lavim than Mitzvos Aseh. Now that I was formed in order to fulfill them, it is as if I was not formed, for I do not fulfill them. Man was created from Chomer (physical substance) and Tzurah (form). He confesses 'I did not follow my form. I am earth in my lifetime - the Chomer overpowers, all the more so in my death, when the form will separate from the Chomer. Then I cannot fulfill Your Mitzvos - "b'Mesim Chafshi" (Tehilim 88:6) - once one dies, he is free of Mitzvos (Shabbos 30a).

Why did he say 'I am a vessel full of shame'?

Maharsha: The body is like a Kli for the Neshamah and its Tzurah. The Neshamah in the Kli (body), it is ashamed of evil deeds.

What is the significance of 'Nafshi Sidom to those who curse me'?

Maharsha #1: My Nefesh will be silent; it will not answer them.

Etz Yosef: I will be insulted, and not insult in return.

Maharsha #2: Those who curse me should be silent like a rock, and not curse.

What is the significance of the Nefesh being like earth to everyone?

Tosfos: Just like earth is never destroyed, so my seed should never be eradicated, like it says "v'Hayah Zar'acha ka'Afar ha'Aretz" (Bereishis 28:14).

Maharsha: I should be insignificant in their eyes, like earth, and they will not curse me.

Etz Yosef: I will not become haughty, like earth, that everyone tramples on it.

Rav Elyashiv: One who has pride cannot learn Torah.

Daf Al ha'Daf citing Meromei Sadeh: Man is composed of the four elements. Fire and wind arouse man; earth, and water cause him to rest. The former are good for Mitzvos Bein Adam la'Makom, to be zealous and consider his ways. This is bad for Bein Adam l'Chavero, to get angry over everything done unlike his desire. If Yesodei ha'Mayim vehe'Afar overpower, it is the opposite. One who has Da'as, he makes water and earth overpower for Bein Adam l'Chavero (may I be like earth to everyone) and fire and wind overpower for Bein Adam la'Makom to be zealous - 'uv'Mitzvosecha Tirdof Nafshi.'

Why did he ask to be saved from the Yetzer ha'Ra?

Etz Yosef: The Yerushalmi says, "v'Hesir Hash-m Mimecha Kol Choli" (Devarim 7:15) is the Yetzer ha'Ra - its beginning is sweet, and its end is bitter. The Gematriya of Yetzer ha'Ra is (570,) the same as that of Rasha. This teaches that anyone who follows his Yetzer ha'Ra, he becomes a Rasha; one must beware of them equally.

Who are 'those who plan evil against me'?

Etz Yosef: They are external powers

Why did he discuss one who brought a Chatas for sin when the Mikdash stood?

Maharsha: Some say that the reason for Korbanos is so man will think that he is Chayav Misah, and in Hash-m's Chesed, the animal's life is taken in place of his. Its blood and Chelev are in place of his. Now there is no Mikdash - in my fast, my blood and Chelev were diminished. I do not need an animal in place of my Nefesh!

What is the significance of 'may it be Your will that I sin no more'?

Rav Elyashiv: Rav Hamnuna said this on Yom Kipur. In addition to Viduy, we must regret the past and accept for the future. The text of the Viduy of Yom Kipur lacks acceptance for the future, therefore he added this. Even though it is a Tefilah, and not a Kabalah, since he requests not to stumble even in Shogeg, it is considered a Kabalah for the future. The Chafetz Chaim said that one who says 'Elokai Netzor...' without intent to guard himself as much as he can, this is brazen.

What are 'evil afflictions'?

Etz Yosef: They are afflictions that come for vengeance from Hash-m. If Hash-m despises a person, He sends afflictions to eradicate him. It says about afflictions that come to cleanse a person from sin, or for other good reasons, e.g. to increase his merits, "Ashrei ha'Gever Asher Teyasrenu Kah."

Why did R. Yochanan say so after finishing Iyov?

Rashi: It is because Iyov died with a good reputation.

Iyun Yakov: The text in Ein Yakov is, 'R. Yochanan said, when R. Meir would finish learning Iyov...' R. Meir learned from Iyov, who was "Ish Tam v'Yashar..." that there are afflictions without sin; if so, similarly there is death without sin, like I wrote in Shabbos 55. Bereishis Rabah (60) says that it was written in R. Meir's Torah "v'Hinei Tov Me'od" - this is death. He would not say so if it comes only via sin!

