What are the Ahalim (tents) discussed?

Rashi: They are in the verse cited "k'Nechalim Nitayu... ka'Ahalim Nata", i.e. Batei Midrash. Neti'ah applies to tents - "v'Yita Ahalei Apadno" (Daniel 11:45).

Tosfos: In this verse, "ka'Ahalim" are spices, and not tents!

Rif (on the Ein Yakov): Rashi inferred from 'Ahalim to Nechalim' that Ahalim are written before Nechalim. The Gemara did not ask why Nechalim in our verse follows Ahalim in the previous verse ("Mah Tovu Ohalecha Yakov", i.e. Batei Midrash), for it is a Brachah that their 'kingship' extend like rivers. We ask why Ahalim are mentioned between Nechalim and Arazim. However, it is difficult - why does "k'Ganos Alei Nahar" interrupt between Nechalim and Ahalim? Also, we should expound why Ahalim are next to Nahar (rather than next to Nechalim)! I answer that some say that flowing rivers are not Metaher, because they are from Zochalim (rainwater), which is Metaher only if it is contained. "Ki'Nchalim Nitayu" implies that they descended to a place and are contained there.

Tosfos: The verse after "Mah Tovu Ohalecha Yakov" is "ki'Nchalim Nitayu..." (Bamidbar 24:5-6).

Maharsha: This is proper for the Drashah here, for we expound "Mah Tovu Ohalecha" to discuss Batei Kenesiyos and Batei Midrashos (Sanhedrin 105b).

Daf Al ha'Daf: Tana d'Vei Eliyahu (21) explicitly says like Tosfos.

Iyun Yakov: Perhaps both Rashi and Tosfos are correct. The question was, why are springs and tents mentioned together? The verses should have put Ahalim and Ahalim together, and afterwards springs! [Rashi explains,] it interrupted with springs to teach that just like springs bring one from Tum'ah to Taharah... Tosfos can explain that the interruption is to show that the latter Ahalim are not tents, rather, spices. Therefore, Tosfos explains simply that the question was why springs and tents are mentioned together.

What do we learn from the comparison of tents to rivers?

Daf Al ha'Daf citing Chomas Anach (Balak 6): This hints that just like a Nachal purifies without intent - if a Nidah fell in a river without intent, she becomes Tehorah - also Torah purifies without intent. Semichus Zekenim (p. 63:2) says that Seder Taharos is called in the plural to hint to two Taharos - via a Mikveh and Parah Adumah, and additionally through Torah.

Anaf Yosef citing Mayan ha'Brachos #1: Torah is spices (to fix the Yetzer ha'Ra), and guards man from sin and Tum'ah of the Nefesh, lest he stumble. Further, if he already sinned and was Metamei himself, it purifies him - 'the light in it will return them to good' (Eichah Rabah, Pesichah 2).

Anaf Yosef citing Mayan ha'Brachos #2: "Rachatzu Hizaku..." (Yeshayah 1:16) - only bathing of Torah extinguishes sin. A Mitzvah does not extinguish, i.e. nullify without leaving any mark of sin at all. Teshuvah can transform Mezid to Shogeg. Via Torah they can become merit, like it says about Teshuvah amidst love; the prosecutor becomes the advocate. Just like rivers bring from Tum'ah to Taharah, also tents (Torah) transform liability to merit; a Rasha becomes a Tzadik.

Why do we do not make a consolation line when a slave dies?

Tosfos: It is lest people think that the family of the deceased has proper lineage.

We do not console mourners over the death of a slave. Why did R. Gamliel accept consolation for Tavi? Perhaps people will think that he has proper lineage!

Rav Elyashiv: Tzlach says that the concern for lineage applies to a Shifchah, for her son is like her. There is no concern when his slave died, for there is no blemish if we attribute his son to him. However, Chachamim did not distinguish with their enactments between an Eved and a Shifchah. Therefore, R. Gamliel was lenient about a Kosher Eved. (Note: Why did he say that there is no blemish if we attribute a slave's son to him? If people will think that the slave was free, they will assume that he married a Yisraelis, and his children are Yisraelim! - PF)

Rav Elyashiv: This is also the reason why we do not console mourners. R. Gamliel accepted consolation when his slave died, for it was well known that he was his slave, so there was no concern lest people think that he has proper lineage.

