Rav Papa adds a third interpretation of 'Apikores'. When he says 'K'gon de'Amar Hanahu Rabbanan' (or Hani Rabbanan), he means that - such a Lashon denigrates the Chachamim. What one ought to say is 'Raboseinu she'ba'Makom Peloni' (or 'Hanahu Rabanan').

When he once forgot and said 'K'gon Hani Rabbanan' - he fasted.

Levi bar Shmuel and Rav Huna bar Chiya were once in the presence of Rav Yehudah - making covers for the Sifrei T'nach, when someone brought them a Megilas Esther for that very purpose.

When they said 'Ha Megilas Esther Lo Ba'i Mitpachas?' (see Agados Maharsha), Rav Yehudah retorted - that this too, was akin to Apikorsus ...

... because, although their words were uttered in the form of a question, and not as a statement, in deference to Rav Yehudah, they should have asked him whether a Megilah requires a cloth or not (without intimating the answer).

Rav Nachman's interpretation of 'Apikores' conforms to a statement of Rebbi Yochanan, who commented on the Pasuk in Melachim "Va'yomer Gechazi Adoni ha'Melech, Zos ha'Ishah ve'Zeh B'nah asher Hecheyah Elisha" that - it was because Gechazi called his Rebbi by his name that he was severely punished.

Based on a Pasuk in Yechezkel, Rebbi Yirmiyah stated in front of Rebbi Zeira that a river would flow from the Kodesh Kodshim - on the banks of which all form of delicacies would grow.

The Pasuk writes that the fruit-trees (as well as the fruit and the leaves) will never whither. The Navi says further that ...

... the fruit will ripen once a month, and that it will be for consumption, whereas ...

... the leaves - will be for healing.

When that old man said 'Ye'yasher' adding 'And that's what Rebbi Yochanan said too!' Rebbi Yirmiyah commented that - this also resembled Apikorsus (because Rebbi Yirmiyah's statement did not need to be corroborated).

Rebbi Zeira replied however - that to bring a proof for one's Rebbe does not constitute Apikorsus. (If anything does, it is disbelieving him, as we shall now see).

What Rebbi Yirmiyah might have heard (to be Apikorsus) we suggest, was a case such as the following one. Based on the Pasuk ", u'She'arayich Avnei Ekdach", Rebbi Yochanan stated that Hash-m is going to bring carbuncles (a type of precious stone) measuring thirty Amos by thirty Amos - out of which He is going to carve an entrance ten Amos by twenty Amos high, and place them in the gates of Yerushalayim.

That Talmid scoffed at his words - because to find a carbuncle the size of a little bird is inconceivable, let alone stones of such dimensions.

He changed his mind however - when traveling at sea one day, he saw angels cutting carbuncles of exactly that size and they told him that in time to come, Hash-m would carve the gates of Yerushalayim out os them.

When, based on what he had seen, the Talmid subsequently endorsed Rebbi Yochanan's previous statement, the latter reacted - by referring to him as one who mocks the words of the Chachamim. 'Placing his eye on him', he then turned him into a pile of bones.

Rebbi Meir interprets the Pasuk in Bechukosai "va'Olech eschem Komemiyus" - to mean twice the height of Adam ha'Rishon (whom Hash-m diminished to a height of one hundred Amos.

Rebbi Yehudah says that the people will be only as tall as the length of the Heichal (of the first Beis-Hamikdash [based on the Pasuk in Tehilim "Asher Baneinu ki'Neti'im ... Mechutavos Tavnis Heichal"]), which was - one hundred Amos tall.

Alternatively, Rebbi Yehudah was referring - to the height of the second Beis-Hamikdash, which was also a hundred Amos tall.

We reconcile this with Rebbi Yochanan, who gives the height of the gates as only twenty Amos - by establishing the cuttings in the stones to be (not for use as an entrance, as we originally thought, but) to serve as windows, to let in the light and the air).

We learned earlier (in connection with the river will flow from the Kodesh Kodshim) that the leaves will be used for healing purposes. According to Chizkiyah, this means to cure the dumb. bar Kapara interprets it with regard to - curing barren women.

Rav Yitzchak bar Avudimi and Rav Chisda also argue over the healing powers of the leaves; one of them says 'Lehatir Peh ...

... shel Ma'alah', which means - to cure the dumb (like Chizkiyah); whilst the other explains ...

... 'Lehatir Peh shel Matah' - meaning to cure barren women (like bar Kapara).

Rebbi Yochanan learns 'li'Terufah Mamash', which Rebbi Shmuel bar Nachmeni interprets as - to beautify the faces of the Talmidei-Chachamim (to conform to what we are about to learn).

A Talmid-Chacham who ...

... 'blackens his face' in order to study Torah (see Agados Maharsha) in this world, says Rebbi Yehudah b'Rebbi Simon - will merit that his face will shine in the World to Come (to).

... starves himself in order to study Torah in this world, Rebbi Tanchum bar Chanila'i explains - will be satiatied in the World to Come).

