Why is Mashi'ach called Bar Nafli?

Rashi: It is because Malchus Beis David fell - "Sukas David ha'Nofeles."

Maharal: Malchus is called a Bayis due to its strength, like a house, which lasts. Chazal expounded "va'Ya'as Lahem Batim" - houses of Kehunah and kingship (Sotah 11b). Malchus David is called Sukah, for it is Divine, unlike other kingships; Sukah is covering above. Also the Beis ha'Mikdash is called Sukah.

Iyun Yakov #1: This shows that he will come when Yisrael are at the lowest level - "Ki Shachah le'Afar Nafshenu...; Kumah Ezrasah Lanu [u'Fdenu Lema'an Shemecha]."

Iyun Yakov #2: It is because it was decreed that David be a Nefel (miscarriage), had Adam ha'Rishon not given to him 70 of his years.

Anaf Yosef citing Imros Tehoros (Chikur Din 2:7): Really, it would be more proper to be called based on rising! Rather, it is based on Gilgulim. It was decreed that Adam ha'Rishon die on his first day, and that David be a Nefel. This is why it says Naflei (plural). Megaleh Amukos says that Nefel applies to both - Adam was from one end of the world to the other, and he was diminished to 100 Amos, and David should have been a Nefel. Or, it is because he is crushed due to our sins; Naflei hints to many fallings. Bar Naflei has the same Gematriya as Ben Yishai.

Since he knew the verse, he should have known when Mashi'ach will come! Just before this, it says "ba'Cherev Yamusu Kol Chata'ei Ami", and then "ba'Yom ha'Hu Akim..."!

Maharal: Since Mashi'ach did not yet come to the world, it is difficult - why is he called Nafli, which implies that he came to the world and fell? The answer was, Malchus Beis David came to the world and fell. It seems that the name Bar Nafli teaches that it must be; it cannot be that Mashi'ach will not come. Malchus Beis David already was; it cannot be Batel. Natural things that came to the world cannot be Batel; they last forever.

Maharsha: It is due to the falling of Yisrael in Galus - "Naflah Besulas Yisrael..." Rav Nachman asked, until when will this falling last?

Rif (on the Ein Yakov): He asked, what are the Simanim of Mashi'ach when the sinners do not die?

What is the significance that Chachamim are decreasing?

Maharal: The coming of Mashi'ach is Chidush of existence. It will nullify the previous existence. A new existence can come only after the first is totally lost; a new form cannot take effect as long as some of the first existence remains. Chachamim continue the previous existence. (NOTE: Why is it enough for Chachamim to decrease? Even if only some remain, they continue the previous existence! - PF) As long as there are Chachamim, punishments do not come to the world.

Rif (on the Ein Yakov): As long as there are Chachamim, they protect the sinners, and they do not fall to the sword.

What is the meaning of 'before the first is Pekudah, the second comes quickly'?

Rashi: Before the first ends, the second comes. Pekudah is like "Lo Nifkad Mimenu Ish."

Maharsha: This is like "uv'Yom Fakdi u'Fakadti" - before punishment for the first sin (Chet ha'Egel) is finished, the next punishment comes.

What is the significance of the decrees mentioned?

Maharal: The Gemara mentions three decrees, for there are three ways in which afflictions are severe. (a) They extend a long time. One looks for relief, and it does not come - 'others' eyes pine in agony.' (b) There are many - it says here 'many new afflictions come.' (c) The decree itself is harsh - it says 'new harsh decrees come.'

What do we learn from "v'Himtarti Al Ir Echas v'Al Ir Achas Lo Amtir"?

Rashi: There will be sparse rain. Some places will be satiated, and others will have famine.

Maharsha: It is a verse in Amos. There was a tradition that it refers to the first year of the Shavu'a in which Ben David will come.

Why will Chachamim forget Torah?

Rashi: It is because they lack what to eat.

Iyun Yakov: If there is no flour, there is no Torah (Avos 3:17). Therefore, in the fifth year, when there is great satiation, Torah returns. This is why Torah was given only to those who eat manna. (NOTE: i.e. those who ate manna never lacked food.)

Why in the fourth year is there satiation and not satiation?

Maharal: The first three years totally eradicate the previous existence. The new existence begins in the fourth year, but it is not complete until the fifth year; then, there will be great satiation.

What voices will there be?

Rashi #1: There will be rumors that Ben David is coming.

Maharsha: Below, we say that Moshe comes only with Hesech Da'as! This is difficult also for Rashi's other Perush (Shofar blasts)!

Rashi #2: There will be Shofar blasts - "Yitaka b'Shofar Gadol."

Maharal: There are Kolos because it is close to the new existence.

Maharsha: There will be an earthquake - "Tipaked b'Ra'am uv'Ra'ash" (Yeshayahu 29:6).

Among who are the wars?

Rashi: It is between the Nochrim and Yisrael.

Maharal: It is because then the power of Yisrael will begin due to the new existence.

Why will Ben David come after the seventh year?

Maharal: Only the number after seven is proper for Mashi'ach. The levels of this world are only seven; this world is based on seven - the seven days of Bereishis. Mashi'ach's level is after seven (this world). (NOTE: David was Yishai's eighth son, Chizkiyah [who was proper to be Mashi'ach] had eight names... - PF)

What do we learn from "Asher Cherfu Oyvecha Hash-m Asher Cherfu Ikvos Meshichecha"?

Rashi: It is not relevant here. My Rebbeyim say that initially it was written [it is not the Gemara here] that in Ikvos Mashi'ach, audacity will increase, like it says in Sotah 49b. This verse shows that Ikvos is an expression of the end.

Maharsha: Since it did not say here that audacity will increase, this is not a reason to bring the verse here!

Maharshal, Hagahos Vilna Gaon: This should be deleted from the text.

Maharsha: Below it discusses the delay of Mashi'ach's coming. This verse shows that we were reviled due to this.

Iyun Yakov: We said that in the seventh year there will be wars, and the following year, Ben David will come. This verse supports this, like it says in Yalkut Shmuel 165. When Mashi'ach Ben David will come, they will not sing Shirah until they revile him - "Asher Cherfu..."; "v'Asafti Es Kol ha'Goyim El Yerushalayim la'Milchamah", and then "Shiru la'Shem Shir Chadash."

What is the significance of Batei Midrash being used for Zenus?

Maharal: After mentioning losses to people, it mentions losses in spiritual matters. Matters switch to the opposite - from good (Beis Midrash) to evil.

Etz Yosef: There are no Chachamim, and no one learns Torah. The Batei Midrash were outside the city, therefore people will use them for Zenus.

Margoliyos ha'Yam 2 citing Zichron Shlomo: "V'Ro'eh Zonos Ye'abed Hon" - if one says that some teachings are nice and others are not, he will lose the glory of Torah (Eruvin 64a). Chachamim who gather [like] for Zenus. They will not learn in the proper Seder, rather, only what they choose according to their desires.

What is the Gavlan?

Rashi: It is a place.

Maharsha: We find "veha'Aretz ha'Givli" (Yehoshua 13:5), "Geval Amon v'Amalek" (Tehilim 63:8), and Targum [attributed to] Yonason of "Har Se'ir" (Devarim 1:2) is Tura d'Gavla.

Ramah: The text is veha'Gevil Yesham - the parchment of the Sefer Torah will wither, for those who learn were diminished.

Who are people of the Gevul?

Rashi #1: They are Anshei Gevul Eretz Yisrael. (They will be desolate.)

Maharsha: This is like the Gemara says, that 'Gevulin' refers to all of Eretz Yisrael, outside of Yerushalayim. Due to the important of Yerushalayim, the rest of Eretz Yisrael is considered merely a border of Yerushalayim. (NOTE: He explains that Rashi wrote 'Eretz Yisrael' to explain Gevul. Perhaps Rashi means people who live on the border of Eretz Yisrael! - PF)

Rashi #2: They are the Sanhedrin, who are in Lishkas ha'Gazis.

