What is the significance of the division into Mishmaros?

Maharsha, ha'Kosev: This is to arouse every Ba'al Nefesh - why do you sleep? Call to your G-d! The Rosh writes that everyone who fears Shamayim should be pained at these times and supplicate over the Churban at these times - "Kumi Roni va'Laylah l'Rosh Ashmuros" (Eichah 2:19).

Iyun Yaakov: "Al Chomosayich Yerushalayim Hifkadti Shomerim Kol ha'Yom v'Chol ha'Laylah Tamid Lo Yecheshu" (Yeshayah 62:6) hints to this. The angels say "Atah Sakum Terachem Tziyon" or "Boneh Yerushalayim Hash-m." Before the Churban, they said "Ki Vachar Hash-m b'Tziyon Ivah l'Moshav Lo" (Menachos 87a).

Why are the Mishmaros proper times to supplicate over the Churban?

Rif (on the Ein Yakov): Night is a time of Dinim. Different classes of angels soften the Din at these times. While the Mikdash stood, limbs and fats consumed on the Mizbe'ach at night softened the Dinim. Hash-m preferred this, for it is via Yisrael. Therefore, He laments the Churban at these times.

What is the significance of the Simanim for the Mishmaros?

Maharsha: Man's Nefesh has three powers - natural, Chiyunis and intellectual. They correspond to Nefesh, Ru'ach and Neshamah.

In the first third of the night, man is drawn after his physical affairs during the day - his Nefesh acts; a donkey brays (it is furthest from spirituality).

In the middle of the night, most sleep; only the Ru'ach acts - "b'Yadecha Afkid Ruchi" (Tehilim 31:6). Then Ruchos and Mazikin can act. Dogs bark then, when the angel of death comes, like in Egypt.

At the end of the night man is rested; his intellect is clear to engage in Torah and Tefilah - the Neshamah's actions. Babies nursing hint to Torah (Eruvin 54b) - "Dadeha Yeravucha" (Mishlei 5:19). A wife talking with her husband hints to Keneses Yisrael requesting her needs from her Husband.

Maharsha: Below (55b), the Gemara discusses three kinds of dreams.

At the end of the night, when intellect is clear, come dreams via an angel; they are true.

In the middle of the night they are via Shedim, which rule then.

Dreams in the first Mishmar are based on his thoughts during the day - he still thinks about them.

Ha'Kosev: This warns one not to follow habit - to come home from the field, eat to satiation and sleep. Then it will be hard to waken at the end of the first third!

Consider - the most corporal animal (donkey) does its animalistic action at that time. Man should do his spiritual action at that time, and pray!

Dogs bark to seek desires proper for a dog, and to distance damagers - a Jew should request his needs, and scream and sing to Hash-m like the angels! Alternatively, dogs bark when the angel of death is around, or when they are cold or hungry - perhaps its master will feed it. All the more so, man should be aroused to perfect his Nefesh (learn) or pray!

At the end of the night, after he slept enough, he should not think about what he will eat and drink, like a nursing baby, or futile matters, like a woman who talks with her husband then. He should veer from this, recite Shema and accept Ol Malchus Shamayim.

Why does it say dogs (plural) bark? The other Simanim are singular - a donkey brays, a baby nurses, and a wife talks!

Megadim Chadashim: One dog barks, and all the rest bark together, for no reason (Shemos Rabah 31:9). The others, each does by itself. Also in Perek Shirah, only dogs are plural; every other species is singular.

In Bava Kama 73b, it says that there are two measures of Toch Kedei Dibur. R. Yosi holds that within the time for a Rebbi to greet his Talmid, 'Shalom Alecha', is not an interruption. Past this, even within the time for a Talmid to greet his Rebbi 'Shalom Alecha Rebbi u'Mori', is an interruption. Here, Eliyahu greeted R. Yosi 'Shalom Alecha Rebbi'!

Rav Elyashiv: Eliyahu greeted R. Yosi 'Shalom Alecha Rebbi', for R. Yosi was Gedol ha'Dor.

Megadim Chadashim: The Rambam (Hilchos Talmud Torah 5:5) holds that normally a Talmid need say only 'Shalom Alecha Rebbi.' If the Rebbi greeted him first, he answers 'Shalom Alecha Rebbi u'Mori.'. However, the Taz (YD 242:5) says that it is normal to return a bigger Brachah. Perhaps normally, even to answer, 'Shalom Alecha Rebbi' suffices, but here, since Eliyahu began with 'Shalom Alecha Rebbi', R. Yosi needed to add, and answered 'Shalom Alecha Rebbi u'Mori.'