Why did he say 'I thought that you would be scalded via slightly hot water - now you are not scalded even in boiling water!'?

Rashi: I thought that you would understand a hint! You saw that I went away from you to the small room!

Rav Elyashiv citing Tzlach: First he went to the Aliyah - they could infer that there is no obligation to console him, but not that it is forbidden. After he went to the small room, they should have realized that it is forbidden to console him!

Why did Rabanan say, if so, what can we say about proper [Yisraelim]?!

Maharsha: Above (8a), we said that one who benefits from his own labor is greater than a Yarei Shamayim. This does not apply to a slave, for his master can say 'work for me, and I will not feed you.' If his master feeds him, it is due to Chesed!

What is the consequence of 'there are only three Avos'?

Rashba citing the Ra'avad: We do not say 'the One who answered Reuven Avinu...' If he did so, this is not a problem, just the obligation to honor [via this title] is only for the three Avos.

Rashba: This is difficult. How will he explain 'there are only four Imahos'? (Note: No one would say 'the One who answered Bilhah [or Zilpah] Imanu', for we do not find that they prayed to Hash-m. Midrashim say that Reuven engaged in sackcloth and fasting (Bereishis Rabah 84:19). Surely he prayed that Hash-m pardon his sin with Yakov's bed! Perhaps Ra'avad excludes 'the One who answered Tamar Imanu' (she is the Em of Malchus Yehudah, and surely she prayed to bear children from Yehudah's seed, or to be saved from execution!) or 'Devorah Imanu' (she was "Em b'Yisrael" - Shoftim 5:7) or 'Esther Imanu' (we say 'answer us like You answered Mordechai and Esther...') - PF)

Daf Al ha'Daf citing Zekan Aharon (2:6): The Ra'avad comes to teach that there is no Isur to call others Avos and Imos, for the Yerushalmi calls R. Yishmael and R. Akiva 'Avos ha'Olam'; the women who left Egypt are called 'Imosenu'. Our Gemara means that the obligation to mention the Avos in Tefilah (we learn from "Havu la'Shem Bnei Elim" - Megilah 17b) applies only to three.

Rashba citing Rav Hai Gaon: Only three are esteemed enough to be called Avos for all of Yisrael, and only four are called Imahos.

Etz Yosef citing Mayan ha'Brachos: Until Yakov, the venom of previous generations was not totally purified. This is why Yishmael came from Avraham, and Esav from Yitzchak. Yakov strove exceedingly to totally purify himself; he is called 'the choicest of the Avos.' All his children were Tehorim; they do not need such a hard Avodah. From Avraham until Yakov are esteemed to be called Avos - they bequeath to all generations. Bnei Yakov were already purified; they are no greater than other Tzadikim, who influence only to their generation.

If one sees a place where miracles were done for Yisrael, he says 'she'Asah Nisim la'Avoseinu' (below, 54a)! 'Imoseinu (who left Egypt) converted via Tevilah alone, without Milah' (Yevamos 46a)!

Ritva Yevamos 46a: Here we discuss Tefilah, e.g. to say "Miryam Imanu.'

Daf Al ha'Daf: This also answers Esther Rabah 1:6 'there are six steps to the Kisei, corresponding to the six Imahos.' (Note: Since it is not Tefilah, we may count Bilhah and Zilpah. - PF)

Megadim Chadashim (54a, citing Be'er Avraham): Other individuals cannot be considered the fathers of all of Yisrael, but the ancestors of all of Yisrael (in the generation for which the miracle was done) are called Avoseinu.

Megadim Chadashim (54a, from Chida, Pesach Hagadah Peh Echad): Only three are called 'Avos' Stam, but others can be called Avinu or Avoseinu. Daf Al ha'Daf - Derech Sichah (R. C. Kanievsky) says that others can be called ha'Avos - "Levad mi'Mekarav Al ha'Avos" (Devarim 18:8).

