1)

(a)When Rav Dimi came from Eretz Yisrael, he explained the Pasuk "Mevarech le'Re'eihu be'Kol Gadol ba'Boker Hashkem, Kelalah Techashev lo" - with regard to a person who stands in the main street, and begins to sing the praises of the host who has just given him five-star treatment.

(b)When he added 've'Sham'in Inshi, ve'Azlin ve'Ansin leih', he either meant that some gangster will overhear him and go and rob the host or that - people who hear the host's praises will take advantage of his hospitality and eat up all his food.

2)

(a)Rav Safra's brother Rav Dimi, cited a Beraisa which forbids singing the praises of a person excessively (see Gilyon ha'Shas) - because it is then natural for someone (perhaps even the speaker himself), to add a derogatory comment to balance it out.

(b)Another version, cites a dialogue between the two brothers. When Rav Safra came to visit Rav Dimi when he was sick, he (Rav Dimi) declared - that he had always been careful to practice whatever the Rabbanan taught.

(c)And when his brother asked him whether he had adhered to the ruling that he citted, according to the first Lashon - he replied in the negative, but added that this was only due to fact that he had not known about it; if he had, he would certainly have complied.

3)

(a)Rebbi Yochanan list - seven sins for which Tzara'as might come to atone.

(b)He extrapolate from the Pasuk ...

1. ... in Tehilim (that we quoted earlier) "Meloshni be'Seiser Re'eihu Oso Atzmis" - the sin of Lashon ha'Ra.

2. ... in Shmuel "ve'Al Yikares mi'Beis Yo'av Zav u'Metzora" - the sin of murder, because Yo'av had murdered Avner ben Ner.

3. ... in Melachim "Va'yomer Na'aman, Ho'el ve'Kach Kikrayim" - the sin of swearing falsely, for which Gechazi, Elisha's servant, was subsequently stricken with the Tzara'as of Na'aman.

4. ... in Lech-l'cha "Vayenaga Hash-m es Par'oh Nega'im Gedolim - the sin of Giluy Arayos (since Par'oh had abducted Sarah).

5. ... in Divrei Hayamim "u've'Chezkaso Gavah Libo ad Lehashchis" - the sin of conceit, for which Uziyah Hamelech was stricken with Tzara'as on the forehead.

6. ... in Tazri'a (in connection with Tzara'as Batim) "Ve'tzivah ha'Kohen, u'Pinu es ha'Bayis" - the sin of theft, as the Beraisa explains he stole things that were not his, so the Kohen forces him to turn his things out into the street.

7. ... (Ibid.) "u'Ba asher lo ha'Bayis" - the sin of miserliness, as Tana de'bei Rebbi Yishmael explains - 'the man who considered his house his own'.

(c)Rav Anani bar Sason explains the juxtaposition of the Parshah of Bigdei Kehunah to the Korbanos (in Parshas Tetzaveh) in that - just as the Korbanos atone, so too do the Bigdei Kehunah (of the Kohen Gadol).

4)

(a)Rav Anani bar Sason learns that the Kutones (the shirt) atones for murder (the spilling of blood) - from the Pasuk in Vayeishev (in connection with the sale of Yosef) "Vayitb'lu es ha'Kutones ba'Dam".

(b)The linen pants atone for Giluy Arayos, from the Pasuk "Va'asei lahem Michnesei Bad Lechasos B'sar Ervah" ...

1. ... the Mitznefes (the hat) for conceit, as Rebbi Chanina explains 'Let the turban, which is worn high on the head, come and atone for 'haughtiness' ...

2. ... and the belt for lewd thoughts - which is why it is worn beside the heart.

(c)It is obvious that the Choshen Mishpat atones for perversion of justice, and based on a Pasuk in Hoshei'a ("Ein Eifod u'Serafim"), that the Eifod atones for Avodah-Zarah. the 'Gezeirah-Shavah' "Vehayah al Meitzach Aharon" (in Tetzaveh, in connection with the Tzitz) "u'Meitzach Ishah Zonah Hayah lach" (in Yirmiyah) - he learns - that the Tzitz atones for Chutzpah.

(d)We reconcile Rebbi Shmuel bar Nachmeni (that Tzara'as atones for Lashon ha'Ra) with Rav Anani bar Sason (who attributes the Me'il of the Kohen Gadol with that role) - by establishing the former where the Lashon ha'Ra bore fruit, and the latter, where it did not.

5)

(a)We do not also query Rebbi Shmuel bar Nachmeni, according to whom Tzara'as also atones for murder and adultery, from Rav Anani bar Sason, according to whom the shirt and the linen pants (respectively) fulfill those roles - because the latter is not referring to the sinner's atonement, as the former is, but to the rest of K'lal Yisrael, who require Kaparah for these two sins, as we learn from Pesukim.

6)

(a)We query the above from a statement by Rebbi Simon Amar Rebbi Yehoshua ben Levi, who remarked - that there are two things that are Mechaper, even though they do not belong to the realm of Korbanos, Shefichus Damim and Lashon ha'Ra.

