(Mishnah): The Pasuk states (Shemos 17, 11), "And it happened, that when Moshe lifted up his hand Yisrael was stronger etc. Do the hands of Moshe win or lose the war?

Rather, as long as Yisrael looked upwards and directed their heart to their Father in heaven, they would be stronger; otherwise, they would fall.

(Gemara - R. Yehoshua ben Levi): Amalek was a sorcerer. What did he do? He only assigned soldiers to fight whose birthday was on that day - he explained that people do not fall so readily on their birthday (as their Mazal is strong).

What did Moshe do? He mixed up the constellations, as the Pasuk states (Chavakuk 3, 11), "The sun and moon stood in their places etc.'' And the previous Pasuk states, "the depths lifted its voice, and the heights (of the heavens) raised their hands'' -

Shmuel: (The raising of Moshe's hands alludes to Torah study, as) the Pasuk states (Daniel 8, 12), "A fixed time (a reference to enemy rulers) will be given to the (enemies stopping the) Tamid offering (a reference to Yisrael who consistently study Torah) because of sin'' - because of the sin of refraining from studying Torah.

'Truth' refers to Torah, as the Pasuk states (Mishlei 23, 23), "Acquire truth and do not sell it - wisdom, discipline and understanding''.

R. Yehuda bar Pazi: The Pasuk states (Hoshea 8, 3), "Yisrael has abandoned the good, therefore the enemy will pursue him''. 'Good' only refers to Torah, as the Pasuk states (Mishlei 4, 2), "As I have given you a good teaching, do not forsake My Torah''.

(Mishnah): Similarly, the Pasuk states (Bamidbar 21, 8), "Hash-m said to Moshe - Make for yourself a serpent (snake) and put it on the top of a pole etc.'' Can a serpent kill or give life? Rather, as long as Yisrael are looking up and subjugate their hearts to their Father in heaven, they were healed; otherwise, they deteriorated.

(Gemara - R. Yasa): In four places, Hash-m commanded a person with the phrase "make for yourself''. In three places Hash-m explained his command; in one place he did not explain.

The Pasuk states (Bereishis 6, 14), "Make for yourself a Gofer wood vessel''. The Pasuk states (Bamidbar 10, 2), "Make for yourself two silver trumpets''. The Pasuk states (Yehoshua 5, 2), "Make for yourself sharp knives''. The Pasuk states (Bamidbar 21, 8), "Make for yourself a serpent'' - but Hash-m did not explain which material to use.

Moshe said, "(Hash-m used the term Saraf as a snake) Is not a Saraf a snake ("Nachash'')? Moshe therefore made it from copper ('Nechoshes') since "Nechoshes' comes from the word Nachash (snake), as the Pasuk states (Bamidbar 21, 9), "And Moshe made a Nachash Nechoshes (a copper snake)''. It is based on this that R. Meir would expound names.

There was once a man called Kidor. R. Meir told the people to stay away from Kidor, as he was an evil man, as the Pasuk states (Devarim 32, 20), "Ki-dor Tahpuchos Hemah'' - they are a generation of 'reversals'.

R. Levi quoting R. Chama bar Chana: The Pasuk does not state (Bamidbar 21, 8), "It shall be that one who was bitten...''; rather, it says, "...all who were bitten''. This includes even the bite of a dog, a cobra, a scorpion or a wild animal. For the bite of a dog, the Pasuk required looking, but for the bite of a snake, the Pasuk required merely glancing.

R. Yuda Guzraya quoting R. Acha: The bite of a dog, which is not the same species as the copper snake, requires looking. The bite of a snake, which is the same species as the copper snake, requires merely glancing.

Rabbanan: The bite of a dog, which does not spread inside the body, requires merely looking from afar. The bite of a snake that does spread requires looking from nearby.

(Mishnah): A deaf mute, a fool and a child cannot blow for others.

The general rule is - anyone that is not obligated in the matter cannot cause others to fulfill it.

(Gemara - Beraisa): The law is - a woman may bless on behalf of her husband, a slave for his master and a child for his father.

Question: The first two cases are understandable, but a child for a father - did R. Acha not say in the name of R. Yosa bar Nuchray that all that was said about a child is in order to educate him (but the child himself does not have any obligation whatsoever)...?

Answer: It is effective when the father repeats the words of the child. This is like the Beraisa that teaches - One who had a slave, woman or child read for him, he should repeat their words and he should be cursed for being an adult who needs a child.

(Mishnah): If Rosh Hashanah occurred on Shabbos, they would blow in the Temple but not outside.

After the destruction of the Temple, R. Yochanan ben Zakai decreed that they should blow in any place that there is a Beis Din.

R. Eliezer: R. Yochanan B''Z only decreed that they should blow in Yavneh.

Rabbanan: Both in Yavneh and in any place where there is a Beis Din.

(Gemara - R. Abba bar Papa): R. Yochanan and R. Shimon ben Lakish were once sitting and were asking about our Mishnah that teaches that if Rosh Hashanah occurred on Shabbos, they would blow in the Temple but not outside. If it is a Torah obligation, it should override Shabbos even outside; if it is not a Torah obligation, it should not override Shabbos even in the Temple?

Kahana passed by. They said - he is a great man; let us ask him this question...

They asked him the question and he replied - one Pasuk states (Bamidbar 29,1), "a day of blowing''; another Pasuk states (Vayikra 23,24), "a remembrance of blowing''. How is this fulfilled? When it is a weekday it is a day of blowing; when it is Shabbos, we merely remember (mention) blowing but we do not actually blow.

R. Zeirah ordered his colleagues - Go and listen to the discourse of R. Levi, as he will certainly say a novel Torah thought. They went and heard him expound - one Pasuk says "a day of blowing''; another Pasuk says "a remembrance of blowing''. How is this? When it is a weekday it is a day of blowing; when it is Shabbos, we merely remember (mention) blowing but we do not actually blow. If this is so, they should not blow in the Temple on Shabbos either?

Question (Beraisa): The Pasuk states (Vayikra 23, 24), "on the first of the month'' (whichever day of the week it occurs). This should mean that in any place where they know it is the first of the month, it should override Shabbos.

Answer (Beraisa - R. Shimon ben Yochai): (Vayikra 23, 25), "...and you shall sacrifice...'' - in the place where sacrifices are brought.

Question (Chevraya to R. Yona): The Pasuk states (Vayikra 25, 9), "And you shall pass a Shofar of Teruah sounds in the 7th month etc.'' - this blowing overrides Shabbos in the entire land?!

Answer (R. Yona): This law applies only to Yovel.

Question (Chevraya): Perhaps it is only the Shofar of Yovel that must pass around the Land of Israel, but another type of Shofar must be blown even outside of the Land?

Answer (R. Yona): If the Pasuk would have said "pass a Shofar in your Land'', this would be true. However, the Pasuk said "in all of our land'' - this comes to exclude any place outside of the Land of Israel.