Megadim Chadashim (57b): One who sees a lion's den or the furnace, he blesses 'she'Asah Nisim la'Avoseinu'; some change the text to 'la'Tzadikim'. Dikdukei Soferim asks, [Daniel, Chananyah, Misha'el and Azaryah] did not have children (Sanhedrin 93b)! Megadim Chadashim - here, Avoseinu means among the greatest of generations, like Hillel and Shamai are called 'Avos ha'Olam'.

Note: Chachamim (ibid. 93a) hold that Chananyah, Misha'el and Azaryah fathered children, but we do not find an opinion that Daniel had children. (PF)

What is the Havah Amina that there are only three Avos because people do not know if they are from Reuven...? Kohanim and Leviyim know that they are from Levi!

Etz Yosef: It means that most people do not know. (Note: The Gemara said that we do not know if we are from Rachel of Leah, even though a minority (Kohanim and Leviyim) know that they are from Leah! - PF)

Megadim Chadashim: Drashos Chasam Sofer (2 p.260) left this question difficult.

Why does "Ken Avarechecha v'Chayai" refer to Keri'as Shema?

Rashba: [After the verse of Shma, we say] Baruch Shem Kevod Malchuso l'Olam va'Ed.

Maharsha: Keri'as Shma is primarily for learning Torah, which is an obligation each day (Menachos 99b). The Brachos of Ahavah Rabah and Emes v'Yatziv prove so. Since Torah is our life - "Ki Hi Chayecha" (Devarim 30:20), [David] says that he will bless Hash-m with his life, i.e. Torah.

Iyun Yakov: Chaverim who are engaged in Torah, they interrupt for Keri'as Shma, but not for Tefilah (Shabbos 11a). Here it says that I will bless you in my life (Torah), and interrupt for Keri'as Shma, which is called Brachah, i.e. an expression of a gift - "Kach Na Es Birchasi" (Bereishis 33:11).

Rav Elyashiv: We expound "uv'Chol Nafshecha" - even if He takes your life. One must intend for this when saying Keri'as Shma!

Why does "b'Shimcha Esa Chapai" refer to Tefilah?

Rashba: It says "v'Hispalelu Elecha Derech Artzam" (Melachim I, 8:48).

Note: How does this relate to "b'Shimcha Esa Chapai"? The end of "v'Hispalelu..." is "veha'Bayis Asher Banisi Lishmecha", and shortly afterwards it says that Shlomo prayed "v'Chapav Perushos ha'Shamayim" (ibid. 54). (PF)

Maharsha: This is like "Nisa Levavenu El Kapayim El Kel..." (Eichah 3:41). You will fulfill our request due to Shimcha, and not for our sake.

Rav Elyashiv: If he fulfills also this, and is Somech Ge'ulah l'Tefilah, we said above (4b) that he is a Ben Olam ha'Ba.

Iyun Yakov: If he mentions the 13 Midos and names of Hash-m, then his Tefilah is accepted and does not return empty. "Esa Chapai" is like "Nisa Levavenu El Kapayim", 'Rava Pachar Yadei u'Matzli' (Shabbos 10a).

Why does it say "Kemo Chelev va'Deshen Tisba Nafshi"?

Maharsha: It is as if I offered Chelev (the Emurim) on the Mizbe'ach. "Va'Deshen" hints to as if I fulfilled Terumas ha'Deshen; Tefilah is in place of Korbanos.

Why does he inherit two worlds?

Rashba: He inherits this world via Keri'as Shma, and the world to come via Tefilah.

Maharsha: It is due to Keri'as Shma, which is Limud Torah - "Ki Hi Chayecha v'Orech Yamecha" - Chayecha in this world, and Orech Yamecha in the world to come.

Why did Chachamim add requests after Tefilah?

Me'iri: It is not proper to depart suddenly [from prayer] after finishing the Brachos.

Etz Yosef and Daf Al ha'Daf, citing Tzlach: One should not make his Tefilah fixed, rather, [request for] mercy and supplication. Since Anshei Keneses ha'Gedolah fixed Shemoneh Esre, it is obligatory on us; it is not recognized that we intend for mercy and supplication. Perhaps he is like one who pays his debt! Therefore, each added his requests afterwards.

