Why does it say 'even in the days of Yehoshua'?

Maharsha: We said above 'Tzofim said them' - they were forgotten after Moshe died. These Drashos could not be said, for they forgot the five letters with two forms!

Pesach Einayim (Megilah 2b): Moshe gave a Sefer Torah to each Shevet! Everyone has a Mitzvah to write his own Sefer Torah and Tefilin! Do not say that it did not cross people's minds to look in them. Moshe enacted Kri'as ha'Torah on every Shabbos!

Iyun Yakov: It says about Yehoshua "Lo Yamush ha'Torah ha'Zos mi'Picha" and "Lo Yamush mi'Toch ha'Ohel." Even so, was not said like this. It does not say 'even in the days of Moshe', for Moshe was shown even what Chachamim will be Mechadesh.

What is the source to expound the letters?

Maharsha: All letters of the Torah are names of Hash-m. They are called Osiyos - 'Mikdash was put between two Osiyos.'

What do we learn from Aleph Binah?

Rashi: Learn Torah.

Maharsha: Binah is a supreme level - he learns a matter from a matter. He does not need a Rebbi to teach him! Even so, he should learn from a Rebbi - "v'El Binasecha Al Tisha'en." Perhaps he will err! Elef refers to something learned from a Rebbi - "va'A'alefcha Chochmah.'

Iyun Yakov: Aleph - learn the text, even if you do not understand. Binah will come afterwards. So we say 'Has, and afterwards Kases' (Berachos 63b).

Etz Yosef citing Toras Chayim: One should not learn superficially. The primary Mitzvah is to toil in Torah to understand a matter amidst a matter. Perhaps [the letter] is called Beis, like "mi'Beis la'Paroches", for one should learn the inner core of Torah, i.e. Binah.

What do we learn from Gemol Dalim?

Maharsha: Gemilas Chasadim is greater than Tzedakah, for it is both for rich and poor (Sukah 49b). Even so, helping the poor is greater, for he does not expect payment in return. This is why Chesed for the dead is called Chesed Shel Emes. The same applies to an Oni, who is considered like a Mes. The Mitzvah is Lishmah!

Iyun Yakov: Even though you learn, you must also bestow Chesed. One who learns and does not bestow Chesed is like one who has no G-d.

Daf Al ha'Daf citing the Admor of Tzanz: Perfection of the Nefesh is not via social etiquette. Rather, Aleph Binah Gemol Dalim - the Torah teaches how to bestow Chesed. It says about Avraham "v'Shamru Derech Hash-m La'asos Tzedakah u'Mishpat."

Daf Al ha'Daf citing Avnei Nezer: During the week, influence is from above to below. The manna was "k'Zera Gad" - Gimel before Dalet. The Ari Zal says that Shabbos is from the root Shav - the creation returns to its source. Yisrael's Neshamos cling to their source. Therefore, manna did not fall on Shabbos. We eat fish on Shabbos, for they always cling to their source; if they separate from water, they die. In Dag, Dalet precedes Gimel.

What is the significance that the giver should go to the Oni?

Maharsha: This is why Chesed is greater than Tzedakah - giving is Tzedakah; Chesed is toiling to bring it to the Oni's house (Avodah Zarah 5b). The norm is to run after the poor, to give to them. Even so, the Oni should make himself available to the giver, lest he need to exert much - also the Oni is commanded to do such Chesed!

Anaf Yosef citing Be'er Mayim Chayim: Chesed is greater than mercy. A Ba'al Chesed runs and constantly seeks to do Chesed. If a nursing woman or cow is full of milk, she seeks another baby or calf to nurse, for the milk pains her. So Hash-m created the world - the influencer has a greater pleasure than the one who receives influence. "Rodef Tzedakah v'Chesed Yimtza Chayim." A Ba'al Rachamim has mercy when he sees one who needs, but he does not seek those who need. So Hash-m treats people - one who pursues to benefit others, Hash-m pursues to help him, even if he will not request. He has mercy on a Ba'al Rachamim when he is pained and requests mercy.

How does the leg of Gimel point towards Dalet?

Rashi: [The leg that sticks out] points towards Dalet, and not Beis [when the letters are written in order].

Is there another source to give covertly?

Maharsha: We say (Bava Basra 10b) that Tzedakah saves from abnormal death, when the Oni does not know from whom he gets.

How is Hei Vov a name of Hash-m?

