Observation: The Gemara implies here that idolaters are also called "Adam."

Question: This is difficult, as the Gemara in Bava Metzia (114b) says that the graves of idolaters do not cause others to become impure through Ohel (tent), as the Pasuk says, "When an Adam will die in a tent." You are called Adam, as the Pasuk says, "And you are My sheep, the sheep that I shepherd, you are Adam." This implies that only you (Bnei Yisrael) are called Adam, as opposed to idolaters, who are not called Adam.

Answer: Rabeinu Tam says that one can differentiate between the words "Adam" and "ha'Adam."

Implied Question: There is no difficulty from the Pasuk regarding Chiram, "And you are Adam and not G-d in the hands of the ones who will kill you." (Why not? Doesn't this indicate Chiram was called Adam?)

Answer: The Pasuk is not saying Adam to call him an important person, but rather to denigrate him using denigrating and low words.

Implied Question: The Pasuk says, "When Adam will rise up against us." (Doesn't this indicate Nochrim are called Adam?)

Answer#1: This indicates an Adam and not a king, and is explained this way regarding Haman (see Megilah 11a).

Answer#2: Alternatively, the Pasuk means when Edom (not Adam) rose up against us.

Implied Question: The Pasuk says, "What will Adam do to me?" (Doesn't this indicate Nochrim are called Adam?)

Answer: This means a low person.

Question: Doesn't the Gemara in Gitin (47a) say that idolaters can acquire land in Eretz Yisrael to dig pits and caves, as the Pasuk says, "And the land was given to the sons of Adam?"

Answer: Rabeinu Tam explains that idolaters are also called "sons of Adam," meaning sons of Adam Ha'Rishon. I have explained this at length in Bava Kama (38a, DH "Ela ha'Adam").

Explanation: This means that he learns about the seven (Noahide) Mitzvos. If he would learn about other Mitzvos, we say in Sanhedrin (59a) that if an idolater learns Torah he is liable to be killed.

Implied Question: The Gemara compares him to a Kohen Gadol. (Why?)

Answer: This is because the Pasuk says regarding Torah, "Yekarah Hee mi'Pninim" -- "It is more precious than pearls." We derive from here in Horayos (13a) that it is more precious than a Kohen Gadol who goes "Lifnei v'Lifnim," meaning into the Kodesh ha'Kodoshim. The Gemara there uses this derivation to teach us that a Talmid Chacham who is a Mamzer comes before a Kohen Gadol who is an Am ha'Aretz (ignoramus). However, a Nochri who is involved in Torah is equal to a Kohen Gadol (as opposed to a Yisrael who is a Torah scholar who is better than a Kohen Gadol).

Explanation: This is because he always worries in order to negate his evil inclination, and to fulfill the Mitzvos of his Creator.

Question: Isn't this a great proof that they kept the Torah? The heaven and earth still exist!

Answer#1: Even so this proof is not sufficient, as a father never testifies against his son.

Answer#2: Alternatively, it is possible they exist because Bnei Yisrael accepted the Torah, as the phrase is, "If they accept etc." (It is therefore not proof that they kept the Torah.)

Question: This is difficult. According to the opinion who says that the Torah was given on the seventh (of Sivan), what is the significance of the sixth day?

Answer#1: It is possible to answer that he did not say anything to them on the first day due to the weakness of the road. (The Maharam explains that Tosfos means that the first day of Sivan did not count as part of this six days, because Hash-m did not talk to them on that day due to their fatigue. Accordingly, the sixth day was in fact the seventh of Sivan.)

Answer#2: Alternatively, it should have been given on the sixth of Sivan, were it not for Moshe adding another day of preparation (and Hash-m agreeing that this should be done).

Opinion: Rabeinu Tam says that the image of Nevuchadnetzer was not actually an idol. Rather, it was a statue that was made to honor the king. It is therefore understandable why the Gemara says regarding Avraham that he did not bow down to an idol, but regarding Chananyah, Mishael, and Azaryah, it merely says they did not bow down to an "image."

Opinion(cont.): The Gemara in Kesuvos (33b) that says that if Chananyah, Mishael, and Azaryah would have been tortured, they would have bowed down, is also understandable (according to Rabeinu Tam). If it was an actual idol, Heaven forfend that they would have bowed down due to any form of torture in the world! This is like Rebbi Chanina ben Tradyon who had wet wool put on his heart (to make him burn slower, see 18a) and Rebbi Akiva in Berachos (61b) whose flesh was combed off with metal combs.

Opinion(cont.): This is why the Gemara asks in Pesachim (53b), "What did Chananyah, Mishael, and Azaryah see fit to let themselves be thrown in the furnace?" This means that they should have bowed down to the image, being that it was not really idolatry.