When Rav Dimi came from Eretz Yisrael and said that Hash-m will give each and every Tzadik 'M'lo Omso', he meant that - Hash-m will give each of them His own handful of goodness.

Based on the Pasuk in Yeshayah "Mi Madad be'Sha'alo Mayim, ve'Shamayim ba'Zeres Tikein", Abaye objected to this however, in that - if Hash-m's thumb and span incorporate the entire expanse of water and the sky, respectively, how can a person possibly receive Hash-m's Handful?

According to Rav Dimi, to learn the answer to his question - Abaye should have attended the Agadah Shi'ur.

They quoted at the Shiur, in the name of the B'nei Eretz Yisrael quoting Rava bar Mari, based on the Pasuk "Le'hanchil Ohavai Yesh, ve'Otzroseihem Amalei" that - Hash-m is going to give each and every Tzadik three hundred and ten worlds (the numerical value of "Yesh" [see last Mishnah in Uktzin]).

This resolves Abaye's problem - because it provides a vast storehouse for the Talmid-Chacham to place Hash-m's Handful of goodness.

Rebbi Meir in a Beraisa learns from the Pasuk in Yeshayah "be'Sa'asah be'Shalchah Terivenah" - the principle of Midah Keneged Midah'.

On the understanding that Hash-m therefore pays a person for the handful that he gave a poor man in this world with His own Handful in the World to Come, Rebbi objects to this explanation - on the basis of the Pasuk "Mi Madad be'Sha'alo Mayim, ve'Shamayim ba'Zeres Tikein" (similar to the Kashya that Abaye asked Rav Dimi earlier).

Rebbi Yehudah answered Rebbi's Kashya based on the principle 'Midah Tovah Merubah mi'Midas Pur'anus'. He derives this from the Pasuk "va'Yetzav Shechakim mi'Ma'al ve'Dalsei Shamayim Pasach, va'Yamter aleihem Man Le'echol". With regard to the Mabul, the Pasuk in No'ach uses the Lashon "Arubos" (skylight, of which there would be four in a door), which is much smaller than a door.

To finally resolves Rebbi's problem, he cites the Pasuk (in connection with the corpses of the Resha'im) "ve'Isham Lo Sichbeh". Seeing as when a person places his finger in the fire, it gets burned immediately, how can the Resha'im continue to burn indefinitely? The answer is that - Hash-m will give the Resha'im the strength to continue to burn (even when they would normally have become a burned-out cinder). And if this is true of punishments, it is certainly true of rewards (as we just explained).

We learned in our Mishnah that someone who reads Sefarim ha'Chitzonim loses his portion in Olam ha'Ba. According to the Beraisa, this refers to books written by Tzedokim - because they deny the living G-d.

Rav Yosef forbids reading the Book of ben Sira - because it contains facts that are of no significance (and therefore constitutes Bitul Torah).

ben Sira - advises one against skinning a Gild'na (a type of fish) even from its ear (or starting from the ear), because that way, the skin goes to waste. One should rather fry the skin together with the fish, and then eat it with two loaves of bread.

We refute the suggestion that this explains the prohibition of reading Seifer ben Sira, if one takes that statement ...

... at the simple level - because the Torah too, prohibits wasting (in Shoftim, when it forbids cutting down fruit-trees).

... at a deeper level - because it refers to the prohibition of unnatural sexual relations, teaching us that a person should not change from the conventional pattern of behavior (which is not Bitul Torah).

ben Sira writes ''Bas le'Avihah Matmonis Shav". Her father cannot sleep for worry when she is ...

... a Ketanah - in case she is seduced.

... a Na'arah - in case she commits adultery.

... a Bogeres - in case she fails to get married.

... already married - in case she has no children.

... older - in case she gets involved in witchcraft.

He said that - one should not allow worry to penetrate one's heart, because it kills the strongest of men.

We refute the suggestion that reading Seifer ben Sira is due to ...

... the statement about a daughter - because Chazal too, declared fortunate the man who has boys, but 'Oy' to the one who has daughters.

... about worry - because Shlomoh Hamelech too, wrote in Mishlei "Da'agah be'Lev Ish Yasichenah".

Rebbi Ami and Rebbi Asi argue over the Pasuk in Mishlei. One of them says 'Yasichenah mi'Libo' (to remove it from one's heart); the other one says - 'Yasichenah la'Acherim' (that one should speak it out to somebody).

ben Sira also writes about being careful whom one takes into one's house. When he says ...

... "Mana Rabim mi'Toch Beischa", he means that - one should avoid inviting people with whom does not have any dealings into one's home (to safeguard one's property).

... "ve'Lo ha'Kol Tavi el Beischa", he is referring even to those with whom one does have dealings (which one should preferably discuss with them those dealings outside the house).

This too, cannot be the cause for the ban on ben Sira's writings, because of a statement made by Rebbi, who said (based on the Pasuk in Mishlei "Ish Re'im le'Hisro'a") that - someone who has many friends (with whom he becomes too friendly) will eventually find that they will do him harm (and he will fall out with them).