Ramah: Anshei Gevil, i.e. scribes who write Sifrei Torah and people who sell parchments, they will go around from city to city to find their income, and not succeed.

Etz Yosef: The text in Shir ha'Shirim Rabah is 'Anshei Galil.'

Hagahos ha'Vilna Gaon: The text should say 'Anshei Chayil.' Margoliyos ha'Yam 5 - this is like Raya Meheimna (Acharei Mos 67) says that Anshei Chayil will go around.

What is the significance of 'Chachamim's Chochmah Tisrach, and people will despise those who fear sin'?

Maharsha: All attributes of intellect and Midos will be despised.

Etz Yosef and Margoliyos ha'Yam 6, citing R. Avraham ben ha'Gra: Tisrach is [excess,] like "v'Serach ha'Odef" (Shemos 26:12). One should teach concisely; those Chachamim will be wordy, and the Talmidim will not want to hear.

How will people's faces resemble dogs' faces?

Rashi #1: This is literally true.

Rashi #2: People will lack shame.

Maharsha: A dog is called Kelev, for it is Kulo (totally) Lev and faithful to its master. The generation's face will be so - outwardly people show love, but their hearts are unlike this. The love seen on the face is lacking in the heart. The generation sees only externally (Sotah 47b).

Etz Yosef citing Zekukin #1: Leaders of the generation will be like those who oversee dogs.

Etz Yosef citing Zekukin #2: Pnei ha'Dor are the rich, like Rashi explained "Pnei ha'Aretz" (Bereishis 41:56). The rich will be stingy and cruel, and not give anything to the poor, just like a dog is stingy and does not give anything to its friends. So Meforshim explained why it says about Naval "v'Ra Ma'alalim v'Hu Chalibi" (Shmuel I, 25:3). He was stingy, and did not want to give anything from his great meal to David's servants.

Margoliyos ha'Yam 7 citing Pesach Einayim: Normally, "Tachanunim Yedaber Rash v'Ashir Ya'aneh Azos." Before Mashi'ach, the generation's faces will be like dogs. Even though nothing is poorer than a dog (it has trouble finding its food - Shabbos 155b), it is brazen (Beitzah 25b).

Daf Al ha'Daf citing Over Orach citing R. Yisrael Salantar: A dog goes in front of the wagon, and pretends to be leading it. However, when there is a fork in the road, if the wagon went the other way, the dog switches, and goes in front again. So the generation before Mashi'ach, the brazen will go in front, and however the generation wants to go, they will adopt that way in order to be the leaders, like we see in our sins. (NOTE: Perhaps this refers to politicians who see what people want, and they make that their platform, in order to be elected. However, Daf Al ha'Daf brings from R. Elchanan Wasserman (Ikvesa d'Meshicha) that the generation will choose its path, and Rabanan will follow them, to prove that they get along with people - PF) The Beis ha'Levi said, the louder a dog barks, the more it is feared. So that generation, whoever is more brazen and screams and confounds, he has more say.

Daf Al ha'Daf citing Devash l'Fi (Pei 29): "V'Hayah Hash-m Im ha'Shofet" - when a judge intends l'Shem Shamayim, Hash-m is with him and helps him. "Veha'Kelavim... Lo Yad'u Sav'ah v'Hemah Ro'im Lo Yad'u." They do not know the Chesed that Hash-m did with them, that what they eat stays in their innards for three days. The Ro'im (leaders of the generation before Mashi'ach), like dogs, do not know that Hash-m is with them.

Daf Al ha'Daf citing the Chida: One who steals is embarrassed. When he uses the theft (repeats his sin), it becomes like Heter to him. One who sins and repeats it, is like a dog that eats its vomit (Mishlei 26:11). So will be leaders of the generation before Mashi'ach. Our Galus is to fix the sin of Leshon ha'Ra. They did not repent from this; they will be reincarnated like dogs.

Daf Al ha'Daf citing Tiferes Yisrael (Sotah Yachin 101): Scientists say that a person's nature is recognized from his face. A fool's face can be like an ox, a flatterer's face can be like a cat, a brazen person's face can be like a dog. However, man has choice to overcome his nature.

Daf Al ha'Daf citing Ben Yehoyada: This is positive! The importance of leaders of the generation will be like that of a Kelev, which is Kulo Lev, and faithful to its master. Each will recognize his Master and be faithful to him. In Benyahu, he wrote that the letters after Kelev (when reversed) spell Gamal, which is the only Behemah with one Siman of Taharah and one of Tum'ah. (NOTE: Kil'ayim 8:6 says that a pig is a Behemah! This requires investigation. - PF)

Daf Al ha'Daf citing Ein Eliyahu: Yalkut asks, "Kelavim Ilemim" (Yeshayah 56:10) - are dogs mute?! Rather, when one gives bread to a dog, it closes its mouth. So leaders of the generation before Mashi'ach, when they give something to them, they close their mouths and do not protest against the evil that others do.

Daf Al ha'Daf citing the Chafetz Chaim citing R. Yitzchak ben R. Chayim of Volozhin: When one throws a rock at a dog, it wants to bite the rock. When Haman rose against Yisrael, one must know that he is only a stick sent from Shamayim to strike us. There is no reason to fight the stick; Shamayim does not lack [other] sticks! Before Mashi'ach, Da'as will be missing; they will bite the stick, like a foolish dog. Our recent leaders announced war against great kingdoms. The bullets we shoot at the enemy are words in newspapers. This only arouses their anger!

Daf Al ha'Daf citing Nitzutzei Aharon Chazan: A group of dogs fears the young dog that has strength to bite. They do not fear or honor the old dog. The generation of Mashi'ach will honor the strongest Rasha. The youths without Da'as will rule. "Woe to you, a land that your king is a youth" (Koheles 10:16).

Daf Al ha'Daf citing Sefer Yalkut Yeshayahu: Dogs hate each other (Pesachim 113b). So the rich or leaders will hate each other; each will attribute grandeur to himself.

Why does it say 'truth will go away like Adarim'?

Maharal: It should have said 'Emes is not found', i.e. people lie. Rather, "Ne'ederes" teaches that Emes itself will depart from the world, to the point that it is not found at all. This is worse than if people themselves are not good, and they lie; then, Emes is not Batel from the world, just people lie. Then, sometimes a proper man is found; not everyone lies.

Maharsha: You cannot say that Emes will be totally missing. Even when Yerushalayim stumbled, faithful people did not cease from it! (Shabbos 120a) i.e. they were honest about Torah [but not in business]. Emes applies to Divrei Torah. Therefore, we expound Ne'ederes to be an expression of Eder (flock). The Yalkut says that it becomes flocks in the Midbar. People of truth will have to hide in Midbaros due to the evil generation. So Yirmeyah said "u'Vakshu vi'Rchovoseha Im Timtza'u Ish... Mevakesh Emunah" (they are not found in the streets).

Rif (on the Ein Yakov): We cannot say that Emes will be totally missing. "Va'Tehi" cannot apply to something that is not found! Divrei Eliyahu - rather, we expound that Emes will go like flocks - it will be missing from its place, and found elsewhere.

Margoliyos ha'Yam citing Divrei Sha'ul: There will be many factions, and each says 'the truth is only with us.' A small youth will lead the faction and distance it from others.

We should say that "v'Sar me'Ra Mishtolel" is an expression of Shalal (plundering)!

