What is the Chidush that R. Chanina would wrap himself?

Rashi: He wrapped himself in nice garments.

Why did he say 'let us go out to greet Shabbos'?

Anaf Yosef citing Sidur SHLaH: Some say that one must go out to the field to accept Shabbos. This is astounding. Shabbos does not come from field - it comes from above! R. Chanina was Mi'atef v'Kai (wrapped himself and stood still) - it does not say that he went out! He said, let us go out to greet Shabbos, i.e. accept it early, and add from Chol to Kodesh.

Rav Elyashiv: We say 'Bo'i Kalah' - he truly felt that he is receiving Shabbos.

Ben Yehoyada (Bava Kama 32a): One must go out to the field to accept Shabbos. The Ari Zal (Sha'ar ha'Kavanos p.64a) proved this, for they said 'let us go out' - they joined together to go out. Also, why do we exempt from damages [due to a collision] one who runs in Reshus ha'Rabim on Erev Shabbos Bein ha'Shemashos? Rather, it is a Mitzvah to go out, therefore it is a Mitzvah to run. I say, perhaps he said 'let us go out' to the angels that accompany him. Early Chasidim would tell these angels to wait for them when they go to the privy (OC 3). If he did not run, he would not need to address them - they normally accompany a person! (NOTE: Do they normally accompany only one who walks, but not one who runs? - PF)

Daf Al ha'Daf: The Zohar says that there are separate angels for the week and for Shabbos. In Shalom Aleichem, we greet the Shabbos angels and say 'Tzeischem l'Shalom' to the weekday angels.

Why did he call Shabbos a queen?

Iyun Yakov: Just like a wife is Oneg for her husband and guards him from sin, and he is rewarded for Mitzvas Peru u'Rvu [so Shabbos is Oneg, guards from sin, and brings reward].

Rav Elyashiv: The Rambam (Hilchos Shabbos 30:2) calls Shabbos a king; if so, Yisrael are the queen. One who is Mevaker a Choleh on Shabbos says 'it is Shabbos, so we do not pray [for a cure - in any case,] the cure will come soon' (12a), for a husband is obligated to cure his wife.

Why did R. Yanai call Shabbos 'Kalah'?

Rashi: It was amidst dearness.

Maharsha: He said so twice, corresponding to the two angels that accompany a person on Shabbos, and corresponding to "Zachor" and "Shamor".

Anaf Yosef citing Sidur SHLaH: He told Shabbos to come. He holds that Kedushah Shabbos comes early, like a Kalah waiting for her husband. Once he calls to her, she comes. (NOTE: Accepting Kedushas Shabbos is not only obligating oneself to guard Isurim. It also brings positive Kedushah! - PF)

Etz Yosef: Yesod v'Shoresh ha'Avodah explains, Lecha Dodi - Hash-m, Likras Kalah - the Shechinah. This is the secret of ha'Kadosh Baruch Hu and His Shechinah. The Shechinah is called Shabbos!

Rav Elyashiv citing Maharsha Bava Kama 34b: A Midrash says that the other days of the week have mates. Yisrael are the Zivug of Shabbos. We call to her like a Kalah, to come to the Chupah, and afterwards to your husband's house.

How could Rabah bar Rav Nachman make wafers smeared with lard (Rashi)? We forbid (YD 97), lest one eat them with milk!

Rav Elyashiv: If they are for Shabbos or Shevu'os, the Rema permits for two reasons. (a) It is a small amount (he will finish them before he forgets that they are meaty). (b) The form is different [so he will not forget].

What was the reply 'are you more important than Shabbos?!'

Rashi: We prepared to honor Shabbos; we did not know that you are coming.

Why did Rabah bar Rav Huna assume that Rabah bar Rav Nachman prepared the food for him?

Rav Elyashiv: Sefas Emes explained, if one needed to open a barrel, and he opens it in front of a guest without informing him, this is Geneivas Da'as (it looks like he opens it to honor the guest - Chulin 94). Rabah bar Rav Nachman did so, for even if not for Shabbos, he would have prepared so for Rabah bar Rav Huna. I ask, why did he need to say that he prepared for Shabbos? When the guest should realize that it was not to honor him, one need not inform him! Perhaps Rabah bar Rav Nachman wanted to teach that honor of a Chacham is not greater than Kevod Shabbos.

Would R. Aba eat 13 Dinars of beef?!

Rashi: No - he wanted to taste from the best.

What is the meaning of Mashlim Lehu a'Tzinora d'Dasha?

Rashi #1: Before they brought the meat, he prepared the money at his (text of Rashash) door, to enable them to return to sell and engage in needs of Shabbos.

Rashi #2: He would bring meat to the door of his house, give it there to his servants and tell them to prepare it for Shabbos, and go to bring meat from another butcher.

Maharsha: Tzinora d'Dasha is the hole in which the pivot hinge turns when the door opens and closes. He hid the money there, so the butcher would find it quickly.

Why would Rav Anan wear black garments on Erev Shabbos?

Rashi: This shows that today is not proper to conduct with importance and refrain from cooking food for Shabbos, lest his garments get dirty.

What is the significance that Rav Huna would light the lamp?

Maharsha: He taught (23b) that one who regularly fulfills Ner [Shabbos and Ner Chanukah] will have children who are Chachamim. Tosfos inferred that also the man is commanded.

Rav Elyashiv: Even though Hadlakas ha'Ner is incumbent on the wife, it is obligatory also on the husband. It is a Mitzvah for him to light [an extra Ner], and not to be Yotzei entirely via his wife. Pri Megadim (263:6) says that if there are many Neros, each can fulfill the Mitzvah. Rav Elyashiv lit a Ner in addition to what his wife lit. She also turned on the battery (that supplied electricity for the house on Shabbos) and included it in her Berachah, for some say that where there are electric lights, there is no Mitzvah of oil or candles.

