How does "Chevel ha'Kesef" refer to the spinal cord?

Rashi: It is like a rope, and it is white, like silver.

How does "Gulas ha'Zahav" refer to the Ever?

Rashi: It is a spring of procreation, like Gulos Mayim.

Iyun Yakov: It is known that semen comes from the brain, via "Chevel ha'Kesef" (the spinal cord). When that snaps, the Ever is crushed.

Why does "v'Sishaber Kad Al ha'Mabu'a" refer to the stomach?

Maharal: Sometimes one goes to draw water from a spring with a jug, and due to this the jug breaks. So [the stomach] constantly draws the food, and due to this, the jug is broken on the spring.

How does "v'Narotz ha'Galgal El ha'Bor" refer to excrement?

Rashi: Galgal is an expression of Galal. It falls "El ha'Bor" - to the mouth.

Maharal: The excrement is poured to the pit. The face is the honor of man's Tzelem (form). When man pursues physical desire and engages in eating and drinking, this is the opposite of its honor. "Al Peneichem" - it nullifies their honor.

How do we learn from "v'Zeirisi Peresh Al Peneichem Peresh Chageichem"?

Maharsha: Because "Peresh" is repeated, we expound it to discuss people who are Poresh (separate) from Torah. Chageichem are your Chagim, and not Chagei Hash-m. Rashi in Koheles explained Galgal to be the eye. If so, what is Peresh? (NOTE: Rashi there said that Galgal is the eye, but according to our Gemara, it is a wheel (pulley) used to draw water. - PF)

How do they make all their days like festivals?

Rashi: They eat delicacies.

Why does the stomach burst and fall to the face three days after death?

Maharal: In his lifetime, eating sustains his body. After death, all his physicality is Batel and turns to excrement.

Iyun Yakov: The Yerushalmi (Mo'ed Katan 3:5) says that for three days after death, the Neshamah hovers over the body, and thinks that it will return to it.

Etz Yosef: Koheles Rabah says, the stomach tells the mouth, here is what you stole and gave to me. This is a metaphor - how did you not contemplate what will be your end? What will remain for you after you satiated me with theft? "Peresh Chageichem" is the Peresh (excrement) made from their Chagim, i.e. they made all their days like festivals.

May we be Mechalel Shabbos to extend life for one who will not live to observe Shabbos?

Bi'ur Halachah (329:4 DH Ela): Yes. R. Shimon merely gives a reason to distinguish Chai from Mes - he agrees with Shmuel (below), that we Mechalel for any Yisrael, even a baby that will not live to do Mitzvos.

Rav Elyashiv: Yes. 'Shabbos' is not precise; the same applies to all Mitzvos. In one moment, one can do millions of Mitzvos - he can repent for millions of sins! There is a Mitzvah of Teshuvah for each sin (Me'iri Yoma 85b)! If Beis Din sentenced someone to execution, but were not able to kill him before Shabbos, and on Shabbos he is in danger, Pri Megadim says that we are Mechalel Shabbos for Chayei Sha'ah. Bi'ur Halachah disagrees - he is considered dead. It is a Mitzvah for everyone to kill him [just it is not Docheh Shabbos]!

Daf Al ha'Daf citing Igros Moshe (OC 3:69): The reason we are Mechalel is so he can guard many Shabbosos. However, reasons for Mitzvos do not affect the law; we are Mechalel Shabbos for Chayei Sha'ah, even if he cannot live until Shabbos.

May one be Mechalel Shabbos for a fetus, before it is born, even if there is no danger to the mother?

Rav Elyashiv: Yes. 'For a newborn baby' is not precise. The Ran (Sof Yoma) learns from a Yoledes who died - we are Mechalel Shabbos to save the baby. Other Rishonim learn from Erchin 7a that this is only from when the mother sat on the birthing stone.

What is the source to permit Chilul Shabbos for Piku'ach Nefesh?

Rif (on the Ein Yakov): '"Va'Chai Bahem", and do not die for them' permits overriding Mitzvos to save one's own life. "V'Chei Achicha Imach" permits this to save another's life.

Iyun Yakov: "V'Shamru Bnei Yisrael Es ha'Shabbos La'asos Es ha'Shabbos l'Dorosam" - profane one Shabbos [to enable guarding many - Yoma 85b].

How do we learn from "u'Mora'achem v'Chitchem Yihyeh"?

Rashi: Chitchem is an expression of Chiyus (life).

Why do lions not attack two people who are together?

