1)

(a)Rebbi Meir reacted to those ruffians who lived in his vicinity and why were a constant thorn in his side- by praying that they should die.

(b)However B'ruryah - his wife, objected.

(c)She refute the suggested source of her husband's actions as the first half of the Pasuk in Tehilim "Yitamu Chata'im min ha'Aretz" from ...

1. ... those very words themselves - which imply that the sins should be removed, not the sinners.

2. ... the second half of the Pasuk "u'Resha'im Od Einam!" - inasmuch as if the sinners are removed, then is it not obvious that the Resh'im are no longer there?

(d)She therefore interpreted the Pasuk to mean - one should see to it that the sins cease, and then the Resha'im will be no more.

(e)In the end - she prayed that they should do Teshuvah and they did.

2)

(a)A certain Tzedoki asked B'ruryah regarding the Pasuk "Rani Akarah Lo Yaladah (Praise Hash-m, the barren woman who has no children)!" - why a barren person should need to praise Hash-m?

(b)She addressed the Tzedoki as - 'Shatya' (a fool).

(c)Based on the end of the Pasuk "ki Rabim B'nei Shomeimah mi'B'nei Be'ulah, Amar Hash-m" - she proved that Yisrael (who was desolate during the Galus) will, in the time of Mashi'ach, have more children than the the gentile nations (who were settled like a woman who lives with her husband).

(d)She subsequently explained the Pasuk "Rani Akarah ... " to mean - that K'neses Yisrael, who during their exile is like a barren woman, should praise Hash-m because she did not bear children to Gehinom like the Tzedokim.

3)

(a)Another Tzedoki found strange the position of the two Kapitels "Mizmor le'David. be'Vorcho Mipnei Avshalom B'no" (Tehilim 3) and " ... "le'David Michtam be'Vorcho Mipnei Shaul ba'Me'arah" (Kapitel 57) - seeing as the latter hppened earlier.

(b)Rebbi Avahu answered him based on the principle 'S'muchin' (which is based on the Pasuk in Tehilim "S'muchim la'Ad le'Olam", and which means - that if two Pesukim (or words) are juxtaposed, they are meant to be compared.

(c)The former above-mentioned Kapitel juxtaposes - that of "Lamah Ragshu Goyim" (which we discussed on the previous Daf and) which deals with Gog and Magog, who, as the Pasuk states, rebelled "against Hash-m and His Mashi'ach".

(d)Rebbi Avahu therefore explained that it was necessary to juxtapose these two Kapitels, to teach us that - if a son can rebel against his father (as Avshalom did), then a servant can also rebel against his Master (which initially appears far-fetched and unlikely.

(e)The Tzedoki (who was apparently learned) asked the Kashya in spite of 'Semuchin' - because the Tzedokim do not Darshen Semuchin.

4)

(a)According to the Rebbi Yochanan in the name of Rebbi Shimon bar Yochai, when Shlomoh ha'Melech wrote in Mishlei "Pihah Paschah " he was referring - to his father David, who lived in five worlds.

(b)He said "Borchi Nafshi es Hash-m, ve'Chol K'ravai es Shem Kodsho" when he was still inside his mother's stomach (Note: He did not necessarily sing at the time when these things took place, but later when he had Ru'ach ha'Kodesh and saw things in retrospect.). When he said ...

1. ... "Barchu Hash-m Mal'achav, Giborei Ko'ach, Osei Devaro, li'Shemo'a be'Kol Devaro!" - when he entered this world and saw the stars and the constellations.

2. ... "Borchi Nafshi es Hash-m, ve'Al Tishk'chu Kol Gemulav!" - when he suckled his mother's breasts ...

(c)... because Hash-m created them in the location of Binah (understanding).

(d)According to Rebbi Avahu, this was to prevent him from looking at the Makom Ervah, whereas Rav Masna ascribes it to the fact - that a baby does not need to drink from a location of filth.

5)

(a)When he said ...

1. ... "Yitamu Chata'im min ha'Aretz u'Resha'im; Borchi Nafshi es Hash-m ... " - he was referring to the downfall of the Resha'im, and ...

2. ... "Borchi Nafshi es Hash-m, Hash-m Elokai Gadalta Me'od Hod ve'Hadar Lavashta" - to the day of death ...

(b)... as Rabah bar Shiloh learns from the Pasuk there "Tastir Panecha Yibaleihun, Tosef Rucham Yigva'un".

(c)Rav Shimi bar Ukva (or Rav Ukva) who would often visit Rebbi Shimon ben Pazi - tended to arrange Agados in front of Rebbi Yehoshua ben Levi.

