1)

(a)Rebbi Yochanan Amar Rebbi Yossi ben Zimra learn from the Pasuk in Yeshayah "va'Havi'osim el Har Kodshi, ve'Simachtim be'Veis Tefilasi" that Hash-m also Davens - from the fact that it Hash-m said "be'Veis Tefilasi" (the house of My prayer) and not 'be'Veis Tefilasam' (the house of their prayer).

(b)According to Rav Zutra bar Tuvya Amar Rav, the text of His Tefilah is 'May it be My will that My mercy quashes My anger, that My mercy overrides My Midos (ha'Din) - and may I treat them (mercifully) beyond the letter of the law'.

(c)Rebbi Yishmael ben Elisha - the Kohan Gadol, describes how he once entered the Kodesh Kodshim to burn the Ketores ...

(d)... on Yom Kipur.

2)

(a)He saw there sitting on a high elevated throne - Akasriel Kah Hash-m Tzevakos ...

(b)... who said to him 'Yishmael My son, bless Me!'

(c)To which he responded - by blessing Him using the exact words that we just cited 'May it be Your will that Your mercy quashes Your anger ... '.

(d)Akasriel Kah Hash-m Tzevakos' reaction was - to nod His Head in assent.

(e)We learn from this episode the principle - 'not to belittle the B'rachah of an ordinary person'.

3)

(a)It was Hash-m who said to Moshe the Pasuk in Ki Sissa "Panai Yeileichu va'Hanichosi lach" ...

(b)... which means - 'Wait for My anger to abate and I will relent'.

(c)Rebbi Yochanan quoting Rebbi Yossi learns from there - that one does not appease a person whilst he is angry.

4)

(a)We learn from the Pasuk in Tehilim "ve'Keil Zo'em be'Chol Yom" - that Hash-m is angry (every day).

(b)The significance ...

1. ... of the number 'eight thousand, eight hundred and eighty-eight, based on the Pasuk in Tehilim "Ki Rega be'Apo" is - that His anger lasts for a Rega (a split second).

2. ... of the Pasuk in Balak "Yode'a Da'as Elyon!" is - that Bil'am was the only person ever to know exactly when that moment occurs.

(c)The latter Pasuk cannot be understood literally - because if Bil'am did not even know the mind of his own ass, how could he possibly have known the mind of Hash-m.

(d)When the Navi Michah with regard to the current context, exhorted K'lal Yisrael to remember the kindness of Hash-m, he was referring to - the fact that throughout the period of time that Bil'am was trying to curse Yisrael, Hash-m made a point of not becoming angry, because if he had, nothing would have remainedfromthe whole of K'lal Yisrael.

5)

(a)We already discussed the Pasuk in Tehilim Ki Rega be'Apo ... ". Ravin (or Rebbi Avina) commented (with regard to the Shi'ur of Hash-m's anger as 'Rega') - that 'Rega' is literal.

(b)Others cite the Pasuk in Yehsayah "Chavi Kim'at Rega ad Ya'avor Za'am" - as the source that Hash-m's anger lasts a Rega.

(c)The problem with Abaye, who confines that moment to a point during the first three hours of the day when chickens stand on one foot and their combs turn white is - that this is what chickens do constantly.

(d)How do we solve the problem - by pointing out that at other times it least, the chickens have red dots, but at the time under discussion, they do not.

(e)The reason that Rebbi Meir cites as the source of Hash-m's anger is - the fact that that is the time when the kings of the east and the west would place their crowns on their heads and prostrate themselves before the sun.

6)

(a)To counter a certain Tzedoki, who consistently tried to catch him out by quoting Pesukim - Rebbi Yehoshua ben Levi tied a rooster to the foot of his bed, with the intention of cursing him when its comb turned completely white.

(b)His plan fell through however - because he fell asleep before it happened.

(c)Based on the Pasuk in 'Ashrei' "ve'Rachamav al Kol Ma'asav", he learned from that episode - that it is wrong to curse even a Rasha (See Tosfos DH 'ha'Hu Tzedoki').

(d)Te other Pasuk from Mishlei that he quoted to back up his conclusion was -"Gam Anosh la'Tzadik Lo Tov".