Rashi: "U'Mora'achem v'Chitchem" (plural) applies to at least two people. "Al Kol Chayas ha'Aretz" - even lions.

Maharal: Chayos fear a live person due to his Tzelem (form) - he is separated [from other living beings]. The Tzelem is only in his lifetime. It is a Divine matter. When man is alone, he is physical; the Tzelem is not found with him. One corresponds to physicality; two is the next level, the form.

Rif (on the Ein Yakov): The Beraisa learned from this verse that Chayos fear even one person! Perhaps a lion is different. We include it from "Al Kol Chayas ha'Aretz" - this is only due to Mora'achem (two). (NOTE: Perhaps we infer that other Chayos fear even one person [who acts properly] like Rami bar Chama taught - "v'Adam Bikar..." - PF)

Anaf Yosef citing Nachalas Yakov: Man has a Neshamah (Tzelem Elokim) and a body - this is like two. A Rasha's Tzelem Elokim departed, so he appears like one.

Daf Al ha'Daf citing the introduction to Shev Shemaitsa: The Zohar says that man was created male and female - influencer and recipient. An Ashir must know that his wealth is not for himself, rather, to give Tzedakah to Aniyim. One who has this Midah is like two; no creation rules over him. The Makshan did not understand. One who does not fulfill this, he lost his form. Chayos can rule over 100 such people!

When does man appear to Chayos like an animal?

Rashi: It is if death was decreed on him.

Maharal: If he acts like an animal. Then, his Tzelem is Batel to his physicality. Man's form does not change, just his Tzelem departs, and he appears like an animal [without a Tzelem].

Rav Elyashiv: The end of the verse "b'Yedchem Nitanu" hints that it depends on your actions (guarding your Tzelem Elokim).

How do we learn from "Nimshal ka'Behemos Nidmu"?

Rashi: If a Chayah is Moshel over him, surely he [appeared] like an animal.

Maharsha: We expound Nimshal, because the verse says also Nidmu; these are essentially the same. Chayos fear man due to his Neshamah, which is Tzelem Elokim. Without it, he is like a Behemah - Chayos rule over Behemos.

Iyun Yakov: Bereishis Rabah 8 says that what is in His Tzelem will rule over what is not in His Tzelem; the Tzelem departs at death. It says in Nedarim (41) that once it is time for man to die, all rule over him! There, it was decreed that he die via a living being; here discusses one who dies on his bed.

Anaf Yosef citing Iyei ha'Yam: Man is Chai who is Medaber; living beings are Domem, i.e. mute from speaking. "V'Adam Bikar Bal Yalin" - if man does not strive day and night for his Neshamah, which is called honor, he is Nidmeh, like a Domem Behemah, and Chayos rule over him.

Etz Yosef: Why does it say "Nidmu" (plural)? We can say that the Vov is in place of a Hei, like "va'Yishtachu" (it should say va'Yishtacheh).

Rav Elyashiv: If he does not fulfill Torah and Mitzvos, he appears like a Behemah.

Why may one not sleep alone in a house?

Maharal: When he sleeps, he is like a Mes. Sleep is one part in 60 of death (Berachos 57b). Part of his Tzelem is Batel, for he is not fully alive, so Chayos do not fear him. (NOTE: If the house is locked and Chayos cannot enter, what is the concern? Perhaps we are concerned for Chayos (Sheratzim, e.g. mice) that hide in houses, - PF)

When may one not sleep alone in a house?

Rav Elyashiv: The Gemara did not specify; this implies even during the day. The text of Rif (Alfasi) says 'at night.' (NOTE: The latter version of Rav Elyashiv's Ha'aros says that the Gemara implies so. - PF) Eshel Avraham [and Ma'aneh Eliyahu 18] are lenient if there is a lamp or Mezuzah; our Gemara discusses a rented house (NOTE: in Chutz la'Aretz - PF) in the first 30 days, which is exempt from Mezuzah. Some are stringent not to sleep alone in a room, even if others are in the house; many are lenient. Targum Yonason of "Lo Tov Heyos Adam Levado" is to sleep alone.

Rav Elyashiv, latter edition: The Gemara implies that this refers to at night. It is unreasonable to say that a Mezuzah helps. Some are lenient while Neros Chanukah burn. Perhaps they refer to a half hour [after dark]. Others in the house help only if the door is open. What a Gadol permitted, one may say 'I hold like his opinion.' One may sleep alone in a Sukah - "Shomer Mitzvah Lo Yeda Davar Ra."