Rav Elyashiv: They requested after Shemoneh Esre, and not in Shma Kolenu - this way, it is more recognized that their prayer is supplication, and not fixed. We rely on Elokai Netzor - even though its text is fixed, it is not as obligatory as Shemoneh Esre.

Chashukei Chemed: Sidur ha'Gra (Keri'as Shma p.114) brings from Chayei Adam to say a short Tefilah after Shemoneh Esre for one of his needs, to fulfill "u'Le'avdo b'Chol Levavchem"; one who does a Mitzvah without intent, he transgressed this Aseh!

What is Pureinu?

Rashi: It is our portion.

Maharsha: It is our bed. Our bed will be full with love. And so they enacted in Sheva Brachos.

Note: It seems that he refers to 'Re'im ha'Ahuvim', and not to 'Asher Bara...', which merely says that Hash-m created love. (PF)

Etz Yosef citing Mayan ha'Brachos: It is our bed. As long as man is alive, he can fix his deeds and acquire an end. After his end, his hope is lost. However, if he fathers children who serve Hash-m, they are like a section of the father - a son brings merit to his father (Sanhedrin 104a). It is hope for him also in the world to come. Children are called man's bed - we say that Yakov's Mitah was complete. Also good Talmidim bring merit to the Rebbi in the world to come; the Rebbi lives in two worlds. Perhaps 'Pureinu' hints to intimacy - if intimacy is with love, the children will be good, but not if intimacy is with one of the nine Midos [of improper intimacy].

Rav Elyashiv: Since after this he requested 'fill our borders with Talmidim', also this discusses his academy, that love and brotherhood will dwell among them.

Why did R. Elazar pray to fill our borders with Talmidim, and to make our end succeed?

Iyun Yakov: Stam R. Elazar is R. Elazar ben Shamu'a (Sefer Yuchsin 46). He had many Talmidim (Yoma 79b). He did not see his end (he was among the 10 Harugei Malchus), but his Mazal saw it, therefore he prayed about this.

Megadim Chadashim: Also Ben Yehoyada says so, but this is wrong. Stam R. Elazar in a Mishnah or Beraisa is R. Elazar ben Shamu'a, but Stam R. Elazar in the Gemara in R. Elazar ben Pedas! In the Yerushalmi, this is brought in the name of R. Yochanan. Many teachings are brought in the name of R. Yochanan, and elsewhere in the name of [Note: - his Talmid - PF] R. Elazar.

Rav Elyashiv: Our end should succeed, like "vela'Erev Al Tanach Yadecha" (Koheles 11:6).

Why did he request 'put our portion in Gan Eden'?

Etz Yosef: An episode occurred in which R. Elazar was crushed via poverty. They gave to him from his portion in Gan Eden; he prayed that Shamayim take back [the wealth that it gave to him; this happened]. The latter miracle was greater than the first, for Shamayim gives, and does not take (Ta'anis 25a)! Therefore, he prayed that our portion be in the world to come, and not in this lowly world.

Note: In all texts that I found, this episode was with R. Chanina ben Dosa! In a different episode, Hash-m offered to remake the world, so that perhaps R. Elazar will get a Mazal for wealth; he declined, and Hash-m promised to him great reward for this. (PF)

Why did he request a good friend?

Etz Yosef citing Mayan ha'Brachos: Friends bring merit to each other - 'from my Chaverim, more than from all of them.'

Note: It seems that he cites Ta'anis 7a 'I learned much from my Rebbeyim, and more from my Chaverim, and from my Talmidim, more than from all of them.' (PF)

What is 'Yichul of our hearts'?

Rashi: It is hope of our hearts, an expression of Tocheles.

Maharsha: It is an expression of Chil and fear - "Libi Yachil b'Kirbi" (Tehilim 55:5).

