1)

(a)Rav Huna Amar Rav quoting Rebbi Meir learns from the Pasuk in Koheles "Al Tevahel Al Picha ... " - that one should speak little before Hakadosh-Baruch-Hu.

(b)The reason that the Pasuk goes on to give as to why one should be careful what one says before Hash-m - is because He is in Heaven and we are on earth (Kevayachol, He has the advantage of being on high ground).

(c)Rav Nachman bar Rav Chisda initially learns from the two 'Yudin' in the word "va'Yitzer" (in the Pasuk in Bereishis "va'Yitzer Hash-m Elokim es ha'Adam" - that Hash-m created man with two Yetzarim, with a Yeitzer Tov and a Yeitzer ha'Ra.

(d)Rav Nachman bar Yitzchak queries this from the fact that the same does not appear in connection with the creation of animals - implying that an animal has no Yeitzer at all; yet we see that animals cause damage and harm others by biting them.

2)

(a)We therefore Darshen the two 'Yudin' in "va'Yitzer" like Rebbi Shimon ben Pazi, who Darshens 'Oy li mi'Yitzri, O li mi'Yotzri', which mean - 'Woe to me from My Creator (Yotzri) if I follow my Yeitzer and woe to Me from My Yeitzer (who sets out to make me sin) if I don't!'

(b)Alternatively, we Darshen it like Rebbi Yirmiyah ben Elazar, who, based on the Pasuk in Tehilim "Achor va'Kedem Tzartani" -Darshens that Hash-m initially created Adam ha'Rishon with two bodies, front and back, one of a man and one of a woman.

3)

(a)Rav and Shmuel argue over the Pasuk "And Hash-m Elokim built the Tzeila which he took from Adam into a woman. One of them translates "Tzeila" as 'a body'; the other one, as - 'a tail'.

(b)The second opinion explains the Pasuk in Tehilim "Achor va'Kedem Tzartani" like Rebbi Ami, who explains it to mean - 'last of the creations but first to be punished.

(c)'Achor le'Ma'aseh Bereishis' fits nicely, with reference to the fact that Adam was created on Friday afternoon; whereas 'Kedem le'Pur'anus' refers to' - the punishment of Dor ha'Mabul, where the Pasuk describes how first the people died and then the animals.

(d)It cannot refer to the punishment of Adam and Chavah's sin based on Rebbi in a Beraisa, who learns from the Pasuk ...

1. ... in Shemini "Vayedaber Moshe el Aharon ve'el Elazar ve'el Isamar Banav ha'Nosarim 'K'chu es ha'Minchah ... ' " - that in matters of greatness, one begins with the senior person, and from the Pasuk ...

2. ... in Bereishis with reference to the punishment meted out to Adam, Chavah and the snake - that when it comes to punishment, one begins with the least important one (Hence Hash-m first dealt with the snake, then with Chavah and then with Adam).

4)

(a)The opinion that "Tzela" means 'a tail' explains the extra 'Yud' in "va'Yitzer" - like Rebbi Shimon ben Pazi ('Oy li mi'Yotzri, Oy li mi'Yitzri'), as we explained earlier.

(b)And he explains the Pasuk there "Zachar u'Nekeivah Bera'am" like Rebbi Avahu, queries it from the Pasuk (also in Bereishis) " ... ki be'Tzelem Elokim Asah es ha'Adam" - which implies that hashem created only the body of Adam.

(c)To resolve the discrepancy, he explains - that initially, Hash-m had in mind to created two bodies (which He eventually did), but then decided to create only one (at first).

(d)Whereas Rebbi Yirmiyah (Rav Z'vid or Rav Nachman bar Yitzchak) explain the Pasuk "va'Yiven Basar Tachtenah", according to this opinion (seeing as Adam's body was fully structured - with reference to healing the location from which the tail was removed.

5)

(a)The problem with the same Pasuk, according to the opinion that "Tzela" means a body is - that Chavah's body was already built.