We conclude that the ban is due to the following baseless statements. He said - that someone whose beard is ...

... thin and sparse - is exceptionally sharp.

... thick - is a fool.

... split into sections with 'crossings' ('Ma'abarta') in between - which are caused by his constantly stroking it (and pulling out the hairs in the middle) as he plots and plans - is unbeatable in the art of cunning.

Alternatively, ben Sira was referring (not to 'Ma'abarta', but to) ...

... 'Hechresa', a sign in his beard that he ate - by which he meant that whoever has not eaten cannot compete with the strength of a person who has a sign in his beard that he ate.

... 'G'varta' - which means a bald patch.

ben Sira also said that someone who ...

... blows the froth from the top of his cup - is obviously not thirsty.

... looks for a condiment with which to eat his bread - is obviously not hungry, and one should take away the bread from him.

Rav Yosef said - that since there was much to learn from ben Sira's book, the Chachamim used to Darshen those parts that were fitting in their D'rashos.

ben Sira said that ...

... a good wife - is a good gift, given to those who are G-d-fearing.

... a bad wife - is like Tzara'as, that needs to be got rid of.

... a beautiful wife - renders her husband a 'lucky man', doubling his life-span.

According to ben Sira, many people who have come into contact with a beautiful woman - have been destroyed and 'vast numbers have been killed'.

He therefore suggests that the best thing to do vis-a-vis ...

... a charming woman - is to keep away from her.

... the husband of a charming woman - is to avoid going round to his house for a drink.

ben Sira commented that peddlers (sell women's trinkets) - would all too often receive a good beating (when the husband would arrive home and discover them doing more than just selling his wife trinkets).

He compares the incidence of a peddler's job leading to adultery to two things, one of them to a spark setting light a smoldering coal - the other, to a bird-sanctuary being full of birds.

The Chachamim would also Darshen ben Sira's dictum not to allow just anyone into one's home (as we discussed earlier), and that of building a large circle of friends. He qualifies the latter however - by warning against conveying one's secrets to more than one in a thousand (adding that that one should not be his wife).

ben Sira - advises against worrying about tomorrow, since one does not know what each day brings (one might even die today, in which case there will be no tomorrow).

The Pasuk in Mishlei writes "Kol Y'mei Ani Ra'im". When ben Sira added 'Af Leilos bi'Shefal Gagim Gago, u'vi'Merom Harim Karmo', he meant that - even at night-time, the poor man suffers, when the water from his low-placed roof collects all the water dropping from everyone else's roofs, and the earth that he carried to the top of his mountain vineyards (to use as manure) is blown away.

Rebbi Zeira Amar Rav explains the above Pasuk in Mishlei with reference to those who learn Gemara (which as we know, entails hard work), and "ve'Tov Leiv Mishteh Tamid", with reference to those who learn Mishnah (who have it relatively easy). Rava switch the two explanations ('Ipcha') - because at the end of the day, it is the Ba'alei Gemara (who bring the Sugya to its Halachic conclusion) who derive benefit from their learning, and not the Ba'alei Mishnah (who toil in vain).

Regarding the Pasuk in Mishlei "Masi'a Avanim Avanim Ye'atzev bam, u'Vokei'a Eitzim Yisachen bam" ('Those who carry heavy stones are hurt by them, whilst those who chop logs of wood will be warmed by them'), Rav Mesharshaya Amar Rava therefore explains ...

... "Masi'a Avanim" - with reference to the Ba'alei Mishnah (who carry the load, but do not benefit from their work).

... "Bokei'a Eitzim" - with reference to the Ba'alei ha'Gemara (who benefit from their learning).

According to Rebbi Chanina, the two halves of the Pasuk refer to a person who has a bad wife and a good wife respectively; Whereas according to Rebbi Yanai, they pertain to - an Ist'nis (someone who is particularly finicky, and who is constantly disturbed by things that do not disturb others) and one who takes everything in his stride, respectively.

Rebbi Yochanan interprets "Kol Y'mei Ani Ra'im" with regard to someone who takes pity on everyone, and "ve'Tov Leiv Mishteh Tamid" - with regard to a hard-hearted person, and who is not moved by the pain of others.

The final explanation is that of Rebbi Yehoshua ben Levi, who interprets "Kol Y'mei Ani Ra'im" with regard to - someone who worries about everybody else's problems (or someone who has a quick temper), and "ve'Tov Leiv Mishteh Tamid", with regard to someone who could not care less about other people's problems (or to someone who always keeps his cool).

In a different context, Rebbi Yehoshua ben Levi reconciles the Pasuk ''Kol-Yemei Ani Ra'im" with the fact that even an Ani eats nice food on Shabbos, by quoting Shmuel, who says - 'Shinuy Veses T'chilas Choli', meaning that changing one's eating habits (referring in this instance to someone who eats on Shabbos more than he is accustomed to eat during the week), causes stomach trouble.