Why did all of these Amora'im do physical labors for Shabbos?

Iyun Yakov: This is like it says in Kidushin (41a), it is a greater Mitzvah via oneself than via a Shali'ach.

Rav Elyashiv: So rules Magen Avraham (250:2), that the same applies to all Mitzvos. The Rambam (Hilchos Shabbos 30:6) says that it is a Chiyuv to personally engage in needs of Shabbos. This is unlike Magen Avraham, who says that it is a mere Hidur. Kidushin 41a implies like Magen Avraham! Shulchan Aruch ha'Rav answers, it is a Chiyuv only for Shabbos. This is why Chachamim did so. If not, one should not neglect learning if someone else can do the Mitzvah! Kidushin 41a brought only that Rava would salt a fish, and Rav Safra would roast an animal head (Rashi here - if there was a head). This was in addition to their fixed labors for the sake of Shabbos. For Oneg Shabbos, they engage in what was dear to them. This shows that it is a greater Mitzvah via oneself than via a Shali'ach. (If Rava had fish every Shabbos, like our custom, why did he need to have another fixed labor for Kevod Shabbos? - PF) R. Chananel says that the Amora'im engaged in preparations because it is a greater Mitzvah via oneself. Perhaps the Rambam agrees; he wrote that it is a Chiyuv when there is no one else to do it. However, if others can do it, he should not neglect learning for this.

Daf Al ha'Daf: OC (250) says that even one who has many servants, he should do something to prepare for Shabbos. It brings what each of the Amora'im did, and says that one should not refrain due to his honor - it is his honor to prepare for Shabbos! Shulchan Aruch does not bring laws of preparing for any other Mitzvah that it is a Mitzvah, nor does it brings details of what particular Chachamim did. (NOTE: Rema (OC 624:5) brings to build the Sukah right after Yom Kipur, and calls this a Mitzvah! - PF) Preparing to honor Shabbos is itself a Mitzvah; it honors man to do so! The Rambam calls it a Chiyuv to do so oneself. Bi'ur Halachah says that perhaps it is not an absolute Chiyuv, but close to a Chiyuv. The Gemara calls only Ner Shabbos (25b) and three meals (117b) Chiyuvim. R. Akiva Eiger exempts women from Oneg and Kevod Yom Tov. R' S. Rozovsky asks, if so they should be exempt from Ner Yom Tov, which is for honor and Oneg! Perhaps it is a special law, and women are obligated. Or, perhaps Oneg is Mitzvas Aseh sheha'Zman Gerama, for it is only on the Kadosh day, but Kavod is not Zman Gerama, for it applies even on Yom Chol, to prepare before the day. (NOTE: Surely a Mitzvah that applies only on Shabbos or Erev Shabbos is Zman Gerama! Kavod applies the entire week - one can prepare Shabbos clothing or special Kelim, Neros, foods that are no inferior if they are prepared a week before... - PF)

What did Rav Nachman bar Yitzchak carry on his shoulder?

Rashi: Kelim, garments of people who need not work, and sweet foods.

Why was he called Mokir Shabbos?

Rashi: He honored Shabbos.

Why will Yosef Mokir Shabbos consume all the Nochri's wealth?

Maharal: This story hints that Yisrael will inherit the wealth of the nations, due to Shabbos. Ba'alei Batim in Chutz la'Aretz merit their wealth because they honor Shabbos. This is because Shabbos is Kodesh la'Shem, and anything Kadosh has no lack. Therefore, one who guards it has wealth, and does not lack anything. Rich people in Bavel merit their wealth because they honor the Torah. It is Divine, and has no lack. Therefore, one who honors Torah and clings to it. Lack applies only to lower, physical matters. If so, Chachamim should be rich! Indeed, one who engages in Torah, his property will succeed - "Ki Im b'Soras Hash-m Cheftzo uv'Soraso Yehgeh Yomam va'Lailah... v'Chol Asher Ya'aseh Yatzli'ach." One who honors another, he should be honored - "Ki Mechabedai Achabed." Wealth is honor. Surely one who honors another due to wealth, he does not deserve to be honored with wealth. Astrologers told the Nochri that Yosef Mokir Shabbos will consume all of his wealth. Mazal knows what will happen to a person. He bought the gem to try to guard his wealth - this made it easier to lose it!

Maharsha: 'Achil Lehu' means that he already spent the amount of your wealth to honor Shabbos; he will be paid back.

Iyun Yakov: The Nochri saw Yosef spend for Shabbos more than his ability - 'borrow [relying] on Me, and I will pay', and mocked him; the Nochri was a miser. Therefore, all his money fell to Yosef. Even so, a Tzadik is good for his neighbor - in the end his money was used for a Mitzvah (Kevod Shabbos).

Why does the Gemara tell how the Nochri's money came to Yosef?

Anaf Yosef citing Kol Yakov: It teaches that Hash-m's ways are unlike man's. If a man wants to annul the counsel of his enemies against himself, he must think how to destroy by force all their intents, until they fall to his strength and flee. When Hash-m wants to annul the counsel of evildoers against those who do His will, He lets them do like they plot, and this itself is their stumbling block that lowers them to the pit. Naturally, it would be very hard to pass all the Nochri's property to Yosef. When the man heard from the astrologers, he tried to annul Hash-m's decree and save his property. He intended to take the gem and go overseas. Just the contrary, this was the easiest way to bring all his property to Yosef!

What are '13 Ilisei of coins'?

Rashi citing Rabbeinu ha'Levi: They are gold coins that filled 13 attics; this is an exaggeration. Also, 13 is an exaggeration, e.g. 13 camels of Safek Tereifos (Chulin 95b), and 13 butchers above.

Maharal: This comes to teach a wealth that cannot be fathomed. We said that guarding Shabbos earns an inheritance without borders (118a). Thirteen is proper for one person - it is the Gematriya of Echad. R. Elazar was shown that his reward will be 13 rivers of balsam oil (Ta'anis 25a).

