What did Reuven do to try to anger Hillel?

Rashi: 'Who here is Hillel?' is a disgraceful way to speak about the Nasi.

Maharsha: These words imply that he does not know him, for he is not important. Hillel was famous - he was the Nasi!

Maharsha: Also, he came on Erev Shabbos, when Hillel does not have time to answer. Also, he did not enter his house, so Hillel will need to come out to him. (NOTE: Maharsha assumes that had he knocked on the door, the household would have told him to enter. - PF) Rav Elyashiv - amidst his humility, he did not have attendants to prevent people from coming to him when he washes his hair.

Rav Elyashiv: Erev Shabbos is a time of Ru'ach ha'Kodesh. Hillel had 30 Talmidim proper for Shechinah like Moshe [and he was greater than them].

Why did Hillel answer these silly questions? "Al Ta'an Kesil k'Ivalto", except for Divrei Torah!

Maharsha: Amidst humility, Hillel did not think that he came to anger him. Rather, his questions hinted to Torah questions about the three bad Midos of Talmidei Bil'am. Otherwise, one does not bother to answer a fool!

Iyun Yakov: We learn from here that if one is asked matters of no importance, he should not mock the one who asked. Rather, he answers as if he asked an important matter, lest in the future he be ashamed to ask a great matter.

Rav Elyashiv: These were not words of folly, rather, idle matters. Hillel answered him to teach humility and lowliness. Even though he tried to disgrace Hillel, Hillel was not upset. Even though a Chacham is commanded [to protest against] his disgrace, Hillel thought that he must teach to him his Midah of patience and humility.

Daf Al ha'Daf citing Kerem Shlomo (12:8 p.19): The man came to deny that Hash-m created only one man, for we see differences between nations. This shows that several people were created initially! Hillel rejected this. The places where they lived caused changes.

What is Segalgal?

Rashi #1: It is long.

Rashi #2: It is round.

Maharsha: He asked why rich Babylonians lose their wealth (the Galgal brings them from wealth to poverty). A Segalgal head hints to the Midah of Ru'ach Gavoha. It is one of the four causes of people losing their property (Sukah 29b). Hillel answered that it was because they do not have Chayos Pikchos - they are haughty, which is folly. We say in Sanhedrin (23b) that haughtiness descended to Bavel. (NOTE: Maharsha implies that the man hinted to their Midah of haughtiness. This was Hillel's answer!)

What are Terutos, and how does living Bein ha'Cholos answer why their eyes are Terutos?

Rashi #1: They are soft. The wind blows and enters their eyes.

Rashi #2: They are round. Their eye sockets are round, and not long, lest sand enter them.

Maharsha #1: This hints to the Midah of Ayin Ra'ah. Dor ha'Mabul became haughty due to lifting their eyes (Sanhedrin 108a); they were Mezaneh with what they saw (Rashi there). Often, Zenus is attributed to the eyes - Shimshon went after his eyes... (Sotah 9b) Tarmudim had this bad Midah. (NOTE: Why does Maharsha call this Ayin Ra'ah (stinginess)? Haughtiness is called Gavhus ha'Ayin ("v'Einei Gevohim Tishpalnah" - Yeshayah 5:15)! - PF)

Maharsha #2: We say in Yevamos (17a) that people of Tarmud have Pasul lineage due to slaves of Shlomo. Cholos is an expression of Chulin - without Kedushah and a fence against Ervah, like Yisraelim of good lineage have.

How does 'they live amidst the swamps' answer why Africans have wide feet?

Rashi: It is lest they sink in the marshes.

Rashi citing Raboseinu: They live amidst marshes and go barefoot, so their feet spread out. Shoes impose their shape on feet.

Maharsha: He asked why they have Nefesh Rechavah (a strong lust to gather money). "Ha'Yakum Asher b'Ragleihem" is money, which stands man on his feet. Hillel answered, it is because they live among Bitz'ei Mayim - Nochrim who love Betza (unjust gain). The money of Bnei Afrika is from Bnei Kena'an, who fled Eretz Yisrael [before Yisrael entered - Sanhedrin 91a]. Kena'an told his sons 'love theft and Betza' (Pesachim 113b).

Why did he say 'if you are [Hillel]'?

Maharsha: This was to anger him, as if he does not recognize him.

Did he really lose 400 Zuz? Is this not Asmachta (a stipulation that one does not resolve to fulfill), which does not acquire?

Rav Elyashiv: The money was left with an esteemed Beis Din, and they made a Kinyan, so it was not Asmachta. Something that depends on the one who stipulated and someone else, it is Asmachta. If it depends only on him, or not on him at all, it is not Asmachta.

Why did he say 'I fear lest you get angry'?

Rav Elyashiv: This was in order to anger him. He thought, sometimes one does not get angry at another's folly, for he judges him favorably and thinks that he does not understand. Here, the man hinted that he knows that he is doing improperly, and therefore he fears lest Hillel get angry.

Why did he say 'it is good that you lose 400 Zuz and 400 Zuz'? He lost only 400!

Maharsha: You will not gain 400 Zuz (that you would have received had you angered me), and you will lose 400 Zuz of your money.

Why did Shamai expel the first Nochri?

Rashi: If one comes to accept being a Chaver (meticulous about tithes and Taharos), except for one of the obligations, or one comes to convert, but does not accept one matter of Torah, we do not accept him (Bechoros 30b).

Rav Elyashiv: That is not a reason to expel him with anger! Rather, since he did not accept oral Torah, he denies also his seven Mitzvos, which are known only via oral Torah. (NOTE: Perhaps he had a family tradition from Noach about the seven Mitzvos, but would not trust a tradition from Hillel! Perhaps Hillel knew that Nochrim had no such tradition. The Rambam (Hilchos Melachim 8:11) says that Chasidei Umos ha'Olam are those who keep their seven Mitzvos because Moshe commanded them. - PF)

Maharal: He rebuffed this Nochri because he did not believe in oral Torah. This does not apply to the others.

