Why does it say "Ba'al Bris lei'Lohim"?

Rashi: "Bris" shows love and dearness - they hugged and kissed it. Because they were avid about it, it was considered idolatry.

Maharal: The more repulsive and lowly idolatry, they served it more ardently, just like they abandoned Elokim Chayim u'Melech Olam and clung to a lowly idolatry. The Yetzer ha'Ra enticed to do absolute evil. It is called Ra, and yearns for what is more evil and despised.

Tosfos: They made a Bris with it, that it will always be with them.

Maharsha: What is Tosfos' source? The previous Parshah teaches that Gid'on destroyed Mizbach ha'Ba'al and cut the Asherah on it. They called him Yeruba'al, for "Yarev Bo ha'Ba'al" (Ba'al should contest him)! After Gid'on died, people returned to stray with Ba'alim, which Gid'on nullified in his days. They made a Bris with it that no one else will nullify them where they stand, i.e. everyone made a form of his god in his house.

Why do we bring a Beraisa citing the verse in Shofetim to teach that idolatry can be less than a k'Zayis? We should have brought the verse in Melachim II, 1:2 "b'Va'al Zevuv Elohei Ekron"!

Tosfos: From that verse, one might have thought that it was big, but had the form of a fly. The Beraisa taught that they kept it in their pocket, i.e. it was tiny. Presumably, the verse in Shofetim refers to Zevuv Ba'al Ekron.

Rav Elyashiv: How did the Gemara conclude that idolatry less than a k'Zayis is forbidden? Perhaps it did not become forbidden! The only reason to permit is if it is considered abnormal service. Since we find that people served such a tiny idolatry, this shows that it is normal, and it is forbidden.

Why does loading it on the dry land and taking it to the water cause it to receive Tum'ah?

Rashi: It is moved when empty and full.

Tosfos: Every boat is moved empty and full on the sea, but this is not a reason to be Metamei, for primarily the water moves it.

Rav Elyashiv: A wooden Kli made to rest [in its place, and not be moved around] is Tahor (Chagigah 26b). The Rambam (Hilchos Kelim 3:1) says that if for any reason it is not moved, it is Tahor. The Ra'avad is Metaher only if there is an Isur to move it, like the Shulchan. If so, obviously a boat is Mekabel Tum'ah! Since a boat is mainly used only at sea, the Ra'avad agrees that it is considered made to rest, and is Tahor. Only regarding [e.g.] a chest, which is normally in a house, and is moved from place to place, the Ra'avad holds that even if he decided to leave it in one place, since there is no Isur to move it, it is Mekabel Tum'ah.

Which Mishnah's reason was not known until R. Chanina explained it?

Rashi: The Mishnah in Kelim 'Sefinas ha'Yarden is Tamei.'

It was already taught that one should never abstain from the Beis Midrash, for there is always a Chidush (Chagigah 3a). Why was this repeated here?

Maharsha: Even something that was already taught, e.g. Sefinas ha'Yarden, a new reason can be taught.

Iyun Yakov: Even if he knows that they are learning something that he already learned, he should not refrain, for there is always a Chidush.

Why should one engage in Torah, even at the time of death?

Maharal: Torah is not physical, so one should not refrain from it when his physicality departs, at the time of death. Torah is intellectual - Divrei Torah last only in one who kills himself for Torah! It cannot last in a corporal person. These are opposites!

Iyun Yakov: Even though when he dies, he is Batel from Torah and Mitzvos, as long as he is alive he should not refrain. Perhaps his Torah will be an elixir of life for him!

Meshech Chochmah (Bereishis 22:19): Learning Torah is one of the four weapons against the Yetzer ha'Ra; remembering the day of death is the ultimate weapon (Berachos 5a), and all the more so the time of death. One might have thought that since his Yetzer ha'Ra is weak then, he need not engage in Torah. R. Yonason teaches that this is not so. Learning Torah is the ultimate purpose, to acquire perfection and cling to Hash-m, even without concern for the Yetzer ha'Ra!