Rashi: We find Ani va'Hu (Sukah 45a).

Rav Elyashiv: There, Rashi explained that Ani va'Hu are two of 72 three-letter names derived from the three verses Shemos 14:19-21, each of which has 72 letters. One who has Aleph Binah, and he is Gemol Dalim, he merits this name, which guards in Galus. So Maharsham said about Birkas Kohanim - "va'Ani [Avarechem]." They used to say Ani va'Hu Hoshi'a Na when going around the Mizbe'ach with the Aravah. Tosfos explained, they said this name specifically, due to "va'Ani b'Soch ha'Golah" and "v'Hu Asur ba'Zikim" - as if Hash-m is incarcerated with; Yisrael in Galus]. Hoshana - He should save Himself! Maharsham said, in the Mikdash they gave Birkas Kohanim with Shem ha'Mefurash, and the Shechinah dwelled on the Kohanim's fingers. Therefore, one may not look at their fingers at the time. Nowadays, it is forbidden only lest one divert his mind from the Berachah. Perhaps people will belittle Birkas Kohanim nowadays! "V'Samu Es Shmi Al Bnei Yisrael" - with Shem ha'Mefurash, "va'Ani" Avarechem" - in Galus, even without the Shechinah.

Maharsha: These are two letters of His name that hint to the two Midos Chesed and Emes, which are two pillars of the world - Torah and Chesed.

Etz Yosef citing Toras Chayim: The letters pertain to the reward of Torah and Chesed. Written Torah is Hei (five) Chumashim, and there are Vov (six) Sedarim of Mishnah (oral Torah). Some texts [of Bava Basra 9b] say that one who gives Tzedakah receives six Berachos, and one who also comforts the Oni with kind words gets 11 Berachos, i.e. another five for his words. The Berachos come from this name of Hash-m. It is fine also for the primary text, that there are 11 Berachos for the words alone.

What is the meaning of 'if you will do so'?

Maharsha: If you will engage in Torah and Chesed.

What is the significance of Zan, Chen and Meitiv?

Etz Yosef #1: A person obligated to feed another, he gives to him cheap, inferior foods, stingily. He does not show a pleasant face of Chen. Hash-m feeds His world with His goodness and Chen, from the best, and generously.

Etz Yosef #2: All good of this world is among three matters - children, life and food. They do not depend on merit (rather, on Mazal - Mo'ed Katan 28a). Zan corresponds to food. Chen refers to children. Bamidbar Rabah says "vi'Ychunecha" - with children, like "ha'Yeladim Asher Chanan Elokim Osi." Via proper children, you will have grace in Hash-m's eyes. Meitiv refers to life - R. Yosi expounded "Lema'an Yitav Lahem" - they will never die. Not dying is the ultimate good! (Avodah Zarah 5a).

Etz Yosef #3: There are three aspects of Chesed to an Oni - food, clothing and dwelling. "Paros la'Ra'ev Lachmecha va'Aniyim Merudim Tavi Vayis Ki Sir'eh Arom v'Chisiso." Zan corresponds to food, Chen corresponds to clothing, which adorns and gives grace to people - 'without eye-color, mascara.... he bears Chen' (Sanhedrin 14a), i.e. even without adornment. Meitiv refers to a nice dwelling - "u'Vatim Tovim Tivneh." It says Osecha regarding Zan and Chen, which apply to his body, but not regarding Meitiv, for dwelling is not on his body.

What inheritance will he receive?

Maharsha, from Bava Kama 17a: It is the inheritance of two Shevatim - Kilah, which is Chen and Apiryon like Yosef, and Torah like Yisachar.

Anaf Yosef: Torah is called "Morashah Kehilas Yakov."

Iyun Yakov: Torah and Chesed give Peros in this world (He will feed you...) and the principal is intact for the world to come.

What crown will he have in the world to come?

Anaf Yosef: This is Keser Torah - Tzadikim sit with crowns on their heads. The crowns are from their Torah and Mitzvos.

What are an open Ma'amar and a closed Ma'amar?

Rashi: They are, respectively, a matter that may be expounded, and one that should not be expounded, e.g. Ma'ase Merkavah.

Maharsha: The world was created with 10 Ma'amaros. We ask (Rosh Hashanah 32a) that there are only nine, and answer that also Bereishis is a Ma'amar. The first one did not need to say [va'Yomer], for surely it was a Ma'amar - existence from nothingness! It is Sasum (covered); the others are open.

