Why do we say that "[Tzalelu ka'Oferes b'Mayim] Adirim" refers to the Egyptians, and not to Mayim written just before it?

Rekanati on the verse: The note under "b'Mayim" is a stop. This shows that it is not connected to the word "Adirim" after it. (NOTE: Also in "Chil Achaz Yoshevei Pelashes", the note under "Yoshevei" is a stop, even though surely it is connected to Pelashes! Perhaps when there is no concern for mistake, a certain note is used for other reasons, e.g. the name or Gematriya of the note. - PF)

Maharsha: If it referred to Mayim, the verse does not mention the subject of "Kisamo" and "Tzalelu"! Rather, the subject is Adirim, i.e. the Egyptians.

Rif (on the Ein Yakov): We find that Mayim is called Adir - "Adirim Mishberei Yam"! Also, the Shva under the Beis in b'Mayim supports this - the verse teaches that they sank in Mayim Adirim. If Adirim refers to the Egyptians, Mayim is the sea. It is known - it should say ba'Mayim, with a Patach! Perhaps Adirim does not apply to water, only to Mishberei Yam, i.e. strong, high waves. Water can be Rabim or Kabirim, but not Adirim. Rather, Adirim refers to the Egyptians.

What is Yedid?

Maharal: Yedid shows connection and love. Building the Beis ha'Mikdash is the Yedidus and connection between Yisrael and their Father in Heaven. Therefore, it was all via those called Yedid, who are prepared for this connection. It says about Shlomo "va'Shem Ahevo." Binyamin was beloved to Yakov - "v'Nafsho Keshurah v'Nafsho." (NOTE: We require connection and love to Hash-m! Perhaps because Yakov's image is on the Kisei ha'Kavod (Pesikta Zutresa Bereishis 28:13), this shows dearness to Hash-m. - PF) The Beis ha'Mikdash is needed for connection to Hash-m, to bring Kaparah, for sin distances man from Him.

Maharsha: This shows closeness and clinging. Just before it says that Hash-m called Shlomo Yedidyah, it says "va'Shem Ahevo." Avraham was the first to draw close to Hash-m and cling to Him. Therefore, he is called "Avraham Ohavi." Binyamin was drawn closer than all the Shevatim, like Midrashim say.

What is the significance of Tov?

Maharsha: Actions can be Tov, beneficial or pleasant. Tov is absolute good, without intent for benefit or pleasure. Torah is totally Tov. It is "Lekach Tov" - all other Lekichos (purchases) are what is beneficial or pleasant. The giver is Hash-m - the true Tov. Evil descends from Shamayim only due to the recipients. It was given via Moshe, who is Tov and distanced from benefit or pleasure - he would not nurse from Egyptian women. Torah was given to that generation because Yisrael were Tov, and there was Tov (Moshe) via whom to give it.

What is the significance of Zeh?

Maharal: Zeh refers to form; it is how a matter is recognized, so one can say "Ki Hu Zeh." Moshe is called Zeh, for he is the form of Yisrael and completes Yisrael. They said "Ki Zeh Moshe ha'Ish Lo Yadanu Mah Hayah Lo", for Yisrael cannot be without what completes them. Therefore, they wanted something [else] to go in front of them. Yisrael are called Am Zu, for they are the form of the world. The world is not important without them. This is why Yisrael are called Adam, but the nations are not (Yevamos 61a). The form always comes at the end, after the physical substance; the form completes it. This is why man was created at the end of Ma'ase Bereishis. The other nations are like animals compared to Yisrael, so they were created beforehand. (NOTE: Rashbam (Bereishis 10:15) says that the 70 nations are No'ach's descendants listed before the dispersion. However, other nations were born later, e.g. Yishmael, Amon and Mo'av, Esav...! Surely they are among the 70 nations - Hash-m offered the Torah to them (Eichah Rabah 3)! Yakov was born after all of them, and presumably, also after Bnei Keturah. Avraham sent Bnei Keturah to the east in his lifetime (Bereishis 25:6), when Yakov was at most 15 years old. Would he send them away below the age of 15?! - PF) Also Torah is called Zos; it is the form of Yisrael. Hash-m is called Zeh, for He is the final form that completes everything.

Maharsha: Zeh is something special and unique amidst its kind. Torah is special among creeds; Yisrael is special among nations; Moshe is special among Nevi'im.

