What are Gufo and Beriyaso of the Chilazon?

Rashi: They are its appearance and form.

Daf Al ha'Daf, from Pardes Yosef ha'Chadash, Beha'alosecha: Noda bi'Yehudah (2 OC 3) discusses whether one may dye Tefilin with dye that came from a Tamei species. He said that even for a Mitzvah, 'Min ha'Mutar b'Ficha' does not apply to dye. Techeles was used in the Mishkan and Mikdash, in the Paroches and Bigdei Kehunah, and it is from a worm, like Rashi explained in Sanhedrin (91a). As long as the material itself (wool) is from a Tahor species, we are not concerned for what is used to dye it. However, here Rashi says that it is like a fish. Perhaps it is a Tahor fish! However, Rashi says that it comes up from the ground. If it is Remes, surely it is Tamei. Its form resembles a fish implies that it is not truly a fish. In Sanhedrin and Megilah 6a, Rashi wrote that it comes from the sea. The Rambam (Hilchos Tzitzis 2:2) said that it is a fish found in Yam ha'Melach. The Ra'avad (introduction to Sefer Yetzirah, Nesiv 8) says 'we cannot know if it is a fish or vegetative, for it is alive and moves and does not change its place; it is inserted in the ground.' If so, it is like Adnei ha'Sadeh (Kil'ayim 8:5)! Yad Ramah (Sanhedrin 91a) says 'there are two kinds of Chilazon. One grows in the ground, and one grows in the sea.' Perhaps there are two kinds in the sea - one in the Kineres, and one in Yam ha'Melach.

From where does the Chilazon come up?

Rashi: It comes up from the ground.

Rashi (Megilah 6a): It rises from the sea to mountains.

Why is Tzitzis a light Mitzvah?

Rashi: It is a mere Ase.

Maharsha: Severe Mitzvos have Misas Beis Din, or Kares among Lavim and Mitzvos Ase like Pesach and Milah.

Daf Al ha'Daf citing Sefas Emes: It is because one looks at it and puts it on his eyes.

Daf Al ha'Daf citing Nofes Tzufim: Also not to eat from Eitz ha'Da'as, Hash-m called it a light Mitzvah (Shabbos 55b). Ben Yehoyada said, it had no toil; it was fulfilled passively. Also, Adam had not tasted from it, so the Yetzer ha'Ra was not so strong. In Avodah Zarah (3a), it says that Sukah is a light Mitzvah, for it entails no monetary loss. Shilu'ach ha'Kan is called a light Mitzvah, for it is only an Isar (Chulin 142a). Rashi explained, one loses only a small amount of money (he sends away the mother). Also Eitz ha'Da'as had no monetary loss! At a time of Shmad, one must be Moser Nefesh even for a light Mitzvah. What is this? It is even shoelaces (Sanhedrin 74a). i.e. one may not change from Yisrael's custom to the Nochri custom (Rashi). We can say similarly here. Techeles is expensive, but Lavan is not; it is like Sukah. Rashash suggested like this, but rejected this, for we say 'therefore, Techeles is expensive.' It was compared to a Chosam made of gold, which is a great monetary burden for a slave! (NOTE: Techeles is expensive, but Tzitzis without Techeles is cheap! Presumably, the Talmid had Techeles (he was able to pay 400 gold coins; surely he could afford Techeles). We cannot learn from this episode the reward for Tzitzis without Techeles. - PF)

What is the significance of 400 gold coins?

Maharal: This shows how much the Talmid went after his Yetzer. He was willing to pay so much for her hire! The highest Gematriya of a letter of the Aleph Beis is 400. She was on an island - he was willing to toil so much for Zenus.

What is the significance of the seven beds?

Maharal: There are seven levels of adornments that bring desire to a person.

Why did the four Tzitziyos hit him on the head?

Maharal: Tzitzis is a clear proof that is testimony. A witness is one who brings a matter to be revealed. If a person sinned, Tzitzis testify about him. Mitzvas Tzitzis shows that he is proper to do Mitzvos. Doing an Aveirah shows that he does opposite of what is proper. Tzitzis show that he clings to Hash-m's Mitzvos; Zenus is the opposite.