Why did Hillel convert the Nochri who did not accept oral Torah?

Rashi: Hillel relied on his Chochmah to be able to make the Nochri accept oral Torah. This is unlike one who does not accept one matter of Torah. The Nochri did not deny oral Torah, just he did not believe that it is from Hash-m.

Maharal: It is difficult to say that Hillel relied that he will accept also oral Torah. (NOTE: Below, Maharal says 'surely he will come to accept the Perush'! - PF)

Rav Elyashiv: How could he convert him? We do not convert one who refuses to keep one Torah or mid'Rabanan law! We must say like Maharsha, that he decided to convert him, but did not convert him until he accepted oral Torah. How could he teach to him Aleph Beis? This is Torah, and one may not teach Torah to a Nochri! The Me'iri (Sanhedrin 59) permits one who accepts to convert to learn Torah. He was Mechadesh to permit even if he learns the entire Torah to test it, and if he finds it complete, he will convert. He may teach Torah to others and fulfill Mitzvos, except for Shabbos and Talmud Torah. (NOTE: Me'iri permits him to learn and teach! Perhaps he permits only Halachos, but not Talmudic discussions and investigations. R. Eliezer says not to teach your daughter Torah (Sotah 20a); surely he permits to teach to her Halachos! Rav Elyashiv implies that Maharsha says that Hillel converted this Nochri only later. Our texts of Maharsha say so about the one who wanted to be Kohen Gadol! What is the source that Aleph-Beis is Torah, so one may not teach it to a Nochri? Mishnah Berurah (85:5, citing Ya'avetz) forbids investigating Hebrew grammar in the bathroom, lest he come to think about verses. Salmas Chayim (YD 108) says that grammar books written by Tzadikim in order to learn Torah, are considered Divrei Torah, and require Birkas ha'Torah, but not if they are to enable eloquent writing. - PF)

Maharal: We learn from here that Kara'ites (who reject oral Torah) are not Minim (heretics). If they were, Hillel would not convert such a person! Since he accepts the Torah, just not the Perush, surely he will come to accept the Perush. A Min is not considered part of Yisrael; conversion does not apply to him.

What is the significance of reversing the letters?

Maharsha: Surely there are reasons for the order of the letters, e.g. Gematriya and other matters. You rely on me to know which order is primary - what I told you yesterday, or today. You can rely on me also for oral Torah!

Why did the Nochri ask to learn the entire Torah while standing on one foot?

Maharsha: He meant like Hillel answered - one Yesod (foundation] of the entire Torah. Shamai expelled him with Amas ha'Binyan, to show that just like a building cannot stand on one Yesod, so the Torah has many Mitzvos. You cannot give one Yesod. He expelled with Amas ha'Binyan also the Nochri who wanted to be Kohen Gadol, to teach that Torah does not stand on the Yesod of Kehunah alone.

Iyun Yakov: Moshe learned soft matters while standing, and harsh matters while sitting (Megilah 21b). While standing on one foot, one can learn only the easiest matters. The Nochri did not want to accept a hard yoke.

Daf Al ha'Daf citing Kerem Shlomo (16:8 p.8): Why did Hillel accept him? One who learns in youth is like writing on new paper. One who learns in old age is like writing on erased paper (Avos 4:20). A youth is one who can stand on one foot and remove his [other] shoe (Chulin 24b). The Nochri requested 'teach me when I am still a youth, and I can stand on one foot and do my needs', so I will have the attribute of learning in youth. (NOTE: Did he suspect that Hillel will say 'return in 30 years, and then I will teach You', so he needed to ask to learn in his youth? - PF)

Anaf Yosef citing Sama d'Chayei: If one does not fulfill all the Mitzvos in his lifetime, he returns as a Gilgul - "Yif'al Kel Pa'amayim Shalosh Im Gaver." E.g. if he was a Yisrael. he returns as a Kohen. There are two ways to fulfill all Mitzvos in one lifetime. (a) If everyone benefits from his colleague, they share their Mitzvos; it is as if all of them fulfilled them. (b) Via learning Parshas Olah, it is as if he offered an Olah. The same applies to all Mitzvos. The Nochri asked how he can fulfill everything in one life, and not need to return as a Gilgul. Hillel answered, in two ways - "v'Ahavta l'Re'echa Kamocha", and go learn! (NOTE: 'On condition that you will teach to me' implies that he specifically requested to learn! Also, if one is a partner in Mitzvos via "v'Ahavta l'Re'echa Kamocha", why did Hillel discuss the negative, not doing what another hates? - PF)

What is Amas ha'Binyan?

Rashi: It is a stick one Amah long. It is used to measure buildings. Builders are paid according to the dimensions of the houses that they build.

Maharal: Did Shamai happen to be holding Amas ha'Binyan at the time that both of the latter Nochrim came? Rather, Amas ha'Binyan means that Shamai repelled him with his Midah. He did not pardon at all. The Nochri was improper for refusing to accept oral Torah. (NOTE: Chovos ha'Levavos (Sha'ar ha'Perishus Perek 5) infers that Shamai was a builder. It seems that this is unlike Maharal. - PF)

Rav Elyashiv: The Nochri thought that there is one Mitzvah that is the foundation of all Mitzvos. Really, every Mitzvah is the foundation of the entire Torah. No Mitzvah is secondary to another.

Why did he say 'do not do to your colleague what is hateful to you'?

Rashi #1: Hash-m is called your colleague - "Re'acha v'Rei'a Avicha Al Ta'azov." Do not transgress His words, like you do not like people who transgress your words.

Daf Al ha'Daf citing R. Ilya Lopi'an: If a guest comes to a house and says that the furniture is in the wrong place, and it should be moved, the Ba'al ha'Bayis tells him, if you are not satisfied, go home and arrange your house as you desire. Hash-m created the world; all is His. If you are not satisfied, create your own world as you desire! This world must be like Hash-m desires. This is the entire Torah; the rest is Perush.

Rashi #2: This literally refers to your colleague, e.g. do not steal, transgress adultery and most Mitzvos. Everything else is to know what is hated.

