1)

(a)In addition to the Pasuk in Michah that we just cited ("va'Asher Hari'osi"), Rebbi Chama b'Rebbi Chanina cites the Pesukim in Yirmiyah "Hinei ka'Chomer be'Yad ha'Yotzer, kein Atem be'Yadi Beis Yisrael", and in Yechezkel "va'Hasirosi es Leiv ha'Even mi'Besarchem, ve'Nasati l'cha Leiv Basar" - all of which demonstrate that Hash-m has the ability (Kevayachol) to remove the Yeitzer ha'Ra from within us).

(b)Rebbi Chama b'Rebbi Chanina therefore comment - that it is thanks to them that we stand a chance on the day of judgement, since we can place the blame on Him for not changing us for the good by removing it.

(c)Rav Papa - learns the same thing from the Pasuk in Yechezkel "Ve'es Ruchi Etein be'Kirbechem ve'Asisi es asher be'Chukai Teileichu" (which again proves that Hash-m could remove the Yeitzer ha'Ra, should He so wish.

2)

(a)When Rebbi Elazar he 'amends' the word "el" (in the Pasuk in Beha'aloscha "Vayispalel Moshe el Hash-m") to "al", he is pointing out - that Moshe Rabeinu too spoke tough with Hash-m.

(b)He bases the mandate to do this on Rebbi Eliezer ben Ya'akov - who sometimes switch 'Alfin' and 'Aynin' (See Hagahos ha'Bach).

(c)de'Bei Rebbi Yanai learn the same lesson from Moshe's words in the first Pasuk in Devarim "ve'Di Zahav" - by which he was placing the blame of the sin of the Golden Calf on Hash-m, for giving Yisrael too much gold ...

(d)... and they compare this to a lion which roars when it has a box-full of meat, but not when it has a box-full of straw.

3)

(a)Rebbi Oshaya compares it to someone who possesses a hefty but weak cow, and Rebbi Chiya bar Aba Amar Rebbi Yochanan to a man who took his son, bathed him, gave him food and drink and hung a purse-full of money round his neck. The conclusion of ...

1. ... the first Mashal is - that when, after the owner fed it oats and it kicked him, he declared 'It is the oats that I fed you that caused you to kick me!'

2. ... the second Mashal is - that he then placed his son in front of a brothel. How can one then blame the son for sinning?

4)

(a)Based on the Pasuk in Hoshe'a "ke'Mar'isam va'Yisba'u, Save'u, Vayaram Libam, al-Kein Shechechuni!", Rav Acha b'rei de'Rav Huna cited the mantra - 'A full stomach is a form of sin.

(b)Rav Nachman learns the same thing from the Pasuk in Eikev "ve'Ram Levavecha ... - ve'Shachachta es Hash-m Elokecha".

(c)The Rabbanan learn it from the Pasuk in Ha'azinu "Vayishman Yeshurun Vayiv'at", or from the Pasuk in Vayeilech "Ve'achal Ve'sava ve'Dashein - u'Fanah el elohim acherim".

(d)Rebbi Shmuel bar Nachmeni Amar Rebbi Yonasan extrapolates from the Pasuk in Hoshe'a "ve'Chesef Hirbeisi lahem, ve'Zahav Asu le'Ba'al" - that G-d Himself conceded to Moshe that he was right.

5)

(a)Rebbi Elazar explain the words "Reid" (in the Pasuk in Ki Sisa, following the sin of the Golden Calf, "Lech Reid ki Shicheis Amcha") - as an order to come down from his greatness ...

(b)... because - since Hash-m only elevated him to that position on account of Yisrael, now that they had sinned, there was no reason for him to retain hi position of greatness.

(c)Moshe's reaction to that - was to become so weak that he was unable to respond.

(d)Hash-m's words "Heref mimeni ve"'Ashmidem" galvanized him into action - as they made realize that Yisrael's salvation (via Tefilah) now lay in his hands. So he proceeded to Daven.

(e)And we illustrate this with the Mashal of a king who becomes angry with his son and begins beating him in front of his close friend, who is afraid to intervene, until the king says to his son that, were it not for his god friend, he would kill him ... .

6)

(a)Hash-m said that if Moshe would let him - He would destroy K'lal Yisrael and build the nation afresh from him.

(b)Rebbi Avahu extrapolates from the Pasuk there "ve'Atah Hanichah Li ... ve'E'esah oscha le'Goy Gadol" - that, in response to Hash-m's statement, Moshe was grabbed hold of Hash-m (Kevayachol) by His cloak.