Daf Al ha'Daf: R. O. Yosef says that the Yerushalmi (Shabbos 2:6) permits if there is a lamp. During the day is a problem only in an [isolated] house in the Midbar. The Gra said that the Gematriya of Sukos (spelled without Vov's) equals that of Lilis; the Mitzvah overcomes Lilis. Pesikta d'Rav Kahana (29:26) brings similarly from "b'Evraso Yasech Lach v'Sachas Kenafav Techseh." Dovev Meisharim (1:79) brings from OC 640, from the Mordechai, that one is not Yotzei in a Sukah improper to sleep in. Beis Hillel hold that the Shi'ur for a Sukah is to contain the head and majority [of one person]! (NOTE: One may sleep in a Sukah under a bed less than 10 Tefachim tall! Perhaps Dovev Meisharim forbids sleeping under another person, like Aruch l'Ner (21b, unlike Shevet ha'Levi 8:143 and Halichos Shlomo 8:21). Still, a man may sleep on a bed, and a female or toddler below him! Or, he sleeps on a diagonal (north-south), and (a) someone sleeps below him on the opposite diagonal (west-east), so a minority of the bottom man is covered by the top man (especially if the top man is thin, and sleeps on his side, which is proper), or (b) someone else stands in a corner! (Beis Shamai require seven by seven Tefachim for a Sukah; Beis Hillel deduct only one Tefach, for they do not require a table - Yerushalmi.) And surely two men may sleep in opposite ends of a long Sukah, in which the middle three Tefachim have no Schach at all (this breaks the Sukah into two), and each end is a minimal size Sukah! Surely there is no proof according to the opinion that one may sleep alone with a lamp, or during the day, if it suffices that it is proper to sleep in it during the day. - PF)

Daf Al ha'Daf citing R' Y. Kaminetsky: The Gemara refers to an isolated house, without houses around it. If it is even a house in the city, people cannot full this, and it is not "Deracheha Darchei No'am"! He heard so in the name of R. Chaim of Volozhin. R' G. Hanich of Radzhin forbids any house at night, and an isolated house during the day. The Zohar infers that these are dangerous from "va'Yivater Yakov Levado." The stringency at night is only if it is dark; a torch is like two people (Berachos 43b).

What is the meaning of 'do while you find, and it is found to you, and it is still in your power'?

Rashi: Give Tzedakah while you find whom to give to, and you have what to give, and while it is in your power (before you die).

Maharal: If you are able to do a Mitzvah, do it; while you find - lest you not be able to do a Mitzvah at another time. And it is found to you - before old age. And it is still in your power - in the future (after death), you cannot fulfill Mitzvos at all.

Maharsha: In Yemos ha'Mashi'ach, you will not find Aniyim. In old age, it will not be in your power.

Iyun Yakov: Learn in your youth. Do not wait for old age, when your strength will wane. Chachamim's Da'as increases in old age, i.e. if they learned also in their youth.

Why will there not be merit or liability in Yemos ha'Mashi'ach?

Rashi: There will be no merit for giving Tzedakah, nor liability for refusing to give, for everyone will be rich.

Maharal: Man will be Shalem (complete). Shalem does not acquire more perfection, and it does not lack. Therefore, there will be no Yetzer ha'Ra; it is from lack. This is unlike Shmuel, who said that the only difference between this world and Yemos ha'Mashi'ach is Shibud Malchuyos. There will still be Aniyim, i.e. lack. (NOTE: In the future, people will be at different levels! For some, Sukas Livyasan is a Sukah. For some, it is only shade. For some, it is only a necklace. For some, it is only an amulet. Everyone is singed by the canopy of someone greater (Bava Basra 75a. Rashbam - he is pained that he did not attain that level)! Perhaps everyone will receive Shleimus; one's reward and level is based on how much he himself acquired; the rest is a free gift - bread of shame. - PF)

Iyun Yakov: Amidst the great afflictions and Chevlei Mashi'ach, one will cease learning. One opinion holds that Torah will be forgotten (138b)!

Daf Al ha'Daf citing the Chafetz Chaim: Hash-m will remove Ru'ach ha'Tum'ah. It will be easy to fulfill Mitzvos, but the reward will be tiny, for it is based on the difficulty!

Why should one pray about this Midah? In any case, it will strike him, his son or his grandson!

Maharal: He should pray that he not be too poor.