Etz Yosef: Tzlach says that Ein Yakov's text is primary. This is why right after this, it teaches what R. Meir used to say! For similarity, it then brings what other Chachamim used to say.

Rav Elyashiv: Iyov shows that one can never trust in himself. Iyov was at the highest level, and everything reversed for him to evil!

What do we learn from 'the end of man is to die; an animal is destined to be slaughtered'?

Maharsha (here and Bava Metzi'a 85a): The end of man is to die - in his time, in his old age. All his days he should grow and toil in Torah. So an animal is destined to be slaughtered, but first it plows and works. So it says in Bava Metzi'a, that Rebbi was punished for saying to a calf [being taken to slaughter] 'you were created for this.' Its end is to be slaughtered, but most cattle are initially for plowing!

Etz Yosef: Here, 'man' refers to Tzadikim, and 'animal' to Resha'im. Chulin 5a expounds "Min ha'Behemah" to include people who resemble animals. Meforshim ask, will I and a donkey eat from the same trough?! Rather, for Tzadikim, death (Neshikah) is as [painless] as pulling a hair out of milk (above, 8a). This is Stam Misah, not via the angel of death. About this we say "v'Hinei Tov Me'od" - this is death. Misah of Resha'im is via the angel of death; it is truly Shechitah via three bitter drops on his sword. If he was not concerned for honor of people, he would expose the cut neck, like an animal (Avodah Zarah 20b)! Here it teaches that Tzadikim's end is Stam Misah (Neshikah), and Resha'im's end is Shechitah (via the angel of death). We conclude that all are destined for Misah (Neshikah), i.e. also a Rasha, if he will totally repent amidst love.

Note: This is astounding that Stam Misah is Neshikah. Six of the greatest Tzadikim in history died via Neshikah (Bava Basra 17a)! Even if many others did, just verses teach about six, if Stam Misah of Tzadikim is via Neshikah, why do we need Drashos about those six? (PF)

Why does it say 'happy is the one who was raised in Torah, and his toil is in Torah, and he is pleasing to his Maker'?

Maharsha: The entire world belongs to Him. Man was created only to be pleasing to his Maker, via good deeds, like it says "Isheh Rei'ach Nicho'ach la'Shem."

Iyun Yakov: Whoever is greater, his Yetzer is greater; a Chacham has the greatest Yetzer. Happy is the one who was raised in Torah, and toils in Torah, so his Yetzer is very great, and even so he is pleasing to his Maker, and dies with a good reputation.

Etz Yosef citing Mayan ha'Brachos: Even though a Rasha can repent and reach Misah of Neshikah, happy is the one who was raised in Torah, i.e. the ways of Torah - he lives a life of pain, eats bread with salt and drinks a small ration of water, and toils in Torah to fight the Yetzer ha'Ra. This is the way of Torah (Avos 6:4). Tzadikim do not serve in order to receive reward - additionally, their intent is to bring glory to their Creator. This is the purpose of creation!

Rav Elyashiv: His toil and afflictions are in Torah - they do not disturb his learning, and he does not have other afflictions.

What is the significance of 'Gadel b'Shem Tov and dies with a good reputation'?

Maharsha: He had a good reputation from birth until he died in his time.

Rav Elyashiv: His growth is the reason for his good repute, and not due to publicity. He dies with a good reputation - until the last shovel of dirt is put on him. His good repute remains after his death.

Why did R. Meir say 'learn with all your heart and soul to know My ways'?

Maharsha: Torah philosophers said that man must understand Hash-m's existence, unity, ability and ways, as much as his intellect allows. Whatever seems unlike our Emunah and Torah, he attributes to the smallness of his intellect. Also Moshe sought this - "Hodi'eni Na Es Derachecha" (Shemos 33:13). Be diligent on the doors of Torah - do not budge from it. An idea unlike Torah is Apikorsus - do not heed it at all! So Chazal said 'be diligent to learn Torah, and know what to answer an Apikoros' (Avos 2:14), i.e. something against Torah. All man's affairs are in thought, deed and speech - therefore he said to guard Torah in your heart (thoughts); fear of Me should be in front of your eyes (action), and guard your mouth (speech).