Iyun Yakov: Torah is poor in one place and rich elsewhere; one matter teaches about another. We learn Sasum (covered) from what is explicit.

Anaf Yosef citing Toras Chayim: The former, anyone can contemplate and be meticulous about it. The latter, one may not contemplate it, e.g. Ma'ase Merkavah and Kabalah, even if he understands by himself, unless he is a great Chasid and Zaken like R. Akiva, who entered [the Pardes] b'Shalom and left b'Shalom. Even Ben Zoma looked and was stricken and died, like it says in Chagigah14b. Some matters are totally closed and no one at all may contemplate them, e.g. what is above, below, in front of and in back of [the world - ibid. 11b].

What is the meaning of 'a bent Ne'eman and a straight Ne'eman'?

Rashi: A proper person must be bent and humble - then he will be upright in the world to come.

Maharsha: One opinion in Rosh Hashanah 26b says that the Shofar of Rosh Hashanah should be bent, for the more that one bends (humbles) himself, the better. He faces the ground - "v'Hayu Einai v'Libi ..." Some say that a straight Da'as is better - "Nisa Levavenu El Kapayim." They argue only about Shofar, which cannot be both. For Tefilah, we can fulfill both - his eyes face below and his heart is above.

Anaf Yosef citing Toras Chayim: One who wants to learn Torah, and all the more so secrets of Torah that one may contemplate, needs these two Midos. (a) He is Ne'eman Ru'ach to cover a matter. (b) He is bent and very humble. Torah is found only in one who lowers himself. Then he will merit the world to come, to be Ne'eman Pashut with a straight stature, for there they reveal to Tzadikim secrets of Torah and the Merkavah.

How does one fulfill Semoch (support) Aniyim?

Maharsha: He supports them with words. One who gives a Perutah to an Oni gets six Berachos; one who comforts him with kind words gets 11 Berachos (Bava Basra 9b). The latter is greater, for it is via his body; the former is via his money.

Anaf Yosef citing Toras Chayim: This explains Gemol Dalim - support them before they falter - "u'Matah Yado Imach v'Hechezakta Bo", lest he fall. After he fell, it is hard to raise him.

What Simanim should one make for Torah?

Rashi: They are Simanim (e.g. acronyms) of teachings, like we find in the Gemara.

Maharsha: The Simanim are not primary; they are a tool via which to acquire Torah.

Anaf Yosef: This refers to Aleph Binah. Make Simanim to acquire Torah and not forget it, for one who forgets is Chayav Misah, and there is no benefit from his learning. The Simanim are e.g. 15 women exempt [their Tzaros], four Avos Nezikin, 39 Avos Melachos, 18 Tereifos...

What is the significance of a bent Pe and a straight Pe?

Rashi: When people withdraw (do not disseminate Torah), your mouth should be open (spread Torah). When others disseminate, and there is a bigger Chacham than you, close your mouth.

Maharsha: This is like it says in Nidah (30b). In the womb, the fetus' mouth is closed. He learns Torah only b'Iyun (mentally, without saying the words), and He can see from one end of the world to the other. Once he is born, he forgets the Torah, and his mouth is opened. Now he must learn with his mouth - if not, it will not last in him. The Gemara teaches that both Iyun and saying the words (an open mouth) are needed.

What is the significance of a bent Tzadik and a straight Tzadik?

Anaf Yosef citing Toras Chayim: One who wants to learn Torah, and all the more so Ma'ase Merkavah, needs these two Midos - Tzadik and bent (humble). Torah was given via Moshe, who had these Midos. He was Tzadik - "Tzidkas Hash-m Asah" refers to Moshe. He was bent - "veha'Ish Moshe Anav Me'od mi'Kol ha'Adam." Then, he will be a straight Tzadik in the world to come

Why are a bent and straight Tzadik the same as a bent and straight Ne'eman?

Anaf Yosef: One depends on the other - "v'Tzadik be'Emunaso Yichyeh."

What is the meaning of Manod Rosh?

Rashi: It is trembling and excessive humility.

Anaf Yosef: Torah was given via Moshe due to his extreme humility. Chazal said 'be very very low spirited' (Avos 4:4) - then he will merit that the Shechinah will rest on him.

Rav Elyashiv: The Rambam says that one's Midos should be in the middle, but regarding humility, he should go to the extreme.