Maharsha: He should pray that he not be poor (rather, his son or grandson will be) - "Shalom... Yihyeh v'Yamai."

Maharsha: It depends on Mazal, but one can change Mazal via great mercy. Also his seed can do so!

Rif (on the Ein Yakov): What is the source that poverty will come to him, his son or grandson? Perhaps it does not delay so long, or may delay longer! Also, here we say that mercy can block it - below we say that Tzedakah overcomes it! I say that R. Elazar teaches that even if one does Tzedakah, he should pray. Even if Tzedakah will freeze the Galgal, and he will persist in Tzedakah and not wax poor, it will strike his son. Via Tzedakah and Tefilah together, also his grandson will be spared. It does not say further, for normally a man's mercy extends only until his grandsons.

Iyun Yakov: Yakov said 'I do not have even one ring' (to give to you (Rachel) - Bereishis Rabah 68:2), because my father and grandfather were rich (so poverty must strike me). However, "Ezri me'Im Hash-m" to change my Mazal. "Bechartich b'Chur Oni" - poverty is the best Midah for Yisrael. Since one's mercy extends until his grandsons, everyone feels it, since he, his son or his grandson will be poor. (NOTE: Yakov became poor only when Elifaz took his money, after Avraham died! Perhaps Avraham knew that poverty will come to his son or grandson, so he was pained. Yakov acquired awesome wealth afterwards; it suffices that he was poor for a while. Why was this inevitable? Also Avraham was poor when he descended to Egypt - he needed to borrow! Perhaps there is a Shi'ur - Avraham was poor for a short time; Yakov was poor for 28 years, until he started guarding Lavan's flock for pay. Was there never a king, that his son inherited kingship, and his son after him, and all of them were always rich?! Indeed, even Shlomo ha'Melech was poor for a while (Gitin 68b). Nebuchadnetzar, his son Evil Merodach and his grandson Belshatzar, all ruled over the entire world, but Evil Merodach was in jail before he reigned (Avos d'R. Nasan (2) 17, Vayikra Rabah 18:2)! Perhaps it suffices that one son or grandson is poor. - PF)

Chasam Sofer: He should request that he and his sons and grandsons be Chachamim - they do not become poor! He need not pray for more than this, for once three generations are Chachamim, "Lo Yamush mi'Picha umi'Pi Zar'acha umi'Pi Zera Zar'acha... Ad Olam."

What is the meaning of 'a Galgal spins in the world'?

Maharal: Poverty must come to him [or his seed]. Lifespan, children and food (income) do not depend on merit, rather, on Mazal. If he was born at a time good for income, his son or his grandson will not be. The same Galgal that rises, later it descends. Poverty itself is a Galgal, for an Oni is like a Mes (Nedarim 54b). Death and Aveilus are a Galgal that spins. They depend on time, which depends on the Galgal.

Maharsha: Wealth is determined by the Galgal of Mazalos (but prayer and merits can overcome it).

Why does a Chacham not become poor?

Maharal: An Oni lacks, and receives from another. Only physicality lacks and receives constantly. A Ba'al Torah, who has intellect, cannot be totally lacking, since lack is only in the physical.

Rif (on the Ein Yakov): Rav Yosef told his wife to give to Tzedakah - do not think that just like Tefilah blocks the Galgal, also Torah. Here he teaches that it blocks the Galgal only for himself, but not for his sons. Only mercy shields also his sons and grandsons.

Chasam Sofer: He does not consider himself poor; he rejoices in his portion, even if it is tiny. A Kav (about one and a half liters) of carobs sufficed for R. Chanina ben Dosa [for a week], so he did not beg. Via him were fulfilled "Ki Lo Yechdal Evyon" (others saw his poverty) and "Lo Yihyeh Becha Evyon" (he did not feel poor). If we see a Chacham begging from door to door, he is not a proper Chacham.

When a Chacham waxes poor, why does he not go from door to door?

Maharal: Even if he becomes poor, his intellect helps, and he does not go from door to door to take from people. Even if he takes from someone covertly, he does not go from door to door openly. Only a totally physical person does so.

Maharsha #1: He manages with a small amount; he does not lower himself to go from door to door.

Maharsha#2: He need not go from door to door, for many have mercy on him. Rebbi opened the doors of his storehouses [in famine year] for Chachamim.

Maharsha #3: If one goes from door to door, we do not give to him money [only food].

