Why do we expound "Av Hamon"?

Maharal: It should have said only Av la'Goyim Nesaticha, like "Navi la'Goyim Nesaticha."

Maharsha: Hamon is extra, for first he was Av to Aram, and now to Goyim. Since we expound Hamon, we expound also Av. We expound Bechir among the nations, for it says "u'Vacharta b'Avram."

How do we expound Chaviv from Hamon?

Maharsha: Hei and Ches are interchangeable, for their forms are similar - we said that one must not write Hei like Ches, nor vice-versa (103b). Also, both are pronounced from the same place (the throat). We find that Avraham was beloved - "Avraham Ohavi."

Was Avraham a king?

Rashi: Yes - "Nesi Elokim Atah."

What is the meaning of Vatik?

Rashi (Berachos 9b): He is humble and cherishes Mitzvos. Maharsha - he was humble - he said "Anochi Afar va'Efer". He cherished Mitzvos - "Asher Yetzaveh Es Banav." Also, the custom of Vasikin was to finish Shma and [begin] Tefilah at sunrise. We learn from Avraham, who enacted Shacharis - "va'Yashkem Avraham ba'Boker."

How do we find that Avraham was Ne'eman?

Maharsha: "U'Matzasa Es Levavo Ne'eman Lefanecha."

Why does it say 'R. Yochanan himself said...'?

Iyun Yakov: R. Yochanan said in the name of R. Bena'ah that the Torah was given one Megilah at a time (Gitin 60b). This is like the opinion here Amirah Ne'imah Kesivah Yehivah (each Amirah was given by itself), and unlike R. Yochanan himself taught here Ani Nafshi Kesivas Yehavis - Hash-m Himself gave it; He gave it complete, like Himself. (NOTE: Do not say that it says himself, for above he cited R. Yosi ben Zimra. That was a different teaching! - PF)

Why do we expound "Anochi"?

Rashi: It should have said Ani.

What is the meaning of Ani Nafshi Kesivas Yehavis?

Rashi: I [wrote and gave] Myself [with the Torah].

Maharsha: It says "veha'Luchos Ma'ase Elokim Hemah."

Anaf Yosef: In Shir ha'Shirim Rabah (1:13), R. Shimon and Rabanan say that Hash-m received each Dibur in His right hand, and carved it into the Luchos. This is like R. Yochanan - I Myself wrote. R. Berachyah holds that the Dibur was engraved into the Luchos by itself - this is like Chachamim, Amirah Ne'imah Kesivah Yehivah.

Anaf Yosef: Along with the Torah given to Yisrael, also I (Hash-m) am given. If they will conduct like My desire, I will accede to what they say.

Why did Chachamim say Amirah Ne'imah Kesivah Yehivah?

Maharsha: The pleasant utterance that came from Hash-m was automatically written (engraved) on the Luchos, like Targum Yonason and Midrashim say. Chachamim distance physicality from Hash-m. The Torah attributes the writing to "Etzba Elokim", for that is easier for people to fathom.

What do we learn from Yehivah Kesivah Ne'emanim Imreha?

Maharsha: Torah was given written. What was written, one may not say it by heart. This is so its sayings will be Ne'emanim; what is transmitted orally, changes arise in it.

Daf Al ha'Daf citing R' Y. Ehrenberg: Sometimes something said is sweet to all who hear it, because he speaks eloquently, but there is no reason behind it. If he would write it, no one would desire it. Also, one cannot investigate so thoroughly something said. If it is written, he can investigate it fully and determine whether or not it is straight. Even though the Torah was written, its sayings are pleasant

Iyun Yakov: This is like the opinion that the Torah was 2000 years before the world. When it was given, already it was written; its teachings are faithful.

Why do we expound "YaRaT"?

Maharal: The word is very uncommon.

What must be "KaRMeL", and what is KaR MaLei?

Rashi: It is written about the Omer. One brings it moist - the seed is inflated, and the straw is full with it.

Why do we expound "Nimretzes"?

