What is R. Yirmeyah's Chidush that a river will leave the Kodesh ha'Kodoshim? The verse teaches this!

: One could have explained that it become a river only after it leaves the Kodesh ha'Kodoshim. R. Yirmeyah teaches that even inside the Kodesh ha'Kodoshim, it will be an overflowing river.

Why will Hash-m bring a river out of Kodesh ha'Kodoshim?

Margoliyos ha'Yam 7 citing Toras Chayim: In this world, rain comes from the ocean. Hash-m kicked [its Sar], therefore the Satan has a share in everything [ that results from the rain,] e.g. grain and straw. In the future, the river from the Kodesh ha'Kodoshim will irrigate, so the leaves will not wilt, the fruits will heal, and it will increase strength and give new fruits each month. In the way of Drush, the river represents an influence of Ru'ach ha'Kodesh on everyone.

What is the significance of curing muteness?

Maharal: Man is Medaber. A mute does not carry out his potential to deed. (NOTE: Man is characterized as Medaber - one who speaks. - PF) In the world to come, influence from above will enable him to. Similarly, influence from above will enable barren women to give birth, and carry out their potential to deed.

What is the significance of l'So'aR Panim?

Maharal: The primary part of man is his face. Man is recognized via his face; his Tzelem (resemblance to Hash-m) is in his face. In the future, this potential [to resemble Hash-m] will be carried out. This is his intellectual perfection. Via his mouth's full function, also his body ( a lower level) will reach its perfection.

Iyun Yakov: "Chochmas Adam Ta'ir Panav" will be fulfilled in the world to come.

Who are Ba'alei ha'Peh?

Maharsha: They are those who use their mouths to speak in Torah. Man was created to toil with his mouth (99b)!

What is 'blackening his face'?

Ramah: He goes hungry.

Maharal: It is letting himself lack. Black always refers to lack. Light is existence; darkness (black) is lack. All is found in light, and not found in darkness. He blackens himself in this world, as if he is not; Hash-m makes him radiant in the world to come - clear existence. This is one perfection. The other perfection is the satiation that He will receive from Hash-m in the world to come - "Yirveyun mi'Deshen Beisecha v'Nachal Adanecha Sashkem." Chachamim said that in the world to come there is no eating or drinking; Chachamim sit with crowns on their heads and enjoy the radiance of the Shechinah (Berachos 17a). Crowns refer to their level. The highest level is a king, who has a crown on his head.

How does "Mar'ehu ka'Lvanon Bachur ka'Arazim" teach that he blackens his face for the sake of Torah?

Rashi: It says before this "Shechoros ka'Orev", and right after this "Chiko Mamtakim."

Maharsha: "Shechoros ka'Orev" is four verses before "Mar'ehu ka'Lvanon"! (It is difficult to say that we learn from there.)

Maharsha: "Bachur" hints to black, like "ha'Yaldus veha'Shacharus Havel" (Koheles 11:10). A Mishnah (Avos 3:12) says 'be pleasant to Tashchores' ( a youth, whose hair is black).

Why will Hash-m will make him radiant in the world to come?

Iyun Yakov: This is like we say, if one engages in Torah in this world, which resembles night, Hash-m bestows grace on him in the world to come, which resembles day (Avodah Zarah 3b).

What is the source that the verse discusses one who goes hungry in this world for the sake of Torah?

Rashi: It discusses this before the verse.

Maharsha: The entire Perek does not discuss this!

Maharsha: The previous verse says "Mah Yekar Chasdecha Elokim u'Vnei Adam b'Tzel Kenafecha Yechesayun." In the generation of R. Yehudah, six Talmidim would cover themselves in one garment. They learned amidst great [poverty and] hunger. Normally, a Chacham has a big Talis. Even a corner of a Talis sufficed for them!

Rif (on the Ein Yakov): The verse before "Mah Yekar Chasdecha..." says "Tzidkasecha k'Harerei Kel Mishpatecha Tehom Rabah." This refers to Chachamim, who uproot mountains, and they have poverty and hunger - "Mishpatecha Tehom Rabah." They are fed via Chesed - "Mah Yekar Chasdecha..." "B'Tzel Kenafecha Yechesayun" - their only refuge is under Your wings.

What is the significance of "Baruch Hash-m Yom Yom Ya'amas Lanu"?

Maharsha: Hash-m's Berachah will be based on His ability to give, and not based on the recipient, who is limited. One day of Hash-m, which is 1000 years for man, He will bestow on us.

