1)

APPRECIATING THINGS

[אמר רב המנונא הרואה אוכלוסי ישראל אומר ברוך חכם הרזים אוכלוסי עובדי כוכבים אומר בושה אמכם וגו'] תנו רבנן הרואה אוכלוסי ישראל אומר ברוך חכם הרזים. (לפי) שאין דעתם דומות זו לזו ואין פרצופותיהם דומות זו לזו. בן זומא ראה אוכלוסא על גב מעלה בהר הבית אמר ברוך חכם הרזים וברוך שברא כל אלה לשמשני. הוא היה אומר כמה יגיעות יגע אדם הראשון עד שמצא פת לאכול חרש וזרע וקצר ועמר ודש (וזרה ובירר וטחן והרקיד ולש ואפה ואח"כ אכל ואני משכים ומוצא כל אלו כשהוא מתוקן לפני. וכמה יגיעות יגע אדם הראשון עד שמצא בגד ללבוש גזז ולבן ונפץ) וטוה וארג (וצבע ותפר) ואחר כך (לבש) [מצא בגד ללבוש] ואני משכים ומוצא כל אלו כשהוא מתוקן לפני. [כל אומות שוקדות ובאות לפתח ביתי ואני משכים ומוצא כל אלו לפני]. הוא היה אומר אורח טוב מה הוא אומר כמה טריחות טרח בעל הבית לפני כמה יין הביא לפני וכמה בשר הביא לפני וכמה גלוסקאות הביא לפני כל הטורח שטרח לא טרח אלא בשבילי. אבל אורח רע מה אומר אומר מה טריחות טרח בעל הבית זה מה יין הביא מה בשר הביא מה גלוסקאות הביא כל מה שטרח לא טרח אלא בשביל אשתו ובניו. על אורח טוב מהו אומר (איוב לו) זכור כי תשגיא פעלו וגו' על אורח רע כתיב (שם לז) לכן יראוהו אנשים וגו':
Translation: Rav Hamnuna said, if one sees a multitude of Jews, he says 'Baruch Chacham ha'Razim.' If one sees a multitude of Nochrim, he says "Boshah Imchem..." A Beraisa taught, if one sees a multitude of Jews, he says 'Baruch Chacham ha'Razim', for their minds are all different, and their faces are all different. While standing on a step in Har ha'Bayis, Ben Zoma saw a multitude of Jews; he said 'Baruch Chacham ha'Razim, and blessed is He who created all of these people to serve me.' He said, how hard it was for Adam ha'Rishon to get bread! He had to plow, plant, reap, make piles, thresh, winnow, select, grind, sift, knead and bake before he could eat - I find all of these done for me! How hard it was for Adam to get clothing! He had to shear, clean the wool, unravel it, spin, and weave before he had clothing - I find all of these done for me! All nations (some texts say 'craftsmen') come to my door. He said, a good guest says 'how much my host toiled for me! He brought so much meat in front of me, so much wine, so many rolls - all his exertion was just for me!' A bad guest says 'what did my host toil for me? I ate just one roll, just one piece [of meat], I drank just one cup - all his exertion was for his own household!' About the good guest it says "Zechor Ki Sasgi Fa'alo Asher Shoreru Anashim." About the bad guest it says "Lachen Yere'uhu Anashim..."
(a)

Why does one bless 'Chacham ha'Razim' for a multitude of Jews?

1.

Rashi: He knows the thoughts of all of them.

i.

Daf Al ha'Daf citing Mas'as ha'Melech (Pinchas): R. Chanina said that he can make this Berachah on Rav Papa and Rav Huna, for they were esteemed to him like 600,000. This is difficult. The Berachah is not due to importance, rather, to a multitude of De'os! However, Rashi (Bamidbar 27:18) explained "Ish Asher Ru'ach Bo" - he can go according to each person's Ru'ach. i.e. he understands each person's Ru'ach. If so, Chacham ha'Razim applies to him.

2.

Me'iri: All humanly attainable knowledge is possessed by such a crowd. Only Hash-m knows what is beyond this.

3.

Maharsha: We conclude that this is for seeing 600,000 Jews. This encompasses all mindsets; one cannot add to it. Chazal said (Vayikra Rabah 22:1) that anything that a Chacham is Mechadesh, it was from Sinai. i.e. one of the 600,000 at Sinai thought of it. (NOTE: If so, Shlomo ha'Melech was not Mechadesh anything that no one already thought of! He was Chacham mi'Kol Adam, for he knew thousands of matters that almost no one else knew; others knew only a small number of such matters. The same applies to R. Akiva's ability to expound Halachos from crowns on letters. - PF)

i.

Daf Al ha'Daf citing Mas'as ha'Melech (Pinchas): According to this, we can say that R. Chanina could make this Berachah on Rav Papa and Rav Huna, for they encompassed all Chochmos.

4.

Iyun Yakov: Any gathering of 600,000 Jews is a full Merkavah for the Shechinah, just like the angels, like Alshich wrote in Bamidbar. They encompass all Chochmos of the Torah, both revealed and hidden. I explained in Yevamos (64) "Adam Echad me'Elef Matzasi" - among 600,000, there are 600 (one from each thousand) straight Tzadikim. The Shechinah clings to them - It is one, whose Gematriya is 13, like Its 13 Midos. Together, they are 613 - they include all Mitzvos, the revealed and hidden Torah, and secrets. When Yisrael put 'Na'aseh' before 'Nishma', a Bas Kol said 'who revealed to My children this secret that the angels use?' (Shabbos 88a). (NOTE: Obviously, the Shechinah itself has all Chochmos, just Hash-m wants to make Yisrael a partner. The above verse concludes "v'Ishah b'Chol Eleh Lo Matzasi." If so, the 600,000 Jews must be men! I did not see any Mefaresh say so. - PF)

5.

Etz Yosef: The source of Chochmah is one, from Hash-m, but it is divided to creations due to the recipients. This is like Chovos ha'Levavos discusses different colors of sunlight seen on different flowers, even though sunlight itself is one. Here, due to people's different De'os, the Chochmah is divided among them.

(b)

What is the significance that their faces are all different?

1.

Maharsha: Just like their De'os, the inner forms, are 600,000, also their outer forms. This is the limit; past this, there is no other form. (NOTE: I do not understand this. This implies that anyone else, his form is a repetition of someone among the 600,000. If so, why does one bless for seeing 600,000!? Almost surely, some are repetitions; they are not all the different forms! - PF)

2.