Maharal: We do not find this word elsewhere.

Maharsha: It should have said Nimretzah. The Sov at the end (plural) teaches to expound it as an acronym.

What was the charge that he is No'ef, Rotze'ach, Tzorer and To'evah?

Etz Yosef: He was No'ef (an adulterer) with Bas Sheva, Rotze'ach for causing Uriyah's death, Tzorer (pains) Shevet Binyamin due to Sha'ul, and To'evah - Galyus put his eye on David to have Bi'ah with him. (NOTE: Does this make David To'evah?! Daniel was concerned that he is like idolatry, for Nebuchadnetzar worshipped him (Sanhedrin 93a), but here was mere intent! - PF)

Why do we expound "Nitztadak"?

Maharal: They should not have blemished themselves (to say that they cannot justify themselves), since really, they were Tzadikim! Rather, they said so in the way of humility, and covertly hinted that they were Tzadikim and honest. (NOTE: They thought that Tzafnas Pane'ach does not know Leshon ha'Kodesh. Did they expect the translator to understand the hint and tell his master? I would have explained that they explicitly explained this to the translator. - PF)

Maharsha: "U'Mah Nitztadak" is unlike the coming verses. Yehudah showed that they are innocent; Tzafnas Pane'ach came against them with pretexts, like Rashi explained in Chumash! Perhaps the expressions expounded respond to Yosef's charges against them about the episodes with Tamar, Bilhah and killing Anshei Shechem, in addition to stealing the cup.

What was the question 'do they take a security from him?!'

Rashi: Does Hash-m take a security from one who did not yet sin?!

Why do a person's children die because he did not cry and mourn over a Kosher person?

Maharsha: They will die when they are Kosher, i.e. minors, so he will cry over them. If he cried over a Kosher person, his sins are pardoned so his children will not die due to them. This is 'due to the honor that he showed to him' regarding one who is not a Ba'al Torah. For a Ba'al Torah, one must cry over the Torah that he had, and was lost to the generation via his death.

Daf Al ha'Daf citing R' M. Klein: Tanchuma (Vayigash 9) says, Hash-m told Yehudah, you do not have children yet; you do not know the pain of raising children. You pained your father and tricked him with "Taraf Toraf Yosef." You will marry and bury your children! From this, we understand Chazal! (NOTE: One who was not sensitive to others' pain, he will be pained. - PF)

Why do his children die for his sin? Is this Midah k'Neged Midah? And if he cried over a Kosher person, why does this pardon his sins? Mitzvos do not extinguish Aveiros; Hash-m does not take bribes - why is this Mitzvah greater than others?

Anaf Yosef (105a): "Adam Ein Tzadik ba'Aretz Asher Ya'aseh Tov v'Lo Yecheta" - R. Ami said, there is no death without sin (55b). When there are Tzadikim in the Dor, a Tzadik dies due to sins of the generation. If there are no Tzadikim in the Dor, children learning from their Rebbi die due to sins of the Dor. If a Tzadik dies, it can be due the Dor, or due to his sin. If afterwards, children learning from their Rebbi die, we know that it was due to sins of the Dor. Had people shown honor to the Tzadik, and assumed that he died due to their sins, and repented, their sins would be pardoned, and the children would live.

Above (32b) there are other reasons why minors die - due to vows of their parents, Bitul Torah, or Mezuzah!

Rif (on the Ein Yakov): Had he cried over a Kosher person, this would have atoned for these sins! Since he did not, his Kaparah will come via death of his children.

Iyun Yakov #1: Above taught why children of a generation die; here discusses an individual.

Iyun Yakov #2: Above taught why some of a person's children die; here teaches why all his children die - so he will have no one to console him - "va'Yakumu Kol Banav u'Vnosav Lenachamo."

Why is one who tears his clothes or breaks Kelim in his anger like one who serves idolatry?

Maharal: If amidst anger one does something to another, it is considered constructive. If he tears his garments amidst anger at himself, this is totally ruinous (Hashchasah). This is like idolatry, about which it says "Pen Tashchisun." This is only if it is amidst anger - then the Yetzer ha'Ra enjoys it.

