1)

(a)Rav Yitzchak bar Avdimi explains that when the Pasuk informs us that Avshalom put up a monument because he had no children, it means - that he had no children who were fit to reign ...

(b)... because the Pasuk in Sh'muel specifically states that he had three sons and one daughter.

(c)Rav Chisda answers by quoting a maxim that is based on something that Avshalom did; namely - he ordered his servants to burn Yo'av's barley-fields.

(d)And the maxim that he quoted was - anyone who burns someone's produce will not leave children after him to inherit his property.

2)

(a)The problem with 've'Chen le'Inyan Hatavah' is - the fact that they are not identical, seeing as by the measure of good, the reward ('is not just 'measure for measure' like in the case of the bad, but actually) exceeds the good that the person did, as we already discussed.

(b)Rava rejects Abaye's suggestion, that what the Tana really means to say is 'u'le'Inyan Hatavah Eino Kein', because we cannot amend a Mishnah by changing positive into negative or vice-versa. According to him - 've'Chen le'Inyan Hatavah' pertains exclusively to 'Midsah Keneged Midah', but not to the amount involved.

(c)Rebbi Yitzchak says that all the words in the Pasuk in Shemos (in connection with Miriam by and baby Moshe) "Va'teisatzav Achoso me'Rachok Le'dei'ah Mah Ye'aseh Lo" - refer to the Shechinah (as he goes on to prove.

3)

(a)Rav and Shmuel argue over the Pasuk in Shemos "Va'yakam Melech Chadash al Mitzrayim". One of them interprets "Chadash" literally. The other one explains it to mean that it was his decrees that were renewed, but that it was the same Paroh as before - because otherwise the Torah should have recorded that he died, and that his successor took over, as it usually does.

(b)This opinion explains the Pasuk "Asher Lo Yada es Yosef" to mean - that he made out as if he did not know Yosef.

(c)"u've'Cha u've'Amcha u've'Chol Avadecha ... ". Paroh was punished first - because it was he who first opened the proceedings by suggesting to the people that they enslave Yisrael and drown their babies.

(d)This Pasuk is written by the plague of frogs.

4)

(a)Even though Paroh was referring to the whole of Yisrael, he nevertheless said "Havah Nischakmah Lo" (in the singular) and not "Lahem" (in the plural) - because this phrase was referring to the Savior of Yisrael (Hash-m), in a vain attempt to outwit Him (kiv'Yachol).

(b)He rejected the idea of destroying Yisrael by fire or by the sword - because of the Pasuk in Yeshayah, which describes how Hash-m punishes the nations with these two elements (ad he was afraid of being punished 'Midah Keneged Midah').

(c)So he decided to drown the Jewish babies, in the mistaken belief that - due to Hash-m's promise following the flood that He would never again destroy the world in that way, He would not be able to retaliate.

(d)He erred on two scores however - firstly, in that Egypt was not the entire world; secondly, (even though Hash-m could not retaliate by bringing the water to them - the definition of flooding), He could (and did) bring them to the water (the definition of drowning).

5)

(a)Rebbi Elazar explains the Pasuk "Ki ba'Davar Asher Zadu Aleihem" - to mean that 'they were cooked in the same pot in which they cooked' (similar to the word the Torah writes in Toldos "Va'yazed Yakov Nazid").

(b)Rebbi Chiya bar Aba Amar Rebbi Simai lists three people who participated in the plot against Yisrael. The role played by ...

1. ... Bil'am - was to advise Paroh to go ahead with his plan, and his punishment - was that he died by the sword.

2. ... Iyov - was remaining silent, for which he was made to suffer (until he cried out).

3. ... Yisro - was to run away, for which his descendants became members of the Sanhedrin.

(c)Among the descendants of Yisro were the disciples of Ya'avatz, a distinguished Torah scholar who had many disciples (as the Torah writes in Divrei ha'Yamim "Heimah ha'Keinim" - and "Keini" refers to Yisro). The Pasuk describes them as ...

1. ... "Tar'asim" (besides the fact that they heard the Teru'ah [the tone of the Shofar] at Har Sinai) - because they sat at the gates of Yerushalayim (i.e. in the Sanhedrin).

2. ... "Shema'atim" - because they obeyed the orders of their father (Yonadav ben Reichav).

3. ... "Sochsim" - because they lived in tents, rather than build houses (one of their father's instructions).

(d)They were called Mishpachas Sofrim - because they were members of the Sanhedrin.