Etz Yosef citing Mayan ha'Berachos: This is only for Yisrael, who were created b'Tzelem Elokim. The Tzelem is the same, but the faces are different. (NOTE: Man was created b'Tzelem Elokim (Bereishis 9:6); the extra attribute of Yisrael is that they are called Banim of Hash-m (Avos 3:14)! This requires investigation. - PF)

(c)

If one sees a multitude of Nochrim, why does he say "Boshah Imchem..."?

1.

Iyun Yakov: Their fathers did not stand on Har Sinai, therefore they have no shame (Nedarim 20). Also, we say that there are three Simanim of Yisrael (they are merciful, have a sense of shame, and bestow Chesed - Yevamos 79a). However, women naturally have shame. (i.e. Nochrim's mothers have shame, but their fathers do not. Yisrael, also they and their fathers have shame. - PF)

(d)

Did Hash-m create a multitude to serve Ben Zoma?

1.

Rashi: They plow and seed... and he finds all his needs available.

i.

Megadim Chadashim: He did not refer to himself, rather, to all Chachamim who do not engage in work. However, Perush ha'Mishnayos says that he was unique in his generation, and the Abarvenel and Ri Alashkar said that he wanted to arouse his Talmidim to envy the honor of great Chachamim. Maharlbach says, Ben Zoma taught that a good guest says 'all my host's exertion was just for me!' A bad guest says 'all his exertion was for his own household!' Regarding his Chiyuv to Hash-m, he considers it as if Hash-m created everyone for him.

(e)

Why did all nations (or craftsmen) come to Ben Zoma's door?

1.

Rashi: They came to sell wares; he was rich.

2.

Maharsha: What is lacking in his place can be found elsewhere; merchants bring it to his door.

(f)

What do we learn from "Zechor Ki Sasgi Fa'alo Asher Shoreru Anashim"?

1.

Maharsha #1: A guest should remember and aggrandize what his host did for him; he and all his household prepared for him.

i.

Daf Al ha'Daf: One who praises his host can cause a loss to him! This will cause empty people to flock to him (Chafetz Chayim Hilchos Leshon ha'Ra 9:3) - "Mevarech Re'ehu b'Kol... Kelalah Techashev Lo"! Zeh ha'Shulchan answers, that is only b'Rabim. One may praise him covertly in front of proper people. (NOTE: Perhaps the Gemara discusses what the guest thinks in his heart! - PF)

2.

Maharsha #2: He should remember and aggrandize what Hash-m did for him - He prepared people that fulfill all his needs.

(g)

How does "Lachen Yere'uhu Anashim..." apply to the bad guest?

1.

Maharsha: Man should fear Hash-m, for the wisest of men does not impress Him; likewise, a bad guest is not impressed by the greatest hospitality.

2.

Anaf Yosef citing Mayan ha'Berachos: One should always consider that the world is half Zakai (vindicated) and half liable. He can [change his own status], and make the world liable or Zakai. He is the Yesod (foundation) of the world; it endures due to him. "KI Zeh Kol ha'Adam" - the entire world, including spiritual beings, was created only to accompany such a person. Fortunate is one who sustains the world; woe to one who destroys the entire world, Heaven forbid. There is greater danger via the false mindsets of the Yetzer ha'Ra, which entices man to say 'I have no importance among Hash-m's creations.' The Yetzer Tov and Yetzer ha'Ra are called guests. A good guest says 'how much my host toiled for me... all his exertion was just for me!' This is like Chazal said, the entire world was created only to accompany man. This makes him fear [and be careful] about his deeds, lest he destroy the world. A bad guest is opposite.

i.

Anaf Yosef: The bad guest denies the toil done for him; he says that the household did not toil for him.

2)

BERACHOS ON CHACHAMIM AND KINGS

(ש"א יז) והאיש בימי שאול זקן בא באנשים וגו' אמ' (רב) [רבא] ואיתימא (ר' אבהו) [ר' זביד ואיתימא רב אושעיא] זה ישי אבי דוד שיצא באוכלוסא ונכנס באוכלוסא ודרש באוכלוסא. אמר עולא [נקטינן] אין אוכלוסא בבבל. תנא אין אוכלוסא פחותה מס' רבוא. תנו רבנן הרואה מלכי ישראל אומר ברוך שחלק מכבודו ליראיו. מלכי עובדי כוכבים אומר ברוך שנתן מכבודו לבשר ודם. חכמי ישראל אומר ברוך שחלק מחכמתו ליראיו. חכמי עובדי כוכבים אומר ברוך שנתן מחכמתו לבשר ודם. אמר רבי יוחנן לעולם ישתדל אדם לצאת לקראת מלכי ישראל ולא לקראת מלכי ישראל בלבד (אמרו) אלא אפילו לקראת מלכי עובדי כוכבים שאם יזכה יבחין בין מלכי ישראל למלכי עובדי כוכבים. רב ששת סגי נהור הוה הוו קאזלי כולי עלמא לקבולי אפי מלכא וקם אזל בהדייהו רב ששת. אשכחיה ההוא מינאה אמר ליה חצבי לנהרא כגני לייא. א"ל תא חזי דידענא טפי מינך. חלף גונדא קמייתא כי קא אוושא א"ל חליף מלכא א"ל לאו. חליף אחריתי א"ל חליף מלכא א"ל לאו. אתאי תליתאה דהוה שתקא. א"ל אתא מלכא. א"ל אין. א"ל מנא ידעת. א"ל מלכותא דארעא כעין מלכותא דרקיעא דכתיב (מ"א יט) ואחר הרעש אש לא באש ה' ואחר האש קול דממה דקה. כי אתא מלכא פתח רב ששת וקאמר ברוך. א"ל וכי לא חזית היכי מברכת. ומאי הוה עליה דההוא מינאה. איכא דאמרי חברוהי כחלינהו לעיניה. ואיכא דאמרי רב ששת נתן עיניו בו. ונעשה גל של עצמות:
Translation: Rava said, "veha'Ish... Ba va'Anashim" is Yishai, David's father, who left with a multitude and entered with a multitude, and he would teach to a multitude. Ula taught, [the blessing for] a multitude does not apply in Bavel. A Beraisa taught that 'multitude' refers to at least 600,000 people. A Beraisa taught, if one sees Chachmei Yisrael, he says 'blessed is He who apportioned from His wisdom to those who fear Him.' If one sees Chachmei Nochrim, he says 'blessed is He who gave from His wisdom to flesh and blood.' If one sees Jewish kings, he says 'blessed is He who apportioned from His honor to those who fear Him.' If one sees Nochri kings, he says 'blessed is He who gave from His honor to mortals.' R. Yochanan said, one should strive to see Jewish kings, and even Nochri kings, so that if he merits, he will perceive the difference between Malchei Yisrael and Nochri kings. Rav Sheshes was blind. Everyone was going to see the [Nochri] king; he went with them. He met up with a Tzeduki, who said 'we take intact vessels to draw water, not broken vessels! Why did you come? You will not see anything!' Rav Sheshes said, you will see that I know more than you do. A throng passed; when it became noisy, the Tzeduki said 'the king is coming!' Rav Sheshes said, he is not coming [yet]. A second throng passed; when it became noisy, the Tzeduki said 'the king is coming!' Rav Sheshes said, he is not coming. A third throng passed; when it became quiet, Rav Sheshes said 'surely, now the king is coming!' The Tzeduki asked, how do you know? He said, earthly kings are a semblance of the Heavenly King - "Lo va'Ru'ach Hash-m... Lo va'Ra'ash Hash-m... Lo va'Esh Hash-m v'Achar ha'Esh Kol Demamah Dakah." When the king came, Rav Sheshes blessed him. The Tzeduki asked, do you bless someone that you do not see?! What happened to the Tzeduki? His colleagues were Kochel his eyes. Some say that Rav Sheshes put his eyes on him, and he became a pile of bones.
(a)