(c)At that point Moshe threatened Hash-m - that if He did not pardon and forgive Yisrael, he would not let go.

(d)Rebbi Elazar attributes Moshe refusal of Hash-m's offer - to the logic that if a chair cannot stand on three legs (the combined merits of the Avraham, Yitzchak and Ya'akov), how can it possibly stand on one (the merits of Moshe)?

(e)When he added that in addition, Moshe would be embarrassed if that happened, he was referring - to Moshe's reaction when his ancestors would subsequently ask what sort of leader Hash-m appointed who chose greatness for himself rather than to pray that Hash-m should have mercy and forgive the people.

7)

(a)Rebbi Elazar translates the Pasuk there "Vayechal Moshe" as 'Moshe implored (Hash-m)". based on the Gezeirah-Shavah "Vayechal" "Lo Yachel Devaro" (in Matos), Rav translates it

(b)The Chachamim learn from "Lo Yachel Devaro" - that one may not desecrate one own oath, but that others may annul it on one's behalf.

(c)Rav ...

1. ... therefore translates "Vayechal Moshe" as - Moshe Davened until he caused Hash-m to annul His oath (that He would destroy Yisrael), wheras ...

2. ... Shmuel translates it, based on the Pasuk there "And if not (if You don't accept my Tefilah) erase me from your book!" - to mean that he gave up his life (from the word 'Chalal' [a corpse]).

8)

(a)Rav Yitzchak translates "Vayechal Moshe" as 'Moshe caused the Midas ha'Rachamim to take effect (on K'lal Yisrael). Whereas according to the Rabbanan - Moshe was saying to Hash-m that it was profane (Chulin) for Him to do such a thing.

(b)According to Rebbi Eliezer in a Beraisa, it means 'until he was gripped by 'Achilu', which Rebbi Elazar and Abaye between them translate as - a fever in the bones.

9)

(a)The Pasuk continues Z'chor le'Avraham ... Asher Nishba'ta lahem Bach". Rebbi Elazar interprets the word "Bach" as - 'by Your great Name'.

(b)Moshe's statement therefore means - 'Just as Hash-m great Name lives forever, so too, does His Shevu'ah last forever (and is not subject to nullification).

(c)What is strange about the word "Amarti" (in the Pasuk there "Va'tedaber aleihem Arbeh es Zar'achem ... ve'Chol ha'Aretz ha'Zos asher Amarti Etein le'Zar'achem ... " is - that it ought to have written "Amarta".

(d)So Rebbi Elazar explains - that what Hash-m instructed Moshe to convey to Yisrael by His Name, he did. So what will he tell Yisrael now?

10)

(a)Rebbi Elazar also queries the word "Yecholes" - (feminine, and not 'Yachol' [masculine]) in the Pasuk (there, quoting the nations of the world, "mi'Bilti Yecholes Hash-m Lehavi es ha'Am ha'Zeh el ha'Aretz ...

(b)He explained - that the nations of the world would accuse Hash-m of being weak like a woman; So, unable to save Yisrael from the Cana'anim, He killed them in the desert.

(c)When Hash-m reminded Moshe of the incredible miracles that He performed at the Yam-Suf, Moshe replied - that this was because He was able to defeat one king (Par'oh), but the thirty-one kings of Cana'an was a different proposition.

(d)And Rebbi Yochanan learn from Hash-m's reply "Salachti ki'Devarecha!" - that Hash-m conceded that Moshe was right.

11)

(a)Based on the word "ki'Devarecha", Tana de'bei Rebbi Yishmael adds - that the nations of the world would indeed have presented Moshe's argument (had Hash-m destroyed K'lal Yisrael).

(b)This Pasuk renders Moshe praiseworthy - inasmuch as 'Praiseworthy is the Talmid whose Rebbe concedes that he is right!

(c)And Rava Amar Rav Yitzchak explains the words of Hash-m "ve'Ulam Chai Ani" to mean - that 'You (Moshe) revived Me in front of the nations!'

12)

(a)Rebbi Simlai says that, when one Davens before Hash-m - one begins with words of praise, and then presents one's request.

(b)He learns it from Moshe Rabeinu's Tefilah in the opening Pesukim of Va'eschanan - who began by praising Hash-m ("Hash-m Elokim, You began to show Your servant Your greatness ... ", before continuing "Let me cross the Yarden and see the good land ... ".

13)

(a)Rebbi Elazar says - that Tefilah is greater than good deeds (See Tosfos DH 'Gedolah').