What was Abaye's objection from "Mi Modad b'Sha'alo Mayim v'Shamayim ba'Zeres Tiken"?

Maharsha: Hash-m's Midos are unlimited. A person cannot receive His handfuls!)

How do we learn from "Lehanchil l'Ohavai Yesh v'Otzeroseihem Amalei"?

Maharal #1: Existence is called Yesh. Otzeroseihem is what is hidden; it does not have full existence. The world is proper for exactly 310 worlds; Hash-m will bequeath to Tzadikim the entire existence.

Anaf Yosef citing Megaleh Amukos: The Tzadik receives his share and also from Otzeroseihem (storehouses) of Resha'im (their share in Gan Eden); a Rasha receives his share and also a Tzadik's share in Gehinom.

Maharal #2: The highest Sefirah is the supreme Keser. Half of its Gematriya is 310. Every crown has two matters. It is connected to what is below it, what it is a crown for, but it is not totally connected; it is on it, just like clothing is on a person, but not totally joined to him. Therefore, half pertains to the world, and from this is an influence of 310 worlds.

Maharsha: The verse did not explain what is Yesh. Therefore, we expound its Gematriya. It is written Ohavi (singular), but we pronounce it Ohavai (plural). Therefore, we expound for each Tzadik. We read "va'Ytzav Shechakim" like Sochakim - they grind manna for Tzadikim, like it says in Chagigah (12b).

Anaf Yosef citing Toras Chayim: There are 620 letters in Aseres ha'Dibros, corresponding to 613 Mitzvos, and seven Mitzvos mid'Rabanan (NOTE: On six, we say 'Asher Kideshanu b'Mitzvosav' - Ner Shabbos, Ner Chanukah, Kri'as ha'Megilah, Hallel and Netilas Yadayim; Birkas ha'Nehenin is considered the seventh - PF). Man gets only half, for he was created male and female; each gets half. Before Matan Torah, Hash-m commanded "Ko Somar l'Veis Yakov v'Sagid li'Vnei Yisrael" - tell the women, and tell the men, for each is equal in the reward. This is why Achashverosh told Esther "Ad Chatzi ha'Malchus" - she is important like him, and they share the kingship equally.

Daf Al ha'Daf citing Mishnah Acharonah (Sof Uktzin): There are 248 Mitzvos Aseh. R. Tam says, amidst Tzadikim's great Devekus to Torah and Mitzvos, they get bodily pleasure from them. This is how Moshe was able to survive 40 days without food and water. Just like one who benefits from Hekdesh adds a Chomesh (a quarter of the principal), so Hash-m adds a Chomesh (62), for Midah Tovah is greater, making 310 in all. Tiferes Yisrael says, there are 613 Mitzvos, and seven Mitzvos mid'Rabanan. One cannot do a Mitzvah without Hash-m's help, therefore he receives for half of the 620. Alei Veradim (Sotah 21a, p.272) explains that every Tzadik has a supporter; the supporter receives half, just like Zevulun supported Yisachar and received half his reward. Perush ha'Mishnayos says, if we combine all pleasures of this world, the reward of the world to come will be 310 times greater.

Why was this brought in the name of Rava? It is the end of the last Mishnah of Uktzin!

Margoliyus ha'Yam: The 'end' of that Mishnah is not part of the Mishnah, rather a later addendum of Amora'im.

How does "Shamayim ba'Zeres Tiken" show that Hash-m cannot give to him His handfuls in the world to come?!

Rashi: The entire world is only like His Zeres (from His pinky until His thumb).

Rif (on the Ein Yakov): We should say that one will be able to receive the Tov in the 310 worlds! Perhaps the Drashah of 310 worlds was expounded only later. Alternatively, even if there will be so many worlds, how can man receive so much? However, why didn't Rav Dimi answer like R. Meir, that Hash-m will give special ability to receive His good? It is because Abaye asked how Hash-m's handfuls can fit in the world.

What Midah Tovah of Hash-m is discussed?

Maharal: Like man influences upon an Oni, so Hash-m influences on him. This is the time for reward and punishment. Just like man receives in this world what is proper for him, also in the world to come. Even though man cannot receive [the reward or punishment] in this world, in the world to come he will be able to receive.

Etz Yosef citing Toras Chayim: One who gives to an Oni, it is as if he gives to Hash-m, who stands to the Oni's right hand; "Malveh Hash-m Chonen Dal."

How do the verses show that Midah Tov is greater than His Midah of punishment?