What is the source that "veha'Ish... Ba va'Anashim" is Yishai?

1.

Maharsha: The entire verse is extra. He is called Ish - he was Ish Milchamah in his youth. Zaken is Zeh Kanah Chochmah, in his old age. Ba va'Anashim applies to both of them. Since it did not specify how many, presumably, it is 600,000, like Dor ha'Midbar - the number of De'os.

i.

Daf Al ha'Daf: In Yevamos (76b), Rashi explained that Yishai was an officer over 600,000. He was among eight Nesichei Adam (Sukah 52b). He died [without sin,] only due to the Nachash (Shabbos 55b). Midrash Shmuel (19:5) says 'two Gedolei Olam - Yishai and Shmuel.' Why did R. Chaim Vital (Eitz ha'Da'as Tov) explain "Asaper El Chok" - David said, I am not worthy of honor due to my father, who was not a king or Nasi, and not due to myself. The honor I receive is like a Chok, without reason'? [Even if David belittled himself amidst humility,] his father was a great Tzadik!

(b)

Why does a multitude not apply in Bavel?

1.

Iyun Yakov #1: The Shechinah does not dwell there.

2.

Iyun Yakov #2: The air of Eretz Yisrael makes people wise, but not of other lands.

(c)

Why does he bless 'who apportioned from His wisdom to those who fear Him' for Chachmei Yisrael, and 'who gave from His wisdom to flesh and blood' for Chachmei Nochrim?

1.

Maharsha: Chachmei Yisrael receive His Chochmah, i.e. Chochmas ha'Torah. It says 'to those who fear Him' for if one's fear of sin precedes his Chochmah, his Chochmah will last (but if not, it will not). Chachmei Nochrim do not receive Chochmas ha'Torah, rather, worldly Chochmah.

i.

Etz Yosef: Their Chochmah is in the seven Chochmos and TV"Y. (NOTE: Perhaps this stands for Teva [ha']Yetzirah, natural science. Midbar Kedmus (8:18) - the seven Chochmos are Hegyon, Cheshbon, Shi'ur, Refu'ah, music, Elokus, and Kishuf. Piskei Teshuvos (224:5) - these are, respectively, grammar and eloquent expressions; mathematics, geometry and algebra; geography and the form of the world; medicine including science of nature, vegetation and minerals; music; recognizing the Creator and history; and astrology (from which comes witchcraft). Nowadays, we do not find anyone expert in all of them. Even if it suffices to be expert in one of them, we bless only on one who guards the seven Mitzvos (Teshuvah me'Ahavah 2:237, Minchas Elazar 5:7), which is not common nowadays.

2.

Iyun Yakov: Yisrael received Torah from Sinai "Ba'avur Tihyeh Yir'aso Al Pneichem"; "Reishis Chochmah Yir'as Hash-m." It says Chalak (apportioned), for "Chelek Hash-m Amo." Alternatively, from their honor they honor Hash-m in Torah and Mitzvos.

(d)

Why does he bless 'who apportioned from His honor to those who fear Him' for Jewish kings, and 'who gave honor to flesh and blood' for Nochri kings?

1.

Maharsha: His honor is true honor, i.e. Torah. He gave it to those who fear Him. Nochri kings received worldly honor.

i.

Daf Al ha'Daf: Tiferes Shlomo (Ki Savo) explains that one must thank Hash-m that there is a Tzadik in whom Hash-m's honor and Chochmah can dwell.

(e)

Does one bless for evil Jewish kings 'who apportioned from His honor to those who fear Him'?

1.

Megadim Chadashim: Lev Chayim (3:65) says that one blesses even for evil Jewish kings. It seems that one cannot bless 'who apportioned from His honor to those who fear Him.' Rather, he blesses like for Nochri kings. Yafeh l'Lev (224:4) says so.

2.

Megadim Chadashim citing Rashash: Yes, because they merited kingship in the merit of their [virtuous] fathers.

3.

Megadim Chadashim: Tziyon l'Nefesh Chayah (Leiter) says that one does not bless, for there is no Mitzvah to honor him. I do not understand. The Berachah is not because he must honor the king, rather, because Hash-m gave honor to him! (NOTE: Since there is no Mitzvah to honor him, Hash-m did not give honor to him! - PF)

(f)

If he merits, which Jewish kings will he see?

1.

Rashi: He will see Mashi'ach in the world to come.

i.

Maharsha: This is why one must strive to see Nochri kings. The Berachah does not obligate striving to see them - one who does not see them need not bless!

ii.

Rav Elyashiv: Chazal permitted a Kohen to become Tamei Mes mid'Rabanan in order to see Nochri kings (19b)!

(g)

Why did Rav Sheshes tell the Tzeduki 'you will see that I know more than you do'?