Iyun Yakov: He learned from Acher, whose Torah was from the lips and outside (only external). R. Meir consumed the inside, and discarded the shell. He prayed lest there be filth in his heart, like Acher had.

Etz Yosef: Everyone must learn Lishmah, only to understand Hash-m's ways, without any other intent. Even so, he must not get haughty, like Chovos ha'Levavos writes. He must realize that what he understands is like nothing compared to what he does not understand. No man entered inside [the depth of understanding], just one can be diligent at the doors of Torah.

Why did he say 'diligently guard the doors of My Torah; guard My Torah in your heart, let My fear be in front of your eyes'?

Etz Yosef citing Mayan ha'Brachos: Man cannot understand the inner understanding of Torah. This intent saves from pride, and enables him to guard Torah in his heart; his Torah will endure. Anyone who gets haughty, if he is a Chacham, he forgets his Torah. One whose Torah endures, Hash-m is always in front of him, and 'My fear will be in front of your eyes.'

Why did he say '[guard your mouth from all sin;] purify and sanctify yourself, and I will be with you everywhere'?

Maharsha: He refrains from what is permitted - and then, 'I will be with you...'

Etz Yosef citing Mayan ha'Brachos: Blemish of the Ervah is known from blemish of the tongue. One who blemishes the Bris of the tongue, he blemishes the Bris of the Ervah, and he will come to Tum'ah (seminal emissions), and expels the Shechinah from his place. Guarding the Bris of the tongue saves from sin and Tum'ah. I will not remove My Shechinah - I will be with you everywhere.

Why is R. Meir's saying in the name of Hash-m (know My ways... My Torah... My fear)?

Rav Elyashiv: A Ru'ach ha'Kodesh came upon him and said this.

Why did they say 'I am a creation, and my colleague is a creation'?

Rashi: I am a creation, just like my colleague, the Am ha'Aretz.

Maharsha: This is difficult. An Am ha'Aretz is not called the colleague of a Chacham! Also, not only Chachamim of Yavneh say so. All Chachamim say 'we rise early, and [those who sit in the corner] rise early...' (28b)!

Maharsha: Here we discuss without learns a little Torah, for his heart is not so open; he cannot learn much. It says 'I am a creation', for from the formation of a fetus, it is decreed whether he will be a Chacham or fool (Nidah 16b). It does not say here 'he engages in idle matters', like it says below (28b), for the colleague learns a little, according to his ability, and then goes to work.

Tosfos: He has a heart to distinguish good from evil, like I do.

Etz Yosef citing Semichus Zekenim: Chachamim gathered in Yavneh; they engage in Mishnah and Talmud. I learn Talmud; I am a creation, just like my colleague who learns Mishnah. (See the continuation below.)

Rav Elyashiv: It was lest they be jealous of them!

Why did he say 'my work is in the city, and his is in the field'?

Rashi: My work is easier than his.

Etz Yosef citing Semichus Zekenim: "Hachen ba'Chutz Melachtecha v'Atedah ba'Sadeh Lach Achar u'Vanisa Veisecha" (Mishlei 24:27) - "prepare your work outside" are those who learn Mikra. "Prepare a field for the future" are those who learn Mishnah. "Afterwards, build your house" are those who learn Talmud (Sotah 44a). I learn Talmud - I build a house in the city, from which rulings emerge. My colleague learns Mishnah - his work is in the field.

Why did they say 'just as he is not Misgader to do my work, I am not Misgader to do his'?

Etz Yosef citing Semichus Zekenim: Those who rule based on the Mishnah, they destroy the world (Sotah 22a). The Ba'al Mishnah is not Misgader to do my work (give rulings); I am not Misgader to do his (refrain from ruling), for "v'Atzumim Kol Harugeha" (Mishlei 7:26) are Chachamim who are qualified to rule, and do not rule (Sotah ibid.)

Rav Elyashiv: Just like he does not think to abandon his work, I do not think to abandon my Torah and adopt his work. They taught that even if his income is lacking, he must strive to continue learning - 'live a life of pain, and toil in Torah' (Avos 6:4).

What is the meaning of 'I do much, and he does little'?

Rashi: The Am ha'Aretz justifiably does not learn, for he would not be able to learn as much as I, so he would not be rewarded.

