Why does Huna show that a miracle will be done for him?

Rashi: He sees the name written; Nun stands for Nes.

Maharsha: Why does it mention Huna more than other names with a Nun? Daf Al ha'Daf 56b, citing R. Yakov Shor - the name is like Chen (grace), for they used to put Ches in place of Hei. In the Yerushalmi, Rav Huna is called Chuna. Right after this, it says that if one sees 'Hesped', this shows that Shamayim was Chas on him and was Podeh him. Hesped is like Chas Pod!

Why does Chanina, Chinena or Yochanan show that many miracles will be done?

Rashi: They have multiple Nunim.

Maharsha: The name itself implies Chen and good. The Nunim show that it will be miraculous.

Why is praying a good sign if he did not finish?

Rashi: He woke before he finished; this shows closeness to Hash-m.

How do we learn from "Ki Im la'Binah Sikra"?

Maharsha: In all Seforim, there is a Chirik under the Aleph in Im; it means 'if'. We expound unlike this, due to the word "Ki". The previous and following verses say Im, without Ki! Therefore, we expound as if it says Em with a Tzeirei (mother). The previous verses said "Im Tikach Amarai...; Tateh Libecha la'Tevunah"; then, Em la'Binah Sikra - this is like "Dadeha Yeravucha v'Chol Es", to understand a matter amidst a matter.

Megadim Chadashim: Rav Pe'alim 2 YD 32 and Me'orei Ohr say that this (and other dreams of Bi'ah) is when he did not have an erection or an emission. Hash-m would not show a good sign amidst a great pitfall! This is unlike Chayim b'Yad (YD 52) and Damesek Eliezer on the Zohar. Even on Amud B, we say that Keri is a good sign of a Choleh, it does not refer to a dream. Rather, it shows that his illness decreased and is about to heal.

Why do we read Morashah like Me'urasah?

Maharsha: Torah is not an inheritance, rather, a gift - "va'Yiten El Moshe", "umi'Matanah Nachli'el."

How does Bi'ah with a married woman show that he is a Ben Olam ha'Ba?

Rashi: He receives his share and the share proper for someone else, similar to another's wife.

Why does it say 'this is only if he does not know her, and was not thinking about her that night'?

Megadim Chadashim: If he knows her, or was thinking about her, we attribute the dream to this; it is not a sign from Shamayim. The Taz (OC 288:4) says that similarly, dreams for which one fasts, if he was thinking about the matter during the day, one does not fast for them. Chinuch Beis Yehudah says, if he was thinking about her, this was a sin, so the dream does not show that he is a Ben Olam ha'Ba. How does this apply to one who merely knows her?! (NOTE: Perhaps he explains he knows her and he was thinking about her! - PF) Gilyonei ha'Shas asked, if so, why is it only if he thought about her that night? Even if he thought earlier, he sinned. If he repented, also if he thought that night, we can say that he repented!

How do we learn from "v'Sar Avonecha v'Chatosecha Techupar"?

Maharsha: Sar Avonecha is close to Se'orim (barley), like Rashi explained above (56b) about Gamal (it is like "Anochi Ered Imcha... Gam Alo").

Daf Al ha'Daf (56b citing Ya'avetz): In Perek Shirah, barley says "Tefilah l'Oni Chi Ya'atof", for an Oni eats barley; his Tefilah is apt to be accepted, and his sin is atoned. Rav C. Kanievsky explained, a barley seed is planted with its shell, unlike wheat. This hints that Ya'atof (he wraps himself) in a Talis and prays amidst his poverty.

What is the relevance that R. Zeira did not go from Bavel to Eretz Yisrael until he saw barley?

Maharsha: Anyone who lives in Eretz Yisrael dwells without sin (Kesuvos 111a).

Megadim Chadashim: Oneg Yom Tov OC 35 explains that he waited until he saw barley, for Avraham merited Eretz Yisrael due to Mitzvas ha'Omer (Midrash Rabah), which is from barley. The Gemara says that it was due to Kaparah! Avnei Nezer YD 2:454:24 says that he waited until he was sure that he is a Tzadik and clean from sin.

