Why did he say 'the Ketz could not be more explicit'?

Maharal: All these matters arouse the lack that will precede the new existence of the generation of Mashi'ach. We infer that before this, the mountains did not bear Peros. R. Eliezer adds that also an artificial matter like wages will be missing, even though it does not need Berachah, like natural matters need. It is further from change. Rav adds that even Chachamim will lack, i.e. Shalom. Intellectual matters are further from change - even they will lack. Shmuel added that all prices will be the same, for everything will lack. Sometimes one matter lacks, and sometimes another, but there is not a curse in everything. Just like there will be a new existence, so everything will lack.

Maharsha: When Yisrael are not on their land, it does not give its Peros. When it returns to give its Peros, this is the revealed Ketz that the time of Ge'ulah is close, that Yisrael will return to their land. Also, 'in the future, trees will bear fruit every day - "v'Nosa Anaf v'Asah Feri" - just like it has branches every day, it will bear fruit every day' (Shabbos 30b) for Yisrael. This is a miracle - surely it is a revealed Ketz!

Margoliyos ha'Yam 1: In Shemoneh Esre, the Berachah of gathering of exiles follows Birkas ha'Shanim, for it says "Harei Yisrael Anpechem Titenu u'Feryechem Tis'u l'Ami Yisrael" (Megilah 17b).

What is the significance that there will be no wages of people or animals?

Rashi: This is like we said (97a), that money will cease from the wallet. 'Wages of animals' is for working the land via animals.

Maharsha: It says at the end of the Tochachah "v'Hismakartem Sham l'Oyvecha la'Avadim veli'Shfachos v'Ein Koneh." Before these days, after all the afflictions, there will not be wages of people. Even if one will want to sell himself to be a slave, no one will buy.

Daf Al ha'Daf citing the Chafetz Chaim (introduction to Likutei Halachos): We find so nowadays. Due to machines and cars, there are no wages for manual labor.

Why did Rav say that "vela'Yotzei vela'Ba" refers to Chachamim?

Rashi: It is proper that Chachamim leave and come in Shalom - "Shalom Rav l'Ohavei Sorasecha."

Maharsha: 'There will be no wages...' is the Ketz, for it is at the end of the Tochachah "v'Hismakartem... v'Ein Koneh." Why does it say "vela'Yotzei vela'Ba Ein Shalom" which is like the start of the Tochachah - "Arur Atah b'Vo'echa v'Arur Atah b'Tzeisecha"? We answer that also this is the Ketz. Chachamim, who go out and come in the war of Torah, and normally they have Shalom at the end - "Shalom Rav...", like we expound "Es v'Hav b'Sufah" - two who engage in Torah become enemies, but before they leave, they will love each other (Kidushin 30b). This will not be so before Mashi'ach, rather, there will be contention among Chachamim (Kesuvos 112b).

What is 'the Tzar'?

Rashi #1: It is due to great afflictions.

Rashi #2: It is due to the Yetzer ha'Ra.

Margoliyos ha'Yam 3 citing Toras Chayim: When opposites confront each other, and one must depart due to the other, before it leaves, it invigorates itself more. Before dawn, darkness of night overpowers. A Choleh gets healthier in the last days before death - his life force gets stronger. In the future, before the Yetzer ha'Ra will depart from the world, it will invigorate itself and fight even Chachamim, about whom it says "Shalom Rav l'Ohavei Sorasecha v'Ein Lamo Michshol." The Yetzer ha'Ra is called Michshol. It does not rule over Chachamim; it departs when they engage in Torah. Before it departs, it will strengthen and rule even over Chachamim. Before Mashi'ach audacity will increase, for the Yetzer ha'Ra is making its final struggle.

How will all She'arim be equal?

Rashi #1: The price of grain and wine are cheap. We said that there will be great satiation in the fifth year [of the Shavu'a before Mashi'ach - 97a].

Rashi #2: All prices will be expensive.

Margoliyos ha'Yam 4: The Aruch's text is 'all Midos will be the same.' Amidst great Emes, everyone sells the same Midah.

Daf Al ha'Daf citing the introduction to Likutei Halachos: Beforehand, there was satiation in one land and hunger elsewhere [so prices varied]. Nowadays, with transportation, the entire world is like one city; all prices are the same. There is an international price index that influences prices in the entire world.

Why does it say that fish cannot be found for a Choleh?

Iyun Yakov #1: Small fish cure and help the whole body improve and grow (Avodah Zarah 29a).

Iyun Yakov #2: In the generation before Mashi'ach, Chachamim decrease, and their Chochmah will spoil (97a). Just like fish die immediately if they come upon dry land, also people, if they refrain from Torah and Mitzvos (Avodah Zarah 3b). Also, fish die immediately if the sun beats upon them (ibid.); in the future, Hash-m will take the sun out of its case to judge Resha'im. Therefore, fish will die.

Daf Al ha'Daf citing Nesivos Shalom: There are almost no Kashrus problems in fish, as long as it is known to be a Tahor species. There is no concern for Shechitah, Tereifah, meat and milk... Even so, there will be difficulties of Kashrus, and we cannot be lenient even for a Choleh. (NOTE: Perhaps he refers to the argument about worms found in certain kinds of fish. - PF)

How does "ka'Shemen Olich" explain why fish cannot be found?

Rashi: The rivers will be congealed like oil, so there are no fish in traps.

Maharal: Fish are not from Sheleimus of the creation. This is why they are permitted without Shechitah. They do not even have sound of speech. Nothing is further from existence than fish. Due to lack of Sheleimus, they are further from loss that comes from the outside. The flood killed other living beings, but not fish. Ben David will not come until loss comes even to fish. This shows that Mashi'ach will be a totally new world. Loss is more common among living beings on the land, for they are closer to Sheleimus. Man is most Shalem in the creation, and he is more prone to change and loss from illness than anything else.

Maharsha: Midrashim say that all fish were exiled from Eretz Yisrael to Chutz la'Aretz. At the time of the Ge'ulah, Egypt will fall. They will not find fish there, for they returned to Eretz Yisrael.

What is the meaning of 'Malchus ha'Zalah will cease from Yisrael'?

Rashi: Yisrael will not have even the lightest authority.

Maharsha: The disgraced kingdom, Edom (NOTE: the text of Maharsha says Aram, due to censorship - PF) will cease to rule over Yisrael. A verse says "Katan ba'Goyim Nesaticha Bazuy Atah Me'od."

Margoliyos ha'Yam 6 citing Keta'im mi'Kisvei ha'Ge'onim p.400: This is Malchus Romi, which is Mezalzel (belittles) Yisrael.

Why will Ben David not come until haughty people cease from Yisrael?

Maharsha: Haughty people push aside the legs of the Shechinah; it is as if they serve idolatry (Sotah 4b). The verse concludes "Am Oni va'Dal v'Chasu b'Shem Hash-m" - unlike before, when they were haughty in the name of idolatry.

Iyun Yakov: The primary Galus is departure of the Shechinah; haughtiness causes this.

Why will Ben David not come until all judges and officers cease from Yisrael?

