(a)How do we know that the Angels conceded that Moshe was right?
(b)What do we learn from the Pasuk in Tehilim "Alisa la'Marom, Shavisa Shevi, Lakachta Matanos ba'Adam"? What does "Shevi" refer to?
(c)What gift did the Angel of Death give Moshe?
(d)When did he put it to good use?
(e)How do we know that he learned it from the Angel of Death?
(a)We know that the Angels conceded that Moshe was right - because the Pasuk in Tehilim records their reply - Hash-m Adoneinu, Mah Adir Shimcha be'Chol ha'Aretz" (and not 'al ha'Shamayim').
(b)From the Pasuk "Alisa la'Marom, Shavisa Shevi, Lakachta Matanos ba'Adam" we learn - that Moshe took a captive in Heaven (i.e. the Torah, which he captured from the Angels, as we just explained), and that all the Angels subsequently presented him with a gift.
(c)The Angel of Death presented him - with the secret of the Ketores' ability to stop him from putting plagues into effect.
(d)Moshe put this gift to good use, when, just after the episode with Korach, he instructed Aharon to scatter Ketores and to stop the plague, that had already begun to spread.
(e)Moshe must have learned it from the Angel of Death - since it is not written in the Torah. So where else did he learn it?
(a)Rebbi Yehoshua ben Levi informs us that when Moshe descended with the Luchos, the Satan (alias the Yeitzer-ha'Ra and the Angel of Death) asked Hash-m where the Torah was. What did Hash-m reply?
(b)And what did the earth on the one hand, and the sea and the depths on the other reply, when he asked them the same question?
(c)Why did Moshe tell the Satan (an apparent untruth) 've'Chi Mah Ani she'Nasan Li Hakadosh Baruch Hu Torah'?
(d)What is now the significance of the Pasuk in Mal'achi "Zichru Toras Moshe Avdi" ... ?
(a)Rebbi Yehoshua ben Levi informs us that when Moshe descended with the Luchos, the Satan asked Hash-m where the Torah was, to which he replied - that He had given it to the earth.
(b)The earth told the Satan - that Hash-m knew where it was; whilst the sea and the depths replied - that they did not have it.
(c)Moshe said to the Satan 've'Chi Mah Ani she'Nasan Li Hakadosh Baruch Hu Torah' - because he did not want to take credit for such a precious, hidden object, in which Hash-m took delight each day.
(d)Hash-m's reaction to Moshe's modest reply was - that from now on, the Torah would be called Moshe's Torah, which explains why the Navi Mal'achi writes "Zichru Toras Moshe Avdi".
(a)According to Rebbi Yehoshua ben Levi, what did Moshe find Hash-m doing when he arrived in heaven to receive the Torah?
(b)Why did he not greet Hash-m?
(c)Why did he then say the Pasuk "ve'Atah Yigdal Na Ko'ach Hash-m" (in Sh'lach Lecha)?
(a)According to Rebbi Yehoshua ben Levi, when Moshe arrived in Heaven - he found Hash-m tying crowns on to the letters (the crowns will be explained later in Perek ha'Boneh - as well as the seven letters 'Sha'atnez Gatz').
(b)Moshe did not greet Hash-m - because a slave does not greet his master.
(c)But when Hash-m pointed out that he ought to at least wish him success in His work, he responded - with "ve'Atah Yigdal Na Ko'ach Hash-m" (even though this Pasuk is only recorded later, in Ki Sisa - after the Golden Calf).
(a)How does Rebbi Yehoshua ben Levi explain the Pasuk in Ki Sisa "va'Yar ha'Am Ki Boshesh Moshe"?
(b)What do we learn from the Pasuk "Ki Zeh Moshe ha'Ish" ... ?
(c)What mistake did Yisrael make in their calculations?
(a)Rebbi Yehoshua ben Levi explains the Pasuk "va'Yar ha'Am ki Boshesh Moshe ... " in that "Boshesh" is the acronym of 'Ba'u Sheish' - meaning that the sixth hour (when Moshe had said he would return), had already passed, but Moshe there was still no sign of him.
(b)The Satan (who first comes in the form of the Yeitzer ha'Ra, then goes up to accuse, as the Satan, and finally comes down to punish, in the form of the Angel of Death) first confused them into believing that Moshe was late; then he tried to convince them that Moshe had died. When they still refused to believe him, he showed them a picture of Moshe being transported in a stretcher (used for burying the dead), tricking them into believing that Moshe really was dead.