Megadim Chadashim (28b): Since he ascended only after he saw that his sins departed, why did he fast 100 fasts lest the Yetzer ha'Ra rule over him, and check himself every 30 days? He had great Yir'as Shamayim, and did not trust in himself.

Daf Al ha'Daf citing Tzitz Eliezer (11:94): R. Zeira wanted to go to Eretz Yisrael, so he was avoiding Rav Yehudah (his Rebbi), for Rav Yehudah forbade going from Bavel to Eretz Yisrael (Kesuvos 111a). R. Zeira held that there is still a Mitzvah to ascend, but he feared to act unlike his Rebbi, until he saw a sign in a dream of sins departing.

Why does Sorekah show that Mashi'ach will come?

Megadim Chadashim: The Targum says that the verse discusses Mashi'ach. Melei ha'Ro'im asks, if so also a vine should show that Mashi'ach will come! Also, we should learn from "Eshrekah Lahem va'Akabetzem"! Indeed, Ya'avetz says that we cite that verse. Perhaps we learn from "vela'Sorekah Bnei Asono", for Mashi'ach will come on a donkey Ben Ason.

Why are figs a sign of Torah?

Daf Al ha'Daf: It says in Eruvin (54b), whenever one feels around, he finds figs on the tree. So whenever one ponders Divrei Torah, he finds Ta'am (taste, i.e. understanding). Also, if one merits Torah in this world, he eats the Peros in the world to come (Midrash Mishlei 27:18); a Mishnah says that he eats the Peros in this world, and the principal is intact for the world to come.

What are Palgei?

Rashi: They are half-pomegranates.

If a Chacham sees Palgei, why does this show that he will acquire Torah?

Rashi: "Ashkecha mi'Yayin ha'Rekach" is Torah; "me'Asis Rimoni" is juice squeezed from pomegranates.

Who are empty Jews?

Megadim Chadashim: Torah Ohr (of Ba'al ha'Tanya) says that they are not sinners, just they lack Torah. They are full of Mitzvos and Derech Eretz. Eruvin 19a explicitly says that sinners of Yisrael are full of Mitzvos like a Rimon!

How do dates show that his sins are finished?

Maharsha: Tamar is like Tamu Morim; Morim is [sin], like "Shim'u Na ha'Morim."

How does myrtle show that his property will prosper?

Rashi: This is like a myrtle branch - its leaves are like braided.

What is the source that "Chochmos ba'Chutz Taronah" refers to a goose?

Megadim Chadashim: Maharsha (Sotah 48a) says that a goose is the loudest bird. In Bava Basra (73b) he said that our Gemara teaches that there is Chochmah to a goose's cackling. Michtav Sofer says that its feathers are used to write many Divrei Chochmah.

Why does relations with a goose show that he will become Rosh Yeshivah?

Rashi: He announces and commands many.

What is Tarbitza?

Rashi #1: It is a garden.

Rashi #2: It is a Beis Midrash. TaRbitzah Na'eh v'GiLah are like an acronym of Tarnegol (rooster). (NOTE: This was said about Tarnegoles! In a Kesav Yad, the text of Rashi says Tarnegoles. Mesivta brings from Birkas Avraham that a hen symbolizes TaRbitzah (feminine); Ohr ha'Chamah says that roosters are a sign of sons, so we expound the acronym for a hen. Chavrusa suggests that in place of v'GiLah, the text should say v'GiLaS (joy - Yeshayah 35:2) or v'GuLoS (springs - Yehoshua 15:19). - PF)

How do eggs show that his request is pending, and how does breakage show that his request will be granted?

Rashi: The food is hidden in whole eggs; this is like a Safek (if his request will be granted). When they are broken, the food is revealed.

Maharsha: The Targum of egg (Bei'i) is also the Targum of request.

What applies to everything breakable?