Rashi: For Midah Tovah, doors opened; for punishment, only Aruvos (windows). There are four Aruvos in a door (Yoma 76a).

NOTE: Also for Berachah, it says "Eftach Lachem Es va'Arubos ha'Shamayim" (Mal'achi 3:10)! (PF)

Maharsha: Reward is attributed to Hash-m - "v'Dalsei Shamayim Pasach", therefore it was expansive (doors). For punishment, it says "va'Arubos ha'Shamayim Niftachu" (passive), as if they opened by themselves; only windows opened.

Margoliyos ha'Yam 2 citing Toras Chayim: Also Gid'on, when he asked for dryness on the land, it says "va'Yhi Chen", but when he asked for dew, it is explicitly attributed to Hash-m - "va'Ya'as Elokim."

How much greater is Midah Tovah than His Midah of punishment?

Margoliyos ha'Yam: In three places the Gemara says that Midah Tovah is greater, but it does not say how much greater. Rashi (Shemos 20:6, 34:7) says that it is 500 times greater, and so Tosfos (Sotah 11a DH Miryam) brings from the Tosefta (Sotah 4:1).

What are Sifrei Minim (or Tzedukim)?

Margoliyos ha'Yam 3: The heretics explained Torah and Nevi'im according to their Da'as. They did not rely on Divrei Chachamim. Wherever Minim uprooted [the Emes of Torah], their refutation is right there. Even though some of their words do not contradict Torah, one may not read them, for they lead man to Bitul. R. Eliezer was seized, and attributed this to enjoying something he heard from a Min (Avodah Zarah 17a), even though it did not contradict Torah.

Why did Rav Yosef forbid reading Sefer Ben Sira?

Rashi: It is due to Bitul Torah, for it contains worthless things.

Iyun Yakov #1: It is not included in Sifrei Minim, that one who reads them has no share in the world to come.

Iyun Yakov #2: This is worse than other Bitul Torah, for he will be drawn after it. He thinks that this is called learning [Torah], like learning Sifrei Kodesh.

Ramah: It misleads a person to think that man's ways are in Hash-m's hands from his formation, e.g. one who has a part in his beard, no one can overcome him. People will despair of requesting mercy!

Margoliyos ha'Yam 4 citing Be'er Sheva: The Yerushalmi forbids only Sefer Ben Sira and Sefer Ben La'anah, but Sefer Mirus (Homer?) and later Seforim are permitted. I ask, the Bavli and Yerushalmi bring many teachings from Sefer Ben Sira! And why is Sefer Mirus better than Sefer Ben Sira?! It seems that the text should be reversed; Sefer Mirus and Ben La'anah are forbidden, but Sefer Ben Sira and later Seforim are permitted. Tosfos (Yevamos 104a) says that many matters in the Yerushalmi must be reversed. Rav Yosef permits proper teachings from Sefer Ben Sira, but not from Sefer Mirus. Midrash Koheles (12:11) and the Ritva say that one may learn from Sefer Ben Sira, just one may not make it part of Tanach. Since we may not learn even proper matters from Sifrei Minim, why do the Rambam and other Gedolim cite Aristotle, Plato and others? It seems that they rely on Avos 2:14, 'know what to answer an Apikoros.' Margoliyos ha'Yam - when Tanach was fixed (towards the beginning of Bayis Sheni), there was concern lest other Seforim be added to Tanach, therefore they decreed that one who reads in them has no share in the world to come. They did not decree about later Seforim, for there was no such concern.

Why did he discuss flaying Gildana from the ear?

Rashi #1: Do not waste even a small part of the skin of a fish.

Rashi #2: It is normal to begin flaying a fish from the ear.

Maharsha citing the Aruch: Do not flay the ear of an animal - that hide is not useful.

Why is a daughter a vain treasure?

Maharsha: He thinks that he will profit from her. He may sell her to be a slave, or receive Kidushin money for her. He receives her earnings, and all money that comes to her; he does not receive these from a son. However, these are not worth the worries that come from her.

Does worry lest she be seduced apply only when she is a minor?

Maharsha: This is like R. Meir, who holds that there is no fine for a minor. If she is seduced after becoming a Na'arah, her father receives a fine. (NOTE: The fine is hefty, about a standard income for a year. However, he should worry lest she be seduced without witnesses, and there is no fine! -PF)

Iyun Yakov: His worries increase as she matures. When she is a minor, her Yetzer ha'Ra does not rule over her so much. He worries only lest she be seduced (but not lest she seek to be Mezanah).