Etz Yosef citing Iyei ha'Yam: The Perush of this does not include the entire Torah! Etz Yosef - in Rashi's latter Perush, 'theft, adultery and most Mitzvos' does not explain 'what is hateful to you.' Rather, it is 'v'Idach Perusha' - these and most Mitzvos explain what is hateful to you.

Daf Al ha'Daf: How are Mitzvos Bein Adam l'Makom included? Talmidei ha'Ba'al Shem Tov explained, amidst loving others, he diminishes his own ego, and comes to love Hash-m.

Maharsha: This is like "v'Ahavta l'Re'echa Kamocha"; he said it in Arame'ic, for so they spoke in Yerushalayim. Why did he switch from positive (love) to negative (do not do...)? It seems that he holds that the verse discusses only refraining [from what your colleague hates]. It is written by the Lavim of vengeance and bearing a grudge. One need not do positive actions - we say that your life comes before your colleague's! Targum Yonason proves like this.

Daf Al ha'Daf citing Divrei Sha'ul (2 Terumah, p.49b): Chidushei ha'Rim brought from Chasidim of Kotzkir, that as long as he was a Goy, he could not reach the positive level of "v'Ahavta l'Re'echa Kamocha", only the negative. After he converts, he will understand the true intent. I say that love between Jews is different, for we need each other for Mitzvos, e.g. there is Shechinah among 10, three for a Zimun, and so with most Mitzvos. (NOTE: Most Mitzvos do not require a particular number, but they are better when more do the Mitzvah together - "b'Rav Am Hadras Melech." - PF)

Daf Al ha'Daf citing Birkas Eliyahu: All the previous verses are Lavim - Lo Signovu, La'Sa'asok, Lo Sekalel... V'Ahavta l'Re'echa Kamocha is via fulfilling what came before. However, the Sefas Emes explains that one comes to Kedoshim Tihyu, Yir'as Hash-m and v'Ahavta l'Re'echa Kamocha via fulfilling the Mitzvos before this.

Iyun Yakov: "V'Ahavta l'Re'echa Kamocha" is the root of Chesed. A sign of Bnei Yisrael is that they bestow Chesed. It is not a sign of Goyim. Had the Nochri known that he must do Chesed, he would have refrained from converting.

How could Hillel convert him under false pretenses, i.e. that he will be appointed Kohen Gadol? Also, we do not accept those who convert amidst desire for wealth - the same applies here!

Maharsha: Hillel agreed to convert him [and began teaching him], but did not convert him until he realized that he cannot be Kohen Gadol. Amidst Lo Lishmah, one comes to Lishmah. One may not teach Torah to a Nochri, but if he comes to convert, it is permitted.

R. Akiva Eiger (Teshuvah 41): Tosfos explains that he converted him first. This implies that he argues with Maharsha, and forbids teaching Torah to one who wants to convert! However, perhaps Tosfos agrees, just the Gemara implies that he converted first.

Daf Al ha'Daf citing Igros Moshe (YD 3:90): Surely, Maharsha's law is Emes. A convert must accept Ol Mitzvos, so he must know the Mitzvos. If he does not know, perhaps he would not have accepted something that he considers hard. Stam acceptance does not help for this. His conversion could be nullified! We inform him of some light Mitzvos, some severe Mitzvos, the sin of (not giving) Matanos Aniyim... 'Now, you will be Chayav Kares for eating Chelev and stoned for Chilul Shabbos!' Na'ami taught many Halachos to Rus to try to discourage her from converting (Yevamos 47a)! Divrei Sha'ul - also Tosfos (Bava Kama 38a) forbids teaching one who wants to convert. (NOTE: He says that Chachamim taught Torah to Sheluchim of the kingdom, lest they be killed if they refuse. Alternatively, the Sheluchim converted, like it says in Sifri (344). This implies that intent to convert would not suffice. However, the Sifri says that the kingdom told the Sheluchim 'make yourselves converts.' Even if one may teach a potential convert, perhaps the kingdom suspected lest Chachamim falsify matters if they did not convert already, like they did in the translation of the 70! - PF)

The Nochri wanted to be Kohen Gadol. Why did Hillel tell him 'only one who understands kingship is appointed king - go learn about kingship'?

The text in Yalkut Shimoni (Tetzaveh 379), Aruch (Chamat) and Menoras ha'Ma'or (ha'Ka'as p.268) is 'only one who understands kingship is appointed in front of the king.

Why did the Nochri mention that Hash-m called Yisrael "Bni Bechori"?

Iyun Yakov: Before Matan Torah, Avodah was via the Bechoros, and even so, "veha'Zar ha'Karev Yumas"! (NOTE: Even though later, Bechoros were demoted from Avodah, there is still a Kal v'Chomer to a Nochri, who never had Kedushas Avodah. - PF)

Daf Al ha'Daf: Torah Ohr explains that we cite "veha'Zar ha'Karev Yumas" (Bamidbar 1:51). That verse discusses Avodas la'Leviyim! Really, we discuss Bamidbar 18:7 (Torah Temimah) or 3:10 (R. C. Lichtenstein), which discuss Avodas Kehunah.

Why did the Nochri return to Shamai?

Maharsha: You should have told me that I cannot be Kohen Gadol, instead of driving me away angrily!

Ohr Yisrael (28): There was no flaw in Shamai's Midos. He held that one must react angrily to words that belittle the honor of Torah. Hillel held that one may pardon the affront to Torah in order to ultimately bring them to convert Lishmah.