Rav Elyashiv: What is the Chidush that he is obligated in Talmud Torah at the time of death? Perhaps it is that even a Choleh must learn (Rambam Hilchos Talmud Torah 1:10). However, the Gemara did not mention a Choleh. It seems that it teaches about the time of death, even if he is not ill! One might have thought that one must constantly learn, lest he forget, and now this does not apply. Still, he should go to the Beis Midrash - aside from knowing the Torah, there is a Mitzvah to learn at all times.

Daf Al ha'Daf: The Kesef Mishneh (Hilchos Tum'as Tzara'as 2:9) says that even though Rabah died amidst saying 'Tahor', and a Bas Kol said that his Neshamah left in Taharah (Bava Metzi'a 86a), the Halachah does not follow him. Since he died, this is like Toras Shamayim, and Lo ba'Shamayim Hi. I say, this shows the level of one who learns at the time of death! Maharatz Chayos wanted to infer that we do not rule like what a Chacham said before he died. Teshuvas Chasam Sofer (OC 208) rejected this. Rabah died in the field. No one knew that he died, until a note fell from Shamayim. We know how he died only via dreams or Eliyahu ha'Navi, therefore Lo ba'Shamayim Hi.

Daf Al ha'Daf: R' Y.C. Sofer explains based on a Midrash "Lo Yar'iv Hash-m Nefesh Tzadik" - if a Chacham engaged in Torah his entire life, and overlooked something, before he dies, angels teach it to him, lest he be embarrassed in front of Hash-m in the world to come. Therefore, Lo ba'Shamayim Hi applies; perhaps Shamayim taught this to him. R' Y.D. Alter brings from Rashi (Kidushin 72a) that Rebbi had Nevu'ah when he died. R' Klonymus said three things when he died, like Nevu'ah (Tosfos Menachos 109b).

Does 'even at the time of death' refer only to not refraining from Divrei Torah, or also to never abstaining from the Beis Midrash?

Maharsha: It cannot apply to never abstaining from the Beis Midrash. (NOTE: Usually, one cannot choose where to die! A Goses is too ill to go to the Beis Midrash (he lacks even strength to speak or give a Get - Rashbam Bava Basra 127b). Also others who know that they are about to die cannot go, e.g. he will be executed, a lion is about to kill him, or he is falling to his death from a mountain! Perhaps enemy armies are approaching to kill him from every direction. Should he not pray to be saved? Perhaps he already prayed, and gave every possible reason to request salvation. Or, he wants to be Moser Nefesh, or prefers to die. - PF)

Rif (on the Ein Yakov): "Zos ha'Torah Adam Ki Yamus b'Ohel" teaches that he should die in the Ohel of Torah.

Daf Al ha'Daf: Derashos ha'Ran (8) says that where a Chacham learns, there is Divine influence; the Ramban (Devarim 11:22) says that there is Shechinah there. This is considered a Beis Midrash (NOTE: so one who learns at the time of death, it is as if he learns in a Beis Midrash. I question this. The Ran and Ramban did not call it a Beis Midrash. Also, they discussed only a Chacham - R. Yonason discusses everyone! - PF)

Daf Al ha'Daf citing Panim Me'iros (1, introduction): If one engages in Torah, after his death people engage in his teachings, so it is as if he is in the Beis Midrash. 'B'Sha'as Misah' is even after death.

Daf Al ha'Daf: Gilyonei ha'Shas explains that here, death is poverty. Also amidst poverty, do not abstain from the Beis Midrash

What is killing oneself for Torah, and why do Divrei Torah last only in such a person?

Rambam (Hilchos Talmud Torah 3:12): He does not slacken in learning, nor learn amidst indulgence, eating and drinking. Rather, he constantly pains himself, and denies himself sleep. He kills himself for Torah in the tents of Chachamim.

Rif (on the Ein Yakov): He does not seek human pleasures. The way of Torah is, eat bread with salt and sleep on the ground (Avos 6:4).