Kuf does not turn its face away from Reish!

Rashi: This is a euphemism. Really, the back of Reish faces Kuf - Hash-m cannot bear to look at a Rasha's face.

Maharsha: Would it not be better for Kuf to turn its face away from Reish, and not see it at all? It is not so, for 'Hashem's right hand is open to receive those who repent' (Sifri Devarim 30). Tehilim 25 is basically in the order of the Aleph Beis, but two verses begin with Reish, and no verse begins with Kuf. There David discussed his enemies - "Re'e Oyvai Ki Rabu." He wanted that Hash-m will not be near them, rather, the Satan (the letter Sin) will be on their right.

What is the Tag on the top of the Kuf?

Rashi: It is a crown like a Zayin at the end of Kuf's roof.

How is the leg of the Kuf suspended?

Rashi: It is not connected to the roof.

What is the support for Reish Lakish?

Rashi: Hash-m helps (makes an opening) for one who wants to purify himself. "Vela'Anavim" - one who seeks the good Midah, "Yiten Chen." One who wants to defile himself, "Hu Yalitz", himself; Hash-m only gives opportunity for one who wants to defile himself.

Tosfos: Some texts say 'one who wants to defile himself, they open for him.' This is the same as for one who wants to purify himself! We must say that 'they help him' more than merely opening for him.

Anaf Yosef citing Nachalas Yakov: One's Yetzer overpowers him every day and seeks to destroy him - "the evil one waits for the Tzadik and seeks to kill him." Without Hash-m's help, the Tzadik could not prevail - "Hash-m will not abandon (the Tzadik and let him fall) into its hands" (Kidushin 30b). Since he needs Hash-m's help, He helps him. It is hard to ascend to the roof. One who wants to be Metamei himself, this is easy, like falling from the roof; help is not needed.

Anaf Yosef: Even if he sinned many days, Hash-m gives to him a short path to Kisei ha'Kavod, to facilitate his Teshuvah. When Hash-m sees that a person chooses good and despises evil, and overpowers his intellect over his Yetzer to straighten his way, if the Yetzer ha'Ra overpowers, Hash-m gives to him strength to stand against it.

How are the matters of Sheker close, and those of Emes are spread out?

Rashi: The letters of Sheker are consecutive; the letters of Emes are at the beginning, middle and end of the Aleph Beis.

Why do we say that Sheker is common?

Maharsha: Emes said 'man should not be created, for he is totally Sheker' (Bereishis Rabah 8).

Rav Elyashiv: We live in a world of Sheker. It is hard to find an Ish Emes.

What is the meaning of Malben Levunei?

Rashi: They rest on a wide base like a brick; Aleph has two legs; the latter is wide.

Anaf Yosef citing Sefas Emes: Also Shin has a wide base! This is because any Sheker without a little Emes at the beginning, it does not last. The Shin represents that bit of Emes; the Kuf and Reish have no Emes at all. Also the Ari Zal said so. (NOTE: We said that Sheker does not last! He means, without a little Emes at the beginning, it does not last even a short time. Mishnas ha'Soferim (based on Pri Megadim and other Acharonim) says that also Shin has a sharp (narrow) base! If we discuss block letters, Kuf does not have a crown! The left end of the roof points up a little, but the same applies to many letters! - PF)

Rav Elyashiv: Ramban inferred that Shin does not have a thick base. If it does, it is Pasul. We cannot derive Halachos from the Drashos of At-Bash, since they cannot be understood simply.

Daf Al ha'Daf: Minchas Yitzchak (2:12) says that some are stringent, but the Poskim hold that as long as Shin does not resemble another letter, it is Kosher. The lenient opinions hold like Maharsha, that the Gemara does not refer to the width of the base of the letters, rather, whether their feet are at the same height.

Maharsha: All are the same height. In Sheker, the Kuf extends lower than the Shin and Reish.

What is the meaning of Emes is Kai?

Maharsha #1: It endures. (Sheker does not, once it is recognized.)

Maharsha #2: It is one of the pillars on which the world is Kai (stands); it is Hash-m's signet. Sheker destroys the world.

What is the significance of At Bash, Achas Bata...?

Maharsha: They are brought in Sefer Yetzirah (NOTE: Rashi below says so about Aleph Ches Samech... - PF); there are deep secrets in them. These children expounded them regarding reward of Tzadikim and punishment of Resha'im.

