1)

(a)Rebbi Yitzchak heard that one is permitted to sacrifice in Beis Chonyo nowadays. Chonyo was a son of Shimon ha'Tzadik.

(b)When, after his father's death, his brother succeeded him as Kohen Gadol - Chonyo went to Egypt and built a Bamah there (for the sake of Hash-m, according to some opinions, and not for idolatry). This was forbidden however, for as long as the Beis-Hamikdash was standing, Bamos were forbidden.

(c)He also learned from the Pasuk in Re'eh "Ki Lo Ba'sem ad Atah el ha'Menuchah v'el ha'Nachalah" - that the Torah compares Nachalah (the Beis Hamikdash) to Menuchah (the Mishkan), to teach us that, just as the Bamos became permitted after the fall of Shilo, so too did they become permitted after the destruction of Yerushalayim.

(d)When Rav Yitzchak denied having made such a statement - Rava swore that he did, and that he personally had learned it from him.

(e)He denied having said it, Rava explained, because of our Mishnah and because of a Mishnah in Zevachim - both of which state that once they came to Yerushalayim, the Bamos became forbidden forever.

2)

(a)We answer the Kashyos on Rebbi Yitzchak - by establishing a Machlokes Tana'im. There is a Tana who holds like him, as we shall soon see.

(b)Rebbi Eliezer heard - that, when they built the Heichal and the Azarah (immediately upon their return from Bavel), they put up curtains around them.

(c)They did - bring Korbanos as soon as they returned.

(d)When they put up the curtains of the Heichal, they put them up at the most innermost point and worked from the outside (so as to avoid gazing at the space of the Heichal and benefiting from it); whereas when they put up the Azarah, they put them up at the most outermost point, working from the inside.

3)

(a)Rebbi Yehoshua permits bringing sacrifices nowadays, even though there is no Beis Hamikdash, eating Kodshei Kodashim even though there are no curtains around the area of the Heichal - and eating Kodshim Kalim and Ma'aser Sheni even though there is no wall around Yerushalayim ...

(b)... because he holds 'Kedushah Rishonah Kidshah l'Sha'atah v'Kidshah l'Asid Lavo'.

(c)On the assumption that Rebbi Yehoshua comes to argue with him, we initially presume that Rebbi Eliezer holds 'Kedushah Rishonah ... v'Lo Kidshah l'Asid Lavo', and the purpose of the hangings was in do sanctify the area with Todos and Shir (as we have learned in Shavu'os).

(d)Ravina suggests that Rebbi Eliezer concedes that even after the destruction of the Beis Hamikdash 'Kedushah Rishonah Kidshah l'Sha'atah v'Kidshah l'Asid Lavo' ...

1. ... and that in fact, Rebbi Eliezer and Rebbi Yehoshua are not really arguing at all, only each Tana stated what he heard.

2. ... and the reason that they put up curtains (in spite of the fact that the areas concerned were sanctified anyway), according to Rebbi Eliezer was - for reasons of Tzniyus (modesty).

4)

(a)So we base Rebbi Yitzchak's initial statement on a Machlokes between Rebbi Yishmael b'Rebbi Yosi and the Chachamim. Rebbi Yishmael b'Rebbi Yosi explains in a Beraisa, that the Mishnah in Erchin lists (in connection with the Din of Batei Arei Chomah) specifically nine towns out of the numerous towns that had a wall around them in the days of Yehoshua bin Nun - because those are the ones that they found and consecrated (whilst all the others lost their Kedushah with the destruction of the first Beis-Hamikdash).

(b)In another Beraisa, Rebbi Yishmael b'Rebbi Yosi says - that they only mentioned these nine because they were the ones that they found when they returned from Bavel, but that in fact, all the towns that were traditionally walled in the time of Yehoshua bin Nun were sanctified (and these included the sixty towns of the territory of Argov that had previously belonged to Og Melech Habashan).

(c)The second Tana's Lashon 'Matz'u Eilu v'Kidshum' is wrong - because he specifically goes on to say that they do not require consecration.

(d)So we amend it to read 'Matz'u Eilu u'Man'um' (they found these and listed them').

5)

(a)Initially, we reconcile these two Beraisos - by turning it into a Machlokes Tana'im regarding the opinion of Rebbi Yishmael b'Rebbi Yosi.