Iyun Yakov: Man was created to be pleasing to Yotzro (his Creator). This person pleased Yitzro, and was displeasing to Yotzro - this is like idolatry!

Rav Elyashiv: The Rambam (Hilchos De'os 2:3) says that anyone who gets angry is like one who serves idolatry. Our Gemara said so only if he tears his clothes or breaks Kelim! Perhaps the Gemara teaches a Chidush, that even if he does an action to assuage his anger, he is like one who serves idolatry. Below the Gemara permits breaking Kelim to instill fear! The Rambam explains that he shows anger, but he does not feel anger in his heart.

Why does it say 'this is the craft of the Yetzer ha'Ra'?

Maharsha: It acts skillfully, to bring man from a small sin to a big sin. So Chazal expounded "Moshchei he'Avon b'Chavlei ha'Shav vecha'Avos ha'Agalah Chata'ah" (at first, the Yetzer ha'Ra is like a thread of a spider's web; in the end, it is like wagon ropes (Sanhedrin 99b). One who tears his clothes transgresses Bal Tashchis. Rabanan who broke things in their anger, this was in matters to which Bal Tashchis does not apply, e.g. removing the edge of the garment, or breaking broken Kelim.

How does the Yetzer ha'Ra get him to serve idolatry?

Iyun Yakov: Man was created to doing the desire of his Creator. Doing his Yetzer's desire, which displeases his Creator, is like idolatry!

How does R. Avin learn from "Lo Yihyeh Vecha El Zar v'Lo Sishtachaveh l'El Nechar"?

Rashi: "Vecha" implies in you. If it is in you, in the end you will bow to idolatry.

Maharal: The Yetzer ha'Ra is called El Zar (a foreign god), for it incites to Hashchasah, which is like idolatry.

Daf Al ha'Daf citing R' N. Lubart: Getting angry is like serving idolatry based on the result. An angry person gains only his anger (Kidushin 40b); likewise, one who serves idolatry gets no benefit.

Why would Rav Yehudah remove from the edge of his garment?

Rashi: It was to show his anger (it looked destructive), so they will fear him.

Why may one break Kelim to instill fear?

Rav Elyashiv: There is a Heter to break Kelim to instill fear; it is not a Mitzvah. Therefore, it is Melachah she'Einah Tzerichah l'Gufah.

Daf Al ha'Daf: SMaG (Lo Sa'aseh 229) says that the reward of fear is greater than [the loss of] ruining the matter. Heshiv Moshe said that one may cut a [fruit] tree in order to build there (Bal Tashchis does not apply). However, it is dangerous (Bava Kama 91b).

Who is considered a Kosher person?

Daf Al ha'Daf: The Ritva says that a Kosher person must be a Chacham. The Gemara did not say Chacham, for he need not be extraordinarily Chacham. Margins of a Sefer Torah get Kedushah, because Torah was written on the parchment. Yisrael are called Am Kadosh - Torah is engraved on their hearts, and they strive not to forget Torah - they are truly like a Sefer Torah! R' S.Z. Auerbach said that Chachamim's level resembles a Sefer Torah. The light of Torah is fulfilled in all their ways. Via their toil in Torah, they show Hash-m's way. They explain Torah based on the laws of expounding. Divrei Torah Torah are engraved in their hearts. Therefore, seeing a Kosher person die is like seeing a Sefer Torah burned.

Daf Al ha'Daf citing Avnei Nezer: 'Kosher' applies to animals - how does it apply to people? A Tereifah cannot live 12 months. Chai can live in all seasons. Likewise, Adam Kosher can stand in all situations. He does not change his essence and conduct.

Why does Hash-m count tears over a Kosher person, and put them in His treasure-house?

