What are places where miracles were done for Yisrael?

Rashi: It is like it says below - where Yisrael crossed the Yam Suf or the Yarden, Nachalei Arnon...

Do we bless only for miracles done for all of Yisrael?

Daf Al ha'Daf citing Radal (in Yeshurun 4 p.521): A Beraisa says so. The Poskim bring from the Yerushalmi that just like Tana'im in Horayos (5a) argue about whether or not a Shevet is called Kahal for Par Helam Davar, they argue about blessing for a Nes for a Shevet. The Ritva (Mo'ed Katan 20a) holds that for Berachah, all agree that it is called Kahal; however, perhaps the text of the Berachah 'for our fathers' applies only to the entire Tzibur). It seems that we should bless over a Nes for the Avos, e.g. the furnace in which Avraham was cast, just we do not know the place. (c) Are these Berachos with Shem and Malchus?

Tosfos: R. Shemayah and R. Shimshon say yes, for the Ri used to bless on lightning with Shem and Malchus. The Yerushalmi in our Perek says that a Berachah without Shem and Malchus is not a Berachah. It is only if he did not see it for 30 days. We bless for seeing Yam ha'Gadol "li'Perakim'; the Yerushalmi says that this is 30 days.

Rav Elyashiv: Why did the Gemara not mention Shem and Malchus? Chacham Tzvi infers from 'a Ba'al Keri may learn Gemara, but he does not say Hash-m's name' (22a) that others may say His name while learning. If so, why did our Tana not mention Shem and Malchus? A Brachah l'Vatalah is more severe. We can say that the Gemara does not cite entire verses due to the Isur to say written Torah orally.

Why did the Mishnah not mention the place where Sancheriv's camp was killed?

Tosfos (54b) #1: There was no need to teach it, for the place was known.

Tosfos (54b) #2: If a miracle is known only via the place, everyone blesses on it. If not, only those for whom it was done bless on it.

Daf Al ha'Daf citing Radal (in Yeshurun 4 p.521): Even an item of the miracle, one blesses on it only where the miracle was. We bless on Avnei Elgavish only on Morad Beis Choron, but not if one took the rocks elsewhere.

Daf Al ha'Daf citing Mo'adim u'Zmanim (2:147): Why do we bless also "she'Asah Nisim...' before lighting Neros Chanukah? We find that we say this Berachah after seeing the place of the miracle. If so, we should bless after lighting, when we see the lit Neros and remember the miracle! (NOTE: Just like seeing the place of the miracle, reminds us of the Nes (even though now there is no miracle), seeing Neros ready to be lit reminds us of Nes Chanukah even before we light them! - PF)

Daf Al ha'Daf citing Yarchon Tzanz (282 p.17): Tosfos R. Yehudah Sirli'on and Tosfos R. Yehudah he'Chasid say that we bless only according to the opinion that one Shevet is called Kahal (for the Nes was only for Yehudah). R. Y Baum answers, "Ki Lo Mu'af la'Asher Mutzak Lah" - the nation (Yehudah) that wearies itself in Torah will not fall to its oppressor (Sanhedrin 95b). The miracle was only for Chizkiyah and those with him, who engaged in Torah.

Why did Yisro bless on the salvation of Yisrael? Even for miracles of the Rabim, we bless only in the place of the miracle!

Maharsha: Yisrael's going in the Midbar was part of the miracle of their salvation. Yisro saw the miracles of the manna and Anenei ha'Kavod. According to the opinion that a Berachah must have Malchus, "Asher Hitzil Eschem... mi'Tachas Yad Mitzrayim" is in place of Malchus; His kingship encompasses everything.

Anaf Yosef: Malchus is declaring Hash-m king over the entire world. He, and nothing else, rules over everything. Everything is via His Hashgachah, for the good. Egypt was the source of Tum'ah; an angel could not enter there. We could not have left, had Hash-m Himself not brought us out - "Ani", and not an angel or Shali'ach. When Hash-m passed through, the Satan and all powers of Tum'ah became powerless. It was seen clearly that Hash-m has the power and rules over all; there is no other power.

Chashukei Chemed:We cannot learn from here that if one said like Yisro, he was Yotzei. Even though we learn from him the basis of blessing on a miracle, perhaps after Anshei Keneses ha'Gedolah obligated Malchus in a Berachah (according to that opinion), one is not Yotzei without Malchus.

Iyun Yakov: Yisro came to Har Sinai. The cloud flattened the other mountains, so from there he could see Egypt.

Why did we ask [that we bless also over miracles for individuals] only after giving the source from Yisro? We should have asked immediately!

Iyun Yakov: Initially, we could say that the Mishnah teaches that we bless on a miracle for the Rabim without Shem and Malchus. The Berachah for a Nes for an individual is with Shem and Malchus - since he had less merits, it is a bigger miracle. However, now that we find that Yisro blessed on a Nes Shel Rabim with Shem and Malchus, it is difficult.

NOTE: Could we not say oppositely, that the Berachah for a Nes Shel Yachid is without Shem and Malchus, and for a Nes Shel Rabim is with Shem and Malchus? (PF)

Why did the Gemara need to bring the episodes with Mar brei d'Ravina?

Anaf Yosef citing Mayan ha'Berachos: Without this, we could not ask. We could say that for Nes Shel Rabim, one must include all the miracles (like the Mishnah says 'Baruch she'Asah Nisim'), but not for a Nes Shel Yachid. However, we learn from Mar brei d'Ravina that the same applies to a Yashar!

What are Maberos ha'Yam and Maberos ha'Yarden?

Rashi: It is where Yisrael crossed Yam Suf, and the Yarden, in the days of Yehoshua.

Rav Elyashiv: Rashi teaches that one blesses on the Yam Suf only in the place where Yisrael passed. Bi'ur Halachah (218) says similarly. Kaftor v'Ferach says that one who sees the place on Har ha'Karmel where the miracle was done for Eliyahu, he blesses. We require a miracle that saved life! Also, it must be that the place caused the miracle, like Tosfos (54b). This requires investigation.

Megadim Chadashim: How can we know the place where they crossed? Sefer Midrash on the Hagadah says that there is a Siman until nowadays. (NOTE: There are poles on the side of Egypt saying 'here Yisrael crossed the sea.' On the opposite side (Saudi Arabia) there are poles that were knocked to the ground\. In between, on the floor of the sea, there are chariot wheels. This is unlike Tosfos (Erchin 15a), who says that Yisrael did not cross to the other side, rather, they went in a semi-circle and left the sea on the side of Egypt. However, some dispute these findings. - PF)

Megadim Chadashim citing ha'Emek She'elah (On She'altos 26:2): One blesses where the miracle finished, and not where it began. Torah Temimah (Beshalah 14:22) says that if so, the Gemara and Poskim should have said so!

