ANSWERS TO REVIEW QUESTIONS
Prepared by Rabbi Eliezer Chrysler
of Kollel Iyun Hadaf, Yerushalayim
daf@dafyomi.co.il http://www.dafyomi.co.il
Mishnah 1
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1)
(a) R. Meir says that that whoever studies Torah will merit many things - provided one learns it Lishmah (not out of fear of punishment, but for the sake of Hash-m [Tif'eres Yisrael]).
(b) 'Many things' means - that he will become a Tzadik and a Chasid (as we will see later [see also Tif'eres Yisrael]).
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2)
(a) His connection with the creation of the world is - that the entire world was created for someone who studies Torah Lish'mah (see also Tif'eres Yisrael), as the Pasuk writes in Koheles "ki Zeh Kol ha'Adam".
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3)
(a) His first title is 'Rei'a' - meaning 'a friend of Hashem' (based on the Pasuk in Tehilim "Mah Yakru Rei'echa Kel").
(b) He is also called 'beloved' (since the Pasuk in Tehilim writes "Shalom Rav l'Ohavei Sorosecha"), 'and one who loves Hash-m and his fellow man'. The...
1. ... basis of the middle title (one who loves Hash-m) is - the fact his learning was for the sake of Hash-m, which is equivalent to learning out of love.
2. ... significance of the latter title (one who loves his fellow man) is - that he brings them to Yiddishkeit and teaches them Torah.
(c) The additional two titles that he bears is - 'Mesame'ach es ha'Makom ' and 'Mesame'ach es ha'Beri'os'.
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4)
(a) The Torah dresses a person who learns Torah Lishmah - in humility and the fear of Hash-m (see Tif'eres Yisrael).
(b) And it also prepares him to become a Tzadik a Chasid and a Yashar.
1. A 'Tzadik' - is someone who carefully considers everything that he does, to always do what is right and avoid doing what is wrong ...
2. ... A 'Chasid' - is someone who goes beyond the letter of the law.
3. ... 'Yashar' - is someone who has trained himself to automatically do what is right (who is on a higher level than a Tzadik).
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5)
(a) The Torah that he learns keeps far away from sin and bring him near to - merit (see Tif'eres Yisrael).
(b) The Mishnah lists four benefits that Torah grants a person based on the Pasuk in Mishlei "Li Eitzah v'Sushiyah, Ani Binah, Li Gevurah". In the previous Pasuk "Hash-m Kanani Reishis Darko", "Reishis Darko "refers to - the Torah (which preceded the world).
(c) Based on the latter Pasuk, the four benefits one derives from the person who learns Torah li'Sh'mah are - Eitzah (counsel), Sushiyah (greatness/pride)
(d) We might also interpret the current statement to mean - that those who learn Torah Lishmah adopt these four Midos from the Torah.
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6)
(a) The Torah also grants him Malchus, Memshalah and Chikur Din. Malchus is - the glory of sovereignty, and Memshalah - the power of sovereignty Tif'eres Yisrael (see also Medrash Shmuel).
(b) And it also grants him Chikur Din - which means that the depths of Halachah are open to him.
(c) The secrets of Torah are revealed to him, and he becomes ...
(d) ... a fountain that is self-generating - and a river that never stops flowing.
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7)
(a) He also becomes Tzanu'a (modest) and Erech Ru'ach - which is essential to his Torah-learning, since Chazal have said that someone who becomes angry, even if he is as great as Moshe Rabeinu, will forget his learning.
(b) 'Mochel al Elbono' means - that due to his modesty, he overlooks the evil that others do to him.
(c) Finally - the Torah elevates and raises him over the entire world.
Mishnah 2
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8)
(a) The source of the daily announcement cited by R. Yehoshua ben Levi in the Beraisa "Oy Lahem la'Beri'os me'Elbonah shel Torah - is a bas-Kol (a Heavenly Voice) that can be heard coming from Har Sinai (see Tif'eres Yisrael).
(b) It means - 'Woe to those people who put contribute to the Torah's shame by not learning it.
(c) Whoever does not study Torah is called 'Nazuf' - meaning that he is automatically a Menudeh (in Cherem).