(b)He learns it from Moshe Rabeinu - whose good deeds did not suffice to permit him even to see 'the good land' ...

(c)... but whom Hash-m permitted to ascend the mountain and see following his Tefilah.

(d)Rebbi Elazar also said that fasting is greater than Tzedakah - because whereas one performs Tzedakah with one's money, one fasts with one's body.

14)

(a)Rebbi Elazar learns from the Pasuk in Yeshayah "Lamah Li Rov Zivcheichem", on the one hand, and the Pasuk in Eichah "u've'Parishchem Kapeichem" on the other - that Tefilah is more powerful than Korbanos ...

(b)... because otherwise - having told us that Hash-m did not accept their Korbanos, why did the Pasuk find it necessary to add that their Tefilos were not acceptable either?

(c)Whereas Rebbi Yochanan learns from the same Pasuk in Yeshayah (which concludes) "Yadeichem Damim Mile'u" - that a Kohen who has shed blood is not permitted to Duchen. Note that Rebbi Yochanan and Rebbi Elazar differ in their interpretation of "u've'Parishchem Kapeichem".

15)

(a)The Pasuk in Eichah say that prompted Rebbi Elazar to say that from the day the Beis-ha'Mikdash was destroyed the gates of Tefilah are closed - says that 'even when Yisrael cry out to Hash-m, their prayers are shut out.

(b)And he learn from the Pasuk which ends "e' Dim'asi Al Techrash" - that the gates of tears remain open.

(c)Based on the Pasuk in Eichah "Sakosah be'Anan Lach me'Avor Tefilah", Rava refrain - from fixing a fast-day on a cloudy day.

(d)In a prophecy that required Yechezkel to take a copper pan, Hash-m instructed him to place it (as an iron wall) - between himself and the people.

(e)Based on that prophecy, Rebbi Elazar said that from the day the Beis-ha'Mikdash was destroyed - an iron wall divided between Yisrael and their father in Heaven.

16)

(a)Rebbi Chanin Amar Rebbi Chanina says that someone who Davens a long Tefilah - is bound to be answered.

(b)He learns it from Moshe who Davened for forty days (after the sin of the Golden Calf). We know that he was answered from the Pasuk in Eikev, which specifically writes that he was.

17)

(a)We query this however, from a statement of Rebbi Chiya bar Aba. Based on a Pasuk in Mishlei ("Tocheles Memushachah ... ") Rebbi Chiya bar Aba Amar Rebbi Yochanan states that someone who Davens a long Tefilah - will end up with heartache.

(b)Based on the continuation of the same Pasuk "ve'Eitz Chayaim Ta'avah Ba'ah") - he gives as the antidote as Torah-study.

(c)To reconcile the two statements - we establish the latter one where one Davens long and then waits expectantly for Hash-m to answer him (See Tosfos DH 'Kol ha'Ma'arich ... ').

(d)Rebbi Chama b'Rebbi Chanina learns from the repetition of the phrase "Kaveh el Hash-m" (in the Pasuk in Tehilim "Kaveh el Hash-m, Chazak ve'Ya'metz Libechah ve'"Kaveh el Hash-m") - that if someone sees that his Tefilos remain unanswered, he should Daven again.

18)

(a)The Beraisa lists four things that require constant Chizuk. The last two are Tefilah and Derech Eretz - (striving for perfection in one's area of work, whether it is in technology, business or fighting).

(b)The first two things on his list are - Torah and Ma'asim Tovim ...

(c)... which the Tana learns from the Pasuk in Yehoshua "Rak Chazak ve'Ematz Me'od Lishmor ve'La'asos ke'Chol ha'Torah ... " - "Chazak" in Torah "ve'Ematz" in good deeds.

(d)He learns Tefilah from the Pasuk in Tehilim (that we just discussed) - "Kaveh el Hash-m, Chazak ve'Ya'metz Libecha ... ".

(e)Whereas the Pasuk in Yehoshua "Chazak ve'Vischazek be'ad Ameinu" - is his source for Derech Eretz.

19)

(a)The problem with the Pasuk in Yeshayah "Vatomer Tzi'on Azavani Hash-m va'Hashem Shecheichani" - that the second half of the Pasuk seems to be a mere repetition of the first half (since what difference is there between 'Azuvah' and 'Shechuchah').

(b)Resh Lakish resolves it with a Mashal of a man who, although he marries a second wife - he does not forget the first one (which Hash-m, whose Face is hidden from us in Galus) seems to have done).