Why do we bless on the place where the miracle happened?

Iyun Yakov: Places cause good or bad. Just like there is 'a place prepared for punishments' (Pesikta Zutresa Bereishis 37:14), there is a place prepared for good. Therefore, the Tana taught 'one who sees the place...'

What miracle was on the descent to Beis Choron?

Rashi: This is like it says in Yehoshua (10:11. Hash-m cast giant hailstones on the Emoriyim; they killed more of them than Bnei Yisrael killed.)

Why do we bless only for the rock on which Moshe sat, but not the field where Yisrael defeated Amalek?

Maharsha (54b): Indeed, we bless on the place of the miracle - the hill on which he sat. The victory was there; through raising his hands, Yisrael overpowered.

Daf Al ha'Daf citing R. Betzalel Zolti: People looked at him, subjugated their hearts to their Father in Heaven [and then they overpowered]. One who sees there must praise Hash-m!

What do we learn from "va'Hev b'Sufah"?

Maharsha: Rashi on Chumash (Bamidbar 21:14) brings that va'Hev is like Yahav (gave). Sufah is like Yam Suf. This is like Targum Onkelos. However, the Gemara expounds it like Sof. These two Metzora'im were at the end of the camp, outside all three camps, outside Anenei ha'Kavod. The rest of Yisrael did not see it, for the mountains clung to each other until they passed.

Etz Yosef: Multitudes of Emoriyim were hiding in caves above where Yisrael were about to pass. They planned to kill Yisrael when they come. There were mountains opposite the caves. Hash-m brought the mountains together, and protrusions in the opposite mountain entered the caves and killed all the Emoriyim. Their limbs fell into the river; when Yisrael saw them, they understood what happened.

Anaf Yosef, Daf Al ha'Daf citing Tzlach: Targum Yonasan is like our Gemara. Targum Onkelos is like Midrash Rabah. Therefore, they will say in the Sefer of wars that Hash-m did at Yam Suf and mighty acts by Nachalei Arnon. Onkelos was a Talmid of R. Eliezer and R. Yehoshua. R. Eliezer holds that once the Paroches was rolled up (when Yisrael prepared to travel), Metzora'im were allowed to enter there (Menachos 95). If so, Metzora'im would not be in back of the camp! Our Gemara and Yonason disagree.

Why were the Emoriyim punished via the Aron?

Iyun Yakov: They wanted to stop Yisrael for leaving Egypt, for it was before the time. The Aron lowered the mountains, to show that they left in the merit of the Torah - "Ta'avdun Es ha'Elokim Al ha'Har ha'Zeh."

What is the source that Avnei Elgavish are the hailstones that did not descend in the days of Moshe?

Maharsha: A verse in Yechezkel about the war of Gog and Magog discusses Avnei Elgavish. Tanchuma on "veha'Barad u'Matar Lo Nitach Artzah" says that they descended in the days of Yehoshua, and the rest will descend in the days of Gog and Magog. A verse in Yehoshua says "Avnei ha'Barad" - the prefix Hei shows that they were mentioned elsewhere. Since the rocks were initially sent to avenge Hash-m's enemies, they yearned to fulfill this. This is like we say in Pesachim (118a. When Hash-m told the Sar Shel Yam to spit the Egyptians onto the land, Hash-m promised to return even more; Nachal Kishon was His guarantor. "Nachal Kishon Gerafam Nachal Kedumim" (in the days of Sisera, it paid the loan for which it was a guarantor, and swept his soldiers to the sea). Also here, the hailstones sent to punish Egypt were detained via Moshe's Tefilah, but later they will do His Shelichus.

Iyun Yakov: The Midrash [that some will fall in the days of Gog and Magog] justifies the Beraisa's words 'praise and thanks' - thanks is for the past, and praise is for the future.

Etz Yosef: It says "Havasa... Barad; ...l'Yom Kerav u'Milchamah" (Iyov 38:23). The repetition Kerav u'Milchamah hints that some of the hail will be in another war, i.e. of Gog and Magog.

What is the source to expound the word Elgavish?

Anaf Yosef citing Ba'al ha'Ma'or: No word in Leshon Hekdesh has more than three letters in its root. Surely it is a composite of smaller words.

NOTE: Some grammarians including Radak hold that some roots have four letters, but no one holds that there are roots longer than this. However, perhaps Elgavish is a name of a place. Names with more than three letters are as common as three-letter names, and we do not expound most of them! (PF)

What forced the Gemara to expound that the rocks that stood "Al Gav Ish" and also descended "Al Gav Ish"?

Iyun Yakov: It is not enough that they stood "Al Gav Ish", for this did not benefit Yisrael, only the Egyptians.

Why does it say "veha'Barad u'Matar Lo Nitach Artzah"? Rain was not mentioned!

Etz Yosef: Do not say that the hail melted in the air, and the water dripped down as rain. Rather, the hail remained suspended.

What is the significance of the episode with Og?

Rashba: This is understood via what it says in Nidah (61a). "Va'Yomer Hash-m El Moshe Al Tira" - why did he fear Og, but he did not fear Og's brother Sichon? He feared lest Avraham's merit help Og. "Va'Yavo ha'Palit va'Yaged l'Avram" refers to Og, the remnant of Dor ha'Mabul. The Nevi'im called the Avos mountains, e.g. "Riv Es he'Harim" (Michah 6:1). Yisrael came to dispossess nations mightier than themselves in the Avos' merit, not in their own merit - "Lo b'Tzidkasecha uv'Yosher Levavecha... u'Lema'an Hakim Es ha'Davar Asher Nishba Hash-m la'Avosecha" (Devarim 9:5). Therefore, Moshe feared Og [who also had Avraham's merit]. So Og thought - this great nation that spans three Parsa'os is in their fathers' merit; I had Avraham's merit before them! I can uproot this mountain and reverse it on them. A Beraisa says that Og wanted to throw a rock on Yisrael; the Mashal calls it a mountain, to hint to Avraham.