7)

(a)Rebbi Yochanan, again quoting Rebbi Yossi ben Zimra, citing a Pasuk in Hoshe'a, states that one Mardus - (the realization that one has sinned, and the undertaking to do Teshuvah) in a person's heart is better than many Malkiyos (lashes).

(b)The Pasuk in Hoshe'a which informs us how Yisrael decided to leave their many 'lovers' and return to their first love (Hash-m) ends - "because we had it better then than we do now".

(c)Based on the Pasuk in Mishlei "Tachas Ge'arah be'Meivin me'Hakos K'sil Me'ah" - Resh Lakish adds that it is better than a hundred Malkiyos.

8)

(a)According to Rebbi Yochanan, once again quoting Rebbi Yossi ben Zimra - Hash-m gave a positive response to the three things that Moshe requested from Him.

(b)When, following the sin of the Golden Calf, Moshe asked that Hash-m Himself continues to accompany Yisrael (and not an angel) - He answered that He would.

(c)Moshe's second and third requests were "Veniflinu Ani ve'Amcha!" and "Hodi'eni Na es Derachecha!" When he said ...

1. ... "Veniflinu Ani ve'Amcha!", he was asking - that Yisrael would be unique in that Hash-m would never rest His Shechinah on any other nation (as He did on Yisrael).

2. ... "Hodi'eni Na es Derachecha!" - he was asking that Hash-m would explain to him why some Tzadikim have it good, whilst others suffer; why some Resha'im have it good, whilst others suffer.

9)

(a)Initially, Rebbi Yochanan explains 'Tzadik ve'Tov lo' as Tzadik ben Tzadik and 'Tzadik ve'Ra lo' as Tzadik ben Rasha - 'Rasha ve'Tov lo' as Rasha ben Tzadik and 'Rasha ve'Ra lo' as Rasha ben Rasha.

(b)We query this however, from a seeming contradiction between the Pasuk in Ki Sissa "Pokeid Avon Avos al Banim" and the Pasuk in Ki Seitzei "u'Banim Lo Yumsu al Avosam". To reconcile the two Pesukim - we establish the former with regard to where the sons follow in their fathers' footsteps, and the latter where they don't ...

(c)... disproving Rebbi Yochanan's initial statement - according to which a Tzadik ben Rasha will suffer even if he does not follow in the footsteps of his father.

(d)He finally explains 'Tzadik ve'Tov lo' as a complete Tzadik, and 'Tzadik ve'Ra lo' as a partial Tzadik. He then explains 'Rasha ...

1. ... ve'Tov lo' - as a partial Rasha and a Rasha ...

2. ... ve'Ra lo' - as a complete one.

10)

(a)Rebbi Yochanan's explanation, however, does not tally with that of Rebbi Meir, who says - that Moshe's third request was not granted ...

(b)... which he learn from the Pasuk in Ki Sissa "Vechanosi es asher Achon Verichamti es asher Arachem" - which means that Hash-m graces and has mercy on those whom He chooses, and that He is under no obligation to tell us why.

(c)According to Rebbi Yehoshua ben Korchah, who concurs with Rebbi Meir, Hash-m say to Moshe, even as He refused him his request - that when He (Hash-m) wanted to show Moshe (how He runs the world), he (Moshe) refused; not that Moshe wanted to discover them, it was Hash-m's turn to say 'No!' (i.e. One should take the opportunity when it at arises. Once it slips by, it may be too late!)

11)

(a)According to Rebbi Shmuel bar Nachmeni, the reward that Moshe receive for ...

1. ... hiding his face (at the burning bush) was - that, after the sin of the Eigel, his face shone.

2. ... being afraid to look at the Shechinah was - that the people were afraid to look at him.

3. ... not looking - was - that he saw 'a picture of Hashem'.

(b)According to Rav Chana bar Bizna Amar Rebbi Shimon Chasida, when Hash-m removed His Hand from the cleft of the rock behind which Moshe was concealed (when Hash-m announced the thirteen Midos of Rachamim) - Moshe actually saw the knot at the back of Hash-m's Tefilin shel Rosh.

12)

(a)Once again, Rebbi Yochanan quotes Rebbi Yossi ben Zimra, who says - that Hash-m never retracted from good thing that he said He will do, even if it was connected to a condition that did not materialize.