Maharsha: Perhaps he will not get reward like me, for he does not learn as much! We reject this, for it does not matter whether one learns a lot or a little, as long as his intentions are for the sake of Shamayim!

Etz Yosef citing Semichus Zekenim: Perhaps you cannot compare a Ba'al Mishnah, who did not learn Gemara nor serve Chachamim, to a Ba'al Talmud, who did these in addition to learning Mikra and Mishnah! This is wrong. One learns much or a little... as long as they are l'Shem Shamayim, their reward is the same.

Why did he say 'one should always be Arum in fear'?

Rashi: He should be cunning with all kinds of schemes to fear his Creator.

Etz Yosef citing Mayan ha'Brachos: Abaye said 'always', like Chovos ha'Levavos said that the greatest war is against the Yetzer ha'Ra. All other wars, if one's strategy succeeded, his enemy is subdued under him. The Yetzer always gets stronger - whoever is greater, his Yetzer is greater. Therefore, one always needs strategies and schemes to fight it.

Rav Elyashiv: War of the Yetzer requires great Chochmah to be saved from it, for it lies in ambush for him.

Why did he cite "Ma'aneh Rach Meshiv Chemah"?

Iyun Yakov: Abaye was a Kohen from Beis Eli. Kohanim are adamant. He accustomed himself to say this, so his speech will be gentle, and dispel anger.

Why does it say 'he will be beloved above and below'?

Maharsha #1: Anyone that people are pleased with him, Hash-m is pleased with him.

Maharsha #2: He is beloved above because he is Arum in fear.

What is the Chidush that R. Yochanan ben Zakai always greeted first even a Nochri? The custom was that one who is greeted with Shalom, he answers 'Shalom Shalom.' Rav Chisda would greet a Nochri first, lest he need to double Shalom to him (Gitin 62a). The Shulchan Aruch (YD 148:10) says to do so!

Me'iri: It was even a Nochri that he did not know, and encountered him.

Da'as Zekenim (Shoftim 20:10): The Chiyuv to double Shalom is only for a friend. Taz (148:10), Rav Elyashiv - presumably, a stranger would not greet him, so there was no need to greet him first.

Taz (148:10): SMaK forbids doubling only Shalom to a Nochri. R. Yochanan ben Zakai greeted first even with other Brachos - he could have doubled them in return.

Note: If he did not greet first, the Nochri might give Shalom, and R. Yochanan ben Zakai would need to double Shalom in return! Perhaps there were situations in which surely the Nochri would give a different greeting, e.g. Shavu'a Tov, Mazal Tov, Yaisher Kochacha... (PF)

Iyun Yakov: He was esteemed in the kingdom of Aspanyainus; presumably, they would give Shalom to him first. Even so, he was zealous and gave Shalom first.

Daf Al ha'Daf citing Ben Yehoyada: One may not give Shalom in a Mavuy with [rotting] waste. Even though most Mavo'us are filthy, Poskim permit giving Shalom to a Yisrael if he is unsure. R. Yochanan ben Zakai relied on this even for a Nochri.

Daf Al ha'Daf citing Yabi'a Omer (6 OC 15): Some forbid saying Hash-m's name with the head uncovered; some say that Shalom is a name of Hash-m. Even though he causes the Nochri to return Shalom and perhaps transgress, he was lenient, for it is a Sefek-Sefeka.

Note: Perhaps the Shulchan Aruch obligates giving Shalom only to a Nochri whose head is covered, so there is no concern. However, why must a Nochri cover his head when saying Hash-m's name? An unmarried Yisraelis need not do so! Yabi'a Omer (ibid.) said that it is proper that she cover her head for Tefilah and Birkas ha'Mazon, but not for other Brachos or learning! (PF)

Rava said 'the purpose of Chochmah is Teshuvah and good deeds' - why did he put Teshuvah before good deeds?

Etz Yosef citing Mayan ha'Brachos: Chovos ha'Levavos says that early Chachamim did new Teshuvah each day, for they increased recognition and understanding of the Creator's grandeur. Yesterday's Avodah was not enough, for they did not recognize their obligation. Increased Chochmah led to Teshuvah, which led to good deeds.

Why does it mention one who learns... and rebels against his parents or Rebbi?