Etz Yosef: One must clarify in his heart that no created being has ability, only Hash-m does. This leads to not fearing anything or trusting in anything other than Hash-m. Then, Hash-m is his support, and He fulfills his trust in Him. They say that a Chasid who slept alone in the Midbar explained 'I am ashamed to fear anything other than Hash-m.'

What is 'Koras Nafshenu [... l'Tovah']?

Rashi: Fulfillment of our needs and contentment.

Maharsha: This is based on "Mayim Karim Al Nefesh..." (Mishlei 25:25).

Etz Yosef: Our desire should be for good, to do His Mitzvos. This is all that He desires!

What is our shame that Hash-m should look at?

Maharsha #1: We are ashamed of our sins - if one sins and is embarrassed about it, all of his sins are forgiven (12b).

Maharsha #2: Nochrim shame us in Galus. Also Ra'asenu is evil that they do to us.

Iyun Yakov: Stam R. Yochanan is R. Yochanan ben Zakai, who was at the time of the Churban, therefore he prayed about this.

Pesach Einayim: This is wrong. Here we discuss the Amora R. Yochanan, who [often] argues with Rav [who is mentioned shortly after].

Rav Elyashiv: R. Yochanan was close to the time of the Churban, therefore he prayed about Galus, in which Nochrim mock Jews.

Etz Yosef citing Rav Sadya Gaon: Man's initial creation is from a putrid drop. He is prone to sin and ruin. Hash-m, who formed man, knows his lowliness. Therefore, He does not punish based on the magnitude of our sin, that we transgressed the dear command of the King of the world, who created Heavens with His word... Rather, He punishes based on man's lowliness, shame and filth. He rewards according to the grandeur of His Mitzvos.

Why does it say 'dress Yourself in Your mercy, cover Yourself with Your Oz, wrap Yourself in Your Chasidus, and gird Yourself in Your Chen?

Maharsha: All of these expressions (dress, cover, wrap and gird) apply to garments. Hash-m's Midos are like "Mido Vad" (Vayikra 6:3).

Megadim Chadashim: The Maharsha was very influenced by Ba'al ha'Akeidah, who says like this. We find that the same names apply to Midos and garments, e.g. "b'Chol Es Yihyu Vegadecha Levanim" (Koheles 9:8).

Etz Yosef citing Tzlach: Pure Chesed and pure Din (without any pardon) are opposites. There is a medium between them - mercy. Din is not totally nullified, just mercy overpowers. Among the 13 Midos is also Chanun. Even if one is not proper for mercy, Hash-m does for him free Chesed - "v'Chanosi Es Asher Arachem." First he requests mercy, even though Din is mixed with it. The mercy overpowers, and covers the Din - dress Yourself with Your mercy; the garment is seen. Cover Yourself with Your Oz - Oz is the power of Din. It should be covered in mercy, which overpowers it. Wrap Yourself in Your Chasidus - absolute Chesed without any Midas ha'Din. Gird Yourself in Your Chen - "v'Chanosi Es Asher Arachem", even if he is not worthy.

Why did R. Zeira request help to avoid sin?

Iyun Yakov: R. Zeira endeared Resha'im and Baryonim, to bring them to Teshuvah. He feared lest he learn from their ways, so he prayed about this. This is also why he tested whether the fire of Gehinom would rule over him (Bava Metzi'a 85a).

Why did he add 'and not be shamed, nor embarrassed from our fathers'?

Aruch (Yichol): We should not be embarrassed more than our fathers.

Etz Yosef: The Alshich explained, why does it say "v'Zacharti Es Brisi Yakov" in the middle of the Tochachah? Our esteem of being the seed of Avraham, Yitzchak and Yakov is when we go in their footsteps. If we ruin, it is worse than ruin of those who do not descend from them; they are not Zera Kodesh - "v'Eich Nehfacht Li Suri ha'Gafen Nochriyah" (Yirmeyahu 2:21). If Hash-m will remember our Avos at the time of our ruin, this increases our shame. The Tochachah says that He will do so; this increases our ruin and punishment. R. Zeira prayed that we not sin, for if we do, our lineage to the Avos is shame for us.

