1)

(a)Rebbi Yochanan wept when he arrived at the Pasuk in Iyov ...

1. ... "va'Tesiseni Vo l'Val'o Chinam" - because it struck him that a servant who is enticed by his Master to sin (kiv'Yachol) doesn't stand much of a chance to withstand the temptation.

2. ... "Hen bi'Kedoshav Lo Ya'amin" - because, if Hash-m cannot trust his holy ones, then whom can He trust?!

(b)Rebbi Yochanan also learned from the latter Pasuk that Hash-m sometimes removes innocent Tzadikim from the world when they are still young, because they might sin (better to die innocent than guilty). And he learned this from a man whom he once found picking figs - unripe figs that he wanted to take with him on a long journey.

(c)Rebbi Alexandri once said about a Talmid-Chacham who lived in his vicinity and who died young that, had he so wished, he could have lived longer. Rebbi Alexandri knew that he was not one of those young Kedoshim whom Hash-m removes prematurely (as Rebbi Yochanan just explained) - because he knew that he had rebelled against his Rebbes (in which case he was a Rasha, and not a Kadosh).

(d)The basis for Rebbi Alexandri's observation is the Pasuk in Koheles "v'Tov Lo Yih'yeh la'Rasha, v'Lo Ya'arich Yamim, k'Tzel, Asher Einenu Yarei mi'Lifnei ha'Elokim".Based on the Pasuk in Kedoshim "v'Hadarta Pnei Zaken v'Yareisa me'Elokecha", the Sugya in Kidushin interprets the Pasuk with regard to someone - who is not afraid (i.e. does not respect [not of Hash-m, but]) of but Talmidei-Chachamim.

2)

(a)Rebbi Yochanan wept when he arrived at the Pasuk in Malachi "v'Karavti Aleichem la'Mishpat, v'Hayisi Ed Memaher ba'Mechashfim ... " - because it struck him that a servant whose Master brings him close in order to judge him stands little chance of being acquitted.

(b)Rebbi ...

1. ... Yochanan ben Zakai comments - 'Woe to us that the Torah weighs such light sins as withholding a worker's wages together with sins as serious as adultery and sorcery', whereas ...

2. ... Resh Lakish comments on the plural form of "u'Matei Ger" (also listed there) - that anyone who twists the Din of a Ger is considered as if he had twisted the Din of Hash-m.

(c)Rav Chanina bar Papa says that someone who, after sinning, is filled with remorse - is forgiven there and then.

3)

(a)Rebbi Yochanan wept when he arrived at the Pasuk in Koheles "Ki es Kol Ma'aseh ha'Elokim Yavi ba'Mishpat al Kol Ne'elam Im Tov v'Im Ra" - because it struck him a servant whose Master puts the sins that he transgresses inadvertently on a par with those that he transgressed deliberately is in for a rough time.

(b)The word "Kol" implies that one is punishable even for the smallest offense. Rav gives an example of killing a louse in the presence of another person (who is sickened by it); whilst Shmuel gives an example - of someone who spits in front of a person who finds that disgusting.

4)

(a)"Im Tov v'Im Ra" (in the previous Pasuk) implies that one is sometimes punishable even for performing a good deed. Rebbi Yanai interprets this to include giving Tzedakah to a poor man. Rebbi Yanai once told a person who did - that it would have been better not to have given Tzedakah at all, than to give it and embarrass the poor man (This will not apply to a giving a poor man who asks for alms in public).

(b)D'Bei Rebbi Shilo interprets the Pasuk to include giving Tzedakah to a woman in secret - which is wrong because people will suspect them of having committed adultery.

(c)Rava interprets the Pasuk to include giving meat from which the Chelev has not been removed to one's wife on Erev Shabbos to prepare for Shabbos, which is wrong - because in effect, he is encouraging his wife, who is in a hurry to bring in Shabbos on time, to prepare the meat as it is, without even realizing that it still contains Chelev, and of subsequently serve meat which contains Chelev.

(d)Nevertheless, Rava himself gave his wife such a piece of meat on Erev Shabbos to prepare for Shabbos - because he knew that his wife (Rav Chisda's daughter) was fully reliable.

5)

(a)Shmuel interprets "Im Tov v'Im Ra" to include giving Tzedakah to a poor man who has fallen upon hard times, which is wrong - because he should offer him assistance earlier, enabling him to buy food when it is cheap (a stitch in time saves nine) Note, that we actually cite Shmuel's explanation a little later in the Sugya (see Tosfos DH 'Zeh').