Daf Al ha'Daf citing Pardes Yosef ha'Chadash (Shlach): Midrash ha'Gadol (Shlach) says that the Talmid's name was Nasan. Rashi (Shabbos 56b) says that Nasan d'Tzutzisa was called so because an angel grabbed him by the Tzitzis (locks) of his head. In Sanhedrin (31b) he said that he was called so, for light shined over his head, because he overcame awesome temptation for a married woman. Aruch ha'Shalem (5, p.397) says that fire came out of his four Tzitziyos. Perhaps this was the episode here, and this is why he refrained! (NOTE: If so, she should have seen it, and known why he refrained! Rashi cannot refer to the episode here. Surely the harlot was not married. Rashi there said that the woman came to Nasan to borrow money. Rav Yosef saw an angel accept Nasan's Teshuvah (Shabbos 56b). Rav Yosef was long after R. Nasan and R. Chiya! - PF)

Daf Al ha'Daf citing Ohr ha'Me'ir (Sukos): "No'ef Ishah Chaser Lev" - the Gematriya of Lev is 32. If he had 32 ends of Tzitzis on his garment, they would save him from adultery! Some Acharonim say that it is good to fix even one string that snapped, so he will have 32 full strings, even though the Torah is Machshir without fixing it.

What is Gapah Shel Romi?

Rashi #1: She swore in the king's life.

Rashi #2: It is idolatry.

Why did she say 'what blemish did you see in me'? Did she not see the Tzitziyos hit him on the head?

Iyun Yakov: From her words, it is clear that she did not see this. Perhaps because he was zealous about Tzitzis, he imagined that this happened.

How does "Ani Hash-m Elokeichem" teach that He will punish and give reward?

Maharsha: We always expound "Ani Hash-m" - faithful to punish and give reward. Here it adds "Elokeichem", for this Mitzvah testifies about this. It makes Yisrael's garments different than Goyim's. They are not His nation. He is our G-d - "Lihyos Lachem lEi'lokim." It mentioned punishment before reward, for the first "Ani Hash-m Elokeichem" is written next to Yetzi'as Mitzrayim. We expound (Bava Metzi'a 61b) I, Hash-m, distinguished between firstborns and non-firstborns. In the future, I will take payment from one who puts Kala Ilan (a dye derived from trees) on his garment and says that it is Techeles. Therefore, he considered the four Tzitziyos like four witnesses from the four directions that he is our G-d.

Iyun Yakov: The Tzitziyos were like witnesses warning him before the episode. Two witnesses suffice! Perhaps two will testify if he sins, and two will testify if he overcomes his temptation to sin. "Ani Hash-m" (faithful to punish and give reward) teaches unlike those who say that one power does good, and another does evil.

Why did she give a third of the money to the kingdom?

Rashi: It was so they would let her convert.

Maharal: One who converts and comes to take shelter under the Shechinah's wings, two parts depart from him, and the minority remains. Yisrael are called a third of the nations - "Pi Shenayim Bah Yikaresu veha'Shelishis Yivaser Bah; v'Heveisi Es ha'Shelishis ba'Esh u'Tzraftim ki'Tzrof Es ha'Kesef..." Yisrael are straight, in the middle; the nations correspond to the ends, which depart from straightness. She gave a third to the kingdom and a third to the poor - they are opposites. The kingdom is rich. She chose the middle - Yisrael. She [sold everything] and left for herself only the coins, as if she was not the same person. A convert is like a newborn. Therefore, she divided up her money and gave to others. The king needs great wealth, and the Oni needs income. She left herself only a third; it was considered that she did not have her money at all.

Why did R. Chiya say 'perhaps you want to marry one of the Talmidim!'?

Maharsha: We do not accept one who converts in order to marry a Jew (Yevamos 24b).

Why did R. Chiya consent after she showed to him the writing?

Rashi: She related the episode, and explained that she converts due to the great miracle of the Mitzvah - the four Tzitzis struck him on the face.

Does R. Nasan, who was greater than Rebbi, bring a proof from an episode with R. Chiya, who was below Rebbi?

Tosfos: No. The text should say R. Meir, and not R. Chiya. (NOTE: Why can't he bring a proof from a smaller Chacham about an episode? He does not rely on his reasoning! - PF)

Does the reward for Tzitzis in this world deduct from its reward in the world to come?