Daf Al ha'Daf citing Sefas Emes: Shamai says, receive every Adam with Simchah (Avos 1:15)! One who wants to convert in order to be Kohen Gadol, he is not 'Adam'. What is the reason? Imrei Emes brings from Yalkut Yehudah (Emor) that Nadav and Avihu died because they did not marry - "v'Chiper Ba'ado u'V'ad Beiso." This applies to a Kohen Gadol. They were not Kohanim Gedolim! (NOTE: We find that Aharon's sons were forbidden to leave Pesach Ohel Mo'ed or act like mourners, like Kohanim Gedolim! Igros Moshe (Kodshim 1:4) says that they were like Kohanim Gedolim regarding the Milu'im, but like Hedyotos for Kodshei Doros. - PF) He answered, since they said 'when will these Zekenim (Moshe and Aharon) die, and we will lead the Tzibur?', i.e. they wanted to be Kohanim Gedolim and leaders of the Tzibur, therefore Shamayim judged and punished them like Kohanim Gedolim. Teshuvas ha'Rosh (13:21) asks, why did Chazal say that they lacked the Me'il? Since only the Kohen Gadol offers Ketores in the Kodesh ha'Kodoshim, and they acted like Kohanim Gedolim, they were liable for not wearing the Me'il. "V'Chol Adam Lo Yihyeh b'Ohel Mo'ed" - the Kohen Gadol on Yom Kipur is not like an Adam, rather, like an angel (Tosfos Menachos 109b, citing the Yerushalmi). This Nochri wanted to be unlike an Adam, so Shamai did not treat him like an Adam. (NOTE: This is astounding. Shmuel said about Rav Yehudah 'he was not born to a woman' (rather, he is like an angel - Nidah 13a). Would Shamai not greet Rav Yehudah with Simchah?!)

How does "Emunas" refer to Seder Zera'im?

Rashi: One must be trustworthy to tithe his produce properly.

Tosfos citing the Yerushalmi: He trusts in the Life of the world [to make it grow], and he sows.

Daf Al ha'Daf citing R"A of Strikov: Also deniers sow, and think that sometimes it succeeds, and sometimes not! Rather, a Jew who trusts in Hash-m knows that his income is from Him. His toil for income is mere Hishtadlus that Hash-m decreed. The amount of toil does not affect his income. People with different jobs, it is easier to feel that his income depends on Hash-m. One who farms, it seems that the more he invests in his field and fertilizes it... it succeeds more. Emunah that all depends on Hash-m pertains especially to Seder Zera'im.

Maharal: Since Hash-m finances man, it is proper that man believe in Him.

Maharsha: This refers to Berachos, the beginning of Seder Zera'im. It has 100 Berachos, and the greatness of one who answers Amen to them. (NOTE: Maharsha implies that there are 100 different Berachos in the Masechta. There are not so many in the Mishnayos! Shitah Mekubetzes (Menachos 36a, 16) implies that Berachos 60b lists the 100 Berachos that one must bless each day. It lists Birkas ha'Shachar, but not 100 Berachos! Perhaps the text should say 'lists among the 100 Berachos...' The Yerushalmi in Berachos expounds that one must bless 100 Berachos each day. Mishnah Berurah (46:14) counts 92 Berachos on a weekday (without foods), but 38 of them are repeats of the 19 Berachos of Shemoneh Esre. - PF)

How does "Chosen" refer to Nashim?

Rashi: It is inheritance. Heirs are born via a wife.

Maharsha: Chosen is an acronym for Chelek Seder Nashim. (NOTE: I do not know the relevance of 'Chelek'. - PF)

Etz Yosef citing Iyei ha'Yam: One who dwells without a wife, he lacks a wall (Yevamos 63). A wall is Chosen and strength to what it surrounds. It says there, how does a woman help a man? A man brings (home) wheat and flax, but he does not chew wheat and wear flax! We see, she enlightens his eyes and stands him on his feet! He is fenced with strength.

How does Yeshu'os refers to Nezikim?

Rashi: It teaches one to beware of damaging, and saves him from monetary obligations.

Rav Elyashiv: Most Aveiros and stumbling blocks are Bein Adam l'Chavero. One who is careful about this is saved from punishment and sin.

Maharsha: This is like I wrote in Bava Kama (3b DH Mai), that the four Avos Nezikin below hint to four Nezikin of Shamayim, that one must pray for mercy to be saved from them.

Why does "Chachmas" refer to Kodshim? To become a Chacham, one should study monetary laws (Bava Basra 175b)!

Rav Elyashiv: That refers to [sharpening] the person, but Seder Kodshim itself is harder. It is difficult and deep.

Daf Al ha'Daf: citing Parnes l'Doro: Matters of Kodshim are very deep. Intellect cannot grasp them. Therefore, one must train himself to learn deep things, e.g. Nezikin, and afterwards he can learn Kodshim. The Gemara means, to understand Kodshim, which is called Chochmah, he should first engage in monetary laws.

How does Da'as refer to Taharos?

Rashi: Da'as is greater than Chachmah. Etz Yosef - also Maharal wrote in Tiferes Yisrael that Taharos is a higher level than Kodshim.

Maharsha: Indeed, Da'as is greater - "b'Chochmah uvi'Svunah uv'Da'as" (Shemos 31:3), and Rashi explained that Da'as is Ru'ach ha'Kodesh. We should say oppositely, that Da'as is Kodshim, for Kedushah is greater than Taharah (Avodah Zarah 20b)!

Maharsha: Indeed, Da'as refers to Kodshim, and Chochmah refers to Taharos. The Gemara attributed Kodshim to Chochmah, and Taharos to Da'as, for it goes according to the order of the Sedorim, but it is not precise.

What is the meaning of "Yir'as Hash-m Hi Otzaro"?

Rashi: It is most important to gather it, and make a Segulah to remember [Torah].

Rav Elyashiv: If fear precedes his Chochmah, his Chochmah will last (Avos 3:9). Divine help is needed to remember teachings (Megilah 6b). Surely one merits this only with Yir'as Shamayim. Alternatively, before Chet ha'Egel and breaking of the Luchos, man would not forget Torah. Forgetting came after the Egel and Sheviras ha'Luchos, lest a person know the entire Torah, and the Yetzer ha'Ra will entice him to serve idolatry and there will be a great Chilul Hash-m. Therefore, it was decreed that man can remember only via constantly toiling in Torah, without Hesech Da'as. Surely this requires Yir'as Shamayim!