Does worry lest she be Mezanah apply only when she is a Na'arah?

Maharsha: When she is a Bogeres, surely she will be Mezanah if he does not marry her off! He worries lest he not find a proper husband.

Iyun Yakov: Now he begins to worry about this. However, he can marry her off to end this worry. When she turns Bogeres, she is not in his Reshus to marry her off - he worries lest she not marry!

Does worry lest she be barren apply only to daughters?

Maharsha: Yes - a woman is only for children.

Iyun Yakov: The concern is greater for daughters - perhaps her husband will divorce her after 10 years, and then he will return to worry lest she be Mezanah!

Why should he discuss his worry with others?

Maharsha: Perhaps they can give counsel to dispel his worry. So Rashi explained in Yoma 75a.

Daf Al ha'Daf citing Si'ach Sarfei Kodesh (5, 38) citing Chidushei ha'Rim: One who has an affliction, it was decreed on him. If he tells it to another, on whom it was not decreed, Hash-m will nullify it, lest the listener be pained without reason - "Mishpetei Hash-m Emes Tzadku Yachdav." (NOTE: Hash-m could cause him to tell it to someone else who deserved pain! Perhaps this is why he said 'Acherim' (plural) - if he tells it to many, presumably, at least one of them does not deserve this pain. - PF)

Whom should you keep out of your house?

Rashi: People that you have no dealings with them.

Why does it add 'do not bring everyone in'?

Rashi: Even those that you have dealings with them, do not bring them constantly into your house. Rather, speak with them outside.

Maharsha: Stop the Rabim from being in your house. Perhaps Resha'im are among them, and they will see your hidden matters. You may bring Rabim El Beisecha, i.e. those who need you, e.g. Aniyim, but do not bring everyone even outside the house.

What do we learn from "Ish Re'im Lehisro'ei'a"?

Rashi: One who has many friends, in the end they will do evil to him and quarrel with him.

If one ponders what to put on his bread, why should you remove his bread?

Rashi: This shows that he is not truly hungry.

If one has a part in his beard, why can no one overcome him?

Rashi: The entire day he schemes, and puts his hand to his beard and pulls, like one who thinks, until he pulls out his hair. Some texts say Hekerta (it is recognized in his beard that he ate); one who did not eat cannot overcome him. Some texts say Gavarta (a bald patch). All of these are folly, therefore we do not read the Sefer.

Etz Yosef citing Mosaf ha'Aruch: Those who study the face agree that [a gap in the middle of the beard] is a sign of craftiness, like Rashi's first Perush. The Aruch says that if he has Heker in his beard, i.e. black and white, he is very cunning.

Rav Yosef forbids reading the Sefer. How may we expound proper teachings of the Sefer?

Ramah: The text says, had Chachamim not buried the Sefer, we would expound proper matters in it.

NOTE: Rav Yosef expounds good teachings from it! Ramah brings two Perushim. According to one, had they not buried it, we would expound proper matters in it like the Sefer did. The other Perush says, had they not buried it, we would expound its proper teachings in the Drashah to the Rabim. (PF)

Why is a good wife called a gift?

Maharsha: It is a decree - 40 days before a fetus is formed, a Bas Kol announces 'Bas Ploni will marry Ploni' (22b). However, the decree can be changed; one who fears Hash-m can receive her via requesting mercy.

Why is an evil wife compared to Tzara'as?

Maharsha: It is evil that clings to a person - "Tzara'as Na'aman Tidbak Becha." An evil wife clings to her husband until he divorces her.

Daf Al ha'Daf citing Pardes Yosef (Tazri'a 23,29): One who has a wound should not touch it; this only increases the pain and infection. So one who has an evil, quarrelsome wife should not come to dispute with her, lest the fire increase.

If one has a beautiful wife, how are his days doubled?

Rashi: Amidst his great pleasure, it is as if his days are doubled.

Maharsha: According to the simple meaning, she is beautiful also in her deeds. She saves her husband from others' wives - 'it suffices that she saves us from sin' (Yevamos 63a). Regarding sin, it says "Hikares Tikares" - in this world and in the world to come. One who stumbles with a married woman, he descends to Gehinom and does not ascend (Bava Metzi'a 58b). She saves him, so his days are doubled - he will live in this world and the next.

Why should you not turn to the husband of an attractive wife?