Maharal: The Nefesh is like a king that conducts man. Judges and officers are like powers of the Nefesh and do its Avodah, just like judges do the king's Avodah and judge the nation. The nation are like the limbs; others conduct them. When Hash-m renews His world, Yisrael will be like a new man - Chidush of the body, Nefesh and powers of the Nefesh. Therefore, three matters must cease from Yisrael - Malchus ha'Zalah (the lowly kingship, like the Nefesh in the creation), judges and officers (powers of the Nefesh) and haughty people - the lowest part of the nation, corresponding to the body. Gasei Ru'ach (haughty people) lean excessively to physicality. Dak (fine) applies to intellect, and Gas (coarse) to physicality; poverty in Torah a sign of it (Kidushin 49b). Hash-m will replace Malchus ha'Zalah with an esteemed kingship. After Yemos ha'Mashi'ach, Mishpat will be at the highest level - Mashi'ach smells and judges (via Ru'ach ha'Kodesh, without witnesses - 93b), in place of lowly judges and officers.

Maharsha: In Shabbos (139a), it says 'until all bad judges cease.' It was brought there regarding 'in the future, Torah will be forgotten from Yisrael.' R. Shimon says, clear Halachah will not be found. Therefore, they will not be able to judge based on Torah law. Below, we expound that Yerushalayim will be redeemed only through Tzedakah - "Tziyon b'Mishpat Tipadeh v'Shaveha bi'Tzdakah." The verse implies that Yerushalayim will be redeemed via Mishpat, and Shaveha via Tzdakah! If judges do not know Torah law, we cannot explain [simply] like this. Rather, Tziyon with Mishpat will be redeemed (returned) - "v'Ashivah Shoftayich", in the merit of Tzedakah.

Iyun Yakov: Mishpat and Tzedakah coincide! It is Mishpat for the Nigzal to receive his money, and Tzedakah for the Gazlan, to remove the theft from him (6b).

Iyun Yakov: The primary Galus is departure of the Shechinah; Hash-m will not rest His Shechinah on Yisrael until evil judges cease (Shabbos 139a). A judge who reaches the true Din causes the Shechinah to rest in Yisrael (above, 7a).

Anaf Yosef citing Sama d'Chayei According to the answer that Nochrim will die, we can say that a 100-year old is called a Na'ar to teach that he will be strong like a youth to serve Yisrael.: Yisrael will be so lowly among the Goyim that they will be have any authority.

According to R. Simlai, what are "Sigayich" and "Bedilayich"?

Rashi: "Sigayich" are mixtures in you; "Bedilayich" are those separated, who lead the nation.

What is Amgushi?

Rashi: It is a Persian witch; they pained Yisrael. In Shabbos (75a), some say so, and some say that it is a Nochri blasphemer.

Maharsha: They are evil Nochri flatterers. They are compared to tin mixed with silver.

Why will the Amgushi cease if haughty people cease?

Maharsha: Here, Yehirim are those who portray themselves to be Kosher, and the 'forgery' is not recognized. We say in Sotah (47b), when Yehirim increase, Bnos Yisrael began to marry Yehirim; our generation sees only the surface. When the insincere cease among Yisrael, Midah k'Neged Midah such Nochrim will cease to rule over you.

Iyun Yakov: "Ani Es Daka..." (Hash-m is with the lowly); therefore, Amgushi (witches), who weaken the Divine entourage, cease.

What does Rav Papa learn from "v'Etzrof ka'Bor Sigayich v'Asirah Kol Bedilayich"?

Rashi: When I remove the great impurities, I will remove those who are separated from you. Amgushi is separated from Yir'as Hash-m.

What are Geziraftei?

Rashi: They are Nochri judges who beat Yisrael with sticks.

Etz Yosef: The Aruch's text is Gazei Rafati. He explained that they are officers who incarcerate people and take their money.

If judges cease, why will Geziraftei cease?

Maharsha: When will cease evil Yisrael judges who tilt the verdict due to bribes, Midah k'Neged Midah, officers of Edom who rule over Yisrael will cease. "Hesir Hash-m Mishpatayich" is like Shofetayich, and so translates Yonason.

If you see the generation declining, why should you wait for Mashi'ach?

Maharsha: They wax poor; poverty does not cease -- "v'Es Am Oni Toshi'a." This is like we said above, that money is Batel from the wallet (97a).

Why are afflictions compared to a river?

Maharsha: They constantly increase, just like a river flows without stopping.

What is the meaning of "Nosesah"?

Rashi: This is like "ki'Msos Noses" (Yeshayah 10:18). Hash-m will intend to destroy them with afflictions.

Why will Ben David come only in a generation that is totally worthy or totally guilty?

Iyun Yakov: This is like a capital case - also if all the judges convict, we exempt the Nidon. However, Shamayim's Din is different. If there is one advocating angel amidst 1000, he is judged favorably.

Anaf Yosef and Margoliyos ha'Yam 7, citing Toras Chayim: "Kumetu v'Lo Es" (Iyov 22:16) are 974 generations before creation that were cut off and not created. Hash-m planted some in every generation; they are the brazen of the generation (Chagigah 13b). "La'Shem Metzukei Eretz va'Yashes Aleihem Tevel" (Shmuel I, 2:8) - Hash-m saw that there are few Tzadikim, so he planted some in every generation (Yoma 38b). Every generation until Mashi'ach will have Tzadikim and Resha'im. If a generation has only Tzadikim or only Resha'im, this shows that it is not in the generations before Mashi'ach, rather, the generation of Mashi'ach .

Margoliyos ha'Yam 7 citing the Noda bi'Yhudah (Ahavas Tziyon 20): Everyone in the generation in which Mashi'ach comes will be totally liable or totally worthy without any mixture, for it is the final clarification.

Divrei Eliyahu (the Vilna Gaon, cited in Daf Al ha'Daf): Before, even Resha'im were ashamed to sin in public. They prayed three times a day, guarded Shabbos... In the generation before Mashi'ach, amidst audacity, Resha'im will not be ashamed to publicize their evil. Those who appear virtuous are totally virtuous. There will be no reason to pretend - "v'Sar me'Ra Mishtolel" (anyone who avoids evil will be considered foolish - 97a).

Margoliyos ha'Yam 7 citing El Am Hash-m p.40: There are two ways to Ge'ulah - Yisrael will be totally worthy, or the nations who subjugate us will be totally liable, and their measure will be full - "Lo b'Tzidkasecha... Ki b'Rish'as ha'Goyim."

R. Yochanan said that Ben David will come only in a generation that is totally worthy or totally guilty. Does he hold that Teshuvah is Me'akev?

Maharsha: He holds like R. Yehoshua, that if they do not repent willingly, Hash-m will set up a king who will make harsh decrees, to force them to repent. 'Totally worthy' means that they repent by themselves; 'totally guilty' means that they repent only after Hash-m forces them. "B'Itah Achishenu" - if we repent willingly, Hash-m will bring Mashi'ach early; if not, at the Ketz of Ge'ulah, Hash-m will set up a king like Haman.

Iyun Yakov: Hash-m did not reveal the Ketz, lest Yisrael of that generation not repent, for they know that in any case Ge'ulah will come soon.

How do we learn from "v'Amcha Kulam Tzadikim l'Olam Yirshu Aretz"?

Rashi: "Yirshu Aretz" is Ge'ulah.

Why does it say "b'Itah Achishenu"? It should say Achishenu b'Itah - if we merit, he will come early, and if not, in the proper time!

Margoliyos ha'Yam 8 citing Aspaklariya ha'Me'irah: There is a time before which he cannot come, e.g. the 85th Yovel, or the year 4291 (97b). From then, Hash-m will speed him.

What is the contradiction between "va'Aru Im Ananei Shmaya..." and "Oni v'Rochev Al Chamor"?

Rashi: The former implies that Mashi'ach will come quickly, and the latter implies lazily.