(b)When Rava said 'Zuza l'Alela Lo Shechiach, li'Telisa Shechiach' - he meant to say that money is not available for the poor man to purchase food, but when his creditors hang him up demanding their money, it is (Rabeinu Chananel).

(c)Rebbi Yochanan also wept when he got to the Pasuk in Vayelech "v'Hayah Ki Simtzena Oso Ra'os Rabos v'Tzaros" - which means that the troubles (referring to the antidotes to the troubles) clash with each other ...

(d)... such as a plague of hornets (for which a cold cure is required, whereas hot things are harmful) together with one of scorpions (for which a hot cure is required and cold things, harmful).

(e)Rebbi Yochanan wept - because he realized that this deprives the victim to use an antidote when both plagues strike simultaneously.

6)

(a)The Pasuk there writes "v'Charah Api Bo ... va'Azavtim v'Histarti Panai Mehem v'Hayah l'Echol". Rav Bardela bar Tivyumi Amar Rav comments - that whoever does not experience "v'Histarti Panai Mehem" and "v'Hayah l'Echol" is not from Klal Yisrael.

(b)When the Rabanan commented that Rava had experienced neither the one nor the other - he replied that they had no idea just how much (bribery) money he sent to Shavur, King of Persia, to keep on the right side of him.

(c)Nevertheless, as a result of their comments - Shavur the king took from him all his money (see Tosfos DH 'Shadur').

(d)This episode corroborates Raban Shimon ben Gamliel's statement - that whenever the Rabanan give someone an Ayin ha'Ra, it means either death or poverty.

7)

(a)Rava extrapolated from the Pasuk "v'Anochi Hastir Astir Panai Mehem ba'Yom ha'Hu" that when Hash-m hides His face from us, "ba'Chalom Adaber Bo" (He still keeps contact with us, albeit only through dreams) - from the word "ba'Yom" (implying that at nighttime, He does not hide His Face from us [see also Agados Maharsha]).

(b)Based on the Pasuk "uv'Tzel Yadi Kisisich" - Rav Yosef adds that He also keeps a protective eye on us (both were proven at the time of Haman, to which the Pasuk hints), since the word "Kisicich implies protection.

(c)When an Apikores hinted the Pasuk in Vayelech to Rebbi Yehoshua in front of the emperor of Rome, and, in response, Rebbi Yehoshua hinted back the Pasuk in Yeshayah - the emperor first asked Rebbi Yehoshua what the Apikores had hinted and what he had hinted back. Rebbi Yehoshua told him. But when he asked the Apikores the same question, he replied that he did not understand Rebbi Yehoshua's response. As a result of which the emperor had him executed, on the grounds that someone who is not an expert in sign language should not be so presumptuous as to practice it in the emperor's presence.

(d)When they asked the dying Rebbi Yehoshua who would replace him in dealing with the Apikorsim (who harassed Yisrael endlessly) - he replied with the Pasuk "Avdah Etzah mi'Banim, Nisrechah Chachmasam" (or with that of "Vayomer Nis'ah v'Nelechah, v'Elchah l'Negdecha"), meaning that Hash-m never forsakes Yisrael even in bad times (as we just saw above). What he meant was that as long as there are Tzadikim to counter the Apikorsim, he gives the Apikorsim reign to ply their trade; but when there is nobody to counter them, then Hash-m withdraws their powers Himself.

8)

(a)Rebbi Ila was once climbing a ladder in the house of Rabah bar Shilo, when he overheard a child quoting the Pasuk in Amos "u'Magid l'Adam Mah Sicho" - which Rav explained to mean that Hash-m records the intimate speech of man and wife, which will be re-played to him when he stands before the Heavenly Tribunal (much to his embarrassment).

(b)The Pasuk troubled him - because, he figured what chance does a servant stand, whose Master records his innermost thoughts?

(c)Rav nevertheless justified to Rav Kahana the fact that he had spoken lightheartedly to his wife before Tashmish - because it is forbidden to indulge in Tashmish when relations between husband and wife are strained, and in such a case, it is a Mitzvah to regain one's wife affection, through light talk if necessary.

(d)Rav, explaining a Pasuk in Yirmeyahu, states that Hash-m weeps in a specific location called 'Mistarim'. Rebbi Shmuel bar Yitzchak explains "Mipnei Geiva" (the cause of His weeping) to mean because of the pride of Yisrael that has been taken from them and given to the nations of the world - Rebbi Shmuel bar Nachmeni explains it to refer to the Pride of the Kingdom of Heaven that has been denigrated.

