1)

(a)Who were 'the Keini'?

(b)What did Bilam say when he saw them?

(c)From where did he know him?

(d)What did he mean when he said "Eisan Moshavecha"?

(e)Who was the third member of Paroh's advisory board?What did Rebbi Chiya bar Aba Amar Rebbi Sima'i say about them?

1)

(a)The Keini were - Bilam's descendents (as 'Kayin was one of Yisro's seven names).

(b)When Bilam saw them - he expressed his surprise at the heights that Yisro had attained ...

(c)... since they sat together at the time of Paroh's decree of 'Havah Nischakmah Lo' (to enslave the B'nei Yisrael).

(d)When he said "Eisan Moshavecha" ('Your dwelling is among the strong ones'), he was referring to the fact that Yisro's descendants were destined to sit on the Sanhedrin in the Lishkas ha'Gazis (as we already learned).

(e)The third member of Paroh's advisory board was - Iyov.Rebbi Chiya bar Aba Amar Rebbi Sima'i described how, when the three of them sat together on that occasion - Bilam, who advised Paroh to enslave Yisrael, would eventually be killed, Iyov who remained silent, was made to suffer, and Yisro, who fled, merited that his descendants would sit in the Lishkas ha'Gazis.

2)

(a)Resh Lakish interprets Bilam's words "Oy Mi Yichyeh mi'Sumo Keil" to mean 'Woe to those who make themselves into gods. To whom was he referring?

(b)How does Rebbi Yochanan interpret the Pasuk? How does he compare it to a lion and a lioness?

(c)To explain Bilam's statement"ve'Tzim be'Yad Kitim", Rav says 'Libun Aspir'? What is the meaning of ...

1. ... ''Tzim be'Yad Kitim ...

2. ... 'Libun Aspir'?

(d)Bilam continued "ve'Inu Ashur ve'Inu Eiver". What will the invaders from Kitim do ...

1. ... until they reach Ashur?

2. ... once they pass Ashur?

2)

(a)Resh Lakish interprets Bilam's words "Oy Mi Yichyeh mi'Sumo Keil" to mean 'Woe to those who make themselves into gods - with particular reference to Paroh and Chirom, King of Tyre.

(b)Rebbi Yochanan interprets the Pasuk to mean - 'Woe to the nation who tries to interfere with Hash-m, when He comes to redeem His children'. Who would dare place his cloak between a lion and a lioness when they are about to become intimate?

(c)To explain Bilam's statement ...

1. ... "ve'Tzim be'Yad Kitim" - ('large ships will come from Kitim'), Rav says ...

2. ... 'Libun Aspir'- (a better-known name for Kitim).

(d)Bilam continued "ve'Inu Ashur ve'Inu Eiver". The invaders from Kitim ...

1. ... until they reach Ashur - will kill.

2. ... once they pass Ashur - will enslave.

3)

(a)Before taking leave of Balak, Bilam told Balak what his people were about to do to Yisrael. Which incident was he referring to? Whose idea was it?

(b)There are two possible reasons why he said "Asher Ya'aseh ha'Am ha'Zeh le'Amcha", and not the other way round. One of them is out of respect for Balak, to avoid conveying the idea that he Balak, needed to seek ways and means to destroy Yisrael, but rather that Yisrael are the ones who need to find ways and means to defend themselves. What is the other?

(c)Two things gave Bilam the idea. One of them was the fact that the G-d of Yisrael hates immorality. What was the second?

(d)After the Mo'avim set up stalls selling linen clothes from Har Sheleg till Beis Hayeshimos, how did Bilam's plan unfold?

3)

(a)Before taking leave of Balak, Bilam told Balak what his people were about to do to Yisrael. He was he was referring to - the episode of Ba'al Pe'or, designed by himself to make Yisrael sin.

(b)And he said "Asher Ya'aseh ha'Am ha'Zeh le'Amcha", and not the other way round, either out of respect for Balak, to avoid conveying the idea that he Balak, needed to seek ways and means to destroy Yisrael, but rather that Yisrael are the ones who need to find ways and means to defend themselves - or it is the Torah that changed what Bilam said, out of Kavod for Yisrael, who fell to Moav in such a dishonorable way.