Maharal: A cloud is like a donkey. It is water, which is attributed to physicality, just a cloud is above and water is below. A cloud does not have a full form, for it gets eradicated; a form endures. Physicality changes and is acted on; these do not apply to forms. If Yisrael merit, Mashi'ach will ride on higher physicality and be elevated to Shamayim; if not, he will ride on a donkey - he will be elevated only above the lower world.

Iyun Yakov: A donkey shows that he comes only due to the harsh yoke in Galus, like a donkey carries a load, or in the merit of Avraham "va'Yachavosh Es ha'Chamor", like it says in Midrash Rabah and the Zohar.

Margoliyos ha'Yam 9: If we merit, it will be like clouds of Shamayim - miraculous conduct. If not, the only difference between this world and Yemos ha'Mashi'ach is Shibud Malchuyos (91b). We will be like free men riding on a donkey, but not like kings.

What is a Barka horse?

Rashi #1: It is combed and beautiful.

Rashi #2: It is tested to run.

Maharsha: This is like 'one who rented a donkey and Hivrikah' (Bava Metzi'a 78a-b) - its eyes are nice, but it does not see. This was mockery - why should he ride on a donkey, which is shameful? It would be better to ride on a horse that looks nice, even if it is blind!

Margoliyos ha'Yam citing Gilyonei ha'Shas: It is a horse that runs quickly like Barak (lightning).

Will Mashi'ach's donkey have 100 colors?

Rashi: No. This was a mere retort [for Shevor Malka was mocking Mashi'ach].

Margoliyos ha'Yam 13: The Aruch's text said, do you have a donkey of 1000 colors?

Maharal: He answered with great Chochmah. It is an attribute that Mashi'ach will come on a donkey, the most Pashut (simple) living being. Riding on it shows that he is totally separated from it. The ultimate simplicity can receive all colors and forms. Moreh ha'Nevuchim explains, "v'Sachas Raglav k'Ma'ase Livnas ha'Sapir" - Tachas means that Hash-m causes the first physicality. Sapir is Pashut; it does not have its own color; it receives any color. We say that Mashi'ach will ride on a Chamor, to hint that he is totally separated from the first physical substamce, which is totally Pashut and receives all colors. A king chooses an esteemed horse to ride on. Divine matters are not based on importance, rather, what is proper, according to the matter.

Maharsha: This is like we said above (93a) 'afterwards, they became white.' A white horse is good for a dream, but a red horse is bad. Do you have a white horse? Perhaps it is the opposite, i.e. red (a bad Siman)! Horses hint to war, but a donkey is always a good sign in a dream - bearing the yoke of Torah and Mitzvos - "Yisachar Chamor Garem"!

Why was Eliyahu by the cave in which R. Shimon hid?

Maharal: Some places are special for the most Kadosh and Divine matters. Surely Eliyahu and Hash-m appeared to R. Shimon several times in the cave, therefore he appeared there also now. (NOTE: Seemingly, 'and Hashem' is a printing mistake. Why would Maharal mention Eliyahu before Hash-m?! Also Maharal wrote 'Nigleh' (singular). However, below Maharal wrote that R. Yehoshua ben Levi heard His voice. Nevu'ah ceased at the beginning of Bayis Sheni; since then, there is only Ru'ach ha'Kodesh! Perhaps he heard His voice, but did words; this is not Nevu'ah. Maharal wrote Eliyahu before Hash-m, for Eliyahu totally appeared to him. - PF) It does not matter whether or not Eliyahu was visible. Often he told matters, and the recipient did not know the source. We find in Eruvin (43a), 'the seven matters said in the Beis Midrash - did not Eliyahu say them?' This shows that the matters came to their minds, but they did not know who said them. A great Chacham like R. Yehoshua ben Levi knew that Eliyahu informed him.

Did Eliyahu not know whether R. Yehoshua ben Levi will come to Olam ha'Ba?

Maharal: Correct. The level of Olam ha'Ba is higher than Eliyahu's level.

NOTE: Surely he did not ask whether he has a share in the world to come. All of Yisrael have a share (90a), except for great sinners. Maharal explains that R. Yehoshua ben Levi merited to hear Hash-m's voice! Surely he asked about a great level in Olam ha'Ba, or going directly without passing through Gehinom, or if he will merit to see it in his lifetime, like he did in the end (Kesuvos 77b)! (PF)

Iyun Yakov: Perhaps R. Yehoshua ben Levi was unsure, for he did not die via the angel of death. Death is a great Kaparah! Even though he was a great Tzadik, "Ein Tzadik ba'Aretz Asher Ya'aseh Tov v'Lo Yecheta." Also, he has Arvus (responsibility) for others. Perhaps due to this, he will lack, compared to others who died via the angel of death. [Mashi'ach] assured him that he will have a great share; the merit of his father, who died via the angel of death, will help him.

NOTE: He refers to Kesuvos 77b, which says that the Satan showed to R. Yehoshua ben Levi his share in the world to come, and he did not leave. This was his 'death'. If this episode with Mashi'ach was beforehand, he did not know that he will not die via the angel of death! If it was after, he already knew what his share will be like! (PF)

Why did he say 'I see two, but I heard three voices!'?

Rashi: The Shechinah was there.

Maharsha: The Gemara does not say what the Shechinah said. Perhaps it lamented the Churban, like we say in Berachos (3a). However, it is difficult to say that he counts himself among those whom he sees and hears!

Maharal: Even though R. Yehoshua ben Levi did not totally cling to Hash-m, which the world to come depends on, he clung to Him enough to hear His voice.

Maharsha: Eliyahu raises the Avos to pray over the Churban with him (Esther Rabah 7:13). R. Yehoshua ben Levi heard the Avos, but did not see them. Similarly, when he was by R. Shimon's cave, we can say that he heard R. Shimon, his son R. Elazar, and R. Yosi ben R. Elazar (Bava Metzi'a 85a). (NOTE: A note in the Oz v'Hadar edition asks that R. Yosi was not buried with them (ibid.)! Perhaps he was buried just outside the cave. Maharsha had the text of Ein Yakov - once R. Yehoshua ben Levi found Eliyahu by Pesach Gan Eden, and once by the cave. Both times, he said 'I see two, but I heard three.' However, in both cases, whom did he see, other than Eliyahu? Maharsha said that it is difficult to say that he includes himself! And if the Avos pray with Eliyahu, he should have heard four! - PF)

Iyun Yakov: Avraham sits at Pesach Gan Eden, like it says in Midrashim. At the cave, he heard also R. Shimon. (NOTE: also R. Chayim Paltiel cites such a Midrash; I did not find it. Iyun Yakov explains that R. Yehoshua ben Levi saw himself and Eliyahu, and heard also Avraham or R. Shimon, but did not see him.)

At which Pesach was Mashi'ach?

Rashi citing his Rebbi: It was not truly at the opening of the city. (NOTE: The old text of the Gemara said 'd'Romi' (Hagahos ha'Gra) , and also the old text of Rashi (a Hagahah in the Oz v'Hadar edition); the censor changed it to d'Karta. - PF) Rather, Gan Eden is opposite the entire world. Mashi'ach is at the side of Gan Eden opposite the Pesach of the city.

Maharsha: The entire world is one part in 60 of Gan Eden. It is difficult to say that the opening of Gan Eden is opposite Romi!

