1)

(a)The third D'var Chochmah that the men of Alexandria asked Rebbi Yehoshua concerned two Metzora'im whose Korbanos became mixed up, and, after one of them had already been brought, one of the Metzora'im died. Had he not died - then, assuming that the first one was brought in the name of whichever one was the owner, they would now bring the second Korban on the same condition.

(b)The problem now that he did die is what the live Metzora must now do. He cannot bring ...

1. ... the remaining Korban - in case it is that of the deceased Metzora.

2. ... another Korban - in case the Korban that was already brought was his (in which case any Korban Metzora that he subsequently brings is Chulin ba'Azarah).

3. ... bring the remaining Korban, with the stipulation that, if he has already been Yotzei, then this will be a Shalmei Nedavah - because a Korban Chatas cannot be brought as a Shalmei Nedavah (since the Matan Damim of a Shelamim is different than that of a Chatas).

(c)According to Rebbi Shimon (whose opinion we will discuss shortly), one can make a similar condition on an Asham - because the Matan Damim of an Asham is the same as that of a Shelamim.

(d)Rebbi Yehoshua answered that he must write all his property to somebody else, so that he will become a poor man - who brings birds as a Chatas, which can be brought in the case of a Safek (though they are not eaten).

2)

(a)We query this from the Metzora's Asham however - which does not differ from a rich man to a poor one.

(b)When Shmuel answered that we are speaking where the Metzora had already brought his Asham, Rav Sheishes - expressed surprise that such a great man as him could make such a statement.

(c)His objection is based on a Machlokes Tana'im (between Rebbi Shimon, Rebbi Yehudah and [Rebbi Eliezer ben Ya'akov]) with regard to a Metzora Ashir who brought part of his Korban and then became poor. According to Rebbi Shimon, the Metzora's status depends on the Chatas. Rebbi Yehudah says that - it depends on the Asham.

(d)Rebbi Yehudah's opinion creates a problem with Shmuel - because, since the Asham was brought when he was an Ashir, he will remain obligated to bring the Chatas Beheimah of an Ashir, even if he did write his property out to somebody else.

3)

(a)And the problem with Shmuel, according to the opinion of Rebbi Shimon, is that (even though [based on the fact that it is not the Asham which determines his status] he would be able to bring his Chatas even after bringing his Asham) it would not be necessary to say so - since Rebbi Shimon holds that one is permitted to bring an Asham and stipulate ...

(b)... for so he states in a Beraisa (in connection with a Safek Metzora) - 'On the following day he brings his Asham together with its Log of oil, and stands it in the Gate of Nikanor, and he declares that if he is a Metzora, it is his Asham, and if not, it will be a Shalmei Nedavah'.

(c)The Korban is subsequently Shechted - on the north side of the Azarah and it is eaten by male Kohanim for a day and a night (like an Asham).

(d)Its blood must be placed on the Metzora's thumb and big toe (like an Asham Metzora) ...

1. ... yet it requires Semichah, Nesachim and Tenufah ...

2. ... as well as Chazeh ve'Shok (a ceremony involving the owner giving the chest and the right calf to a Kohen) like a Shelamim.

4)

(a)The principle which prompts the Chachamim to argue with Rebbi Shimon is - that of Ein Mevi'in Kodshim le'Beis ha'Pesul (it is forbidden to reduce the eating time allotted by the Torah of any specific Korban, because it increases the possibility of it becoming Nosar and having to be burned).

(b)Its ramifications in this case are - that it is forbidden to bring a Safek Asham and stipulate that if necessary, it will be a Shelamim, because one is reducing the two-day eating time allotted to a Shelamim to the one day of an Asham.

(c)We answer that Shmuel (regarding Safek Asham of a Metzora) holds like Rebbi Shimon in one point - that the Asham of a Metzora does not determine the Metzora's status, but not in the other - inasmuch as he holds that an Asham Metzora cannot be brought on condition (like the Chachamim). Consequently, he has to establish the case where he already brought his Asham.