(c)Two things gave Bilam the idea. One of them was the fact that the G-d of Yisrael hates immorality, the other - that Yisrael loved linen clothes, and that is what the Moavim would use to arouse their interest.

(d)After the Moavim set up stalls selling linen clothes from Har Sheleg till Beis Hayeshimos - the Jewish men discovered an older woman standing outside the stall selling linen clothes at the regular price, and a young prostitute selling them at cheap inside the stall. After lowering the price a number of times, they would invite the men to make themselves at home and offer them some strong Amoni wine.

4)

(a)How come that the Amoni wine not forbidden to drink?

(b)After the wine had its effect, how did the women convince the Jewish men to serve their idol?

(c)What would they say to them once they had worshipped their idol, and the men were pleading with them to acquiesce to their advances?

(d)According to Rebbi Eliezer, the place was really called 'Shitim'. What does Rebbi Yehoshua say?

4)

(a)The Amoni wine was not forbidden to drink - because the Chachamim would only decree on S'tam Yeinam many generations later.

(b)After the wine had its effect, the women convinced the Jewish men to serve their idol - by informing them that all that was expected of them was to defacate in front of it, and they, unaware that this was the conventional method of worship regarding this particular idol (Pe'or), readily agreed.

(c)Once they had worshipped their idol, and the men were pleading with them to acquiesce to their advances - they would refuse unless they denounced the Torah of Moshe their Rebbe (see Agados Maharsha).

(d)According to Rebbi Eliezer, the place was really called 'Shitim', whereas according to Rebbi Yehoshua - it merely reflects the 'Sh'tus' (nonsense) in which they had indulged.

5)

(a)According to Rebbi Eliezer, "Vatikrena la'Am le'Zivchei le'Eloheihen" implies that the women were naked (see Agados Maharsha). What does it imply, according to Rebbi Yehoshua?

(b)In similar vein, Rebbi Eliezer explins that when the Torah records the last stop before Har Sinai as 'Refidim', that was its name. How does Rebbi Yehoshua interpret it?

(c)Rebbi Yochanan explains that whenever the Torah writes "Vayeishev", it always implies trouble (like we find by the current episode, where the Torah writes "Vayeishev ha'Am be'Shitim, Vay'chal ha'Am Liz'nos el B'nos Mo'av". What trouble follows the Pasuk ...

1. ... (in Vayeishev) "Vayeishev Ya'akov be'Eretz Megurei Aviv ... "?

2. ... (in Vayigash) "Vayeishev Yisrael be'Eretz Goshen"?

3. ... (in Melachim) "Vayeishev Yehudah ve'Yisrael la'Vetach Ish Tachas Gafno"?

5)

(a)According to Rebbi Eliezer, "Vatikrena la'Am le'Zivchei le'Eloheihen" implies that the women were naked (see Agados Maharsha). According to Rebbi Yehoshua however - it implies that when the men saw the women, they all had an emission (and became Ba'alei Keri [which is from same root as "Vatikrena"]).

(b)In similar vein, Rebbi Eliezer explins that when the Torah records the last stop before Har Sinai as 'Refidim', that was its name, that was its name. According to Rebbi Yehoshua - it is the acronym of "Rafu Yadayim", which means that they were lax (in Torah), and explains why Amalek attacked them.

(c)Rebbi Yochanan explains that whenever the Torah writes "Vayeishev", it always implies trouble (like we find by the current episode, where the Torah writes "Vayeishev ha'Am be'Shitim, Vay'chel ha'Am Liz'nos el B'nos Mo'av". Following the Pasuk ...

1. ... (in Vayeishev) "Vayeishev Ya'akov be'Eretz Megurei Aviv ... " - Yosef spoke Lashon-ha'Ra about his brothers, who subsequently sold him as a slave.