Alshich (Shir ha'Shirim 7:6, cited in Etz Yosef and Daf Al ha'Daf): Why would he choose to be opposite Romi, and not opposite a city of Yisrael? How could R. Yehoshua ben Levi go from R. Shimon's cave to Romi, and return the next day? There was a cave between Tzipori, where Rebbi lived, and Romi, where Antoninus lived. Antoninus came every day to learn from Rebbi (Avodah Zarah 10b). Was there such a giant hollow cave, and every day Antoninus traversed a journey of several months, and Yam ha'Gadol in between?! Rather, nowadays there is a city near Tzipori called Romi. Antoninus lived there; he changed its name to Romi, like his capitol. (NOTE: Did he permanently fix his residence in Eretz Yisrael? He was adamant that no one know that he learns from Rebbi! Perhaps he often took 'vacations', and during his vacations, he went to learn from Rebbi every day. - PF)

Maharal: Do not err to think that this was a physical matter. Divrei Chachamim are stripped from physicality. Eliyahu told him to contemplate the matter of Mashi'ach and his level, and he will know when he will come. It says that Mashi'ach was at the gate of the fourth kingdom. (NOTE: Presumably, Maharal's text was 'd'Romi', before the censor changed it. Romi was the fourth kingdom to subjugate Yisrael (excluding Egypt, which was before Matan Torah). - PF) Just like Moshe was raised in Pharaoh's palace, so Mashi'ach dwells among them - "Sham Yir'eh Egel v'Sham Yirbatz" (Yeshayah 27:10). (NOTE: He refers to Romi. Rashi (ibid. 1) says that "ha'Tanin Asher ba'Yam" is Tzur, the head of Bnei Esav; however, he explains verse 10 to discuss a city of Yishmael. - PF) The lack that clung to the fourth kingdom obligates that Mashi'ach be revealed. Yakov held Esav's heel - the end of Edom. The Pesach is at the end of the city - there, Mashi'ach clings to their lack. Alternatively, Malchus Yisrael is separated from Malchus of the nations. Therefore, Mashi'ach grows from there, like a fruit comes out of a shell when it is complete, and the shell falls.

Maharsha #1: Eichah Rabah (1) says that Mashi'ach was born at the time of the Churban, and was taken to Gan Eden. (If so, he was at Pesach Gan Eden.) However, why were the other Cholim there with him?

Maharsha #2: The text is not 'd'Romi', rather, Dromi (the southern opening; Gan Eden has openings in all four directions). (NOTE: Why did the Gemara inform us that he was at the southern Pesach? - PF)

Why is Mashi'ach sitting among sick Aniyim?

Maharal: This world is natural and physical, but the level of Mashi'ach is separate from this. Physicality opposes what is not physical. Mashi'ach is among Aniyim, for he has no portion in this world, like an Oni. He is among sick people, which opposes the natural world.

Anaf Yosef citing Mayan ha'Berachos: He joins with them to bear afflictions to lighten the punishments of Chevlei Mashi'ach. Sefer Chasidim says that many Tzadikim afflicted themselves in this world to lighten the suffering of Mashi'ach. They will dwell near him [in the world to come], for they were partners with him to lessen Chevlei Mashi'ach. This is clinging to Hash-m's Midah - He is pained over Yisrael's afflictions!

What is the significance that they undo all their bandages at once, and Mashi'ach opens only one at a time?

Maharal: He is ready to redeem Yisrael - this is supernatural.

Anaf Yosef citing Toras Chayim: Is there concern for the delay of a moment to tie a bandage before redeeming Yisrael?! Rashi (Shemos 12:41, citing Mechilta) says that once the time for Ge'ulah came, Hash-m did not delay the time of an eye's blink. This is because Yisrael were not worthy to be redeemed; they were redeemed only because the time came - "Itech Es Dodim." If the moment passed, there would be room for prosecution - also Yisrael served idolatry! "Va'Achaltem Oso b'Chipazon" - Hash-m's haste to redeem them in the moment that He fixed, due to prosecution. Mashi'ach is concerned lest the generation is totally liable, and they must be redeemed immediately at the time, and not due to their deeds. Therefore, he cannot delay a moment. (NOTE: If so, he will not even delay to tie one bandage! He opens one at a time, so he will have at most one wound open when he comes. Mashi'ach knew that R. Yehoshua ben Levi would be in the world to come - was he concerned lest the entire generation was liable?! Perhaps he did not know until R. Yehoshua ben Levi came to him, and then Ru'ach ha'Kodesh told him. - PF)

Does also Mashi'ach have Nega'im?

Rashi: Yes (due to our sins) - "v'Hu Mecholal mi'Pesha'enu", "Chalayenu Hu Nasa."

Why did he say that he will come today?

Maharal: His nature is totally non-physical; such matters are not under time. R. Yehoshua ben Levi said that he lied, for it is unlike what is revealed to the senses. Eliyahu answered that from Mashi'ach's side, he is ready to come today. However, he can come only if the recipient is ready - "ha'Yom Im b'Kolo Sishma'u."

How could he come today? "Hinei Anochi Shole'ach Lachem Es Eliyahu ha'Navi Lifnei Vo Yom Hash-m" - since Eliyahu did not herald his coming yesterday, he cannot come today (Eruvin 43b)!

Maharsha #1: 'Today' is not precise. (NOTE: Rather, Eliyahu will announce today, and I will come tomorrow. - PF)

Maharsha #2: Eliyahu will tell Beis Din ha'Gadol the day before, but not everyone will know. (NOTE: This explains why R. Yehoshua ben Levi did not question Mashi'ach when he said 'today'. It is difficult to say that Mashi'ach himself did not know if Eliyahu told the Beis Din yesterday. - PF)

Margoliyos ha'Yam 21 and Daf Al ha'Daf, citing Kreisi u'Pleisi (110, Sof Beis ha'Safek): The Rambam (Hilchos Melachim 12:2) says that perhaps Eliyahu will not tell us the day before Mashi'ach. That is only if he comes "b'Itah", but not if we merit "Achishenu". This is why in Birkas ha'Mazon of Seudas Bris Milah, we request Mashi'ach [in the fifth added ha'Rachman], and after this, we request that He send Kohen Tzedek (Eliyahu). (NOTE: This is why Mashi'ach opens only one bandage at a time. Even if Eliyahu did not herald yesterday, Mashi'ach could come today! - PF)

Daf Al ha'Daf citing Meshech Chochmah Devarim 19:8: If Mashi'ach comes "b'Itah", Hash-m will remove Ru'ach ha'Tum'ah from the land, and nature will change; wolves will dwell with lambs... If we merit "Achishenu", the world will continue based on nature; the only difference between this world and Yemos ha'Mashi'ach is Shibud Malchuyos (91b). Therefore, it says 'Im Yarchiv Hash-m... v'Yasafta Lecha Od Shalosh Arim" - if you merit "Achishenu", you will need Arei Miklat [in the added lands of Kini, Kenizi and Kadmoni - Rashi Devarim 18:8-9], for Shogeg murder could occur.

How did Eliyahu infer that R. Yehoshua ben Levi and his father will be in the world to come?

Rashi: He gave Shalom to R. Yehoshua ben Levi, and mentioned his father's name.

Maharal: Mashi'ach is the level of the world to come. Since he gave Shalom to R. Yehoshua ben Levi, this shows that he has a connection to him. The world of Mashi'ach is a ladder to the level of the world to come.

Margoliyos ha'Yam 20, citing Likutei Sefas Emes Shlach: We find that Hash-m mentioned names of Resha'im - "He'alu mi'Saviv... Korach Dasan va'Aviram"! That was in their lifetimes; they still had choice. He does not mention a Rasha's name after death.