Why are there two versions of receiving Torah, based on Tov and Zeh?

Rif (on the Ein Yakov): Tov refers to the first Luchos. Before Chet ha'Egel, Yisrael were called Tovim. There was nothing crooked in their hearts. Zeh refers to the second Luchos, after they said "Kum Aseh Lanu Elohim Ki Zeh Moshe ha'Ish..." About this it says "v'Zos ha'Torah Asher Sam Moshe." We read Sam like Sam with a Samech (an elixir) - if he merits, it is an elixir of life. If not, it is lethal poison. Zeh is Hash-m - "Zeh Keli v'Anvehu", He was appeased with Yisrael only via the Mishkan, which atoned for the Egel. "V'Anvehu" hints, I will make for Him a Naveh (dwelling). "Am Zu Kanisa" refers to Yisrael then, for when they merit, they are called sons [of Hash-m]. When they do not merit, they are called slaves [He acquired them].

What is the significance of the four words Adir, Yedid, Tov and Zeh?

Maharal: They are specifically in this order. Yisrael cling to these four Midos. Adir reflects Yisrael's strength. Yedid refers to dearness and love; the Beis ha'Mikdash is connection. Via it, Hash-m dwells among Yisrael. Therefore, a Yedid should build it. Tov is what is distanced from physicality. Lack clings to the physical; this is Ra. Only one with the Midah of Tov is proper to receive Torah, which is totally non-physical; it is Hash-m's decree. All created beings pertain to physicality. Moshe received Torah, for he was separated from physicality; therefore, he prophesized via Aspaklariya ha'Me'irah. Only he separated from his wife and was called Ish ha'Elokim. Hash-m is totally Kadosh and separated from physicality, therefore angels praise Him "Kadosh Kadosh Kadosh." Yisrael are Kadosh and separated from the lowly physicality of the nations. Zeh refers to form. Yisrael are called Am Zu, for they are the form of the world.

What is the meaning of "Mah li'Ydidi b'Veisi"?

Tosfos: The simple meaning discusses Yirmeyah, who prayed for Yisrael in the Mikdash! Beforehand, it says "Al Tispalel b'Ad ha'Am ha'Zeh"! We expound it to discuss Avraham. In Birkas ha'Milah, we say 'Asher Kidesh Yedid mi'Beten.' This refers to Avraham, who is called Yedid. Hash-m sanctified him from the womb. It says about him "Ki Yedativ", like it says about Yirmeyah "b'Terem Etzarcha va'Beten Yedaticha." Some say that Yedid is Yitzchak.

Rif (on the Ein Yakov): Avraham was praying in the Beis ha'Mikdash. Hash-m asked, why are you concerned for its Churban? Tzadikim and the Avos are the Merkavah and Heichal Hash-m! Do not be pained over Beisi! Avraham answered, I do not need it, but my children do. Alternatively, Avraham was praying for his children.

Iyun Yakov: Once the Mikdash was destroyed, it is not called Yedid - "Mah Yedidos Mishkenosecha." Also Yisrael were not called Yedid from then. If so, what are you, Yedid, doing here? They are unlike you! Avraham said, woe to the father whose children were exiled from his table! Hash-m said, are they your children and not Mine?! Since they sinned, they were exiled!

Daf Al ha'Daf citing Pnei Menachem: Did Hash-m ask why Avraham came? He knows all thoughts! Rather, He said, do you complain about Galus? You knew that it will be. You yourself chose Galus [to atone for your mistake] at Bris Bein ha'Besarim! Avraham answered that he came for his children - to accompany them in their Galus. (NOTE: Also here, we can ask that Hash-m already knew his intent! Perhaps this is the Midrash's way of revealing it. - PF) Avraham's power is with Yisrael in all their exiles.

Why did specifically Avraham advocate for Yisrael then?

Maharal #1: At the time of the Churban, Yisrael were not worthy of the Beis ha'Mikdash based on their beginning. Everything is drawn after its beginning. Avraham was the beginning of Yisrael - "Tzur Chutzavtem." With such a strong beginning, it was not proper that Yisrael have such loss. Therefore, he advocated for them.

Maharal #2: Existence is the opposite of loss. Avraham was the beginning of Yisrael's existence, so he advocates that Yisrael should not have loss. Hash-m answered, Yisrael sinned. They should have resembled their cause (beginning), but they did not.