Maharsha: This is the simple meaning, like Redak explained; it is as if it was plundered [and totally removed from the world]. However, this cannot be. Surely there will be Tzadikim in the generation! (NOTE: Ben David will come only in a generation that is totally worthy or totally guilty (98a)! Some explain that each person will be totally liable or totally worthy. Some explain that Yisrael will be totally worthy, or the nations who subjugate us will be totally liable. - PF)

Why did Rava initially say that there is no truth in the world?

Rashi: No one speaks Emes all the time.

Maharal: Emes is Batel in this world.

Maharsha: This is like it says (Bereishis Rabah 8:5), that Hash-m took counsel with His entourage above, whether or not He should create man. Emes said not to create him, for he is totally Sheker.

Iyun Yakov: David said so - "Kol ha'Adam Kozev." The world to come is called the world of truth.

What are all Chalelei Olam?

Rashi (Shabbos 77b): Everything made in the world.

Ramah: All gems in the world.

Gilyonei ha'Shas (Shabbos 77b): He explains Chalelei like Tiki Chalilta (Shabbos 57a).

Why did he say 'if they would give to me all Chalelei Olam, I would not lie'?

Maharsha: This is like Yakov. His Midah was Emes - "Titen Emes l'Yakov." He did not want to lie to his father. Anyone who lies, it is as if he serves idolatry - "v'Hayisi v'Einav k'Mesate'a." Via this, Yakov merited all Chalelei Olam. "Nachalas Yakov" is an inheritance without borders - "u'Faratzta Yamah va'Kedmah v'Tzafonah va'Negbah." Rav Tavos would not lie due to the episode that occurred.

Iyun Yakov: If he said that he will sell something for a certain price, and afterwards someone gave to him more, even though one is not called Mechusar Emanah for [retracting from] words, he would not change from his words for anything in the world.

Why did people not die before their time in Kushta?

Maharal: Whatever is drawn after Emes, it lasts. So Chazal said (Shabbos 104a) - Emes stands; Sheker does not stand. (The letters of the word Emes (Aleph, Mem and Tov) all have two legs or a wide base, and stand. The letters of Sheker (Shin, Kuf and Reish) all have one leg, and do not stand - Rashi there.) Existence is proper for Emes; absence is proper for Sheker. The Chacham who would never lie, his name was Tavos, for he was Tov, and removed from lowliness. He himself is good. One with lowliness, evil clings to him. Those who say that his name was Tavyomi, this is a higher level. He is removed from lowliness to the point that he has the good of Yom, which has light, which is called Tov. It hints to an intellectual level separated from physicality. Everything dark without light is physical. It says Tov about everything that Hash-m created, and at the end it says that everything was Tov Me'od, for existence is Tov. Sheker does not exist; it is not included in Tov, therefore he would never lie.

Margoliyos ha'Yam citing Toras Chayim: Emes is the source of life. "Va'Shem Elokeichem Emes Hu Elokim Chayim" (Yirmeyah 10:10). We say in Birkas ha'Torah 'Asher Nasan Lanu Toras Emes v'Chayei Olam Nata b'Socheinu', for Chayim depends on Emes.

Maharsha: Hash-m's signet is Emes; via it, He sustains the world. The creation begins with "Bereishis Bara Elokim" - the final letters are the letters of Emes. The same applies to the end of creation - "[Asher] Bara Elokim La'asos." One who changes his word, he destroys the signet and Kiyum of the world. Even if one detracts the smallest amount from Emes - Aleph (its Gematriya is one), Mes remains. One who does not deviate, he sustains himself and the world with the signet of the creation (Emes). Sheker brings death not in its time, like we say about "Mefitz v'Cherev v'Chetz Shanun Ish Oneh v'Re'ehu Ed Sheker" (29a).

Daf Al ha'Daf: R. Pinchas of Koritz said explained 'Lo mi'Piha Anu Chayin' (Kesuvos 12b) - life is via Emes. Since we suspect that she lies, we do not live via her mouth. Shitah Mekubetzes brings from Radvaz, that the world stands on three pillars; one of them is Emes (Avos 1:18). We do not live via her mouth - it is not holding up the world.

Iyun Yakov: This was Midah k'Neged Midah. "I will fulfill the number of your days" are the years apportioned to a person when he is born. If he does not merit, they are reduced (Yevamos 50a). Since they did not change from their words, also Hash-m did not change from what He apportioned to them, even if they did not merit [and it was proper to reduce them].

Margoliyos ha'Yam: We find that the angel of death had no authority in Luz; people did not die there (Sotah 46b).

Why did he need to say 'I married a woman from there'?

Maharal: Clinging to a high level is called marrying. It enables him to carry out his potential in practice. This is called Toladah (begetting). Since he had this level, it was proper to connect with someone with this level. It says that he fathered two sons, for this is proper for a person. Begetting is increase. It says Peru u'Rvu; Ribuy is via two. Beis Shamai hold that one fulfills Peru u'Rvu only through two [sons]. His sons were Zera Emes, which comes from the brain via the spinal cord, which has the power of two sides - right and left. The seed is 'cooked' via two testicles.

Should he have said the Emes, that she was washing her hair?

Maharal: No, this is immodest. It is proper to deviate [from Emes] for Tzeni'us, just like we deviate for the sake of Shalom. Chachamim are wont to deviate for three matters; one of them is intimacy (Bava Metzi'a 23a). "V'Hatzne'a Leches Im Elokecha" applies even to bringing a Kalah to Chupah and accompanying the dead, which are normally done publicly (Sukah 49b)! Even so, his two sons died because he leaned to Sheker, even though it was proper, for Sheker is not proper for existence; it causes lack. His sons died, for seed must be Zera Emes. He did not die, for it was not total (i.e. unjustified) Sheker. The first reason is primary. (NOTE: He could have said 'she is not available now'! - PF)

What is the significance of youths shaming elders?

Maharal: There will be no order in the world. It is proper that youths honor elders! The generation of Mashi'ach will not have any Seder.

How does a daughter stand against her mother?

Rashi: She reviles and shames her.

What is the meaning of ha'Yoker Ye'aves?

Rashi #1: People will not honor each other.

Rashi #2: The most honorable people will be swindlers.

Ramah: The lowly will make the honored person crooked, and nullify his words.

Margoliyos ha'Yam 13: Honor will fly above. The Targum of "v'Hinei Parach Mateh Aharon" is Ya'a.

Why will wine be expensive?

Rashi #1: Grapes will not yield much wine.

Rashi #2: Even though there is much wine, everyone drinks a lot and gets drunk.

What is the significance of these matters?

Maharal: Sometimes Kilkul (ruin) is via an increase of one matter; sometimes it is via decrease; sometimes it is via change from what should be; and sometimes there is absolute loss. The generation of Mashi'ach will have all of these. (a) Brazenness will increase. (b) Ha'Yoker Ye'aves - honorable people will be crooked. (c) The vine will give its fruit, but wine will be expensive - there will be a curse in wine. This is decrease; nothing is more proper for Berachah than wine - we sing Shirah only over wine! Wine is also prepared for curse - it spoils due to its owner's Mazel (Bava Basra 96b); it is very prone to spoil. (d) The entire kingdom will turn to heresy. This is a total loss, for a heretic has no existence - we lower him to a pit (to cause his death)!

Maharal: A little audacity is not a problem. When there are not many brazen people, their audacity is not so great. This is not bad; Yisrael are the most brazen nation (Beitzah 25b). Be brazen like a tiger to do the will of your Father in Heaven (Avos 5:20). Audacity is good for some things - one who has much shame does not learn [well]. Too much audacity is a great ruin.

What is the significance of 'there is no rebuke'?

Maharal: Above, we said that there is ruin if there is change. This ruin is due to remaining in the initial state! He should change and accept rebuke.

Why will Ben David not come until the entire kingdom turns to Minus?