Maharsha: Also one who does other evil deeds, this is called rebellion against his father and Rebbi. One who learns... and his business is not with integrity, and he does not speak nicely with people, people say 'woe to his father and Rebbi who taught to him Torah - see how messed up are his ways' (Yoma 86a). We bring "Reishis Chachmah Yir'as Hash-m", for the beginning of learning Chochmah must be for the sake of Yir'as Hash-m, that the Chochmah will teach him how to fear Hash-m. 'A Bor (crude person) does not fear sin' (Avos 2:5).

How does "Oseihem" teach that they do Mitzvos Lishmah?

Maharsha #1: It does not say 'l'Lomedeihem', which implies that they learn Chochmah and do not fulfill it, rather, l'Oseihem - they fulfill what they learn. Indeed, the verse does not teach that they learn Lishmah; the Gemara says that the verse discusses this.

Maharsha #2: Learning is called 'Asiyah' when it is Lishmah - he fulfills his Creator's command. Lo Lishmah is not called 'Asiyah', for he does not fulfill his Creator's command to learn Lishmah.

What do we learn from "Tehilaso Omedes La'ad"?

Iyun Yakov: If he rebels against his Rebbeyim, he shortens his years. 'This Chacham could have lived; he rebelled against his Rebbeyim' (Chagigah 5a).

Here it says that that if one learns Lo Lishmah, it would have been better had he not been created. In Pesachim (50b), we say that one should always learn Lo Lishmah, for amidst this he comes to Lishmah, and Hash-m's Chesed is until Shamayim for one who learns Lo Lishmah, and above Shamayim for one who learns Lishmah!

Rashi, Tosfos: Here discusses one who learns not in order to fulfill, rather, in order to quarrel. Pesachim discusses one who learns in order to receive honor.

Iyun Yakov: It would have been better had he not been created, for Hash-m created everything for His honor, and not for the person's. One who does Lo Lishmah, it is for his own honor.

Why did he say that there is no eating, drinking or reproduction in the world to come?

Iyun Yakov: He comes to teach that one should not accustom himself to pleasures of this world, and eat, drink and have Bi'ah more than needed. This world should have some semblance of the world to come. Then, they will merit to enjoy the radiance of the Shechinah in the world to come.

What is the significance of crowns on their heads?

Maharsha #1: Matan Torah resembled the world to come, in which [Tzadikim's] crowns are on their heads - every Yisrael received two crowns (Shabbos 88a). They were far from physicality - Moshe did not eat for 40 days, like the world to come, in which there is no eating or drinking, just Tzadikim sit with crowns on their heads...

Maharsha #2: This is like it says in Megilah 15b, that in the future Hash-m will be a crown on the head of every Tzadik - "ba'Yom ha'Hu Yihyeh Hash-m Tzevakos la'Ateres Tzvi" (Yeshayah 28:5).

Etz Yosef: They are made from their Torah and Mitzvos.

Why does it say that they enjoy the radiance of the Shechinah?

Maharsha: The previous verse said "va'Yir'u Es Elokei Yisrael." Why did it repeat "va'Yechezu Es ha'Elokim"? Chazah usually refers to intellectual seeing and Nevu'ah; they saw and enjoyed the radiance of the Shechinah, as if they ate and drank.

Etz Yosef: This was Moshe's Tefilah "Har'eni Na Es Kevodecha" (Shemos 33:18), i.e. to understand His honor.

Did they literally eat and drink?

Maharsha: They saw and enjoyed the radiance of the Shechinah, as if they ate and drank.

Etz Yosef: They were satiated from beholding the Shechinah, as if they ate and drank.

What is the promise to women?

Rashi: They are called Sha'ananos and Botechos.

Iyun Yakov: The double expression teaches that they will be serene in this world and assured in the world to come. Therefore, we asked how they merit this.

Etz Yosef: Sha'anan refers to this world - "Sha'anan Mo'av mi'Ne'urav" (Yirmeyahu 48:11). Botechos refers to the world to come - a Havtachah (promise) for the future.

Maharsha: Do not say that it is at the time of Galus, for two verses later it says "Chirdu Sha'ananos Ragzah Botechos" (Yeshayah 32:11)! Rather, it refers to their future reward, like the Yalkut's text after this 'how do women merit in the world to come?' Also, this is connected to what came above - in the world to come, there is no eating...