Maharsha: Exaggerations are always a complete number of 10's or 100's, e.g. 60 [or 300 or 400]! Rather, 13 is precise. Matters of Kedushah pertain to 13, e.g. Hash-m's 13 Midos. It is the Gematriya of Echad, for Hash-m's Midos pertain to His unity. They do not change, only the recipient's actions [and ability to receive them] change. Also the Torah is expounded via 13 Midos. Man comes to Kedushas Mitzvos when he is 13 years old. This is why R. Aba bought for 13 Istira from 13 butchers for Kevod Shabbos; presumably, Yosef Mokir Shabbos did similarly, therefore he merited 13 Ilisei of coins. Also 13 camels of Safek Tereifos pertain to Kedushah - forbidden food. Also 13 rivers of balsam oil pertain to Kedushas Olam ha'Ba.

Iyun Yakov: Three testify about each other. Shabbos testifies that Hash-m is one and Yisrael are Am Echad; the Gematriya of Echad is 13.

Tosfos: They are 13 Kelim full of coins. We find 'Alas Nakfas b'Chadah' (the ladle bangs [the bottom of] the barrel, i.e. the wine finished - Eruvin 53b).

Ha'Kosev: Tosfos tries to make the Gemara reasonable. Rabbeinu ha'Levi's Perush is better. In many places, Chazal exaggerated. (NOTE: Shmuel (Tamid 29a) said that Chazal exaggerated in [only] three places, so he excludes 'they gave to the Tamid to drink from a gold cup'! Kovetz Shitos Kamai brings from Rav Hai Gaon and the Aruch that he refers only to Mishnayos. - PF) Also the gold table that needed 16 people to carry it is exaggerated. Even great kings do not have such tables! Perhaps he had 16 servants who would arrange his table with various Kelim and delicacies, and they brought a table with great wealth on it.

Do we know who was the elder?

Rav Elyashiv citing Tosfos (Chulin 6a): Every 'he encountered an elder' is Eliyahu ha'Navi.

Why do rich people in Eretz Yisrael merit due to Ma'aser?

Maharal: "Aser Te'aser" - tithe in order that Tis'asher. The 10th is separated and proper for Hash-m, therefore there is Berachah in it - Ma'aseros are a fence for Chochmah (Avos 3:13). Osher (wealth) and Asiri (10th) are the same root. It pertains to Hash-m, so there is no lack in it. Elsewhere, they merit due to honoring Shabbos or Torah, which are themselves Kedoshim. Weekdays are not Kedoshim by themselves, just Yisrael are Mekadesh them. Even though Chachamim are not generally wealthy, this is because money is not Divine. One who honors Shabbos or Torah, he is proper for honor, i.e. wealth. Honoring a Chacham is like honoring Torah.

Rav Elyashiv: This Drashah was specifically in Eretz Yisrael, where the Torah commanded to give Ma'aser of grain, wine and oil. It does not apply to Ma'aser of money [which applies even in Chutz la'Aretz].

Daf Al ha'Daf: One may not test Hash-m, except for Ma'aser - "Havi'u Es Kol ha'Ma'aser.... u'Vechanuni Na ba'Zos" (Ta'anis 9a). The Tur (YD 247) permits testing also with Tzedakah; it is tested that he will not lack. It only adds wealth and honor. The Beis Yosef asked, the promise was said only about Ma'aser, but not about Tzedakah! The Rema brought two opinions. She'elas Ya'avetz infers that the Rema holds that all permit testing with Ma'aser Kesafim; Ya'avetz permits only with Ma'aser of grain [and wine and oil].

Why do Ashirim in Bavel merit their wealth because they honor the Torah?

Maharal: It is Divine, and has no lack.

Iyun Yakov: "Bi'Smolah Osher v'Chavod."

Why do Ashirim in other lands merit their wealth because they honor Shabbos?

Maharal: It is Divine, and has no lack.

Daf Al ha'Daf citing R' N. Lubart: "Birkas Hash-m Hi Sa'ashir" refers to Shabbos - "va'Yvarech Hash-m Es Yom ha'Shevi'i" (Bereishis Rabah 11, Yerushalmi Berachos 2:7).

What is the significance of a gold table that must be carried by 16 people, with 16 silver chains fixed in it?

Maharsha #1: Midrashim say that Midas ha'Din has 16 faces. Therefore, he had 16 men around his table opposite them. We similarly find "Mitaso sheli'Shlomo Shishim Giborim Saviv..." to save from destroying angels (Gitin 68b).

Maharsha #2: When a man returns home on Shabbos night, if the table is set, the bad angel is forced to answer Amen [to the good angel's Berachah that it be so the coming Shabbos - 119b]. He is bound in 16 chains; we find that they put a chain on Ashmedai, king of the demons [to constrain him - Gitin 68b].

Darchei Teshuvah (YD 141:55): Toras Moshe (Yisro 44b) says, only according to the opinion that Kli Shares may be of wood, one may make a table that does not have the exact dimensions of the Shulchan. However, we hold that Kli Shares must be of metal. If so, a metal table of any dimensions is forbidden! Why did R. Chiya bar Aba praise the man who had a gold table?

"La'Shem ha'Aretz u'Mlo'ah" contradicts "veha'Aretz Nasan li'Vnei Adam"!

Rashi (from Berachos 35a): The former applies before we bless on food.

Maharsha: R. Levi (Berachos 35b) said that before we bless, the food is Hash-m's; after we bless, it is ours. Granted, they brought the table before Birkas ha'Motzi. However, why did they say the latter verse when they removed the table? The food is ours after the Berachah, even before eating! Perhaps they removed the gold table before eating; it was brought only for Kevod Shabbos. Everyone ate on a small table just for him, like Tosfos says below (119b DH u'Matza). They brought the small tables after Kidush.