(b)The Kaparah for Shefichus Damim to which he is referring is the Eglah Arufah, and the Kaparah for Lashon ha'Ra - the Ketores.

(c)His source for Lashon ha'Ra is a statement by Rebbi Chanina in conjunction with a Beraisa of Tana de'bei Rebbi Yishmael. Rebbi Chanina learns that the Ketores atones - from the episode following the rebellion of Korach, where the Torah writes (concerning Aharon) "Vayiten es ha'Ketores va'Yechaper al ha'Am" (to stop the plague that had broken out following the grumbling of the people ("Atem Hamitem es Am Hash-m".

(d)In describing the connection between the Ketores and Lashon ha'Ra, Tana de'bei Rebbi Yishmael, quoting Hash-m, says - 'Yavo Davar she'be'Chasah'i Va'yechaper al Ma'aseh Chasha'i'.

(e)'Davar she'be'Chasha'i' means - something that is done discreetly, and the reason that he refers to the Ketores in this way is - because when the Kohen brought the Ketores, everybody had to leave the area between the Ulam and the Mizbe'ach (as we learned in Yoma).

7)

(a)The problem from Tana de'bei Rebbi Yishmael concerns the Kaparah of the Bigdei Kehunah (the Kutones), and not Tzara'as - which only staves off punishment from the people, not the murderer (who is put to death even afterwards, should he subsequently be found guilty, as we leaned in Sotah).

(b)We resolve the Kashya on Shefichus Damim - by differentiating between where the murderer is known (the Kutones) and where he is not (the Eglah Arufah).

(c)Even though we know who committed the murder, we still need the Kutones (and cannot rely on the death of murderer to atone) - where there were no witnesses or no warning.

(d)And finally, we resolve the Kashya on Lashon ha'Ra - by differentiating between Lashon ha'Ra that is spoken discreetly (the Ketores), and where it is spoken openly (the Me'il), in spite of the fact that his efforts did not bear fruit (as we explained earlier).

8)

(a)When Rebbi Shmuel bar Elnadav asked Rebbi Chanina (who some say was his father-in-law) or Rebbi Yehoshua ben Levi, why the Torah prescribes total isolation for a Metzora ("Badad Yeishev mi'Chutz la'Machaneh"), the latter replied - that since he divided between man and wife, between a man and his friend, therefore he deserves to be isolated.

(b)And Rebbi Yehoshua ben Levi explains the two birds that the Metzora requires for his purification ceremony - as a reminder of his sin, for birds, like the Ba'al Lashon ha'Ra, twitter constantly.

9)

(a)The Beraisa extrapolates from the word "bi'Levavecha" (which the Pasuk in Kedoshim adds to the Pasuk "Lo Sisna es Achicha") - that this is not a prohibition against hitting, slapping or cursing a sinner, but against hating him in one's heart.

(b)The Pasuk there "Hoche'ach ... es Amisecha" teaches us the Mitzvah of Tochachah (rebuking). The Tana learns from ...

1. ... the double Lashon "Hoche'ach Tochi'ach" - that the Mitzvah to rebuke remains even if the sinner refused to accept his rebuke the first time (and even if one needs to rebuke him a hundred times).

2. ... "ve'Lo Sisa alav Chet" - that one may not rebuke the sinner in public, in a way that causes him embarrassment.

(c)When Rebbi Tarfon in a Beraisa said that there was nobody in his generation who was able to rebuke - he was referring to the fact that everyone was guilty of some crime (Bein Adam la'Chavero) or other, so if a Dayan issued a litigant with an order to return the splinter (something small and insignificant) that he stole, the litigant would always be able to retort that first the Dayan should himself return the beam (something big and significant) that he stole.

(d)Rebbi Elazar ben Azarya issued a similar statement, but his reason was different. When he queried whether there was anyone in his generation who knew how to rebuke, he meant - that there seemed to be nobody who knew how to rebuke in a way that did not embarrass the sinner.

10)

(a)Following a statement by Rebbi Akiva that there was no-one in his generation who knew how to accept rebuke, Rebbi Yochanan ben Nuri reacted by calling Heaven and earth to testify - on the numerous occasions when he had informed Raban Gamliel about Rebbi Akiva's own misdeeds, yet the latter increased his love for him with each 'rebuke'.

(b)And the Pasuk that he cited to support his claim was - "Al Tochi'ach Letz Pen Yisna'eka, Hoche'ach le'Chacham Veye'ehaveka" (the second part of which referred to Rebbi Akiva).

11)

(a)Rebbi Yehudah b'rei de'Rebbi Shimon ben Pazi asked his father which takes precedence, Tochachah li'Shemah or Anavah she'Lo li'Shemah, by which he meant - that one desists from rebuking the sinner merely in order to keep on good terms with him (see Agados Maharsha).

(b)Rebbi Shimon ben Pazi took for granted the latter, basing his opinion on the virtues of both Anavah and she'Lo li'Shemah. He said that ...

1. ... Anavah - is the greatest Midah (as we learned in the Beraisa of Rebbi Pinchas ben Ya'ir, in Avodah-Zarah).