Maharsha: Yes. Only those Mitzvos taught in Pe'ah (1:1) and Kidushin 40a, one eats the Peros in this world, and the Keren (principal) is intact for the world to come.

Iyun Yakov: This is unlike Kidushin 39b [which says that for the other Mitzvos, the entire reward is in the world to come]!

Iyun Yakov: R. Nasan argues with the Tana'im who say that the only reward in this world is for the Mitzvos with Peros [in this world, and Keren...] Those Tana'im would explain this Talmid's reward, for he was tempted to sin, and overcame it. This is considered Chesed - "Gomel Nafsho Ish Chased", which is one of the Mitzvos with Peros and Keren.

Why does one who does not wear Tefilin transgress eight Mitzvos Aseh?

Rashi #1: There are four Parshiyos, and there are two Mitzvos Aseh for each - "u'Kshartam l'Os Al Yadecha v'Hayu l'Totafos Bein Einecha."

Maharsha: This is difficult. All four Parshiyos are Me'akev, therefore each Tefilin is considered only one Mitzvah! This is why Tzitzis are not considered four Mitzvos! (NOTE: Maharsha does not challenge Rashi's second Perush, in which each Ase is to have all four Parshiyos on your head or arm or both. - PF)

Rashi #2: In "Kadesh Li..." it says "v'Hayah Lecha l'Os Al Yadecha" and "v'Shamarta Es ha'Chukah." In "v'Hayah Ki Yevi'acha..." it says "v'Hayah l'Os Al Yadecha." In Parshas Shma it says "u'Kshartam l'Os Al Yadecha v'Hayu l'Totafos Bein Einecha", and also in "v'Hayah Im Shamo'a..." We expound "v'Samtem Es Devarai Eleh" to teach that one must put [hand] Tefilin opposite the heart (37b).

Rif (on the Ein Yakov): Why does Rashi not count "ul'Zikaron Bein Einecha" and "ul'Totafos Bein Einecha" in Parshiyos Kadesh and "v'Hayah Ki Yevi'acha, like in his first Perush? Due to this, he needs "v'Shamarta Es ha'Chukah" and "v'Samtem Es Devarai Eleh" to complete the eight! I answer, only when it says "v'Hayu l'Totafos" it is a separate Ase. "Ul'Zikaron" is part of the Aseh "v'Hayah Lecha l'Os", and likewise for ul'Totafos.

One who does not put Tzitzis on his garment, what five Mitzvos Ase does he transgress?

Rashi: "V'Asu", "v'Nasnu", "v'Hayah", "u'Re'isem" and "Gedilim Ta'aseh Lecha."

If a Kohen does not ascend to the Duchan which three Mitzvos does he transgress?

Etz Yosef: The Mechaber (OC 128:2) says that he nullified one Mitzvas Aseh, but it is as if he transgressed three Mitzvos Aseh.

Tosfos: This is only if the Chazan of the Beis ha'Keneses told them "Se'u Yedeichem Kodesh." The Targum Bavli of "Amor Lahem" is 'when you will say to them.' Even though we derive an Aseh from here, we [also] derive that two are called Kohanim, but one is not (Sotah 38a). R. Tam says that even so, a lone Kohen can bless, at least mid'Rabanan. The Gemara did not say that two Kohanim ascend, but a lone Kohen does not. This implies that even one ascends. Chazan is not the Shali'ach Tzibur. Rather, he is the Shamash (overseer).

How do we learn from "Hash-m Aleihem Yichyu"?

Rashi: Those who have Hash-m's name on them, i.e. Tefilin, will live.

Maharal: This is because Tefilin are opposite the heart and brain, the sources of man's life. When these two are alive, man receives life.

Iyun Yakov: All of these Mitzvos give life. It says about Mezuzah "Lema'an Yirbu Yemeichem." R. Meir or R. Yehudah taught that [children] die due to Bitul Mitzvas Tzitzis (Shabbos 32b). A Kohen who does not bless [shortens his life], like we explained in Sotah 39. In all, there are 18 Mitzvos for these four matters, like the Gematriya of Chai.

Chashukei Chemed: There is a Halachic consequence that Tefilin lengthens life. If a healthy person and a Choleh both request Tefilin, and he can give only to one of them, he should give to the Choleh - perhaps this will lengthen his life.