Maharsha: Breaking in the dream shows that the vision of the dream was canceled.

Why is shaving a good sign?

Rashi: It is a Siman of grandeur and glory, like "va'Ygalach va'Ychalef" (Bereishis 41:14).

Megadim Chadashim: I do not understand why shaving the head and beard is a good sign for him and his whole family. Shaving the beard is disgrace, like Redak and Ralbag wrote in Shmuel II, 10:5.

What is the meaning of 'the boat is raised'?

Rashi: It goes in the height of the sea.

Why is defecating a good sign, and why is this only if he did not wipe himself?

Rashi: It shows that his putridity and ignominy separated and left him. If he wipes himself, his hands were sullied.

What is the difference between standing naked in Bavel and in Eretz Yisrael?

Rashi: Chutz la'Aretz does not have merits, only there is a sin to dwell there. He is naked, without those sins. Many Mitzvos depend on Eretz Yisrael. Standing naked shows that he is empty of those Mitzvos.

How does a swamp hint to becoming Rosh Yeshivah?

Rashi: It has big and small reeds, and they are close to each other. So big and small [Chachamim] gather to hear the Rosh Yeshivah's Drashah.

How does a forest hint to becoming Rosh Kalah?

Rashi: It has big trees. They are not near each other. This hints to a head of Talmidim of the Rav (Rosh Yeshivah). Some Talmidim did not understand the Rav well; he explains to them.

How does a bell hint to becoming Rosh Yeshivah?

Rashi: It makes noise, just like a Rosh Yeshivah makes his voice heard to Rabim.

Why is letting blood a Siman that his sins are pardoned?

Rashi: Sins are called red - "Im Yadimu ka'Tola" (Yeshayah 1:18), "Nichtam Avonech" (Yirmeyahu 2:22). Letting blood is a Siman that his sins departed.

Why is a snake a sign that his income is prepared for him?

Rashi: This is like a snake - its food (earth) is found for it everywhere.

Megadim Chadashim: If a snake fell on the bed, and one says 'he is poor, and he will become rich', this is Darchei ha'Emori (Tosefta Shabbos 7:8). Chasdei David there explains, our Gemara discusses only dreams; Shamayim shows the future to someone awake only if he is a Navi.

Why is it relevant that Rav Sheshes killed a snake in a dream?

Rashi: He was trying to make a favorable interpretation.

What is the conclusion about drinking wine? Is it a good sign or a bad sign?

Rashi: We are unsure.

It says that there are three [Sifrei] Nevi'im, but it lists four!

in Avos d'R. Nasan, Yechezkel is omitted, there are indeed three.

Why is Shir ha'Shirim is a sign of Chasidus?

Rashi: It is all Yir'as Shamayim and dearness of Hash-m in the heart of all of Yisrael.

Why is R. Yishmael ben Elisha a sign of punishments?

Rashi: The kingdom killed him; they flayed the skin of his head in his lifetime.

Megadim Chadashim: Semichus Chachamim asked, if so, R. Akiva should be a sign of punishments. His death was more painful - they scraped his skin with iron combs! Avos d'R. Nasan (40:11) says that R. Yishmael ben Elisha is a sign of Chochmah, and R. Akiva is a sign of punishments. (NOTE: R. Akiva should be a better sign of Chochmah! His name went from one end of the world to the other, and Moshe asked Hash-m, if You have someone like this, why do You give Torah via me? - PF) He answered, R. Yishmael had punishments from his youth - he was captured, and later died among Harugei Malchus.

Megadim Chadashim: Rav Nisim Gaon said that in his days, at the end Bayis Sheni, Yisrael were afflicted. He was captured in his youth, and R. Yehoshua redeemed him. He was Kohen Gadol, and was killed before the Churban. Also Magen Avos (Avos 1:15) says so. This is difficult, for R. Yehoshua redeemed the colleague of R. Akiva [the latter lived past the Churban]! Also Tosfos (Gitin 45a) says so. Tosfos R. Yehudah ha'Chasid here says that R. Yehoshua redeemed Yishmael ben Elisha, the grandson of R. Yishmael ben Elisha Kohen Gadol.