Why did they say "ha'Shamayim Shamayim la'Shem veha'Aretz Nasan li'Vnei Adam"?

Rashi: We enjoy this good via His gift.

What is the significance of saving every nice animal for Shabbos?

Maharsha: This is Shamai's Midah (Beitzah 16a). Perhaps he exceeded Shamai - he was a butcher, and he could have relied that he will find a nicer animal. Even so, he left the nice one for Shabbos.

Etz Yosef citing Yefe To'ar (Bereishis Rabah 11): How could the butcher, and R. Elazar (in Mechilta) follow Beis Shamai (who held like Shamai)? The Halachah always follows Beis Hillel! This is only when they argue about Isur v'Heter. Here, they argue about what is more l'Shem Shamayim. One may follow either opinion - each has an attribute. Hillel and Shamai argued about only three things (14b) - this was not among them! Rather, this is not considered an argument.

Why did he say 'blessed is Hash-m who gave this merit to you'?

Etz Yosef: Hash-m pays everyone's reward. A Rasha is paid in this world for his few merits, and nothing remains for him in the world to come. A Tzadik receives here only for Berachah, to enable him to serve Hash-m more and earn more reward - the reward of a Mitzvah is a Mitzvah (Avos 4:2). This butcher honored Shabbos via saving the nicest animal for Shabbos, and Hash-m blessed him to the point that he had a gold table full of all delicacies. Via your earlier deeds, Hash-m blessed you to give it to much greater merits of Kevod Shabbos!

What is the significance of the question why Tavshilim of Shabbos smell so nice, and the answer?

Maharal #1: Perhaps he asked in jest. You eat cold food on Shabbos - there is no honor if it smells nice! You only guard warm food from before Shabbos. He answered in jest - we have a spice called Shabbos. Bereishis Rabah (11) says, "va'Yvarech Hash-m Es Yom ha'Shevi'i" that there will be a Berachah in the food of Shabbos, that the eater will enjoy it. Kaiser requested the spice; R. Yehoshua answered, it works only for one who guards Shabbos. Shabbos is so dear to us, we enjoy everything about it. Anything dear to a person, he enjoys it greatly even if it is not so good.

Maharal #2: We can explain simply - he asked why Tavshilim of Shabbos smell so nice. Also Antoninus asked so (Bereishis Rabah 11). R. Yehoshua answered, we have a spice - Hash-m blessed the food, that even a finicky person will be pleased with it.

Maharsha: R. Yehoshua wanted the Kaiser to think that he refers to a spice; really, he intended for Shabbos itself. When the Kaiser requested it, he revealed his real intent.

Etz Yosef citing the Zohar: The nature of Shabbos gives good taste to the food.

Iyun Yakov: The Kaiser did not ask why they do not use the spice during the week - he understood that it is only for Kevod Shabbos. He requested that R. Yehoshua give to him for the honor of the kingdom, and also on Shabbos itself. R. Yehoshua answered that it will not help him.

Daf Al ha'Daf citing Lechem Rav, Shabbos 1: One who is Tov Lev, food and drink is pleasant to him, but not to one who is sad. During the week, one worries how he will finance himself. On Shabbos, he trusts in Hash-m and is Tov Lev, therefore the food is pleasant to him.

Why did Rav Hamnuna expound "li'Kdosh Hash-m Mechubad" about Yom Kipur, and not to Shabbos?

Rashi: The verse already said "v'Karasa la'Shabbos Oneg."

Maharsha: "Li'Kdosh Hash-m Mechubad" implies that it is totally for Hash-m, without eating. We say (Pesachim 68b) that all agree that on Shabbos we require "Lachem" (at least part must be for you, i.e. eating), for it says "v'Karasa la'Shabbos Oneg." They argue about Shevu'os, for it says la'Shem and Lachem. Therefore, "li'Kdosh Hash-m Mechubad" must refer to Yom Kipur, which is also called Shabbos. These Amora'im do not hold like R. Yochanan, who called his garments Machbedosai (114a), therefore we do not bring this. Rather, since we cannot eat, we must honor it via clean clothing. Above (113a), we said that one must change his clothes on Shabbos. Regarding Yom Kipur, we say clean clothing. This is an addition over Shabbos; it is a support for wearing clean white clothing on Yom Kipur, like angels, like Midrashim say.

Why do we expound "v'Chibadto" to teach about Shabbos, which was earlier in the verse? Just before this, the verse teaches about Yom Kipur!

Rashi: "Li'Kdosh Hash-m Mechubad" already taught about Kevod Yom Kipur.

What do Rav and Shmuel argue about?

Rashi: Rav holds that eating earlier than on a weekday honors Shabbos. Shmuel said, eating later, when he has appetite, honors Shabbos.

Tosfos: They do not argue. Both hold like [Rav Papa] below. Rav ate late during the week, and Shmuel ate early.

Iyun Yakov: Rav showed that he has more appetite to eat on Shabbos, due to the spice, so he ate earlier. Shmuel ate later, to allow the taste of the spice to spread more in the food.

Why would Rav Sheshes seat Talmidim in a place where the sun would beat on them?

Rashi: He was blind, and could not see when it was time to eat. At the proper time, the sun should pain them, and they would leave promptly.

Ben Yehoyada, Rav Elyashiv: The Talmidim would move, and Rav Sheshes would know that the time arrived. Magihah - he does not explain Rashi simply, for the Talmidim would not leave in the middle!

Maharsha: He held like Rav, that one should eat earlier on Shabbos. Therefore, he sat them in places where they will be pained, and leave early to go home to eat.

In winter, why did he seat them in the shade?

Rashi: It is so they would be cold [and leave].

If Talmidim learn on Shabbos, is this Chilul Shabbos?!

Rashi: They nullify eating delicacies.