Daf Al ha'Daf citing Yeshu'os Malko: When man does not lean to an Emunah, it is easier for him to accept the true Emunah. If he is rooted in an Emunah that contradicts it, it is hard to change. Therefore, the kingdom will turn to Minus (atheism), so when Mashi'ach comes, they will all call in the name of Hash-m.

How can we learn that Ben David will not come until the entire kingdom will turn to Minus from "Kulo Hafach Lavan Tahor Hu", which discusses Tzara'as?

Ramah: Even though spreading is a sign of Tum'ah in Tzara'as, when it spreads to all the skin, he is Tahor. Also here, heresy is a Siman of Galus, but when the entire kingdom turns to heresy, it is a Siman of Ge'ulah.

Daf Al ha'Daf citing the Imrei Emes: When Tzara'as covers him "me'Rosho v'Ad Raglav", he is Tahor. Before Mashi'ach, also the Roshim (leaders) will be evil

Maharal: Tzara'as is a loss and absence for a person, as if he is dead - "Al Na Sehi ka'Mes." It is not proper for a man to have Tzara'as. He is Tamei, for he deviates from the world's order. "Badad Yeshev mi'Chutz la'Machaneh Moshavo", for it is outside the world's order. Loss applies to man - he dies! If Tzara'as spreads over him totally, this is total loss, so he is Tahor. If it is on part of him, there is Havayah (existence) in other parts of him; this is k'Seder. Similarly, when the generation is totally ruined and lost, this loss is not outside the Seder, for the first existence must be removed before the new existence can come. Evil comes from Hash-m only in order to nullify evil. If it is totally Lavan (evil), it is Tahor, for it is from Hash-m to remove the evil.

Maharsha: The Midrash (Tanchuma Tazri'a 11) says "Seis" is Bavel; "Sapachas" is Madai... In Tzara'as, white is a sign of Tum'ah, and obligates Hesger (quarantine). Yisrael will be incarcerated under Malchus Edom; when it turns totally white, this is Taharah from Hesger - "Kulo Hafach Lavan Tahor Hu." When the Malchus is totally Minus, this is a sign that Yisrael will leave their Hesger.

NOTE: The text of Maharsha says 'Aram' in place of Edom, due to censorship. Also on 98a, he mentions Aram [three times], and applies the verse "Katan ba'Goyim Nesaticha...", which refers to Edom. (PF)

Why does it add 'and there is no Tochachah'?

Etz Yosef citing Zekukin: No Yisrael can dispute with the heretics to refute them, to make them retract.

Why will Ben David will not come until informers increase?

Maharsha #1: This is like the opinion that Yisrael will be redeemed only via Teshuvah, and amidst these afflictions they will repent totally.

Maharsha #2: This can be like the opinion that Yisrael can be redeemed without Teshuvah, amidst extreme lowliness. And so Rashi explained below (98a) "l'Mo'ed Mo'adim..." (there is a fixed time for the redemption)!

How do we expound "Ki Azlas Yad v'Efes Atzur v'Azuv"?

Rashi: Informers' hands will be strengthened; they will succeed in their slander. According to the latter Perush, hands will be empty (people will not have money).

Maharal: Informers are the greatest Resha'im. They ruin the world.

Maharal: The following four matters are Mutas Yad (faltering). Azlas Yad hint to two (for there are two hands); v'Efes Atzur is a third, and v'Azuv is a fourth. When one is handed over to someone and cannot rise, he falters. When Talmidim diminish, the foundation of the world falters. Money sustains people; when they have no money, they falter. They falter due to themselves when they despair of redemption. There is nothing to add to these four. This is like a tree - a storm wind can uproot it. If it has few roots, it is uprooted by itself, for it has no lasting foundation. If it is planted in a salty land, it will not settle and cannot nurture from the ground, it will waste away and be uprooted in the end. And if the tree grows old and has no strength of its own, it is considered lost. Informers are like a strong wind - they forcefully make a tree fall. A tree without moisture and nurturing, this is like one who has no money - there is no sustenance. A tree with few roots, this is like when Chachamim diminish; they are like a foundation and roots for the world. An old tree corresponds to despairing in Galus from Ge'ulah due to length of time. It has no strength of its own; it is considered lost.

What is the significance of Talmidim diminishing?

Rashi: They strengthen Yisrael to return them in Teshuvah.

What is the significance of despairing of redemption?

Maharsha: They are so lowly that they despair, and say that it is impossible that they will be redeemed.

Why will Mashi'ach not come until 'there is no Perutah in the Kis'?

Daf Al ha'Daf citing Divrei Yo'el: Kis is the place special for coins. Before Mashi'ach there will be money, but it is not 'in the Kis', i.e. the proper place. They will spend their money on matters of this physical, fleeting world.

Daf Al ha'Daf citing the Lev Simchah: "V'Lo v'Chesef Tiga'elu" - the Churban came due to Sin'as Chinam. When there is no money, envy [and Sin'as Chinam] will cease, and they will be redeemed.

Daf Al ha'Daf: The Ari Zal says that 'Perutah' it is an expression of ego; Ben David will not come until ego and pride cease from man. The Gemara does not mention being Mekadesh with a ring. Our custom is to do so, for a ring has no Rosh (top) - it is a symbol of humility. We do not use a diamond ring, for the diamond at the top hints to separation and pride. We are not Mekadesh with a Perutah, which hints to separation.

Why will Mashi'ach not come until they despair of redemption?

Daf Al ha'Daf citing Ohr Pnei Moshe (Beshalach): When Yisrael will do a full Teshuvah, they will not credit themselves. They will truly be humble, and feel that they are not worthy of redemption - then it will come suddenly!

Daf Al ha'Daf: Chidushei ha'Rim asked, every day we say 'I believe that Mashi'ach will come... I wait for him every day'! He answered, if we think that he cannot come because we remember him and do not despair from him, this is the ultimate despair!

What is 'engaging in Mashi'ach'?

Rashi: It is trying to know when he will come.

Daf Al ha'Daf: We pray for Hash-m to return to Tziyon three times a day - how could R. Zeira tell Rabanan not to engage in this? Divrei Yo'el answered, they engaged in ways of trying to bring redemption via human efforts. Only Torah and Mitzvos will bring it. Emes l'Yakov (Ha'azinu) says that hoping that Nochrim will have mercy on us and give to us a homeland will not bring Ge'ulah. They hate us! We must realize that we can rely only on Hash-m.

Is there a connection between Mashi'ach, a Metzi'ah and a scorpion (bite)?

Maharal: Matters of the order of the world's conduct come via thought, for they are close to the world. What is far from Seder ha'Olam comes only via Hesech Da'as. Three things are outside Seder ha'Olam. (a) A good chance occurrence, e.g. a Metzi'ah. It is not part of the Seder of income. (b) A bad chance occurrence, e.g. a scorpion bite. It is worse than a dog bite, and even a snake bite, which kills less than a scorpion bite. (c) Something at a higher level than this world, e.g. Mashi'ach. When one is Mesi'ach Da'as, he is separated from it; only then it can come. If one engages in it, it is not separate; he is not proper for Mashi'ach then, for Mashi'ach is separate from this entire world.

Maharsha: If they merit, Mashi'ach will come via Hesech Da'as like a Metzi'ah - it is Simchah and good for him. If they do not merit, Mashi'ach will come via Hesech Da'as like a scorpion - it is bad for him.

Iyun Yakov: One cannot request them. One cannot request Mashi'ach - perhaps it will be bad for him, to suffer Chevlei ha'Mashi'ach. Also a Metzi'ah - perhaps the king will find out, and take all that the finder owns (Berachos 60a). One does request scorpions. If one encountered snakes and scorpions - if he killed them, this shows that Hash-m summonsed them to give him the merit of killing them. If he did not kill them, Hash-m summonsed them to kill him [just He saved him miraculously - Shabbos 121b].