(d) The Pasuk in Mishlei compares - a Talmid-Chacham who only learns the basic facts of Torah, but not the tasty parts (the back-ground and deeper aspects) to a golden nose-ring in the nose of a Chazir, which it will bring down to the trash-heaps and abuse.
(e) The continuation of the Pasuk "Ishah Yafah v'Saras Ta'am" means - that like a golden nose-ring in the nose of a Chazir, people will keep their distance from the Talmid-Chacham who learns only the basic facts of Torah ... .
Note that a. there seems to be no connection between the Pasuk in Mishlei and someone who does not learn Torah, in connection with which R. Yehoshua ben Levi quoted the Pasuk, and b. "Nezem Zahav b'Af Chazir" is the acronym of 'Nazuf', which strengthens the missing connection. It therefore seems to me that the Pasuk is referring to somebody who does not learn at all, whose physical beauty and assets, without Torah, are an abuse of what beauty was really created for (like the Pasuk at the end of 'Eshes Chayil' "Chen is false and beauty is futile ... "), like a golden nose-ring in the nose of a Chazir.
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9)
(a) We learn from the Pasuk in ...
1. ... Ki Sisa "v'ha'Luchos Ma'aseh Elokim Heimah ... Charus al ha'Luchos" - that in contrast, it is only someone who learns Torah who is truly free.
2. ... Chukas "u'mi'Matanah Nachali'el" - that when Torah was given to Yisrael, Hash-m inherited them ('Nachalo Kel'), and ...
3. ... "u'mi'Nachali'el Bamos" - once they became Hashem's inheritance, they rose to greatness.
Mishnah 3
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10)
(a) What is one obligated to do show honor to someone from whom one learned one ...
1. ... chapter of Torah, or one ...
2. ... Halachah or Pasuk, one thing of interest (i.e. Musar, as we shall see [see Tif'eres Yisrael]) or even just one letter.
(b) David ha'Melech called - Achitofel 'Rabo Alufo u'Meyuda'o' for teaching him two things.
(c) We can learn from there a 'Kal-va'Chomer' for ourselves to do so when we learn even one letter from a friend - since David ha'Melech is certainly much greater than we are, and, in addition, Achitofel was a Rasha.
(d) We learn from the two Pesukim in Mishlei "Kavod Chachamim Yinchalu, u'Semimim Yinchalu Tov" and "ki Lekach Tov Nasati Lachem Torasi al Ta'azovu" - that a. Tov refers to Torah, and that b Kavod that we learn from Tov, also refers to Torah (in other words, it is for teaching us Torah that we need to give Kavod, and not for other things).
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11)
(a) When Achitofel once found David ha'Melech learning on his own, he quoted the Pasuk in Yirmeyahu "Cherev al ha'Badim v'No'alo", from which Chazal learn that it is not good to learn on one's own.
(b) And he once saw him entering the Beis ha'Midrash walking upright - which prompted him to quote the Pasuk in Kedoshim "u'Mikdashi Tira'u".
(c) The Pasuk in Tehilim "b'Veis Elokim Nehalech b'Ragesh" ties up with this episode - because it too, can mean that one should enter the House of Hash-m with trepidation.
(d) According to a second version, he saw him enter the Beis-ha'Midrash on his own - and he quoted him the latter Pasuk, which can also mean that one should enter the Beis-ha'Midrash with a group of people (and not on one's own).
Mishnah 4
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12)
(a) What the Tana says 'Pas ba'Melach Tochal, he means - that if that is all one has then one must make do with it.
(b) And he says the same with regard to drinking water in small measures (if more is not available), sleeping on the floor (if one cannot afford a bed) and living a life of deprivation (if that is one's lot) ...
(c) ... all in order to study Torah diligently (see also Tif'eres Yisrael).
(d) If one fulfills this, says the Mishnah, one's reward is forthcoming, "Ashrecha v'Tov Lach" (Tehilim) - "Ashrecha", 'ba'Olam ha'Zeh' "v'Tov Lach", 'la'Olam ha'Ba'.
Mishnah 5
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13)
(a) The Mishnah now gives four pieces of advice to the budding Talmid-Chacham. In the course of one's studies, one should not ...
1. ... seek - self-aggrandizement (e.g. one should not learn for the sake of attaining an important position).
