If taking the 'rib' would be considered theft, how was it permitted even though it was replaced with something better, given that the Gemara in Bava Metzia 61 states that it is prohibited to steal even with the intention to return the item?

Divrei Shaul, Yaavetz: That prohibition exists in order to avoid causing the victim distress during the time the object is missing. Here, Adam was asleep and therefore unaware that anything had been taken. (However, this explanation undermines the Caesar's second question - "Why did He not take the rib openly?" - and the daughter's response. Rather, her answer must have been offered according to the Roman understanding of theft. As according to Jewish law, had the rib been taken openly, it indeed would have constituted theft - Yalkut haGershoni.)

What was behind the Caesar's claim that he knows what Hash-m is doing?

Maharsha: The nations claim that when the Mikdash was destroyed, Hash-m abandoned Am Yisrael and took them as a replacement. The response given is that if prophecy was taken from Am Yisrael then, why was it not given to the nations? The Caesar wanted to deflect that response by claiming that he had prophecy and knew what Hash-m is doing.

The exact same question that the Caesar asked Rabban Gamliel was posed by a Sadducee to Rebbi in Chulin 87a. There, Rebbi gave a simple answer that the end of the same Pasuk in Amos (4:13) states "...His Name is G-d of hosts". Why did Rabban Gamliel not give the same response to the Caesar?

Iyun Yaakov: Rebbi's answer could have been countered, by saying that that phrase could apply to each deity separately (that each is called god of hosts c"v). This can also be seen there from Rebbi's reaction when the Sadducee asked for three days to devise a rebuttal of Rebbi's proof. Rebbi was clearly concerned as he fasted for three days in order that the Sadducee would not find a rebuttal. (Ultimately the Sadducee did not find a rebuttal and actually threw himself from the roof and died.)

What exactly was the meaning behind Ameimar's response to the Amgusha?

Vilna Gaon Bava Basra 73a: Ameimar explains to the Amgusha that although a person's lower half is physical and his upper half is spiritual - seeming like two different beings - this dual structure is exactly how Hash-m designed man. Hash-m formed man with both inclinations and both dimensions so that the physical side becomes the place where Torah, tefillah, and real growth happen. The physical is not a flaw or a separate creature; it supports and enables the Neshamah to reach levels even spiritual beings cannot. This is Ameimar's answer to the Amgusha's claim that man's two "halves" must belong to two different beings.

Why did R. Tanchum respond this way to the Caesar? Was he not afraid of the punishment for being triumphant against him?

Mitoch haOhel p. 106: Perhaps he was unaware of this punishment. Or perhaps he felt that it was still necessary in order to sanctify the Name of Hash-m. Or perhaps he did not think it was considered to be defeating the Caesar, since the Caesar did not initiate it as a debate but rather, an offer to become one nation.

The Gemara in Shabbos 21a cites a teaching from R. Tanchum concerning the pit in which Rav Yosef was thrown by his brothers. The Pasuk states (Bereishis 37:24), "...and the pit was empty, there was no water in it". R. Tanchum expounds that 'there was no water' but there were snakes and scorpions. The brothers followed Reuven's instructions and instead of killing Yosef, they put him in the pit. But how did R. Tanchum know that by putting him in a pit of snakes and scorpions, it was not also a certain death?

Rav Nosson Gestetner (L'Horos Nasan - Parshas Veyeishiv): In this Gemara (where since he was a Tzaddik, he was miraculously saved after entering the enclosure of wild animals. Through this he realized that a Tzaddik could be saved from wild animals and creatures in the merit of his righteousness.

What did Rabban Gamliel mean when he compared the Shechinah to the rays of the sun?

Aruch LaNer (Shut Binyan Tzion Siman 3): When we say that we "opened the window and the sun entered the room," we mean the rays of the sun, not the sun itself. In reality, the sun's rays shine everywhere at all times; it is only because the window blocked them that they are not seen. Similarly, the Shechinah (Divine Presence) fills the entire world. The statement that the Shechinah "rests" in a certain place refers not to the Shechinah itself being confined there, but to the effect of its holiness being experienced there. When ten Jews gather with sincere devotion, focusing their hearts on serving Hash-m and removing worldly distractions, they create an "opening" for the light of the Shechinah to be revealed and felt within them.

How did R. Abahu's one answer successfully respond to both questions, the first about Yechezkel leaning on his side and the second about Shevi'is?

Mishnas Yosef (Intro to Maseches Sheviis p. 5-8): He answered his student that the purpose of the Mitzvah of Shemitah is to make known that the Land belongs to Hash-m. This also resolves the question posed by the heretic: it was not only during the specific years in which they actively violated Shemitah that they disregarded the word of Hash-m. Rather, Yechezkel's suffering for 390 days (see Yechezkel 4:3) corresponded to all the years that Yisrael lived on the Land without observing Shemitah, as throughout that entire period they were continually denying that the Land belongs to Hash-m.