Why are the first three called Chachamim, and the latter three called Talmidei Chachamim?

Maharsha: The latter never received Semichah.

What is a Kifod?

Rashi: It is a marten - a long-tailed monkey.

Rashi (Yeshayah 14:23) and Meturgeman (in Ein Yakov): It is a porcupine.

Rashash: The text of Tosfos (Chulin 63) said Kifuf. Surely also Rashi had this text, for in Yeshayah (14:23) he explained that Kipod is a kind of Sheretz. (NOTE: Rashi (Bechoros 8a) says that Kifuf is a kind of monkey. However, below (58b) it says that one who sees an elephant, monkey or Kifuf, he says 'Baruch Meshaneh ha'Beriyos.' There, Rashi explained that Kifuf is a vulture! This requires investigation - PF)

Megadim Chadashim: Tosfos R. Yehudah ha'Chasid learns from "vi'Yreshuha Ka'as v'Kipod v'Yanshuf v'Orev" (Yeshayah 34:11) that there is a bird called Kipod, for it is listed among birds. Rashi there said that it flies at night, but perhaps this is a printing mistake, and he refers to Yanshuf; in Vayikra 11:17, he said that Kos and Yanshuf scream at night. In Tzafanyah (2:14), he said that Ka'as v'Kipod are birds. It is not clear why below (58a) he said that they are evil Chayos and birds. Also Tosfos (Bava Kama 116b) says so.

What is common to a Pil, monkey and Kepod?

Rashi: Their appearance is far different [than other animals].

What is the meaning of Mesareg?

Rashi #1: It has a saddle on it.

Rashi #2: It is in a halter.

What is the difference whether or not hoes and axes are attached to their handle?

Rashi: When they are attached, they are ready to damage.

What is bi'Chnayahu?

.

Why is Techeles a bad sign?

Rashi: It is Yarok; one whose face is Yarok, he is ill. (NOTE: It seems that Rashi means like Tosfos Nidah 19b, that Stam Yarok is yellow; Yarok k'Karsi is green. However, Techeles resembles the sea, which resembles the sky (Menachos 43b)! - PF)

Daf Al ha'Daf: Da'as Torah (YD 38:8) learns from Rashi that if a baby's face is yellow, we do not circumcise him; the entire body need not be yellow. Tuv Ta'am v'Da'as brought other proofs for this. Kores ha'Bris brought so from Bris Avraham in the name of two Gedolei ha'Dor, but he disagreed, for Rashi (Shabbos 134a DH d'Somek) says 'all his flesh is red.' Perhaps the two Gedolei ha'Dor are Da'as Torah and Tuv Ta'am v'Da'as. (NOTE: Perhaps for yellow, the face suffices, but for red, the entire body must be red! - PF)

What is the significance of the three things that do not enter the body?

Maharsha: Due to this, we do not bless on these pleasures. It seems that likewise, we do not bless on the three things enter the body, but the body does not benefit from them. Berachah depends on benefit (35a).

Megadim Chadashim: Rashi (Yoma 76b) says that bathing and anointing are absorbed in the body! I answer that here it means that they do not enter the body like eating and drinking. Derech Pikudecha said that there is no Berachah on Tashmish because it is a Mitzvah, and not for the sake of pleasure. Also, it weakens the body. Rav Pe'alim (3 OC 10) says that it is because it does not enter the body, like it says here.

What is Tashmish Nekavim?

Toras Moshe (Bamidbar 21:4): It is defecating. When Yisrael came to the border of Edom and ate from their fruits, they needed to defecate, which is a pleasure like Olam ha'Ba. Therefore they complained about the manna - due to it, they lacked this pleasure all the years in the Midbar!

How do the three things resemble Olam ha'Ba?