1.

Maharsha: You know only via sight. I know via hearing, which is more intellectual than sight.

2.

Iyun Yakov: In this matter, I know more than you do. You think that a blind person does not know when the king will come. I know that earthly kingship is like Heavenly kingship; you do not know this.

3.

Megadim Chadashim: One who is blind, his other senses are more acute. He needed a keen sense of hearing to recognize the quiet proper for the king's entourage. The Chasam Sofer says that blockage of sight strengthens intellect. This is why Hurdus blinded Bava ben Buta, in order to take counsel from him.

(h)

How does "Lo va'Ru'ach Hash-m... Lo va'Ra'ash Hash-m... Lo va'Esh Hash-m" support that earthly kings are a semblance of the Heavenly King?

1.

Maharsha: Ru'ach is from a camp of angels of Ru'ach, Ra'ash is from a camp of angels of Zei'ah, and fire is from a camp of angels of fire.

(i)

What Berachah did Rav Sheshes bless on the king?

1.

Maharsha: Blessed is He who gave from His honor to mortals. A blind person is objected in all Berachos.

i.

Anaf Yosef: This is like the text of Ein Yakov. It is unlike our Gemara 'he blessed him'!

2.

Anaf Yosef: He blessed the king, like a Berachah of Shalom. He did not make a Berachah to Hash-m. The Gemara said that one blesses on seeing a king. A blind person cannot bless on seeing. Yotzer ha'Me'oros is different, for he benefits (since other people use their light).

(j)

What is the meaning of 'they were Kochel his eyes'?

1.

Rashi: They gouged out his eyes.

i.

Maharsha: Kochel is always an expression of curing the eye! Perhaps it is a euphemism; he said that he wants to cure the eyes, but the intent was to gouge them out.

(k)

How could Rav Sheshes put his eyes on the Tzeduki? He was blind!

1.

Maharsha #1: He miraculously regained sight, in order to punish him.

2.

Maharsha #2: He did not literally put his eyes on him. Rather, he cursed him, and he became like a pile of bones, that the flesh rotted and he is proper to die. Resha'im are called dead even in their lifetimes.

3.

Iyun Yakov: The angel that accompanies Rav Sheshes to guard him, he put his eyes on him and he became a pile of bones. Wherever we find that a Tzadik punishes a person, it is via the angel that accompanies him.

4.

Etz Yosef citing the Aruch: He said a matter, and light came and blinded the Tzeduki's eyes.

5.

Megadim Chadashim: Ya'avetz says that he put his intent on him. This is like the Ramban wrote in Igeres ha'Kodesh Perek 5. Midrash Talpiyos says that our Gemara proves that 'put his eyes on him' must mean intent, and not looking!

3)

THE EPISODE OF RAV SHILA

רבי שילא נגדיה לההוא גברא דבעל נכרית. אזל אכל [ביה] קורציה בי מלכא אמר איכא גברא חד ביהודאי דדאין דינא בלא הורמנא דמלכא. שדר עליה פרוסתקא כי אתא א"ל מ"ט נגדתיה לההוא גברא. אמר לה משום דבעל חמרא. אמרו ליה אית לך סהדי. אמר להו אין. אתא אליהו ז"ל אתדמי להו כאיניש ואסהיד. אמרו ליה אי הכי בר קטלא הוא. אמר [להו] אנן מיומא דגלינן מארעין לית לן רשותא למקטל אתון מאי דבעיתון עבידו ביה. עד דמעייני ביה בדינא פתח רבי שילא ואמר (דה"א כט) לך ה' הגדולה והגבורה והתפארת והנצח וההוד כי כל בשמים ובארץ. אמרו ליה מאי קאמרת. אמר להו הכי קאמינא בריך רחמנא דיהב מלכותא דארעא כעין מלכותא דרקיעא ויהב לכו שולטנא ורחמי דינא. אמרו ליה הואיל וחשבינן עלייכו יקרא דמלכותא לידון האי לכולי דינא יהב ליה קולפא (דפרזלא) א"ל (תיב אפיתחא דרומי) ודון דינא. כי הוה נפק א"ל ההוא גברא עבד רחמנא ניסא לשקרי הכי. א"ל רשע ולאו חמרא איקרו דכתיב (יחזקאל כג) אשר בשר חמורים בשרם חזייה דהוה קא אזיל למימר להו דקרינהו חמרא. אמר האי רודף הוא והתורה אמרה הבא להורגך השכם להרגו. מחייה בקולפא וקטליה. אמר הואיל ואיתעביד לי ניסא בהאי קרא דרשינן ליה. נפק לבי מדרשא ודרש לך ה' הגדולה זה מעשה בראשית וכה"א (איוב ט) עושה גדולות עד אין חקר. והגבורה זו יציאת מצרים וכה"א (שמות יד) וירא ישראל את היד הגדולה. והתפארת זו חמה ולבנה שעמדו לו ליהושע שנאמר (יהושע י) וידום השמש וירח עמד. והנצח זו מפלתה [של בבל] וכה"א (ישעיה סג) ויז נצחם על בגדי וגו'. וההוד זו מלחמת נחלי ארנון שנאמר (במדבר כא) על כן יאמר בספר מלחמות ה' את והב בסופה וגו'. כי כל בשמים ובארץ זו מלחמת סיסרא וכה"א (שופטים ה) מן השמים נלחמו. לך ה' הממלכה זו מלחמת עמלק שנאמר (שמות יז) ויאמר כי יד על כס יה. והמתנשא זו מלחמת גוג ומגוג וכה"א (יחזקאל לח) הנני אליך גוג נשיא ראש משך ותובל. לכל לראש אמר רב חנן בר אבא אפילו ריש גרגותא מן שמיא מוקמי. במתניתא תנא משמיה דר"ע לך ה' הגדולה זו קריעת ים סוף והגבורה זו מכת בכורות והתפארת זו מתן תורה והנצח זו ירושלם וההוד זו בנין בה"מ. (יהי רצון שיבנה במהרה בימינו):
Translation: Rav Shila lashed a man who had relations with a Nochris. The man informed on him to the king, that there is a Jew who judges without permission of the king. The king sent to take Rav Shila. They (the king's court) asked why he lashed the man; Rav Shila said, He had relations with a donkey. When asked if he has witnesses, Rav Shila said yes; Eliyahu came in the guise of a man and testified. The court said, if so, he is Chayav Misah! Rav Shila said, once we were exiled from our land, we may not execute; you may do as you see fit. During the deliberations, Rav Shila said "Lecha Hash-m ha'Gedulah..."; they asked what he was saying. He said, I praise Hash-m, who gave kingship below which is a semblance of His Kingship, and gave to you authority and love of justice. They said, since you love judgment so much, here is a staff; go judge! After they left, the man bewailed 'miracles are done for a liar' (I did not have relations with a donkey)! Rav Shila said, Rasha, Mitzriyim are equated to donkeys - "Asher Besar Chamorim Besaram." Rav Shila saw that the man was going to report this to the king. Rav Shila reasoned - he seeks to kill me; the Torah says, if someone seeks to kill you, kill him first! He hit him with the staff and killed him. Rav Shila said, since a miracle was done for me through this verse, I will expound it. "Lecha Hash-m ha'Gedulah" refers to the works of creation, as it says "Oseh Gedolos Ad Ein Cheker." "Veha'Gevurah refers to Yetzi'as Mitzrayim - "va'Yar Yisrael Es ha'Yad ha'Gedolah..." "Veha'Tif'eres" refers to the sun and moon standing still for Yehoshua. "Veha'Netzach" refers to the fall of Rome - "v'Yez Nitzcham Al Begadai..." "Veha'Hod" refers to the war in the valley of Arnon (above, 54a-b). "Ki Chol ba'Shamayim uva'Aretz" refers to the war against Sisera - "Min Shamayim Nilchamu ha'Kochavim..." "Lecha Hash-m ha'Mamlachah" refers to the war against Amalek - "Ki Yad Al Kes Kah." "Veha'Misnasei" refers to the war of Gog and Magog - "Gog Nesi Rosh...." R. Chanan bar Rava said, "l'Chol l'Rosh" - Shamayim decrees [all authority, even] who will supervise the digging of water pits. In a Beraisa, R. Akiva expounded "Lecha Hash-m ha'Gedulah" refers to Keri'as Yam Suf; "veha'Gevurah" refers to Makas Bechoros; "veha'Tif'eres" refers to Matan Torah; "veha'Netzach" refers to Yerushalayim; "veha'Hod" refers to the Beis ha'Mikdash.
(a)