(c)Yisrael's mistake - lay in their failure to realize that when Moshe promised to return after forty days, he meant forty full days (each consisting of twenty-four hours). Consequently, they should not have counted the day that he ascended Har Sinai within the forty day period. But they did, with the result that they expected Moshe one day too early.
(a)On what grounds did that Talmid-Chacham reject Rav Kahana's suggestion that Har Sinai mean ...
1. ... the mountain on which miracles were performed?
2. ... the mountain on which a good Siman occurred for Yisrael?
(b)The same Talmid-Chacham expressed surprise that Rav Kahana had not learned by Rav Papa and Rav Huna b'rei de'Rav Yehoshua. Why ought he to have done so?
(c)How did they in fact, explain it?
(a)That Talmid-Chacham rejected Rav Kahana's suggestion that Har Sinai means ...
1. ... the mountain on which miracles were performed - because then it ought to have been called 'Har Nisa'i '.
2. ... the mountain on which a good Siman occurred for Yisrael - because then it would been called 'Har Simna'i '.
(b)The same Talmid-Chacham expressed surprise that Rav Kahana had not learned by Rav Papa and Rav Huna b'rei de'Rav Yehoshua - because, they had studied the Agados of Rav Chisda and Rabah b'rei de'Rav Huna (who were experts in that field), and he would have then learned that the real reason that Har Sinai was called by that name ...
(c)... was because - it caused the nations of the world to hate Yisrael (from the word Sin'ah).
(a)Why is Har Sinai also referred to as ...
1. ... Midbar Tzin?
2. ... Midbar Kadesh?
3. ... Midbar Paran?
(b)What was Har Sinai's real name?
(c)Others maintain that its real name was Har Sinai. Why then, was it also called 'Har Chorev'?
(a)Har Sinai is also referred to as ...
1. ... Midbar Tzin - because Yisrael were commanded on it (they became 'Metzuvim ve'Osim').
2. ... Midbar Kadesh - because they were sanctified on it.
3. ... Midbar Paran - because they all gave birth to a son at Har Sinai (as we learn from the Pasuk in Yisro "Shuvu Lachem le'Oholeichem" [from the Lashon 'P'ru u'Revu']).
(b)Har Sinai's real name was - Har Chorev.
(c)According to others its real name was Har Sinai, and it was called 'Har Chorev' - because it brought destruction to the nations of the world, who declined to accept the Torah there.
(a)The Mishnah already Darshened the Pasuk "Im Yihyu Chata'echem ka'Shanim, ka'Sheleg Yalbinu". But why does the Navi use the plural form of 'ka'Shanim', and not 'ka'Shani'?
(a)The Mishnah already Darshened the Pasuk "Im Yihyu Chata'echem ka'Shanim, ka'Sheleg Yalbinu", and the reason that the Navi uses the plural ("ka'Shanim Yalbinu") is - to teach Yisrael that, even if their sins are stacked like the years from the time of the creation, they will become white like snow (meaning that they will be forgiven).
(a)What did Yisrael hold against ...
1. ... Avraham?
2. ... Yitzchak?
3. ... Ya'akov?
(b)What was Hash-m's response?
(c)What is the meaning of the Pasuk in Yeshayah "Ki Avraham Lo Yeida'enu, ve'Yisrael Lo Yakirenu"?
(d)On what grounds did Hash-m 'assume' (Kevayachol) that, even though Avraham did not answer favorably for Klal Yisrael, Ya'akov would be certain to do so?
(a)Yisrael held against ...
1. ... Avraham, who heard from Hash-m all about the bitter Galus in Egypt, but did not pray on their behalf.
2. ... Yitzchak, for blessing Eisav in Toldos ("ve'Haya Ka'asher Tarid, u'Farakto Ulo me'Al Tzavarecha"). See how much we have suffered on account of that blessing!
3. ... Ya'akov - in that he heard from Hash-m that the Galus was about to come into effect, yet, like Avraham, he failed to pray on behalf of his children.
(b)Hash-m replied that - since Yisrael relied on Him, He would not let them down. If their sins were like red threads, they would become white like snow.
(c)The Pasuk "Ki Avraham Lo Yeida'enu, ve'Yisrael Lo Yakirenu" refers to - both Avraham and Ya'akov, who responded (from the Olam ha'Emes) to Hash-m's statement "Banecha Chat'u" with "Ribono shel Olam, Yimachu al Kedushas Shemecha"! ('Let them be destroyed in order to sanctify Hash-m's Name).
(d)Hash-m 'assumed' (Kevayochol) that Ya'akov will be certain to speak in Yisrael's defense - since he suffered the ordeal of the twelve tribes.