Daf Al ha'Daf citing R. N. Lubart: This is like 'if a Navi's father's name is mentioned with his name, also the father was a Navi' (Megilah 15a).

Which gate did R. Yosi ben Kisma discuss?

Rashi: The gate of Romi.

Maharsha: The gate falling twice is a sign of Romi falling; many verses discuss this. However, the Sugya below implies that he was in Eretz Yisrael. E.g. he commanded to bury his coffin very deep, for every coffin in Eretz Yisrael will be a trough for horses. Also, he said 'I am from a great city of Chachamim' (Avos 6:9; he added, I will live only in a place of Torah); presumably, this was not Romi.

Rif (on the Ein Yakov): Perhaps he was in Romi at the time, and later came to Eretz Yisrael! However, the Yarden comes from the Pamyus. They could not see it from Romi! Perhaps he dwelled in a city in Eretz Yisrael called Romi. (NOTE: Above, we brought from Alshich that there was such a city. Or, Rashi could explain that he commanded to bring his coffin to be buried in Eretz Yisrael; the Gemara did not mention this. Perhaps he lived in Eretz Yisrael, but happened to be in Romi when he died. Or, later he was captured and forcibly taken there. (PF)

Maharal: It is the gate of Yerushalayim. He did not say that it is in Romi. Below it explains that Persians will capture it and cast down its gates. Every coffin [in Eretz Yisrael] will hold straw to feed their horses. Afterwards, the fourth kingdom will conquer it. They will not have time to rebuild it, for they will rule only nine months, and then Ben David will come.

Margoliyos ha'Yam 22 citing Sof Menoras ha'Ma'or: It is in Damesek.

What is Pamyus?

Rashi: It is a cave; it is the source of the Yarden river (Bechoros 55a).

Why is it significant that the Parsi'im will tie a horse to every date tree in Bavel?

Rashi: Paras and Madai will conquer Bavel, and all of Bavel will be full of their soldiers and horses. From there they will come to Eretz Yisrael, and conquer it.

Why will every coffin in Eretz Yisrael be a feeding trough for horses?

Iyun Yakov: The soldiers will dwell in Yisrael's graves (burial caves). Amon and Mo'av told Nebuchadnetzar, their graves are better than your palace. (You and your army can stay there!) (96b)

Will the kingdom spread only over Yisrael?

Rashi: It will spread over the entire world, where Yisrael are scattered.

Why will the evil kingdom spread over Yisrael for nine months?

Maharal: The other kingdoms are depicted as Chayos; Malchus Mashi'ach is depicted as a man, who develops in nine months. Then, he will take kingship from Edom. A Beraisa in Yoma (10a) says that Paras will conquer the world [before Mashi'ach]. They are more worthy, for they built Bayis Sheni, and Edom destroyed it. Rav holds that it is more proper Toras ha'Adam't Edom conquer the world, like Daniel saw (Shevu'os 6b).

Maharsha: Chevlei Mashi'ach are compared to Chevlei Leidah (birth contractions). We bring below "Chol Gever... ka'Yoledah." For nine months the affliction will be excessive - the evil kingdom will spread over Yisrael. As long as Yisrael are spread out, under other kingdoms, the danger is not so great, like Keti'a bar Shalom told the Kaisar, you cannot wipe out Yisrael - "k'Arba Ruchos..." (Avodah Zarah 10b). (NOTE: Maharsha explained there, the Kaisar understood that Hash-m spread Yisrael out in order that no nation will be able to eradicate them. - PF)

Iyun Yakov: Because Chevlei Mashi'ach are compared to Chevlei Leidah, we say "la'Menatze'ach" before u'Va l'Tziyon. La'Menatze'ach is a Segulah for Chevlei Leidah. Yalkut Chadash (Teshuvah 145) says that it has nine verses corresponding to the months of pregnancy, and 70 words, for every Yoledes screams at least 70 times (NOTE: because the Mafte'ach of birth is in Hash-m's hand, and it must descend via 70 Sarim (Yalkut). This does not apply to Tzidkaniyos [like Yocheved, who are exempt from Chavah's curse that childbirth will be painful - Sotah 12a]. "La'Menatze'ach Mizmor l'David" is not counted among the verses, but it is counted among the words. Iyun Yakov says '90 letters' in place of '70 words'; this is an overt printing mistake. - PF)

How could some Chachamim say 'Mashi'ach should come, and I will not see it'? One must await his coming every day!

Daf Al ha'Daf citing Derech Sichah (1 Vayechi): They wanted to see Mashi'ach, just they feared Chevlei Mashi'ach.

Daf Al ha'Daf citing Tiferes Shlomo: They yearned for the return of Kevod Hash-m; 'I will not see it', i.e. I am not hoping for it for the sake of my pleasure. (NOTE: Abaye asked Rabah why he fears Chevlei Mashi'ach; Rabah answered, perhaps I will sin, and my merits will not protect me. This implies that he feared the afflictions! Perhaps he did not want to flaunt his piety, that his only concern is for Kevod Hash-m, so he 'agreed' to Abaye's misunderstanding that he fears the afflictions. - PF)

Why did Rav Yosef ask to sit in the shade of the dung of Mashi'ach's donkey?

Maharal: This world is exceedingly physical. The world of Mashi'ach will be very separated. If I (Rav Yosef) cannot be with him in his great level - surely man will attain a Divine level - rather, I will be utterly distanced from him - this is called his donkey's dung. It is expelled from the donkey; it is the lowest level. Even this would suffice for me; one who is in the generation of Mashi'ach acquires a Divine level. The highest level in this world is lower than the lowest level in the world of Mashi'ach.

Iyun Yakov: He did not fear Chevlei Mashi'ach, for the humble are exempt from them - "va'Anavim Yirshu Aretz" (Tehilim 37:11). Rav Yosef said, do not teach that humility ceased [when Rebbi died]. I am alive! (Sotah 49b)

What is Chevlo of Mashi'ach?

Rashi #1: His portion.

Rashi #2: The fears that will be in his day due to the nations' army.

Why will one who engages in Torah and Chesed be spared from Chevlo of Mashi'ach?

Maharal: What Mashi'ach will bring about, it cannot be without pain. It is a new existence that never was; this requires change, and every change is Ra. This world consists of physical and non-physical matters. If one engages in Chesed and Torah, he clings to good in the two parts of the world. Via this he is saved from Chevlei Mashi'ach, which is Ra. On the second day of creation, which was the beginning of change - the word Sheni is like Shinuy - it does not say Tov. The water was divided, so it is improper to say Tov.

Maharsha: Alternatively, one who fulfills three meals on Shabbos is saved from Chevlo of Mashi'ach (Shabbos 118a).

How could Abaye tell Rabah 'you have Torah and Chesed'? They were from Beis Eli [who used to die at the age of 18]. Abaye engaged in Torah and Chesed, and lived to be 60. Rabah engaged in Torah [and only a little Chesed], and lived to be 40 (Rosh Hashanah 18a, Tosfos)!

Rif (on the Ein Yakov): Abaye meant, you could engage in much Chesed if you want. Why do you not want to see Mashi'ach?

Margoliyos ha'Yam 3: The text in Rosh Hashanah must say Rava, and not Rabah (Rashi there brought both texts). According to Rav Sherira Gaon (Rabanan Savorai 95-98), Rabah, Abaye and Rava died in the years 631, 649 and 663, respectively. (NOTE: He counts from Minyan Shetaros, i.e. the year 3450. - PF) If the text was Rabah, he was two years younger than Abaye - how could he adopt Abaye when Abaye was orphaned at birth?! And how could Rabah learn with R. Zeira before R. Zeira went to Eretz Yisrael to learn from R. Yochanan, who died in the year 4590, if Rabah was born the following year?!