Rav Elyashiv: Some ask, R. Yirmeyah was learning with R. Zeira, the time to pray was expiring. R. Yirmeyah quickly rose to pray - R. Zeira cited "Mesir Ozno mi'Shmo'a Torah Gam Tefilaso To'evah" (10a). Here he told Talmidim to cease learning to eat! I answer, there is a Torah Mitzvah to eat, due to Oneg Shabbos. (NOTE: Even though a verse in Nevi'im teaches Oneg Shabbos, also Chidushei ha'Ran (Pesachim 99b) and Rivash (513) say that it is mid'Oraisa. Perhaps there was a tradition from Sinai. - PF) One who learns and does not fulfill, it would be better had he not been created! The Yerushalmi says that one whose trade is Torah, this overrides Tefilah - it is Shinun, just like learning. Daf Al ha'Daf - Over Orach (52) gave this answer and four others. (a) Oneg Shabbos is a greater Mitzvah for Chachamim, like the Yerushalmi says (16:1). (b) Rashi said that the Talmidim were speaking Divrei Torah. Above, R. Zeira and R. Yirmeyah were engaging and toiling in Torah. This is the highest level of learning; it overrides Tefilah. According to Tosfos 11a, (c) The pairs of Talmidim, their trade was not Torah. (d) R. Zeira rebuked R. Yirmeyah because it was not Sha'ah Overes (there was time to pray later). Here, it was Sha'ah Overes. We can say that on Shabbos, past his fixed time to eat is Sha'ah Overes, and all the more so if he is weak. This is not only Bitul Oneg - it is Asur also due to fasting on Shabbos! This justifies calling it Chilul Shabbos!

What is the significance of reading "va'Ychulu" like 'va'Yichlu'?

Rashi: It is as if Hash-m and this person [who tells the praise of Hash-m and Shabbos] finished [Ma'ase Bereishis].

Why is reading "va'Ychulu" like being a partner in creation?

Maharal #1: Yisrael were created from Hash-m Himself. (NOTE: Perhaps he means that their Neshamos come from under Kisei ha'Kavod. - PF) The nations were created, but not from Hash-m Himself. Yisrael are the primary creation. The nations were drawn after Yisrael, like a secondary, chance matter. The intrinsic outcome teaches about the Cause; secondary outcomes do not. therefore, only Yisrael are called Banim to Hash-m. Therefore, when they say "va'Ychulu", the outcome testifies about the Cause; it is as if they are a partner in creation.

Maharal #2: Everything was created directly via Hash-m's words - "bi'Dvar Hash-m Shamayim Na'asu." This is unlike His actions in the world. Even though He acts via speech, it is carried out via intermediaries. Via saying "va'Ychulu" at the time Shabbos comes, he joins with Hash-m's Dibur, so he becomes a partner in Ma'ase Bereishis.

Maharsha: Without his testimony, people would not know that Hash-m created the world. Just like the creation was only via speech, also his testimony. It says, even an individual, that his testimony is not full testimony, he must say it, and become a partner.

Rif (on the Ein Yakov): What is the source that the verse discusses one who says "va'Ychulu" on Shabbos? Also, why do we read it 'va'Yichlu'? We can answer the latter question - we cannot say "va'Ychulu" (they were finished automatically), for after this it says "va'Ychal Elokim"! Even though Hash-m finished Ma'ase Bereishis, He attributes as if this person helped, and both of them finished it. Because Hash-m created via speech, we assume that also the man spoke - he prayed on Erev Shabbos, and rushed to accept Kedushas Shabbos before nightfall.

Rav Elyashiv: The Tur brings the custom for the entire Tzibur to say "va'Ychulu" together, aloud and standing, like testimony. This is l'Chatchilah. Why must we teach that even an individual must say it? It is in the Amidah on Shabbos night! This was a later addition; it was not in the Rambam's text, or early texts that the Rosh and Tur cite. Tosfos (Pesachim 106a) says that it was enacted to say it after the Amidah due to Shabbos that is Yom Tov. Based on the Tur's reason (testimony), if one finished his Amidah after the Tzibur said it, he should say it together with another person. Bi'ur Halachah (268) says to rush to finish the Amidah in time to say it with the Tzibur, for l'Chatchilah he should say it with a Minyan! (NOTE: Surely he rushes only to finish, i.e. he is in the last Berachah or supplications and he hears the Tzibur begin "va'Ychulu". He does not rush the entire Amidah! - PF) The Chazon Ish rules like Tosfos; one repeats it due to Yom Tov on Shabbos, but he need not say it with another, for the Gemara did not mention testimony. The custom is to say it with another. He repeats it at Kidush to be Motzi his wife and children. We do not distinguish; even one who says Kidush alone repeats it. Only in capital cases, witnesses must testify together. Why is "va'Ychulu" like capital testimony?!

Daf Al ha'Daf: Sefas Emes infers that initially, "va'Ychulu" was not in the Amidah of Shabbos night. After R. Yehoshua ben Levi taught that an individual must say it, it was added to the Amidah. Tosfos and the Rosh hold that it was enacted to say it in the Amidah. Avudaraham says that it was enacted that the Tzibur say it after Tefilah; even so, it is good to say it in Tefilah. Rav Hai Gaon implies that the enactment was to say it in Kidush, at the Seudah.

Daf Al ha'Daf: Shibolei ha'Leket (66) says that we stand for "va'Ychulu", like for testimony. His brother Binyamin said, one need not stand. Since we say it between the silent Amidah and Birkas me'Ein Sheva, both of which are said standing, the custom is to stand for it. Magen Avraham (268:10) says that we say it together, like testimony. Monetary testimony need not be together (CM 28)! However, SMA (28:37) says that afterwards, they say it together. Machatzis ha'Shekel says that testimony that pertains to Hash-m's honor, we are stringent that it be together, like the first Tana. Taz (268:5) said that the testimony must be amidst a full Edah (10); an individual who says it should not intend for testimony, rather, like reading verses. The Chazon Ish rejected this.