Did Rav Shila have witnesses (plural)? Only Eliyahu testified!

1.

Maharsha #1: One witness suffices for Nochrim.

2.

Maharsha #2: They accepted Rav Shila as a second witness.

(b)

What is the meaning of 'v'Rachamei Dina'?

1.

Rashi: You love justice.

2.

Maharsha: Among your Midos, you are merciful in judgment. He did not want the man to be killed, since he was not really Chayav Misah.

(c)

Where did the Torah say, if someone seeks to kill you, kill him first?

1.

Rashi: "Im b'Machteres Yimatzei" - one who tunnels into a house, he knows that if the Ba'al ha'Bayis finds him, he will not let him take his money. The thief is prepared to kill him; the Torah says, kill him first!

(d)

Why did Rav Shila expound "Lecha Hash-m ha'Gedulah..." [and not "l'Oseh Nifla'os"]?

1.

Maharsha: It discusses the Midos of the Malchus in Shamayim, and of earthly Malchus. "Lecha Hash-m ha'Mamlachah" in both of them, for earthly Malchus is like Malchus of Shamayim.

2.

Iyun Yakov: He said this verse to attribute his defeat of the man to Hash-m - Nitzachon is from Him, like Yalkut expounds from this verse. When they asked him, he gave a different reason. (NOTE: Perhaps he later expounded the verse, lest Jews think that what he told the kingdom is the true Perush. - PF)

3.

Divrei Eliyahu, Kol Eliyahu: In Perek Shirah, the donkey says this verse.

(e)

The Drashos on "Lecha Hash-m ha'Gedulah" are not in chronological order! The fall of Aram precedes the wars of Nachal Arnon and Sisera! Also below, R. Akiva expounds Keri'as Yam Suf before Makas Bechoros!

1.

Maharsha: The verse lists seven Sefiros of Hash-m in order, like Mekubalim say. Rav Shila expounds miracles that occurred due to them, each according to its Midah. "Lecha Hash-m ha'Gedulah" is Midas ha'Chesed. Ma'ase Bereishis came from this - "Olam Chesed Yibaneh." Midas ha'Gevurah brought Yetzi'as Mitzrayim - "Es ha'Yad ha'Gedolah." Gedulah (Chesed) also teaches about Gevurah done with the hand. Tif'eres stopped the sun and moon - this was fame and glory for Yehoshua in the entire world. Veha'Netzach is the fall of Edom - Hash-m will defeat them with His Midah of Netzach. "V'Yez Nitzcham" - He will remove the Netzach and strength that they had in this world. "Ki Chol ba'Shamayim uva'Aretz" is Yesod; in the war against Sisera it says "Min Shamayim Nilchamu..." Ha'Mamlachah refers to the war against Amalek. Veha'Misnasei - in the future, Hash-m will be elevated in all His Midos in the war of Gog and Magog - "v'Hisgadalti v'Hiskadashti v'No'adti l'Einei..."

(f)

How does "veha'Tif'eres" refer to the sun and moon standing still for Yehoshua?

1.

Maharsha: It made him famous.

(g)

What do we learn from "Ki Yad Al Kes Kah"?

1.

Rashi: Via Hash-m's war against Amalek, His throne is exalted.

2.

Maharsha: His throne alludes to His kingship, which will not be complete until He eradicates the seed of Amalek in the future.

(h)

How does "Lecha Hash-m ha'Gedulah" refer to Keri'as Yam Suf?

1.

Maharsha: Via Midas ha'Chesed, Yisrael passed through Yam Suf and were saved, like Vayikra Rabah 23:2 says.

(i)

What is the source that "veha'Gevurah" refers to Makas Bechoros?

1.

Maharsha: He judged the Egyptians with Midas ha'Din.

(j)

What is the source that "veha'Tif'eres" refers to Matan Torah?

1.

Maharsha: "Ki Hi Chochmaschem u'Vinaschem l'Einei ha'Amim."

(k)

What is the source that "veha'Netzach" refers to Yerushalayim?

1.

Maharsha: It is the Netzach of Yisrael - "Yerushalayim Harim Saviv Lah." (NOTE: The previous verse ended "k'Har Tziyon Lo Yimot l'Olam Yeshev." - PF)

2.