Rashi: His death is in front of Him - "Yakar b'Einei Hash-m ha'Mavsah la'Chasidav." He oversees the death so much, therefore He oversees also the tears. So the Tzadik himself is bound with Hash-m - "v'Haysah Nefesh Adoni Tzerurah bi'Tzror ha'Chayim Es Hash-m Elokecha."

Maharsha: He considers them like Yir'as Shamayim - Hash-m has only Yir'as Shamayim in His storehouse.

Rif (on the Ein Yakov): If one's children were due to die for his sins, and he cries over a Kosher person, Hash-m counts whether his tears are as much as he would have shed over his children's death.

Anaf Yosef citing Iyei ha'Yam: There are different reasons to mourn the loss of a Kosher person. (a) The generation lost a leader. (b) Chochmah was lost. (c) Protection against afflictions was lost - no woman miscarried in the days of Rebbi's [afflictions - Yerushalmi Kil'ayim 9:3], and Elisha called Eliyahu "Recehev Yisrael u'Farashav." Death of Tzadikim is like burning of the Mikdash. Anyone who mourns over the Mikdash, he merits to see its Simchah; the same applies to mourning death of Tzadikim. Hash-m counts the tears to know which losses he mourned; they are returned to him.

Etz Yosef citing Alshich (Tehilim 56:8): He counts them to show their dearness, like we say that amidst Yisrael's dearness, He counts them constantly. Since they are in His treasure-house, they are intact for the world to come (even if the person benefits from Peros in this world).

What is "Nodi"?

Rashi: It is like "Lanud Lo" (to lament).

Rav Elyashiv: It is an expression of pain. Hash-m counts his pain and tears.

What is the source that "Simah Dim'asi v'Nodecha" refers to tears over a Kosher person?

Maharsha: Crying is permitted only due to a Mes.

If one is lazy about eulogizing a Chacham, why should he be buried alive?

Maharal: There is harsh Midas ha'Din in a Chacham's death. If one does not put this to his heart, Midas ha'Din should strike him!

Maharsha: This is Midah k'Neged Midah. He is lazy about eulogizing him, for he considers him to be alive in the grave - also he should be buried in his lifetime!

Rif (on the Ein Yakov) #1: A eulogy is primarily so people will realize that their end is death, and they will repent. If a cedar fell, all the more so a lowly Ezov is prone to fall! If he does not put to his heart, he is still a Rasha, who is considered dead in his lifetime.

Rif (on the Ein Yakov) #2: A Tzadik protects his generation. One who does not mourn his loss, he is like a heretic and Rasha proper to be buried in his lifetime, so he will not be eulogized. We do not eulogize one who killed himself, and all the more so one who was buried in his lifetime, for eulogies are only for the dead!

Anaf Yosef: A Chacham dies due to sins of his generation. All of Yisrael are guarantors for each other. Nezikin (damages) are collected from IdIs (highest quality land), i.e. the Tzadik. Everyone should think 'it was due to my sins', and repent. If one does not eulogize a Chacham, he is haughty, and considers himself greater. The Shechinah departs, and only the animal Nefesh remains. Therefore, he should be buried in his lifetime.

Anaf Yosef citing Agudas Ezov: A Tzadik dies due to sins of his generation, for he should have rebuked them. If he is eulogized properly, this inspires people to repent, and the Tzadik fulfills rebuke in his death. If not, as a Gilgul to fulfill it; for he must fulfill all 613 Mitzvos as much as possible. It turns out that he was buried in his lifetime. So the Rasha who did not repent (NOTE: here we discuss one who did not eulogize him a Chacham!) is proper to be buried in his lifetime, Midah k'Neged Midah.

Rav Elyashiv: He does not show the honor proper for the Chachamim.

Why was the mountain aroused against them?

Rashi: It was because they did not eulogize Yehoshua properly.

Tosfos: It does not say that they cried over him for 30 days, like it says about Moshe and Aharon.

What is the source to expound that the mountain was aroused against them?

Maharsha: Har Efrayim is known. Why does the verse say that it is "mi'Tzafon l'Har Go'ash", which is not known? Rather, the mountain was aroused to kill them...