Maharsha: If Moshe feared Og's merit, Og should have feared lest the merit of Moshe's Avos will help him more than it will help Og! (NOTE: Why is this difficult? A Tzadik does not trust in his merits, or even in his fathers' merits; a Rasha is opposite! - PF)

Megadim Chadashim: Rashi (Sof 54a) says that Og [truly] threw a rock at Yisrael. Igros Moshe (OC 4:69:7) says that this is a printing mistake; he did not throw it, like it says here. We find such a text in the Rif, Yalkut, She'altos, Piskei Rid, Agudah, R. Chananel, Ra'ah and other Rishonim. Surely this was their text! This fits well with the Rashba, that it is a mere Mashal that he uprooted a mountain and wanted to throw it on Yisrael. (NOTE: If the Agadah is literal, after Moshe killed Og, how was he able to flee before the mountain (one and a half Parsa'os around Og in every direction) fell on him? The world's fastest runner runs this far in about 15 minutes; it would fall to the ground long before this! Either (a) Og lived over 10 minutes after Moshe hit him before he died, or (b) he fell to the side, so the mountain around his head did not fall straight down, or (c) Moshe ran amazingly fast. On the day that he died, Moshe ascended from Arvos Mo'av to Har Nevo in one step (Rashi Devarim 4:1, from Sotah13b)! - PF)

Maharsha: Sichon and Og had strength from their fathers - Bnei Mal'achim that descended in the days of Enosh. Their strength was from the side of Tum'ah - "ha'Nefilim... Asher Yavo'u Bnei ha'Elohim El Bnos ha'Adam v'Yaldu Lahem Hemah ha'Giborim." The Gemara said, if Moshe feared Og due to Og's fathers (angels), he should have feared also Sichon! Rather, he feared his merit regarding Avraham. Here it says that initially Og came due to Ko'ach ha'Tum'ah from his fathers. He said, Machaneh Yisrael is three Parsa'os... Sefer Yetzirah discusses 12 Gevulim in Shem Havayah (NOTE: Perhaps these are the 12 orders in which the letters can be arranged. Some Sidurim bring them before Musaf Rosh Chodesh; each order is an acronym for four consecutive words in a verse), the 12 months, the 12 Mazalos, the 12 hours in the day and in the night. "Yatzev Gevulos Amim l'Mispar Bnei Yisrael" (Devarim 32:8) - just like Hash-m arranged Kodesh Gevulos with Shem Havayah according to the 12 Shivtei Kah, so He established 12 Gevulos of nations with Kochos ha'Tum'ah, corresponding to the Mazalos - "Osam Chalak Hash-m l'Chol ha'Amim." Og said, Bnei Yisrael are three Parsa'os - 12 Techumin and Gevulin, one for each Shevet. I will uproot a mountain of three Parsa'os - Kochos of Tum'ah from my fathers - and throw it on them to overpower them.

Anaf Yosef citing Tzlach: "Hash-m comes with you to fight for you" refers to Machaneh ha'Aron; Hash-m's name and all His Kinuyim (other names) are in the Aron (Sotah 42a). It is our primary strength to win in war. There are three levels of Machaneh Aron regarding Parsas ha'Regel (where people may walk). (a) Kodshei Kodoshim - only the Kohen Gadol may go there, on Yom Kipur. (b) The Heichal - Kohanim may enter to offer Ketores or Avodas ha'Menorah, or the Kohen Gadol may enter to bow. (NOTE: Tamid 7:1 says that after the Kohen Gadol bows and leaves, the other Kohanim enter and bow. The Ra'avad explains that after any Kohen serves and bows, the other Kohanim enter and bow. - PF) (c) The Azarah (Chatzer ha'Mishkan). Og wanted to throw a rock to kill those who carried the Aron. It was two and a half Amos long and one and a half wide; with those who carried it, it was four and a half; he was able to uproot and throw such a rock. This is like the text of the Rif (Alfasi) 'the rock that Og threw at Moshe.' (NOTE: He planned to throw it at Nos'ei ha'Aron. Perhaps when he saw Moshe coming at him with an axe, he threw it at Moshe. - PF)

What are the Komtzei that punctured the mountain?

Rashi: They are ants.

Megadim Chadashim: In Shabbos (110b) and Yevamos (121b), Rashi said like the Aruch, that they are Chagavim [or ants]. People here he said ants, for Chagavim do not normally puncture mountains.

Rashba: They are Chagavim (Magihah - this is like the Aruch); their strength is only in their mouths, like Yisrael. "Ki'Lchoch ha'Sor" - just like an ox' strength is in its tongue, also Yisrael (Tanchuma Balak 3). Via their Tefilos, Avraham's merit was reversed against Og.

Rashba: Agados are in a deep expression. Sometimes they hint to a simple matter, or to something without any need. One thinks that there is a secret or something that must be hidden; this is not so. Sometimes Chachamim used a strange expression to sharpen Talmidim, and to blind the eyes of fools who attribute mistakes to Chachamim's words when they are beyond their feeble understanding - "Yesharim Darchei Hash-m v'Tzadikim Yelchu Vam u'Fosh'im Yikashlu Vam" (Hoshe'a 14:10). The Rambam hinted to this in the introduction to his Perush ha'Mishnayos. Sometimes Chachamim expounded with necessary matters and people slept, so they said strange matters to waken them. So it says in Shir ha'Shirim Rabah on the verse "Hinach Yafah Rayasi" (1:15). Rebbi was expounding, and the Tzibur was sleeping. Rebbi said, one woman in Egypt gave birth to 600,000 at once. R. Yishmael b'Rebbi Yosi asked, who was it? Rebbi said, it was Yocheved - she gave birth to Moshe, who was equated to 600,000 - "Az Yashir Moshe u'Vnei Yisrael."

Maharsha: They are worms. They hint to Yakov's merit. "Al Tir'i Tola'as Yakov (Yeshayah 41:14) - just like a worm's strength is only in its mouth, so Yisrael (their strength is only Tefilah). They punctured the mountain (nullified the power of Og's fathers) and weakened it so he could not harm them.

Megadim Chadashim: Macheberes ha'Aruch says that this is Duchifas (Vayikra 11:19, one of the Tamei spices); its Targum is Nagar Tura (cuts the mountain). Midrash Agadah (Sof Parashas Chukas) says Urva; perhaps this is Duchifas, and it is the source of Macheberes ha'Aruch's Perush.

What is the significance of Og's teeth extending?