Iyun Yakov: Perhaps the branches of the Menorah hint to this. The six braches on the sides hint to the six Sedorim. All illuminate towards the middle branch - Yir'as Hash-m in his heart, "Ki Ner Mitzvah v'Sorah Or." Also the six days of creation, the seventh is primary. The letters of Bereishis spell Yarei Shabbos - Shabbos corresponds to fear. They spell also Yarei Boshes - shame brings to inner fear, like SHLaH writes.

Maharal: This causes it to last forever. Even if one has the entire Torah, it lasts only due to Yir'as Hash-m. What is created lasts only due to the Creator. This is like 'one who fears Chachamim, he will be a Chacham' (23b), for he nullifies his existence and level to Chachamim. Also here, he nullifies himself totally to Hash-m, and hands himself over to Hash-m, therefore he receives eternity.

What is the source that the verse discusses man's judgment?

Maharsha: The previous verse says "Milei Tziyon Mishpat."

What is the significance of fixing times for Torah?

Rashi: Man must work - if there is no work, there is no Torah. One must fix times for Torah, lest he engage in work the entire day.

Maharsha: One must fix Itim (plural) - one during the day and one at night. One may borrow during the day and pay at night (Eruvin 65a. i.e. if he cannot learn during the day, he compensates and learns extra at night.)

Daf Al ha'Daf: A small amount of supplications with intent is better than many without intent (Shulchan Aruch OC 1:4). Eliyahu Rabah (4, citing Mekor Chayim) says that likewise, they ask if one fixed times for Torah, and not how much he learned. It is better to learn five Perakim slowly and pleasantly, than 20 Perakim amidst pressure.

Is fixing times for Torah the second question? In Sanhedrin 7a, it says that man's first Din is about Divrei Torah! And that is proper, Talmud Torah is equal to all the Mitzvos (Pe'ah 1:1)!

Tosfos Sanhedrin 7a #1, Etz Yosef: If one engaged in Torah, his first question is about integrity in business. If not, the first question is about Torah.

Tosfos Sanhedrin 7a #2: He is asked first about business, but the punishment for [Tosfos Kidushin 40b - not fixing times for] Torah is first.

Tiferes Yisrael (Maharal, cited in Divrei Eliyahu and Etz Yosef): Really, all six matters here refer to Divrei Torah. Nasasa v'Nasata be'Emunah - did you learn Seder Zera'im, which is called Emunah! Did you engage in Peru u'Rvu, i.e. Seder Nashim? Did you look forward to Yeshu'os, i.e. Seder Nezikin? Did you delve in Chochmah, i.e. Seder Kodshim? Did you understand a matter from another matter, i.e. Taharos, which is called Da'as?

Daf Al ha'Daf citing Eliyahu Rabah (OC Sof 156): The first question is about integrity in business, for if he was dishonest, it is better that he not engage in Torah, for it is Chilul Hash-m; people say, woe that he learned Torah, and that his father and Rebbi taught to him Torah (Yoma 86a).

Daf Al ha'Daf citing Maharit (Kidushin, Sof Perek 1): 'Did you give and take in Emunah?' refers to Divrei Torah. Were your Torah discussions for the Emes of Torah, or did you waste your days in Pilpulim (investigations) of folly?

Why does it say 'did you engage in Peru u'Rvu', and not 'did you fulfill...'?

Maharsha: One should help orphans to marry.

Divrei Eliyahu, Kol Eliyahu: It means, did you engage in Peru u'Rvu, i.e. Seder Nashim?

Etz Yosef citing Tiferes Yisrael: This connects to 'did you look forward to Yeshu'ah?', for Mashi'ach will not come until all Neshamos in Guf are born.

What salvation is discussed?

Rashi: It is the words of the Nevi'im.

How does understanding a matter through another pertain to Da'as?

Rashi: This is Da'as.

Maharsha: Regarding "b'Chochmah uvi'Svunah uv'Da'as" (Shemos 31:3), Rashi explained that Tevunah is understanding a matter through another, and Da'as is Ru'ach ha'Kodesh! There he needed to say so, for Da'as is after Tevunah, so it must be a higher level. Here it is after Chochmah, so we can say that it is understanding a matter via another.

What is the meaning of 'if one fears Hash-m, yes'?

Yad David: Then he will receive reward also for his Torah. If not, he will not.

What is Kav Chumtin?

Rashi: It is a small measure of salty earth, to retard spoilage.

What is the Chidush that one may mix a Kav of Chumtin with a Kor of grain?

Rashi: This is not considered Ona'ah (deceitfully overcharging), for this is the proper way to guard Peros.

Iyun Yakov: Just like one may mix a Kav of Chumtin with a Kor of grain, one may contemplate each day a little on matters that bring to fear, even though he is Batel from Torah, for via this his Torah is preserved. Rav Elyashiv - see Nefesh ha'Chayim, Sha'ar 4.

What is the Mashal of one who was given inner keys, but not outer keys?

Maharal: Torah and Chochmah are called inner keys. Via them, one rises level after level due to Sechel. This is when he is a complete creation - then he can ascend. When he lacks perfection, he cannot ascend at all. Philosophers say that everything depends on intellect - they err. If man himself is not proper to ascend, he cannot ascend via Sechel. Inner keys are to raise a person - if there is no principal (complete person), there is no addition. Yir'as Shamayim is primary - full existence is due to this. The entire world was created only for Yir'as Shamayim - "Ki Zeh Kol ha'Adam" (30b). Similarly, 'woe to one who lacks a house, and he toils to make a gate for a house.' The house is primary.

Here it implies that Yir'as Shamayim is the outer keys. "Yir'as Hash-m Hi Otzaro" implies that Yir'as Shamayim is the storehouse (inside)! Also R. Yanai compares fear to the house, and Chochmah to the gate!