Are the 1000 years of desolation amidst the 6000 years, or in addition to them?

Rashi: They are after the 6000 years.

How do we learn 1000 years of desolation from "v'Nisgav Hash-m Levado ba'Yom ha'Hu"?

Maharsha: This it is like we said above (92b), when Hash-m (destroys and) remakes the world, He will make wings for Tzadikim. This relies on what we said below, that "Elef Shanim b'Einecha k'Yom" (Hash-m's day is 1000 years). Also Abaye, who learns 2000 years of desolation from "Yechayenu mi'Yomayim", relies on this. "Ba'Yom ha'Shelishi Yekimenu v'Nichyeh" - at the start of the third millennia (after destruction of this world), He will set us up in the new world, and we will live in front of Him.

According to Abaye, when are the 2000 years of desolation?

Rashi: They are after the 6000 years.

Iyun Yakov: Perhaps Abaye said that they will be 2000, for in Bereishis Rabah (11), Shabbos said to Hash-m, every other day has a mate, but I do not! Hash-m said, Yisrael will be your mate. In the future, the world will be destroyed, and Yisrael will not be its mate. Therefore, there will have to be two days of Shabbos [so it will have a mate].

What do we learn from "Yom she'Kulo Shabbos"?

Rashi: The world is desolate.

The Beraisa learns from Shemitah, but the verses imply that we learn from Shabbos - "Yom she'Kulo Shabbos"!

Maharsha: The Beraisa means, just like Shemitah makes desolate one year out of seven, just like Ma'ase Bereishis, which makes desolate one day out of seven (this is why it says about Shemitah "Shabbos Hi la'Shem"), so the world will be desolate 1000 years [out of 7000].

Does "Elef Shanim b'Einecha k'Yom" imply that time applies to Hash-m?

Etz Yosef citing Yefe To'ar: No. He has no connection to time. This is like an anthropomorphism; the verse discusses Hash-m in human terms.

What are 2000 years of emptiness?

Rashi: They were before Torah was given. There were 2000 years from Adam until Avraham was 52 years old. After that, Avraham engaged in Torah - "v'Es ha'Nefesh Asher Asu v'Charan." The Targum is 'they made them subservient to Torah.' We have a tradition that Avraham was 52 at the time (Avodah Zarah 9a).

Daf Al ha'Daf citing Tosfos Chadashim on Mishnayos (Sof Menachos): Bahag explained "Davar Tzivah l'Elef Dor" - a Dor is two years (Torah was given after 1000 such Doros). According to this, we can understand the Targum of "Notzer Chesed la'Alafim" - 'l'Elef Dor.' Divrei Yo'el says that a Dor is two years, for all creations change from year to year (Sefer Yetzirah). The Ra'avad says, this is why one may not tithe from one year on another - they are like different species. Man is from all creations; in two years, Rosh Hashanah passes for all creations (there are different Roshei Hashanah for different matters - Rosh Hashanah 1:1), so in two years, the entire world changes, so it is considered a new Dor. (NOTE: Also after one year, everything changes! - Perhaps we do not say that e.g. 5785 is a different Dor than 5784, for not everything changed. E.g. Shevu'os is Rosh Hashanah for fruits; for them, nothing distinguishes the end of 5784 and the start of 5785. - PF)

Are the years of Torah precisely 2000?

Rashi: No. Because we said that there were 2000 years of Tohu, we said also 2000 years of Torah. The second set of 2000 years ended 172 years after Churban Bayis Sheni.

Maharsha: It is difficult to say that 2000 years is not precise, and merely due to 2000 years of Tohu!

Maharsha: After Yisrael were exiled totally, they lack Torah - "Malkah v'Sareha va'Goyim Ein Torah." Even so, 172 years after Churban are called years of Torah, for it was the generation of Tana'im. The Yeshivos dwindled only after Rebbi died, Galus intensified and afflictions increased; then the years of Torah ended.

What are the years of Mashi'ach?

Rashi: After the 2000 years of Torah, it is proper for Mashi'ach to come and the evil kingdom to cease, and Yisrael will not be subjugated.

Etz Yosef: We expound below (98a) "b'Itah Achishenu" - if we do not merit, Mashi'ach will come in the proper time. If we merit, Hash-m will bring him early. i.e. then he will come in the beginning of the 2000 years.

What is the significance of three periods of 2000 years?

Maharal: Every period of time has beginning, middle and end.

Why will the world be desolate for 1000 years?

Maharal: Hash-m should be alone in His world - "v'Nisgav Hash-m Levado ba'Yom ha'Hu." When the world goes k'Seder, He joins with the creations. He is separated from all creations! He caused their creation, conducts them and continues their existence. If the result exists forever, it resembles the Cause! Therefore, for 6000 years the world exists and He joins with them, and for 1000 years it is desolate, and He is separate from the creations. The seventh millennia is proper for this; the seventh is always special for Kedushah, like I explained regarding Yisro's seven daughters. Everything that leans to physicality will be destroyed, for it is separate from Kedushah, just like Shabbos, the Kadosh day, is for Yisrael, who are Kedoshim and separated. Just like one year out of seven the land is Meshamet (abandoned), so the world is abandoned from Him and He is alone (for 1000 out of 7000 years).

What is the significance of the 2000 years of emptiness, 2000 of Torah, and 2000 for Mashi'ach?

Maharal: The beginning has nothing of significance. The middle is Torah. It is not physical, for everything physical has ends and leanings; the middle does not. The last part is of Mashi'ach, for the end is completion. Mashi'ach will unify the entire world to have one king. Something complete is one - "va'Yhi ha'Mishkan Echad" teaches that it was completed. Something divided in two parts is not complete. It is proper that this be at the end of the world.

Is Torah limited to the middle 2000 years?

Maharal: Heaven forbid to say so! Rather, Kabalas ha'Torah needed to be in these 2000 years. Had Moshe not received it, someone else would have. Even Moshe could not have received it before or after these years. Ezra was worthy for Torah to be given via him, just Moshe received it beforehand (21b).

Can Mashi'ach come at any time in the last 2000 years?

Maharal: Yes. The most proper time is at the end of 6000 years, but via mercy, he can come earlier during the last 2000 years. Do not ask why he has delayed, for the most proper time is at the end. This is why they are called Yemos ha'Mashi'ach, and Malchus ha'Mashi'ach. There is no way that he could come before 4000 years via any Teshuvah and good deeds. (NOTE: Chizkiyah would have been Mashi'ach, had he sang Shirah (94a)! Toras Moshe (Shemos 15:18) says that had Yotze'ei Mitzrayim had more Emunah, that would have been the final Ge'ulah. (Moshe would have been Mashi'ach; and so implies Mechilta on that verse. Maharal's words require investigation. - PF)

What is the meaning of '[due to our many sins,] Yatz'u Mah she'Yatz'u [and Mashi'ach still has not come]'?

Rashi: Some of the years proper for Mashi'ach already passed.

Daf Al ha'Daf: Ta'amei ha'Minhagim (p.430) brings from the Ari Zal that many sinners needed to return to this world in a Gilgul (reincarnation). This has delayed Mashi'ach, for he will not come until all Neshamos in [a storehouse called] Guf are born (Yevamos 62a).

How long are 85 Yovel cycles?

Rashi: They are 2,450 years.

Eliyahu said that the world will be at least 85 Yovel cycles. Is this unlike Tana d'Vei Eliyahu, who said that 2000 years are of Mashi'ach, begin after 4000 years (80 Yovelos)?

Ramah: No. Whatever is more than 500, he counts it like 1000. Likewise, this is not difficult for the one who said 4291 years.

