1)

(a)Still with regard to the same Beraisa ...

1. ... when Chanah said "Hash-m Meimis u'Mechayeh, Morid She'ol va'Ya'al" - she was referring to the Beinonim, whom Hash-m sends down to Gehinom and then, almost immediately, takes out.

2. ... according to Beis Hillel, when David said "Ahavti Ki Yishma Hash-m es Koli Tachanunai" - he was referring to the (better) Beinonim (as we shall soon see), on whose behalf Hash-m tips the scales of merit, to stop them from going down to Gehinom.

(b)Later in the Sugya, Rav interprets ...

1. ... 'Posh'ei Yisrael b'Gufan' - with regard to Jews who do not lay Tefilin (according to Rabeinu Chananel, even just once).

2. ... 'Posh'ei Umos ha'Olam b'Gufan' - gentiles who are guilty of adultery.

(c)After having spent twelve months in Gehinom - their bodies will disintegrate, their souls will be burned and a wind will scatter them under the soles of the Tzadikim.

2)

(a)The Tana now discusses the worst groups of all.

1. ... Minim - are people who twist the words of Torah (such as the Tzedokim, who rejected the oral Torah).

2. ... Masoros - are people who hand Jewish money over to non-Jews.

3. ... Apikorsim - who despise Talmidei-Chachamim.

(b)The Beraisa names as the epitome of those who sinned and who caused others to sin, too - Yarav'am ben Nevat.

(c)This entire category of people - go down to Gehinom, and remain there forever.

(d)Besides those who deny the Torah and Techi'as ha'Meisim - this category also comprises people who keep themselves apart from the community (even though they may well not have actually sinned) and community-leaders who use their position to bully the people and cast fear into their hearts.

3)

(a)When the Tana says that this group of people are so severely punished because 'Pashtu Yedeihem bi'Zevul' - he means that, through their sins, they caused the Beis-Hamikdash (also known as 'Zevul' - Hash-m's dwelling) to be destroyed.

(b)Rav Yitzchak bar Avin describes their faces as being as black as the base of a pot. Rava is more specific - according to him, it refers to the wealthy men of his town, Mechoza (who were extremely over-indulgent - the sin which caused the ten tribes to go into exile).

4)

(a)We reconcile Beis Hillel, who maintain that Hash-m tips the scales of the Benonim to spare them the anguish of Gehinom, with the Pasuk in Zecharyah (that the Tana quoted earlier) "v'Heveisi es ha'Shelishis ba'Esh ... "- by establishing the former with regard to Benonim whose sins do not include 'Posh'ei Yisrael b'Gufan'.

(b)Posh'ei Yisrael b'Gufan remain in Gehinom for twelve months - if they are Resha'im, but they are are released from Gehinom immediately - if they are Benonim.

(c)Rava interprets the Pasuk in Tehilim ...

1. ... "Ahavti, Ki Yishma Hash-m, es Koli Tachanunai" - to mean that it is only when Hash-m listens to our Tefilos that we can truly declare that we are loved by Him.

2. ... "Dalosi v'Li Yehoshi'a" - to mean that even though we are poor in Mitzvos, we are worthy of being saved, on account of our resilience - (we always do Teshuvah and come back).

(d)Rav Chisda establishes the Pasuk in Ezra "v'she'Nasnu Chitisam b'Eretz Chayim" - with reference to a Parnas (a community president) who instills fear into the members not for the sake of Heaven.

(e)Based on the Pasuk in Iyov "Lachen Yere'uhu Anashim Lo Yir'eh Kol Chachmei Lev", Rav Yehudah Amar Rav learns - that a community leader who does that will not merit to have a son who is a Talmid-Chacham.

5)

(a)According to Beis Hillel, Hash-m tips the scales in favor of the Benonim. Rebbi Elazar understands this literally. Rebbi Yosi b'Rebbi Chanina explains - that Hash-m actually raises the scales of merit

(b)Tana d'Bei Rebbi Yishmael says 'Ma'avir Rishon Rishon' (He removes the first sin from the scale of demerits) - on which Rava comments - that (the sin is not actually erased, but that) - Hash-m puts the sin to the side, and, in the event that there are more sins than Mitzvos, He replaces it.

(c)Rava learns from the Pasuk "Nosei Avon v'Over al Pesha" - that Hash-m forgives the sins of those who overlook the transgressions of others.

6)

(a)Rav Papa was embarrassed to see his colleague Rav Huna brei d'Rav Yehoshua up and about - because but a day earlier, seeing on the verge of death, he had called the Chevra Kadisha to arrange his burial.

(b)Rav Huna brei d'Rav Yehoshua reassured him however, that he had not been mistaken - by informing him that the Heavenly court had indeed sentenced him to death, but that, at the last moment, he received a reprieve, based on his tendency to overlook the transgressions of others. So they decided to treat him in the same way.