What is the meaning of 'Osi Ta'av Es'aveh Lo'?

Rashi: All of these are said in astonishment. (He despises Me - should I desire him?!)

Anaf Yosef: Normally, Hash-m desires a Rasha's Teshuvah, and seeks his merit. However, if he despised Me to the point of denying Me, "Lo Yoveh Hash-m Selo'ach Lo."

Maharsha: Even though he despises Me, I desire his Teshuvah.

What is the meaning of 'Bi he does not love - Shmi will rest upon him'?

Rashi: This is said in astonishment.

Maharsha: Even though he does not love Me, rather, another, My name (fear) will rest upon him, to help him repent.

Anaf Yosef citing Toras Chayim #1: Osi refers to Hash-m Himself; Bi is one who clings to Him, i.e. Chachamim. Since he hates Me, how will My name rest on him, that he will have children who are Chachamim? One who loves Chachamim will have children who are Chachamim (23b)!

Anaf Yosef citing Toras Chayim #2: Wherever Hash-m's name rests, there is Berachah - "v'Samu Es Shmi Al Bnei Yisrael va'Ani Avarechem." Once a Chacham comes, there is Berachah - "va'Yevarech Hash-m Osecha l'Ragli." Since the Rasha does not desire Bi (Chachamim), how will he be blessed?!

Why do we expound Gimel to teach Gufo Timei?

Maharsha: Gimel is Gomel Nafsho (he indulges himself) in excessive desires. Even so, Hash-m will have mercy on him if he repents.

Anaf Yosef: He was Metamei himself with Arayos. It is not proper to remove him from Gehinom. His Orlah extends, so Avraham does not recognize that he is Jewish, and does not remove him (Eruvin 19a).

What is the meaning of Dalsosai Na'al?

Maharsha #1: After all the actions that I did, he locked the doors of Teshuvah.

Maharsha #2: He locked the doors of Batei Kenesiyos and Batei Midrash, like Achaz did.

Anaf Yosef citing Toras Chayim: He did not enter the doors in the Kuf (for penitents), rather, he locked them. (NOTE: Where do we find that Kuf has doors? It has a face and leg! - PF) If so, will I make for him a crown, like Me?! Rather, I will cut down his horns.

Anaf Yosef: He locked his doors in front of Aniyim and Chachamim. (NOTE: Why is this called Dalsosai (My doors)? - PF) If so, it is not proper to raise his horn, rather, to cut it off.

What is the meaning of Karnav Lo Agade'a?

Maharsha: This is said in astonishment - will I not cut down his Keren (principal) in the world to come?! "V'Chol Karnei Resha'im Tzadikim Agade'a Teromamnah Karnos Tzadik."

What is the significance of Im Atah Bush?

Rashi: Due to shame, you will not sin.

Maharsha: Shame shows Yir'as Shamayim. What fear is seen on the face? Bushah (Nedarim 20a).

What is the meaning of Gur b'Duk?

Rashi: Your Neshamah will be under My throne, in Shamayim.

Maharsha: So we say, Boshes Panim l'Gan Eden (Avos 5:20).

How do we learn from Hei Tzadi Vov Pe that a Chatzitzah will separate between you and Af?

Maharsha: Hei and Ches are interchangeable. Final Fei often refers to anger - Negef, Shetzef, Anaf... (NOTE: We explain the abbreviation in Maharsha 'Beis Chaf Mem' to be b'Kamah Meokomos. It cannot mean b'Chol Makom - many words end in Final Fei with no connection to anger - Sof, Asaf, Yosif... - PF)

Anaf Yosef: You will not let anger go out, like Hash-m told Moshe "Hanichah Li va'Yichar Api", and Moshe's Tefilah caused that the anger did not go out. (NOTE: If so, it should say that you will be a Chatzitzah in front of anger! - PF)

How does Zayin Ayin Ches Samech Tes Nun teach that you will not tremble due to the Satan?

Maharsha: You will not be ZA, for Hash-m will be ChaS (have mercy on you) to save you from the SaTaN, and you will not tremble due to the Satan - one who comes to be Metaher himself, Hash-m helps him. (NOTE: Perhaps Samech is expounded both with the Ches before, and Tes Nun afterwards. - PF)

What is Yam Kol?