Daf Al ha'Daf: Tzlach explains, now Yerushalayim is written Chaser without the latter Yud. It will be full in the future, when Hash-m's name and His Kisei are complete, after Amalek is eradicated - "Ki Yad Al Kes Kah." When Sha'ul had mercy on Agag, Shmuel told him that Hash-m tore his kingship and gave it to his colleague, "v'Netzach Yisrael Lo Yeshaker." In the future, Mashi'ach ben David will eradicate Amalek, and then Yerushalayim will be complete; this depends on Netzach. Heichal Yitzchak (EH 2:57) says that Yerushalayim appears in Tanach 656 times, and only three times it is complete. (NOTE: The computer counted 664 times, and four times it is complete - PF.)

(l)

What is the source that "veha'Hod" refers to the Beis ha'Mikdash?

1.

Maharsha: It is the beauty and glory of Yisrael.

58b----------------------------------------58b

4)

BLESSINGS ON DESOLATION

[ת"ר הרואה בתי ישראל בישובן אומר ברוך מציב גבול אלמנה בחורבנן אומר ברוך דיין האמת בתי עבוד' כוכבי' בישובן אומר (משלי טו) בית גאים יסח ה' בחורבנן אומר (תהלים צד) אל נקמו' ה' אל נקמו' הופיע]: עולא ורב חסדא הוו קאזלי באורחא כי מטו אפיתחא דבי רב חנא בר חנילאי נגד רב חסדא ואתנח א"ל עולא אמאי קא מתנחת והאמר רב אנחה שוברת חצי גופו של אדם שנא' (יחזקאל כא) ואתה בן אדם האנח בשברון מתנים וגו' ורבי יוחנן אמר אף כל גופו של אדם שנא' (שם) והיה כי יאמרו אליך על מה אתה נאנח וגו' וכהתה כל רוח וגו'. א"ל היכי לא אתנח ביתא דהוו בה שיתין אפייתא ביממא ושיתין אפייתא בליליא ואפיין לכל מאן דצריך ולא שקול ידא מן כיסא דסבר דילמא אתא עניא בר טובי' ואדמטו לי' לכיסא קא מכסיף ותו הוו פתיחין ליה ד' בבי לד' רוחתא דעלמא וכל דהוה עייל כפין נפיק כי שבע והוה שדי לי' חטי ושערי בשני בצורת אבראי דכל מאן דכסיפא לי' מילתא למשקל ביממא אתי ושקיל בליליא השתא נפל בתלא ולא אתנח. א"ל הכי א"ר יוחנן מיום שחרב בהמ"ק נגזרה גזירה על בתיהן של צדיקים שיחרבו שנא' (ישעיה ה) באזני ה' צבאות אם לא בתים רבים לשמה יהיו גדולים וטובים מאין יושב. וא"ר יוחנן עתיד הקדוש ברוך הוא להחזירן לישובן שנא' (תהלים קכה) הבוטחים בה' כהר ציון וגו' מה הר ציון עתיד הקדוש ברוך הוא להחזירו לישובו אף בתיהן של צדיקים עתיד הקדוש ברוך הוא להחזירן לישובן. חזייה דלא מיתבא דעתיה אמר ליה דיו לעבד שיהא כרבו: שם [ת"ר הרואה קברי ישראל אומר ברוך אשר יצר אתכם בדין וזן אתכם בדין וכלכל אתכם בדין ואסף אתכם בדין ועתיד להקימכם בדין מר בריה דרבינא מסיים בה משמיה דרב נחמן ויודע מספר כולכם והוא עתיד להחיותכם ולקיים אתכם ברוך מחיה המתים קברי עובדי כוכבים אומר (ירמיה נ) בושה אמכם וגו']:
Translation: A Beraisa taught, if one sees houses of Jews settled, he says 'blessed is He who establishes the boundary of the widow.' If he sees them in desolation, he says 'Baruch Dayan ha'Emes.' If one sees houses of Nochrim settled, he says 'Beis Ge'im Yisach Hash-m" (they should be uprooted). If he sees them in desolation, he says "Kel Nekamos Hash-m Kel Nekamos Hofi'a." Ula and Rav Chisda were traveling; when they passed by the house of Rav Chana bar Chanilai, Rav Chisda sighed. Ula said, you should not sigh! Rav taught that sighing breaks half the body - "... He'anach b'Shivron Masnayim!" R. Yochanan said, it breaks the whole body - "... Al Mah Atah Ne'enach; v'Names Kol Lev." Rav Chisda said, how can I not sigh? In his house were 60 bakers during the day and 60 at night, for anyone hungry. Rav Chana never took his hand out of his wallet, lest someone who lost his wealth come, and when I reach for my wallet he will be embarrassed. He had doors in all four directions; anyone who entered hungry left satiated. In famine years, they would throw wheat and barley outside, so people who were embarrassed to take during the day could take at night. Now his house is a mound - how can I not sigh?! Ula citing R. Yochanan said, from the day of the Churban it was decreed that houses of Tzadikim would be destroyed - "... Batim Rabim l'Shamah Yiheyu Gedolim v'Tovim me'Ein Yoshev." R. Yochanan said, in the future, Hash-m will resettle them - "... ha'Botechim ba'Shem k'Har Tziyon." Just like He will resettle Har Tziyon, He will resettle houses of Tzadikim. Ula saw that Rav Chisda was not comforted - he said 'it suffices for the slave to be like his Master.' A Beraisa taught, if one sees graves of Jews, he says 'blessed is He who formed you b'Din, and fed and financed you b'Din, and killed you b'Din, and will later revive you b'Din.' Mar brei d'Ravina said, the Beraisa concludes, 'and He knows your number and in the future will revive and sustain you; Baruch Mechayeh ha'Mesim.' If one sees graves of Nochrim, he says "Boshah Imchem...."
(a)

When does the Berachah for houses of Jews apply?

1.

Rashi: When they were settled [in Eretz Yisrael] during Bayis Sheni.

i.

Maharsha: At Churban Rishon, Yisrael were compared to a widow - "Haysah k'Almanah." When they were redeemed in Bayis Sheni, this established the boundary of the widow. It does not apply now in Galus.

(b)

Why does one say "Beis Ge'im Yisach Hash-m" for seeing sees houses of Nochrim settled?