Iyun Yakov: He prays during the day, to add from Chol to Kodesh. How can he say "va'Ychulu"? Hash-m knows precisely when the day ends - He finished precisely at the end of day six! Rather, the verse considers him a partner, therefore he must finish during the day.

Anaf Yosef citing Ohr ha'Chayim: How can one become a partner in something that already finished? Hash-m made the world to last for six days. Shabbos sustains the six days that follow it. Afterwards is another Shabbos, which sustains another six days. If not for Shabbos, the world would return to nothingness. Therefore, one who guards Shabbos properly, prays and says "va'Ychulu", he helps to sustain the world. This is the ultimate partnership! From creation, there has always been a Tzadik who guards Shabbos. Adam guarded Shabbos, and also other Tzadikim - Shes, Meshushelach, Noach, Shem, Avraham, and after that it did not cease. Also in Egypt, they guarded Shabbos; this sustained the world. (NOTE: A Goy who guarded Shabbos is Chayav Misah - "Lo Yishbosu" (Sanhedrin 58b)! This requires investigation. In Egypt, Shevet Levi was not enslaved, so they could guard Shabbos. Before Moshe fled, he convinced Pharaoh to let Yisrael rest on Shabbos (Shmos Rabah 1:28). - PF)

Rav Elyashiv: If he is a partner, how can he testify about himself?! It seems that these are two [contradictory] Drashos. (NOTE: The Gemara does not call "va'Ychulu" testimony! The earliest source of this 'Drashah' is Da'as Zekenim, Bereishis 2:1 - PF)

Daf Al ha'Daf: R. Zakai said, he merited long life because he never missed Kidush ha'Yom (Megilah 27b). The Chasam Sofer (Drashos, 4, 4a) explains "Ki Vi Yirbu Yamecha v'Yosifu Lecha Shenos Chayim" - one who become a partner to Hash-m, whose day is 1000 years, therefore a partner's day is like 500 years.

What is the consequence if speech is like an action?

Iyun Yakov: Do not say that the creation is mere speech, so partnership does not apply to it.

Anaf Yosef citing Marpei Lashon: One must cease from [certain] speech on Shabbos, just like Hash-m ceased from speech. One must know that just like the reward for guarding Shabbos is very great, so is the punishment for Chilul Shabbos. Resha'im in Gehinom have rest on Shabbos, but not those who were Mechalel Shabbos! "V'Yatz'u v'Ra'u b'Figrei ha'Anashim ha'Posh'im Bi... v'Isham Lo Sichveh." They are among those who are judged for Dorei Doros. Also, it is as if they deny Ma'ase Bereishis.

What is the significance of "v'Sar Avonecha v'Chatosecha Techupar"?

Iyun Yakov, Etz Yosef: Avon is Mezid - it becomes like Shogeg. Afterwards, there is Kaparah also for Chatas (Shogeg).

Etz Yosef citing Iyei ha'Yam: "Gam b'Lo Da'as Nefesh Lo Tov" - one who sins b'Shogeg, it is because his Nefesh is not purified from previous sins - "Lo Ye'uneh l'Tzadik Kol Aven." If the cause is removed, the result departs. The angels say, since your Avon is removed, you will not sin again b'Shogeg. It is very hard to guard from Shogeg on Shabbos. Therefore, when Shabbos comes, guards are appointed to herald one who prays and says "va'Ychulu" that his Avon is removed, and his Shogeg will be atoned, for Hash-m will guard him.

Why does saying "va'Ychulu" bring Kaparah?

Maharal #1: Shabbos is completion. A Shalem should not have any Chisaron. Sin is Chisaron! Upper beings remove sin. On Yom Kipur, sin is removed, and man is at the level of an angel. Two angels serve man and accompany him from Beis ha'Keneses to his house. When man accepts Shabbos, the completion of the creation, he is raised to the level of angels.

Maharal #2: The level of Shabbos is so great, that man is close to the upper world. We find that Rebbi [after his death] returned to his house every Shabbos night (Kesuvos 103b). The angels are below, and accompany man. They advocate for him. The put their hands on his head - it is intellect divided from the body. So Shabbos is divided from physicality. All agree that Torah was given on Shabbos (86b). Ibn Ezra explained "va'Yevarech Elokim Es Yom ha'Shevi'i" - on Shabbos, the body receives intellect. Man receives an extra Neshamah (Beitzah 16a); he is prepared for Divine Kedushah. Sin is due to the body. Shabbos is removal of sin, which is Chisaron. We find that Shabbos is proper for pardon - anyone who guards Shabbos properly, even if he serves idolatry like the generation of Enosh, he will be forgiven (118b).

Maharsha: Just like Adam's sin was pardoned when Shabbos entered, like a Midrash says, so is pardoned one who says "va'Ychulu."

Iyun Yakov citing Kol Bo (35), Rav Elyashiv citing Da'as Zekenim: It says about testimony "Im Lo Yagid v'Nasa Avono." If he testifies, his sin should depart! Iyun Yakov #1 - since he testifies that Hash-m created everything, surely he thought Teshuvah in his heart!

Iyun Yakov #2: If one sinned against Hash-m, how can he be pardoned? A king cannot forgo his honor! Hash-m is different - the entire world is His, so he can pardon his honor, like it says in Kidushin. (NOTE: Kidushin 32b says that after a Chacham's Torah is considered his, he may pardon his honor. - PF) Via "va'Ychulu" (testimony that Hash-m made the entire world), He can pardon.

Iyun Yakov #3: Initially, Hash-m created everything with Midas ha'Din. When Shabbos came, Hash-m joined mercy to Din.