(b)Rebbi Shimon ben Menasyah explains - that before bringing Chavah to Adam, Hash-m made her look pretty by making her hair into plaits ...

(c)... because overseas, they translate plaits as 'Binyasa'.

(d)Alternatively, we explain the Pasuk like Rav Chisda (or the Tana in a Beraisa), who explains 'building' to mean 'like a storehouse' - narrow at the top and wide at the bottom (so that the weight of the produce should not cause the walls to burst) ...

(e)in order to hold the baby comfortably.

6)

(a)Rebbi Yirmiyah ben Elazar learns from the Pasuk there (in connection with Chavah) "va'Yevi'ehah el ha'Adam" - that Hash-m actually served as the Shushbin (best man) at Adam and Chavah's wedding.

(b)We can learn from this - that one should hesitate at being the best man, even for someone whose status is inferior to one's own.

(c)Rav Nachman bar Yitzchak proves that, according to the opinion that "Tzeila" means a body, Adam must have gone in front from the Beraisa - that prohibits man from walking behind a woman.

(d)The Beraisa says that ...

1. ... one should not walk behind a woman, and that even if it is his wife who is walking in front of him on a bridge - he should move to the side until he is able to overtake her.

2. ... someone who crosses a river behind a woman - loses his portion in the world to come ...

(e)... because she is bound to raise her dress and uncover part of her body that is normally covered.

7)

(a)Another Beraisa says that, based on the Pasuk in Mishlei "Yad le'Yad Lo Yinakeh Ra", someone who counts money from his hand into the hand of a woman - will not escape going to Gehinom, even if he is as full of Torah and good deeds as Moshe Rabeinu.

(b)They say this on condition - that he does so in order to gaze at her.

8)

(a)Rav Nachman extrapolate from the Pasuk in Shoftim "ve'Yeilech Mano'ach Acharei Ishto" - that Mano'ach must have been an Am ha'Aretz.

(b)Rav Nachman bar Yitzchak queries this from Elkanah and and Elisha - both of whom were known Tzadikim, yet the Navi makes a similar statement about them.

(c)He therefore interprets all three Pesukim to mean, not that they physically walked behind the women, but - that they followed their advice/request.

9)

(a)According to Rav Nachman's initial criticism of Mano'ach, Rav Ashi comments - not only was he an Am ha'Aretz, but that he was not even conversant with Chumash Chumash ...

(b)... since he ought to have learned from Rivkah - who specifically "walked behind the man (Eliezer)", clearly implying that a man may not walk behind a woman.

(c)An Am ha'Aretz is - someone who has not learned Mishnayos.

10)

(a)Rebbi Yochanan said that rather than walking behind ...

1. ... a woman, one should walk behind - a lion.

2. ... a Nochri - one should walk behind - a woman.

3. ... a Shul when the Tzibur are Davening - one should walk behind - a Nochri.

(b)One may walk behind a Shul ... even if ...

1. ... one is not carrying a load - if the Shul has another entrance, and if...

2. ... there is no other entrance - if one is riding a donkey, and even if ...

3. ... one is not riding a donkey - if one is wearing Tefilin ...

(c)...because in any one of these four cases - people will think that either he must have Davened already or that he will enter the Shul Via the other entrance.

11)

(a)According to Rav, based on a Pasuk in Mishlei ("Zevuvei Maves Yav'ish ... ") the Yeitzer-ha'Ra is compared to a fly - which is situated between the two openings to the heart.

(b)According to Shmuel, it is compared to - a grain of wheat ...

(c)... as the Pasuk says in Bereishis (in connection with Hash-m's message to Kayin) "la'Pesach Chatas Roveitz" (since the word "Chatas" is similar to 'Chitah'.

12)

(a)A person's two kidneys serve - to advise him, one to do good, and one to do bad.

(b)Logically speaking, it is - the right kidney that advises him to do good ...