Note: Normally, one greets his Rebbi 'Shalom Alecha Rebbi' (YD 242:16). Eliyahu subtly hinted to him that he should have greeted Eliyahu. (PF)

Note: R. Yisrael Salanter (brought in the middle of Nesivos Ohr, DH Admor-DH v'Zeh) derived from Yevamos 78b, that before rebuking someone, one must show honor to him. Therefore, Eliyahu called him 'Rebbi'. Perhaps similarly, this is why when Hash-m told David that he will not build the Beis ha'Mikdash (which included a rebuke - see Biurei Agadah for Berachos 3:8), He began "Ko Somar l'Avdi l'David" (Shmuel II, 7:8). (PF)

R. Yosi heard [Hash-m's] voice like a dove. Above, it was taught that Hash-m roars like a lion!

Maharsha: After the last prophets, Ru'ach ha'Kodesh departed, but a Bas Kol can be heard. R. Yosi heard a Bas Kol.

Iyun Yaakov: Surely Hash-m roars like a lion - "Arye Sha'ag Mi Lo Yira" (Amos 3:8). This is like a lion of Bei Ilai (Chulin 59b) - its voice is too strong to hear, like it says there! A Bas Kol is to teach us - Hash-m lowers it, so we can hear it. It was like a dove, to which Yisrael are compared. We find "Moshe Yedaber veha'Elokim Ya'anenu v'Kol" - Hash-m spoke as loud as Moshe (below, 45a), so Yisrael could hear.

Ha'Kosev: Eliyahu fulfilled like he taught (Etz Yosef - he did not want to transgress Chachamim's warning), therefore he himself did not enter.

Note: Presumably, Eliyahu himself would not be in danger. In such a case, is it not better to enter to save R. Yosi from danger? Perhaps indeed, had Eliyahu seen that R. Yosi was about to be harmed, he would have entered to save him. Could he not have called to him from outside? Perhaps he would not notice, for he had great concentration in his prayer, just like R. Chanina ben Dosa did not sense that a serpent bit him during his Tefilah (Yerushalmi Berachos 5:1). (PF)

Ha'Kosev: This Agada hints that R. Yosi entered to pray for a ruin - Yerushalayim! We find that Daniel prayed "Lemale'os l'Charvos Yerushalayim" (9:2). R. Yosi, like his Rebbi R. Akiva, was pained that Mashi'ach is not coming. Eliyahu rebuked him - this is close to complaining about Hash-m's Midos! R. Yosi answered, I have no complaint - I merely request. Eliyahu responded, you should have prayed on the Derech - for the continuity of Yisrael during the Galus, and not assumed that you are close to the destination. R. Yosi said, I learned from this that one should not enter a ruin (question the length of Galus), rather, "Im Yismahmah Chake Lo" (Chabakuk 2:3).

Rif (on the Ein Yakov): As long as R. Yosi was praying, he would not be harmed - Shomer Mitzvah Lo Yeda Davar Ra. Even so, he should not have entered, since he could have prayed on the road! R. Yosi learned from this that one should not enter a ruin even for a Mitzvah.

Iyun Yakov: Even though he erred to begin praying in a ruin, once he began, Eliyahu did not want to interrupt him.

Does Hash-m truly nod His head and say 'Woe...'?

Ha'Kosev: Certainly not! This is a mere anthropomorphism to hint to how harsh are Galus Yisrael and Churban ha'Bayis in His eyes. His perfection obligates that His nation be perfect and numerous. His straightness obligates that if they sin, they be punished - therefore the Bayis was destroyed and Yisrael were exiled. When Yisrael enter Batei Kenesiyos and Batei Midrash to seek Him, this shows that they want His name to be great. He nods and says 'Woe...' to show His pain that they caused this to themselves.

Ha'Kosev: Rashi said, they used to say Yehei Shmei Raba in the Mikdash. Do not err to say that 'in His house' is Batei Kenesiyos and Batei Midrash - if so, He would not nod His head and say 'Woe...' He delights when we say this, but is pained that it is not in the Mikdash. Even though in Kaddish, we say 'v'Yatzmach Purkanei vi'Ykarev Meshichei' (in Nusach Sefard and Sefardi), even while the Mikdash stood, we prayed that His name be aggrandized in the entire world.

'How fortunate is the King' implies that we are His servants. After this, He says 'Woe to the Father Who exiled His children...'!

Maharsha: After the Churban, Hash-m's [name and] throne are not complete, so He calls Himself 'father', and not 'King.' Yehei Shmei Raba... is a Tefilah that they be complete again!