6)

(a)When he asked Rebbi Shimon ben Pazi about the meaning of the Pasuk "Borchi Nafshi es Hash-m, ve'Chol K'ravai es Shem Kodsho", the latter answered - that latter explained the Pasuk to mean that, as opposed to human-beings, who can draw a picture on the wall, but cannot place in it a Ru'ach or a Neshamah, a stomach or intestines, Hash-m is able to do all that inside a form that is within a form (i.e. inside a fetus).

(b)Similarly, Chanah said "Ein Tzur k'Elokeinu" (in the Pasuk in Shmuel "Ein Kadosh ka'Hashem ki Ein Bitecha, ve'Ein Tzur k'Elokeinu"), by which she meant that - there is no sculptor like our G-d ('Ein Tzayar k'Elokeinu').

(c)Whereas Rebbi Yehudah bar Menasyah amended the words there "ki Ein Bitecha" to read - "ki Ein Levalosecha" ...

(d)... meaning that - as opposed to human-beings whose creations outlives them, Hash-m outlives His creations.

7)

(a)Rebbi Shimi bar Ukva pointed out that Rebbi Shimon ben Pazi had misunderstood his question., and that what he had really meant to ask him - was to whom the five 'Borchi Nafshi" refer.

(b)To which the latter answered that it refers to two things; One of them is Hakadosh-Baruch-Hu, the other - the Neshamah.

(c)The first three things are that just as Hash-m ...

1. ... fills the entire world, so too does the Neshamah fill the entire body.

2. ... sees but cannot be seen, so too, the Neshamah.

3. ... sustains the whole world, so too, does the Neshamah sustains the whole body.

(d)The fourth is that the Neshamah, like Hakadosh-Baruch-Hu, is pure, and the fifth comparison - that just as Hakadosh-Baruch-Hu resides in the innermost chambers, so too, does the Neshamah.

(e)The punch-line of the current comparison is - that the Neshamah, which possess the above-mentioned five attributes, should come and praise Hakadosh-Baruch-Hu, who possesses the same five attributes.

8)

(a)Rav Hamnuna explained the Pasuk in Koheles "Mi ke'ha'Chacham, u'Mi Yode'a Pesher Davar - to mean that there is nobody as wise as Hash-m, when it comes to arranging compromises.

(b)The problem Chizkiyahu ha'Melech and Yeshayahu ha'Navi had was - who should go to visit whom (to discuss Sancheriv, Melech Ashur's imminent attack of Yerushalayim).

(c)What made ...

1. ... Chizkiyahu think that Yeshayahu should come and visit him was - the fact that when necessary, Eliyahu ha'Navi went to deliver a message to King Achav.

2. ... Yeshayahu think that Chizkayihu should come to him was - the fact that it was Yehoram the son of Achav, who went to consult the Navi Elisha.

(d)So Hash-m arranged a compromise - that he smote Chizkiyahu with an illness, and ordered Yeshayah to perform the Mitzvah of Bikur Cholim.

9)

(a)When the Navi arrived - he told Chizkiyah that he would die ...

(b)... because he failed to perform the Mitzvah of 'P'ru u'Revu'.

(c)The Navi used the double Lashon "ki Meis Atah ve'Lo Sichyeh" - because Chizkiyah was destined to die in this world and to lose his portion in the world to come.

10)

(a)Chizkiyah defended himself by claiming that he had not married - because he saw via Ru'ach ha'Kodesh that his children would be wicked.

(b)Yeshayah refuted his argument - on tghe grounds that the Mitzvos were therefor him to observe, and that the results were not his business.

(c)Chizkiyah therefore suggested - that he marries Yeshayah's daughter, and that their combined merits avert the evil decree against him, so that his children would turn out good.

11)

(a)When Yeshayah claimed that it was too late, since Hash-m had already decreed that he had to die - he retorted that he (Yeshayah) 'take his prophesies and leave!', since he had a tradition from his grandfather (David ha'Melech) that even if a sword is placed at one's neck, one should not despair of Davenning ...

(b)... as the Pasuk writes in Iyov "Hein Yikteleini, Lo Ayacheil!" (even if He kills me, I will pray to Him!"

(c)Rebbi Yochanan and Rebbi Elazar - simply reiterated Chizkiyah's retort word for word.

(d)Based on a Pasuk in Koheles, Rebbi Chanan issues the same statement once again in connection with someone whom the angel in charge of dreams informs that he is going to die.

