Why is not having Ner Shabbos called "va'Tiznach mi'Shalom Nafshi"?

Rashi: He has nothing to light, and where there is no lamp, there is no Shalom. He stumbles in the dark.

Daf Al ha'Daf: The She'altos (63) says that without a lamp, he does not eat or drink, and he fasts, and there is no Shalom.

Maharsha: We asked about these two verses, for the rest of the Perek discusses new afflictions. These two are the loss of something that he always used to have.

Iyun Yakov (30b): This was lacking, for they decreed to light a lamp only in their houses of idolatry (Gitin 17).

Maharal (23b): Shalom requires rest from work, and also a Ner. Only light is called Shalom - it distinguishes matters. Darkness is called Erev (night), for in darkness, matters are mixed. Light is called Boker, for there is Bikur (distinction) between matters. (NOTE: This is also in the afternoon! Perhaps it is called Boker for it begins the time of Bikur. Also Erev connotes the beginning of the time of mixture; the entire time is called Laylah. - PF) They do not mix; each stands by itself.

Why does "Nashisi Tovah" refers to a bathhouse, or the other matters listed?

Maharal #1: Tov is what is not needed; it is good only to the Nefesh. Eating and drinking dispel hunger and thirst. R. Yochanan said, it is washing hands and feet in hot water, but not bathing, for bathing dispels pain and affliction of not bathing; it is not merely good. Rav Nachman bar Yitzchak said, this is a nice bed and nice Kelim on it, [but not washing...,] for washing hands and feet removes some amount of pain. R. Aba disagrees, for even though one does not need a nice bed and nice Kelim, he needs a bed and Kelim. Rather, it is a spread bed and a wife adorned for a Chacham. A wife is not essential, rather, Tov - "Lo Tov Heyos ha'Adam Levado." He says specifically a Chacham, for an Am ha'Aretz is drawn after his wife to physicality and the Yetzer ha'Ra. He does not mean that she is adorned to arouse desire for Bi'ah. Rather, she is his Kinyan and Zivugo - "E'eseh Lo Ezer k'Negdo." Ornaments are proper for her - 'a woman is only for ornaments' (Kesuvos 59b). "Va'Yiven Es ha'Tzela" - Hash-m braided Chavah's hair and brought her to Adam (Berachos 61a). An Am ha'Aretz is intimate with his wife amidst lust, like animals; a Chacham is above this. It is proper that his wife be adorned. The Chachamim argue about what is not needed so much, and is proper to call it Tov. Each includes other matters needed no more than what he called Tov.

Maharal #2: Each says a greater Tov than the previous. A bathhouse can be cold or hot; washing hands and feet in hot water is better. A nice bed and nice Kelim on it are more esteemed; man benefits from them. A spread bed and a wife adorned for a Chacham is more esteemed. His intimacy is in the way of honor, as is proper.

Iyun Yakov (30b): Bathing and washing do not enter the body, yet the body benefits from them (Berachos 56b). A wife adorned for a Chacham is one of the things that widens man's Da'as.

Chasam Sofer: Magen Avraham (240) questioned the Rambam, who says not to have Bi'ah on the day that one leaves the bathhouse. It is a Mitzvah to bathe on Erev Shabbos, and Shabbos night is the time for intimacy [for Chachamim]! I say that initially, people bathed on Shabbos after Bi'ah. After they decreed against bathhouses on Shabbos, some bathed on Erev Shabbos and forfeited intimacy; others had intimacy and forfeited bathing.

How is she adorned for a Chacham?

Rashba: She is proper in her deeds and proper for a Chacham, like R. Akiva says below 'a woman beautiful in her deeds.'

What is the significance of who is an Ashir?

Rashi: One should strive to pursue this.

Rav Elyashiv: i.e. he should sell property in order to attain this, lest he be worried his entire life [that he lacks this].

Iyun Yakov (30b): Rebbi decreed to honor Ashirim (Eruvin 86), since they have honor and successs from Hash-m, and they benefit Aniyim and Chachamim.

Rav Elyashiv: An Ashir is one who is happy with his portion (Avos 4:1). Each Chacham discussed himself. R. Meir used to earn three Sela'im per week. One Sela fed his family, one was for clothing, and one was for Tzedakah (Koheles Rabah). R. Tarfon was very wealthy (Nedarim 62a). He was happy with his wealth, and did not desire more. Normally, one who has 100 wants 200! R. Akiva's wife was great. He said 'my [Torah] and yours is hers (due to her).'