Iyun Yakov: Surely in Galus we are considered slaves, for we were exiled due to our sins. However, in our great submissiveness in our Tefilah, like a slave in front of his Master, and we praise Him, He has mercy on us like a father has on his children, and mourns over our Galus, that we were exiled from His table like children exiled from their father's table.

What is the significance of the number of Mishmaros?

Iyun Yakov: If they correspond to the Avos, there are three. If they correspond to the Imahos, there are four. Based on the latter opinion, there is Tikun Rachel and Tikun Leah, for those who understand secrets.

Note: Seemingly, each Mishmar corresponds to one of the Imahos. The ideal time for Tikun Chatzos is after midnight, in the third Mishmar, and it consists of Tikun Rachel and Tikun Leah! This requires investigation. (PF)

Iyun Yakov citing Kli Chemdah: Rebbi descends from David, and advocates for him. He holds that David is the fourth leg of the Merkavah; correspondingly, there are four Mishmaros. R. Nasan holds that David was rejected due to his sin; there are only three legs of the Merkavah.

Ha'Boneh: Hash-m's Hashgachah engages in different matters in each Mishmar, like it says in Avodah Zarah 3b. In the four quarters of the day(time), (a) He engages in Torah, (b) judges the world, (c) He feeds the entire world, and (d) laughs with Livyasan, or [according to another opinion] teaches children who died - "Yoreh De'ah... Gemulei me'Chalav." One opinion says that at night, He does the same things that He does during the day. We must seek Him at these times in Torah or Tefilah, like David rose at midnight.

Note: This also affects our Tefilah. An individual should not pray before three hours of the day on Rosh Hashanah (OC 591:8), for Hash-m engages in Torah then, and does not go beyond the letter of the law. When He engages in judgment, He goes beyond the letter of the law. Some say oppositely - in the first three hours He judges [and the next three He engages in Torah (Avodah Zarah 3b, 4b). (PF)

Rav Elyashiv: This affects what are apt times for Tefilah to be accepted.

What matters may be said in front of the Mes, and why?

Rashi: One may not speak matters of Halachah in front of him. Everyone is obligated to speak [Divrei Torah], and the Mes is silent and shamed - "Lo'eg la'Rash Cheref Osehu." It is no disgrace to be silent about other matters.

Tosfos: The Rif, in the name of Rav Hai Gaon, rules like this. Only Divrei Torah are forbidden. The Isur is only within four Amos of the Mes.

Me'iri: In front of the Mes, one may not speak vain matters. Even Divrei Torah are permitted only matters of death, or needs of the Mes and his burial, or rebuke about matters of death, in general or in particular.

Rif (on the Ein Yakov): When one says Divrei Torah of the Mes, his lips move in the grave, and there is no Lo'eg la'Rash. When one says others' Divrei Torah, Lo'eg la'Rash applies. The second version forbids secular matters, even of the Mes, e.g. his business, and all the more so matters that did not apply to him. All this mocks the Mes.

Etz Yosef citing Eliyahu Rabah OC 1:4: The version that forbids even secular matters, this is not due to Lo'eg la'Rash. Rather, it looks like they despair of burying him. Therefore, it applies in the entire room. The version that forbids only Divrei Torah, it is only within four Amos - we say that a Mes 'seizes' the four Amos around it, and forbids to say Shema there (18a) or to go with [revealed] Tzitzis or [Tefilin] (YD 367).

Rav Elyashiv: Divrei Torah of the Mes are Halachos relevant to his burial, and all the more so one may eulogize him with Divrei Torah. One should not say other Divrei Torah in front of him, even his own Divrei Torah. Tzlach says that it is lest they divert their minds from his needs. I say that even without this, it is not honorable for the Mes, and even for those who do not engage in his needs. One may say Tehilim and Kaddish for Iluy Nishmaso, but not Mishnayos. The Isur is within four Amos, unless there is a Mechitzah in between. People around the Mes are like a Mechitzah, so those who are outside of them are permitted. The Isur is only to speak Torah; thinking is permitted.

When did Hash-m tell Moshe that He will go in Egypt at midnight?

Ramban (Shemos 11:4): Hash-m told Moshe [during the day] before Rosh Chodesh Nisan.

Chizkuni (Shemos 11:4): Hash-m did not tell him! Moshe said so on his own, and Hash-m did like Moshe said, like it says in Pesikta and Yelamdenu.

Pesikta d'Rav Kahana (va'Yhi ba'Chatzi ha'Laylah 7:3): Hash-m told Moshe "I will pass through Egypt at night" (Shemos 12:2). Moshe said ka'Chatzos, and Hash-m fulfilled it.