Maharsha: After Og realized that he cannot harm Yisrael, he wanted to remove the mountain to avoid harm to himself, in the merit of Avraham. Resha'im's teeth are their strength to rule over the bodies of Tzadikim - "she'Lo Nesanenu Teref l'Shineihem" (Tehilim 124:6), or is an expression of Har Shinun, like Shen Sela (a peak). His teeth extended to stick to the power of Tum'ah that he had from his fathers. We expound Shirvavta - You increased his Tum'ah to stick to his fathers' Tum'ah.

What is the source that Moshe was 10 Amos tall?

Rashi: Moshe erected the Mishkan. We expound "va'Yakam Moshe Es ha'Mishkan" - he raised himself to the height of the Mishkan - "Eser Amos Orech ha'Keresh."

Maharsha: I do not recognize this Drashah. The Gemara (Shabbos 92a) learned that he was 10 tall from that he spread the coverings over the Mishkan, which was 10 tall.

Daf Al ha'Daf: Minchah Belulah (Sof Beshalach) supported that Moshe was 10 Amos from "va'Yikchu Even... va'Yeshev Aleha v'Aharon v'Chur Tamcu v'Yadav" (Shemos 17:12) - Moshe had to sit in order that Aharon and Chur could reach to hold up his arms. Toras Yakov (65) says that also Aharon was 10 Amos tall, like all Leviyim (Shabbos 92a). If so, Moshe needed to sit only so Chur could hold his arm.

What is the significance that Moshe's ax was 10 Amos long, and he jumped 10?

Rashba: Og was a powerful king. Moshe needed three merits against him - his own, the Shevatim's and all the Avos. So it says here - Moshe was 10 tall; he took an ax 10 long, and jumped up 10. He hit Og on the ankle, to nullify Og's merit of stepping to tell Avraham. Because it says in Shabbos (92a) that Moshe was 10 tall, it said that all of these measures were 10.

Maharsha: The ax of 10 Amos represents the merit of Aseres ha'Dibros. He jumped 10 - this represents the merit of the Mishkan, which was 10 tall, and he erected it. Moshe killed Og "Asher Yoshev b'Ashteros b'Edre'i." Ashteros is an expression of a hard mountain and cliff - his power of Tum'ah from his fathers, and his own. The Ramban says that it was his power of idolatry, like Ba'alim l'Ashteros. They were made in the form of Ashteros; this is like "v'Ashteros Tzonecha." Elsewhere it says "Ashteros Karnayim", for he had two powers - the right horn was a small merit of [helping] Avraham, and the left was his fathers' Tum'ah. We find that Daniel saw Malchus Paras as a ram with horns - one was higher than the other. The right was from the side of Taharah - the merit of building the Beis ha'Mikdash; the left was its power of Tum'ah - Dubi'el, its Sar above. He saw a goat with one horn - kingdoms of other Nochrim, who have only the power of Tum'ah from their Sar above.

Maharsha: Do not ask, if Og's ankle was 30 Amos high, how can it be that his bed was only nine Amos? Rashi (Devarim 3:11) explained, it was nine Amos of Og.

Megadim Chadashim: Rama mi'Pi'ano (3) rejected this. If so, his limbs were abnormal. A normal person is three times as tall as his Amah! The Ramban, Ritva (Bava Basra 100b-101a) and Rivash (295) cite a Midrash that he was abnormal - his width was half his height. (NOTE: Likewise, a normal person's height is as far as he can spread his hands. If he held the mountain between his hands, he should have been three Parsa'os tall, 800 times the height of his ankle - this is very abnormal! - PF)

Here it says that that Machaneh Yisrael is three Parsa'os. Targum Yonasan (Bamidbar 21:35) says that it is six Parsa'os!

Megadim Chadashim and Daf Al ha'Daf: Chasam Sofer (Sof Balak, and Hagahah in Drashah Av 7 5559) says that when Og wanted to throw the mountain on Yisrael, they occupied more area, for the Mishkan was in the middle, and others were 2000 Amos from it, and there was the Erev Rav, which were four times 600,000, like Mechilta and Targum Yonasan (Parashas Bo) say. (NOTE: If with the Erev Rav there were five times as many people, and also the Mishkan in the middle occupied area, the total area should have been more than four times as much; the length of Machaneh Yisrael should have been more than double! Perhaps it says six, but really, it was between six and seven. Or, perhaps the Erev Rav were four times 600,000, including women and children, so they were not four times as many as Yisrael. Or, Yisrael occupied more area per person, for they had many animals, or because they were more careful not to have openings of tents facing each other (Rashi Bamidbar 24:5, from Pesikta Zutresa Shemos 38:9). - PF) Also Targum Yonasan on Bamidbar 25:8 says that Pinchas carried Zimri and Kozbi in all of Machaneh Yisrael, six Parsa'os. He wanted to be Mekadesh Hash-m also among the Erev Rav. A support for this is that Targum Yonasan himself (Bamidbar 2:3) says that Machaneh Yisrael was 12 Mil (three Parsa'os) by 12 Mil. (NOTE: There, the Mishkan was in the middle! - PF) His'orerus Teshuvah (2:152) brings from Targum Yonasan that Degel Machaneh Yehudah occupied four Mil by four Mil, and similarly for the other Degalim. Five times this is 80 square Mil; 64 square Mil remain for their animals, four by four Mil in every direction.

NOTE: He assumes that all Degalim were this size, and also the place of the Leviyim with the Mishkan inside. Presumably, the animals were in the four corners. - PF

What is the source that Machaneh Yisrael was three Parsa'os?

Rashi: "Va'Yachanu... mi'Beis ha'Yshimos Ad Avel ha'Shitim" (Bamidbar 33:49). Rabah bar bar Chanah saw the place - it was three Parsa'os long and three Parsa'os wide (Eruvin 55b).

What is the meaning of Shirvavta?

Rashi: You made grow below.

Anaf Yosef citing Semichus Chachamim: The simple meaning of "Shinei Resha'im Shibarta" refer to Og's teeth. Shen can also refer to a mountain peak. The plural Shinei refers to both of them. Shibaron (breakage) refers to the mountain (Komtzei broke it), and Shirvavta applies to his teeth (they extended). If not for the latter, breaking the mountain would not help - if Og could uproot it, surely he could cast it off his head!

Why do we bless 'Zocher Es ha'Tzadikim' on Lot?

Rashi: It applies to Avraham (Hash-m remembered Avraham and saved Lot).