Ben Yehoyada: His sins are forgiven in order that he will be considered a Kosher witness. (NOTE: Only Aveiros pertaining to theft or worthy of lashes disqualify from testimony. Perhaps Hash-m pardons all Aveiros, so the testimony will be fully l'Chatchilah. - PF)

Etz Yosef: It is very difficult to guard oneself from transgressing Shabbos - he merits help from Shamayim not to sin, even b'Shogeg

What is the significance of the two angels that accompany him?

Maharsha: Every Mitzvah has angels appointed over it - one from the right, to advocate for one who fulfills it, and one from the left, to prosecute against one who transgresses it. Via the angel answering Amen, the matter is fulfilled; the litigant's admission is like 100 witnesses. (NOTE: the angels are not litigants - they are an advocate and a prosecutor! - PF)

Anaf Yosef citing Iyei ha'Yam: Man's intellect is called the good angel, for it considers the physical world to be Hevel (vain and worthless), and esteems the spiritual world. The power of imagination is called a bad angel, for it turns the bowl upside down. It says that the only good for man is to eat, drink and enjoy pleasure, and distance the Nefesh. When the intellect sees man choose Menuchah of the Nefesh, Kedushas Shabbos and ceasing Melachah, it requests the same for next Shabbos - a Mitzvah leads to another Mitzvah. The bad angel must answer Amen, for intellect overpowered and made Yir'as Hash-m rule.

Anaf Yosef citing Avudaraham: Mazal Tzedek dominates at the end of Erev Shabbos; its angel is Tzidki'el - it is the good angel. Mazal Ma'adim dominates at the start of Shabbos; its angel is Sama'el - it is the bad angel. They encounter each other and accompany man until his house.

Etz Yosef: The Zohar says, when a man comes from Beis ha'Keneses, if the lamp is lit, and the man and his wife are happy, the Shechinah says 'this is Mine - "Yisrael Asher Becha Espa'er."' If not, the Shechinah departs, and the angels with it. The Yetzer ha'Ra and his legions come, and it says 'he is mine, and from my legions'; immediately he dwells on him and is Metamei him.

Rav Elyashiv: Rishonim say, there are no bad Mal'achei ha'Shares! (NOTE: Surely there are bad angels. Several Gemaros mention Mal'achei Chavalah. The Sar (overseeing angel) of Romi will not receive Kelitah, which is only for Shogeg - but he was Mezid (Makos 12a). Mal'achei ha'Shares are only good. - PF) Perishah (262) says that the 'angels' are the Yetzer Tov and Yetzer ha'Ra. Daf Al ha'Daf citing Imrei Emes - 600,000 Mal'achei ha'Shares descended to give crowns to Yisrael for Na'aseh v'Nishma, and twice as many Mal'achei Chavalah removed them. Really, it was the same number, but the Mal'achei ha'Shares needed to consent; therefore, also they are called Mal'achei Chavalah. On Shabbos night, if the house is proper, the crowns are returned; the Mal'ach Chavalah must consent, and he becomes a Mal'ach ha'Shares. If the house is not prepared, the crowns are not returned; the Mal'ach ha'Shares must consent, and he is called Mal'ach Chavalah.

Why should the angel find the table set? We bring the table only after Kidush (Pesachim 100b)!

Tosfos: It is set elsewhere; it is brought afterwards, to bring the Seudah in the honor of Shabbos. So says the She'altos. This was in their days, when they had small tables [in front of each person], We have big tables; it is hard to move them.

Why does the angel pray that it should be similar next Shabbos?

Maharal: All Shabbosos of the year are joined together, for they show that Hash-m created the world in six days and rested on the seventh. It is proper that all be the same, therefore the other angel must answer 'Amen'. Other days have no connection.

Iyun Yakov: The verse hints to this - "v'Shamru Vnei Yisrael Es ha'Shabbos La'asos Es ha'Shabbos." The Mechilta says, one who guards one Shabbos, it is considered as if he guarded many.

What do we learn from "Yipol mi'Tzidecha Elef"?

Etz Yosef: Yipol is an expression of connection and proximity, like "umi'Menasheh Naflu Al David." How do we explain "Elecha Lo Yigash"? Because you have 1,000 angels on your left, and 10,000 on your right, no evil will come to you. However, Shochar Tov and Bamidbar Rabah 12 say, Hash-m says, normally a king travels, all his legions go with him to guard him, and he needs to finance and feed each one. I gave to you 1,000 angels on your left, and 10,000 on your right, and not one of them will ask you to feed him!

Why does he set his table on Erev Shabbos?

Rashi: It is for the night meal.

Why does it say 'even if he needs only k'Zayis'?

Maharsha: Even if he is satiated, e.g. from a Seudas Mitzvah on Erev Shabbos, for Kevod Shabbos he should set the table as if he needs everything. The same applies to the Seudah on Motza'ei Shabbos; he should arrange the table with everything.

Etz Yosef: The Taz says that one spreads the tablecloth, but the meal is like his custom [during the week]. Ohr Zaru'a and Eliyahu Rabah citing Piskei Tosfos say that one should be eat something that he desires to eat more, even if it is expensive. If he desires many matters, he should pursue them according to his ability, but prepare only what he expects to eat. He should be liberal, and not skimp. The same applies to all three meals of Shabbos. Magen Avraham says that the Gemara implies that he should cook meat or something else on Motza'ei Shabbos. Nowadays that we eat Seudah Shelishis late, and one cannot eat [bread] on Motza'ei Shabbos, he fulfills it via Peros. I heard that if Seudah Shelishis extends after dark, he need not eat another meal on Motza'ei Shabbos.

Rav Elyashiv: Eliyahu Rabah, citing the Tosfos Yom Tov, challenged Magen Avraham (291:1), who says that one must eat more than k'Beitzah [of bread] for Seudas Shabbos. Less is not considered a meal. Some answer that a k'Zayis is to be Yotzei Kidush where he eats a meal. Some, including Magen Avraham himself, say that even a Revi'is of wine suffices for this! However, he fulfills Seudas Shabbos only with more than k'Beitzah. Magen Avraham wrote k'Beitzah regarding Seudah Shelishis, in which there is no Kidush. Daf Al ha'Daf - Be'er Yitzchak (EH 2) answered one must say Kidush at night, so he must eat a k'Zayis to fulfill Kidush b'Makom Seudah. If he eats at most k'Beitzah, he did not fulfill Seudas Shabbos, and he must eat three meals during the day.