5)

(a)The three questions in the realm of Agadah that the men of Alexandria asked Rebbi Yehoshua all concerned apparent discrepancies between two Pesukim. Rebbi Yehoshua reconciled the Pasuk in ...

1. ... Eikev "ki Lo Yisa Fanim" with the Pasuk "Yisa Hash-m Panav Eilecha" - by establishing the latter before the G'zar Din (the final decree), where Hash-m can favor Yisrael and forgive them, and the former after the G'zar Din (see Tosfos DH 'Ka'an Kodem G'zar-Din'), where this is no longer possible.

2. ... Yechezkel "ki Lo Achpotz be'Mos ha'Meis" with the Pasuk "ki Chafetz Hash-m Lahamisam" - by establishing the former after they have done Teshuvah, and the latter, where they have not (see Tosfos DH 'Ka'an be'Oseh Teshuvah').

3. ... Tehilim "ki Bachar Hash-m be'Tziyon Ivah le'Moshav Lo" with the Pasuk "ki al Api ve'al Chamasi Haysah Li ha'Ir ha'Zos le'min ha'Yom Banu osah ad ha'Yom ha'Zeh" - by establishing the former up to the time that Shlomoh married the daughter of Paroh, and the latter, afterwards.

6)

(a)The three questions regarding nonsense all concerned death in one way or another. When the men of Alexandria asked Rebbi Yehoshua whether ...

1. ... Lot's wife is Metamei, he replied that - a dead person is Metamei, a pillar of salt is not.

2. ... the son of the Shunamis (whom Elisha had brought back to life) was Metamei he replied that - the dead are Metamei, and not the living.

3. ... the dead at Techiyas ha'Meisim (see Tosfos DH 'Meisim and Agados Maharsha) will require sprinkling with the ashes of the Parah Adumah, he replied (besides 'We will see when it happens') that - when Moshe returns with them we will know.

7)

(a)The first of the three questions concerning Derech Eretz was ... 'What a person should do to become wise?' on which he initially answered that - one should study a lot of Torah and minimize one's business ventures, which they countered with 'Many tried that but it did not work'.

(b)So he added to that, based on the Pasuk in Mishlei "ki Hash-m Yiten Chochmah mi'Piv, Da'as u'Tevunah"that - one should at the same time, pray for mercy to the Master of wisdom.

(c)The Mashal cited by the Beraisa (learned by Rebbi Chiya [of a king who arranged a party for his servants, and who sent samples from it to his friends) - proves that a king will provide his subjects with their needs directly (and not through an agent). Likewise, Hash-m teaches Chochmah to those whom He loves, directly from His Mouth, and not through agents.

8)

(a)In answer to the men of Alexandria's second question, regarding Derech Eretz, What a person should do in order to become rich?' Rebbi Yehoshua said that - one should indulge in business with integrity.

(b)And when they raised the same objection as they raised to his first answer to the previous question, he replied (based on the Pasuk in Chagai "Li ha'Kesef ve'Li ha'Zahav") that - one should also pray for success to the Master of wealth.

(c)With regard to both previous questions (as well as the third that we have yet to discuss), in spite of the fact that Rebbi Yehoshua had the second answer up his sleeve, he nevertheless initially presented the first answer - to teach them that without Tefilah, one's efforts are destined to fail (as they themselves demonstrated with their questions).

9)

(a)And when they asked him their third question, about what one should do in order to father male offspring, he answered that - one should sanctify oneself during Tashmish (to perform it modestly), and pray for success to the Master of children ...

(b)... and he quoted the Pasuk in Tehilim - "Hinei Nachalas Hash-m Banim Sachar P'ri ha'Baten", as proof that sons are a Divine blessing.

(c)Rebbi Chama b'Rebbi Chanina, adding to the answer given by Rebbi Yehoshua, interprets the words "S'char P'ri Baten" - with reference to those who hold themselves back from ejaculating before their wives have done so.