What is the significance of 85 Yovel cycles?

Maharal: Each of the nine 'unit' letters of increase (from Beis until Yud) encompasses 10 worlds; we count only half of 10 for Yud, since it pertains also to the 10's (from 10 to 100). The total is 85.

Rif (on the Ein Yakov): The smallest Sefer of the Torah has 85 letters (Parshas "va'Yhi bi'Nso'a ha'Aron..." is considered a Sefer unto itself - Shabbos 115b). A Siman is "Os Hi l'Olam" - the Olam of Yovel (50 years).

What is the question 'will it finish, or not?'

Rashi: Will this time finish before Mashi'ach comes? Or not, i.e. he will come at the end.

Maharsha: This is difficult. How can the time finish beforehand? Eliyahu said that he will come in the last Yovel!

Maharsha: If you will say that he will come at the end - will he come then and not delay more? Or, is his time to come from then and onwards? Rav Ashi resolved, there is no doubt about this. Eliyahu told him, do not wait for him until this time. Afterwards, wait for him!

Did Eliyahu not know the Ketz?

Ramah: Surely he knew it! He did not know whether Mashi'ach will come earlier - "b'Itah Achishenu"; if we merit, Hash-m will bring him early.

What does it mean that the scroll was written in Ashuris, in Leshon ha'Kodesh?

Ramah: Surely the Romiyim did not write it, rather, it was from Galus Yerushalayim.

What is the significance of 4291 years?

Maharal: They are 85 Yovel cycles (2,450 years) and another 40 years until Melech ha'Mashi'ach will sprout, like when they left Egypt (it was another 40 years before they entered Eretz Yisrael). The next year, the world will be orphaned. This is the earliest it can be; it can be later.

Hagahos Vilna Gaon: The text should say 4231, like in Avodah Zarah 9b. Tosfos there said that this is after the majority of the years in the 85th Yovel (which starts in the year 4201). (NOTE: The text of Toras Chayim here is 5291. - PF)

How will the world be orphaned?

Ramah: They are like children without a father to rule over them, and they fight with each other.

What are Taninim?

Rashi: They are fish.

Maharsha: This is difficult. What does it teach us, that fish will fight with each other?!

Ramah: They are kingdoms on seas or rivers, like Egypt - "ha'Tanim ha'Gadol ha'Rovetz b'Soch Ye'orav."

Maharal: It is a nation cruel like a Tanin, which is cruel - "Gam Tanim Chaltzu Shad Heiniku Gureihen" (Eichah 4:3). Gog mi'Gog is a nation whose power is due to increase. The wars of Gog and Magog are not those of Taninim. The first is due to the Goyim's strength (the left side), and the latter is due to their multitude (the right side]. Both are powers opposing Mashi'ach.

Maharsha: Nochrim are called Taninim, e.g. ha'Tanin ha'Rovetz ba'Yam. (NOTE: Perhaps this should say "ha'Tanin Asher ba'Yam" - Yeshayah 27:1 - PF). This is how to explain the Agada in Bava Basra (73b), a Tanina came and swallowed it. [Maharsha there - Romi overcame Yavan]. There will be wars among the Nochrim before the war of Gog and Magog.

Does Rav Acha brei d'Rava hold that Hash-m will renew the world after 5000 years?

Toras Chayim, Etz Yosef: No. He refers to what was taught above, that 5291 years after creation, the world will be orphaned. (NOTE: Our text says 4291. - PF)

Margoliyos ha'Yam citing AM"TZ: According to R. Chiya bar Aba, the world will be very different in Yemos ha'Mashi'ach; we can say that He will renew the world then. According to Shmuel, the only difference is the lack of Shibud Malchuyos - He will renew the world only after 6000 years.

Why did he say 'it pierces and descends to the Tehom (depth)'?

Rashi: Just like the Tehom has no end, so one cannot understand this verse to its end (fully). There is no deadline for Mashi'ach. If he delays, wait for him!

Maharal: The Ketz of the first Galus was known, for it was in the merit of the Avos; Hash-m swore to redeem their seed. The Ketz could be known via the Avos. The last Ketz is not known. The merit of the Avos ceased, so the Ketz is hidden; it is from Hash-m Himself. This verse pierces and descends to the Tehom, i.e. it is meticulous about the Ketz until the Tehom. "Od Chazon la'Mo'ed" - there is another prophecy about it, for it is not clear. The verse hints to it, but one cannot calculate it, for it is not clarified. Chachamim, R. Simlai, and R. Akiva expounded about the first kingship, the second, and Bar Koziva's, respectively. Their calculations are wrong, for these were 70, 52, and two and a half years.

Maharsha: This refers to the evil Malchus, which is beyond measure, like the Tehom (Bereishis Rabah 2:4).

Iyun Yakov: The Midrash says that "v'Ru'ach Elokim Merachefes Al Pnei ha'Mayim" is the Ru'ach of Mashi'ach.

How do Chachamim expound "Ad Idan v'Idanin u'Flag Idan"?

Rashi: Mashi'ach will come after a time (400 years, the duration of Galus Mitzrayim) and two times (another 800 years) and half a time (200 - in all, 1400 years). (NOTE: This verse is with Daniel's dream, which was in Belshatzar's first year (Daniel 7:1, 25), which began 49 years after Churban Rishon (Megilah 11b).

Maharsha: Later, the verse translates to Leshon ha'Kodesh - "l'Mo'ed Mo'adim va'Chetzi" (Daniel 12:7). Our verse refutes this - there is another Chazon for the Mo'ed; do not understand it simply.

What does R. Simlai expound from "va'Tashkemo bi'Dma'os Shalish"?

Rashi: Hash-m gave to them to drink [the cup of punishments] in the combined durations of Galus Mitzrayim (400 years) and Galus Bavel (70 - together, they are 470), a third of Galus Edom (i.e. 1410 years). This already passed, and Mashi'ach did not come; so wrote R. Shmuel bar David. (NOTE: Hagahos ha'Gra deletes the last sentence. Even if we would count Galus Edom from when they overpowered Yavan, 206 years before Churban Sheni, Rashi died less than 1300 years later! - PF)

Maharsha: "V'Yafe'ach la'Ketz" teaches not to learn the Ketz from "va'Tashkemo bi'Dma'os Shalish." Rather, it is like we say, that the world is 6000 years - 2000 years of Tohu, 2000 of Torah, and 2000 of Mashi'ach. The days of Mashi'ach are a third of the world.

What did R. Akiva learn from "Od Achas Me'at Hi"?

Rashi citing his Rebbi: This is from Chagai's Nevu'ah. Yisrael left Galus to build Bayis Sheni. I will give to Yisrael a little honor. I will make great noise in Shamayim, and bring all treasures of the nations to Yerushalayim. R. Akiva expounds it for the days of Mashi'ach and after Churban Sheni. I will give to Yisrael a little honor, and then Mashi'ach will come. [R. Nasan says,] also this is wrong. Rather, the verse refers to during Bayis [Sheni]. I will give to them a little honor, and then they will not have honor for the rest of the latter Bayis. And so it was - Malchus Chashmona'i lasted 70 years. Even though we say in Seder Olam that Malchus Chashmona'i was 103 years, and Malchus Hurdos was 103, Yisrael's primary honor, that no nation ruled over them, was not so long. Malchus Hurdos was 52 years, and Malchus Bar Koziva was two and a half years; after that, they did not have a king.

Rashi: I will give to Yisrael a little kingship after the [first] Churban, After, I will make great noise in Shamayim, and Mashi'ach will come.