Maharsha: Seemingly, Shabbos is like Olam ha'Ba regarding Menuchah (rest). However, the sun and Tashmish are not matters of rest! Rather, these are pleasures. Shabbos refers to the taste of food; there is a spice [in food of] Shabbos, called Sheves (dill; it helps only for one who guards Shabbos. - Shabbos 119a)

Megadim Chadashim: Shoresh Yishai (Rus 3:7) says that Tashmish ha'MItah is a 60th of Olam ha'Ba. He must explain that the conclusion does not retract from this, just we would not praise it, since it weakens the body.

What are 'settling the mind' and 'broadening the mind'?

Maharsha: Settling the mind is removing anxiety from one who is worried and agonized. Broadening the mind is causing him to pursue pleasures of this world, like it says that Bil'am had Nefesh Rechavah (Avos 5:19).

Anaf Yosef citing Mahari Mintz Drush 2:. 'Dirah Na'eh' refers to his body. All his limbs are in the proper proportions. Ishah Na'eh is the intellectual Nefesh - it is clear, and has straight reasoning. Kelim Na'im are the visible and hidden senses, which are Kelim that serve the body and intellectual Nefesh. When these three are Na'im and as they should be, they broaden the mind and facilitate attaining high ethical and intellectual levels.

What sounds settle one's mind?

Rashi: It is voice of song, or a woman's pleasant voice.

Daf Al ha'Daf: Az Nidberu (9:59) says that this must refer to his wife, when she is Tehorah. However, Rashi discusses a woman's pleasant voice even if it is not song. This supports some Acharonim who are stringent not to hear a woman's voice even if it is not song, for Stam, it is pleasant. This must refer to his wife (or his mother or daughter), just like [seeing] Ishah Na'eh brought just after this.

Megadim Chadashim: Rashi must discuss a woman's voice not of song. He already said 'Minei Zemer', which includes singing of men and women! Rather, a woman's voice is pleasant even if it is not of song. It is Ervah only if it is of song.

What is the significance of a 60th?

Maharsha #1: One part in 60 is not precise, like Tosfos says in several places, e.g. Bava Kama 92b.

Megadim Chadashim: It seems that he refers to Tosfos in Zevachim. However, there Tosfos says that 60 is Guzma; really, it is less. Here, Maharsha holds that it is more than 60! (NOTE: Perhaps that is only in Maharsha's second Perush, but his first Perush disagrees! I did not find such a Tosfos in Zevachim. - PF) It seems that sometimes 60 is precise, e.g. Egypt is one part in 60 of Kush..., and the Gemara challenged Rava from this (Pesachim 94a). One who visits a Choleh removes one part in 60 of his illness; we asked, if so, 60 people should visit him, and he will be cured (Nedarim 39b). However, Toras Chayim (Bava Metzi'a 30b) says that there it is not precise.

Maharsha #2: We find that one part in 60 is not Batel, and it has some substance, like we learn from the cooked Zero'a (NOTE: of Eil Nazir. Only Kohanim may eat it. Yisraelim may eat the rest of the ram, even though it was cooked with the Zero'a, for the rest is 60 times the Zero'a's volume. When the Isur is one part in 60 (the Heter is only 59 times as big), it is not Batel. - PF) Each of these matters (that are one part in 60) has a small semblance of the greater matter.

Megadim Chadashim: Surely Shabbos is not truly a 60th of the pleasure of Olam ha'Ba, which "Ayin Lo Ra'asah."

Daf Al ha'Daf citing Ben Yehoyada: Sixty is not precise. It says 60 only because that is the Shi'ur of Bitul Isur. Our fire is Batel compared to Esh Gehinom, like Isur is Batel in 60. Really, the fire of Gehinom is hundreds of thousands times as string as our fire; also the other matters are more than 60. Here, 'Olam ha'Ba' does not refer to the world of Neshamos. Rather, Chazal call this world after Techiyas ha'Mesim 'Olam ha'Ba', or 'Asid Lavo', for it is a new world with a different nature.