If, in fact, Hash-m is viewed as a Kohen, how could He come in contact with Moshe to bury him?

Tosfos: Yisrael are called the children of Hash-m and it is permitted for a Kohen to become Tamei to bury his child.

Maharsha: Moshe was viewed as a 'Meis Mitzvah'. Since 'no-one will know his place of burial' (Devarim 34:6), there was no-one else to bury him.

Chasam Sofer (Drashos 1 - Drush for 7th Adar 5588): True tzaddikim do not convey Tumah after death (Zohar Vayishlach 168a; Ramban Bamidbar 19:2). The heretic's question was not how Hash-m would purify Himself, but how Moshe Rabbeinu purified himself to such a degree that he would not transmit Tumas Meis after he died. If one would answer that Moshe achieved this through 'water', meaning humility - since Torah is compared to water, which descends to the lowest place - the Pasuk in Yeshayah 40:12 states: "Who has measured the waters in the hollow of His hand?" This implies that although Moshe was the humblest of all men, his humility was insignificant when compared to that of Hash-m. For this reason, 'water', representing humility, is set aside and replaced by 'fire'. Fire alludes to boldness in Kedusha: the willingness to follow the ways of Hash-m with courage, to give up one's life for the Torah, and to stand firmly against evildoers. It was this fiery quality that purified Moshe to such an extent that after his death he did not convey Tumas Meis.

What is the connection between the Pasuk 'They did not draw near to one another all night' and the teaching that Hash-m objected to the ministering angels singing?

Maharsha: 'זה אל זה'- 'to one another' - even though here it refers to the Bnei Yisrael and the Egyptians, it alludes to the Pasuk (Yeshayah 6:3), "וקרא זה אל זה ואמר קדוש קדוש קדוש" - " And one called to the other and said, 'Holy, holy, holy..., that refers to the angels coming close,

How could Ovadia become a prophet if he was an Edomi convert? Do Chazal not expound (Sifri, Parshas Shoftim) that a Ger cannot become a Navi? (Meshech Chochma)

Meshech Chochma (Parshas Shoftim): The restriction applies only to prophecy directed to or about Yisrael. Since Ovadia's prophecy was directed against Esav (as explained in the Gemara), the Drasha of Chazal does not apply. Prophecy concerning the nations is not limited by the rule that excludes converts.

The Heavenly Voice added a word that did not appear in the Pasuk's description of Ovadia. The Pasuk said, " ועובדיה היה ירא ה' מאד" (Ovadia feared Hash-m greatly). The Heavenly Voice said, "ועובדיה היה ירא את ה' מאד" - with the word "את" added. What is the significance of this change?

Likutei Basar Likutei quoting Metzudas Dovid: In the Pasuk that discusses the Mitzvah to fear Hash-m it says )Devarim 10:20), "את ה' אלקיך תירא" (Fear Hash-m your G-d). Chazal (Pesachim 22b) expound from the word 'את' that included in the Mitzvah is to fear Talmidei Chachamim. The Heavenly Voice used this word to emphasis that Ovadia exemplified this when he hid the one hundred prophets in the caves.

What merit did Lavan and Potiphar have over Achav that their households were blessed in the merit of the Tzaddik that resided there and his household was not?

Maharsha: Their daughters married the Tzaddik.

Zera Shimshon (quoted in Otzros Peninei HaTorah): Lavan handed full control of his flocks over to Yaakov, and similarly Potiphar entrusted the entire management of his household to Yosef. In contrast, Achav appointed Ovadia but retained ultimate decision-making authority for himself. As a result, his household did not merit blessing through Ovadia.

How did R. Abahu know that 'a cave cannot hold more than 50 people'?

Mei Be'er: In the Mishnah in Bava Basra 101a, R. Shimon says that if one sells a cave as a burial ground, it must be 6 X 8 Amos. The Gemara in Succah 7b tells us that a man takes up one Amah. Therefore, 48 men could fit into the cave and the entrance would have been no less than 2 Amos wide, which adds room for another two people, totalling 50 people.

How could the king's sacrifice of his son be described as "for the sake of Heaven"?

Midrash Tanchuma Ki Tisa 5: King Meisha asked his astrologers whether he should attack Yisrael alone or with other nations. They told him that Yisrael benefited from the merit of Avraham, who had been willing to sacrifice his son. Meisha concluded that if Avraham's uncompleted sacrifice had brought Yisrael miracles, then offering his own firstborn as a completed sacrifice might bring him victory. He sacrificed him, and this act brought great disaster upon Yisrael.

What is the significance of comparing the beauty of Sarah and Avishag?

Divrei Tovah - Melachim I 1:4: David faced a significant test. He already had eighteen wives, and the Sanhedrin prohibited him from divorcing one in order to marry Avishag. Had Avishag's beauty been as extraordinary as Sarah's, David might not have been able to withstand the test and could have been tempted to disregard the Sanhedrin's ruling.