Maharsha: This is unlike other Berachos on miracles she'Asah Nisim' la'Avoseinu. Lot was not worthy of a miracle. We praise that Avraham's merit saved even this Rasha, even at a time of Hash-m's anger, because He remembers Tzadikim - "va'Yhi b'Shaches... va'Yizkor Elokim Es Avraham." Hash-m reverses Midas ha'Din to Midas ha'Rachamim - "va'Yizkor Elokim Es Lot mi'Toch ha'Hafechah", amidst reversal of these Midos. Chazal did not expound so about Noach "va'Yigberu ha'Mayim... va'Yizkor Elokim Es Noach", for there it merely discusses the order. First the water overpowered, and then Hash-m remembered.

One blesses Dayan ha'Emes only if the matter saddens him. Why do we bless over Lot's wife?

Sha'ar ha'Tziyun (218:22): Perhaps we are pained that Avraham's merit did not suffice to save her.

Megadim Chadashim: This is not due to pain Rather, it was an open miracle to publicize that Hash-m is the true Judge. She was punished with salt because she sinned with salt.

Why did the Rambam not bring blessing over Lot's wife?

Megadim Chadashim citing Radal (Pirkei d'R. Eliezer 25:80): I saw it written that there was an earthquake nearby. Water of Yam ha'Melach flooded the area, including the pillar of salt. Megadim Chadashim - if so, why did the Shulchan Aruch bring this? Rishonim after the Rambam say that they saw it. Targum Yonasan (Bereishis 19:26) says that it will stand until Techiyas ha'Mesim. Yalkut Shimoni says that it is until today, so generations will know Hash-m's praise. Seder ha'Doros (2047) says that every day the pillar is complete at midnight; goats lick it, and before dawn only two drops remain. From this, it grows back fully before the coming midnight. Pirkei d'R. Eliezer (Sof 25) says that bulls lick it every day until her legs, and it grows back in the morning. R. Petachiyah the brother of Ri ha'Lavan wrote that he saw Yam ha'Melach, and Sedom and Amorah and there is no vegetation there, but there is no pillar of salt there. The Bartenura asked people about her, but received no answer. The entire area is mounds of salt - one cannot know which is Lot's wife.

Where do we bless over Lot?

Beis Yosef (OC 218:8): The Gemara implies that one blesses on Lot when he sees his grave. However, the Tur and Rosh imply that upon seeing his wife, he remembers Lot and blesses also for Lot.

Etz Yosef citing Mayan ha'Berachos: The miracle is not recognized via seeing Lot's grave.

Rav Elyashiv: Surely one who saw only his wife does not bless. There is no reason to bless Dayan ha'Emes, just like we do not bless on other dead Nochrim. One who saw only Lot (his grave) does not bless, for he did not see Lot himself. One blesses only for seeing the statue of salt. (NOTE: Rav Elyashiv said that one does not bless for seeing only his wife. That is the pillar of salt! \ - PF) She was not saved, even though she was Lot's wife and should have been saved. She was punished for looking back and not giving salt to guests. One who sees her, automatically he sees the salvation of Lot.

How do we infer that the wall was swallowed?

Rashi, Maharsha #1: "Tachteha" implies in its place.

Maharsha #2: "Va'Ya'alu ha'Am Ish Negdo..." implies that there was no impediment to enter. Had it fell, there would be rubble.

Rashi writes that "Tachteha" implies that the wall fell in its place (was swallowed). Below, the Gemara asks that "va'Tipol ha'Chomah Tachteha" implies that it fell! And what was the answer 'since its height and width were the same, it was swallowed'?

Rashi: Since its height and width were the same, if it was not swallowed, it would not be known that it fell. This is the way for such a wall to fall! (NOTE: Perhaps he explains that even though "Tachteha" implies that it was swallowed, this does not override "va'Tipol", which is explicit. We answer that there is a reason to say that surely it was swallowed, but it is called Nefilah. Chavrusa explains, if it fell on its side, still its height would equal its width, so it is not recognized. This fits Rashi's words perfectly. However, if a stone wall falls, surely rocks break and it is evident that it fell, especially if there are cavities in the wall (e.g. Rachav's house was in the wall - Yehoshua 2:15)! Rashi (ibid. 6:1, from Targum Yonasan) says that Yericho was closed with an iron door, and fortified with a copper bolt, but presumably, the wall was of stone! - PF)

Maharsha: The Makshan asked, since it says va'Tipol, you are forced to say that it fell; "Tachteha" is not literally in its place. The Gemara answers that since its height and width were the same, falling would not help (it would be difficult to climb over the rubble); we must say that it was swallowed. There is no other source that its height and width were the same; we infer this, for the verse called being swallowed 'Nefilah'.

From when the earth opened its mouth to swallow Hevel's blood, it did not open for good (Sanhedrin 37b). Swallowing the wall of Yericho was good [for Yisrael]!

Iyun Yakov: We must say that 'swallowed' is not precise. It became deep underneath, and the wall fell in. It says "va'Tipol ha'Chomah", for due to the strength of the fall it became deep underneath, and the rocks on top of did not impede [soldiers from entering]. However, it was not swallowed like Hevel's blood was swallowed.

Megadim Chadashim: Also "Tav'u va'Aretz She'areha" (Eichah 2:9) was good for Yisrael, so the enemies would not rule over them! (NOTE: Rashi there says so, from a Midrash. Sanhedrin 37b holds like Pesikta Zutresa (ibid. 2:9), that it was bad for Yisrael, to enable the enemy to enter and destroy. Perhaps also swallowing the wall of Yericho was bad for Yisrael, for via this, Achan transgressed the Cherem and Jews died in the following battle against Ai, and Chi'el transgressed the curse for one who will rebuild Yericho, and all his children died. - PF) I answer that the walls of Yerushalayim were not swallowed forever - Pirkei d'R. Eliezer (51) says that in the future, they will rise again.

NOTE: This similarly answers for Sotah 11b, which says that when the Egyptians found out about a Jewish birth and came to kill the babies, the babies were swallowed into the ground. After the Egyptians left, the babies emerged from the ground. (PF)

When must these people thank Hash-m?

Rashi: It is when they are no longer in danger.

What is the significance of the four categories?