Here it says that honey is a 60th of the manna. The manna was "k'Tzapichis bi'Dvash" (but no sweeter than honey)!

Megadim Chadashim: Chanukas ha'Torah (Beshalach 74) and Toras Moshe citing the Vilna Gaon answer, "v'Tamo (and its taste was) k'Tzapichis bi'Dvash", i.e. if one part of manna was among 60 parts of a mixed together, the entire mixture tasted like honey, for manna was 60 times as sweet as honey.

How does "b'Ze'as Apecha Tochal Lechem" shows that sweat is good for a Choleh? The verse is a curse, that man will eat bread via toil!

Maharsha: It is a mere Siman. It is not truly learned from the verse. Similarly, "Miher Tzo'eh Lehipase'ach" does not truly discuss Tzo'eh with an Aleph (excrement). Also "va'Sachalimeni" is not really an expression of curing (rather, Chalom, i.e. You make me dream). All of these are mere Simanim.

Here it says that diarrhea is a good sign for a Choleh. In Pesachim (42b), we say that it is dangerous for a Choleh or pregnant woman!

Megadim Chadashim: Rashi there says that it is dangerous if it is too strong. In Bereishis Rabah (20:10) it says that it is good for a Choleh if it is k'Derech ha'Aretz; Rashi explained, it is not too strong.

What are Tardin?

Rashi: They are sugar beets.

Does shaving cause illness to return?

Daf Al ha'Daf: Shemiras ha'Guf veha'Nefesh says that he did not find anyone who brings our Gemara (which says that it does). However, Beis Yosef (OC 531) and Taz (ibid. 3) bring from Teshuvas ha'Rashba (3:275), who discusses whether one who healed on Chol ha'Mo'ed may shave, for he could not shave beforehand, for it harms a Choleh. (We forbid, for the Mishnah did not permit this.)

Megadim Chadashim: This is only if he did not fully recover. Once he is fully cured, the custom is to shave (Rashi Nazir 57b)!

Do we find that gourds are harsh for the body?

Megadim Chadashim: In Yoma 75a, it says that this was one of five foods that one could not taste in the manna. Rashi there and in Bamidbar 11:5 explained that it is harmful for pregnant a nursing women, like it says in Sifri. Our version of Sifri says that it is a bad food.

Why did Rav Yehudah say that "Shnei Goyim" refers to Antoninus and Rebbi?

Rashi on Ein Yakov: They descended from Esav and Yakov, respectively.

Megadim Chadashim: Rama says that they were Gilgulim of Esav and Yakov. Seder ha'Doros says that 'ha'Nasi' is an acronym for Hayah Nitzutz Shel Yakov Avinu.

What is the significance of taking out shoes and sandals?

Rashi: It symbolizes expelling people from the house.

Why is earth not a good sign?

Rashi: It is a sign of burial.

Why do we bless Hash-m for being patient to those who transgress His will?

Iyun Yakov: It is to make them lose the world to come. If Hash-m does so (pays reward in the proper place) to those who transgress His will, all the more so He will do so to those who do His will, like it says at the end of Makos.

Does the same Berachah apply to one who uproots idolatry from a place in Eretz Yisrael?

Maharsha: No - he blesses 'Asher Kideshanu b'Mitzvosav v'Tzivanu La'akor Avodah Zarah me'Artzenu', like one blesses on all Mitzvos.

Daf Al ha'Daf: Mat'amei Yakov (p.280) brings from Teshuvas ha'Rashba that we do not bless on a Mitzvah that came via an Aveirah. Here it is not a problem, for the Yisrael did not transgress. However, Mekor ha'Berachah brings from the Vilna Gaon that we do not bless on killing an idolater, for it pertains to an Aveirah.

Why do we bless Hash-m for destroying Bavel?

Maharsha: It is because Bavel destroyed our land. Nevi'im prophesized that it would be destroyed, so we bless on seeing the fulfillment. In the future we will bless on the destruction of those who destroyed (Bayis Sheni)!