2. ... (in Vayigash) "Vayeishev Yisrael be'Eretz Goshen" - Ya'akov became ill and died.

3. ... (in Melachim) "Vayeishev Yehudah ve'Yisrael la'Vetach Ish Tachas Gafno" - Hadad King of Edom attacked Yisrael.

6)

(a)When Yisrael eventually avenged their honor and defeated the Midyanim, killing the five princes of Midian, they killed Bilam too. How does Rebbi Yochanan explain Bilam's presence in Midyan (seeing as he lived in Aram)?

(b)What adage does Mar Zuta bar Tuvya Amar Rav cite in this connection? What happened to the camel who came to claim horns?

(c)What is the Nimshal?

(d)If Bilam was a Navi, why does the Pasuk in Pinchas refer to him as a sorcerer?

(e)What adage does Rav Papa quotes in this connection?

6)

(a)When Yisrael eventually avenged their honor and defeated the Midyanim, killing the five princes of Midyan, they killed Bilam too. Rebbi Yochanan explains that Bilam had arrived in Midyan from Aram, to claim remuneration from Balak for the twenty-four thousand of B'nei Yisrael (or from the Eirev Rav, according to the Zohar) who died as a result of the sin of Ba'al Pe'or.

(b)Mar Zuta bar Tuvya Amar Rav cites the adage - of a camel who came to claim horns, and not only did he not get any, but they cut off his ears too.

(c)Similarly, Bilam came to claim his reward from Balak - and Yisrael killed him.

(d)At first, says Rebbi Yochanan - Bilam was a Navi, and the Pasuk in Yehoshua refers to him as a sorcerer, because that is what he was relegated to, after he attempted to curse Yisrael.

(e)Rav Papa quotes an adage in this connection about the wife of a prince - who committed adultery with the man who pulls the rope of the boat along the canal, or with a carpenter. So Bil'am relegated himself from a Navi to a sorcerer.

106b----------------------------------------106b

7)

7)

(a)Rav extrapolates from the Pasuk "Hargu B'nei Yisrael ba'Cherev el Chaleleihem" - that they killed Bilam (symbolically) with all four Misos Beis-Din (first they hanged him [Chenek], then they set fire to the gallows [Sereifah], they cut off his head [Hereg] and he received Sekilah, when the rope burned through and he fell to the ground (see also Agados Maharsha).

(b)When a heretic asked him how old Bilam was when he died - Rebbi Chanina replied that although this is not clearly written anywhere, based on the Pasuk in Tehilim "Anshei Damim u'Mirmah Lo Yechetzu Yemeihem", he would say that he died at thirty-three or at most thirty-four.

(c)The heretic - conceded that he was right, as he had seen in Bilam's 'ledger' that Bilam the lame was thirty-three when Pinchas Lista'ah killed him.

(d)The ledger refer to Pinchas as 'Pinchas Lista'ah' - because, in this context, it means 'General'.

(e)What we just learned doesn't tie up at all with Rebbi Sima'i, who maintained above that Bilam was one of Paroh's advisers by the decree of ''Havah Nischakmah lo'' (more than two hundred years earlier) - because Rebbi Chanina - clearly argues with that.

(a)What does Rav extrapolate from the Pasuk in Yehoshua (in connection with the death of Bilam) "Hargu B'nei Yisrael ba'Cherev el Chaleleihem"?

(b)What did Rebbi Chanina reply, when a heretic asked him how old Bilam was when he died?

(c)What did the heretic have to say about that?

(d)Why did the 'ledger' that the heretic saw refer to Pinchas as 'Pinchas Lista'ah'?

(e)How does what we just learned tie up with Rebbi Sima'i, who maintained above that Bilam was one of Paroh's advisers by the decree of "Havah Nischakmah lo'' (more than two hundred years earlier)?

8)

(a)What did Mar b'rei de'Ravina say to his son about the kings and Hedyotos listed in our Mishnah and Bilam?

(b)One Pasuk speaks about "Do'eg", and another, about "Doyeg". How does Rebbi Yochanan explain this apparent discrepancy?

