1] What is the metzios of "ishah mazra'as" ? 2] Whats the ma'alah of being able to darshan out a pasuk both forward and bachwards ? 3] If a person really wants his death to be a kaparah how should he go about informing Hash-m of his wish ? 4] What does Mishartei Elyon" refer to ? 5] The gemorah implies that you only say shmah if you sleep on a bed - " hanichnas lishon al mitato " - what about a chair etc ? 6] The entire purpose of life is to stand in nisayon as the Ramchal says if so how can we pray not to be brought to nisayon ? 7] How can we pray not to sin - Hakol bidei shamiyim chots..... ? 8] Is there a difference between gam zu letova and kol mah deavid ? kol tov
1] The Gemara may be referring to a certain physiological response that occurs at some point during conjugal relations. The Gemara may also be referring to ovulation. Medical experts will explain that being that the gender of the child is determined by the male, since the spermatozoa that carry the y-chromosome are faster than those that carry the x-chromosome, but those that carry the x-chromosome are more durable than those that carry the y-chromosome, if ovulation has occured prior to conjugal relations, the y-chromosome spermatozoa will reach the egg first. If it occurs afterwards, those carrying the y-chromsome will die off, and those carrying the x-chromosome will endure and fertilize the egg.
2] Hash-m's wisdom is not limited by temporal finiteness, which defines the need to read a verse in only one direction (that is, one word before the next). Hence, we can get a broader glimpse of His infinite wisdom by understand the verses in any order.
3] He doesn't have to. It's automatic.
4] Angels.
5] "Mitaso" refers to wherever one plans to go to sleep.
6] One should not pray to be placed in a position of Nisayon, but one should have trust in Hash-m when Nisayon comes that it is for his ultimate benefit.
7] The prayer itself is an expression of Yir'as Shamayim. Furthermore, the ultimate Bechirah is in the hands of man, and asking Hash-m to help him in his decision does not contradict his Bechirah.
8] One was said by the rebbi, and one by the Talmid. The rebbi, Nachum Ish Gamzu, recognized that everything was good. The Talmid, Rebbi Akiva, stated that even though whatever happens might not [seem to] be good, nevertheless it is for the ultimate benefit of man.