Maharsha: The Mizmor initially said "Asher Ge'alam mi'Yad Tzar" (Tehilim 107:2). After, it discusses people in the Midbar, or ill, or on the sea - these are not mi'Yad Tzar. It should have said mi'Yad Tzarah! Four reasons block a person from perfection. (a) He needs to pursue income. (b) People hate him, so he cannot serve Hash-m totally due to them. (c) His nature is sickly and weak, so he cannot engage in Torah and Mitzvos. (d) He has much wealth and distraction from Torah and Mitzvos. (NOTE: This is the opposite of the first impediment (lack of income)! How were Yisrael redeemed from this? In the Midbar, they had great wealth, but there were no distractions about how to invest or care for their wealth. - PF) When they went out to war they would say "Hodu la'Shem Ki l'Olam Chasdo". 'Ki Tov' is omitted, because Hash-m does not rejoice over the downfall of the wicked. When Yisrael are redeemed, they say Ki Tov, not over the downfall of the wicked, rather, over salvation from their afflicter and these four distractions. "[Ume'Artzos Kibetzem] mi'Mizrach umi'Ma'arav mi'Tzafon mi'Yam" (Tehilim 107:3) - from Malchus Madai in the east, from Bavel in the north, and from Yavan and Edom in the west. This is why it mentioned 'west' twice, and did not mention south.

NOTE: Targum Yonason and Rashi on Bamidbar 34:3 say that Edom is in the south! Surely Maharsha discusses Romi .

Why does the Gemara list those who must thank in a different order than the verse?

Tosfos: The verse lists them in [decreasing] order of danger; the Gemara lists them in [decreasing] order of how common they are.

Anaf Yosef: Rav Hai Gaon says that the verse lists them in decreasing order of frequency. The Gemara lists them in decreasing order of how dangerous they are. It is the opposite of Tosfos!

Megadim Chadashim: Minchas Yitzchak (4:11) says that Rav Hai Gaon discusses those who went to sea or in the Midbar and a bad event occurred, therefore they are the most dangerous. Megadim Chadashim - Minchas Yitzchak only saw one who R. Yonah cites Rav Hai Gaon. Ha'Aruch brings all his words; he says that Holecheii ha'Yam veha'Midbar are closer to danger. This shows that in every case they bless! He also says that 'Choleh' include one whose head or throat hurts.

Maharsha: The four correspond to Ge'ulas Mitzrayim. After leaving Egypt, they descended to the sea, were saved, received great wealth and thanked Hash-m via Shirah. Yisrael are afflicted with these in Galus, therefore when they were redeemed from Egypt and these four distractions, they enacted four cups on Pesach, corresponding to the four mentions of "Kos" in the dream of Sar ha'Mashkim. The four expressions of Ge'ulah - v'Ga'alti, v'Hotzeisi, v'Hitzalti and v'Lakachti correspond to redemption from them. Therefore, Hash-m will make the Nochrim drink four cups of Ta'ar'elah (poison), and Yisrael will drink four cups of salvation (Bereishis Rabah 88:5). The first category in the Beraisa, Yordei ha'Yam, corresponds to leaving Egypt (Keri'as Yam Suf). Corresponding to this is the first cup of the Seder - Kidush, which is about Chidush ha'Olam. The second category is Holechei Midbar. They had afflictions in the Midbar, until they merited Tovos like Slav and manna; it corresponds to the second cup, before the meal. The third category is Cholim who were healed. This happened at Matan Torah. It corresponds to the third cup after Birkas ha'Mazon, the opposite of "Kol Ochel Tesa'ev Nafsham." The fourth category is one who escaped jail. Yisrael had full freedom only after they conquered Eretz Yisrael, and the enemy's hand over us was removed; the fourth cup was enacted corresponding to it.

Iyun Yakov: Sometimes Moshe is mentioned before Aharon, and sometimes oppositely, to teach that they are equal (Tosefta Kerisus 4:7). Also here, the Tana changed the order to teach that even though some are more dangerous than others, and some are more common, one must bless on them equally.

NOTE: When the Torah itself changes the order, sometimes it is to show that they are equal. What is the source to say so when the Talmud changes from the Torah's order? (PF)

Rav Elyashiv: The Gemara does not refer to the verses, rather, to the Mishnah. It said that one blesses on seas, Midbaros, Yoledes (she is a Cholah) and one who enters a walled city (Rashi said that people there seek pretexts - it is like jail). This is why the Rema (219) says that a traveler blesses only if he was saved from danger. The verse discusses all travelers! (NOTE: I do not understand this. The verse discusses one who was lost in the Midbar - "Ta'u ba'Midbar bi'Yshimon... va'Yitz'aku El Hash-m... va'Yadrichem... El Ir Moshav"! - PF) Rather, he learns from the Mishnah.

Megadim Chadashim:The Bi'ur Halachah (Reish 219) says that one blesses for arriving safely from the sea or Midbar. He did not bring a proof. I say that we can infer from Sa'if 7, in which the Mechaber and Rema argue about Stam travelers in which no danger arose. This implies that all agree that those who go in the Midbar or on the sea, which is normally dangerous, he blesses in every case.

Daf Al ha'Daf: The Me'iri brings two opinions whether or not one who sailed blesses if no danger occurred. He concludes that we bless, just like a Choleh blesses even if there was no mortal danger. If so, just like the Rema says that the custom is that a Choleh blesses only if there was danger, the same applies to one who sailed. However, it seems that the Poskim hold that anyone who sailed blesses. Igros Moshe (OC 2:59) says that one who flew blesses even if no danger occurred. Most Acharonim hold that anyone saved from danger blesses, not only the four categories; flying is more dangerous than sailing. And even those who say that only the four bless, flying is like sailing, for he is not on the land. One cannot live for an extended time in water or in the air. If the boat or plane would fail, he would die!

What is the significance of one who was in the Midbar?

Maharsha: The primary Ge'ulas Mitzrayim was when they reached Eretz Yisrael. Until then, they were hungry and thirsty; they sinned twice each with water, manna and Slav (Erchin 15a). Because "Ta'u va'Midbar... va'Yadrichem b'Derech Yesharah" - Hash-m brought them to Eretz Yisrael. It says "Ki l'Olam Chasdo", for after they sinned, Hash-m did not need to bring them; it was amidst Chesed. (NOTE: Even though Hash-m promised Avraham to return his seed to Eretz Yisrael, perhaps they forfeited this. - PF) Therefore, they enacted all Holechei Midbar to bless Gomel Chasadim Tovim l'Chayavim.

Why does it say "Yoshevei Choshech"?

Maharsha: In Egypt they were in darkness due to Avodas Parech and casting babies to the river. "Asirei Oni u'Varzel" corresponds to "va'Yotzi Eschem mi'Kur ha'Barzel" (Devarim 4:20). It was like a jail - until Yisrael left, no slave ever left!