Rashi: This is wrong, Yisrael had kingships after the Churban, and Mashi'ach did not come! Their Malchus after the Churban was 70 years (Chashmona'im), 52 years (Hurdus) and two and a half years of Bar Koziva! Seder Olam says that there were 12 years between the camp of Aspasyanus (that he brought against Yerushalayim) and the camp of Titus, and 12 years between Titus' camp and Bar Koziva's reign in Beitar.

Maharsha: Chagai prophecized this in Galus Bavel. R. Akiva explained that there will be another Galus after Churban Bayis Sheni, but it will be short - from the camp of Aspasyanus and of Titus, until Bar Koziva, who will be Mashi'ach. After "Od Achas Me'at Hi", it says "v'Hir'ashti Es Kol ha'Goyim...; Gadol Yihyeh Kevod ha'Bayis ha'Zeh ha'Acharon Min ha'Rishon" - this refers to the future Ge'ulah. R. Nasan rejects this. "V'Lo Yechazev" teaches unlike R. Akiva, who read "Darach Kochav mi'Yakov" like Kozev, i.e. Bar Koziva will be Mashi'ach (Eichah Rabasi 2:5). Rather, "Od Achas Me'at" teaches that Yisrael will have a little grandeur and honor - kingships of 70, 52 and two and a half years. Bar Koziva will not be Mashi'ach; Mashi'ach will be after "v'Hir'ashti Es Kol ha'Goyim..."

Why did he say 'Tifach Atzmosam of those who calculate the Ketz'?

Maharal: It is not because they despair of Ge'ulah. Rather, they cause people to say, when he does not come in the time, that he will not come later. Rather, wait for him, for there is no Vadai limit. They calculate based on Hash-m's Midah of Chanun (grace); however, Midas ha'Din blocks (Yisrael are not worthy).

Iyun Yakov: Their bones should inflate - there is a bone from which man is revived. One who denies the Ketz and Techiyas ha'Mesim, it is proper that he not be revived. We say 'Tifach Atzmosav of one who does not marry by the age of 20' (Kidushin 29b), for he delays Mashi'ach and Techiyas ha'Mesim; they will not come until all Neshamos in Guf are born (Yevamos 62a).

Margoliyos ha'Yam 10: The curse is only for those who say that if he does not come in the time, he will not come later. Those who believe in the fundamentals of our creed, they may calculate Ketzim in order to revive the hearts of despairing people and strengthen faltering knees. .

Why would we think that only Yisrael are waiting?

Maharal: When they are amidst the nations, they are considered totally lost - "va'Avadtem ba'Goyim." Every nation dwells on its land, but Yisrael do not. It is as if they do not exist. Also, they are under the nations and in their Reshus. Therefore, they hope, so they will not be lost. This is not so. Also Hash-m looks forward to being gracious to them. The world was created due to Yisrael - "Bereishis Bara Elokim", for the sake of Reishis, i.e. Yisrael - "Kodesh Yisrael la'Shem Reishis Tevu'aso." When Yisrael are under the nations, and they have no existence, the world is Batel, for it was created for Yisrael! Therefore, Hash-m looks forward to Ge'ulah.

Maharsha: One might have thought that Hash-m is not concerned for the good of Yisrael, for they sinned against Him.

Can Midas ha'Din delay Mashi'ach past the Ketz?

Maharsha: No. It only stops Hash-m from bringing him before the Ketz.

What is the question 'if Midas ha'Din is delaying, why bother waiting?'

Maharsha #1: Granted, Hash-m knows the Ketz, so He waits for it. We do not know it - "an extended hope makes the heart ill" (Mishlei 13:12). We answer that we wait in order to receive reward for the heartache that we suffered via waiting.

Maharsha #2: Mashi'ach comes only via Hesech Da'as. It would be better not to wait for him!

Why do we expound the Gematri'a of "Ashrei Kol Chochei Lo"?

Maharsha: "Lo" is extra; it should have said Ashrei Kol Chochav.

What is the simple meaning of "Saviv Shmonah Asar Alef"?

Rashi: It discusses the Mikdash above.

Maharsha: In Sukah (45b), Rashi explained that it discusses the future Mikdash, but even so, we also expound it to teach about 18,000 Tzadikim that are closer to the Shechinah than angels - "ka'Es Ye'amer l'Yakov u'Yisrael Mah Pa'al Kel" (Bamidbar 23:23; angels will ask Tzadikim what Hash-m is doing).

What is the difference between Aspaklariya ha'Me'irah and Aspaklariya that is not Me'irah?

Rashi: There are 36 who see a strong reflection via the former; 18,000 see a weak reflection from afar, from the side, via the latter.

Here it says that 36 in every Dor see in Aspaklariya ha'Me'irah. In Yevamos (49b), it says that Moshe saw in Aspaklariya ha'Me'irah, and all other Nevi'im in Aspaklariya she'Einah Me'irah!

Maharsha: Regarding Nevu'ah, they did not see in Aspaklariya ha'Me'irah. Perhaps due to their Chochmah, they merited to see in Aspaklariya ha'Me'irah, like the 36 Tzadikim. We say that a Chacham is better than a Navi (Bava Basra 12a).

Margoliyos ha'Yam 12: Sukah 45b says that they receive the Shechinah every day. Ramah says that perhaps this will be in Yemos ha'Mashi'ach, for the verse "Saviv Shmonah Asar Alef" refers to Yemos ha'Mashi'ach. Aspaklariya ha'Me'irah and Aspaklariya she'Einah Me'irah are both in the Mikdash. R. Shimon said 'Bnei Aliyah', for the Beis ha'Mikdash is the highest place. Alternatively, it is the highest level. Or, we can say that in the world to come, 18,000 will delight in the radiance of the Shechinah; at least 36 of them are in every generation.

Margoliyos ha'Yam 15: Rav Hai Gaon wrote that anyone who looks at the Shechinah, he dies immediately - "Lo Yir'ani ha'Adam va'Chai." This is why the Nevi'im saw via Aspaklariya she'Einah Me'irah.

Here it says that there are 36 Tzadikim in every Dor. Tanchuma (Vayera) says that there are 30!

Daf Al ha'Daf citing Ul'Levi Amar: Hash-m promised Avraham that there will be 30, like the Gematriya of "Ko Yihyeh Zar'echa." The next verse says "v'He'emin ba'Shem va'Yachsheveha Lo Tzedakah" - in the merit of his Emunah, Hash-m increased the number to 36, the Gematriya of Lo.

Margoliyos ha'Yam 11: The Zohar in Vayera says that there are at least 30 Tzadikim, like the Gematriya of "Avraham Hayo Yihyeh"! Bereishis Rabah 35 says similarly. Tikunei Zohar 421 says that there are 36 in Eretz Yisrael, and 36 outside Eretz Yisrael.

What are Bnei Aliyah?

Ramah: They are the highest level of Tzadikim. Hash-m informed him that he is among them. R. Shimon did not come to say that great Nevi'im were not among them.

Why did R. Shimon not discuss if there is only one Ben Aliyah?

Etz Yosef citing Toras Chayim: There cannot be less than two Tzadikim Yesodei Olam, for then Hash-m joins to them and there are three pillars. Things do not stand on less than three pillars, e.g. the world (Avos 1:2, 18)

What is the meaning of 'enter b'Var'?

Rashi: They need permission to look in the Aspaklariya ha'Me'irah.

Ramah citing Rav Hai Gaon: He is a Tzadik who may enter with his Bar (son), like R. Shimon; 36 may enter without their sons.

Maharsha: Those who enter b'Var must be a third level, even higher than the 36, for R. Shimon was unsure if there are only two. (NOTE: Rashash points out that Maharsha explains 'enter b'Var' to be above those who enter without Var, like Ramah, and unlike Rashi. - PF) However, he was unsure if there are 1000 such people! Perhaps in one way, they are above the 36 (they enter b'Var), but in another way, they are below the 36 - they do not see in Aspaklariya ha'Me'irah.

