How did the water rise in front of Rav, and why?

Rashi: There were big waves to make a wall around him, lest his exposure be seen when he defecated over the walls of the boat. Alternatively, it was to clean [the boat from his excrement]. Shmuel knew that the waves were due to the honor of a great person, for it was not windy. The river went from Eretz Yisrael to Bavel.

Tosfos: R. Chananel's text says that the water rose, but it does not say 'in front of him.'

Maharal: Rav already arrived; the water rose to greet him.

What is the significance that the water was cloudy?

Rashi: This shows pain, just like Rav was in pain.

Tosfos, Anaf Yosef citing Rav Hai Gaon: Shmuel had heard that a Chacham was coming. He knew that drinking the cloudy water would cause him intestinal illness. He was an expert doctor, and knew how to cure him.

Maharal: It was not proper to be so cloudy. This suggested that it was due to a great person who came. This is not Darchei ha'Emori - it is known via great Chochmah!

Maharsha: The river flow switched direction (from below to above, from Bavel to Eretz Yisrael) in order to greet a Gadol. Shmuel had heard that a sick Gadol is coming, perhaps to ask Shmuel to cure him. Shmuel went to the river bank to greet him!

Why did Shmuel tell Karna to check his Chochmah?

Tosfos: If he is a Chacham, I will host him, cure him and honor him properly.

Rav Elyashiv: Even though Shmuel knew via the river that he is a great Tzadik, he need not be a Chacham. If he is a Chacham, he must honor him more.

Daf Al ha'Daf citing Derech Sichah p.122: One can be a great person, but not in Torah. Wonders do not prove that one is an Adam Gadol. Abaye proved that R. Evyasar is a great man because Hash-m agreed with him (Gitin 6b). It did not suffice that Eliyahu appeared to him!

Iyun Yakov: Shmuel knew that he is a great Chacham. He was concerned lest amidst weakness and intestinal illness, he forgot his learning, like occurred to Rav Yosef. (NOTE: We must honor also a Chacham who forgot his learning due to Ones (Berachos 8b)! - PF)

What is the consequence of blood being red?

Rashi: There are five colors of blood that make a woman Nidah. All are hues of red; even though one of them is black, it was red, and was stricken.

What is the meaning of 'Orlas, which is not Tamah'?

Rashi: The word itself does not specify which Orlah; it needs another word to explain [Orlah of the heart, or ear].

Rav Elyashiv: Even though we can make a Gezeirah Shavah from different words, e.g. Shivah and Bi'ah, we learn from the most similar words. (NOTE: There are many occurrences of Bi'ah in the Torah, and also of Shivah. Why do we learn Shivah from Bi'ah? Perhaps the tradition was to learn Shivah from Bi'ah. Or, it is better to learn from two different words that are Mufneh (extra), than from two repetitions of the same word, but one of them is not Mufneh. Or, perhaps the Gezeirah Shavah is between v'Shav ha'Kohen and u'Va ha'Kohen. - PF)

Rav Elyashiv: Via Bris Milah, he is Tam (unblemished). If one circumcised the ear or heart, he would be a Ba'al Mum. (NOTE: If the Mitzvah were to circumcise the ear, this would not be considered a Mum! - PF)

Rav Elyashiv (latter edition): There was no Havah Amina to cut part of the ear or heart. If so, no Kohen is Kosher for Avodah. He is either Arel, or a Ba'al Mum! Rather, the Havah Amina was to take a drop of blood from the ear or over the heart. Avraham did not have a Gezeirah Shavah; surely Hash-m taught him how to circumcise. We have a tradition from him; the only question was the source from the Torah.

Daf Al ha'Daf citing Nofes Tzufim: Yefe To'ar on Bereishis Rabah (46:5) said that the Havah Amina was to cut from over the heart or a blood vessel connected to it. This is unlike the Midrash, which says that if he cuts Orlas ha'Lev, he cannot think! R' C. Kanievsky and a heart expert said that it is possible to cut a bit from the side of the heart without danger, even on a baby within eight days. Sometimes this is done to test matters! If doctors know this nowadays, surely Chazal knew - "Sod Hash-m li'Yre'av."

Why did Rav request that a horn sprout in Karna's eye?

Rashi: He understood that Karna was not asking to learn; he was only testing him.

Rav Elyashiv: He thought that Karna knows that he is a Chacham, and tested him to pain him. Surely he does not test every Am ha'Aretz who comes from afar!