Daf Al ha'Daf citing Peninim Yekarim: The Gemara said, a'Pischa Lo Mihader. The verse "Pose'ach Es Yadecha..." is a Segulah for income. If one said it without intent, he must repeat it with intent. The Gemara said, if a Chacham waxes poor, it is because he did not return to say "Pose'ach..."

Why did R. Chiya say 'give... so that your children will be given quickly'? One should not open to the Satan (suggested that punishments will come)! Also, this is like serving in order to receive reward!

Anaf Yosef citing Mayan ha'Berachos: The Ikar of all Mitzvos is generosity and desire. Nature opposes Tzedakah; a person prefers to finance his own family. The Torah says, "Anochi Metzavecha Leimor Paso'ach Tiftach" if you will feel stingy, tell yourself that this will help your children. Via this, you will give generously, with desire!

How do we learn from "v'Nasan Lecha Rachamim v'Richamcha v'Hirbecha"?

Rashi: Hash-m gave to you this Midah, to have mercy on people.

Maharsha: "Yekademunu Rachamecha Ki Dalonu Me'od" - normally You are merciful on one who showed mercy (gave Tzedakah). Have mercy on us before we do so, for we are very poor, and cannot give Tzedakah!

Why does one who has mercy on people receive mercy from Shamayim?

Maharal: Mercy is connecting to the one on whom he has mercy. One has mercy on his son, because his mind is tied to him. If he connects to one who needs (an Oni), Hash-m connects with him.

Etz Yosef citing Iyei ha'Yam: If one says 'why should I have mercy on another body', so they say to him from Shamayim. If he hears the Oni's cry and pain, and has mercy on him, so is done to him. It says "Nason Titen Lo v'Lo Yera Levavcha b'Sitecha Lo Ki Biglal ha'Davar ha'Zeh Yevarechecha Hash-m" - Ki Biglal ha'Davar ha'Zeh is put next to v'Lo Yera Levavcha, and not next to Nason Titen Lo, for the Tzedakah is not the primary reason, rather, the mercy in the heart.

Daf Al ha'Daf citing Ba'al Imrei Binah: One should not pray for himself, rather, for all of Klal Yisrael. Hash-m wrapped Himself like a Shali'ach Tzibur, and said, when My children will do so, I will pardon them (Rosh Hashanah 17b). The SHLaH explains, they will act with His Midos - just like He is merciful, you should be... one who has mercy on people will receive mercy from Shamayim. I explain, when everyone will wrap himself like a Shali'ach Tzibur, and his Tefilah is primarily for Klal Yisrael, Hash-m will hear it. "Hen Kel Kabir Lo Yim'as" - Hash-m does not despise the prayer of Rabim (Berachos 8a).

How does "ha'Shemesh veha'Or" refer to the forehead and nose?

Rashi: The forehead is smooth, and shines more than the rest of the face. The nose is To'ar (form) of the face.

Etz Yosef citing Rashi on Koheles: The forehead illuminates and shines in a youth; when he ages, it gets wrinkled and does not shine.

Rav Elyashiv: Via the forehead and nose, one can recognize a person and testify about him (Yevamos 120a). (NOTE: i.e. sun and light enable us to see and recognize matters. - PF)

How does "veha'Yare'ach" refer to the Neshamah?

Rashi: "Ner Elokim Nishmas Adam."

Etz Yosef citing Rashi on Koheles: The Neshamah illuminates for man. Once it is taken, he has no sight.

How does "veha'Kochavim" refer to the jaws?

Etz Yosef citing Rashi on Koheles: They radiate.

How does "v'Shavu he'Avim Achar ha'Geshem" refer to sight?

Rashi: Darkness of the eyes covers the light, after crying much in his old age due to weakness and many afflictions.

Why did R. Chanina not cry over his daughter's death?

Iyun Yakov: He was more than 40 years old. He holds that loss of sight due to tears would not return.

Rav Elyashiv: Three days [after death] are for crying - this implies that one must cry! Ya'aros Devash says, if one does not cry, he is cruel! It seems that if it will cause blindness, he is exempt. One should cry over the death of a Kosher person. He will not be harmed - "Shomer Mitzvah Lo Yeda Davar Ra." This does not apply to much crying within three days. "Shomer Mitzvah..." does not apply when danger is common (Pesachim 9b).

What tears due to crying are bad?

Rashi: They are due to mourning and affliction.

What are tears of the privy?

Rashi: They are amidst afflictions (pain)

What are tears of nice Peros?

Rashi: They are due to the smell, e.g. of mustard.