2. ... she'Lo li'Shemah - is great because it leads to li'Shemah (as Rav Yehudah Amar Rav taught).

(c)We cite an episode that took place with Rav Huna and Chiya bar Rav as a practical example of the above She'eilah. Chiya bar Rav complained to Shmuel - that Rav Huna used to strike him.

(d)Rav Huna reacted - by promising not to do it again.

12)

(a)After Chiya bar Rav had left, Rav Huna told Shmuel - all about the terrible things Chiya bar Rav had done ...

(b)... and he justified not rebuking him directly - because he did not want to put him to shame (see Agados Maharsha).

(c)What makes this a case of Anavah she'Lo li'Shemah is - the fact that Rav Huna did in fact, take action behind his back (by reporting Chiya bar Rav's misdeeds to Shmuel).

(d)According to Rav, one is obligated to rebuke the sinner up to the point that the sinner strikes him (ad Haka'ah). Shmuel and Rebbi Yochanan say - up to the point that he curses him (ad K'lalah) and scolds him (ad Nezifah), respectively.

13)

(a)The above is also a Machlokes Tana'im. Rebbi Eliezer holds ad Haka'ah, and Rebbi Yehoshua ad K'lalah. The name of the Tana who says ad Nezifah is - ben Azai.

(b)All three opinions learn their respective rulings from the same Pasuk in Shmuel. Yonasan was rebuking his father, Shaul - for his unwarranted hounding of David.

(c)And the Pasuk goes on to describe the triple reactions of Shaul. Rav And Rebbi Eliezer, who learn ad ha'Ka'ah, derive it from "Vayatel Shaul es ha'Chanis"; Shmuel and Rebbi Yehoshua learn from "le'Vosht'cha u'le'Voshes Imecha" - ad Kelalah, and Rebbi Yochanan and ben Azai from "Vayichar Af Shaul be'Yonasan" - ad Nezifah.

(d)Even though Shaul both cursed Yonasan and threatened to strike him, Rebbi Yochanan and ben Azai prove ad Nezifah from the Pasuk - because in their opinion, we cannot learn the other two from Yonasan, whose intense love for David caused him to go beyond the letter of the law in defending him.

14)

(a)Rav issues the same ruling regarding up to which point a person is forbidden to leave his guest-house. According to Shmuel - in such case, he is not allowed to leave until the inn-keeper actually takes his bags and dumps them outside.

(b)Rav agrees with Shmuel (since removing his Keilim is worse than striking him). Shmuel also agrees with Rav's statement (the way it stands), permitting a guest to leave once the inn-keeper strikes him, and he disagrees with him - in a case where it is the guest's wife whom the innkeeper struck.

(c)Shmuel holds that, since he did not strike him personally, living there is still bearable. According to Rav - he may leave already at that point, because after striking his wife, the inn-keeper will probably pick a quarrel with him.

(d)When, to explain the initial prohibition of leaving the inn, we cite Mar, who says 'Achs'nai Pogem ve'Nifgam', we mean that - when someone leaves his host in a huff, it gives both the host and the guest a bad name.

15)

(a)Rav Yehudah Amar Rav learns from the Pasuk "el ha'Makom asher Hayah Sham Ohalo ba'Techilah" and Rebbi Yossi b'Rebbi Chanina from "Vayeilech le'Masa'av" that - a traveler should always reside at the same inn.

(b)The difference between the two sources is - that the first source, which mentions "Ohalo", is referring exclusively to an inn that one frequents regularly, whereas the second extends even to an inn in which one stayed only once, to avoid being caught on the road when it turned dark.

(c)The Pasuk in Melachim records how Shlomoh appointed Chiram the son of a widow, whose father was from Naftali - a professional copper-smith, to work for the Beis-Hamikdash.

(d)From the fact that his mother's father was from the tribe of Dan, Rebbi Yochanan learns that - one should not change from the profession of one's ancestors (since Ahali'av, second to Betzalel in constructing the Mishkan, who was also from the tribe of Dan, was also a craftsman).

16)

(a)Rebbi Elazar defines the least imaginable Yisurin (suffering) as a suit that one has made to measure, and that turns out to be a bad fit. Rava Ze'ira (or Rebbi Shmuel bar Nachmeni) queries that however, on the basis of a cup of wine that was diluted with cold water instead of hot - which he considers Yisurin even though it entails less suffering than that.

(b)Mar b'rei de'Ravina cites the case of someone who inadvertently put on one of his garments inside out (and now needs to adjust it), whereas Rava (or Rav Chisda ... ) gives the example - of someone who puts his hand in his pocket to take out three coins and he mistakenly takes out two (which entails a wasted repetition of the exercise).

(c)The other way round (if he meant to take out two coins and he took out three) would not be a good example - since it is so easy to return it.

(d)The basis for all this (why it is important to know the definition of Yisurin) is a Tana de'bei Rebbi Yishmael, which states that someone who lives forty days without any Yisurin at all - has received all his reward for his good deeds in this world.

(e)In Eretz Yisrael they said that - He is in line to be punished.