Why should he set his table on Motza'ei Shabbos?

Rashi: Also this honors Shabbos, to accompany it with a meal] when it leaves, like one escorts a king when he leaves the city.

Daf Al ha'Daf: The Vilna Gaon (300:2) infers, since this is put next to setting the table on Shabbos night, this implies that Melavah Malka is specifically with bread, like Seudas Leil Shabbos. Chayei Adam (8:36) says that if one cannot have bread, he must eat Mezonos - this is an obligation. Pri Megadim says that perhaps women are exempt. However, if it is to accompany the king, like the Tur says, perhaps they are obligated. Tosefes Ma'ase Rav (39) says that once, the Vilna Gaon heard after Havdalah that his wife accepted to fast Hafsakah (the six days between one Shabbos and the next). The Ari Zal says that this fixes all worlds, above and below (Yesod v'Shoresh ha'Avodah 12:2). - PF) He sent to her that all the Hafsakos she will do, will not atone for missing one Melavah Malka. (NOTE: This was considered annulment of her vow. - PF) She immediately ate. Once, he was ill, and vomited, and did not eat Melavah Malka. After he slept, he commanded his household to crumble a k'Zayis of bread and force-feed him, if dawn did not come to yet. (NOTE: Mar brei d'Ravina fasted every day of the year, from dawn until dark, except for three (Pesachim 68b). One who enjoys fasting more than eating, he may fast on Shabbos. Is Melavah Malka more obligatory than Seudas Shabbos?! - PF)

Iyun Yakov: The Mechilta says, Zachor is in front (NOTE: in Aseres ha'Dibros in Yisro), and Shamur in back. They were said b'Dibur Echad, therefore one must honor Shabbos equally in its entrance and exit.

For what does he use hot water on Motza'ei Shabbos?

Rashi: It is for drinking and bathing.

Daf Al ha'Daf: Minhag Yisrael Torah (300:3) says that he did not see people bathe in hot water on Motza'ei Shabbos, nor eat hot bread, but Maharam would eat hot bread. Yoma 84a says that this is dangerous! (NOTE: Rashi explained, it is dangerous to eat too much of it! - PF) That is only if it is too hot, or straight from the oven. After it cooled off, one may warm it and eat it. Kaf ha'Chayim says, it need not be hot, just it should not be Kiber. (NOTE: This is from coarse flour. I do not understand how this is connected to hot. - PF) Chasidim drink hot tea or coffee; this is considered hot water. Eshel Avraham explains, this is because a certain bone is nourished only from Melavah Malka, and bones benefit from drinking. However, some rely on Havdalah. Rashi implies that this does not suffice. (NOTE: Also, women do not taste wine of Havdalah! - PF) R. Zusha says that "u'MeCHaBeSH l'Atzvosam" is an acronym for Melugma Chamin B'Motza'ei Shabbos; it cures Atzvus (sadness). Orchos Chayim says that it is good to say Chamin b'Motza'ei Shabbos Melugma when eating it.

Why is hot bread on Motza'ei Shabbos a cure?

Maharsha: One should honor should in the accompanying meal with something new that was warmed after Shabbos, to benefit from something that was forbidden during the day. This is why we bless on fire on Motza'ei Shabbos and Motza'ei Yom Kipur - it is something new that we may benefit from it. Most food and drink on Shabbos is cold, and bad for Cholim, so we teach that hot bread heals.

What did the lion eat?

Rashi: A calf that it was proper to slaughter it [to eat a kidney from it].

Maharsha: Even though in truth, one kidney sufficed every Motza'ei Shabbos for the Seudah to accompany the king, it is not honor for the Seudah only what remains from Seudas Shabbos. It should be a Seudah by itself - one should always arrange...!

What is b'Chol Kocho?

Rashi: It is with all his intent.

Tosfos, from Pesikta: It is a loud voice.

Maharal: It is all his strength.

Maharsha: If one answers 'Amen Yehei Shmei Raba', Hash-m uses all His Ko'ach ("Yigdal Na Ko'ach Hash-m" - Bamidbar 14:17) to tear harsh decrees against him. Tzadikim's Tefilos strengthen the Heavenly entourage - "Salachti ki'Dvarecha."

Why does answering 'Amen Yehei Shmei Raba' b'Chol Kocho cause harsh decrees be torn?

Maharal: This praise is above the decree - l'Olam ul'Olmei Almaya, three worlds. Surely, decrees are nullified there. A decree of 70 years is based on this world. Man's life is 70 years. If a decree for his entire life was made, he must have no merit. He needs all his strength to nullify the decree and open the gates of Gan Eden. Like man arouses himself below, so happens above. When he tears his body and answers b'Chol Kocho, so above they tear the decree against him. He brings his Nefesh to deed, and leaves the body in which it is planted, therefore they open for him gates of Gan Eden, and he leaves the physical world in which he is planted. This is even if he has the stigma of idolatry, which is Sheniyos (a second power), which is limited to this world. Amen Yehei Shmei Raba pertains to higher worlds - Sheniyos are Batel there; there is only absolute unity.

What is the meaning of "bi'Fro'a Pera'os"?

Rashi: It is cancellation of punishments. The Targum of Paru'a is Batel.

Maharsha: According to the Drashah 'even if he has the stigma of idolatry', bi'Fro'a is Bitul, and Pera'os is revealing the stigma of idolatry.

How do we learn from "bi'Fro'a Pera'os b'Yisrael b'Hisnadev Am Borachu Hash-m"?