6)

(a)Rebbi Aba bar Kahana explains that when Paroh said (with regard to Klal Yisrael) "ve'Nilcham Banu Ve'alu min ha'Aretz"- he meant that they themselves would be forced to flee the land (as if they had said "ve'Alinu" [only it is normal to deflect one's curse on to someone else]).

(b)The Beraisa cited by Rebbi Elazar b'Rebbi Shimon explain that the Pasuk writes (in the singular) ...

1. ... "Va'yasimu Alav Sarei Misim", and not "Va'yasimu Aleihem ... " - to hint that Paroh induced Yisrael to work by having a brick placed around his own neck (making out that he too was working like them).

2. ... "Lema'an Anoso be'Sivlosam", and not "Lema'an Anosam ... " - for the same reason, because Paroh initially suffered by forcing himself to work together with them.

(c)If a Jew claimed that he was too finicky to work - they would ask him whether he was more finicky than Paroh, who as a king, was unaccustomed to work. So if he was able to work, so was anybody else.

7)

(a)Rav and Shmuel argue over the Pasuk "Va'yiven Arei Miskenos le'Far'oh". One of them translates it as 'cities that endangered' (from the word 'Sakanah'), either because all building is dangerous; or - because by enslaving Yisrael, the Egyptians placed their own lives in danger at the Yam-Suf.

(b)The other one translates it as cities that 'impoverish', either because such is the nature of the building profession, or - because on account of it, Yisrael would later empty Egypt of all its wealth.

(c)They also argue over Pisom and Ra'amses. According to one of them, the real name of the city was Pisom, and they it was called it Ra'amses because as they built part of it, it would fall (either because of the inferior building materials with which the Egyptians supplied them, or because of the soft quality earth on which they had to build). The other one says - that its real name was Ra'amses, and they called it Pisom because 'Pi Tehom Bol'o' (because, due to the soft nature of the earth on which they were ordered to build, it sunk into the ground as they built it,).

8)

(a)Resh Lakish explains the Pasuk "ve'Cha'asher Ye'anu Osam Kein Yirbeh ve'Chen Yifrotz (in the future) rather than "Kein Rabah ve'Chen Paratz" (in the past) - because it is Hash-m saying that if Paroh subjugates Yisrael to prevent them from increasing ("Pen Yirbeh"), He will make sure that they do increase ("Kein Yirbeh").

(b)"Va'yakutzu Mipnei Bnei Yisrael" means - that Egypt felt sick when they saw Yisrael increasing (in spite of all their efforts).

(c)The Torah writes "Va'ya'avidu Mitzrayim es Bnei Yisrael be'Farech". Rebbi Elazar explains "be'Farech" literally (bi'P'richah - to break them). According to Rebbi Shmuel bar Nachmani - "be'Farech" is the acronym of "be'Feh Rach" (with a soft mouth, describing how the Egyptians induced Yisrael to work).

(d)

1. Rava explains that first "Va'yemareru es Chayeihem ... be'Chomer u'vi'Leveinim" and later " ... u've'Chol Avodah ba'Sadeh".

2. Rebbi Shmuel bar Nachmani Amar Rebbi Yonasan explains "es Kol Avodasam Asher Avdu Bahem be'Farech" to mean - that they made women do men's work and vice-versa.

(e)Those who previously explained "be'Farech as 'be'Feh Rach' explain it here literally (that they made them work rigorously).

9)

(a)Rav Avira Darshened that Yisrael were redeemed from Egypt on the merits of the righteous women of that generation, who enticed their battered husbands to have children - by bringing them the water they had drawn, half of which had turned into little fish (which are good for child-birth) into the fields where they were working. They then rejuvenated them by washing, anointing and feeding them.

(b)Their direct reward for this - was the vast wealth of Egypt, which Yisrael took with them when they left.

(c)The Pasuk in Shir ha'Shirim "Tachas ha'Tapu'ach Orartich" teaches us - that when their time came to give birth, they went once again into the fields, and gave birth under the apple (or Esrog)-trees.

10)

(a)Hash-m sent angels to clean the Jewish babies (that were born in the fields) and made them look nice after they were born.

(b)The Pasuk ...

1. ... "Va'yeinikeihu D'vash mi'Sela, ve'Shemen me'Chalmish Tzur" - refers to the round oil and honey-cakes that Hash-m prepared for those babies to eat.

2. ... "al-Gabi Charshu Chorshim" - refers to the Egyptians' attempt to kill them by driving their plows over the new-born babies as they lay in the field.