2. ... covet - Kavod (that people should honor you for your knowledge).
(b) The Tana prescribes - performing Mitzvos in excess of one's knowledge (as we learned in the third Perek).
(c) And one should not desire the table of kings ...
(d) ... since, the Tana explains 'Your table is greater than theirs and your crown is greater than theirs, too'.
(e) And even if it is seems to you that their table and their crown continue to exceed yours - remember that Hash-m will ultimately (reward your patience and) pay you your reward in full.
Mishnah 6
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14)
(a) We learned in the Mishnah in Sanhedrin that a king can neither judge nor can he be judged. In fact - Malchus comprises thirty special characteristics.
(b) Besides those in Sanhedrin, all the others are listed - in Shmuel (when the Navi warned Yisrael what their king would do to them).
(c) There are - twenty-four Matnos Kehunah all told ...
(d) ... ten of them that apply in the Beis Hamikdash, another four in Yerushalayim and ten throughout Eretz Yisrael.
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15)
(a) Forty-eight characteristics are required to acquire Torah ...
(b) ... a proof - that Torah is greater than both Kehunah and Malchus.
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16)
(a) The Tana now proceeds to list them. The first three are study, listening to one's Rebbes and arranging them on one's lips (Arichas Sefasayim). The following two are - to understand what one learns at a simple level and at a deeper level.
(b) We learn from the Pasuk in Mishlei "ki Chayim Heim l'Motza'eihem" (by amending the word "l'Motza'eihem" to read - "l'Motzi'eihem") that words of Torah must be verbalized (and subsequently, spoken clearly and succinctly, without hesitation).
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17)
(a) The next five are connected with Midos, the first of which are awe (Eimah) - with reference to the awe of one's Rebbi, fear (Yir'ah) - of Hash-m and humility.
(b) We learn from the Pasuk in Tehilim "v'Gilu bi'Re'adah" - that although one should be happy in the service of Hash-m (and when studying Torah), one should also be awe-stricken.
(c) The two (positive) Midos make up the five are - Simchah (joy) and Taharah (purity]).
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18)
(a) The next three, which all have to do with interacting with others are - Shimush Chachamim (which means serving the Chachamim [which automatically entails learning from them]), Dikduk Chaverim (paying careful attention to what one's Chaverim say) and Pilpul Talmidim (to learn in depth with one's Talmidim).
(b) Shimush Chachamim might also mean making an effort to learn from every Chacham possible. In that case, the meaning of ...
1. ... 'Dikduk Chaverim' is - learning together in a group.
2. ... 'Pilpul Talmidim' is - that one's Talmidim should learn together.
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19)
(a) 'be'Yishuv, b'Mikra b'Mishnah'. 'b'Yishuv' means - with Yishuv ha'Da'as (meaning to live with a settled mind or to be conversant with the ways of the world [Tif'eres Yisrael]).
(b) b'Yishuv might also mean one of two other things, one of them Yeshivah (sitting and learning), the other - culture.
(c) The Mishnah now prescribes cutting down six things to a bare minimum, beginning with one's business ventures and Derech Eretz - which means - chatting with people in the main street (see also Tif'eres Yisrael).
(d) The third is the minimizing of one's material pleasures, and the remaining three - to minimize one's sleep, one's talking and one's joking).
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20)
(a) One needs to be slow to anger and to have a good heart, to have faith - in the Chachamim, to be prepared to accept - suffering with love, to recognize - one's place (to learn with clarity [without needing to retract from one's position]) - and to rejoice over one's lot.
(b) 'Yisurin' might be referring to - Yisurin shel Ahavah (which are undeserved and do not cause Bitul Torah).
(c) Rejoicing over one's lot is so important - because worry detracts from one's concentration.
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21)
(a) The extension of 'Asu Seyag la'Torah' that the Mishnah includes in the list is - 'ha'Oseh Seyag li'Devarav' (someone who makes a fence [takes extra care not to err]) around everything he does (see Medrash Shmuel).
(b) 'ha'Oseh Seyag li'Devarav' might also mean - that he supports everything his Rebbi says, so that others should accept it.