Proof#1: There is another proof to this from the Gemara in Megilah (12a). The Gemara quotes the question, why were the enemies of Bnei Yisrael (meaning, Bnei Yisrael themselves) liable to be killed (during the time of Purim)? This is because they bowed down to the image of Nevuchadnetzer etc. [The Gemara continues] they only pretended to be serving the idol. If it really was an idol, they should have given themselves over to be killed and be Mekadesh Shem Shamayim!

Proof#2: The language of the Pasuk also implies this as it says, "To your God we will not bow, and to your image we will not prostrate ourselves." This implies these were two separate things.

Observation: It is normal for the Gemara in many places not to list things in order. Similarly, there is a Mishnah in Kesuvos (11a) that says, "A woman convert, captive, or maidservant that was redeemed, converted, and freed."

Question: This is difficult. What was wrong with the people of Yericho who would say Shema quickly, and would therefore not stop between the words "ha'Yom Al Levavecha" -- "today on your heart (Devarim 6:6)?" The Gemara says in Pesachim (57a) that the Chachamim were upset at them for doing so, because this implies that they should be on your heart today, but not tomorrow. However, what is wrong with this understanding? Our Gemara implies that this is indeed a correct interpretation of a similar Pasuk!

Answer: It is possible to answer that in Pesachim (ibid.) there is room to make the mistake that this refers to today and tomorrow in a literal sense. However, the Pasuk "today to do them" (Devarim 7:11) is referring to giving reward for Mitzvos, as the Pasuk there says, "And He pays to His enemies." The reward for the righteous is clearly in the next world (not tomorrow).

Explanation: The Yerushalmi in Berachos (ch.5) derives from the Pasuk, "We will detach his straps" refers to the Mitzvah of Tefilin. "And we will throw off from him his thick rope" refers to the Mitzvah of Tzitzis.

Implied Question: The Gemara says in Bava Metzia (59b), "He smiled and said, you have defeated me, My child." (This implies there is laughter before Hash-m!)

Answer: This is only a witticism.

Opinion#1: Some say that this is why they established that in the Kedushah of Musaf we should say, "From his place He will turn." This is because Musaf is usually said in the second quarter of the day. At this point, He sits and judges the world. We therefore Daven that He should go from His chair of judgement, and sit on His chair of mercy.

Implied Question: This does not appear correct, as based on what we conclude later (4b) that He sits during the first quarter of the day and judges, this is not applicable (as He is already not on His chair of judgement during the second quarter of the day).

Opinion#2: Rather, this is just the correct text of the prayer (i.e. a well formulated prayer, but not for this reason).

Explanation: The simple explanation of the Pasuk is that if I will forget Yerushalayim, meaning that we will sing the song of Hash-m on foreign soil, my hand should forget how to play the harp. My tongue should stick to my palate if I will want to sing with my mouth, if I do not remember you.

Explanation: The simple explanation of the Pasuk is regarding poor people that are eating a type of grass called Meluchim. This is similar to the statement in Kidushin (66a), "Our fathers ate Meluchim, so too we will eat Meluchim." Alei Siach means leaves by the trees, and not in the house.

Explanation: This means that everything that happens to a person everyday which a person cannot distance himself from is from the Heavens, aside from cold and heat. The word "Pachim" is found in the Pasuk in Tehilim (11:6), "He will rain Pachim on the evildoers." This term is found in the Gemara in Sanhedrin (18b) in the phrase, "He will blow with his mouth, and it will go out to greet him."

Implied Question: The Gemara says in Bava Metzia (107b), "And Hash-m will remove from you all sickness" refers to the cold. This implies that this is in the hands of Heaven!

Answer: The Gemara there means that Hash-m will give you clothes in order that you will be able to save yourselves from the cold.

Implied Question: The Medrash Vayikra Rabah says that once Antoninus was going to go on a journey. He asked Rebbi to Daven for him. Rebbi said, It should be Hash-m's will that you will saved from the cold. Antoninus asked, Is this a prayer? People will say that he merely wore appropriate clothes in order not to be cold! Rebbi then said, It should be Hash-m's will that you should be saved from the heat. Antoninus said, this is a good prayer! This is as the Pasuk says, And there is nobody who is spared from his anger (i.e. heat). Rebbi's prayer was that if the sun would be dangerously hot, it should be covered up by clouds in order to give him shade. However, this implies that Antoninus could not do anything about the heat. (Why does our Gemara say that this is considered in the hands of man?)

Answer: It is possible to answer that it is clear that a person who is going on a long journey like Antoninus cannot possibly hide from the sun (all of the time). However, if someone is sitting in his house, he can build for himself a summer house and a cool room.

Implied Question: The Gemara states in Berachos (33b) that everything is in the hands of Heaven besides for fear of Heaven. (This is unlike our Gemara's exception that it is besides for heat and coolness.)

Answer: The Gemara there is referring to what was decreed about the person when he was created. For example, this is whether he will be strong or weak, poor or wealthy, smart or unintelligent. However, whether he will be righteous or wicked is not decreed, as these two paths of good and evil are set before him.