Question: R. Akiva holds (Yevamos 50a) that they added (15 years) to the life of Chizkiyah from what he was initially destined to live. He holds that they do not add to one who merited;

Our Gemara connotes that they add [to one who merited]! This requires investigation.

Note: In Yevamos, the Ri answered that this is not called an addition, since initially it was allotted to someone.

Explanation #1: We can say similarly about the case in Shabbos (13a) of one who died, and his wife took his Tefilin to the Beis Midrash and said 'it says "Ki Hi Chayecha v'Orech Yamecha";

My husband read much [written Torah] and learned much [Oral Torah]. Why did he die in the middle of his [expected] lifetime?'

No one answered her [until Eliyahu proved that her husband transgressed]. They did not say that he was among those "bi'Kedoshav Lo Ya'amin"!

Explanation #2: Alternatively, they did not say so, for it would not have been a proper answer [to the question].

Explanation #1: This is written regarding withholding wages, which is a Lav;

(R. Chanina bar Papa holds that Teshuvah brings immediate Kaparah.) He argues with R. Yishmael (Yoma 86a), who says that Teshuvah suspends [punishment for a Lav], and Yom Kipur atones.

Another Beraisa says that for an Aseh or Lav, Teshuvah atones [immediately].

Explanation #2: Also, we can distinguish between matters of Teshuvah. Some repent, and they pardon him immediately;

Some repent, and they pardon him, but not a total pardon, and there is still a punishment, and that punishment they suspend. (Pirchei Kehunah - R. Chanina discusses full Teshuvah. It atones immediately even for a Lav. R. Yishmael discusses simple Teshuvah.)

Consequence: It says in Shevuos (12b) that one who transgresses an Aseh and regrets it, he does not move from there until they pardon him, i.e. total pardon;

If he repents with all his heart, through afflictions [that he puts on his body], his sins are atoned (even for a Lav - Bach).

Explanation (R. Tam): The cure for a bite of one aggravates a bite of the other.

Support: It says in Avodah Zarah (28b) that hot water helps for a scorpion bite, and cold water helps for a wasp sting.

Explanation #1 (Rashi): This refers to above "Im Tov v'Im Ra." He waits [to give to the Oni] until food is expensive, so the Oni buys at the expensive price;

"Li'Slisa" is to buy for [what he needs] at the time, like one who buys with his basket, like we say if one hangs Silsi (a bread basket), his food will be Taluy (suspended, or he will depend on others for food).

Question #1 (R. Tam): Why did [the Gemara] wait so long [to bring this], and interrupted with another verse "Ki Simtzenah Oso Ra'os Rabos v'Tzaros"?

Question #2 (R. Tam): We say about one who lends to an Oni amidst his duress "Az Tikra va'Shem Ya'aneh" (Yevamos 63a)!

Answer (to Question #2): There, Rivan distinguishes between lending and Mamtzi (making money available).

Question #3: The Gemara discussed something not common to do, to hang bread, for it says in Pesachim (111b) that hanging bread makes one prone to poverty!

Explanation #2 (R. Tam): Tzaros Rabos v'Ra'os is one who makes money available to an Oni amidst his duress, e.g. the governor seized him, and Ploni came and said that he will lend to the Oni, relying on his land [for collateral];

Had Ploni not come, the governor would have been lenient about his redemption (how much the Oni must pay before he releases him), since he is pressed for money and poor.

[Rava said that] "money for Alalta is not common" - if [an Oni] wants to buy grain to feed his household, people do not make money available to him;

"Li'Slisa" is like "Tala v'Zavin" (he was hung and sold) - when they press him to sell his property, i.e. to hang him so he will redeem himself. (Then people offer money to buy his property.)

Explanation (Ri): This fulfilled Bar Hedya's interpretation of Rava's dream (Berachos 56a) that his wife will die, and he will lose all his property, from the king.

Explanation: The simple meaning of the verse in Yeshayah refers to the Mizbe'ach. It says "Hoy Ari'el" (he cried over the Mizbe'ach).

Explanation: The simple meaning of the verse is astonishment "will the Rasha not die like Chachamim die?!"