(c) A person who has many good deeds to his credit should be careful - not to take credit for them (to boast about his achievements) ...
(d) ... because one is only fulfilling the purpose for which one has been created, as we learned in the first Perek.
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22)
(a) In addition to being loved, someone who wishes to acquire Torah must himself love five things. The first two are - Hash-m and his fellow-man (see Tif'eres Yisrael).
(b) He must also love Tzedakos, Tochachos and Meisharim, meaning - charitable acts, being rebuked by others and straight reasoning (or good Midos [Tif'eres Yisrael]), respectively.
(c) Some texts replace 'Ohev es ha'Tzedakos' with 'Oseh Nachas Ru'ach l'Yotzro', meaning - that one gives satisfaction to Hash-m by performing many Mitzvos.
(d) One should distance oneself from - Kavod, one should one not be happy - to issue rulings, and what should not be vain - about one's learning.
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23)
(a) Here the Tana lists four things that concern one's attitude towards one's fellow-Jew. The first of these is 'Nosei b'Ol im Chaveiro', which means - that one should always share in his burdens.
(b) If one's fellow-Jew ...
1. ... has done something that appears wrong - one should judge him to the scale of merit ('Don l'Kaf Zechus').
2. ... is unaware that something he is about to do is wrong - then one is obligated to do whatever one can to show him the truth (familiarizes him with the Halachah).
(c)
1. 'u'Ma'amido al ha'Shalom' means - that in Din, one goes for 'P'sharah' (an agreed compromise) rather than an enforced conclusion, and ...
2. ... 'Misyashev Libo b'Salmudo' - that one learns carefully and unhurriedly.
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24)
(a) The first three of the last seven things with which one acquires Torah are 'Sho'el u'Meshiv', 'Shome'a u'Mosif' and 'ha'Lomed al-M'nas Lelamed'.
1. ... 'Sho'el u'Meshiv' means - that one learns by way of questions (to the point) and answers (according to the Halachah [see Tif'eres Yisrael]) and ...
2. ... 'Shome'a u'Mosif' - that one is willing to listen to the words of the Chachamim again and again; or that one listens to one's Rebbi and then adds to it something of one's own (Medrash Shmuel).
(b) After 'ha'Lomed al Menas Lelamed', the Tana learns - 'ha'Lomed al-M'nas La'asos. (Both it appears, are necessary in order to acquire Torah).
(c) The first of the last three items is someone who acknowledges his Rebbi's greatness (see Tif'eres Yisrael), and that is followed by - 'Mechaven es Shemu'aso' (working on his Rebbi's teachings to reconcile those that appear contradictory).
(d) The last item on the list is - to repeat what one has learnt in the name of the author.
(e) We learn from the Pasuk in Megilas Esther "va'Tomer Esther la'Melech b'Shem Mordechai" - that someone who does so brings redemption to the world (since the happy conclusion of the Purim story is the result of Esther's divulging Bigsan and Teresh's plot to kill the king, in the name of the one from whom she heard it ... Mordechai).
Mishnah 7
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25)
(a) The dual benefit that Torah grants those who learn it is - the fruit of one's labors in this world and the principle in the World to Come.
(b) In this regard, we learn from the Pasuk in Mishlei ...
1. ... "ki Chayim Heim l'Motza'eihem, ul'Chol Besaro Marpei" - the former (the fruit of one's labors in this world), from ...
2. ... "Rif'us Tehi l'Sharecha v'Shikuy l'Atzmosecha" - that even in the grave one's bones are kept fresh, and from the Pasuk ...
3. ... "Etz Chayim Hi la'Machazikim Bah ... " - that the principle with everlasting life in the World to Come.
(c) We learn from the Pasuk there ...
1. ... "ki Livyas Chen Heim l'Roshecha ... " - that reward in this world includes financial remuneration (for that is what crowns a person with Chen) and from ...
2. ... "Titen l'Roshcha ... Ateres Tif'eres Temagneka" - that it incorporates Kavod, too.
3. ... "Orech Yamim bi'Yeminah" - that only somebody who learns Torah Lishmah (implied by "bi'Yeminah") merits all the above rewards.
4. ... "bi'Semolah Osher v'Chavod" - that someone who learns Torah she'Lo Lishmah (implied by "bi'Semolah") merits wealth and Kavod, if not long life in the World to Come.