Note: The latter verse teaches that they will fear at the time of Galus. Therefore, the promise is not about Galus. (PF)

Rav Elyashiv: It is greater than the promise to men, for they get reward for Torah, without the pitfalls of improper intents and learning Lo Lishmah.

Note: If she sends her husband to learn in order that she will get honor due to his Chochmah, this is Lo Lishmah, but it is not a defect in the Torah itself. (PF)

Why did the Gemara ask how women merit? They are obligated in most Mitzvos!

Charedim (Mitzvos ha'Teluyos ba'Aretz 2, DH v'Tzarich): Perfection is only via fulfilling the 613 Mitzvos, or via Limud Torah.

Iyun Yakov #1: It says in Pesachim (50a) 'I saw a reversed world. Those on top [here] are on bottom there, and vice-versa.' Only Chachamim, due to the merit of their Torah, are important here and there. Since women do not [have a Mitzvah] to learn, how do they merit both worlds? It answers, they bring their children to Batei Kenesiyos and wait for their husbands - one who causes others to do Mitzvos gets a greater reward than the one who does them.

Iyun Yakov #2: There is no promise to Tzadikim in this world, lest sin cause them to forfeit [what they should have received. Sin 'extinguishes' Mitzvos], only Torah, sin does not extinguish it. Since women are not Bnei Torah, how are they assured?

Etz Yosef citing Semichus Zekenim: We ask how they merit both worlds. The Mitzvos for which one eats the Peros in this world, and the principal is intact for the world to come (Pe'ah 1:1) do not apply to women! A [married] woman cannot fulfill Kivud Av v'Em, for she is in her husband's Reshus. The same applies to bestowing Chesed, going early to the Beis Midrash and hosting guests. She is exempt from Talmud Torah. There is a greater promise to women than to men, for men must do these Mitzvos to get both worlds. We answer that they cause their husbands to learn, so they get a share like them.

Note: Why does bestowing Chesed and hosting guests not apply to women? Chesed that one does with his family is no less than Chesed done for others (if one intends for the Mitzvah)! Even if women do not normally invite guests (the Shunamis was an exception), they provide their needs (cooking, washing dishes, laundering linens...)! (PF)

Daf Al ha'Daf citing Yad Mordechai p.166: 'Zachyan' does not mean to merit. Rather, it is an expression of victory, like 'Lo Zachisi to mention Yetzi'as Mitzrayim at night...' (12b). Torah enables one to defeat the Yetzer ha'Ra. How can women do so? The Gemara answers, via bringing their children and sending their husbands to learn, it is as if they engage in Torah.

Note: The Vilna Gaon (Shenos Eliyahu Perush ha'Aruch Pe'ah 1:1, Even Sheleimah 7:9) says that every word of Torah is a Mitzvah equal to all Mitzvos. We ask, how can women merit as much as men who learn Torah? (PF)

Why did women bring their children to Batei Kenesiyos?

Rashi: Children used to learn from their Rebbi there.

Why is there such great reward for waiting for their husbands to return from the Batei Midrash?

Rashi: They permit their husbands to go to learn in other cities.

Rav Elyashiv: If a Chacham married, he may go to learn in another city without his wife's permission. If he did not marry on condition to be a Chacham, he needs permission. Even in such a case, they permit them.

Note: If a woman married a Chacham, he does not need her permission. What is her great merit? There, from the beginning she authorized him to go to learn in another city! (PF)

What is the meaning of "Olamcha Tir'eh b'Chayecha [va'Acharisecha l'Chayei ha'Olam ha'Ba v'Sikvasecha l'Dor Dorim]'?

Rashi: You will find all your needs.

Maharsha: 'Olamcha Tir'eh b'Chayecha' refers to this world; 'va'Acharisecha l'Chayei... v'Sikvasecha l'Dor...' refers to the days of Mashi'ach and Techiyas ha'Mesim.

Etz Yosef citing Mayan ha'Brachos: Many are fed amidst Chesed. Tzadikim are fed from the Peros of their deeds, which are their portion. You will be fed from the Peros of your world [to come], and not amidst Chesed. Va'Acharisecha l'Chayei ha'Olam ha'Ba - the principal is intact for your world to come. V'Sikvasecha l'Dor Dorim - you will merit to perfect other Nefashos - he serves Hash-m for generations. Even in the world to come, which is not the world of action, he serves via his Talmidim.