Does anyone who sees Bavel make five blessings?

Rav Elyashiv: No. It is possible for him to make five blessings if he will see all these places.

What is the furnace?

Rashi: It is the furnace from which Chananyah, Misha'el and Azaryah were saved.

Daf Al ha'Daf: Also the Rambam (Hilchos Berachos 10:9) says so. The Rosh (9:7) said 'the furnace', just like our Gemara. Tiferes Shmuel (2) says that he holds that we bless on any furnace, but the Rambam holds that we bless only on the one of Chananyah, Misha'el and Azaryah. Lions' dens are not common, so he agrees that we bless on any one. The Shulchan Aruch (218:7) says that we bless only on the den of Daniel, and the furnace of Chananyah, Misha'el and Azaryah.

Megadim Chadashim: If we bless on any furnace or lions' den, what is the Berachah? One cannot say 'she'Asah Nisim la'Avoseinu'! (Some change the text to 'la'Tzadikim'.) Dikdukei Soferim asks, it says in Sanhedrin 93b that (Daniel, Chananyah, Misha'el and Azaryah) did not have children! Megadim Chadashim - here, Avoseinu means among the greatest of generations, like Hillel and Shamai are called 'Avos ha'Olam'. NOTE: Even though Chachamim (ibid. 93a) hold that Chananyah, Misha'el and Azaryah fathered children, we do not find an opinion that Daniel had children. (PF)

Megadim Chadashim: Why do we not bless also on the furnace in which Avraham was cast? Perhaps it is because he brought himself to this, and based on the letter of the law he should not have done so. (NOTE: Also Chananyah, Misha'el and Azaryah chose to go to be Mekadesh Hash-m. Shir ha'Shirim Rabah (7:1:8) expounds that they asked Yechezkel before going! - PF) Rashbam (Bava Basra 91a) says that our Gemara discuss Avraham's furnace. Eliyahu Rabah says that our Gemara did not need to teach it. It is obvious, for we all descend from him!

Megadim Chadashim: One who sees a lion's den or the furnace blesses 'she'Asah Nisim la'Avoseinu'. (Some change the text to 'la'Tzadikim'.) Dikdukei Soferim asks, it says in Sanhedrin 93b that (Daniel, Chananyah, Misha'el and Azaryah) did not have children! Megadim Chadashim - here, Avoseinu means among the greatest of generations, like Hillel and Shamai are called 'Avos ha'Olam'. (NOTE: Even though Chachamim (ibid. 93a) hold that Chananyah, Misha'el and Azaryah fathered children, we do not find an opinion that Daniel had children. - PF)

Why is there a place where no animal can leave without some of the earth?

Rashi: This is due to the curse that Bavel will be desolate.

Rashi citing R. Yitzchak: They take earth from there needed for mud for buildings.

Maharsha: According to this, "[v'Teiteisiha] b'Mat'atei" is an expression of Tit (mud). According to Rashi's first Perush, it is an expression of a broom.

What is the source that Bavel's neighbors were cursed?

Rashi: Wild birds will be there; they will damage the surrounding area.

Anaf Yosef citing Semichus Chachamim: The evil and punishment of Bavel and similar nations is true evil. Once their measure for sin was filled, evil was decreed for them; they already received their world. Even after their punishment, they are Resha'im - woe to a Rasha, and woe to his neighbor.

What is the source that Shomron's neighbors were blessed?

Rashi: It will be fields and vineyards; the neighbors benefit from them.

Maharsha: For Shomron, it was a curse to be fields and vineyards; the rest of Eretz Yisrael is better than fields and vineyards.

Anaf Yosef citing Semichus Chachamim: Punishment for Yisrael is not true evil. It eradicates their sins - "Tam Avonech Bas Tziyon." Once they received their punishment, they are called Chasidim - "Basar Chasidecha l'Chayso Aretz." After Shomron was punished, they are Tzadikim - it is good for a Tzadik, and good for his neighbor.