Etz Yosef citing Toras Chayim: Also a mortal king, his servants and household come in front of him without permission. Great Chasidim, their Nefesh constantly clings to Hash-m. They may enter without permission. R. Shimon knew that he and his son are among them, for they were in the cave for many years, and did not put to their hearts anything other than Avodas Hash-m.

What is the meaning of 'all the Ketzim have passed'?

Maharal: There are Ketzim that are Me'akev Ge'ulah; before they passed, they are Me'akev. (NOTE: Why does it say Ketzim (plural)? All before the last are irrelevant, for even after they passed, the last is Me'akev! Also, since Chizkiyah would have been Mashi'ach had he sang Shirah, obviously all the Ketzim passed! - PF) Only Teshuvah and good deeds are Me'akev.

Are both Teshuvah and good deeds needed?

Iyun Yakov: Yes. "Mi ha'Ish He'Chafetz Chayim...; Sur me'Ra va'Aseh Tov" - one who wants to merit Techiyas ha'Mesim and the future Ge'ulah, he must Sur me'Ra (repent) va'Aseh Tov (and do good deeds). Also the first Ge'ulah in Egypt, the Midrash says "Mishchu" your hands from idolatry, "u'Kechu Lachem Tzon" - a Mitzvah.

What is the meaning of 'it suffices for the mourner to stand in his mourning'?

Rashi #1: Hash-m has stood long enough with Yemino (His right hand) in back. If Yisrael will not repent, He will not stand in His mourning forever! Surely there is a limit!

Iyun Yakov: The Churban is called 'old Aveilus' (Yevamos 43b).

Etz Yosef citing Toras Chayim: When Yemino is in back, the left hand (Midas ha'Din) rules. When Yisrael will repent, He will return Yemino in front - "v'Atah Lech la'Ketz v'Sanu'ach v'Sa'amod l'Goralcha l'Ketz ha'Yamin."

Rashi #2: Yisrael has suffered enough in Galus. They will be redeemed even without Teshuvah.

Maharal: Aveilus is Ra. It is not according to the order of existence. Chachamim say about Aveilus 'Ira Bo' - it happened to occur; it is not constant. Therefore, Aveilus should not last forever.

How do the Tana'im argue like Rav and Shmuel?

Rashi: Shmuel holds like R. Yehoshua, that they can be redeemed without Teshuvah. (Rav holds like R. Eliezer, that Teshuvah is Me'akev.)

Maharsha: If so, why did R. Yehoshua say that if they will not repent, Hash-m will empower a king to induce them to repent? And how does R. Yehoshua answer R. Eliezer's verses? And why was R. Eliezer silent at the end? Rif (on the Ein Yakov) - R. Yehoshua agrees that if they repent, this can speed the Ge'ulah.

Margoliyos ha'Yam 22: Gilyonei ha'Shas brings from Bechor Shor that the text in the Yerushalmi is 'Amar Lei R. Eliezer'; the abbreviation was mistakenly copied as 'Ela'. R. Eliezer holds that they must be redeemed via Teshuvah - if needed, Hash-m will coerce them to repent. R. Yehoshua holds that they can be redeemed without any Teshuvah.

Maharsha, Rif (on the Ein Yakov) #1: Rav holds that there is no Ketz, for it depends on Teshuvah via themselves; this is not in Hash-m's hand - everything is bi'Ydei Shamayim, except for Yir'as Shamayim. Shmuel holds like R. Yehoshua, that if they will not repent by themselves before the Ketz, Hash-m will force them to repent.

Rif (on the Ein Yakov) #2: R. Yehoshua holds that if they do not repent, Hash-m will force them to stop sinning; this suffices to be redeemed.

Does R. Eliezer hold that if Yisrael will not repent, they will not be redeemed?

Maharal: No. There is no Safek. Galus is Mikreh; it is not from Seder ha'Olam. Based on Seder ha'Olam, Yisrael should be in their land and not under others' Reshus. Even if Galus depends on sin, sin is Mikreh; it has no lasting existence. Hash-m will remove from them the illness of the Nefesh, just like He removes bodily illness - "u'Mal Hash-m Elokecha Es Levavecha." Surely they will repent!

What was the proof from "Shuvu Banim Shovavim", and how did R. Yehoshua reject it?

Maharal: R. Eliezer held that it discusses Ge'ulah. R. Yehoshua rejected, it discusses only Kaparah for sin.

What is the argument about "v'Lo b'Chesef Tiga'elu"?

Rashi: R. Yehoshua expounds that "Kesef" refers to Teshuvah, for it said "Chinam Nimkartem" (due to idolatry).

Maharsha: They bowed to Haman's image, like it says in Megilah (12a).

Maharal: R. Yehoshua expounds, you will be redeemed without Teshuvah and good deeds. R. Eliezer holds that it discusses only good deeds, but Teshuvah is needed.

Maharsha: The verse implies 'not via money, rather, via Teshuvah'! And so Rashi and Radak explained in Yeshayah!

Maharsha: R. Yehoshua explains, you will not be redeemed via Teshuvah and good deeds done willingly, like they volunteered for the Mishkan to atone for the Egel, rather, Teshuvah and good deeds forced decrees like Haman's.

Iyun Yakov: Whoever afflicts Yisrael becomes a leader (Gitin 56a), because this causes them to repent.

What do we learn from "Bo'alti Bachem v'Lakachti Eschem"?

Rashi: It implies that Bal Korchachem (against your will) - even without Teshuvah.

Maharsha: I forced you to repent, via afflictions.

Rif (on the Ein Yakov): If you will repent, I will return to you in your place. If you will not repent, I will not return to you - rather, I will take you to Me. R. Eliezer explained that without Teshuvah, we are like slaves to a master; with Teshuvah, we are like His sons.

What do we learn from "Echad me'Ir... v'Heveisi Eschem Tziyon"?

Rashi: I will select the Tzadikim and return them to Tziyon, even if not all repent.

Maharsha: Those who remain after the afflictions will repent amidst duress.

What is the question from "b'Shuvah va'Nachas Tivashe'un", and the answer from "li'Vzo Nefesh..."?

Rashi: "B'Shuvah..." shows that they will be redeemed via Teshuvah. "Li'Vzo Nefesh... " teaches that even if they are disgraced and repulsive due to sins, they will be redeemed.

Rif (on the Ein Yakov): This shows that "b'Shuvah va'Nachas Tivashe'un" does not discuss Teshuvah. Rather, you will be redeemed with a settled mind.

Ramah: "Li'Vzo Nefesh... " means that a lowly nation will despise Yisrael. Ge'ulah depends only on disgrace, but not on Teshuvah.

Maharsha: "B'Shuvah va'Nachas Tivashe'un" implies that they will repent willingly, amidst serenity. R. Yehoshua answered that "li'Vzo Nefesh... " teaches that they will repent amidst afflictions of Galus. "B'Shuvah va'Nachas Tivashe'un" refers to after Teshuvah.

What was the question from "Im Tashuv Yisrael..."?

Maharsha: "Im" (if) implies that the Teshuvah is not forced; it is if they choose to repent.

What was the answer from "ha'Ish Levush ha'Badim..."?

Maharsha: Since the angel swore, surely it is Vadai and not in Safek. If they will not repent, Hash-m will make them repent via a king who decrees like Haman.

What is the meaning of "uch'Chalos Napetz Yad Am Kodesh"?

Rashi: Yisrael's stature and strength will cease. They used to have Gevurah to spread out; when this ceases, they will be very lowly.

Why was R. Eliezer silent in the end?

Ramah: If it depends on Teshuvah, Ge'ulah will come "ha'Yom Im b'Kolo Sishma'u." There would be no reason for a Ketz!