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(a) Rebbi Yochanan (or Rebbi Achai) bar Chanina describes what took place on each of the twelve hours of the sixth day of the Creation. If the earth from which he was made was piled up in the first hour and he became a Golem in the second - in the third hour Hash-m formed his limbs.
(b) In the fourth hour Hash-m breathed a Neshamah into him and in the fifth, Adam stood up. In the sixth - he named all the animals.
(c) In the seventh hour he married Chavah, and in the ninth, he was commanded not to eat from the Eitz ha'Da'as. In the eighth hour - 'Two went to bed, and four climbed out' (Adam, Chavah, Kayin and his twin sister [see Tosfos]).
(d) We know that Adam was expelled from Gan Eden in the twelfth hour; in the tenth hour - he sinned, and the eleventh, he was judged.
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(a) From the Pasuk ...
1. ... "Adam bi'Yekar ve'Lo Yalin", we learn - that Adam did not even manage to stay one night in Gan Eden before he was expelled from there.
2. ... "Nimshal ka'Beheimos Nidmu", Rami bar Chana learns - that a wild animal is not able to kill a human-being unless, on account of the person's sins, the wild animal perceives him as a wild animal.
(b) Rav Yehudah Amar Rav describes the dialogue between Hash-m and certain groups of angels. They commented "Mah Enosh Ki Sizkerenu ... " - after Hash-m had told them - about man's behavior.
(c) "Mah Enosh Ki Sizkerenu" means - that sinning man is unworthy of being remembered (i.e. does not deserve to be created.
(d) Hash-m responded to that - by placing His little finger among them and burning them.
(e) After the same had happened to a second group of angels, the third group (after alluding to the fate that the first two groups suffered) - replied that since nothing came of the first two sets of angels who tried to stop Hash-m from creating man, Hash-m, who is Master of the world, should do as He sees fit.
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(a) Hashem's response to the angels, when they pointed to the generation of the flood and of the tower, and asked Him whether the first groups of angels were not right, was - that He had the patience to wait until old age (for them to do Teshuvah - see Melo ha'Ro'im'.
(b) Rav Yehudah Amar Rav learns from the Pasuk ...
1. ... in Devarim "u'le'Miktzei ha'Shamayim ve'ad Ketzei ha'Shamayim" - that Adam ha'Rishon was as tall as the distance between one end of the world to the other".
2. ... in Tehilim "Achor va'Kedem Tzartani va'Tashes Alai Kapecha" - that after Adam sinned, Hash-m placed His Hand on him and shrank him down to size.
(c) Rebbi Elazar learns from the same Pasuk in Tehilim "le'Min ha'Yom Asher Bara Elokim es ha'Adam al ha'Aretz u'le'Miktzei ha'Shamayim" - that Adam ha'Rishon was as tall as the distance between one end of the world to the other".
(d) We reconcile the two seemingly contradictory Pesukim - by equating the two distances.
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(a) Rav Yehudah Amar Rav extrapolates from the Lashon of "Yakru" in the Pasuk in Tehilim (in connection with the creation of Adam discussed earlier) "ve'Li Mah Yakru Re'echa Keil" (meaning "How honored are Your friends [the Tzadikim], in my eyes, Hash-m!") - that Adam spoke Arama'ic (since 'Yakru' in this sense is of Arama'ic origin [see Agado Maharsha in Bava Basra 55b DH 'Asidin Tzadikim').
(b) Adam made this declaration - after Hash-m had shown him each subsequent generation together with its Darshanim and its Chachamim, including Rebbi Akiva, in whose Torah he rejoiced, but whose death saddened him.
(c) And Rav Yehudah Amar Rav explains the Pasuk in Bereishis "Vayikra Hash-m Elokim el ha'Adam Vayomer lo Ayeka" - as the acronym of 'le'An Natah Libecha' (where is your heart turning), from which he extrapolates that Adam had leanings towards heresy (see Agados Maharsha).
(d) The Pasuk writes in Hoshe'a "ve'Heimah ke'Adam Avru B'ris". Based on the Pasuk ...
1. ... "es B'risi Heifar", Rebbi Yitzchak explains this Pasuk to mean - that Adam pulled back the skin of his B'ris Milah, to reverse the circumcision (see Agados Maharsha), whereas ...
2. ... Rav Nachman, based on the Pasuk in Yirmiyahu "Vayomru, al Asher Azvu es B'ris Hash-m Elokei Avosam", explains it to mean - that he was a Kofer ba'Ikar (that he denied Hashem's existence).
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(a) Rebbi Eliezer says in Pirkei Avos that one should study Torah diligently and know what to reply to an Apikores (which generally pertains to someone who questions the value of Talmidei-Chachamim, and) which Rebbi Yochanan qualifies here - by restricting it to gentiles (because Jewish Apikorsim tend to reject answers, and even use them to strengthen their own beliefs).
(b) Rebbi Yochanan says that each of the many Pesukim in the Torah which insinuate that Hash-m spoke to His colleagues (Kevayachol) - has a counter proof (either in the form of another Pasuk close by, or from the very phrase itself), which states that Hash-m is One.