5. ... "ki Orech Chayim ... v'Shalom Yosifu Lach" - that the person who learns Lishmah may add peace to his list of rewards.
(d) The Pasuk in Mishlei describes the ways of the Torah as 'pleasant', and its paths as - peace.
Mishnah 8
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26)
(a) R. Shimon ben Menasyah in the name of R. Shimon ben Yochai lists eight assets. He lists beauty, strength, wealth, Kavod - and wisdom.
(b) To this he adds Ziknah, Seivah - and children.
(c) And he says - that they are good for Tzadikim and good for the world.
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27)
(a) In the ensuing Pesukim that the Tana quotes (almost all from Mishlei) ...
1. ... "Ateres" means - wealth, and ...
2. ... "Tif'eres" - beauty.
(b) The word "Zekenim" appears there a number of times. One of which at least refers to, not to old age, but to - wisdom (as the acronym of 'Zaken' is 'Zeh she'Kanah Chochmah).
(c) Kavod is the only one whose source ("v'Chafrah ... v'Neged Zekenim Kavod") is not from Mishlei, but from - Yeshayah.
(d) R. Shimon ben Menasyah cites - Rebbi and his descendents as having realized all seven assets (not counting 'children').
Mishnah 9
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28)
(a) Following the preliminary greetings ...
1. ... the man whom R. Yosi ben Kisma met on his travels, asked him - where he was from, to which ...
2. ... R. Yosi ben Kisma replied - that he was from a large city of Talmidei-Chachamim
(b)
1. The same man offered him a million golden Dinarim plus precious stones and pearls to come and live in his town.
2. ... R. Yosi ben Kisma replied - that for all the money in the world, he would not move from a town of Torah ...
(c) ... because he said - when a person dies, it is not silver and gold that will accompany him to the Hashem's Throne, but Torah and good deeds.
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29)
(a) The Pasuk "b'His'halechecha Tancheh Osach, b'Shochbecha Tishmor Alecha, v'Hekitzoscha Hi Sesichecha" hints at three worlds - this world, the world of the grave and the World to Come, respectively ...
(b) ... the three statements mean - that Torah guides a person in this world, protects him in the grave and is his topic of speech in the World to Come.
(c) The Pasuk in Tehilim - "Tov li Toras Picha me'Alfei Zahav va'Chasef" supports R. Yosi ben Kisma's reply.
(d) And he added the Pasuk in Chagai "Li ha'Kesef v'Li ha'Zahav, Ne'um Hash-m Tzevakos", says the Tif'eres Yisrael - to refute the man's words completely, because, seeing as Hash-m owns all the silver and gold, what would be the advantage of leaving a town of Torah for all the money in the world, seeing as in any case, as a reward for remaining where he was (for the sake of Hash-m), Hash-m was bound to give him the same reward, even if he did not take up the man's offer.
Mishnah 10
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30)
(a) The Mishnah lists - five things that Hash-m acquired for Himself.
(b) The significance of this statement, says the Tif'eres Yisrael is - that they are Chaviv (precious) in His Eyes.
(c) The first item listed by the Tana is Torah. Despite the fact that historically, it was given in the Desert, and should therefore have been the fourth in the list, it is mentioned first - because it was written before the world was created.
(d) The source for this is the Pasuk in Mishlei "Hash-m Kanani Mif'alav me'Az", which is preceded by - "Hash-m Kanani Reishis Darko".
(e) Hash-m created them in this order - to demonstrate that the world was only created because of the Torah (or so that it should serve as the blue-print for the world).
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31)
(a) The pair of items that appear next on the list is - Heaven and earth.
(b) The Tana cites the Pasuk in Yeshayah "Koh Amar Hash-m, ha'Shamayim Kis'i, ve 'ha'Aretz Hadom Raglai ... ". However, this Pasuk does not contain the word 'Kinyan'. For that, we rely on the Pasuk in Tehilim - "Mah Rabu Ma'asecha Hash-m ... Mal'ah ha'Aretz Kinyanecha".