12)

(a)Immediately following his response to Yeshayah - Chizkiyah turned his fact to the wall and Davened.

(b)Based on the Pasuk in Yirmiyah "Me'ai Me'ai Ochilah mi'Kiros Libi", Resh Lakish explains the words "to the wall" - to mean that he Davened 'from the walls of his heart' (i.e. with great Kavanah).

(c)According to Rebbi Levi, he was referring to an incident concerning a wall - when the Shunamis built a small wall to accomodate Elisha ha'Navi (who visited her from time to time).

(d)He Darshened from there - that if Hash-m brought the Shunamis' son back to life on the merit of one wall, then how much more so did he deserve to live on the merit of his grandfather Shlomoh ha'Melech, who overlaid the walls of the Heichal with silver and gold!

13)

(a)When, after 'reminding' Hash-m how he always went in His ways, he added "ve'ha'Tov be'Einecha Asisi", Chizkiyah referring to the good deed - of hiding the Book of Cures ...

(b)... so that people should rather Daven to Hash-m for a cure.

(c)The Chachamim agreed with three of the six things.

14)

(a)Besides hiding the Book of Cures and cutting-up the Copper Snake, the Tana includes in this list - dragging the bones of his deceased father, the wicked Achaz round Yerushalayim.

(b)It was considered a good thing ...

1. ... to cut-up the copper snake - because the people were beginning to worship it.

2. ... to drag his father's bones around Yerushalayim (instead of burying him in royal honor) - because it served as an atonement for his numerous sins.

(c)One of the three things with which the Chachamim disagreed was that he closed up the waters of the Gichon Spring - to prevent it from falling into the hand of the besieging King of Ashur.

15)

(a)Of the two remaining items on the latter list, one of them is that he cut-up the doors of the Heichal, which he sent to - Sancheriv, King of Ashur ...

(b)... so that he should not attack Yerushalayim.

(c)The third item on that list is - that he declared the outgoing year a leap-year (retroactively) on the first of Nisan ...

(d)... a problem, because, based on the Pasuk in Bo "ha'Chodesh ha'Zeh lachem ... " - one is only allowed to declare a leap-year in Adar, but not in Nisan.

16)

(a)What Chizkiyah actually did - was to declare a leap-year on the thirtieth of Adar.

(b)He erred in a ruling of Shmuel, who says - that one is also not permitted to announce Nisan on the thirtieth of Adar ...

(c)... since it is fit to become Rosh Chodesh Nisan.

(d)Chizkiyah (wrongly) maintained however - that we do not say 'since it is fit ... '.

17)

(a)Rebbi Yochanan says that if someone Davens ...

1. ... on his own merit, his prayers will be answered on the merit of others, whereas if he Davens ...

2. ... on the merit of others - then his prayers will be answered on hi own merit.

(b)Moshe Davened on the merit of others - (the Avos) following the sin of the Golden Calf.

(c)The Pasuk in Tehilim subsequently says - that it was thanks to Moshe, "who stood in the breach" that Hash-m spared them.

18)

(a)Chizkiyah, on the other hand, Davened on his own merit (as we learned earlier).

(b)Hash-m's response was - that He would spare Yerushalayim for His sake and on the merit of his servant David.

(c)This conforms with Rebbi Yehoshua ben Levi's interpretation of the Pasuk in Yeshayah "Hinei le'Shalom Mar li Mar!" - 'Even when Hakadosh-Barush-Hu sent Chizkiyah a message of peace, it was with a bitter taste'.

19)

(a)Rav and Shmuel argue over the Pasuk in Melachim to which we referred earlier "Let us make him (Elisha) a small attic-wall (Aliyas-Kir)". One of them learns that it was literally a large sun-porch which they now divided into two by building a wall in the middle. Whilst the other one says - that it refers to a large open attic, on which they now built a roof.

(b)The ...

1. ... latter explains the word "Kir" - to mean 'she'Kiruhah' ('on to which they now built a ceiling').

2. ... former explains the word "Aliyas" to mean Me'uleh she'be'Babatim' ('the best of houses').

(c)They place in Elisha's room - a bed, a table, a chair and a lamp.

20)

(a)Elisha differed from Shmuel ha'Navi - in that he accepted this kind of gift, whereas Shmuel did not.

(b)Rebbi Yochanan learns from the words "ki Sham Beiso" (in the Pasuk in Shmuel "u'Teshuvaso ha'Ramasah, ki Sham Beiso") - that Shmuel carried his house with him (so to speak), in that he declined to accept any kind of gift from anyone.