Rav Elyashiv: He requests to be like his fathers, like we say 'when will my deeds reach the deeds of my fathers' - via this, we will not be ashamed from them.

Why did R. Chiya request that Torah be our Umnus [and why did he add that our heart not falter and our vision not wane]?

Iyun Yakov: Torah was his Umnus; he spread Torah to many Talmidim.

Etz Yosef citing Mayan ha'Brachos: Seforim write that all of Yisrael are considered one body. Tzadikim and Chachamim are called the heart of the man, his eyes and eyes of the Edah (congregation). Amei ha'Aretz pray 'v'Ha'er Eineinu b'Sorasecha', i.e. Chachamim of the generation. R. Chiya prayed for the heart and eyes of the Edah, that they illuminate for us in Your Torah. First he prayed that Torah be our Umnus, i.e. our Nefesh will desire it. Then he prayed for Chachamim, that from their understanding also we will understand. This is like we pray, that Hash-m put new light on Tziyon, and we will merit to be enlightened from it.

Rav Elyashiv: We should merit Chidushim in Torah. A craftsman acquires a Kli via improvements that he makes. The same applies to Torah - Hash-m's Torah becomes his. Our eyes should not darken - 'v'Ha'er Eineinu b'Sorasecha.'

What is the significance of long life and life of Shalom?

Etz Yosef: A short life of pain is considered much - a day is like a year. Life of rest is "ka'Yamim Achadim" (like a few days). He prayed that we will have life of Shalom, and even so, it will be long.

Rav Elyashiv: Sometimes one lives a long life, but he despises it. Therefore, he requests long life of Shalom.

Shitah Mekubetzes (Kesuvos 81a, citing the Rambam): Rav lived 300 years; he died before R. Yochanan and Shmuel, and was from the days of the Tana'im. Daf Al ha'Daf - Rama mi'Pi'ano (3:62) says that he lived 400 years.

Note: If Rav lived over 100 years in the days of the Tana'im, why does he never quote a Tana before Rebbi and R. Chiya, like R. Yochanan does? Perhaps Rav was not a Chacham until the days of Rebbi. Why does he never testify about what he saw in the Beis ha'Mikdash? Also R. Chiya, the brother of Rav's parents (Pesachim 4a) must have lived very long - he was alive when Rav descended to Bavel towards the end of Rav's life! (PF)

What is the significance of fear of sin?

Etz Yosef citing Mayan ha'Brachos: It is not fear of punishment, rather, of sin itself. Evil is despised in his eyes - "Nivzeh b'Einav Nim'as" (Tehilim 15:4). He fears lest something repulsive come to his hand.

Why did he pray for life without shame?

Etz Yosef citing Mayan ha'Brachos: This is like it says in Sukah (53a) 'happy is our youth, which did not shame our old age.' One who was filthy with sin in his youth, he is ashamed in his old age.

He already requested income. Why did he additionally request Osher (wealth)?

Rav Elyashiv: An Ashir is one who is happy with his portion (Avos 4:1).

What is the connection of love of Torah and fear of Shamayim?

Etz Yosef citing Mayan ha'Brachos: Fear of Shamayim is fear of His grandeur. This is the ultimate level of Avraham - "Atah Yadati Ki Yerei Elokim Atah" (Bereishis 22:12). Such fear can come only after Torah, which enables one to recognize His grandeur. Therefore, he put love of Torah before fear.

Rav Elyashiv: Above he requested fear of [stumbling in] sin. The higher level of Yir'as Shamayim (awe of His grandeur) can come only via love of Torah.

Rav Elyashiv: Everyone explains that after requesting wealth, one must renew his Yir'as Shamayim.

Why did he say 'You will answer our requests for the good'?

Etz Yosef citing Mayan ha'Brachos: Man is foolish about bodily needs. He does not distinguish between good and evil. Sometimes he requests something from Hash-m, and Hash-m withholds it because He knows that its end is bitter. Man knows needs of the Nefesh - "vEs ha'Tov... v'Es ha'Ra; ... u'Vacharta ba'Chayim" (Devarim 30:15, 19). Good does not change to evil, and evil does not change to good. Therefore, Hash-m fulfills man's requests for the Nefesh. Commoners request for the body. Chachamim request only for the Nefesh, like David requested "Lev Tahor Bera Li Elokim" (Tehilim 51:12). 'You will answer our requests for the good', i.e. all our requests should be needs of the Nefesh.