(a)What will Yitzchak respond to Hash-m's statement 'Banecha Chat'u'?
(b)How will he then go on to defend Klal Yisrael?
(c)How will Yitzchak react to their initial statement of 'Atah Avinu'!?
(d)What is the significance of the Pasuk 'Atah Hash-m Avinu Go'aleinu me'Olam Shemecha'!
(a)In response to Hash-m's statement 'Banecha Chat'u', Yitzchak will say - that in the knowledge that Yisrael would declare 'Na'aseh ve'Nishma, He refer to them as His own firstborn son. So why now, just because they had sinned, did He refer to them as his (Yitzchak's) son?
(b)And he will go on to query Hash-m's statement - in much they cannot really have sinned that much, because if one deducts the first twenty years, for which Hash-m does not punish anyway, one is left with fifty. Take off twenty-five of night-time, during which time a person sleeps and does not sin! And another twelve and a half from those twenty, which he performs his mundane tasks (such as Davenning, eating and relieving oneself, leaves us a mere twelve and a half. So if Hash-m will undertake to carry half, he will carry the other half. And if not, he would carry them all. After all, bearing in mind that he gave up his life for Hash-m.
(c)When Yisrael will reply 'Avinu Atah!', Yitzchak, pointing Heavenwards, will tell them that they should rather praise Hash-m.
(d)And Yisrael will take their cue from him and proclaim 'Atah Hash-m Avinu Go'aleinu me'Olam Shemecha'!
(a)Ya'akov Avinu was destined to go down to Egypt in chains. Why, in fact, did this not happen?
(a)Ya'akov Avinu was destined to go down to Egypt in chains, and the reason that he did not is - because his numerous merits prevented this from happening.
(a)What is the Shiur for carrying out ...
1. ... wood (on Shabbos)?
2. ... spices?
(b)Do different spices combine to make up the Shiur?
(c)What is the Shiur for carrying out dyeing materials, such as soft nut-shells and pomegranate peels ... ?
(d)According to the Tana Kama, the Shiur for carrying out urine, Neser (a type of grass, which, like all the other commodities in this list, works as a detergent) and Alkali (Kemuni'ah) etc., is the same as that of the dyeing materials. What does Rebbi Yehudah say about Neser, Boris, Kemuni'ah and Ashlag?
(a)The Shiur for carrying out ...
1. ... wood (on Shabbos) is - sufficient to cook one ki'Gerogeres of a chicken's egg.
2. ... spices is - sufficient to season one ki'Gerogeres of a chicken's egg.
(b)Different spices - do combine to make up the required Shiur.
(c)The Shiur for carrying out dyeing materials, such as soft nut-shells and pomegranate peels ... is - enough to dye a small piece of material to cover a woman's head-netting.
(d)According to the Tana Kama, the Shiur for carrying out urine, Neser (a type of grass, which, like all the other commodities in this list, works as a detergent) and Kemuni'a (Alkali) ... , is the same as that of the dyeing materials. According to Rebbi Yehudah, the Shiur for these - is enough to remove the bloodstain of a Nidah from a garment.
(a)Having already given the Shiur for a broken cane (in the previous Perek), why does the Tana need to repeat the same Shiur by wood?
(b)Then why is one not Chayav for the smallest amount?
(a)Although he already gave the Shiur for a broken cane (in the previous Perek), the Tana nevertheless needs to repeat the same Shiur by wood - because (unlike a broken cane, which is not really fit for any other use other than for cooking) - wood is fit to use as a 'tooth' of a key, so we may have thought that one is Chayav for even the tiniest amount ...
(b)... and the reason that one is not is - because its main function is to use for cooking.
(a)How does Chizkiyah qualify the Mishnah in Orlah, which writes that a variety of spices combine to make up the Shiur regarding Orlah?
(b)What do we extrapolate from there that seems to clash with our Mishnah?
(c)How do we establish our Mishnah to reconcile it with the Mishnah in Orlah?
(a)Chizkiyah explained that different spices only combine when they are all fit to sweeten the pot, inferring that, ordinarily, spices do not automatically combine. So what does Chizkiyah do with our Mishnah, which seems to say that all spices automatically combine?
(b)We extrapolate from there - that other spices have a different Shiur posing a Kashya On our Mishnah, which seems to give that same Shiur for all spices.
(c)To reconcile it with the Mishnah in Orlah, we therefore establish our Mishnah too - specifically by spices that sweeten the pot (and not about all kinds of spices, like we originally thought).