1)

(a)Shmuel made a point of telling Chiya bar Rav something in the name of his (Chiya bar Rav's) father. Rav learned from the Pasuk "Chadashim la'Bekarim, Rabah Emunasecha" - that each day, Hash-m creates new angels from Nahar di'Yehur, who sing Shirah and are immediately destroyed.

(b)Rebbi Shmuel bar Nachmeni Amar Rebbi Yonasan learns from the Pasuk "bi'Devar Hash-m Shamayim Na'asu, u've'Ru'ach Piv Kol Tzeva'am" - that it is from Hash-m's words that the angels are created (and not from Nahar di'Yenur).

(c)The Pasuk ...

1. ... which compares Hash-m's Hair to white wool - is describing Hash-m when He sits in counsel, whereas the Pasuk which describes it as black curls is referring to Hash-m when He goes into battle.

2. ... which refers to Hash-m's one Throne - speaks about Hash-m's personal throne, whereas the Pasuk which speaks about two Thrones refers to that of David ha'Melech, according to Rebbi Akiva.

(d)Rebbi Yosi ha'Gelili was not happy that Rebbi Akiva confused Kodesh with Chol. According to him, both thrones refer to the Throne of Hash-m, only the one refers to the Throne of Din, the other, to the Throne of Rachamim - an explanation that Rebbi Akiva accepted, as we learn explicitly in a Beraisa.

2)

(a)When Rebbi Akiva repeated Rebbi Yosi ha'Gelili's interpretation of the two contradictory Pesukim, Rebbi Elazar ben Azaryah objected - telling him that he should leave Agadah to others and rather stick to Nega'im and Ohalos (meaning Halachah, which was his area of expertise).

(b)According to Rebbi Elazar ben Azaryah - the first Throne refers to the main Throne on which the King sits, the second Throne, to His foot-stool.

3)

(a)When Rav Dimi arrived from Eretz Yisrael, he referred to the - eighteen curses that Yeshayah pronounced upon Klal before concluding with "Yirhavu ha'Na'ar b'Zaken v'ha'Nikleh b'Nichbad".

(b)Prior to that, he said "Ki Hinei ha'Adon ... Mesir mi'Yerushalayim Mash'en u'Mash'enah. "Mash'en" refers to the Ba'alei Mikra - "Mash'enah" to the Ba'alei Mishnah.

(c)Rav Papa and the Rabanan argue. One says that in the days of Rebbi Yehudah ben Teimah there were six hundred Sidrei Mishnah - the other, seven hundred.

(d)In the same Pasuk ...

1. ... "Kol Mash'en Lechem" refers to the Ba'alei Talmud - "Mash'en Mayim" - to the Ba'alei Agadah, who 'draw the heart like water'.

2. ... "Gibor refers to the Ba'alei Shmu'os (who have a broad knowledge) - "Ish Milchamah" to those who know how to 'fight the battles of Torah (with their depth of knowledge).

4)

(a)"Shofet" and "Navi" in Yeshaya's list of those whom Hash-m would remove from Yerushalayim, are literal - "Kosem" refers to the king.

(b)"Zaken" refers to someone who is fit to act as a consultant for life-She'eilos. According to the first Lashon, "Sar Chamishim" must be changed to "Sar Chumashim" and means an expert in Chumash. The second Lashon leaves "Sar Chamishim" intact, explaining it to mean - translators who have turned fifty (like Rebbi Avahu explained).

(c)'Nesu Panim' means someone who is so important that he causes the people of his generation to be favored, either by Hash-m (like Rebbi Chanina ben Dosa, on whose merit the entire world was fed - see also Tosfos DH 'Rebbi'), or by the ruling power (like Rebbi Avahu, who was held in high esteem by the emperor - see Tosfos DH 'ul'Matah').

(d)"Yo'etz" refers to a Talmid-Chacham who is able to reckon leap- years and leap-months. When Yeshayah writes ...

1. ... "Chacham" - he means Talmidim who outsmart their Rebbes.

2. ... "Charashim" - he means Talmidei-Chachamim who, the moment they open their mouths to speak, everyone else falls silent (though in fact, "Chacham Charashim" is counted as one - see Ha'gahos ha'Gra, who makes the same comment with regard to 5a.).

5)

(a)Still in the same Pesukim, by ...

1. ... "Navon" - the Navi means a Talmid who is able to extrapolate one thing from the other.

2. ... "Lachash" - he means one who is worthy of receiving words of the Torah that was received silently.

(b)And when he writes "v'Nasati Ne'arim Sareihem, v'Sa'alulim Yimshelu Bam" ...

1. "Ne'arim" - refers to people who are empty of Mitzvos, and ...

2. "Ta'alulim" - to the lowest of the low (who are compared to foxes).

(c)Yeshayah was not satisfied until he issued the final curse ...

1. ... "Yirhavu ha'Na'ar b'Zaken meaning that people devoid of Mitzvos will have jurisdiction over those who are full of Mitzvos like a pomegranate.

2. ... "v'ha'Nikleh b'Nichbad" - that people who treat the most important issues like minor ones will have jurisdiction over those who treat minor ones like important ones.

6)

(a)Even when the situation reached its lowest ebb, the one good Midah that remained among the Yerushalmim - was that of integrity, in that they readily admitted that they were not learned.

(b)We know that - because when people would approach someone whom they believed to be very learned, and asked them to teach them, they would answer candidly that they knew nothing.

(c)And we know that their honesty was not based on a lack of choice, merely because, had they conceded that they were indeed unlearned, then they would have been forced to answer the questions put to them - because then they could always have said that they had indeed known the answers, but had forgotten them.