Rashi: Do not drink wine and strong drinks with him. (NOTE: Some texts say 'do not turn to an attractive woman', and Rashi says 'do not drink with her.' - PF)

Maharsha: "Zenus v'Yayin v'Sirosh [Yikach Lev]" (Hoshe'a 4:11).

What is Eshes Chen, and what is the concern lest you be snared?

Maharsha: It is another's wife. Even if she is not beautiful, the Yetzer ha'Ra gives her grace in men's eyes. This is why it says 'lest you be caught in her trap.' She is the trap pf the Yetzer ha'Ra.

What do we learn from 'many have been corrupted by the form of a beautiful woman, "and she killed multitudes"?

Maharsha: Above, it said 'a beautiful woman to her husband' - she is beautiful also in her deeds. He merits this world and the world to come. One who sees only the form of a beautiful woman, many were corrupted by her in this world, and were killed by her in the world to come - they descend to Gehinom. (NOTE: This applies even to his own wife, if he married her for her beauty, in spite of her evil deeds. - PF)

What is the meaning of 'many are the wounds of peddlers'?

Rashi: A peddlers of women's cosmetics receives many wounds. He deals with women, and sometimes the husband finds them secluded, and he wounds him.

Maharsha: They make available adornments for women, which bring to Ervah, like it says about Benos Tziyon. They arouse the Yetzer ha'Ra in bachelors like the venom in Ka'os (an angry snake - Shabbos 62b).

How do their houses resemble a coop?

Ramah: Just like a coop is full of chickens, so their houses are full of guile, i.e. ornaments that make ugly look beautiful, and deceive people to err after them.

Maharsha: Just like birds that fill a coop are seen outside - perforce, some of the feathers stick outside - so their houses are full of guile, and it is inevitable that their guile will be known regarding Ervah.

How can you cause that many will seek your Shalom?

Rashi: Be beloved to many.

Why should you not reveal your secrets to those who seek your Shalom?

Rashi: Perhaps their hearts are not complete with you.

What is the meaning of "Mah Yeled Yom"?

Rashi: What will occur today.

Daf Al ha'Daf citing the Chasam Sofer: If one thinks that he must fight the Yetzer ha'Ra his entire life, he is prone to despair - 'I will not be able to overcome it always!' Rather, think 'I have to live only today; today I will not heed it.' "V'Atem ha'Devekim ba'Shem Elokeichem Chayim Kulchem ha'Yom" - if you want to cling to Hash-m, always think that you have to live only today.

Why did he begin in second person 'do not worry...', and conclude in third person 'perhaps he will not be [alive tomorrow...]'?

Maharsha #1: Perhaps he did not want to attribute the curse to the one he addresses.

Maharsha #2: L'Machar Einenu means that the Tzarah that he feared will not come.

Why did all these Chachamim not explain the verse simply?

Etz Yosef citing Toras Chayim: It was due to R. Yehoshua ben Levi's question - even an Oni eats well on Shabbos and Yom Tov! And one who is Tov Lev - is he constantly b'Mishteh? Therefore, they explained it to discuss constant matters - people who learn Talmud or Mishnah, or he has an evil or good wife.

Why is an Oni's roof lower than the others?

Rashi: He cannot afford to raise it.

Why is an Oni's vineyard the highest?

Rashi: He cannot afford a vineyard below, which is expensive, only on the mountain, which is cheap.

Why is "Kol Yemei Oni Ra'im" one who learns Gemara?

Rashi: It is difficult to learn, due to the many questions and Sugyos.

Why is "v'Tov Lev Mishteh Samid" one who learns only Mishnah?

Rashi: It is easy to learn.

Why did Rava say oppositely?

Rashi: "Kol Yemei Oni Ra'im" is one who learns only Mishnah, for one may not give a ruling based on Mishnah alone. "V'Tov Lev Mishteh Samid" is one who learns Gemara - he can give rulings.

What is the meaning of Daito Ketzarah?

Rashi #1: He worries about everything that might happen to his friend.

Rashi #2: He is easily angered.

What is the meaning of Daito Rechavah?

Rashi: He does not worry.

Why is "Kol Yemei Oni Ra'im" a merciful person?

Rashbam Bava Basra 145b: He sees Aniyim and people with problems, and constantly cries over them.

Do all Aniyim eat well on Shabbos and Yom Tov?

Rashi: Yes, all have delicacies.

Rashbam (Bava Basra 146a): We distribute Tzedakah to the poor on Erev Shabbos.

What is 'a change of Veses'?

Rashi: He eats more than usual.