20)

(a)In the list of creations that He created on behalf of Yisrael - He created twelve Mazalos (constellations).

(b)After the thirty Chayil (heads of the troops [for each Mazal]), times thirty Ligyon, times thirty Rahaton, times thirty Karton, times thirty Gist'ra, He created three hundred and sixty five times one thousand times ten thousand (three billion, six hundred and fifty million) stars for each Gist'ra.

(c)The number of stars per Gist'ra corresponds to - the days of the year.

(d)This disposes of Yisrael's claim that Hash-m had forsaken them - because all of these He created (and maintains) for the sake of Yisrael.

21)

(a)When, in the very next Pasuk in Yeshayah, Hash-m replied "ha'Sishkach Ishah Ulah", He meant to ask - how one could possibly the Olos (a play on the word "Ulah") and the firstborn that Yisrael brought to Hash-m in the desert.

(b)And when Yisrael asked Him whether He could also not forget the episode of the Golden Calf, He replied (in the same Pasuk) "Gam Eileh (with reference to the Eirev Rav's announcement there "Eleh Elohecha Yisrael!") Tishkachnah".

(c)Whereas the Pasuk concludes "ve'Anochi Lo Eshkachech" - in answer to the query - that perhaps Hash-m also forgot Yisrael's exemplary behavior at Har Sinai (when they announced "Na'aseh ve'Nishma!"). Note: 'Anochi' is a reference to the Ten Commandments which were said there).

(d)This bears out a statement of Rebbi Elazar Amar Rebbi Oshaya ...

1. ... "Gam Eileh Tishkachnah" - Zeh Ma'aseh ha'Eigel.

2. ... "ve'Anochi Lo Eshkachech" - Zeh Ma'aseh Sinai.

22)

(a)We learned in our Mishnah that the early Chasidim used to wait one hour before the Amidah. The Pasuk in Tehilim that Rebbi Yehoshua ben Levi cites as the source for this is - "Ashrei Yoshvei Veisecha ... ".

(b)Whereas from the Pasuk there "Ach Tzadikim Yodu li'Shemecha, Yeishvu Yesharim es Panecha" he learns - that one should also wait ne hour after concluding the Amidah.

(c)The Beraisa - learns the same two things from the same two Pesukim.

(d)The problem we have with the long hours that the Chasidim spent immersed in Tefilah - is how they managed to retain the Torah that they learned and when they managed to get their work done.

(e)We resolve the problem - by pointing out that since they were Chasidim, their Torah was (Divinely) preserved and the little work that they did was (Divinely) blessed.

23)

(a)We learned in our Mishnah that, whilst one is Davening the Amidah, even if one is greeted by a king, one should not respond. According to Rav Yosef, the Tana is referring specifically to - a Jewish king, but not to a Nochri.

(b)One is permitted to respond to a Nochri king - because by not responding, one places one's life in danger.

(c)We query Rav Yosef from a Beraisa, which rules that if during the Amidah, one sees an Anas (who will kill a man for his money) or a wagon approaching at speed - one should cut the Amidah short.

(d)We reconcile Rav Yosef with the Beraisa - by establishing his case where it is not possible to do so.

24)

(a)The Beraisa cites an episode with a certain Chasid who was greeted by a Sar (a prince or a captain) after he broke his journey to Daven. When the Chasid failed to respond to his greeting - the Sar waited for him to finish the Amidah.

(b)When he did, the Sar quoted the Pesukim in Va'eschanan - "Rak Hishamer l'cha u'Shemor Naf'sh'cha Me'od" and - "ve'Nishmartem Me'od le'Nafshoseichem".

(c)Before continuing, he referred to the Chasid as 'Reika' (empty-headed person).

(d)And after asking him why he did not respond to his greeting - he added 'If I would cut off your head who would avenge your death?'

25)

(a)Before responding, the Chasid requested of the Sar - to allow him to 'appease him with words'.

(b)What did he ask In response to the Sar question, he asked him - whether he would respond if his friend were to greet him as he stood in front of a king of flesh and blood.

(c)And when, after he answered the Chasid's first question in the negative, the Chasid asked him what they would do to him if he did, the Sar replied - that they cut off his head with a sword.

(d)The Chasid concluded - that if this was what would happen before a king of flesh and blood who is here today, gone tomorrow, how much more so the King, King of Kings Hakadosh-Baruch-Hu, who lives forever ... !'

(e)The story ends - with the Sar accepting the Chasid's response and the Chasid returning home in peace.