7)

(a)Rebbi Yochanan ben Zakai ...

1. ... declined to teach Rebbi Elazar ben Arach one chapter in Ma'aseh Merkavah - because he thought that he was not a Chacham u'Mevin mi'Da'ato (possibly because Rebbi Elazar ben Arach had once forgotten all his learning, and Rebbi Yochanan ben Zakai did not know that he had regained it all [see Agados Maharsha]).

2. ... alighted from his donkey, covered himself well and sat on a stone - after Rebbi Elazar had asked permission to repeat something that he had once taught him from Ma'aseh ha'Merkavah (in honor of the Shechinah and the angels who would come to listen).

(b)When Rebbi Elazar ben Arach began to Darshen from Ma'aseh Merkavah - fire descended and surrounded all the trees, who began to sing Shirah from Tehilim "Halelu es Hash-m min ha'Aretz ... Etz P'ri v'Chol Arazim" (or "Az Yerananu Atzei Ya'ar").

(c)The 'Mal'ach min ha'Esh' announced - that what had just been said was truly Ma'aseh Merkavah.

(d)Rebbi Yochanan ben Zakai subsequently proclaimed in admiration - that, unlike some people who are able to Darshen but who do not live up to their words, and others, who live on a high level, but who are unable to Darshen, Rebbi Elazar was fit to Darshen, and also lived up to that high level. He concluded with the words 'How fortunate are you Avraham Avinu, that Elazar ben Arach is descended from you'!

8)

(a)Rebbi Yehoshua too, also a disciple of Raban Yochanan ben Zakai, took his cue from the above incident and began to Darshen from Ma'aseh ha'Merkavah - to Rebbi Yosi ha'Kohen.

(b)It was the season of Tamuz - in spite of which, the sky became overcast and a sort of rainbow appeared in the sky (see Agados Maharsha).

(c)The angels who came down to listen to him - began to get very jolly, as if they were present at a wedding.

(d)When Rebbi Yosi ha'Kohen related this to Rebbi Yochanan ben Zakai, he praised his Talmidim together with their parents and his own eyes that had witnessed all this. He also told them about his dream in which they were all sitting at Har Sinai - when a Bas Kol announced that they should all ascend into a large hall, where nice draperies were already set out for them, and that they together with their Talmidim and their Talmidim's Talmidim were prepared to sit with the third group of those who sat before the Shechinah.

9)

(a)We query the above Beraisa from Rebbi Yosi b'Rebbi Yehudah in another Beraisa, where he lists 'Hartza'os' (people who Darshened Ma'aseh ha'Merkavah), that of Rebbi Yehoshua, that of Rebbi Akiva and that of Rebbi Chananya ben Chachinai. The problem is - why the Tana omits Rebbi Elazar ben Arach from the list?

(b)We resolve the query inasmuch as - the Tana only listed those before whom someone had first Darshened and who then Darshened before someone else.

(c)The problem with the inclusion of Rebbi Chananya ben Chachinai in the list - is that although he Darshened before Rebbi Akiva, nobody had Darshened before him.

(d)What matters, we reply - is that the person before whom he Darshened (Rebbi Akiva) went on to Darshen before someone else (Rebbi Yehoshua); not that nobody had Darshened before him.

10)

(a)The four Tana'im who entered Pardes - were ben Azai, ben Zoma, Acher and Rebbi Akiva.

(b)This means that they ascended to Heaven by pronouncing the Name of Hash-m (see Tosfos DH 'Nichnesu). 'Pardes' in this context is a reference to 'Pshat, Remez, Drush and Sod' (signifying the four basic levels of understanding.

(c)Rebbi Akiva warned the others not to - cry out 'Water water'! when they thought they saw water - because what they were really seeing was pure marble, which gives off the effect of water when light glints on it. Consequently, they would be lying.

(d)

1. Ben Azai - died (because he could not resist looking at the Shechinah - see also Agados Maharsha).

2. Ben Zoma - went out of his mind.

3. Acher - (whose real name was Elisha ben Avuyah) went off the path (he became an apostate).

4. Rebbi Akiva alone - emerged from Pardes unscathed.

11)

(a)They asked Ben Zoma whether one is permitted to castrate a dog. It is forbidden to castrate other non-Kasher animals - because, even though they cannot be brought on the Mizbe'ach (and castration is mentioned in specifically in connection with Korbanos), they can be sold, and the money used to purchase Korbanos.

(b)A dog might therefore be different - because, unlike other non-Kasher animals, money that one obtains for its sale may not be used to purchase Korbanos.

12)

(a)They also asked him whether a Kohen Gadol is permitted to marry a Besulah who became pregnant. According to the simple explanation, the case is where - the girl claims, in spite of being pregnant, she is still a virgin.

(b)We initially think that she may be believed because of Shmuel - who said that it is possible (indeed he was able) to be intimate with a woman many times, without removing her Dam Besulim.

(c)We refute the initial suggestion however - inasmuch as being intimate without removing Dam Besulim is unusual, and that she is therefore not believed.

(d)Alternatively, the case is - where the Kohen Gadol married the girl and then discovered first, that she still had Dam Besulim, and then, that she was pregnant.

13)

(a)We finally explain that she might be believed when she claims she is still a virgin, in spite of her being pregnant - due to the possibility that she may have become pregnant by impregnating herself with semen that she found in the bath.

(b)We query this suggestion on account of another statement of Shmuel, who says - that it is only possible for a woman to become pregnant in this way if the Zera shot out like an arrow (which we initially presume is only possible if it is performed through direct intimacy.

(c)And we refute this objection - by establishing the case where it did (even though there was no direct intimacy).