(b)He learns this from Hash-m's promise to Moshe, where, after the sin of the Eigel ha'Zahav, He said He would destroy K'lal Yisrael, and replace them with Moshe (and his descendents).

(c)He relent from what He said He would do to K'lal Yisrael - in reply to Moshe's Tefilos.

(d)The Pasuk in Divrei ha'Yamim states - that the descendents of Rechavyah, the son of Eliezer ben Moshe were many ("Rabu Lema'alah").

(e)And the Beraisa cited by Rav Yosef learn from a Gezeirah-Shavah 'Reviyah' 'Reviyah' from the Pasuk in Sh'mos "u'Venei Yisrael Paru ... Vayirbu ... " - that they numbered six hundred thousand.

13)

(a)Rebbi Yochanan quoting Rebbi Shimon bar Yochai, comments on the Pasuk in Lech-l'cha "Adon-ai Elokim, ba'Mah Eida Ki Irashenah - that Avraham was the first person since the creation of the world to call Hash-m 'Master'.

(b)Rav connects this Pasuk with the Tefilah of Daniel more than a thousand years later (who concluded his prayer on behalf of the desolate Beis-ha'Mikdash with the words "Lema'an Adon-ai" - inasmuch as the latter was answered only due to this merit of Avraham.

(c)Rebbi Yochanan quoting Rebbi Shimon bar Yochai learns from the Pasuk in Ki Sissa "Panai (My anger) Yeileichu va'Ha'nichosi lach" - that one should not attempt to pacify someone until his anger abates.

(d)Le'ah declared "ha'Pa'am Odeh es Hash-m!" - when she named her Yehudah her fourth son (more than the average of three children for each of Ya'akov's four wives).

(e)Rebbi Yochanan quoting Rebbi Shimon bar Yochai comment on that - that Leah was the first person since the creation of the world to thank Hash-m. four mothers) -

14)

(a)Rebbi Elazar explains why Leah named her firstborn son 'Reuven'. She began by drawing a distinction between her son and the son of her father-in-law - (alias Eisav).

(b)When she called him 'Reuven', she had in mind - "Re'u Ve'ni". See - how my son is different than the son of my father-in-law, who willfully sold his birthright to Ya'akov; yet when Ya'akov received the blessings (with which the birthright was tied up), he (Eisav) hated him for it. Whereas my son (Reuven) lost his birthright to Yosef, and, even though it was taken from him against his will, he displayed no hostility towards him ...

(c)... as we see when he saved Yosef from being killed by his brothers.

(d)Rebbi Yochanan interprets 'Rus' as being from the same root as 'Riveihu' (he satiated - like in "Kosi Revayah") - with reference to David ha'Melech, who satiated Hash-m with songs of praise.

(e)Rebbi Elazar proves from the Pasuk in Tehilim "L'chu Chazu Mif'alos Hash-m asher Sam Shamos ba'Aretz" that the name of a person has an affect on his character - Hash-m, asher Sam Shamos ba'Aretz" - by reading the word "Shamos" as if it was written implying that they have a meaning).

15)

(a)Rebbi Yoshanan in the name of Rebbi Shimon bar Yochai states - that a rebel in one's own close family is worse than the battle of Gog and Magog.

(b)He learns it from the two Pesukim in Tehilim "Mizmor le'David be'Vorcho Mipnei Avshalom B'no" and "Lamah Ragshu Goyim u'Le'umim Yehegu Rik"(in connection with the battle against Gog and Magog), inasmuch as - the former Pasuk adds "Hash-m Mah Rabu Tzarai", which the latter Pasuk does not.

(c)What is strange about the first of the two Pesukim that we just discussed is the fact - that a rebel in one's own immediate family is not something that one normally sings about!

(d)To explain it, Rebbi Shimon ben Avishalom compares it - to a person who is confronted with a documented debt, which leaves him sad; but he is happy once he has paid if off.

(e)David ha'Melech too, was relieved once the prophecy came to fruition and he discovered that the rebel was not some hard-hearted slave, but his son, who he assumed, would feel a spark of compassion towards his own father.

16)

(a)Rebbi Yochanan quoting Rebbi Shimon bar Yochai learns from the Pasuk in Mishlei "Ozvei Torah Yehalalu Rasha, ve'Shomrei Torah Yisgaru bam" - that one is permitted to start up with Resha'im in this world.