(b)Alternatively, we amend the name of the author of the second Beraisa to Rebbi Elazar b'Rebbi Yosi, who (in another Beraisa), Darshened the Pasuk in Behar (in connection with Batei Arei Chomah) "Asher Lo Chomah" (which is written with a 'Vav' but read with an 'Alef') to mean - that a city that had a wall around it in the time of Yehoshua bin Nun is considered a walled city, even though it no longer has one nowadays.

(c)Besides Batei Arei Chomah, the Tana is referring to - the obligation to send Metzora'im out of the town and the prohibition of transforming the open areas surrounding towns belonging to the Leviyim, into fields.

6)

(a)Rebbi Levi (or Rebbi Yonasan) initially states that every "Vayehi" in Tanach denotes pain or suffering. The suffering that is hinted in the Pasuk ...

1. ... "va'Yehi Ish Echad min ha'Ramasayim" - is that his (Elkanah's) favorite wife Chanah, could have no children.

2. ... "va'Yehi Ki Zaken Shmuel" - that his sons did not follow in his footsteps.

3. ... "va'Yehi David l'Chol Derachav Maskil" - that (on account of his success) King Shaul began to lie in wait for him to kill him.

4. ... "va'Yehi Ki Yashav ha'Melech b'Veiso" - that King David was told that he would not be able to build the Beis Hamikdash.

(b)Hash-m was as happy as the day on which He created heaven and earth - on the day that the Mishkan was completed.

(c)Nevertheless, "va'Yehi ba'Yom ha'Shemini" could fit into the previous list (of sad days) - because Nadav and Avihu died on the same day.

(d)We disprove this theory (that every "Vayehi" denotes suffering) however, from three sources, beginning with the day on which the Pasuk in Melachim, with regard to the completion of the Beis Hamikdash. The ...

1. ... second source is the Pasuk in Vayetze - which describes Yakov's first meeting with Rachel (Note, see Rashi in Chumash).

2. ... third source is the series of Pesukim in Bereishis - "va'Yehi Erev va'Yehi Voker ... "Yom Echad", Yom Sheni", "Yom Shelishi" ... - where the Torah uses the Lashon "va'Yehi" no less than six times

7)

(a)Rav Ashi therefore amends the original statement to read - that every case of "Vayehi bi'Yemei" denotes suffering.

(b)"va'Yehi bi'Yemei ...

1. ... Achashverosh" - is followed by the threat from Haman.

2. ... Shefot ha'Shoftim" - is followed by a bitter famine.

3. ... Amrafel" - heralds the first major war.

4. ... Achaz" - is followed by Yisrael joining forces with Syria against Yehudah.

5. ... Yehoyakim" - is followed by mention of the forthcoming Galus.

8)

(a)Amotz and Amatzyah were brothers (the former, was the father of Yeshayah, and the latter, King of Yisrael).

(b)Rebbi Levi tells us this to teach us - that a woman who behaves modestly in her father-in-law's house merits off-spring who are kings and prophets.

(c)Rebbi Shmuel bar Nachmeni Amar Rebbi Yonasan interprets the Pasuk in Vayeshev "va'Yir'ehah Yehudah va'Yachshevehah l'Zonah Ki Chis'sah Panehah" with reference to Tamar - who was the ancestor of Amotz and Amatzyah through David ha'Melech, because she behaved with extreme modesty in the house of Yehudah her father-in-law (in that she always kept her face covered).

(d)At the end of the day, Rebbi Levi substantiates the statement of Rebbi Shmuel bar Nachmeni Amar Rebbi Yonasan - in that Yeshayah ben Amotz (the Navi) and Amatzyah (the king) both descended from Tamar.

9)

(a)Rebbi Levi's next statement is that the Aron took up no space in the Kodesh Kodshim - which he cites as a tradition.

(b)We substantiate this with a Beraisa. The ...

1. ... Kodesh Kodshim measured - twenty Amos by twenty Amos, and the ...

2. ... Aron ha'Kodesh - ten by ten.

(c)The Tana now proves Rebbi Levi's Chidush - by informing us that on either side, the distance from the Aron to the wall was ten Amos. Note: The Gemara's proof from the wing of the Cherub is unclear [see Bava Basra 99a. and the Rashbam there]).

(d)The 'Dvir' is - the wall that divided between the Kodesh and the Kodesh Kodshim.