Rav Elyashiv citing Ya'avetz: This pertains to one who was Mekadesh a woman 'on condition that I am an Ashir.'

Rav Elyashiv: This is wrong. According to R. Yosi, if he has a privy near his table, is she Mekudeshes?!

What is Nachas Ru'ach from his wealth?

Rashi: He is happy with what he has, be it much or little.

Iyun Yakov (30b): Amidst this, he is not stingy with guests.

Maharsha: It seems that here we discuss one who has much wealth, like it says "Nasan Lo Elokim Osher u'Nechasim v'Chavod v'Hishlito Le'echol Mimenu." He benefits from it, as opposed to "v'Lo Yashlitenu ha'Elokim Le'echol Mimenu... Zeh Hevel." That is not called wealth.

Anaf Yosef citing Iyei ha'Yam: This hints to what the Chacham said in Chovos ha'Levavos 'Hashem should save us from Pizur Ne fesh', i.e. having property in different countries. It seems that he learned from "Tov Mar'eh Einayim me'Halach Nafesh" (Koheles 6:9). i.e. it is better to have acquisitions gathered, in front of him, and he oversees them, than if they are scattered in different places, for via this, his Nefesh goes to and fro. The opposite of this is Nachas Ru'ach.

What is the significance of 100 vineyards, 100 fields and 100 slaves to work them?

Maharsha: One kind of Ashir gathers wealth for honor, in order to be called Ashir. Another gathers because he thinks that he needs much to feed and clothe his wife. Another gathers lest he be ill, and he does not want to be in need of others. R. Tarfon says, the first thinks that he is not an Ashir until he has 100 vineyards... Also if he has more [he will think that he needs to gather more], for "Ohev Kesef Lo Yisba Kesef." He will never attain his desire to be called an Ashir. Also one who gathers to feed and clothe his wife - she will always desire more!

Rav Elyashiv: One who thinks that he needs 100 fields... will not have contentment, rather, constant worries. It is better not to have vain thoughts like this.

Iyun Yakov (30b): Terumos and Ma'aseros from 100 are whole numbers; they richen one who gives them. (NOTE: Terumah Gedolah is two, Ma'aser Rishon is 10, Terumas Ma'aser is one, Ma'aser Sheni or Ma'aser Oni is nine. This is like an opinion in Tosfos (Gitin 25a), that Ma'aser Rishon is a 10th of the total crop, However, Stam Tosfos (Eruvin 37a) says that it is a 10th of what remains after separating Terumah Gedolah. Also, tithes depend on the volume of Peros - not every field or vineyard produces the same number! And even if they did, some Peros are bigger than others! And what is so special about a whole number? Granted, if one delays giving a half pomegranate to the Kohen, it can spoil. The primary tithes are on grain, wine and oil - this concern does not apply to them. For tithes other than Ma'aser Rishon, one may be generous and give extra! A generous person gives one part in 40 for Terumah Gedolah, and not just 2%! - PF)

Why did R. Akiva say 'it is one who has a wife beautiful in her deeds'?

Maharsha: He counters one who gathers to adorn his wife. He is not an Ashir, for she will not be satisfied. She will always request more. Rather, an Ashir is one who has a wife beautiful in her deeds, and she does not request ornaments. A small amount suffices. He is an Ashir, like one who is happy with his portion. He referred to his wife, Bas Kalba Savu'. She was satisfied with a little. When people suggested that she borrow [nice] clothing to go to greet her husband, she said "Yode'a Tzadik Nefesh Behemto" (Kesuvos 63a).

Iyun Yakov: (30b): She is not stingy about giving to Aniyim. [She gives food from the house, so] the Aniyim benefit immediately - this brings wealth to her husband.

Why is an Ashir one who has a Beis ha'Kisei near his table?

Maharsha: This counters one who gathers lest he be ill. Also this has no limit. Rather, one who has a privy near his table, he guards his health and he will not be ill. A heretic told R. Yehudah, you look as happy as those who lend on interest...! He said, no - rather, there are 24 privies from my house [and I regularly use all of them] (Nedarim 49b).

Iyun Yakov (30b): There is no one poorer than a Choleh - "Ashrei Maskil El Dal" (Nedarim 40a).