3. ... "Revavah ke'Tzemach ha'Sadeh Nesatich ... " - refers to the miracle that Hash-m performed for them by sinking them deep into the ground until the Egyptians had gone, when they sprouted from the earth like grass.

4. ... " ... Va'tirbi, Va'tig'deli Va'tavo'i ba'Adi Adayim" - which we explain as if it had written " ... "be'Edrei Adarim", meaning that they then flocked home in droves.

(c)The connection with the Pasuk "Zeh Keili Ve'anveihu" is - that it was the babies who had witnessed these miracles and 'seen the Shechinah' first-hand (kiv'Yachol), who were the first to point to the Shechinah that revealed itself at the Yam-Suf, and cry out these words, because they recognized it from their first encounter.

11)

(a)Rav and Shmuel argue again over the identity of the two Jewish midwives in Egypt. One of them says that it was ...

1. ... a woman and her daughter - (Yocheved and Miriam) the other ...

2. ... a woman and her daughter-in-law - (Yocheved and Elisheva bas Aminadav [Aharon's wife]).

(b)The Beraisa supports the first opinion. Some say that Yocheved was called Shifrah because she used to make the babies look nice, and Miriam was called Pu'ah because her job was to soothe the babies when they cried. Others explain that ...

1. ... Yocheved was called Shifrah - because Yisrael increased rapidly in her days ('*she'Paru* ve'Ravu be'Yamehah').

2. ... Miriam was called Pu'ah - because she 'cooed' with Ru'ach ha'Kodesh, prophesying that her mother would give birth to a son who would save Yisrael.

(c)"u'Re'isen al ha'Avnayim" means a birth-stool, Rav Chanan also ascribes to it - connotations of 'cold like a stone' (describing a woman's thighs when she gives birth), a sign for the mid-wives to know that there had been a birth, to prevent the mother from claiming that she had had a miscarriage earlier and was now hiding the baby.

(d)According to Rebbi Chanina, Paroh also gave the midwives a sign whereby they would know immediately whether the baby was a boy or a girl, enabling them to avoid suspicion by killing the baby without even having to pick him up). If it was born face down, he told them, it was a boy; whereas if it is born face up, then it was a girl (in the same positions as they perform Tashmish).

12)

(a)Rebbi Yosi b'Rebbi Chanina extrapolates from the fact that the Torah writes "ve'Lo Asu Ka'asher Diber Aleihen Melech Mitzrayim" (rather than "Lahen") - that Paroh (did not only issue them with instructions, but he) also accosted them?

(b)And the Beraisa learns from the Pasuk "Va'techayena es ha'Yeladim" - that the midwives (not only failed to kill the Jewish babies, but they) also continued to keep them alive after they grew a little older, by supplying them with water and food.

(c)Besides informing Paroh that the Jewish women were too lively, and gave birth before they even arrived, when the midwives told Paroh that they were not killing the babies "Ki Chayos Heinah" - they also implied that they were like animals (who do not require midwives), based on the Berachah of Yakov Avinu, who compared many of the tribes to animals (Yehudah to a lion, Dan to a snake, Naftali to a hind ... ).

(d)Even those tribes who are not compared to animals directly, are nevertheless compared to them through a Pasuk in Yechezkel "Mah Imcha Leviyah" (and "Imcha" refers to Klal Yisrael).

13)

(a)For fearing G-d more than Paroh, Hash-m made them houses. Here too, Rav and Shmuel state two opinions (though this does not appear to be a matter of dispute). One of them says 'houses of Kehunah and Leviyah' ...

1. ... with reference to - Moshe and Aharon; The other, 'houses of kingship' ...

2. ... with reference to the kings of Malchus Beis David.

(b)We learn from the Pesukim "va'Tamas Azuvah Va'yikach Lo Kalev es Efras" and "ve'David ben Ish Efrasi" - that kings descended from Miriam and Kalev (though, since he was not a ben Achar Ben, one of those descendants must have been a daughter).

(c)The Pasuk in Divrei ha'Yamim lists the children of Kalev ben Chetzron, whose son he actually was. Nevertheless, the Pasuk in Shelach-Lecha refers to him as "Kalev ben Yefuneh" - because he turned away (Panah es Atzmo) from the spies plot.

(d)The Pasuk in Shoftim refers to Osni'el ben K'naz as Kalev's brother, not because he was Kalev's brother, says Rava - but because he was his step-brother (since Kalev was really the son of K'naz's wife).

(e)And we prove this from another Pasuk in Yehoshua - which calls him "ha'Kenizi' (which it would not have done had he been his son).