(c)How does Rebbi Yitzchak explain the Pasuk in Tehilim ...

1. ... "Mah Tis'halel be'Ra'ah ha'Gibor, Chesed Keil Kol Ha'Yom"?

2. ... "ve'la'Rasha Amar Elokim Mah l'cha Lesaper Chukai"? What problem ought Do'eg to have had with the Torah he had learned?

(d)And how does Rebbi Ami explain this, based on the Pasuk there "Vatisa B'risi Alei Picha"?

8)

(a)Mar b'rei de'Ravina told his son - that he should avoid Darshening anything derogatory about any of the kings and Hedyotos listed in our Mishnah with the sole exception of Bilam, where he should actually make a point of doing so.

(b)One Pasuk speaks about Do'eg, and another, about Doyeg. Rebbi Yochanan explains - that initially, Hash-m was worried ('Do'eg') that he might go out to evil ways. Once this happened, He said 'Vai' (which form the middle letters of 'Doyeg') that he did.

(c)Rebbi Yitzchak explains the Pasuk in Tehilim ...

1. ... "Mah Tis'halel be'Ra'ah ha'Gibor, Chesed Keil Kol Ha'Yom" to mean - that Hash-m asked Do'eg why he boasted about the evil that he perpetrated, seeing as he was so great in Torah (and it was not becoming for him to speak Lashon ha'Ra about Nov Ir ha'Kohanim); now that he was surrounded with the kindness of Hash-m (who offered him a chance to do Teshuvah [Agados Maharsha], why didn't he do it?).

2. ... "ve'la'Rasha Amar Elokim Mah l'cha Lesaper Chukai" to mean that - for all Do'eg's knowledge, what would he do when he arrived at the Parshah of slanderers and murderers (since he was also the one to kill the Kohanim of Nov)?

(d)Rebbi Ami explains this, based on the Pasuk "Vatisa B'risi Alei Picha" - which means that his Torah was from the lips and outward, but did not affect his heart (i.e. he did not internalize what he learned).

9)

(a)And how does Rebbi Yitzchak explain the Pasuk in Tehilim, which first speaks about the fear of the Tzadikim and then describes how they will laugh?

(b)Based on Rebbi Yitzchak's interpretation of a Pasuk in Iyov, what did Hash-m reply, when David prayed that Do'eg should die?

(c)What did David respond to that?

(d)And, still based on Rebbi Yitzchak's interpretation of a Pasuk in Iyov, what did David respond when Hash-m asked him whether ...

1. ... Do'eg should go to Olam ha'Ba?

2. ... the Beis-Din shel Ma'alah should quote Divrei Torah in his name?

3. ... he should have children who would be Talmidei-Chachamim?

9)

(a)And Rebbi Yitzchak explains the Pasuk which first speaks about the fear of the Tzadikim, and then describes how they will laugh - with reference to Do'eg, who, they were initially afraid, due to his enormous success in life, would serve as an example to others; but when he died at a young age, they were happy.

(b)Based on Rebbi Yitzchak's interpretation of a Pasuk in Iyov, when David prayed that Do'eg should die, Hash-m replied - that he would wait until he forgot all his learning.

(c)David's response to that was - that Hash-m should not wait for that to happen, but should make it happen immediately.

(d)And, still based on Rebbi Yitzchak's interpretation of a Pasuk in Iyov, when Hash-m asked David him whether ...

1. ... Do'eg should go to Olam ha'Ba, he replied - that He should cut him down forever.

2. ... the Beis-Din shel Ma'alah should quote Divrei Torah in his name, he replied - that he should be uprooted from the Beis-Hamedrash forever.

3. ... he should have children who would be Talmidei-Chachamim, he replied - that he should be uprooted from the land of the living (i.e. Torah).

10)

(a)What does Rebbi Yitzchak mean when he explains "Ayeh Sofer" as 'Ayeh Sofer Kol Osiyos she'ba'Torah'?

