Explanation: This is when it is a Safek if they will accept, like it says below "in front of them, is it evident [that the Resha'im will not accept rebuke]?!"

However, when surely they will not accept, it is better that they be Shogeg and not Mezid, like we say in Beitzah (30a) and below (145b) about adding to Yom Kipur (ceasing to eat before nightfall).

Explanation: He does not say so based on the verse, rather, based on reasoning, that this that it is written "you will mark a Tav on the foreheads of the people moaning and screaming about all the abominations done in [the city]" refers to absolute Tzadikim.

Explanation: This is like it is written that Shlomo removed [the copper Mizbe'ach], for it was too small to contain [all the Korbanos].

Question: It is written in Divrei ha'Yamim (2:4:1) "[Shlomo] made a copper Mizbe'ach"!

Answer: We expound it like here - a Mizbe'ach in front of which they sing with copper instruments.

Question #1 (Rashba): It asks in Avodah Zarah (4a) that it is written "Cheimah Ein Li", and it is written "Nokem Hash-m v'Ba'al Cheimah", and it answers that this [verse] is for Yisrael, and this is for Nochrim;

Inference: Hash-m has no Cheimah for Yisrael!

Question #2: The Gemara in Avodah Zarah is difficult, for it says in Nedarim (32a) that Moshe killed Cheimah, for it says "Cheimah Ein Li", and it asks from "Ki Yagorti Mipnei ha'Af veha'Cheimah", and answers that there are two [angels called Cheimah].

Explanation (R. Tam): The merit of the Avos ended, but the covenant of the Avos did not end, for it says "v'Zacharti Es Brisi Yakov" even after exile. We do not mention the merit of the Avos, only the Bris.

Opinion #1 (R. Tam): Shmuel says from the days of Chaza'el, since it says "Lema'an Briso", and not 'Lema'an Zechuso.'

Opinion #2 (Ri): In Vayikra Rabah (36) it derives from "Ad Atah", like Rashi explained.

Explanation (Ri): Shmuel and R. Yochanan do not argue. Shmuel says that for Resha'im it ceased, but for Tzadikim it did not cease, and R. Yochanan discusses Tzadikim.

Proof: R. Yochanan says below that the merit of the Avos ended from the days of Chizkiyah, and here he says that even at the time of the Churban they will be graced with merit of the Avos.

Support #1: We rely on this to mention the merit of the Avos [in Tefilah].

Support #2: At the end of Vayikra Rabah, Rav Acha said that the merit of the Avos lasts forever, and we always mention them, and so it says "Ki Kel Rachum... v'Lo Yishkach Es Bris Avosecha..."

Explanation: This is because the decree [of death] comes even for Shogeg, and there are no afflictions without Avon of Mezid;

Source: This is like it says in Yoma (36b) that Chata'im are Shogeg, and Avonos are Mezid.

Implied question: It says in Shevuos (8b) regarding the goat of Yom Kipur "it is to protect him from afflictions [until he will find out that he sinned and bring a Chatas]". This connotes that afflictions come for Shogeg!

Answer: Here we discuss afflictions of Tzara'as which are repulsive, like [the Gemara] brings [from] a verse.

Implied question: It says "Ki Adam Ein Tzadik ba'Aretz... (who will not sin)"!

Answer: That refers to most people.

Observation: Even though he was not refuted regarding "there are no afflictions without Avon [of Mezid", presumably just like there is death without Chet, there are afflictions without Avon].

Explanation: They did not sin [like the verse says] "Asher Yishkevun", but they did disgrace Kodshim, like it says "b'Terem Yaktirun ha'Chelev..."

Observation: Our Gemara argues with our Seforim, in which it is written Ma'avirim (only the latter Yud is written).

Observation: And we find like this in the Yerushalmi regarding Shimshon. It says "v'Hu Shafat Es Yisrael Arba'im Shanah", which teaches that the Plishtim feared him 20 years after his death, just like during his life. In all our Seforim, the verse says 20 years!

Explanation: He argues with R. Yonason, who says that both of them did not sin.