Rif (on the Ein Yakov): At the time of conception, it was decreed if the baby will be Chacham or foolish. This is Chochmah that he learns from his Rebbi. Binah is what he derives via contemplating what he learned. This is compared to inner keys. Binah is like a Sefer Torah; fear is outside of it. It is called Darta (Chatzer), just like a Chatzer is outside a house. What he learned from his Rebbi is an outer opening to the Chatzer. The Chatzer is fear, and inside is the storehouse - Binah.

Iyun Yakov: The SHLaH (Ma'amar 3, p.46) says that there are four kinds of fear. The most external is fear of punishment in this world and the world to come. Slightly more internal is fear of not getting reward in the world to come. Truly internal fear is awe of Hash-m's grandeur. The most internal fear is of blemishing worlds and distancing from the supreme Kedushah. He is meticulous in details of Mitzvos. From the external, he comes to the internal, level by level. It is not difficult if sometimes fear is verse external, and sometimes internal.

Rav Elyashiv: The question is not which is greater (Chochmah or fear), rather, which must come first. Both parables agree that fear must be first; fear is compared to outer keys. One cannot enter without them. One might think that he has Torah without fear. The parable about building a gate without a house refutes him. Externally, it seems that there is something, but in the opening he sees that there is no house. i.e. he does not have Torah at all.

Why did Hash-m create towards the world only for Yir'as Shamayim?

Maharal #1: Fearing Hash-m acknowledges that He caused (created) him; he nullifies himself to his Creator. Man was created only for his form, which is the highest level in him. Fear is the highest level - "Reishis Chochmah Yir'as Hash-m." When there is no Yir'as Hash-m, Hash-m departs, and there is no Chochmah.

Maharal #2: Hash-m created everything for His honor. Only fear of Him is His honor.

What was the question 'I say that we should honor him for Yir'as Chet, and you say due to Torah'?

Rashi: Torah is less praiseworthy than Yir'as Chet.

Maharsha: Even though the verse discusses only Chachamim, surely if he has no Yir'as Shamayim, we do not stand for him, like we say about Geneiva (we do not stand up for one who instigates arguments - Gitin 31b). Also, one cannot fear sin without Chochmah - 'Ein Bor Yarei Chet' (Avos 2:5). Here, the Amora'im argue about the primary reason to honor him.

Etz Yosef: They did not say that they will stand for him, for a Chacham need not stand for a Chacham like himself. Rather, they will show honor.

Why does it say that Hash-m has only Yir'as Shamayim in His world?

Maharal #1: One who fears Hash-m, he totally nullifies himself to his Creator. Only he is separated from this physical world. This is a higher level than love, i.e. yearning for Hash-m, but he does not nullify himself to Him.

Maharal: Fear comes from Hash-m. Love comes from man. Even though it says 'everything is in Shamayim's hands, except for Yir'as Shamayim' (Berachos 33b), this supports that only fear is His! The entire world is under His authority, to give to people and do as He wants, like clay in the potter's hands. However, Yir'as Shamayim is totally His. He does not give it; man can accept it on himself. Man can request wealth or honor, for these come from Hash-m to particular individuals. Yir'ah does not apply a particular person, just like the sun is not for an individual. 'Everything is in Shamayim's hands, except for cold and heat' (Kesuvos 30b). "Kor va'Chom Lo Yishbosu", unlike rain, which Hash-m gives in one place and withholds from another. Cold and heat are conduct of the natural world; they are not in His hand.

Maharsha: In Berachos (33b), we learn from this verse "Mah Hash-m Elokecha Sho'el me'Imach Ki Im Leyir'ah" that everything is in the hands of Shamayim, except for Yir'as Shamayim, for it depends on man's choice.

What do we learn from "Hen Yir'as Hash-m Hi Chachmah"?

Maharal: It is one, for it is only of Hash-m. Therefore, nothing else resembles it, so it is called one, just like He is one. It is because He created everyone. This is unlike love; Reuven's love for Hash-m is not Shimon's, for love comes from the person.

Maharsha: The Aruch explains "Hen Am Levadad Yishkon" - Hen is one. Yisrael are not counted with another nation. All the letters have 'mates' in At-Bach, except for Hei and Nun.

What do we learn from 'one who ate garlic... should he eat more garlic'?

Rashi: One who sinned a little should not sin more!

Maharal #1: Do not say, I am already a sinner. What changes if I sin more? This is wrong. If you sin more, Hash-m punishes more!

Maharal #2: This teaches that Hash-m punishes more for repetition of a sin than for the first time he sinned. We find like this - because he repeated his sin, he is punished more (Nedarim 10a). The verse warns against sinning more, lest his punishment be greater.

Maharsha: Rashi's text said 'one who ate garlic and gives off a smell...' The Yalkut's text says 'one who ate [a little] garlic and does not give off a smell, should he eat more [and give off smell]?!' i.e. if one sinned a little, and he is mostly virtuous, should he sin more and become mostly liable?!

Rav Elyashiv: This teaches strategies of the Yetzer ha'Ra. It says, in any case you will be punished for previous sins. Since you cannot be clean, what is the difference if you sin also now? This is wrong. Firstly, he can repent! And even without Teshuvah - one who ate a little garlic, he has an offensive smell for a short time. If he eats much, the smell persists for a long time! One who sinned once and did not repent, he is punished, and then he is cleansed. If he sinned much, his punishment and pain will endure! "Ki Imecha ha'Selichah Lema'an Tivarei" - Hash-m pardons what was, so people will fear and not stumble again.

Why did the Gemara not ask about "Al Tehi Tzadik Harbeh"?

Maharsha #1: It knew that we can explain, do not be a greater Tzadik than Hash-m commanded, e.g. Sha'ul had mercy on Agag. One cannot explain "Al Tirsha Harbeh" like this.

Maharsha #2: This is like we say (Kidushin 40b) that one should always consider himself to be a Beinoni. Do not be a big Tzadik in your eyes! One cannot explain "Al Tirsha Harbeh" like this, for if so, it should have said similarly Al Tehi Rasha Harbeh. "Al Tirsha Harbeh" implies 'do not do more evil.'

