1)

(a)According to the second Lashon, "Harchek me'Alehah Darkech" refers both to Miynus and to the Rashus, whereas "ve'Al Tikrav el Pesach Beisah" refers to - the house of a harlot.

(b)Rav Chisda says that one should keep away from them - at least four Amos away.

(c)The Rabbanan who disagree with Rebbi Eliezer (and with Ya'akov Ish K'far Sechanya) learn from the Pasuk "Ki me'Esnan Zonah Kaftzah ve'Ad Esnan Yashuvu" like the Drashah of Rav Chisda, who learns from the Pasuk "u've'Sitech Esnan ve'Esnan Lo Niten l'cha va'Tehi le'Hefech" - that eventually, people will become so disgusted with a Zonah, that instead of them hiring her, she will have to hire them.

(d)Rebbi P'das disagrees with Rav Chisda, who requires a distance of four Amos from a Zonah. He extrapolates from the Pasuk "Ish Ish el Kol She'er Besaro Lo Sikr'vu Legalos Ervah" - that the Torah forbids only the actual act of Z'nus, and nothing more (see Tosfos DH 'u'Peliga').

2)

(a)When Ula came out of Shul - he would kiss his sisters on the back of their hands (or on their chests) as a mark of respect (see Ya'avetz).

(b)This appears to clash with a statement that he himself made - forbidding close physical contact with Arayos, such as kissing and embracing (see Tosfos DH 'u'Peliga' and Maharsha).

(c)And he learns this from Chazal - who required a Nazir to rather circumvent a vineyard than go through it (in order to keep his distance from the Isur.

3)

(a)Assuming that 'Alukah' means Gehinom, its two daughters who scream 'Havei Havei' in this world, says Rav Chisda Amar Mar Ukva, are the Miynim and the members of the Rashus.

(b)The former scream 'Havei Havei' - for more sacrifices, the latter, for more money in the form of gifts and taxes.

(c)They now scream from Gehinom however - in pain.

(d)In the second Lashon, it is - Gehinom who screams 'Havei Havei' for the Miynim and the Rashus.

4)

(a)We learn from the Pasuk in Mishlei ...

1. ... "Kol Ba'ehah Lo Yeshuvun" - that close adherents of Avodah-Zarah do not do Teshuvah.

2. ... "ve'Lo Yasigu Orchos Chayim" - that if with great difficulty, they do, they die at once from grief.

(b)The reason for this - is based, not on logic, but on a Divine decree.

(c)A certain woman confessed before Rav Chisda - that the least of her sins was that her youngest son was fathered by her oldest son.

(d)Rav Chisda expected her to die - because she was also guilty of Miynus (as we shall soon see), and that is what is destined to happen to Miynim who do Teshuvah, as we just explained.

5)

(a)We extrapolate from the fact that she referred to that sin as 'Kalah she'be'Kalos' - that she must have been guilty of something that was even worse (namely Miynus).

(b)And the reason that she did not die immediately is because her Teshuvah was not absolute.

(c)According to the second Lashon, the woman did indeed die, because of Miynus and not from the sin of incest - because otherwise of what significance is the fact that she was guilty of Miynus too.

6)

(a)Elazar ben Durdaya - was familiar with every Zonah who lived in his time. He once traveled overseas with a cupful of Dinrim - to meet a Zonah who demanded a cupful of Dinrim for her services.

(b)After letting wind, the Zonah declared - that just as the wind will never return to its place, so too, will Elazar ben Durdaya never be allowed to return to his place (to do Teshuvah). This issued him with a challenge, which he took up.

(c)When he began to do Teshuvah - he placed himself between two mountains.

(d)The mountains refused to Daven for him and so did Heaven and earth (because they had enough on their plate Davening for themselves). He met with the same response - when he asked first the sun and the moon, and then the stars and the constellations, to Daven for him.

7)

(a)Elazar ben Durdaya arrived at the conclusion - that if nobody else would Daven for him, then he would Daven for himself.

(b)So he placed his head between his knees and wept until he died.

(c)This seems to clash with what we said earlier - that it is Miynim who are destined to die, but not people who are guilty of other sins (including adultery).

(d)We resolve this apparent discrepancy - by establishing that Elazar ben Durdaya was exceptionally attached to that sin (and was therefore comparable to a Miyn).

8)

(a)When Elazar ben Durdaya died - the bas-Kol announced that - he was ready to enter Olam ha'Ba.

(b)Besides 'Yesh Koneh Olamo be'Kamah Shanim ... ', Rebbi added - that Ba'alei Teshuvah adopt the title 'Rebbi' in Olam ha'Ba ...

(c)... something that he did not comment on the previous occasion - because there he was talking about a Nochri.

9)

(a)When Rebbi Chanina and Rebbi Yonasan were traveling together on a journey, they were faced with the dilemma - which road to take, the road that passed the Beis Avodah-Zarah or the one that passed a brothel.