10)

(a)Rebbi Yonasan would begin his Purim Derashah with the Pasuk in Yeshayah "v'Kamti Aleihem ... v'Hichrati l'Bavel Shem, u'She'er v'Nin v'Neched".

1. "Shem" refers to the national script - "She'er" to the national language.

2. "Nin" refers to sovereignty - "Neched" to Vashti (the last member of Bavel's royal family).

(b)In the Pasuk in Yeshayah, "Tachas ha'Na'atzutz Ya'aleh B'rosh ... "ha'Na'atzutz" refers to Haman (who made himself into an Avodah-Zarah [which, in another Pasuk there, is referred to as "ha'Na'atzutzim"]), as Rebbi Shmuel bar Nachmeni explains - "Brosh" to Mordechai, who is called ('Rosh') head of all the Besamim.

(c)And if, in the continuation of the Pasuk "v'Sachas ha'Sirpad Ya'aleh Hadas", "ha'Sirpad" refers to Vashti, the daughter of the son of the man (Achashverosh) who burned the covering of the Beis-Hamikdash ('Refidaso shel Beis Hashem') - "Hadas", to Esther, who was called Hadasah.

(d)Mordechai is called the head of the Besamim because of the Pasuk in Ki Sisa "v'Atah Kach Lecha Besamim Rosh Mor Deror" - which Targum translates as 'Meira Dachya' (the acronym of Mordechai).

(e)With regard to the two final phrases in the above Pasuk ...

1. ... "v'Hayah Hash-m l'Shem" - refers to Mikra Megilah.

2. ... "l'Os Olam Lo Yikares" - to the days of Purim.

11)

(a)Vashti was - the daughter of Belshatzar (see Rashi, Daniel 5:1), who was Nevuchadnetzar's son.

(b)Rebbi Yehoshua ben Levi would begin his Purim Derashah with the Pasuk in Ki Savo "v'Hayah Ka'asher Sas Hash-m Aleichem l'Heitiv Eschem, Kein Yasis Lehara Eschem", which cannot be interpreted as it stands - (that Hash-m will rejoice in performing evil with you), because Hash-m does not rejoice when Resha'im are punished.

(c)This is based on two statements of Rebbi Yochanan, who explained ...

1. ... the absence of the words "ki Tov" in the Pasuk in Divrei ha'Yamim (said by Yehoshafat on his way to fight the Amonim and the Givonim) "b'Tzes Lefanai ha'Chalutz, v'Omrim Hodu la'Hashem ki l'Olam Chasdo' - in that Hash-m does not rejoice when Resha'im are punished.

2. ... the Pasuk in Beshalach "v'Lo Karav Zeh el Zeh Kol ha'Laylah" to mean - that although the angels wanted to sing Shirah the night that the Egyptians drowned in the Yam Suf, but Hash-m stopped them, announcing that His creations were drowning in the Sea, and it was not therefore befitting for them to do so.

(d)Rebbi Elazar therefore explains the Pasuk to mean, not that Hash-m (Himself) will rejoice to perform evil with you, but - that He will make others rejoice ... .

(e)The proof of this - lies in the word "Yasis", which is Hif'il (meaning 'He will make others happy'). Otherwise, the Torah should have written "Yasus".

12)

(a)Rebbi Aba bar Kahana would begin his Purim Derashah with the Pasuk in Koheles "l'Adam she'Tov le'Fanav Nasan Chochmah v'Da'as v'Simchah" - with reference to Mordechai ha'Tzadik.

(b)The next phrase in the Pasuk "u'le'Chotei Nasan Inyan l'Esof v'Lichnos" - refers to Haman (who amassed riches).

(c)The Pasuk concludes "la'Seis la'Tov Lifnei ha'Elokim" - which refers to Esther's placing of Haman's estate under the jurisdiction of Mordechai.

13)

(a)Rabah bar Ofran would begin his Purim Derashah with the Pasuk in Yirmeyahu "v'Samti Kis'i b'Eilam, v'Ha'avadti mi'Sham Melech v'Sarim". He explained ...

1. ... "Melech" - to mean Vashti.

2. ... "v'Sarim" - Haman and his ten sons.

(b)Rav Dimi bar Yitzchak would begin his Purim Derashah with the Pasuk in Ezra "Ki Avadim Anachnu, uve'Avduseinu Lo Azavnu Elokeinu, va'Yet Aleinu Chesed Lifnei Malchei Paras" - with reference to the time of Haman.