Ya'avetz: Rav's innards were paining him, and he was weak from traveling, and Karna detained him with his questions. One is not accountable for what he does amidst pain. The same applies to cursing Shmuel (below).

Iyun Yakov: It was improper to test Rav when he was still ill, before his pain departed.

Why did Shmuel fed to Rav barley bread, and not show to him where the privy is?

Rashi: Shmuel was a doctor. He fed food that produces excrement. Forcing Rav to hold it in would cure him.

Why did Rav curse Shmuel?

Anaf Yosef citing Rav Hai Gaon: He did not know that Shmuel intended to heal him. When he found out, he put Shmuel in front of himself.

Chashukei Chemed citing Ben Yehoyada: Shmuel's household departed, so Rav could not ask anyone where is the privy, so he was forced to hold it in. Rav cursed the one who pained him. He did not judge them favorably, for Karna already pained him with his questions.

Why was the curse fulfilled? One who curses b'Chinam (without reason), it returns on him (Sanhedrin 49a, Rashi there)!

Rav Elyashiv: Rav thought that he deserves to be cursed, just Rav erred. It is not considered a curse b'Chinam. A Chacham's curse is fulfilled, even if it was mistaken. Even a Chacham who curses b'Chinam, the 'recipient' need not worry; it is prone to come upon the Chacham.

Surely, the Baisusi asked whether "Lema'an... b'Ficha" requires total Heter to your mouth (a Kosher species and Kosher Shechitah), or if a Kosher species suffices. If so, what was R. Yehoshua's first answer?

Ha'Kosev: The Gemara said that a Baisusi asked; Talmidim of Tzadok and Baisus believed in written Torah; they denied only oral Torah. It did not say that a Stam Goy or heretic asked. The Baisusi wanted to fulfill Mitzvas Tefilin! He explained verses as simply as possible. Therefore, he asked that the verse should disqualify a Neveilah. R. Yehoshua answered that we fulfill Mitzvos even if they are against our intellect. However, we should seek ways to resolve Mitzvos with intellect. The Mashal teaches that a Neveilah may be used; this is compatible with the verse. The Mashal would permit eating Neveilah, but a verse explicitly forbids.

Rav Huna permitted on bird skin. Why did the Beraisa not address this?

Rav Elyashiv: The Beraisa concludes that Tefilin is tied with their hair and sewn with their sinews. These do not apply to birds.

Since Neveilah is superior, why did the Torah forbid eating it?

Maharal: Tefilin depends on esteem. Eating does not depend on esteem.

Maharsha: Really, Neveilah is not superior. R. Yehoshua merely told him something that he would accept. Since hide is not proper to eat, surely the verse does not require that one may eat it, only that it is a Kosher species.

Iyun Yakov #1: Indeed, a Neveilah bi'Ydei Shamayim should be permitted. The Torah forbids "Chol Neveilah" to forbid even it, lest one eat Neveilah bi'Ydei Adam, which is properly forbidden.

Iyun Yakov #2: "Mi'Pi Elyon Lo Setzei ha'Ra'os" - even when Hash-m brings evil on a person, it is good for another. E.g. if a man died before his time, his heirs inherit him. A Neveilah bi'Ydei Shamayim should be permitted; the Torah forbids it so people will feed it to dogs, to reward them for not barking at the time of Yetzi'as Mitzrayim. (NOTE: The Torah says to feed a Tereifah to dogs, and to give a Neveilah to a Ger Toshav or sell it to a Nochri! Perhaps normally, Goyim are not common in Eretz Yisrael, so people give them to dogs.

Some Neveilos died via people, e.g. it was killed not via Kosher Shechitah. Why may we write Tefilin on such Neveilos?

Tosfos: Since it is permitted on animals that died naturally, this shows that "b'Ficha" does not teach that is must be permitted to eat. Rather, it must be a species permitted to your mouth.

Maharsha: Since hide is not proper to eat, surely the verse requires only a Kosher species. Rav Elyashiv citing Shivas Tziyon (2) - there is no Isur to eat camel skin. It is like wood and rocks! R' E.M. Horowitz said, since skin of birds is edible, we should disqualify skin of Neveilah birds! Avnei Nezer says, the Rambam and Shulchan Aruch imply that one may write on them. Rama mi'Pi'ano says that it is best to write on what is truly permitted to eat; best of all is a Ben Paku'ah (a fetus found inside a slaughtered animal) - Neveilah and Tereifah does not apply to it at all. Chayah is better than Behemah, for Behemah contains forbidden Chelev. Ohf is better than both of them - it has no Isur of Chelev, Gid ha'Nasheh and Neveilah. Rav Elyashiv - he holds that the Torah did not obligate Shechitah for birds.