Rav Elyashiv: You know what is truly good! Fulfill our requests only if they are for good, but not if they are for bad.

Why did Rav request so many matters?

Iyun Yakov: He prayed for 10 matters, corresponding to the 10 matters of Chasidus that he conducted.

What is the concern 'from brazen people and brazenness'?

Maharsha: Brazen people should not confront me, and they should not 'make' me brazen, i.e. say that I am a Mamzer - any brazen person lacks proper lineage (Kidushin 70b).

Megadim Chadashim: R. Eliezer says that a brazen person is a Mamzer (Kalah 1:16). The Bartenura (Avos 5:20) explains 'be Az like a tiger' - a tiger comes from a wild pig and a lion. Because it is a Mamzer (crossbreed), it is brazen.

Iyun Yakov: Rebbi was very rich. "V'Ashir Ya'aneh Azos" (Mishlei 18:23), therefore he prayed to be saved from brazenness, and that [brazen] people not envy his wealth.

Etz Yosef citing Avudaraham: Brazen people should not oppose me, and say that I am Pasul, and I should not be brazen, for a brazen person goes to Gehinom (Avos 5:20).

Etz Yosef: A Mamzer, who is brazen, should not come from me.

Rav Elyashiv: This is one request. Save me from brazen people, lest they put brazenness in me.

Chashukei Chemed: Sometimes amidst brazenness there is a quarrel in front of the Sefer Torah - this is a very severe sin!

What evil person did he ask to be saved from?

Etz Yosef: A lowly, scheming person that I cannot be saved from him.

How can he ask to be saved from the Yetzer ha'Ra? Everything is bi'Ydei Shamayim, except for Yir'as Shamayim!

Etz Yosef: This is like 'one who comes to purify himself, [Shamayim] helps him' (Yoma 38b).

Note: See Biurei Agadah for Berachos 10:1:c. (PF)

Why did he ask to be saved from an evil neighbor?

Etz Yosef: It is lest he be stricken with him, like it says "Suru Na me'Al Ahalei ha'Anashim ha'Resha'im... Pen Tisafu b'Chol Chatosam" (Bamidbar 16:26).

What is 'Satan ha'Mashchis'?

Etz Yosef: This is like "va'Yakam Hash-m Satan li'Shlomo Es Hadad ha'Adomi" (Melachim I, 11:14).

What is a harsh judgment?

Etz Yosef: The judgment between me and me colleague should not be difficult, and I will need to toil to go to Beis Din.

Why did he ask to be saved from a harsh opponent?

Etz Yosef: Even if the judgment is not difficult, if he is a harsh opponent, he will not comply with the ruling.

What is the significance of putting Shalom among the Famaliya above and in the Famaliya below?

Etz Yosef citing Mayan ha'Brachos: This is like we pray 'Oseh Shalom bi'Mromav Hu Ya'aseh Shalom Aleinu.' Chazal said, Shalom is great - even the upper beings need Shalom!

Why would Rav Safra request Shalom, and that those learning Lo Lishmah will learn Lishmah?

Maharsha: Tosfos (17a DH ha'Oseh) says that there are two kinds of Lishmah. (a) In order to receive reward - about this, it says 'one should always engage in Torah, even Lo Lishmah, for amidst Lo Lishmah he comes to Lishmah.' (b) In order to quarrel - about this it says 'it would be better had he not been created.'

Iyun Yakov: His Midah was extreme Emes. The Gemara applied to him "v'Dover Emes bi'Lvavo" (Tehilim 15:2; Makos 24a). Emes opposes Shalom, therefore he prayed for Shalom. He requested that people learn Lishmah, for one who does so makes Shalom in the Heavenly entourage, and below (Sanhedrin 99b). One who fears something, he trusts in it, and causes Hash-m's Hashgachah to depart.