Rashi: It is Gehinom, for most people go there. (The Sar asks Hash-m that everyone fall there, even Yisrael.)

Anaf Yosef: Gehinom is called Yam - this hints to its pit (cavity). Yam (sea) is the pit, not the water - "ka'Mayim la'Yam Mechasim", water covers the Yam (pit).

Maharsha: Yam is Hash-m; the Sar tells Hash-m to give to him all Resha'im, even from Yisrael.

What is GIF?

Rashi: It is adultery.

Anaf Yosef: The Targum of No'ef is Gaifa.

Maharsha: Avraham sits at the opening of Gehinom to save Yisrael from going there, except for one who sinned in Zenus. (NOTE: Eruvin 19a says, a Jew sentenced to Gehinom goes briefly, and Avraham takes him out, unless he had relations with a Nochris. - PF)

What is the significance of Dachim, Kenim and Tzadikim?

Maharsha: These correspond to the three categories in the future - Tzadikim, Beinonim and Resha'im. Kenim correspond to Resha'im - their Emunah is true. They sinned only via Yetzer ha'Ra; they are judged in Gehinom, and rise from it. Dachim are Beinonim. They will merit in Din in the future - "v'Rav Chesed" tilts towards Chesed.

Anaf Yosef: There are three levels in Ni'uf - some are Chayav Misas Beis Din, like a married woman, homosexuality and bestiality; some are [only] Chayav Kares, like a sister or aunt; and some are a mere Lav of Kadesh, e.g. a Penuyah (single woman) or Shifchah. (NOTE: The Rambam holds that Kedeshah is a Penuyah; Tosfos holds that it is a Shifchah. - PF) Dachim, Kenim and Tzadikim means that they are clean from all three levels.

Who has no Chelek in whom?

Rashi: Gehinom has no stake in Yisrael.

Maharsha: This is because all of them, even the Beinonim and Resha'im, have a share in the world to come. (NOTE: Resha'im go to Gehinom; Gehinom does not have a permanent share in them. - PF)

Anaf Yosef: You will not find even one of these three levels of Ni'uf (Chayavei Misas Beis Din, Chayavei Kerisus, or Chayavei Lavim) in Yisrael. (NOTE: This refers to the majority of Yisrael. A minority sin with Arayos (Bava Basra 165b)!

What was the request ZaNeni (feed me) from the descendants of SHeS?

Anaf Yosef: Now he prosecutes about idolaters. He mentioned the descendants of Shes, for there was no idolatry in the world until Enosh ben Shes began and enticed his generation - "Az Huchal Likro b'Shem Hash-m." It spread to the nations and to Yisrael.

How does Aleph Lamed Beis Mem - hint to 'to where Olichem'?

Rashi: AL BaM (you have no stake in them (Yisrael)); rather, I am taking them to Gan Eden).

Anaf Yosef: This is because they repented.

Maharsha: Beis is in place of Chaf, for they are written similarly (they are prone to be written one like the other - 103b); the letters spell Olichem.

What is the meaning of Hineni AyeF?

Rashi: I am faint from hunger. (NOTE: Yisrael are a small minority of the world. If the Nochrim do not satiate his hunger, will Yisrael satiate it? Perhaps this was when Yisrael were more numerous; King Yanai had 600,000 cities, with 600,000 people in each (Gitin 57a). Or, perhaps Yisraelim satiate him more, for their sins blemish higher worlds (Nefesh ha'Chayim 1:5). - PF)

Maharsha: We find satiation mentioned regarding the grave - "Shalosh Henah Lo Sisbanah...; She'ol..."

Maharsha: "Ayfah Nafshi l'Horegim."

Anaf Yosef: Now he prosecuted about murder. Also Yisrael should descend to Gehinom for this.

What was the answer 'these are Zera YiTZchak'?

Rashi: I will not give them to You.

Maharsha: It mentions specifically Yitzchak, for Avraham and Yakov will not request mercy for Yisrael in the future (89b).

Anaf Yosef: Not only do they not murder - they are even Moser Nefesh to be killed for Kedushas Hash-m, like Yitzchak!

What do we learn from TaR YeSH KiTos...?

Rashi: Wait - I have groups of Nochrim that I will give to you.

Maharsha: There are Yesh (310) worlds stored and waiting for Yisrael; I will give to you groups of Nochrim in place of them. It says in Chagigah 15a that a Rasha takes a Tzadik's share in Gehinom.