Does one bless if he was incarcerated even for money, or only for execution?

Etz Yosef: R. Yonah implies that it is even for money; so explains Ma'adanei Yom Tov. Magen Avraham disagrees.

What is the significance of one who was ill?

Maharsha: They were ill in Egypt - "Kol ha'Machalah Asher Samti b'Mitzrayim."

NOTE: I did not find anyone else explain that Hash-m put illnesses on Yisrael in Egypt. Many say that "Asher" hints to the Makos (its Gematriya is 501, like the initial letters of the Makos. Does Maharsha explain like Ibn Ezra, that also Yisrael suffered from the Makos, except for where it says otherwise? (PF)

How sick must one be to be obligated to bless?

Tosfos: It is only if he was bedridden, but not if his head or stomach hurts, and he is not bedridden.

What is the significance of people who embark on the sea?

Maharsha: This is distraction that comes via wealth. "V'Lo me'Ever la'Yam Hi" - Torah is not found in haughty people, nor in wholesalers [who cross the sea] or merchants. "They saw Ma'ase Hash-m", just like at Keri'as Yam Suf.

What do we learn from "Nifle'osav li'Vnei Adam"?

Maharsha: It is a small matter for Him; it is wondrous only for people.

Rif (on the Ein Yakov): "Yodu la'Shem Chasdo" teaches that each must thank for his miracle. "Nifle'osav li'Vnei Adam" teaches that he must include the wonders that Hash-m does for others. E.g. one who went to sea thanks also for Hash-m's Chesed with those who go in Midbaros, the ill, and the incarcerated. Therefore, it says "Yodu la'Shem Chasdo" for each category, and not only once, after all of them!

Why does the Beraisa say that those who go on the sea and in the Midbar bless after they are saved? It does not say so about the others!

Iyun Yakov: The Tana implies that even if they regularly go on the sea and in the Midbar, for business or another reason, each time they return, they bless, even though they will do so again. One who was cured or freed from jail does not intend to return to be ill or incarcerated!

Etz Yosef: Even if a miracle occurred at sea or in the Midbar, he does not bless until he reaches the land or Yishuv. Eliyahu Rabah says that one does not bless until he is totally saved from the affliction. We find that it does not say "Ki Tov" on Yom Sheni, for its Melachah was not finished that day.

Daf Al ha'Daf: Moriyah (23:1 p.20, citing Maharam Ben Chaviv): A Choleh blesses only after he is totally healed. If he blessed and a doctor said that he is not totally healed, he blesses again when he is totally healed. If a Choleh says that he can fast on Yom Kipur, and a doctor disagrees, we rely on the doctor (Yoma 83a)! (NOTE:Is it not - a Safek who knows better? He eats also when he says that he needs, and the doctor disagrees! Really, when he says that he can fast, we say that amidst his illness, he is befuddled and does not realize his danger (ibid.). Also here, amidst his illness, he does not realize that he is still sick.- PF)

Why does the Beraisa use present tense for those who go on the sea and in the Midbar, and for the others, past tense?

Maharsha: This is like I brought from Bereishis Rabah, that the four correspond to Ge'ulas Mitzrayim. (After leaving Egypt, they still passed through the sea and Midbar; the illnesses and incarceration ceased.)

NOTE: Iyun Yakov said that even if they regularly go on the sea and in the Midbar, they bless. Perhaps this is why present tense is used! (PF)

Rav Yehudah taught that they must thank. Why do we ask 'what Berachah do they say?' Also, other Berachos were taught simply. Why is this taught via question and answer?

Rif (on the Ein Yakov) #1: Rav Yehudah teaches that even though there are many kinds of thanks and Berachos for miracles, e.g. for our fathers or for an individual, for seeing shooting stars, earthquakes, thunder, mountains..., these four recognize Hash-m's Chesed to them. They must not deny the Tov that He did. "V'Sam Derech Ar'enu b'Yesha Elokim" (Tehilim 50:23) - he makes a way for Hash-m to do another miracle for him, and he will see another salvation. Rav Yehudah said Tzarich [Lehodos] and not Chayav, for in addition to their Chiyuv, they must do so for this benefit. Each must thank for his miracle, and for the wonders that Hash-m does for others. We ask if this is all in one Berachah, or in separate Berachos. We answer, he says 'Baruch Gomel la'Chayavim Tovos she'Gemalani Kol Tov' - he thanks for what Hash-m does for everyone, and also for himself. (NOTE: This is the text of Ein Yakov, which was very accurate. The text of our Gemara is 'Baruch Gomel Chasadim Tovim.' - PF)

Rif (on the Ein Yakov) #2: Everyone thanks in his own words. One must bless in the text that Chachamim fixed.

Iyun Yakov: The Tana changed the order from the verse to teach that one must bless on them equally. What is this common Berachah?

He blesses 'Gomel la'Chayavim Tovos (Girsas Ein Yakov).' One who says that Hash-m pardons [sins without reason], his life will be pardoned (forfeited)!

Iyun Yakov: At the time of danger he was terrified (this helps atone for his sins). Also, presumably, he had thoughts of Teshuvah. All the more so this applies to one who was ill - his afflictions atone for the entire body!

Why must they bless in front of 10, and two Rabanan?

Maharsha: For every matter of Kedushah we require 10 - Tefilah [b'Tzibur], Birkas ha'Mazon with Elokeinu in the Zimun, and Birkas Chasanim, for they are called Kahal and Edah. There is also Zimun with three (the one who ate, and two others); we require two Rabanan, for one does not Mezamen on an Am ha'Aretz (48a). Regarding Kahal it says Yeromemuhu, and regarding Zekenim it says Yehaleluhu, for commoners and even minors can elevate Him, like we find regarding Abaye and Rava (ibid.) Hilul is of intellect - only Rabanan and special individuals can do this. The one who says two Rabanan in addition to 10 learns from the Meraglim - they were initially 12, and two (Yehoshua and Kalev) were Rabanan.