NOTE: R. Ze'ira was in Bavel after Rav Yosef died, after Rabah died (Horayos 14a). Margoliyos ha'Yam could ask better. Rabah's brothers suggested that Rabah come to learn from R. Yochanan (Kesuvos 111a). Surely he was born before R. Yochanan died! Changing the text in Rosh Hashanah does not help, for Rava said that Rabah lived only 40 years (Mo'ed Katan 28a). You cannot switch the names there, for Rabah died before Rava! The text Rava (in Rosh Hashanah) is more difficult. Rava was not a Kohen (Chulin 133a). If his mother descended from Beis Eli (like Rashi suggested), the curse would not apply to him (Ritva Rosh Hashanah 18a)! Also, Bas Rav Chisda wanted to marry both Rava and Rami bar Chama; Rava told Rami 'you marry her first' (Bava Basra 12b). If Rava was a Kohen, who may not marry a divorcee, this was like a curse that Rami die in her lifetime! (Rami was not a Kohen - Berachos 64a. Was Rava a Chalal, who has no Kedushas Kehunah, even though answer he descended from Eli?!) Also, Abaye and Rava were young children together; Rabah asked them 'to Whom do we bless?' (Berachos 48a). Rava was Rosh Yeshivah after Abaye died (for 14 years according to Rav Sherira Gaon). We cannot say that Abaye lived 20 years more than Rava (Matzpas Eisan Mo'ed Katan 28a)! Also, Rav Sherira Gaon wrote (ibid. 94) that Rav Chisda died in 620. If Rava lived only 40 years, he was born later, in 623. Rav Chisda asked his daughter if she wants to marry Rava! (Bava Basra 12b) Perhaps Rav Sherira Gaon holds that Rosh Hashanah and Mo'ed Katan discuss a different Rabah who lived only 40 years. (PF)

What miracle should have been done with Yisrael's second entry into Eretz Yisrael?

Rashi: They should have ascended by force, Bal Korcham (against the will) of the kings of Paras.

Etz Yosef citing Rashi (Berachos 4a): Rather, they ascended with Koresh's permission, and all the days of Malchei Paras they were subservient to them - to Koresh, Achashverosh and the latter Daryavesh.

What is the source that Yisrael should have entered the second time amidst miracles like the first time?

Rashi: One verse mentions both of them, to equate them.

Why did Rabah need to bring a proof also from Yakov that sin can nullify a promise? Can we not learn from "Ad Ya'avor" alone?

Rif (on the Ein Yakov): One might have thought that only sin of a Rabim can nullify a promise. We learn from Yakov that this is not so.

Anaf Yosef: Do not say that Yakov feared because his merits were reduced due to the miracles done for him - "Katonti mi'Kol ha'Chasadim umi'Kol ha'Emes" (Shabbos 32a). This would not nullify Hash-m's promise, which was not conditional on many merits. However, if not for the miracles, he would not have feared lest sin nullify the promise; surely his merits would protect him, even if he sinned! This is why also Rabah did not rely on his Torah and Chesed (Maharsha Berachos 4a).

What is the source that "Ka'asher Yanus..." refers to Chevlo of Mashi'ach?

Maharsha: Beforehand it says "Hoy ha'Mis'avim Yom Hash-m." This refers to Mashi'ach's arrival - "Lifnei Vo Yom Hash-m."

What do we learn from "Ka'asher Yanus Ish Mipnei ha'Ari u'Fga'o ha'Dov... u'Nshacho Nachash"?

Maharal: This teaches that at the time, people will not have serenity. Where there is change, there is no serenity at all. The verse mentions a bear after a lion, for a bear is more evil and tears more than a lion - "Gam Es ha'Ari Gam Es ha'Dov Hikah Avdecha"; Gam is an addition. A snake is even worse and damages more. We cannot learn how great will be the change, just the verse teaches about the many afflictions; there will not be serenity.

Maharsha: The verse teaches about the afflictions that came to Yisrael from the four kingdoms. The lion is Melech Bavel, which is compared to a lion - "Alah Arye mi'Subecho." The first Chayah t Nevu'ah ceased at the beginning of Bayis Sheni; since then, there is only Ru'ach ha'Kodesh. There is no need to say here that Hash-m appeared to him. hat Daniel saw was a lion. A Dov (bear) is Malchus Paras, which Daniel saw second. The Sar of Paras is Duvi'el (Yoma 77a). "V'Samach Yado El ha'Kir" hints to Malchus Yavan, who ruled during Bayis Sheni. Via their afflictions, they preessed Yisrael next to the wall of the Mizbe'ach and Mikdash. The snake that bit is Malchus Edom, the fourth Chayah that Daniel saw - the power of the first snake. They rule from Churban ha'Bayis until Chevlei Mashi'ach. The last affliction, a snake bite, causes the previous ones to be forgotten. Also in this world, we find that the last affliction (seeing his children hungry) causes the previous ones to be forgotten!

What is a Santar?

Rashi: It is an official who knows the borders of people's fields. He can shorten one's field and lengthen another's.

Maharal: He is appointed over fields, and collects taxes from the owner. The owner flees to the city to escape him, and encounters a city tax collector. He flees to the house to escape them, and sees his hungry children.

Who is 'the one who has all Gevurah'?

Rashi: It is Hash-m. He is pained over the destruction of the Nochrim.

Maharsha: We expound "Kol Gever" to teach about Hash-m, for it is extra. Alternatively, also "Gever" is extra - one that all Gevurah is his. Yisrael at the time of Ge'ulah are like a newborn baby, and Hash-m gave birth to them - "Im Yivaled Goy Pa'am Achas; ... Im Ani ha'Molid" and many similar verses. Just like a Yoledes is in pain in her Chevlei Leidah, so it is as if Hash-m is pained with Yisrael's Chevlei Mashi'ach - "Imo Anochi b'Tzarah."

Ramah: It is the strongest person - "v'Amitz LIbo ba'Giborim Arum Yanus ba'Yom ha'Hu" (Amos 2:16). Anyone who explains differently, in the future he will be judged for this!

Iyun Yakov: It is one who conquers his Yetzer. Even so, his hands will be on his loins. Several Tana'im and Amora'im did not want to see Mashi'ach!

What is the significance of every face turning to Yerakon?

Rashi: This refers to angels and people.

Maharsha #1: We expound "Chol Panim l'Yerakon" to include angels, for Kol is an inclusion. When a nation falls, first its Sar above falls.

Margoliyos ha'Yam 7, citing Toras Chayim: At Keri'as Yam Suf, the angels wanted to sing Shirah, but Hash-m did not let them, for 'My creations are drowning.'Also in the future, He will not let them sing due to the demise of Nochrim.

Maharsha #2: When Hash-m will say 'how can I destroy one due to the other?! ', both Yisrael and Nochrim will be in Safek and pained, until Mashi'ach. The Mashal of the ox and horse hints to this.

Maharal: Mashi'ach's being is the fall of the nations and a new world. It receives a new form. The face is the form of the world that already changed.

What is the meaning of 'the ox ran and fell, and cast a horse in its stable'?

Rashi: When the ox fell, its owner puts a horse in its place, in its trough. He would not do so before it fell, for the ox was very dear to him. When the ox recovers, he feels bad about expelling the horse, after he put the horse there. So Hash-m empowered Nochrim when Yisrael fell (sinned). When Yisrael repent, He feels bad about destroying the nations due to Yisrael.

