Sholom UBrocho!!!
As it is now Chol Hamoed I have had time to do Chazoroh of Maseches Megilah which I learnt through the winter Zman.On Daf Gimmel Omud Aleph there is an Inyan of well the exact Loshon of the Gemoro is KEMISPODO DEACHAV then the Gemoro has a bit of a problem to try to sort out the Possuk but Sof Sof tells us it is a Hesped for Achav.
Rav Akiva Eiger brings the Tosfos in BOVO KAMMO to tell us who actually made this Hesped because from the following 4 Gemoros we se that ACHOV really was not a good king but in fact a Rosho a) SANHEDRIN 90 OMUD ALEPH b) SANEDRIN 39 OMUD BEYS c) BROCHOS 61 OMUD BEYS d) later on in MEGILLAH 11 OMUD ALEPH.
My main problem centres around the AGODOS MAHARSHAH in MOED KOTON 28 OMUD BEYS D.H. TWICE MISPODO AND UKEMISPODO.Firstly what does he mean AVOL BEP, N"H what is he referring to and Lemaaseh what is the Tamsits of the whole Inyan .I feel it needs a bit of an overview with the Gilyon Hashas the Agodos Maharsho and these 4 other Gemoros (I spent about 2 - 3 hours trying to reconcile the Shitos the Gemoros and the Pesukim in Nach).
Sorry finally do you think the Maharsho might mean AYIN BE PEREK NIGMAR HADIN the 6th Perek of Sanhedrin but really referring to the 4th Perek being the Gemoro in DAF 39 omud beys TZORICH IYUN!!!!!!
A GROYSER SHKOYACH AND WISHING ALL THE AVREICHIM A GUT MOED AND ENJOY YOUR BEYN HAZEMANIM I DONT REALLY EXPECT AN ANSWER TILL CHODESH IYAR.
BORUCH KAHAN LONDON
I agree to your ammendment to the Maharsha Moed Katan. No matter how one suggests changing the letters in the Maharsha, it is clear that he is referring to Sanhedrin 39b.
Basically there are 2 interpretations of the word "Rinah" in Melachim 1 22:36: "The Rinah passed through the camp", after Achav died.
(1) Rashi in Zechariah 12:11 writes that Rinah means Hesped - that Achav received a Hesped after he died.
(2) The Gemara (Sanhedrin 39b) states that Rinah means joy because when the Resha'im are destroyed, there is rejoicing. These are the 2 interpretations that Maharsha cites.
There is no question at all that Achav was a terrible Rasha. The Pasuk in Melachim 1 16:30 states that he did more evil in the eyes of Hash-m than anyone before him and Pasuk 33 tells us that he added on anger to Hash-m more than all the Kings of Yisrael before. This explains interpretation (2) above. However Tosfos Bava Kama 17a DH v'Halo casts light on (1). It was only the Tzadikim of the generation who rejoiced at Achav's death, but his servants and friends gave him a Hesped.
We see from this that even though someone is a big Rasha, he might still gain a lot of popularity. I would point out that the verse we cited above states that Achav did evil in the eyes of Hash-m, but in the eyes of a lot of the people he was a hero. In retrospect, with the help of the Navi and Chazal, we can appreciate the evil of Achav, but at the time a lot of people were led astray by him.
A GUT ZUMER!
Dovid Bloom