(c) We cannot however, learn it from the second Pasuk alone - since it does not contain the word 'Shamayim' (only now that the Pasuk places the word "Shamayim" together with "Eretz", we say that same will apply to the second Pasuk).
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32)
(a) Avraham is the third Kinyan. The significance of this statement, based on the source Pasuk in Vayera "Baruch Avram l'Kel Elyon Koneh Shamayim va'Aretz" - is that the entire world exists for the sake of Avraham (like Chazal Darshen from the word in Bereishis "b'Hibar'am" [which spells 'b'Avraham']).
(b) And he deserved this distinction - for bringing many people under the wings of the Shechinah, and caused them repent from their evil ways.
(c) The above statement was made by - Malki Tzedek Melech Shalem (alias Shem).
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33)
(a) The fourth and fifth Kinyanim respectively are - Yisrael and the Beis Hamikdash.
(b) We know that Yisrael is a Kinyan from the Pasuk in Beshalach "ad Ya'avor Amcha Hash-m, ad Ya'avor Am Zu Kinisa".
(c) And from the Pasuk in Tehilim "li'Kedoshim Asher ba'Aretz Heimah, v'Adirei Kol Cheftzi Bam" we learn - that they are the main purpose of the creation.
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34)
(a) The Tana learns the Beis Hamikdash from the Pasuk in Tehilim "va'Yevi'em el Gevul Kodsho, Har Zeh Kansah Yemino", though this Pasuk makes no direct reference to the Beis Hamidkash. And it is the Pasuk in Beshalach - "Mikdash Hash-m Konenu Yadecha" which teaches us that "Gevul Kodsho" refers to the Beis Hamikdash.
(b) Presumably due to the complexity of the current Derashah, the Gemara in Pesachim omits Beis Hamikdash from the list. The three items that it lists as being Kinyanim that Hash-m acquired are - Torah, Heaven and earth and Yisrael.
(c) And presumably, it is due to the complexity of the Derashah from which the Tana previously learned Shamayim va'Aretz, that the same Gemara learns them from another source. In fact, it learns them from the Pasuk that we quoted earlier as the source for Avraham "Baruch Avram ... Koneh Shamayim va'Aretz".
(d) Indeed - that is why the Sugya omits Avraham too, from the list.
Mishnah 11
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35)
(a) The Mishnah learns from the Pasuk in Yeshayah "Kol ha'Nikra vi'Shemi v'li'Chevodi, Berasiv, Yetzartiv af Asisiv" - that everything that Hash-m created, He created in His own honor (so that we should praise Him.
(b) The Tana adds the Pasuk in Beshalach "Hash-m Yimloch l'Olam Va'ed", says the Medrash Shmuel - to dispel the question that we would otherwise ask ... What sort of honor is it for Hash-m when here on earth the Sitra Acher (the Yetzer ha'Ra) constantly has the upper hand (to the point that it often appears as if he is the one who rules). The above Pasuk however, reminds us that Hashem's rule lasts forever, and there will come a time when the Kingdom of Hash-m will take over completely.
(c) The Masechta ends with the famous saying of Rebbi Chananyah ben Akashya, who says - that It is in order to increase Yisrael's merits that Hash-m gave us many Mitzvos.
(d) In fact, Rebbi did not insert it here - but at the end of Makos, and it is from there that it is 'borrowed'.
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36)
(a) It is necessary to recite something at the end of each Perek (in those communities where it is customary to recite one chapter on Shabbos after Minchah during the summer months) - because we want to recite after it Kadish ('Amen, Yehei Shemei Rabah ... ', on which the world stands), and one does not say Kadish over Mishnah, only over Agadah, which R. Chananyah ben Akashya's statement is (see footnote from the Magen Avraham).
(b) The Chachamim chose specifically this saying - because of its beautiful ending "Hash-m Chafetz Lema'an Tzidko Yagdil Torah v'Yadir".
(c) We explained at the beginning of the Masechta the significance of the chain of Torah (from Moshe to Yehoshua, to the Zekenim, to the Anshei Kneses ha'Gedolah. What we can learn from there is - how important it is for the Chachamim to instruct the people how to serve Hash-m.
***** SALIK BERAISA SHEL KINYAN HA'TORAH, V'HADRAN ALACH MASECHES AVOS *****
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