Ramah: Why does it mention that the ox ran? And why does it say 'cast a horse in its stable' - it should say 'put'! And it does not mention the ox recovering!

Ramah: Even though an ox tires and falls when it runs, it gores a horse and casts it in its trough. So Hash-m's decree - even though it seems that He has mercy and does not want to destroy the nations, in the end He will do so, for the sake of His son.

Maharsha: The ox and horse are both pained over the Safek, whether the ox will return to its place.

What is 'eating the years of Mashi'ach'?

Rashi: It is receiving the satiation that will be in those days.

Who are Chilak and Bilak?

Rashi #1: So people say, like one who says 'should male and female demons consume it?!' We find (Chulin 19a) 'I do not know Chilak nor Bilak.'

Rashi #2: It is an expression of destruction, like "Bukah u'Mevukah u'Mevulakah" (Nachum 2:11). In Chulin (19a) 'he was not Chilak nor Bilak' - Rabanan obligate to be Mechalek the ring of the windpipe - the entire cut is within one ring (it divides it in two). He was not Bilak according to R. Yosi - he destroys the Siman. He cut partially in one ring, and the rest outside the ring.

Rashi citing his Rebbi: The words have no significance.

Rashi: These are the names of two judges of Sedom.

Maharsha: They are called so due to their deeds. There were four judges in Sedom; their names alluded to falsity and unfair judgment (109b). Perhaps it mentions judges of Sedom, for they were "Ra'im v'Chata'im" - Ra'im in this world, and Chata'im (lacking) in the world to come. If so, they do not consume the years of Mashi'ach!

What is the meaning of 'Ein Mashi'ach l'Yisrael - they already consumed it'?

Rashi: The prophecies of Yemos ha'Mashi'ach were already fulfilled in the days of Chizkiyah.

Margoliyos ha'Yam 10: Mashi'ach is not only to lead Yisrael in serving Hash-m. He will cause everyone to serve Him! Yisrael already consumed the merit of being the first to serve Him in the days of Chizkiyah. Therefore, when "Mal'ah ha'Aretz De'ah Es Hash-m", Yisrael will be no better than the nations. Rav refutes this; Yisrael will be at a higher level. (NOTE: How could one think that Yisrael will be no greater? "From all nations, 10 will hold the corner of a Jew's [garment]... Elokim is with you" (Zecharyah 8:23)!

Why did Rav say that the world was created for the sake of David?

Rashi: It was in his merit - he sang so many praises to Hash-m.

Maharal: The beginning of a matter has an aspect of its essence, for everything follows the beginning. There is an aspect in which the beginning and end are not primary; the matter itself is primary. There is an aspect in which the end is primary, when it is finished. This opinion holds that the middle is primary. In the days of David, the world conducted k'Seder. He wrote "Yemei Shenoseinu Shiv'im Shanah", and this is also nowadays. The beginning and end were/will be different.

Maharsha: Hash-m promised that he will be forever. Kingship was given to him and his seed permanently.

Margoliyos ha'Yam (99a 5, citing Chidushei ha'Ran): The epitome of this physical world was in his days.

Why did Shmuel say that it was created for the sake of Moshe?

Rashi: He received the Torah.

Maharal: Rav holds that the world was created for Moshe (NOTE: in our text, Rav said for the sake of David, and Shmuel said for the sake of Moshe - PF), for then was the world's beginning. The primary form of the world is Yisrael; Yisrael were not found until Moshe; he is the form of Yisrael. The world was not completed until there were Yisrael, and they received the Torah.

Maharsha: Greatness of Torah and its Pilpul (deep analysis) were give to him and his seed forever (Nedarim 38a). Also Mashi'ach, he will have grandeur forever.

Iyun Yakov: All opinions expounded "Bereishis Bara Elokim." David was Reishis - the first of Malchus Beis David. Moshe was the first redeemer (Midrash Bereishis). Mashi'ach will be the Rosh (head) of the final Ge'ulah. "Magid me'Reishis Acharis" -the name of Mashi'ach preceded the world (Pesachim 54a).

Margoliyos ha'Yam (99a 5, citing Chidushei ha'Ran): Shmuel holds that best days of this world were in the days of Moshe.

Why did R. Yochanan say that it was created for the sake of Mashi'ach?

Maharal: Then the world will be in its final perfection without any Chisaron.

What is the significance of the names of Mashi'ach?

Maharal: This shows the great level of Mashi'ach - he encompasses everything. Therefore, he appears to one who sees him as if he totally resembles him. These Chachamim do not argue. Chazal said "Anochi Hash-m Elokecha" - Hash-m spoke to everyone according to the person - to elders based on their power, to bachelors based on their power, and to youths based on their power, for He encompasses everything. He is unlike other Tzadikim, who have private names.

Etz Yosef citing Yeshu'as Meshicho: Each Chacham sought his own benefit and attributed Mashi'ach's name to himself, for his Talmidim (d'Vei R. Shila, d'Vei R. Yanai, or d'Vei R. Chaninah) said that his name is like their Rebbi's name.

Maharsha: All the names are To'arim (descriptions). All apply to him, just like Moshe had many To'arim names. Shilo hints to Yuval Shai Lo (gifts will be brought to him).

Divrei Eliyahu, Kol Eliyahu: The initial letters of Menachem, Shilo, Yinun and Chaninah spell Mashi'ach.

What is the significance of Shilo?

Maharal: It hints that all is Shelo (his) - all nations will be his. This is Yakov's Midah; everything joins to him, and is his, just like all branches stem from a tree. Vayikra Rabah 36 expounds "v'Zacharti Brisi Yakov" - even animals were created only in his merit.

It says "Lo Yosur Shevet mi'Yehudah... Ad she'Yavo Shilo." Beis David ceased for a long time!

Anaf Yosef citing Rashi: It is fulfilled via the Reish Galusa in Bavel [and the Nasi in Eretz Yisrael].

Anaf Yosef citing Yeshu'as Meshicho: "Ad" means that at the time, from when Shilo (Mashi'ach) will come.

Anaf Yosef, from Rashbam (Bereishis 49:10): His authority will not cease until he (Rechavam ben Shlomo) will come to the city Shilo, which is next to Shechem; there, Malchus Beis David split.

What is the significance of Yinun?

Rashi: It is like Yanai. Each Chacham expounded similar to his name.

Maharal: It is based on importance and grandeur. This corresponds to the level of Avraham, who was called Nesi Elokim.

Maharsha: Yinun hints to authority and kingship. It is like Shem Havayah; the Nun's are in place of the Hei's in His name, in At-Bash (Aleph switches with Tov, Beis with Shin...) Mashi'ach is called on Hash-m's name (Bava Basra 75b).

Margoliyos ha'Yam 13: In At-Bash, Hei corresponds to Tzadi! Surely, the text should say 'in At-Bach' (Aleph switches with Tes, Beis with Ches...). However, Maharsha himself in Sukah (52b) says that a regular Nun switches with Hei, but a final Nun (is considered to have Gematriya 700, so) it switches with Shin! This requires investigation.