1.

Daf Al ha'Daf: The Me'iri says that this refers to idolaters. R. Mano'ach (on Ramban Hilchos Berachos 10:19) says that we discuss nations that afflict Yisrael, e.g. Yishmaelim in Eretz Yisrael, or houses of Nebuchadnetzar or Sancheriv. It does not apply to Nochrim in Chutz la'Aretz. That is their inheritance; they did not enter our border! They love us and have mercy on us to live in their land! The Torah commands "do not hate a Mitzri, for you were a stranger in his land!" One says "Boshah Imchem...." only for graves of earlier nations in Eretz Yisrael.

(c)

How does "He'anach b'Shivron Masnayim" teach that sighing breaks half the body?

1.

Etz Yosef: The loins are in the middle of the body (Rashi Bechoros 62a).

(d)

What is the significance of 60 bakers during the day... in Rav Chana's house?

1.

Iyun Yakov: "Hoy Boneh Beiso b'Lo Tzedek" - he built his house with so much Tzedakah [and even so, it is desolate]!

(e)

Why do we expound "ha'Botchim ba'Shem k'Har Tziyon"?

1.

Maharsha: This cannot be understood simply, that Yisrael will trust in Hash-m like in Har Tziyon. The primary trust is in Hash-m! Rather, the houses of those who trust in Hash-m will be restored, just like Har Tziyon, which Nevi'im promised that it will return.

(f)

What is the meaning of 'it suffices for the slave to be like his Master'?

1.

Rashi: His house, the Beis ha'Mikdash, is desolate.

i.

Maharsha: You should not be pained over desolation of a Tzadik's house more than over desolation of Hash-m's house.

ii.

Iyun Yakov: According to Rashi, it should have said 'it suffices for the slave's house to be like his Master's'!

2.

Iyun Yakov: Rav Chisda was not consoled, just like from the Churban, there is no laughter in front of Hash-m, and He moans over it.

(g)

What is the meaning of 'He formed you b'Din'?

1.

Maharsha: It says "va'Yitzer Hash-m Elokim Es ha'Adam" - He joined Midas ha'Din with Midas ha'Rachamim. Also feeding b'Din is Chesed - "Nosen Lechem l'Chol Basar Ki l'Olam Chasdo." It says b'Din regarding all of these, for He killed them b'Din. Financing b'Din is whether food is minimal or liberal - it is decided on Rosh Hashanah.

i.

Daf Al ha'Daf: Aruch ha'Shulchan (OC 224:8) says that one blesses only within four Amos of graves. Tzitz Eliezer (7:49:9) says that this is so one can see well the grave itself, and not just the monument. Or, perhaps it is because the Berachah addresses the dead, so he should be in their Reshus. Within four Amos of a person in his Reshus, both when alive and when dead.

(h)

What is the praise 'He knows your number ba'Din'? Anyone can count them! Also, why is the Berachah only when he sees a cemetery?

1.

Rav Elyashiv #1: Hash-m gauges their level and quality, and knows how many each is equal to. Some are equal to 600,000! Surely, no one [else] knows the depth of judgment.

2.

Rav Elyashiv #2: The Ari Zal and Seforim Kedoshim say that some Neshamos are reincarnated and return to this world many times. Hash-m knows the number of times and what will fix them. See Sha'ar ha'Tziyun 622:6. (NOTE: He explains why we read Yonah on Yom Kipur. Seemingly, via fleeing and being swallowed in the fish, he nullified Hash-m's desire that he do His mission. In the end, Hash-m forced him to do it! Likewise, do not despair 'I cannot fix myself. If Hash-m decrees that I will die, I will die.' No! Hash-m's will to fix you will be fulfilled. 'Do not say that the grave is a refuge for you. Al Korchacha (against your will) you were formed...' (Avos 4:22). If you do not fix yourself in your lifetime, you will be returned to the world in a Gilgul, perhaps multiple times, until you fix yourself! Why suffer Chivut ha'Kever and other afflictions (more than once)? Fix yourself now! - PF) Based on this, one may bless for seeing one grave. In practice, he should not bless for one grave.

3.

Daf Al ha'Daf citing Tzafnas Pane'ach: This teaches that there is Hashgachah Pratis even for Mesim. This is unlike the Sifri (Pinchas 139), which says that in his lifetime, man is in his Maker's hand; after death, he is in a storehouse, i.e. without Hashgachah Pratis. This requires investigation.

5)

BLESSINGS FOR UNCOMMON THINGS

שם אריב"ל הרואה את חבירו לאחר ל' יום אומר ברוך שהחיינו וקיימנו והגיענו לזמן הזה. לאחר שנים עשר חודש אומר ברוך מחיה המתים. אמר רב אין המת משתכח מן הלב אלא לאחר שנים עשר חדש שנאמר (תהלים לא) נשכחתי כמת מלב הייתי ככלי אובד. רב פפא ורב הונא בריה דרב יהושע הוו קא אזלי באורחא פגעו ביה ברב חנינא בריה דרב איקא א"ל בהדי דחזינך ברכינן עלך תרתי ברוך שחלק מחכמתו ליראיו ושהחיינו א"ל אנא נמי כיון דחזתינכו חשבתון עילווא כס' רבוון ישראל ובריכנא עלייכו ג' הנך ב' וברוך חכם הרזים. אמרו ליה חכימת כולי האי יהבי ביה עינייהו ושכיב: שם [אמר ריב"ל הרואה את הבהקנים אומר ברוך משנה הבריות מיתיבי ראה את הכושי ואת הגיחור ואת הלווקן ואת הקפח ואת הננס ואת הדרניקוס אומר ברוך משנה את הבריות את הקטע ואת הסומא ואת פתויי הראש ואת החגר ואת המוכה שחין ואת הבהקנים אומר ברוך דיין אמת ל"ק הא ממעי אמו הא בתר דאתיליד דיקא נמי דקתני דומיא דקטע שמע מינה ת"ר הרואה פיל קוף וקפוף אומר ברוך משנה את הבריות ראה בריות טובות ואילנות טובות אומר ברוך שככה לו בעולמו]:
Translation: R. Yehoshua ben Levi said, if one sees a friend for the first time in 30 days, he blesses she'Hecheyanu. If one sees him for the first time in 12 months, he says 'Baruch Mechayeh ha'Mesim.' Rav said, a Mes is not forgotten until 12 months - "Nishkachti k'Mes mi'Lev Hayisi chi'Chli Oved." Rav Papa and Rav Huna brei d'Rav Yehoshua were walking; they encountered Rav Chanina brei d'Rav Ika. They told him, we can make two Berachos for seeing you - 'blessed is He who apportioned from His wisdom to those who fear Him', and she'Hecheyanu. Rav Chanina said, to me, you are like 600,000 Jews - for seeing you, I can make the two blessings you mentioned, as well as 'Baruch Chacham ha'Razim.' They said, are you such a Chacham?! They put their eyes on him, and he died. R. Yehoshua ben Levi said, if one sees a freckled person, he says 'Baruch Meshaneh ha'Beriyos' (He varies the creations). Can this be? A Beraisa taught that if one sees a person who is black, red, very white, Kipe'ach, a midget, or Hadarnikus, he says 'Baruch Meshaneh ha'Beriyos.' If one sees Kite'a, blind, Petuyei ha'Rosh, lame, stricken with boils, or freckled, he says 'Baruch Dayan ha'Emes.' R. Yehoshua ben Levi discusses someone born freckled, the Beraisa discusses when this happened after he was born. We find that the Beraisa discusses an amputee - this happened after he was born! A Beraisa taught, if one sees an elephant, monkey or Kifuf, he says 'Baruch Meshaneh ha'Beriyos.' If one sees nice creations or trees, he says 'blessed is He who has such in His world.'
(a)

