Clarification: This is written in Divrei ha'Yamim (2, 27), in connection with Uziyah - and it writes there (Divrei ha'Yamim 1, 5) "And Yochanan fathered Azaryah; he is the one who served in the House that Sh'lomoh built in Yerushalayim".

Question: This requires explanation - as to why it writes about him "who served" more than by others who are listed there, all of them Kohanim Gedolim who served in the first Beis-ha'Mikdash? ...

Question (cont.): It listed many Kohanim before him, so why does it write specifically by Azaryah "who served" more than by the others?

Answer: Because he took upon himself to confront Uziyah concerning the Kehunah more than all the others (See Shitah Mekubetzes 22).

Clarification: Rashi explains that 'They quarreled due to him.

Question: Why does the Gemara not ask from murder and adultery - in that above the Gemara said that Nega'im come on them, whereas here it says that the Bigdei Kehunah atone'?

Refuted Answer: Because when it says that the Bigdei Kehunah atone, it refers, not to the sinner himself, but to others ...

Source: Because as a result of murder the world is punished, as the Pasuk writes in Bamidbar (35) "Because the blood brings guilt ... " ...

Source (cont.): And by adultery it writes in Vayikra (18) "And the land became Tamei and I visited its sin on it".

Refuted Answer (cont.): Whereas we do not find that others are punished for the sin of Lashon ha'Ra' (Rashi's wording).

Refutation: This is not correct however, since in Maseches Shevu'os (Daf 39a) the Gemara states that regarding all sins others are punished if they are in a position to rebuke - and if they are not, then even for murder and adultery they are not punished either (See Shitah Mekubetzes).

Authentic Answer #1: The Ri therefore explains that regarding (both) murder (and adultery) the question is not valid, since it is subject to Misas Beis-Din, for which the Bigdei Kehunah atone (See Avodah Berurah), whereas Nega'im come on him anyway.

Authentic Answer #2: One can also explain that when the Gemara answers 'Ha de'Ahani Ma'asav, ha de'Lo Ahani Ma'asav' it is referring also to murder and adultery.

Authentic Answer #2 (cont.): And the explanation is as follows: 'Ahani Ma'asav" - where he actually killed someone, on which the Bigdei Kehunah do not atone, only Nega'im come on him ...

Authentic Answer #2 (cont.): 'Lo Ahani Ma'asav' - speaks where he did not actually kill, but where he shamed somebody in public, which is considered as if he had murdered him; and on that the Bigdei Kehunah atone.

Authentic Answer #2 (cont.): And in the same way 'Ahani Ma'asav refers to where he actually committed adultery ...

Authentic Answer #2 (concl.): Whereas 'Lo Ahani Ma'asav' refers to a case such as the one cited in Shabbos (Daf 55b) - where the Gemara explains that 'Because they (the sons of Eli Kohen Gadol) held back the women's bird Korban, it was as if they had lain with them'.

Clarification: This is considered Anavah sh'Lo li'Shemah, in that he refrained from shaming him (Chiya bar Rav) due to the Kavod of his (Rav's) father.

Explanation #1: He makes himself out to be an Anav, in that he doesn't want to rebuke him ...

Explanation #1: Such an Anavah is not le'Shem Shamayim, but in order that the other person shouldn't hate him.

Explanation #2: Others explain 'Anavh she'Lo li'Shemah' to mean that out of pride, or so that people say about him that he is a humble person ...

Explanation #2 (cont.): He humiliates himself, and remains silent when insulted and shamed, not le'Shem Shamayim but in order to make a name for himself.

Explanation #3: Whereas Rashi explains 'Anavh she'Lo li'Shemah' - that he withholds rebuke from those who need it ...

Refutation: Tosfos does not like this explanation however, since he (the person concerned) is a complete Rasha.

Question: Also according to the opinion that holds 'a curse', the Pasuk writes 'striking'?

Answer #1: Perhaps it is as the Gemara answers - 'Due to Yonasan's love (of David).

Answer # 2: Alternatively, he does not Darshen the Pasuk "Vayitol Sha'ul" ...

Answer # 2: Since it is not written in the the same Pasuk as "Vayichar Af Sha'ul", but in a different Pasuk.

Text: 'Because Mar said that his mother was from Dan and his father, from Naftali' ...

Proof: Because the Pasuk in Divrei ha'Yamim (2, 2) specifically writes that his mother was from the tribe of Dan.

Clarification: The Gemara proves from here that Shimshon's mother was from the tribe of Dan, and that he adopted the profession of his ancestors (See Avodah Berurah).