(c)... based on the Pasuk in Mishlei - "Leiv Chacham li'Yemiyn, ve'Leiv K'sil li'Semol".

13)

(a)The Beraisa defines the functions of most of a person's major limbs. The kidneys advise and the heart - understands (the difference between good and bad).

(b)The mouth finalizes a person's speech and the tongue - forms his speech.

(c)The esophagus takes in the food that one eats at one end and lets it out at the other ...

1. ... the wind-pipe - produces one's voice and ...

2. ... the lungs - draws various vapors from the lining of the stomach, whereas ...

3. ... the liver - is the source of a person's anger.

(d)The Marah (the gall) throws a drop into the liver - causing the anger to abate.

14)

(a)The spleen is - the source of laughter ...

(b)... the Kurk'van (the equivalent of a bird's craw) grinds a person's food, and the Keivah (the stomach) brings on sleep, the nose wakes him up.

(c)If the latter two switch roles - he becomes weaker and weaker.

(d)The Tosefta states that - if both of them keep him awake or both of them cause him to sleep - then he will die immediately.

15)

(a)Rebbi Yossi ha'Gelili in a Beraisa learns from the Pasuk in Tehilim ...

1. ... "ve'Libi Chalal be'Kirbi" - that Tzadikim are governed by their Yeitzer Tov.

2. ... "Ne'um Pesha la'Rasha be'Kerev Libi Ein Pachad Elokim le'Neged Einai" - that Resha'im are governed by their Yeitzer Ra.

(b)Whereas from the word "mi'Shoftei" (in the plural) in the Pasuk there "Ki Ya'amod li'Yemin Evyon Lehoshi'a mi'Shoftei Nafsho" he learns that - Benonim are governed by both.

(c)When Rava (or Rabah) claimed that people like himself fall under the category of Benonim, Abaye asked - under what category everybody else falls.

16)

(a)Rava says that the world was created - either for complete Tzadikim or for complete Resha'im.

(b)What he means is - that this world is created on behalf of the complete Resha'im (who have no portion in the World to Come, whereas the World to Come was created for the complete Tzadikim (who decline to benefit from this world).

(c)He also said that a person should know about himself - go which of the above categories he belongs.

(d)As examples of Rava's statement, Rav attributed the creation of ...

1. ... this world - to King Achav ben Omri, and ...

2. ... the World to Come to - Rebbi Chanina ben Dosa.

17)

(a)To decipher the corollary between ... "be'Chol Nafsh'cha" and "be'Chol Me'odecha", Rebbi Eliezer, in a Beraisa, explains "be'Chol ...

1. ... Nafsh'cha" - with reference to someone whose body is more precious to him than his money.

2. ... Me'odecha" - with reference to someone whose money is more precious to him than his body.

(b)Rebbi Akiva explains "be'Chol Nafsh'cha" - to mean that one should should be willing even to give up one's life on behalf of Hash-m.

(c)Alternatively (See Mesores ha'Shas), Rebbi Akiva declines to interpret "be'Chol Nafsh'cha" with regard to giving up one's life - because if one is obligated to sacrificing one's life, then it goes without saying that the same applies to one's money,

(d)He therefore interpret it to mean - that one should acknowledge whatever Hash-m does, even if it is for the bad.

18)

(a)When Papus ben Yehudah once found Rebbi Akiva - teaching Torah to large group of Talmidim, in spite of the Romana' decree prohibiting Torah-study ...

(b)... he asked him - whether he was not afraid of being caught.

(c)Rebbi Akiva answered him with the famous Mashal of - the fox and the fish.

19)

(a)When the fox asked the fish why they were constantly darting from one place to another, they replied - that they were escaping from th fishermen's nets.

(b)Despite the fox's renown for being the wisest of creatures, the fish considered him foolish - on account of his suggestion that they come up on to dry land and live with him ('like their joint ancestors used to do'), since, if their lives w3ere in danger when they were in the water, how much more so if they were to leave it).