Why did Avraham suggest that perhaps they sinned b'Shogeg?

Maharal: Man's essence is Da'as. Shogeg is without Da'as; it is not part of the man himself, so it is not so important.

Maharsha: If they were Shogeg, Galus is enough [punishment], just like a Shogeg murderer is exiled to an Ir Miklat.

Rif (on the Ein Yakov): Hash-m had said, since they sinned, Galus is good for them, to atone for them. Avraham asked, the Torah should atone for Shogeg - it is in place of Korbanos! "Zos ha'Torah la'Olah la'Minchah..." (one who learns Torah does not need Olah, Minchah... - 110b). I expound, this verse is next to "Az Yavdil Moshe." Torah protects Shegagos of Bnei Yisrael, just like Arei Miklat protect Shogeg murderers.

After Hash-m said that the majority sinned, Avraham did not ask to save the minority. For Sedom, he prayed that 10 Tzadikim save the entire city!

Daf Al ha'Daf citing Pnei Menachem (Vayera 5753): Yisrael must be at a higher level, to give themselves totally for Hash-m.

Daf Al ha'Daf citing Pnei Menachem (Kesavim): Sedom was going to be totally destroyed - 10 Tzadikim suffice to avert this.

Daf Al ha'Daf citing R. Sha'ul Alter: The Pri Megadim says that "Acharei Rabim Lehatos" teaches to follow the majority. This was said only for Yisrael. Therefore, a minority could save Sedom, but not Beis ha'Mikdash.

What was the answer "u'Vesar Kodesh Ya'avru me'Alayich"?

Rashi: They abandoned circumcision.

Maharal: Milah is the form of Yisrael separated from physicality. Even if the Yetzer ha'Ra entices them due to their physicality, they should not be lost due to their form. Hash-m answered that deviated, and now resemble an animal.

Maharsha: It should have said me'Aleihem! He mentioned Bris Milah more than other Mitzvos, i.e. the merit of Avraham's Milah, when he was 100 years old. It was his first Mitzvah. Hash-m answered that via their sin, they removed the merit of this Mitzvah from you.

Rif (on the Ein Yakov): Avraham said that Milah should protect Yisrael, for in the future, Hash-m will redeem them in the merit of Milah - "Gam At b'Dam Brisech Shilachti Asirayich." If Milah redeems one who was already exiled, all the more so it should shield from being exiled! (NOTE: If Avraham knew this, why did he think (after this) that there is no solution for Yisrael? - PF) Hash-m answered, they stretched [what is by] their foreskins to conceal their Milos; there is no hope that they will repent.

Iyun Yakov: Avraham thought that Milah is great, and due to it, the minority who did not sin should not be Batel (in the majority).

Why did he say 'had You delayed the exile, perhaps they would have repented!'?

Maharsha: We say in Gitin (88a) that Hash-m did Tzedakah with Yisrael, to exile them two years before (852, the Gematriya of) "v'Noshantem" [lest the continuation "v'Avadtem" apply]. Had You delayed, perhaps they would have repented in those two years!

What was the answer "Ki Ra'asechi Az Ta'alozi"?

Rashi: When they rejoice, they sin more, and do not repent.

Maharsha: Therefore, surely they will repent only amidst afflictions.

Rif (on the Ein Yakov): Teshuvah requires regret and sadness over the evil act!

How is the greatness of olive trees in the end?

Rashi #1: Olive trees bear fruit only after many years. Then, they bear many fruits.

Rashi #2: All olives ripen together, at the end. None ripen early, unlike other trees.

Maharal: Olives are bitter at the beginning, and sweet at the end. Olives are used for Kedushah, to anoint [with their oil] everything proper for Kedushah. They fuel fire, which is not physical. Olives are a Segulah for matters that are not complete and good at the beginning, only at their end. Their oil illuminates, and regular consumption of olive [oil] restores learning (Horayos 13b).

Maharsha: Their benefit is only at the end. Eating olives themselves makes one forget learning of 70 years; consumption of olive oil restores it (Horayos 13b). This is why in the seven species of Eretz Yisrael, it does not say Zayis, similar to Gefen, Te'enah..., rather, Zeis Shemen, for olives themselves are not esteemed like the other six species. Only the oil is important. (NOTE: We should say the same about dates! It does not mention Temarim, only Devash! - PF) So Yisrael, their purpose is not in this world, rather, in the end, in the days of Mashi'ach, after they repent via afflictions.