9)

(a)We learn from the Pasuk in Divrei ha'Yamim 1 "Hod v'Hadar le'Fanav, Oz v'Chedvah bi'Mekomo" that Hash-m only weeps in the inner chambers - except for when He weeps for the Churban Beis Hamikdash, when the weeping extends to the outer chambers, too.

(b)We prove that this is so - because as another Pasuk in Yeshayah indicates, even the angels weep over the Churban Beis Hamikdash.

(c)According to the first Lashon, Yirmeyahu repeated Dim'ah three times in the Pasuk "v'Damo'a Tidmah v'Sered Eini Dim'ah Ki Nishbah Eder Hash-m"; twice for the two Batei Mikdash, and once for Yisrael who went into Galus - according to the second Lashon, the third allusion to tears represents the Bitul Torah .

(d)The second Lashon has no problem with the conclusion of the Pasuk "Ki Nishbah Eider Hash-m" - because, Galus is one of the biggest contributors to Bitul Torah. How can one expect anyone to concentrate on Torah when he has to wander from place to place, and when he is subject to the never-ending subjugation and maltreatment at the hands of the nations of the world that we have been through this long and bitter Galus?! Even when times are not so bad, we are unsettled and constantly under the influence of the alien culture of our host countries.

10)

(a)The Beraisa teaches us that Hash-m weeps every day over someone who is able to study Torah but fails to do so, over someone who is unable to study Torah (full-time) but does (absorbing funds that ought to go to others who are, as well as not joining the camp of Zevulun, where he is needed) - and over a community leader who uses his position to boost his own ego.

(b)Rebbi dropped his Sefer Kinos (Eichah) when he arrived at the Pasuk "Hishlich mi'Shamayim Eretz" - when the extent of the calamity of the Churban Beis Hamikdash and its aftermath suddenly struck him (from the greatest height to the lowest depths!).

11)

(a)When Rebbi and Rebbi Chiya got up to leave that blind man whom they had just visited - he gave them a Berachah that just as they had greeted one who could be seen but not see, so too, should the One who can see but who cannot be seen greet them.

(b)Rebbi commented to Rebbi Chiya that he had almost prevented him from receiving such a beautiful Berachah - because Rebbi Chiya, in deference to his illustrious Rebbe, had originally suggested that he (Rebbi Chiya) goes alone to visit the blind man), only Rebbi insisted on going with him.

(c)That blind man learned the significance of greeting from Rebbi Yakov - who, even in his old age, insisted on going to visit his Rebbe, in spite of the fact that, due to his age, his Rebbi had absolved him from the need of doing so.

(d)Based on the Pasuk in Tehilim "v'Yechi Od la'Netzach Lo Yir'eh ha'Shachas, Ki Yir'u Chachamim Yamusu" - Rebbi Yakov Darshened to his Rebbe - that if one merits life for seeing Chachamim after their death (see Agados Maharsha), then how much more so will one be rewarded for seeing them when they are still alive.

12)

(a)They conferred upon Rav Idi the father of Rebbi Yakov bar Idi the title of 'Bar Bei Rav d'Chad Yoma' - because he used to travel three months (from after Pesach) in order to learn in the Beis ha'Medrash for one day, before embarking on the three month return-journey.

(b)He did that - in order to be home for Succos, because he wanted to make his wife happy on Yom Tov (though Shavu'os remains a problem - see Agados Maharsha. To travel to the Beis ha'Midrash after Succos was not practical, due to the cold and the rain).

(c)Rav Idi initially thought that they were making fun of him. So in order to prove that Rav Idi's behavior was really most praiseworthy - Rebbi Yochanan Darshened from the Pasuk in Yeshayah "v'Osi Yidreshun Yom Yom" (from the fact that the Pasuk writes "Yom", as if to say that Torah-study is confined to the day) that if someone studies Torah even for just one day (under similar circumstances to those mentioned above), it is considered as if he had studied it for a whole year.

(d)He also Darshened from the Pasuk "b'Mispar ha'Yamim Asher Tartem es ha'Aretz ... Arba'im Shanah" - that if someone who sins just one day in the year, it is considered as if he had sinned for a whole year (presumably this speaks in the same circumstances as those of Rav Idi. See also Agados Maharsha).