(b)"Ayeh Shokel" refers to all the 'Kal va'Chomers' in the Torah. How does he interpret "Ayeh Sofer es ha'Migdalim"?

(c)This might refer to the top of the 'Lamed', which is bent downwards (much in the same as way as Rebbi Akiva Darshened 'from every crown piles and piles of Halachos'). What will it refer to, if 'Migdal' is taken to mean a sort of moving wagon?

(d)It might also be referring to Halachos concerning stopping a cupboard in mid-air by magic. But it probably pertains to a Mishnah in Ohalos. What does the Mishnah in Ohalos say?

10)

(a)When Rebbi Yitzchak explains "Ayeh Sofer" as 'Ayeh Sofer Kol Osiyos she'ba'Torah' - he means that Do'eg and Achitofel were experts in the Chaseiros and Yeseiros (missing letters and extra ones).

(b)"Ayeh Shokel" refers to all the 'Kal va'Chomers' in the Torah. And he interpret "Ayeh Sofer es ha'Migdalim" - with regard to the three hundred Halachos in 'Migdal ha'Pore'ach be'Avir' that they Darshened.

(c)This might refer to the top of the 'Lamed', which is bent downwards (much in the same as way as Rebbi Akiva Darshened 'from every crown piles and piles of Halachos'). If 'Migdal' is taken to mean a sort of moving wagon - then it pertains to the question of whether someone who travels to Chutz la'Aretz in a wagon becomes Tamei (like he does when he walks there) or not.

(d)It might also be referring to Halachos concerning stopping a cupboard in mid-air by magic. But it probably pertains to a Mishnah in Ohalos, which rules - that if a cupboard is standing in the open, and there is a piece of Tamei Meis inside it, then any vessels that are inside the cupboard become Tamei.

11)

(a)What did Rebbi (or Rebbi Ami) say about the four hundred She'eilos that Do'eg and Achitofel asked with regard to a 'Migdal ha'Pore'ach be'Avir'?

(b)What did Rava comment on this?

(c)And he based it on the distinction between his generation and that of Rav Yehudah. What marked ...

1. ... the standard of learning in his generation as opposed to that of Rev Yehudah?

2. ... the contrast in levels of Chasidus of the two generations?

(d)What do we learn from the Pasuk in Shmuel (that we cited earlier) "va'Hashem Yir'eh la'Leivav"?

11)

(a)Rebbi (or Rebbi Ami) stated - that nobody could resolve the four hundred She'eilos that Do'eg and Achitofel asked with regard to a 'Migdal ha'Pore'ach be'Avir'.

(b)Rava commented on this - that it was no big deal to ask She'eilos (from the lips and outwards, as we learned earlier). What is important is to internalize the Torah that one learns ('Rachmana Liba Ba'i' [Hash-m wants the heart]).

(c)And he based it on the distinction between his generation and that of Rav Yehudah when it came to ...

1. ... Torah-study, where the latter concentrated all their efforts on learning Nezikin, whereas the former had thirteen Yeshivos who were learning Uktzin (the last Masechta in Shas).

2. ... levels of Chasidus, where in his generation, they prayed for rain to no avail, yet all Rav Yehudah needed to do was to remove his shoe, and Hash-m would respond immediately.

(d)We learn from the Pasuk (that we cited earlier) "va'Hashem Yir'eh la'Leivav" - that 'Rachmana Liba Ba'i'.

12)

(a)To prove his point, Rava cited Rav Yehudah's statement concerning the Mishnah in Uktzin 'Zeisim she'Kavshan be'Tarfeihon'. What does 'Zeisim she'Kavshan be'Tarfeihon' mean?

(b)What does the Tana say about them?

(c)What did Rav Yehudah exclaim when he saw the Tana's ruling?

(d)What was the problem?

12)

(a)To prove his point, Rava cited Rav Yehudah's statement concerning the Mishnah in Uktzin 'Zeisim she'Kavshan be'Tarfeihon', which means - 'Olives which have been pickled together with their leaves ...