Pnei Yehoshua: Hash-m did not say 'ba'Chatzos'. Rather, he was taking with Moshe at midnight, and said 'at this time tomorrow.' Moshe did not know if it was exactly midnight, so he said "ka'Chatzos."

Tzlach: The correct text does not say 'at this time tomorrow.' Rashi (Shemos 12:2) derives from "va'Yhi b'Yom Diber Hash-m" (Shemos 6:28) and "b'Yom Tzavoso" (Vayikra 7:38) that Hash-m spoke with Moshe only during the day. Rav Elyashiv - Ramban (Bamidbar 8:2) brings so from Mechilta (Bo 1). For other Nevi'im, "ba'Mar'eh Elav Esvada ba'Chalom Adaber Bo Lo Chen Avdi Moshe" (Bamidbar 12:6). Moshe's Nevu'ah was not in a dream, which is at night.

Megadim Chadashim: Pnei Yehoshua himself (Shabbos 87a) said that Hash-m always spoke with Moshe during the day! He can say that this was an exception, for Pharaoh forbade him to see him again. Shemos Rabah (18:1) says that Hash-m did not speak with Moshe in the [capitol] city because it was full of idols, but now He spoke to him in Pharaoh's palace, for Moshe accepted 'I will not see you again.' Tanchuma (Bo 6) says that Hash-m showed the new moon to Moshe at night. Avos d'R. Nasan (2:3) says that Moshe separated from his wife, for Hash-m could speak to him at any time during the day or at night. This shows that Midrashim argue about this.

Tzlach: See Bi'urei Agadah for Berachos 4:2

What was the suggestion to finance themselves one from another, and what was the rejection?

Rashi on the Ein Yakov: A Kometz does not satiate a lion - this is like "Melo Kumtzo" (Vayikra 2:2; a handful of flour). Or, it is a grasshopper - the Targum of "va'Nehi b'Eineinu ka'Chagavim" (Bamidbar 13:33) is k'Kumtzin. If one digs and removes earth from a pit, and returns it to the pit, this does not fill it. We must seek income from elsewhere.

Tosfos: That is a proper rejection if he told them to take from the poor and return to them. However, David suggested to take from the rich and give to the poor!

Tosfos citing R. Tam: They said that a pit is not filled from the spring that flows in it.

Rashba: Midrash Shmuel 27:3 says that a pit is filled from Chulyaso only if water is directed to it from elsewhere. This supports R. Tam.

Tosfos citing Riva: If one digs and removes earth from one side of a pit, and deposits it on the other side, this does not fill it. What you will take from the rich, they will lack that amount!

Ha'Kosev: Yisrael had food - they lived in "Eretz Zavas Chalav u'Devash" (Shemos 3:8). They needed Parnasah, i.e. other needs such as clothing. David suggested that they do these labors themselves and sell to each other - this is better than depending on another nation. There are two ways of getting income from others. (a) Via his labor and his hands' work. (b) Via business, like a peddler who goes around in cities. They said that within the country, even if he is strong like a lion to go around selling, the latter way gives a meager income, after deducting the principal [what he sells] and expenses, and sometimes he loses! Regarding the first way, they said that one who digs a pit and strikes water, that water does not fill his needs, only water that comes from elsewhere. So Yisrael's needs will be filled only from elsewhere.

Maharsha (Sanhedrin 16a): Any Torah without Melachah, in the end it will cease. They saw David engage in Torah the entire night, so in the morning they requested income. David suggested that they finance each other in the way of Tzedakah - perhaps this will suffice for them. They said, a handful does not satiate a lion - some of the poor, a small amount (bread) does not suffice for them. They desire extras, and meat, like a lion. If the rich will give all this, they will lack!

Ya'aros Devash 1:2, cited in Anaf Yosef: David wanted to build the Beis ha'Mikdash. Hash-m answered "Dam la'Rov Shafachta... Lo Sivneh Bayis Lishmi" (Divrei ha'Yamim I, 22:8). David killed properly - why did this disqualify him?! Midrash Zuta Rus 2:13 asks, "v'Hinei v'Anyi Hachinosi l'Veis Hash-m Zahav Kikarim Me'ah Elef" (ibid. 14) - does an Oni have millions of gold Dinarim?! Rather, when David killed Golyas, Jewish women showered him with tremendous wealth. During the [three years] of famine, Chachamim wanted David to use that money to feed the hungry, but David kept it to build the Beis ha'Mikdash. Hash-m was angry, and said 'Tzedakah is better than Binyan Beis ha'Mikdash - therefore you will not build it. Hash-m said, you spilled much blood via optional wars (to finance Yisrael). There was no need for them - you could have used the money that you saved for the Mikdash!'