(c)Rebbi Acha bar Chanina learns from the conclusion of the Pasuk in Michah ("Nosei Avon ... ") that we just quoted "li'She'eiris Nachalaso" - that only some people merit this kind of pardon, but not all.

(d)When he said 'Alyah v'Kotz Bah' (which literally means - a fat-tail from a sheep), he meant that there are strings attached.

(e)The 'strings' to which Rebbi Acha bar Chanina was referring were - that one humbles oneself before Hash-m ('Meisim Atzmo k'Shirayim').

7)

(a)What the following Pesukim

1. Tzadik Hash-m b'Chol Derachav, v'Chasid b'Chol Ma'asav";

2. "u'Lecha Hash-m ha'Chesed, Ki Ata Teshalem k'Ish k'Ma'aseihu";

3. "v'Rav Chesed v'Emes" is - that the second half of the Pasuk appears to contradict the first half.

(b)Rav Huna, Rebbi Elazar and Ilfi (or Ilfa), respectively, resolve the contradictions, by explaining - that, when Hash-m judges, He judges the world righteously (according to their deserts); but later, when He sees that they will not survive, He judges them leniently, beyond the letter of the law.

(c)Based on the fact that "va'Ya'avor" is an expression that is used to describe a Chazan, Rebbi Yochanan explains the Pasuk "va'Ya'avor Hash-m al Panav va'Yikra" - to mean that Hash-m (kiv'Yachol) put on a Talis and went before the Amud like a Shali'ach Tzibur, to show Moshe His thirteen attributes (Ibid. [See Agados Maharsha]).

(d)He then told Moshe - that whenever Yisrael sin, they should do before Him this order (say before Him the thirteen attributes of Hash-m), and He will forgive them. (The Sh'lah points out that Hash-m did not say 'say before Me', but 'do before Me ... ', insinuating that the main thing is to emulate Hash-m in these traits, and not just to say them).

8)

(a)The Name 'Hashem' appears twice in His thirteen attributes - because the first one refers to before a person has sinned (in spite of one's intentions to sin), and the second one, to after one has sinned.

(b)The words "Hinei Anochi Kores Bris" that immediately follow the thirteen Attributes of Hash-m - signify that Hash-m made a covenant with them, that whenever we recite them, Hash-m will forgive our sins.

9)

(a)Rebbi Yochanan learns from the Pasuk in Yeshayah "Hashmein Lev ha'Am ha'Zeh ... v'Shav v'Rafa Lo" - that Teshuvah has the power to tear up the evil decree.

(b)We know that the Navi is referring to after the decree has been sealed - because of the words "v'Rafa Lo", and it is only a decree that has been sealed that requires a cure.

(c)We reconcile this with the Beraisa, which emphatically states that even if someone who did not do Teshuvah between Rosh Hashanah and Yom Kippur brings numerous offerings, he will not be forgiven (implying that Hash-m's decree cannot be altered) - by establishing the latter by an individual, whereas Rebbi Yochanan is referring to a community.

10)

(a)The Beraisa rules in a case where the people were ...

1. ... wicked on Rosh Hashanah but did Teshuvah after the final decree has been sealed - that Hash-m will direct all of the little rain that He decreed they would receive, just where it is needed.

2. ... righteous on Rosh Hashanah, but retracted from their righteousness after the decree had been sealed - that He will direct the bountiful rain to fall in the wrong season and in places where it is not needed.

(b)We reconcile Rebbi Yochanan with the former case - by differentiating between where it is possible to make the necessary change without tearing up the decree (the Beraisa), and where it is not (Rebbi Yochanan).

11)

(a)The back to front 'Nunin' in the Pasuk in Tehilim (which describes how the sailors implore Hash-m to save them from the tempestuous sea, and how their prayers are answered) serve as brackets come to teach us - that He will only save them before the final decree has been sealed, but not afterwards.

(b)The Beraisa compares these 'Nunin' to 'Achin' and 'Rakin' - which always come to exclude something (i.e. to limit the issue under discussion).

(c)Rebbi Yochanan (who holds that communal prayers are effective even after the decree has been sealed) explains this Pasuk - by differentiating between a community (comprising a collection of individuals) and many individuals who Daven individually, even if they all Daven simultaneously (such zas many sailors at sea in many boats), which do not comprise a community.

12)

(a)Beloris the convert asked Raban Gamliel how he would reconcile the Pasuk in Ekev "Asher Lo Yisa Fanim" with the Pasuk in Naso "Yisa Hash-m Panav Eilecha". Rebbi Yosi ha'Kohen answered - that the first Pasuk speaks about sins between man and man, and the second, about sins between man and Hash-m.

(b)Even assuming that both Beraisos are speaking about sins between man and Hash-m, Rebbi Akiva answered - that the first Pasuk speaks after the final decree has been sealed, and the second, before.

(c)Rebbi Yochanan - establishes this Beraisa too, by an individual.