(c)Based on the Pasuk in Nitzavim "ki Hi Chayecha ve'Orech Yamecha", Rebbi Akiva concludes his message to Papus - that, much in the same way, if our lives are in danger even when we study Torah (which is our lifeline) how much more so when we do not!

20)

(a)Shortly after that, Rebbi Akiva - was indeed taken into custody by the Romans for studying and teaching Torah.

(b)Papus ben Yehudah - subsequently joined him in jail.

(c)When Rabbi Akiva asked Papus what he was doing in jail, he replied - how exclaimed how fortunate Akiva was inasmuch as he was captured for learning Torah, whereas he was incarcerated for Devarim Beteilim (issues of no consequence).

21)

(a)They took Rebbi Akiva out to be killed - as the time to say Keri'as Sh'ma shel Shachris arrived.

(b)Even as they tore off his flesh with iron combs - he was reciting the Sh'ma (taking upon himself the yoke of the Kingdom of Heaven).

(c)When his Talmidim asked him how he could possibly do such a thing - he replied that all his life he had longed to fulfill the Mitzvah of "be'Chol Nafsh'cha"(to love Hash-m even if takes one's life), and now that the opportunity to do so had arrived, how could he squander it?

(d)His Soul left his body - as he concluded a prolonged 'Echad'.

22)

(a)At that moment, a Heavenly Voice announced - 'How praiseworthy are you, Rebbi Akiva, that your Soul left your body at the word "Echad".

(b)When the angels' they asked 'Zu Torah ve'Zu S'charah' - their basic question was - that surely, such a Tzadik's Soul should have been taken by Hash-m, and not by humans.

(c)To which Hash-m answered that - the portion of Tzadikim and their reward is in the World to Come, and not in this world.

(d)A second Heavenly Voice proclaimed - 'How praiseworthy are you, Rebbi Akiva, in that you are prepared to go straight to Olam ha'Ba!'

23)

(a)Rav Yehudah Amar Rav qualifies the ruling in our Mishnah forbidding a person to behave in a lighthearted manner opposite the Eastern Gate. He permits it from - the other side of Tzofim and onwards ...

(b)... provided also that one is able to see the Eastern Gate from wherever one is.

(c)Rebbi Chiya bar Aba says the same thing in the name of - Rebbi Yochanan.

(d)Besides there being no wall between the Eastern Gate and the location where one is, the other condition that he requires for the prohibition to take effect is - that the Beis-ha'Mikdash is standing.

24)

(a)The Beraisa requires someone who defecates in Yehudah to do so facing north to south and not east to west - so as not to defecate facing or with one's back towards Yerushalayim.

(b)If he defecates in the Galil - he should face east to west.

(c)One may not defecate facing north to south in Yehudah however - if he is due north or south of Yerushalayim.

(d)According to Rebbi Yossi - the prohibition is confined to the three conditions that we mentioned earlier (to a location from which he can see Yerushalayim, where there is no wall and when the Beis-ha'Mikdash is standing.

(e)The Chachamim forbid facing east to west under all circumstances - though only if he is due east or west of Yerushalayim, otherwise ('li'Tzedadin') he permits it, which the Tana Kama (who says that in Yehudah, it is forbidden 'in Yehudah') does not.

25)

(a)In another Beraisa, Rebbi Yossi only requires 'Ro'eh, and Rebbi Yehudah - 'at the time when the Beis-ha'Mikdash is standing'.

(b)Rebbi Akiva, who says 'be'Chol Makom' - forbids it even in Chutz la'Aretz (See Tosfos), whereas the Tana Kama confines the prohibition to Yehudah.

(c)Rabah arranged the bricks of his make-shift toilet in Bavel - facing east to west, to enable himself to sit facing north to south.

(d)Abaye rearranged the direction of the bricks - to see whether his Rebbi did that deliberately (because he held like Rebbi Akiva) or randomly.

(e)This upset Rabah - who had deliberately arranged the bricks in this way (because he held like Rebbi Akiva).