Iyun Yakov: Ula taught (Nazir 23b) that Tamar was Mezanah Lishmah, and kings came from her. He can explain "Al Tehi Tzadik Harbeh" - do not refrain from Aveirah Lishmah. You should do Aveirah Lishmah! When Sha'ul questioned why he must kill children of Amalek, a Bas Kol said "Al Tehi Tzadik Harbeh", and even so, he had mercy on them. i.e. he explains the verse to command to do Aveirah Lishmah. If so, it is proper that his kingship be given to David, who comes from Tamar!

What is the meaning of "Chartzubos"?

Rashi: It is like an acronym for Charedim v'Atzuvim.

Maharsha: They are not sad about the past, nor afraid about the day of death in the future, to refrain from sinning more. Rather, they desire to be like Bari Ulam in this world.

Iyun Yakov: When a great person dies, people should fear - if the flame felled cedars, what will be with hyssop of the wall?! If one of his children died, or his wife or other relatives, he should be sad for them, for this cup [of punishments] will come also on him. (NOTE: Seemingly, 'for this cup will come...' is another reason to fear! - PF)

Why does it say 'it is not enough for Resha'im that they are not sad...'?

Maharal: Tzadikim, all their deeds are proper, without deviation from Emes. Man is mortal; he should fear death! A Rasha's deeds and conduct are not according to Emes and straightness. He does not fear death. Further, his heart is clear like the Ulam, for he is very physical.

Anaf Yosef citing Iyei ha'Yam: Remembering the day of death helps for Beinonim. For total Resha'im, not only does it not help - it causes them to say "Achol v'Shaso Ki Machar Namus"! They say that upper beings engage in Chochmah, for they do not die.

Why does it say that their hearts are Bari Ulam?

Rashi: The Ulam had a big, wide opening. (NOTE: It was the biggest opening in the Mikdash, 40 Amos by 20 Amos. - PF)

Maharsha: They expect to have everything nice in this world.

Why did Rabah say that Resha'im have Chelev on their loins?

Rashi: "Zeh Darkam..." refers to two verses beforehand "Kirbam Bateimo l'Olam", i.e. burial. Even so, Chelev on their loins stops them from thinking about their end (to change their ways).

Maharsha: It seems that "Zeh Darkam..." refers to the previous verse, "v'Adam Bikar Bal Yalin." He knows that he will not dwell in honor, but Chelev on their loins prevents them, i.e. benefits that they had in this world.

Maharal: They know that they will die. Intellect overpowers so much that they never forget this. However, since they are physical, they are not concerned for what intellect obligates.

Iyun Yakov: Even though their entire bodies are fat, it mentions Kesel (the loins), for it is like Kesil. Resha'im are called Kesil, for due to folly, they do not sense this - a lunatic is not stricken.

Anaf Yosef citing Iyei ha'Yam: Remembering the day of death causes Resha'im to say "Achol v'Shaso Ki Machar Namus", therefore they have fat on their loins.

What do we learn from "v'Achareihem b'Fihem Yirtzu Sela"?

Rashi: They constantly talk about their end, yet they do not change.

Anaf Yosef citing Iyei ha'Yam: They justify their end - "Achol v'Shaso Ki Machar Namus."

Here we say that help remembering the day of death does not for Resha'im. In Berachos (5a), we say that one should always arouse his Yetzer Tov to fight his Yetzer ha'Ra... if he does not overpower it, he should think about the day of death - "v'Domu Sela"!

Anaf Yosef citing Kol Yakov 9a: It says in Berachos (61b) that Tzadikim, their Yetzer Tov is Shofet (rules over) them; Resha'im, their Yetzer ha'Ra is Shofet them, and Beinonim, both of these are Shofet them. It says about Avraham "u'Matzasa Es Levavo Ne'eman Lefanecha" - he made his Yetzer ha'Ra good. It says about David "v'Libi Chalal b'Kirbi"- he killed his Yetzer ha'Ra via afflictions. Conversely, Resha'im increase evil to the point that the Yetzer Tov leaves them, and they are left with only the Yetzer ha'Ra. (NOTE: A Yisrael who sinned is still a Yisrael! We find great Resha'im who quickly rose to great heights, e.g. R. Eliezer ben Dordiya (Avodah Zarah 17a), Nasan Tzutzisa (below, 56a; see Rashi Sanhedrin 31b DH li'Dziv), Yosef Meshisa (Bereishis Rabah 65:22), Nevuzaradan (Gitin 57b)... - PF) Beinonim have both inside them. About them it said that one should arouse his Yetzer Tov to fight his Yetzer ha'Ra. Remembering the day of death helps for them, but not for total Resha'im.

What is the significance of the three transgressions for which women die?

Maharal: There are three powers in man, one above the other. (a) Physical power of the body. (b) Power separate from the body, but it is connected to the body. (c) It is totally separate from the body. The first is natural; it nourishes, makes grow and reproduce. It dwells in the liver. The second is not natural. It has powers like vengeance, bearing a grudge and motion. It dwells in the heart. The third dwells in the brain. Its powers are imagination and knowledge. Chachamim call these three Nefesh, Ru'ach and Neshamah. Chachamim mentioned the three Aveiros in order. Nidah is purely natural - she sinned with something inside her womb, so she is stricken through something inside it, naturally. Regarding the second, Chalah is separated from the dough - it is Reishis, which is separated. It is the Kadosh part; it is not totally separate. This is like Yisrael, who are separated from the nations due to their Kedushah, but they are included in the name Adam. If a woman does not guard this, she is stricken in her Reishis - a power separate from the body. Ner corresponds to the third power, the Neshamah, which is totally separate - "Ner Elokim Nishmas Adam." If she does not guard it, her third power (Neshamah) is stricken.

Iyun Yakov: There are three partners in man - blood is from the woman. Chalah corresponds to man (Adam ha'Rishon was the Chalah of the world), and Ner corresponds to Hash-m's part - "Ner Elokim Nishmas Adam."