Rav Elyashiv: Rama mi'Pi'ano holds that Chayah is preferred over Behemah. Why did the Gemara put Behemah first - it permits 'on hide of a Behemah or Chayah'? It is because it is more common, or due to a Shalil. (NOTE: Indeed, a Ben Paku'ah is better than both of them - however, also a Chayah can be a Ben Paku'ah! Perhaps a Chayah Ben Paku'ah is rare; it is hard to trap a Chayah without making it Tereifah. - PF)

Do people eat the outer peel of eggs?!

Rashi: Regarding eggs, it refers to the white. It says 'peel' due to radishes and Esrogim.

Daf Al ha'Daf: Chelkas Yakov (111) brings that Rashi (Nidah 17) said 'the night passed over them' applies to all of them - garlic, onions and liquids. He omitted eggs! Rashi holds that the danger of eggs is not due to night. Rather, one may not eat a 'peeled' egg, i.e. the yoke without the white, for it never leaves the intestines.

Why would they never leave the intestines?

Rashi: They tie, harden and constipate.

Why did no one ever drown in the Dead Sea?

Rashi: The salt prevents people from sinking.

Rav Elyashiv: What is Rav Dimi's Chidush? A Beraisa (109a) forbids bathing in the Dead Sea on Shabbos - this is because it is very salty, and it is clear that he bathes for a cure (Rashi)! The Rambam (Hilchos Shabbos 21:29) forbids bathing in the Dead Sea due to pain - "v'Karasa la'Shabbos Oneg." If so, we can say that Rav Dimi teaches that it is forbidden due to Refu'ah.

What is the meaning of 'Milah is Hafuch'?

Rashi: Matters said about it are reversed.

Ha'Boneh: Its punishment was the opposite of Dor ha'Mabul, in which people died via water. In Sedom, they died via fire, and afterwards no one dies (drowns) in the water (Yam ha'Melach)!

What are Kilorim?

Rashi: They are bandages for the eye.

Rav Elyashiv: The Gemara implies that there are several ways to prepare them; R. Yanai wanted those made like Shmuel taught.

Etz Yosef citing Mosaf ha'Aruch: It is a general term for cures, especially of the eyes.

What benefit comes from cold water and hot water?

Rashi: He puts cold water on the eye. Also washing the hands and feet in hot water improves vision!

Why is his hand worthy to be cut off?

Rashi: If he touches his eye before washing his hands in the morning, the Ru'ach Ra'ah will blind it (and similarly harm the other matters listed). It is better that his hand be cut off, lest he do so again!

Rav Elyashiv: In Kesuvos (5b), it says that fingers are slanted like pegs, so if one hears something improper, he can stick his fingers in his ears. Tana d'Vei R. Yishmael taught, the ear lobe is soft, so if one hears improper things he can fold the lobe over the ear. Maharal asked, why is this needed - he can stick his fingers in his ears! It is needed, for putting fingers in his ears [before washing in the morning] deafens. Touching is harmful; one may touch the lobe (so says Eshel Avraham 4:3). Daf Al ha'Daf - was the lobe created only for one who hears something improper before washing?! Gilyonei ha'Shas says, perhaps touching in the ears is always harmful.

Daf Al ha'Daf: When one puts his hands on his eyes, he blesses Poke'ach Ivrim... when he washes his hands... (Berachos 60b). How may he put his hands on his eyes before washing? The Magen Avraham and Taz answer that there is a cloth between his hands and his eyes. Or, the Gemara did not mention matters in order (it merely teaches the Berachos for each action). The Perishah says that he touches his eyelids. Or, he touches with his palms; Ru'ach Ra'ah is only on his fingers. Pri Chadash says that the correct text is 'upon opening (and not 'putting his hands on') his eyes...' (NOTE: This is our text. - PF)

Daf Al ha'Daf: Beis Yosef (4, citing Orchos Chayim) said that if one rose before dawn and washed, some say that he must wash again after dawn due to a Bas Chorin that dwells on the hands the entire night. Kerem Shlomo (2:8 p.5) asks, if so, it should be forbidden to touch the eyes and ears the entire night. We never heard so!

Is touching the Ever forbidden only before washing his hands in the morning?