Daf Al ha'Daf citing Ba'al Shevet ha'Levi: The Chida (Nachal Kedumim) on "Al Tomar Mah Hayah sheha'Yamim ha'Rishonim Hayu Tovim me'Eleh Ki Lo me'Chochmah Sha'alta Al Zeh" says, we do not merit the level of the Rishonim, for they had Efer Parah Adumah, and could learn in total Taharah. Even though Temei'im may learn Torah, they do not reach the highest levels. "Imros Hash-m Tehoros" - "Toras Hash-m Temimah" when the sayings are Tehorim (Tehorim said them). This is why the Parshah that begins with Parah Adumah concludes with understanding Torah. "Adam Ki Yamus b'Ohel" - do not say that Efer Parah suffices without toil in Torah. However, also Efer Parah is needed to understand all that is hidden in Torah.

Daf Al ha'Daf: Yakov was "Ish Tam Yoshev Ohalim" - this world was to him like an Ohel (haphazard). He engaged only in Torah, and not in worldly matters. (NOTE: He amassed 600,000 or 1,2000,000 flocks (Bereishis Rabah 73:11)! However, even while tending them, he engaged only in Torah - PF) The Tur (OC 418) says that Sukos corresponds to Yakov; it hints that this world is Arai. One who feels this can engage in Torah properly.

Maharal: He removes his body and physicality for the sake of Torah. Therefore Torah, which is intellectual, lasts in him. Do not ask how Torah can be in one who has a body - his body has no importance to him [if there is any conflict] regarding Torah!

Iyun Yakov #1: If one says 'I toiled and found [Torah]', believe him (Megilah 6b).

Iyun Yakov #2: Torah lasts forever in such a person, i.e. it is an inheritance for him and his sons forever. Rav [Yosef] fasted 40 fasts [so that Torah will never cease from his seed]. He was shown (in a dream) "Lo Yamush mi'Picha." (After more fasts, he was shown "Lo Yamush mi'Picha umi'Pi Zaracha", and ultimately "... umi'Pi Zera Zar'acha." - Bava Metzi'a 85a) One who does not pain himself, and learns amidst worldly pleasures, he thinks that Torah is an inheritance. Then his sons will be Amei ha'Aretz lest [others] say that Torah is an inheritance, and one need not toil for it.

Daf Al ha'Daf: It says in Sukah (21b) that Divrei Torah last in a person only if he stands himself naked over them. Rashi explains, he separates from all his affairs, and becomes poor. So Gilyonei ha'Shas explains here; killing himself is making himself poor, for an Oni is like a Mes.

What is the source to expound so about "Zos ha'Torah Adam Ki Yamus b'Ohel"?

Maharsha: The Parshah began "Zos Chukas ha'Torah." Zos ha'Torah was not repeated regarding Tum'as Maga or Masa, only regarding Tum'as Ohel.

Rif (on the Ein Yakov): It should have said Adam b'Ohel Ki Yamus. Rather, "Adam Ki Yamus b'Ohel" teaches that he should die in an Ohel, i.e. of Torah. The verse also puts "Adam Ki Yamus" next to "Zos ha'Torah" to teach that he should never abstain from Divrei Torah, even at the time of death. Reish Lakish infers, Adam was put next to Ki Yamus to teach that this is how to acquire Torah.

Daf Al ha'Daf: Chasam Sofer (here) says that a Tzadik who kills himself for Torah, and does not abstain even at the time of death, one might have thought that he has no Tum'as Ohel. The verse refutes this. What has greater Kedushah when alive, it is more Tamei in death (Sof Maseches Yadayim). (NOTE: The day Rebbi died, Kedushah was Batel (Kesuvos 103b). i.e. Kohanim were Metamei for him (Tosfos ibid., from the Yerushalmi). The Zohar explains that dead Tzadikim are not Metamei. This is unlike Sukah 25a (those who carried Yosef's coffin became Tamei) and Bava Basra 58a (R. Bana'ah marked off graves of the Avos, due to Tum'ah). Rather, Kohanim have a Mitzvah to be Metamei for the Nasi. - PF) This is put near 'Sefinas ha'Yarden is Tamei.' The Yarden is in Eretz Yisrael; miracles were done for Yakov and our fathers when they crossed it, and it is Tamei. Boats of all rivers of Chutz la'Aretz are Tehorim, for other rivers lack Kedushas Eretz Yisrael!