NOTE: In Hallel, we say "Halelu Es Hash-m Kol Goyim" - all Goyim can do Hilul! Also, Kalev was a great Tzadik, but what is the source that he was a bigger Chacham than the other Meraglim? It says "Kol Nasi Vahem;... Kulam Anashim Roshei Vnei Yisrael" (Bamidbar 13:2-3)! This requires investigation. (PF)

Daf Al ha'Daf: The Shulchan Aruch (219:3) says that the custom is to bless at Kri'as ha'Torah. Chasam Sofer (OC 71) says that receiving an Aliyah is like bringing a Korban; it is considered as if he brought a Korban Todah. Yafeh l'Lev (219:3) says that not all know that the Mevarech must stand in the middle of the 10; we call him to the Torah, for normally, the Oleh is in the middle.

Rif (on the Ein Yakov): Initially, we would learn from "Nifle'osav li'Vnei Adam" that it suffices to bless in front of two. However, not that we expound this to obligate including wonders that Hash-m does for others, we learn from "vi'Romemuhu bi'Kehal Am" to require a Kahal (10). We asked that Abaye requires blessing in front of 10! What was the answer 'Rav Yehudah answered Amen'? (NOTE: In our texts, first it answered that there were 10; afterwards, it asked how he was Yotzei without blessing. Rif asks according to the text of Ein Yakov. - PF) The Havah Amina was that Rav Yehudah was Yotzei via them. Even though their Hoda'ah is like his, he must bless in front of 10. There were not 10 without Rav Chana and the Rabanan who thanked with him! We answer that he answered Amen. He was not Yotzei via them; it is as if he himself blessed.

Iyun Yakov: Perhaps they intended to exempt him, lest he need to say in front of 10 Gomel la'Chayavim Tovim.' It is disgraceful for a Chacham to say [that he is liable]!

Etz Yosef: Beis Yosef explains that 'Chayavim' is even Resha'im. He blesses, even though I am not worthy, Hash-m bestowed all good upon me. Rav Elyashiv - a minor does not bless, for he cannot say 'la'Chayavim' - he is not Chayav.

Daf Al ha'Daf citing Be'er Sarim: We say that Shechitah Pesach must be in three groups, for it says Kahal, Adas and Yisrael. Likewise, we should require 20 for ha'Gomel, for it says Kahal Am! Here is different, for even less than 10 is called Am, e.g. "b'Rav Am Hadras Melech." We need Kahal to require 10.

Etz Yosef: The Beis Yosef brings from R. Yonah that 10 are Me'akev. The Tur disagrees; he says that 'Tzarich' is only l'Chatchilah. This is unlike he wrote in YD 274 regarding crowns on [seven letters, when writing a Sefer Torah; their acronym is] Sha'atnez Gatz.

Rav Elyashiv: Poskim argue about whether the Mevarech counts towards the 10. L'Halachah, he joins with nine others.

Why is he called R. Chana Bagdata'ah?

Rashi: He was from the city Bagdad - the most important city of Bavel after it was destroyed.

Etz Yosef citing Rashi (Yevamos 67a): He was Ba'al Agadah.

Who may bless 'blessed is Rachmana who gave you to us...'?

Rav Elyashiv: One says so only for his Rebbi or father. Poskim argue about whether it is optional or obligatory.

How was Rav Yehudah Yotzei via their Berachah? There was no Malchus!

Tosfos: Rav Yehudah was a Talmid of Rav, who holds that Shem suffices; Malchus is not needed.

Etz Yosef citing the Rosh: The case is, they said Rachmana Malka d'Alma.

Why did he need to answer Amen? Normally, this is not Me'akev!

Rav Elyashiv: Since he cannot say this text himself, he cannot be Yotzei without saying Amen. Surely if he blessed ha'Gomel and they answered Amen, they were Yotzei (NOTE: on the side that Talmidim must bless 'blessed is Rachmana who gave you to us.' - PF)

How must these people be guarded?

Iyun Yakov: We do not leave them alone. A Mazik can appear to a lone person and damage him; it can appear to two but will not damage them; it does not appear to three (43b). Alternatively, he should say Keri'as Shema. (Reciting Shema before sleep is like a double-edged sword to kill Mazikin - 5b).

Daf Al ha'Daf: The Yoledes b'Zov and Aruch ha'Shulchan (EH 64:4) say that they must be guarded even in the house. It is not clear why people are lenient about Chasan, e.g. when he goes to pray and she is left alone. He is called a Chasan from the day of the Chupah; however, people are stringent from when he is Oleh l'Torah on the previous Shabbos (Ufruf). Eliyahu Rabah (669) says that a Chasan resembles a king before the Nisu'in; Bikurei Yakov (3) says that it is the week in which the Nisu'in will be.

What kind of Choleh and Yoledes must be guarded?

Megadim Chadashim: The Choleh is dangerously ill, so surely the same applies to the Yoledes, i.e. within seven days of birth.

Why must a Chasan and Kalah be guarded?

Rashi: Shedim are envious, and confront them.

Daf Al ha'Daf citing Yabi'a Omer (3 EH 9): Perhaps it is because their sins are pardoned.

Daf Al ha'Daf citing Yabi'a Omer (3 EH 11): Perhaps it is lest they sin; [after the first night,] she is forbidden to him due to Dam Besulim.

Daf Al ha'Daf: Pirkei d'R. Eliezer (16) implies that they should not go alone due to honor; a Chasan resembles a king. Tosfos (Chulin 91a) says that a king, Chacham and Chasan must be guarded. What is his source for a king, and why did he omit Kalah?

Why must an Avel be guarded?

Daf Al ha'Daf: Midas ha'Din is stretched over him (Yerushalmi Mo'ed Katan 3:8). Ginzei Yosef (148) brings that Ruchos Ra'os are common in Beis ha'Evel, and they damage.

Why must a Chacham be guarded at night?

Rashi: Shedim are envious, and confront him.

Chashukei Chemed: Rashi said so about all who need to be guarded. If so, if a woman is ill, her husband should not leave her alone in the house in order to pray. However, the Rambam and the Rebbeyim of the Ritva say that nowadays we are not concerned for Mazikin (EH 7:10), so for a Mitzvah, he may leave her alone, if she and the doctors consent.

Maharsha: Above (43b) it says that he may not go out alone at night due to suspicion [of Zenus]. See what I wrote there. (In the city, Mazikin are not common, so it is not dangerous; it is forbidden only due to suspicion.)

Etz Yosef citing R. Yonah (3a): Normally, a Chacham's Torah guards him. Here we discuss when it is totally dark.

NOTE: It seems that therefore, he cannot learn. Does he not know teachings by heart? - PF)

Megadim Chadashim citing Ohr Zaru'a (137): Here we discuss a place of smelly filth, so he may not think in Torah.