(b)... which the Tana renders Tahor.

(c)When Rav Yehudah saw the Tana's ruling, he exclaimed - 'I see here the profound learning of Rav and Shmuel I see here!' ...

(d)... since stalks and leaves are generally considered a Yad (a handle), which transmit their own Tum'ah on to the vegetables or fruit to which they are attached. Consequently, he could not understand why the Tana renders the olives Tahor.

13)

(a)What objection does Mar Zutra raise to Rav Mesharshaya's statement, that Do'eg and Achitofel were not conversant in Halachah?

(b)So how did he amend the statement?

(c)What does that have to do with the Pasuk in Tehilim "Sod Hash-m li'Yere'av"?

(d)What does Rebbi Ami say about Do'eg at the time of his death, based on the Pasuk in Mishlei "Hu Yamus be'Ein Musar u've'Rov Avlaso Yishgeh"?

13)

(a)Mar Zutra objects to Rav Mesharshaya's statement, that Do'eg and Achitofel were not conversant in Halachah - on the basis of the Pasuk "Ayeh Sofer, Ayeh Shokel ... " (that we just discussed).

(b)So he amends the statement to read - that they did not merit that their opinions should be accepted as Halachah (against the opinion of others) ...

(c)... a special merit that is confined to those who possess Yir'as Shamayim, as the Pasuk writes "Sod Hash-m li'Yere'av".

(d)Based on the Pasuk "Hu Yamus be'Ein Musar u've'Rov Avlaso Yishgeh", Rebbi Ami says - that Do'eg did not die before he had forgotten all his learning.

14)

(a)According to Rav, Do'eg was stricken with Tzara'as before he died. How does he extrapolate that from the word "Hitzmatah" (in the Pasuk in Tehilim [in connection with Do'eg') "Hitzmatah Kol Zoneh Mimeka"? What is the connection between this word and the word "li'Tzemisus" (in Parshas B'har, to do with the sale of land)?

(b)Rebbi Yochanan describes how three destructive angels were employed to handle Do'eg at the time of his death. If one made him forget all his learning, and another burned his Soul, what did the third one do?

(c)Why did Do'eg and Achitofel never see each other?

(d)And what does the Beraisa (which we cite in support of Rebbi Yochanan), say about their ages? On which Pasuk does the Tana base this information?

14)

(a)According to Rav, Do'eg was stricken with Tzara'as before he died, and he extrapolates this from the word "Hitzmatah" (in the Pasuk in Tehilim [in connection with Do'eg') "Hitzmatah Kol Zoneh Mimeka" - because Unk'lus translates the same word "li'Tzemisus" (in Parshas B'har, to do with the sale of land) as 'la'Chalutin', a word which is turn, is used regarding Tzara'as (a Metzora Muchlat).

(b)Rebbi Yochanan describes how three destructive angels were employed to handle Do'eg at the time of his death; one made him forget all his learning, another burned his Soul - and the third one scattered his ashes in the Batei-Kenesi'os and the Batei-Medrash.

(c)Do'eg and Achitofel never saw each other - because the former lived in the time of Shaul, whereas the latter lived during the latter years of David.

(d)The Beraisa (which we cite in support of Rebbi Yochanan), states - that, based on the Pasuk in Tehilim (that we already quoted above) "Anshei Damim u'Mirmah Lo Yechetzu Yemeihem", Do'eg died at the age of thirty-four, and Achitofel, at thirty-three.

15)

(a)What does Rebbi Yochanan say about David Hamelech's relationship with Achitofel? If (based on the Pasuk in Tehilim, "ve'Atah Enosh ke'Erki Alufi u'Meyuda'i) he initially considered him his Rebbe, how did that relationship change with the passing of time?

15)

(a)According to Rebbi Yochanan, based on the Pasuk in Tehilim, "ve'Atah Enosh ke'Erki Alufi u'Meyuda'i, David Hamelech initially considered Achitofel as his Rebbe. Later however - he referred to him as a Chaver, and eventually, as his Talmid.

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