(b)Rebbi Dustai bar Masun in a Beraisa supports that.

(c)To reconcile this with the Pasuk in Tehilim "Al Tischar ba'Merei'im, ve'Al Tekan'eh be'Osei Avlah ... ", we interpret the latter to mean - that one should not compete with Resha'im to emulate their example, nor should one be jealous of evil-doers to attempt to be like them ...

(d)... and it is of those who fear Hash-m that one should be jealous '.

17)

(a)We query Rebbi Yochanan however, from a statement of Rebbi Yitzchak. Based on the Pasuk in Tehilim "Yachilu D'rachav be'Chol Eis", what Rebbi Yitzchak stated - that one should not start up with a Rasha who is experiencing a period of good fortune.

(b)From the continuation of the Pasuk ...

1. ... "Marom Mishpatecha Negdo", he learns - that he is destined to win in any court-case, and from ...

2. ... Kol Tzorarav Yafi'ach bahem" - that he will overcome those who oppose him.

(c)We answer that - Rebbi Yitzchak is speaking with regard to personal issues, whereas Rebbi Yochanan is speaking regarding spiritual matters.

(d)In the second answer, both are speaking with regard to spiritual issues - and whereas Rebbi Yitzchaks statement is confined to a Rasha who is currently successful, Rebbi Yochanan is speaking about one who is not.

18)

(a)In the third answer, Rebbi Yochanan too, is speaking about a successful Rasha, and to reconcile the two opinions - we establish Rebbi Yitzchak by a Tzadik who is not a complete Tzadik, and Rebbi Yochanan by one who is.

(b)And we prove this from a Kashya asked by Rav Huna, who queried the Pasuk in Chavakuk "Lamah Sabit Bogdim Tachrish be'Vala Rasha Tzadik mimenu" from Pesukim in Tehilim and Mishlei - which indicate that a Tzadik Hash-m will never allow a Rasha to overcome a a Tzadik.

(c)And so, to answer the Kashya, he explained the Pasuk "Tzadik mimenu" to mean that the Rasha is able to overcome someone who is more righteous than him, but not a complete Tzadik.

(d)The final answer, which seems to merely repeat the second one - is inserted with reference to the previous one, and teaches us that if a Rasha is enjoying a period ofsuccess, then he can overcome even a complete Tzadik (Hagahos Maharshal).

19)

(a)Rebbi Yochanan again quoting Rebbi Shimon bar Yochai, based on a Pasuk in Shmuel, says that if someone fixes a place for Davening (or for Torah-study, according to some texts) - all his enemies will fall before him.

(b)To reconcile the Pasuk there, which says "ve'Lo Yosifu B'nei Avlah le'Anoso" and a similar Pasuk in Melachim, which replaces "le'Anoso" with "le'Chaloso" - Rav Huna explains - that initially, the Beis ha'Mikdash was built with the intention that Yisrael's enemies would not cause them any suffering at all. But when they sinned, their merits deteriorated, and the Beis ha'Mikdash could only protect them from total destruction ('Hashem poured His wrath on to the wood and stones'), but not from suffering or exile.

(c)Rebbi Yochanan quoting Rebbi Shimon bar Yochai, also learns from the words "Yatzak Mayim" (as opposed to 'Lamad'), in the Pasuk in Melachim "Poh Elisha ben Shafat asher Yatzak Mayim al-Y'dei Eliyahu", that - serving a Talmid Chacham is greater than learning from him.

20)

(a)What did reply When Rebbi Yitzchak asked Rav Nachman why he did not turn up in Shul that day for Davening, the latter replied - that he was not feeling well.

(b)So he suggested that he (Rav Nachman) ought to have - gathered a Minyan in his house.

(c)When Rav Nachman found even that too difficult, Rebbi Yitzchak thought - that he should have asked the Gabai to inform him when the Minyan began so that he could at leadt Daven at the same time as them.

(d)When Rav Nachman asked him why he was so insistent, Rebbi Yitzchak cited the Pasuk in Tehilim "va'Ani Tefilasi L'cha Hash-m Eis Ratzon ... ", from which Rebbi Yochanan in the name of Rebbi Shimon bar Yochai extrapolated - when the Tzibur Daven is a time of goodwill (in which case even a Yachid who cannot Daven with the Tzibur, should Daven then).