What is the significance of 'your heart will ponder understanding, your mouth will speak Chochmah...'?

Rashi: 'Your mouth will speak Chochmah' is a Brachah.

Rav Elyashiv: What is the Chidush? All of these are Brachos! Tzlach explains, one may change a verse from plural to singular only for the sake of Tefilah, e.g. Refa'enu Hash-m v'Nerafei (OC 116:1). Here, they changed "Pi Yedaber Chochmos" (49:4) to Picha! Rashi explained that it is for a Tefilah (Brachah), so it is permitted.

Megadim Chadashim: The Ran (Sof Megilah) says that when reading b'Tzibur, we do not change from plural to singular when reading in the Torah. If so, there is no question here. However, the Poskim do not hold like this.

Maharsha: They discuss all limbs that pertain to learning Torah - the heart and kidneys for investigation and thought, the mouth, tongue and lips for speech, the eye to see, the ear to hear, the feet to run to a place of Torah. It does not mention the hands, for they do absolute actions; they do not pertain to learning Torah, rather, to its Mitzvos.

What is the meaning of 'your eyelids Yaishiru opposite you'?

Rashi: This is an expression of straightness; you will understand Torah like the Halachah.

What is the significance of 'your face will radiate like the sky'?

Maharsha: This is like "Chachmas Adam Tai'r Panav" (Koheles 8:1).

What is the source that "Alufeinu" are our leaders in Torah?

Maharsha: David said "Alufi u'Meyuda'i" (Tehilim 55:14) to his Rebbi (Achitofel).

What is the source that "Mesubalim" means laden with Mitzvos or suffering?

Maharsha: The first opinion learns from "va'Yet Shichmo Lisbol" (Bereishis 49:15). The latter learns from "u'Mach'oveinu Sevalam" (Yeshayah 53:4).

Why do "Ein Peretz v'Ein Yotzeis v'Ein Tzevachah" refer to Achitofel, Do'eg and Gechazi, respectively?

Tosfos: Achitofel made a Peretz (breach) in Malchus Beis David. Do'eg was Yotzei (went out) to evil conduct (Sanhedrin 106b). Tzevachah hints to Gechazi, who became a Metzora, about whom it says "Tamei Tamei Yikra" (Vayikra 13:45).

Rav Elyashiv: It is appropriate to expound Peretz regarding Beis David, for David descends from Peretz.

Maharsha: The text of all Seforim [and Ein Yakov] attributes Do'eg to Peretz and Achitofel to Yotzeis. Also, Do'eg was in the days of Sha'ul, before Achitofel in the days of David! Do'eg made a Peretz (breach) in Kohanei Nov; Achitofel was Yotzei (left) the world and was mortally liable; he choked himself. When Elisha sent Gechazi to revive the boy, he told him "if someone blesses you, do not answer"; Gechazi transgressed, v'Anah (he answered). This implies screaming, like we expound Aniyah - loudly.

Note: The verses say "Lo Sonenu...; v'Gechazi Avar" (he transgressed; Melachim II, 4:29, 31).

Etz Yosef citing Semichus Zekenim: Do'eg was Poretz (breached) Malchus Beis David and David's lineage - he said that David may not marry a Yisraelis (because he comes from Rus - Yevamos 76b). It says Yotzeis (feminine) about Achitofel, for his rebellion was because he erred about Bas Sheva, who descended from him. He saw fire come out of his Ever - he understood that he will be king. The hint was about Bas Sheva (her son Shlomo would be king), like it says in Sanhedrin (101b). Tzevachah hints to Gechazi, who carved Hash-m's name onto idolatry, and it screamed "Anochi..." and "Lo Yihyeh Lecha" (ibid. 107b).

Note: Our text says that Achitofel saw Tzara'as on his Ever. Yaravam's father Nevat saw fire come out of his Ever, and thought that he will be king. (PF)

What is the meaning of 'they are fed bi'Zro'a'?

Rashi: They are fed through their own merit.

Maharsha: Avir is an expression of strength and Zero'a, e.g. "Avir ha'Ro'im" (Shmuel I, 21:8). Also the one who expounds it to discuss Resha'im, this is like "Eshtolelu Abirei Lev" (Tehilim 76:6).

If they are not fed even in their own merits, how do they live?