Anaf Yosef citing Ohr Chadash: These three Mitzvos are to complete her lack of perfection. Man has Sechel, Nefesh and body. They are not complete in a woman like in a man. Ner completes her Sechel, which is like a lamp that illuminates for man. Purifying herself from Dam Nidah, this purifies the Nefesh, "Ki ha'Dam Hu ha'Nefesh." Chalah is like man's body, which is like a mixed dough; it fixes it. The Midrash says that in the fourth hour, Hash-m kneaded Adam's body. If she is careful about these three Mitzvos, she is prepared for Ru'ach ha'Kodesh, like a man. Midrash Shochar Tov expounds, "Keli Keli" - did I transgress one of these three Mitzvos? "Lamah Azavtani" - why did Ru'ach ha'Kodesh depart from me?

Etz Yosef: We do not discuss one who transgresses b'Mezid. Rather, she is not careful about them. At another time, she would not be punished for them.

Rav Elyashiv: These are the three Aveiros for which they are punished most. Surely she is judged about everything, and they are part of the calculation [whether or not she will be saved].

Why does it mention Hadlakas ha'Ner (the action)? Regarding Chalah and Nidah, it does not mention the action!

Rav Elyashiv citing R. Akiva Eiger: The Zohar says that the man prepares the Ner, and she lights. She is responsible only to light it.

Rav Elyashiv citing Rashash: This comes to answer why she dies for Ner Shabbos, even though it is only mid'Rabanan. (Even according to Yere'im 429, that it is a tradition from Sinai, there is no Misah bi'Ydei Shamayim for neglecting it; there is Kares for Nidah, and Misah bi'Ydei Shamayim for eating bread from which Chalah was not taken.) Sometimes she delays, and lights on Shabbos itself.

Rav Elyashiv: If so, it should have said that they die for Chilul Shabbos! (NOTE: Surely, women are not suspected of Stam Chilul Shabbos! Rather, amidst zeal to make many preparations and fulfill Mitzvas Ner Shabbos (and avoid the fine for one who did not light), they are prone to light too late. Similarly, some say that women die for laundering their children's excrement on Shabbos (32a). It did not say Chilul Shabbos, for specifically this, some transgress. - PF) Really, we can explain that women do not die for these Aveiros. Rather, she is in danger and needs merits to be saved. Many women who cast off the yoke of Mitzvos give birth without mishap! "Tov Ka'as mi'Sechok" - the anger that Hash-m has against Tzadikim in this world is better than His laughter with the Resha'im in this world (30b). Sometimes Resha'im are saved due to their few Mitzvos; they are rewarded here, and get no share in the world to come.

What is the significance of a Revi'is of blood?

Rashi: A Revi'is is the minimal Shi'ur necessary for life.

Where are Yisrael called Reishis, and what Reishis did He command them about?

Rashi: It says "Reishis Tevu'asah"; we are commanded to give "Reishis Arisoseichem" to a K Yalkut Shimoni (151) ohen. Woman is commanded these, like it says in Bereishis Rabah (Sof 17), for she caused Adam ha'Rishon, the Chalah of the world, to perish. She extinguished the Ner of the world, and spilled his blood. Also, needs of the house are upon her.

Iyun Yakov: Because Yisrael are called "Reishis Tevu'asah", anyone who touches (harms) them is Chayav Misah, like one who ate Kodesh.

Maharsha: The Yerushalmi applies all these to Adam ha'Rishon. Because the woman caused him to die, she is punished for them if she is not careful about them. The Bavli holds that they pertain to her. Surely Nidah is her responsibility. Also Chalah and Ner depend on her, for they are needs of the house, and she is found in the house, like we say about Tzedakah (Ta'anis 23b. She is found in the house, so she gives food to Aniyim, and not just money.) Also according to the Bavli, man was created with three separate Nefashos - Mekubalim say that they are Nefesh, Ru'ach and Neshamah. If you guard the three Mitzvos, fine. If not, Hash-m will take the Neshamah (His portion), and the other two Nefashos will be cast in front of you.

What was the answer 'people run to slaughter a bull that fell'?

Rashi: Now, it is easy to slaughter it. If it will rise, it will be hard to cast it to slaughter it. Also here, at the time of birth, her Mazal is bad, so punishments are prepared to come on her.

Maharal: She is close to death at the time of birth. It is easy for her to die, especially since [pain of] birth is due to her sin of eating from Eitz ha'Da'as. If the sin of Nidah, Chalah, or Ner Shabbos will join to this, it is proper for her to die. This is like a drunkard, that a stumbling block is in front of him. He cannot walk, and falls by himself. He became totally physical. The same applies to a sinner. Therefore, she falls (dies) at the time of birth.

What was the answer 'a Shifchah gets beaten for all of her transgressions at once'?

Rashi: A woman is destined to have afflictions in birth, due to Chavah's punishment. Her transgressions add to those blows.

What was the answer 'one need not topple a drunkard'?

Rashi: One need not topple him. He will fall by himself. So a woman, from when she becomes pregnant she is destined to give birth. She must ask Hash-m to open her womb. Without this, she will die.

Maharal: A woman who sinned is like a drunkard. A sinner is unlike other people. Both of them become totally physical.

What was the answer 'a lame shepherd and goats run - words are outside the pen, and reckoning in the pen'?

Rashi: A goat runs quickly. The shepherd cannot lash it for its misbehavior. Outside the pen, he explains why he will hit it, and inside he lashes it. Likewise, a healthy woman, often her merits block prosecution, but when she is in danger and needs a miracle to give birth, her sins and deeds are mentioned, and she is judged if she deserves a miracle.

Maharal: Natural conduct is called goats running - nature does not change at all. This ceases at the time of birth.

What was the answer 'outside the store there are brotherhood and lovers; by Bizayon, there are not'?

Rashi: Where they give out food and there is wealth, all become brothers and lovers . Were there is loss and poverty, they are not found. i.e. when a woman is in danger and her Mazal worsens, her advocates depart.

Maharal: Man is guarded from above. An angel advocates for him. When pain of birth comes, love and mercy from above cease. She dies when she is not guarded from above.