Rif (on the Ein Yakov): Perhaps it says "v'Elazar Mes", and not va'Yamas Elazar, for he was already considered dead from when he did not eulogize Yehoshua. And due to this, Elazar was not eulogized.

Rav Elyashiv: Tosfos (88a) asked why Hash-m needed to bend Har Sinai over Yisrael after they said Na'aseh v'Nishma. Tanchuma says that they accepted written Torah; He forced them to accept oral Torah. Chasam Sofer brings from Hafla'ah that for not accepting oral Torah, it is proper that they be buried alive. Similarly, laziness to eulogize a Chacham shows a lack of esteem for oral Torah, especially for Yehoshua, the source of Torah received from Moshe.

Why is it Midah k'Neged Midah that he not live long?

Rashi: He did not mourn the shortening of the Chacham's life, so Shamayim will not be concerned for his life.

Maharal: He does not put to his heart Midas ha'Din. Therefore, Midas ha'Din exacts payment from him! Other matters, it is not so certain that he will be punished Midah k'Neged Midah; perhaps Hash-m will do Chesed with him.

Here we expound "b'Sase'ah b'Shalchah Terivenah" to teach about Midah k'Neged Midah. In Sotah 9a we rejected this, and learned from "Kol Sa'on v'Sa'on"; b'Sase'ah teaches that a king is punished only when he is taken from the world!

Daf Al ha'Daf: Ginzei Shabbos p.64 left this difficult.

What was the rejection 'they had length of days, but not length of years'?

Rashi: Their days finished well. This is considered length of days. So we say (Yoma 71a) "Ki Orech Yamim u'Shnos Chayim Yosifu" - are there years of life, and years not of life?! These are years that are reversed from bad to good.

Maharsha: This is difficult. The Gemara there discussed length of years, and not length of days! Also, if the years are reversed from bad to good, this is length of years - here we say they did not have length of years!

Maharsha: They lived long, but not well; it was as if they already died.

Rif (on the Ein Yakov): Since he was not pained over a Tzadik's death, he will be pained with afflictions.

Daf Al ha'Daf: Lev Simchah asked, in Birkas ha'Chodesh we request Chayim Aruchim in the coming month. How does long life apply to a month? Arichas Yamim is that the days are long and full; he used them totally.

What was the answer 'a Berachah is different'?

Kovetz Shitos Kamai citing R. Betzalel Ashkenazi: A Berachah is not half-way. (Therefore, it gives both length of days and length of years.)

Why should all of the members worry if the Gadol died?

Rashi: Midas ha'Din prevailed over the head - also the others are prone to die!

Maharal: The building began to fall. Others should be concerned, for the head is the beginning. The others are secondary to him.

Daf Al ha'Daf: Bereishis Rabah (100:10) says, this is like a rock-pile - one removes one rock, and all are prone to fall. Echad of the group is the special one.

Daf Al ha'Daf: Seder Olam Rabah (3) says "va'Yamas Yosef v'Chol Echav" - Yosef died youngest, at the age of 110, and Levi died last, at the age of 137, and then the slavery began. From here, if one brother died, all of the brothers should worry. If one member of a group died, all of the members should worry. The Vilna Gaon explains, Yosef's death caused the others to die. Mat'amei Yakov asked, we can infer that the concern is when the Gadol dies. Katan cannot mean in years, for Yosef was not the oldest or youngest! [Rather, it is least or most esteemed;] Yosef was king. Also Levi's death was a bad Siman - slavery began after it, and he was the greatest of the group (Yisrael; he was the last of Bnei Yakov)!

Why should all of the members worry if the Katan died?

Rashi: Punishments begin with the least important.

Maharal: The Katan is the completion of the Gadol - amidst 200 is 100. It is hard to undo ruin in the completion - [the entire] matter is corresponds to ruin. Beginning with the Katan is like beginning with the Gadol. However, the Gadol has his own strength and level - if he died, perhaps it is only due to his level, according to this version. He is not considered one of the group so much.