(c)Abaye (or Rebbi Yitzchak) comments on this distinction - that anyone is welcome to emulate either of these great men with impunity.

21)

(a)Rebbi Yossi b'Rebi Chanina learns from the Pasuk there, which relates how it was the Shunamis (and not her husband) who noticed that Elisha was a holy man - that a woman discerns the qualities of her guests before her husband.

(b)Once again, Rav and Shmuel argue over this. One says that she noticed how there were no flies around the area where he ate; whereas accordin to the other one - it was the fact that the fresh linen sheets that she spread out for him were free of Keri.

(c)Rebbi Yossi b'Rebbi Chanina learns from ...

1. ... the seemingly superfluous word there "Kadosh Hu" - that although he (Elisha) was a holy man, his servant Gechazi was not.

2. ... the word "Lehadfah" (in the Pasuk there "Vayigash Gechazi Lehadfah, in connection with the same woman) - that he pushed her away from Elisha via her breasts ...

(d)... as is hinted in the word "Lehadfah", which is the acronym of 'Hod Yafyah' (the splendor of her beauty).

22)

(a)Based on the word "Tamid" in the Pasuk there "Over aleini Tamid", Rebbi Yossi b'Rebbi Chanina citing Rebbi Eliezer ben Ya'akov comments - that if someone hosts a Talmid-Chacham and benefits him from one's property, it is as if he brought a Korban Tamid.

(b)He also says, based on the Pasuk in Tehilim "mi'Ma'amakim Kerasicha Hash-m" - that one should Daven standing on a low location.

(c)Based on the same Pasuk plus the Pasuk there "Tefilah le'Ani ki Ya'atof", the Beraisa adds - that one should not Daven on a chair, on a stool or on a high place, because when standing before Hash-m, there is no such thing as 'high' (haughtiness).

23)

(a)Rebbi Yossi b'Rebbi Chanina citing Rebbi Eliezer ben Ya'akov comments further ...

1. ... based on the Pasuk in Yechezkel (in connection with the angels) "ve'Ragleihem Regel Yesharah" - that when Davening the Amidah, one should stand with feet together (as if one possessed only one foot).

2. ... to explain the Pasuk in Kedoshim "Lo Sochlu al ha'Dam!" - that one may not eat before having Davened for one's very life.

(b)Quoting the same pair, Rebbi Yochanan says about someone who eats before Davening - that 'after having acted with conceit (seeing to his own needs), he takes upon himself the Kingdom of Heaven!'

(c)He learns it from the Pasuk in Melachim "ve'Osi Hishlachta Acharei Geivecha" - by amending the word "Gevecha" (your body) to 'Ge'echa' (your conceitedness).

24)

(a)With regard to the Machlokes between the Tana Kama (ad Hanetz ha'Chamah) and Rebbi Yehoshua (until three hours) - Rav Yehudah Amar Shmuel rules like the latter.

(b)Rav Chisda Amar Mar Ukva permits reading the Sh'ma after three hours - provided one omits the B'rachah of 'Yotzer Or'.

(c)We query Rav Chisda however from a Beraisa, which states - that a person who does this has not lost, as this can be compared to reading in the Torah, and that he remains obligated to recite two B'rachos before the Sh'ma and one, afterwards.

(d)Rav Chisda - has no answer. The Gemara remains with a 'Tiyuvta!'

(e)According to others Rav Chisda Amar Mar Ukva - interprets 'Lo Hifsid' to mean that he has not lost the B'rachos, which we support with the Beraisa.

25)

(a)Based on the Beraisa that we just cited, Rav Mani extrapolates from the fact that the Tana says ' ... like someone who reads in the Torah' - that the Mitzvah of reading the Sh'ma in its right time is greater than that of Torah-study.

26)

(a)Beis ...

1. ... Shamai learn that one recites Keri'as Sh'ma shel Arvis leaning and Keri'as Sh'ma shel Shachris standing from the Pasuk in Va'eschanan - "be'Shochb'cha u've'Kumecha".

2. ... Hillel learn that one may recite the Sh'ma in any position that one wishes from the Pasuk there 'u've'Lecht'cha ba'Derech" ...

(b)... and they explain the Pasuk "be'Shochb'cha u've'Kumecha" to mean - with regard to time that one must recite it (when people get up and when they lie down).

(c)Rebbi Tarfon - once leaned when reciting the Sh'ma shel Arvis, a Chumra that almost cost him his life when robbers attacked him.

(d)The Chachamim told him - that had the robbers succeeded, it would have served him right.