Why does R. Chanina bring "l'Kol ha'Mulah Gedolah..."?

Rif (on the Ein Yakov): Hash-m promised that Yisrael will return to their land. Avraham was concerned what will be with the Bayis. Hash-m answered, from when the Meraglim said that Milah Gedolah (Chazak Hu Mimenu), this justified burning the Mikdash. It was said on Tish'ah b'Av night, and Hash-m decreed due to their vein crying. Their branches, which were at a great height, like a vine resting on poles, faltered and fell to the ground.

Which Milim of the Meraglim made the weak of Yisrael falter?

Maharsha: It was the loud complaints and crying of Yisrael [due to the Meraglim] - "va'Yhas Kalev Es ha'Am" (he silenced their loud voices). This brought crying for generations (Sanhedrin 104b).

Why does R. Chinena bring here "Ki Chazak Hu Mimenu"?

Maharsha: Surely Hash-m would not have decreed crying for generations just for their words, if not for this great heresy [to say that the Kena'anim are stronger than Him].

What was the answer 'rather, Hash-m told Avraham 'I heard your voice; Chamalti'?

Maharsha: We expound "ha'Mulah" like Chemlah, for [the guttural letters,] Aleph, Hei, Ches and Ayin are interchangeable.

Rif (on the Ein Yakov): I had great mercy due to Avraham's Kol.

How could Yisrael be subjugated under each kingdom like the total amount of all four?

Rashi: They would be subjugated under each like the total amount of all four after He retracted. (NOTE: The total amount is more than 2000 years. If the world is only for 6000 years, how could Yisrael be subjugated more than 8000 years? The 400 years of Galus Mitzrayim (Shemos 12:40 calls it 430 years) were fulfilled in less time (the entire stay in Egypt was 210 years, and the actual slavery was only 86 years) amidst the intensity of the affliction (Rosh David, Bo v'Shabbos ha'Gadol). Likewise, Yisrael could have suffered like more than 8000 years in a shorter time - PF).

Maharsha: Subjugation under the four kingdoms was already decreed at Bris Bein ha'Besarim - "Eimah" is Malchus Bavel. Gedolah is Yavan... At the time of the Churban, sin caused that they be subjugated under each like the total [initially decreed] Shi'ur of all four. Due to Avraham's Tefilah, Hash-m reverted to the initial quota of each.

Etz Yosef: Shir ha'Shirim Rabah 2:21 says, "Kol Dodi Hine Zeh Ba" - this is Mashi'ach, when he will tell Yisrael 'in this month you will be redeemed.' They will ask, Hash-m already swore to subjugate us to the 70 nations! He will say, one of you will be exiled to Barberia, and one to Samatriya, and it is as if all of you were exiled. One Kusi or Barber will subjugate you, and it is as if the entire nation subjugated you. You will be redeemed in this month - "ha'Chodesh ha'Zeh Lachem Rosh Chadashim." The subjugation was already decreed at Bris Bein ha'Besarim. It was decreed that all of Yisrael be subjugated, like in Egypt! Hash-m changed it, and now it suffices for one Yisrael to be under one king.

What is the significance of being subjugated under the four kingdoms together?

Maharal: The four kingdoms together oppose Avraham, like we find that he fought the four kings. So the four Ruchos oppose the Ikar in the middle. In the merit of Avraham, the four kingdoms will subjugate Yisrael together. Together, they oppose the middle, which is separated from the four directions. They are only one opposition.

Maharsha: They will be scattered in different places. This is good for them, like Keti'a bar Shalom told [the king] you cannot wipe out Yisrael, for "k'Arba Ruchos ha'Shamayim Perashti Eschem" (Avodah Zarah 10b). (NOTE: Maharsha explains like the simple meaning. The Gemara rejected this - if so, it should have said 'l'Arba Ruchos... '! Rather, just like the world cannot endure without the Ruchos, it cannot endure without Yisrael. - PF)

Etz Yosef: Initially, Hash-m decreed that they be under Bavel, and after under Madai... Now, even if another nation subjugates you when you are under a Malchus, I consider it as if you were under all of them. Some explain, I had decided that they will suffer under each one after the other. Now I will cause that the exiles overlap (Yisrael will be scattered, some under one kingdom, and others under another.)