Rashi: It is always forbidden, lest this cause seminal emissions. It was taught with these matters, for the same curse 'it should be cut off' applies to it. Likewise, touching the anus too often causes hemorrhoids.

Etz Yosef citing Eliyahu Rabah: Yes - all of these matters are only before washing. The Tur's Kitzur Piskei ha'Rosh says so. We discuss from the crown and below, which does not cause emissions.

Why should he refrain from touching a barrel of beer?

Aruch: He should not drink beer regularly, lest he lose his source of income.

Etz Yosef citing Eliyahu Rabah: The Shulchan Aruch (4:4) forbids touching a barrel, for it ruins the beer. This is wrong. Chazal would not curse for merely causing monetary loss! The Bach and Taz explain that he touches before washing his hands in the morning. It is dangerous to drink the beer afterwards. Touching a bloodletting wound enters Ru'ach Ra'ah in the body.

Rav Elyashiv: Touching an open barrel [before washing his hands in the morning], even if he does not touch the beer, puts Ru'ach Ra'ah on the beer; it is dangerous. The Gemara implies that this is only for a barrel of beer; the Vilna Gaon implies that it is for all Kelim and foods. The Acharonim say that if one touched other foods, he should rinse them three times. If he touched bread, he cannot fix it, for rinsing would ruin it. How may we buy from bakeries [if some workers are not Shomer Mitzvos, and do not wash in the morning]? Eshel Avraham says, Ru'ach Ra'ah applies only to one who is obligated in Mitzvos. He did not bring a source. If so, there is no concern for Goyim or minors. However, there is concern for Jews who do not guard Mitzvos! Magen Avraham said that Ru'ach Ra'ah is weaker nowadays, and many things we need not be concerned for them. However, the Mishnah Berurah discusses this, i.e. it applies even nowadays! Perhaps Ru'ach Ra'ah does not come on something in a sealed Kli. However, a food wrapped in plastic, or a fruit with a peel, touching it is like touching the matter itself; it must be rinsed three times. This requires investigation. A woman washes one hand on Yom Kipur, and feeds a child (Yoma 77b). The Rambam explains that on Yom Kipur there is no rule of the Yetzer ha'Ra, nor of Ru'ach Ra'ah. There is Ru'ach Ra'ah for minors, who have no Yetzer Tov. Eshel Avraham holds oppositely - an adult has more Kedushah, so [before washing] he has more Ru'ach Ra'ah.

What is a Bas Chorin, and what is the relevance of its adamancy?

Rashi: This refers to the Ru'ach that dwells on hands before washing. It does not go away until he pours water nicely on his hands three times.

Daf Al ha'Daf citing Ein Eliyahu: Poskim argue about whether he washes each hand three times consecutively, or alternates washing hands. R' Leibele Kovner brought a proof from Yoma 77b. A woman washes one hand on Yom Kipur, due to Shivsa (a Shed), and feeds a child. Even though she does not alternate, it removes Ru'ach Ra'ah. Ein Eliyahu objected - perhaps only when it suffices to wash once, we need not alternate!

Daf Al ha'Daf: Poskim say that one must wash until the wrist; on Yom Kipur and Tish'ah b'Av, it suffices until all the knuckles. Kaf ha'Chayim (4:14) explains, Ru'ach Ra'ah has little rule on Yom Kipur; on Tish'ah b'Av, the entire day is hers, so it is not adamant about a little extra (from the knuckles to the wrist). Ben Ish Chai (Toldos 1, and Rav Pe'alim 2 OC 4, citing the Ari Zal) says that Ru'ach Ra'ah dwells on the hands and feet at night. It has a stronger hold on the feet; we cannot remove it from there. Only Kohanim in the Mikdash could do so. (NOTE: If so, there is concern for if the foot touches food or openings! People used to stomp grapes with their feet (Rashi 18a)! This requires investigation. - PF)

Maharsha citing the Aruch: It is honored among Ruchos, like a Ben Chorin among men.

Does painting the eyes remove a Bas Melech?

Rashi: It removes the damage done by a Bas Melech.

Rav Elyashiv: How can a physical cure help against Ru'ach Ra'ah of a Bas Melech? It strengthens the body, and enables it to overpower the influence of the Ru'ach Ra'ah. It says 'Ma'avir' - it does not weaken the Bas Melech, just it removes the danger that she caused. If there is a cure, why should a hand that touches the eye before washing be cut off? We must say that painting does not remove all damage.