(c) To counter the Pasuk ...
1. ... in Bereishis "Na'aseh Adam", the Torah cites the Pasuk - "Va'yivra Elokim es ha'Adam be'Tzalmo".
2. ... in No'ach "Havah Nerdah ve'Navlah Sham Sefasam", te Torah cites the Pasuk - Vayered Hash-m li'Re'os es ha'Ir ve'es ha'Migdal".
3. ... in Shmuel "u'Mi ke'Amcha Yisrael Goy Echad ba'Aretz Asher Halchu Elokim .. " the Torah writes Lif'dos Lo le'Am" (to redeem for Himself as a nation).
4. ... in Daniel " .. ad di Karsin Ramayu" (implying a number of thrones for a number of gods) the Torah writes - "ve'Atik Yomin Yasiv" (implying that He alone sits).
(d) To explain why the Torah uses the plural form in the first place, we quote the Pasuk in Daniel "bi'Gezeiras Irin Pisgama u've'Ma'amar Kadishin She'iltin" - which teaches us that Hash-m always consults with His Heavenly Court before taking drastic action in the world.
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(a) The last of the 'problematic' Pesukim ("ad di Karsin Ramayu") does not fit the previous explanation. The significance of the "thrones", according to ...
1. ... Rebbi Akiva is - one for Hash-m and one for David Hamelech.
2. ... Rebbi Yossi Hagelili is - one throne for Din and one for Tzedakah (Rachamim).
(b) The latter objects to Rebbi Akiva's explanation - because he does not like the concept of placing a human-being on a par with Hash-m [Kevayachol]
(c) We know that Rebbi Akiva accepted Rebbi Yossi Hagelili's explanation - because that is how he himself subsequently explains the Pasuk in a Beraisa.
(d) Rebbi Elazar ben Azarya disagrees however. After advising Rebbi Akiva to stick to Nega'im and Ohalos, and to leave Agadah to those who were competent at it, he explained - that one of the two thrones was for sitting on, and the other, for use as a footstool.
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(a) Rav Nachman said - that unless someone is able to counter the heretics like Rav Idis, he is better off desisting.
(b) When a heretic asked Rav Idis why Hash-m said to Moshe "Aleih el Hash-m", instead of "Aleih Elai", he replied - that in fact, it was not Hash-m himself who was speaking, but the Angel (the great Sofer) Matatron, whose numerical value equals that of his Master (314, the numerical value of Shakai).
(c) When the heretic asked Rav Idis ...
1. ... why we do not then worship him - he cited him the Pasuk "Al Tamer Bo" (Do not confuse Me with him).
2. ... that if, as the Torah specifically writes, Matatron was not even able to forgive our sins, then of what use was he - he replied that indeed, that is why Moshe rejected him as a Shali'ach (insisting that Hash-m accompany Yisrael to Eretz Yisrael, and not Matatron).
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(a) When a certain heretic asked Rebbi Yishmael b'Rebbi Yossi why the Torah writes "va'Hashem Himtir al S'dom ... me'es Hash-m" (and not "me'Iti") the laundry-man answered - that it is the way of the Torah to write like that.
(b) As a precedent, he cited a Pasuk in Bereishis - where Lemech said to his wives "Neshei Lemech, Ha'azenah Imrasi" (instead of "Nashai").
(c) The laudry-man claimed that he had heard the above answer from a D'rashah by Rebbi Meir, who, ccording to Rebbi Yochanan, would divide his D'rashos into three - Halachah, Agadah and Meshalim (parables).
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(a) Rebbi Meir had - three hundred parables about foxes up his sleeve, of which only three remain with us.
(b) When Yechezkel ha'Navi says "Avos Yochlu Boser, ve'Shinei Banim Tichhenah", he means - that sometimes children's teeth hurt because their father's ate unripe grapes (which may also be meant as a rhetorical question).
(c) The second parable is the Pasuk "Moznei Tzedek Avnei Tzedek" (see Agados Maharsha). The third, which begins "Tzadik mi'Tzarah Nechlatz" - ends "ve'Yavo Rasha Tachtav".
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(a) When the wolf followed the fox's advice and offered to help the Jews to prepare for Shabbos and then join them at the Shabbos-table - they chased him out with sticks.
(b) The fox then quoted the Pasuk in Yechezkel "Avos Yochlu Boser ve'Shinei Banim Tichhenah" - a hint that it must be because his father sinned that Hash-m was now punisheing the sinner's offspring.
(c) When the fuming wolf then went to kill the fox, how did the wily fellow convinced him to enter the second bucket and lower himself into the well - by pointing to the image of the moon in the well, and telling the wolf that there was cheese and meat in the well.
(d) And he then quoted the Pasuk in Mishlei "Tzadik mi'Tzarah Nechlatz Veyavo Rasha Tachtav" by which he meant - that he (the Tzadik) was saved and the wolf (the Rasha) stood in for him.
Index to Review Questions and Answers for Maseches Sanhedrin