(b)One of them suggested that they take the road that passed the Beis Avodah-Zarah - in order to minimize the Nisayon (bearing in mind that Ezra and his Beis-Din had already prayed for the Yetzer-ha'Ra for Avodah-Zarah to be removed).

(c)The other one argued - that it was better to take the road that passed the brothel (see Tosfos DH 'Neizel') and to overcome their Yeitzer-ha'Ra ...

(d)... which he based on the Pasuk in Mishlei "mi'Zimah Tishmor Alach, Tevunah Sintzerekah", which the Rabbanan explained in front of Rava to mean - that Torah (hinted in the latter phrase) saves from immoral thoughts and situations.

(e)The Pasuk cannot mean that Torah which is called 'Zimah' (which Unklus in Chumash translates as 'Atzas Chet'in' [and Yeshayah refers to Torah as "Eitzah", advice]) will guard you - because then the Torah ought to have written ''Zimah Tishmor alach ... " (without the 'Mem').

10)

(a)When Rebbi Elazar ben P'rata and Rebbi Chanina ben T'radyon were both taken by the Romans, the former thought that the latter was more fortunate than he - because he was taken in for only one 'sin' (libel), whilst he was taken in for five.

(b)To which Rebbi Chanina ben T'radyon replied that in fact - Rebbi Elazar ben P'rata was destined to be set free, whilst he was not, because whereas the latter had combined Torah with Chesed, he had not.

(c)Rav Huna describes someone who studies Torah but who does not indulge in Chesed - as someone who has no G-d ("le'Lo Elokim Emes").

11)

(a)Rebbi Eliezer ben Ya'akov stated that one should not donate money to a Tzedakah-fund unless the person who runs it - is of the caliber of Rebbi Chanina ben T'radyon (implying that he was indeed a Gabai-Tzedakah).

(b)But Rebbi Chanina ben T'radyon just testified about himself - that whereas he studied Torah, he was not involved in Chesed?

(c)We reject the answer that Rebbi Eliezer ben Ya'akov was only presenting Rebbi Chanina ben T'radyon as the epitome of integrity, but that in reality, he did not deal with matters of Tzedakah from a statement of Rebbi Chanina ben T'radyon himself (which will be explained on the following Amud) that - money that he had designated for Purim got mixed up with the money of the Tzedakah-fund, and he had distributed it all to the poor (from which we see that he was indeed a Gabai Tzedakah).

(d)To resolve the problem - we explain that what Rebbi Chanina ben T'radyon's meant was that - in contrast to Rebbi Elazar ben P'rata, he had not performed the Mitzvah of Tzedakah to the extent that he should have.

12)

(a)Rebbi Elazar ben P'ratas replied, when the Romans ...

1. ... accused him of learning Torah and stealing - that 'It is either the sword or the book. It cannot be both!' (It is inconceivable that someone who learns Torah should be a thief). And since the one accusation had to be false, so did the other.

2. ... asked him why he was called 'Rebbi', was - that he was the Rebbe (the teacher) of the weavers.

(b)The Romans challenged this claim - by bringing two balls of wool and asking him to identify which was the woof and which was the warp.

(c)He managed to identify them, despite his total ignorance in these matters - when a female bee miraculously settled on the warp (which receives the woof, like a female receives the male) and a male bee on the woof.

(d)And when they asked him why he ...

1. ... failed to attend the 'bei Avidan' (a gathering in honor of their gods, where they would eat and drink and discuss ways of improving its service), he replied that he was afraid that, due to his age, he would be trampled to death in the crowd.

2. ... had set free his Eved Cana'ani (in spite of the law forbidding it) - he denied having done so.

13)

(a)When they asked him how many old men he knew of had been trampled to death at the 'bei Avidan' - a miracle occurred and they heard the news that an old man has been trampled to death that day.

(b)When a witness got up to testify that Rebbi Chanina ben T'radyon had indeed set an Eved free, Eliyahu ha'Navi arrived in court - disguised as a Roman dignitary, to prevent him from testifying.

(c)He warned him - that just as miracles had saved Rebbi Elazar up until now, so too, would a miracle save him now, and that he himself would pay for his evil.

(d)That man not give evidence ...

1. ... there and then - because they suddenly needed a messenger to go to the Emperor, and he was designated on the spot.

2. ... upon his return - because Eliyahu cast him four hundred Parsah (sixteen hundred Mil) away from Rome.

14)

(a)When they asked Rebbi Chanina ben T'radyon why he had studied Torah, he replied - that this was what his G-d had commanded to do.

(b)They sentenced him to death by burning ...

1. ... his wife - to die by the sword, and ...

2. ... his daughter - to live in a brothel.

(c)The sin for which he deserved to die was - pronouncing the forty-two letter Name of Hash-m to use for mundane matters (See Tosfos, 18a, DH 'Hogeh es Hashem').

(d)The sin that ...

1. ... his wife committed was - not stopping him.

2. ... his daughter committed was - improving her posture when she heard Roman dignitaries appraising the way she walked.