Daf Al ha'Daf citing Kerem Shlomo (19:4 p.58): The text of Maharsha in Ein Yakov says 'in At-Bach.' Regarding Chaninah, Maharsha says that these letters switch in Aleph-Yud-Kuf, Beis-Chaf-Reish... (a letter is switched to nine letters later in the Aleph Beis, whose Gematriya is 10 times greater) to spell Chen Hash-m. They spell Chen Yahah! Regarding Chaninah, the text of Maharsha in Ein Yakov says via switching in At-Bach, it is Chen Yud Yud. i.e. The latter Nun becomes a Hei, and two Hei's are like a Yud. This is the best text. Aserah Ma'amaros says that both for Yinun and Chaninah, we switch based on Aleph-Yud-Kuf. (NOTE: Yud Yud is not Hash-m's name, It is merely used to represent His name! This requires investigation. - PF)

What do we learn from "Lifnei Shemesh Yinun Shemo"?

Rashi: Before the sun was created, his name was Yinun. This is one of seven things that there was intent for it [before creation].

What is the significance of Chaninah?

Maharal: Chaninah shows that he has Chen (grace) from Hash-m; this is Yitzchak's Midah. Chazal enacted in Birkas ha'Mazon Chen, Chesed and Rachamim.

Maharsha: Also Chaninah has Shem Havayah, with Nun's in place of the Hei's.

What is the significance of Menachem ben Chizkiyah?

Maharal: This is appropriate, for Nechamah is after he had affliction, and is comforted over it in a hidden matter. Mashi'ach is hidden, for he does not pertain to this world. He returns the Nefesh of one whose Nefesh departed due to affliction. He is ben Chizkiyah, for returning the Nefesh is Mechazek (strengthens) the person. Because Nechamah is hidden, the name of the one who said this is hidden (Yesh Omrim).

Maharsha: "Rachak Mimeni Menachem" - Mashi'ach was born at the time of the Churban, and was distanced from people to Gan Eden, like it says in Midrashim. Chizkiyah is not learned from verses; it was a tradition.

Who is Chivara d'Vei Rebbi, and what is the significance of this name?

Rashi: It is the Metzora of Rebbi's house.

Maharal: Chivara (white) hints to Tzara'as, which is loss of man; he is considered dead. This natural world opposes Mashi'ach. D'Vei Rebbi shows that his Tzara'as is not due to a bad nature, rather, because he is in Beis Rebbi - he clings to intellectual Torah, which opposes the physical world. Tzara'as clings to such people, even though Torah is life. Rabanan, who are Ba'alei Sechel, said this name. Tzara'as is unlike natural conduct of the world - "Badad Yeshev mi'Chutz la'Machaneh." Also Mashi'ach's supreme Chochmah is separate from the world.

Margoliyos ha'Yam 16: The Yerushalmi (Chagigah 2:1) says that Rebbi had a Talmid who expounded in Ma'ase Merkavah; Rashi disagreed, and the Talmid was stricken with boils. Perhaps it is that Talmid.

If Mashi'ach is alive, why is he like Rebbi?

Rashi: He suffers illnesses and he is a great Chasid. (NOTE: According to Rashi's first Perush, it is Rebbi himself, and not someone like Rebbi, and similarly regarding Daniel. - PF)

Maharal: Do not say that due to Mashi'ach's awesome level, he is divided from everyone, and does not join to the Klal at all. Therefore, Rav Nachman said, if he is alive today, it is someone like me. He brought the verse "u'Moshlo mi'Kirbo" - he is amidst the nation. Rav said that he is like Rebbi or Daniel, lest one think that he is not separate because he is not so esteemed and great. Daniel Ish Chamudos was dear to people. People must accept Mashi'ach, for Yisrael will be absolutely one nation, unlike when there was Melech Yehudah and Melech Yisrael.

Maharsha #1: Mashi'ach suffered, like Rebbi, and Rebbi had authority in the days of Antoninus (during Galus).

Maharsha #2: It is regarding fear of sin - from when Rebbi died, fear of sin died (Sotah 49b).

If he is dead, why is it someone like Daniel?

Rashi: He was afflicted in the lion's den, and he was a great Chasid.

Maharsha #1: He had authority in the days of Nebuchadnetzar, and with Melech Paras.

Maharsha #2: It is regarding fear of sin.

Why did Rav Nachman say 'if he is alive today, it is someone like me'?

Maharal: Do not say that due to Mashi'ach's awesome level, he is divided from everyone, and does not join to the Klal at all. Therefore, he brought "u'Moshlo mi'Kirbo" - he is amidst the nation.

Maharsha #1: "Adiro Mimenu" - Mashi'ach, His Adir (mighty one), will be Mimenu (from Him); "u'Moshlo" - even in Galus - "Lo Yosur Shevet mi'Yehudah." Rav Nachman was the son-in-law of the Reish Galusa, who was from David. Perhaps also Rav Nachman was from David.

Maharsha #2: It is regarding fear of sin. Rav Nachman said, do not teach that fear of sin ceased. I am alive! (Sotah 49b)

Iyun Yakov: Perhaps it is because the Gematriya of R' Nachman (the letter Reish and the letters of Nachman) equals that of "mi'Kirbo" (348).

Why does it say Hash-m will establish another David?

Maharal: This shows that he is not in the merit of David, for this is not Acher. All his seed are included in Malchus David. Even though he will be from David's seed, he does not reign in David's merit.

What are Kaisar and Palgei Kaisar?

Rashi: They are the king and the second to the king. The new David will be king; the first David will be Nasi, but not king.

Maharal: Mashi'ach will be at such a level, that the level of David will be below him. The name Mashi'ach hints to supreme Kedushah - he was anointed with Kodesh oil. Palgei Kaisar is simply Kodesh.

Margoliyos ha'Yam 19: The Aruch says that David ben Yishai will be Melech, and the other David will be second to him.

What do we learn from the parable of a rooster and a bat?

Rashi: Yisrael look forward to Ge'ulah - Yom Hash-m will be light for them. Why do Nochrim look forward to it? It will be darkness for them, and not light!

Maharsha: Yom refers to Ge'ulah, and night to Galus.

Anaf Yosef citing Toras Chayim: The Mashal was needed, for the verse is difficult. Why does it say that Yom Hash-m will be "Choshech v'Lo Or"? Surely it is light, like we bring "v'Alayich Yizrach"! "V'Chofrah ha'Levanah u'Voshah haChamah", "v'Hayah Lach Hash-m l'Or Olam" - but Resha'im cannot look at the light of His honor, due to the weakness of the eyes of their Sechel; they did not guard Torah and Mitzvos. A bat cannot see in sunlight, but it waits for light, for also darkness is harsh for it.

Margoliyos ha'Yam 20 citing Kesem Paz: Ba'alei Kabalah say that the light and darkness that the Torah hints to are the opposite of what we sense. The light that we perceive is really darkness, and conversely. The awesome light of the first day was too strong for lower beings. A thread of it was left to illuminate the land. In comparison, it is darkness, but we call it light. We call the initial light darkness, for we cannot bear it.

Did R. Avahu curse the heretic?

Maharsha: He said it in third person. He feared to overtly curse him; we say (Shabbos 116a) that Chachamim feared heretics. The Min said, in any case you intended for me! R. Avahu replied, I answered you with a verse; I did not intend to curse you.

Iyun Yakov: The verse "Omar Shomer Asa Voker v'Gam Laylah" refers to this,

Margoliyos ha'Yam (99a, 1): The Min mocked and said 'when will Mashi'ach come'? You hold that it depends on Teshuvah. He thought that it is far-fetched that all of Yisrael will repent. R. Avahu answered that Mashi'ach can come in a generation that is totally liable, i.e. when the Nochrim are at the lowest level, even if Yisrael are not worthy.