Iyun Yakov: They are fed amidst poverty and difficulty. This is like the opinion above (Amud A) "Alufeinu Mesubalim" - our leaders in Torah and Mitzvos are laden with suffering. Poverty is the worst affliction - "Al Zeh Bacharta me'Oni" (Iyov 36:21).

What is the significance of 'R. Chanina, it suffices for him a Kav of carobs from Shabbos night to Shabbos night'?

Iyun Yakov: Not everyone merits two tables (this world and the world to come). This is not unfair - he served without intent to get reward, and his reward is double and hidden away in the world that is totally good.

Megadim Chadashim: Aniyim who have nothing else to eat, they eat carobs; normally, animals eat them. 'We do not mince fodder or carobs in front of animals' (Shabbos 154a). Vayikra Rabah (13:4) says that when a Jew needs carobs, he repents. This is when amidst poverty he is forced to eat carobs. According to this, we understand why a miracle occurred and Hash-m created a carob tree for R. Shimon and his son in the cave. This was a double miracle, for normally they do not make fruits until 70 years.

Daf Al ha'Daf: Esther Rabah (3:7) says that R. Shimon and his son ate carobs and dates. Midrash Talpiyot (Charuv) says that Maharam Galanti brings a tradition from R. Shimon that on Erev Shabbos, the tree became a date tree. Perhaps similarly, R. Chanina ben Dosa's carobs turned to dates on Erev Shabbos (therefore, it says that he ate carobs from Erev Shabbos to Erev Shabbos). Megadim Chadashim - researchers say that carobs are rich in vitamins and minerals; it is proper to subsist from them alone.

Megadim Chadashim citing b'Yad Yosef (on Ein Yakov Ta'anis 24b): A Kav is the volume of 24 eggs, the Shi'ur of eight meals, for a meal is three eggs. R. Chanina fasted every weekday, and ate at night, and ate three meals on Shabbos. This is eight meals per week. Benayahu (ibid.) says that he did not fast on Sundays and Fridays, like Anshei Mishmar, so he needed two meals on each of those days, and one meal for each the other four weekdays, i.e. eight in all. On Shabbos he ate bread, for Kevod Shabbos.

Megadim Chadashim: Ohr Torah says, it sufficed for him; he was not pained at all. A Midah of Chachamim is to be happy with what they have! Tzlach says, this is a gift from Hash-m - "Pose'ach Es Yadecha u'Masbi'a l'Chol Chai Ratzon"! However, Rashi (Chulin 86a) says that he was pained, and so the Gemara implies there and in Ta'anis 25a (his wife asked, how long will we suffer? He requested mercy, and Shamayim sent to him...)

Daf Al ha'Daf (17a, citing Beis Shmuel Acharon): Did R. Chanina not fulfill the Mitzvos for which one eat their Peros in this world, and the principal is intact for him in the world to come?! That is when the generation does not need his merits. If a Tzadik is in a bad generation and they need his merits, it is difficult for him in this world. The Gemara explains that he had difficulty in this world because the world was fed in his merit. It says in Yoma (53b) that once he was on the road... when he got home, he said 'the entire world is in pain, and I am at ease?!' He thought that Hash-m did not want to influence on his generation, and then he will be at ease; he said that he does not want this.

Who are Govai?

Rashi: They are a nation in Bavel. They descend from the Nesinim (Giv'onim; Kidushin 70b).

Maharsha: All the Giv'onim converted, just Yehoshua decreed that they may not marry Yisraelim. Why does it say that none of them converted? Rashi must say that they became apostates and reverted to be Nochrim, therefore they are called on the name of the Giv'onim.

Rav Elyashiv: 'None of them converted', i.e. no one persisted in his conversion to strengthen himself in Torah.

Maharsha: The Giv'onim who did not convert are called Govai. The Nesinim who converted are called Doronisa.

How do they see the honor of Torah twice every year?

Rashi: Chachamim gathered in Adar to hear Rav Ashi expound Hilchos Pesach, and Hilchos Sukos in Elul.

Tosfos: They did not gather to learn the laws of Shavu'os, for it is only one day. Perhaps a miracle occurred when they gathered to learn; Sefer ha'Itim says that fire would descend from Shamayim.

Rav Elyashiv: Gilyon ha'Shas brings from Rashi (30a) that they gathered also before Shavu'os. We can say that the primary honor was twice a year.