Why does she'Hecheyanu depend on seeing a friend for the first time in 30 days?

1.

Daf Al ha'Daf: Aruch l'Ner (Sukah 46a) says that one blesses Hash-m if there was concern for death in between. Tosfos says that we are concerned for death in a long period of time, but not in a short time. The Shi'ur was not explained. Sha'ar ha'Melech (Hilchos Sukah 4:16) brings from the Rosh (Nedarim 3b) that 30 days is a long time, and seven days is not. Since 30 days are considered like a year (Makos 3b), it is reasonable to say that this is the smallest amount called a long time. Therefore we do not bless she'Hecheyanu on Tzitzis and Tefilin, which apply every day, and there was no concern for death in between. One does not bless on Milah, for there were only seven days between birth and Milah. We bless on Pidyon ha'Ben, which is on the 31st day from birth; there was concern for death. We do not bless she'Hecheyanu on Hallel of Rosh Chodesh, for there were only 29 days in between. (NOTE: One can be exempt from Tefilin due to Yom Tov, Chol ha'Mo'ed and Shabbos, but never more than 10 straight days. In Eretz Yisrael, the custom is to bless she'Hecheyanu on Milah. On Sukos, we say Hallel for the first time in six weeks. Granted, she'Hecheyanu on the Lulav could exempt also Hallel. However, if he does not bless on the Lulav then, no one says to bless she'Hecheyanu on Hallel! Also, why is there no she'Hecheyanu on full Hallel on the first day of Chanukah, Pesach and Shavu'os? He had no Mitzvah to say Hallel for over 30 days. Chetzi Hallel is a mere custom! - PF) Our Gemara supports that 30 days is the Shi'ur for she'Hecheyanu.

(b)

If one sees a friend for the first time in 12 months, why does he say 'Baruch Mechayeh ha'Mesim'?

1.

Maharsha: He was judged on Rosh Hashanah and Yom Kipur whether he should live or die; he was saved from a judgment of death.

i.

Iyun Yakov: This is wrong. Sometimes 12 months pass without Rosh Hashanah and Yom Kipur, e.g. in a year with Adar Sheni! (NOTE: He could have asked stronger. According to Maharsha, why were 12 months mentioned? It depends only on whether Rosh Hashanah and Yom Kipur passed! - PF)

ii.

Etz Yosef: Tosfos and the Rosh say that this is only for a friend dear to him. We do not distinguish between males and females (Teshuvas ha'Rashba). When he blesses 'Baruch Mechayeh ha'Mesim', he does not bless she'Hecheyanu (Maharshal, Bach, Eliyahu Rabah).

iii.

Rav Elyashiv: This is only for a friend that he longed to see, and he did not hear anything about him [in the last 12 months].

2.

Iyun Yakov: After 12 months, he despairs from him, like we say below.

(c)

How does "Nishkachti k'Mes mi'Lev Hayisi chi'Chli Oved" teach that a Mes is not forgotten until 12 months?

1.

Rashi: One despairs from a lost vessel after 12 months (Bava Metzi'a 28a), and forgets it.

i.

Daf Al ha'Daf: Igros Moshe (YD 4:61) says that in some places, an Avel within 12 months does not say Yizkor. Perhaps he will cry, for the Mes was not yet forgotten. This is a weak reason. He says Kaddish on Shabbos and Yom Tov, and we are not concerned for crying! Kerem Shlomo (OC 668) cites Leshon Chachamim, who says that Yizkor is so we will be remembered for good along with the Mes. Within 12 months, it suffices for the Mes to exempt himself [from punishments]! He disagrees; rather, it is lest he cry and distract others.

ii.

Daf Al ha'Daf: We must remember Amalek every year; Minei Targima says that it is because 12 months is the Shi'ur for forgetting. The Chasam Sofer asked, in a leap year, Parshas Zachor is 13 months after it was the previous year. He himself intended to be Yotzei in Parshas Ki Setzei in such years. What did they do in Eretz Yisrael? They finished Torah only once in three years. They did not read Ki Setzei (nor Beshalach, which also discusses Amalek) in the middle year! R. Yisrael Wolf and Lehoros Nasan (Bechukosai p.248 7) say that a leap year changes nature, e.g. it causes Besulim to return. Likewise, in a leap year, the Shi'ur of forgetting is 13 months. (NOTE: How will they explain in a plain year when Parashas Zachor is Adar 12, and the previous year it was Adar 10? Do not say that 12 is not precise; it means less than 13. If so, one should bless only after 13 months! - PF) Divrei Yo'el disagreed. Chazal should have said what to do in a leap year! Rather, Aveidah is not due to forgetting after 12 months. Rather, it is due to despair. Chachamim enacted that after announcing an Aveidah on three festivals, he keeps it, even if it was only seven months! It was a decree that a Mes be forgotten after 12 months (Maseches Soferim Sof Perek 21). This does not apply to remembering Amalek.

(d)

Why did they say 'are you such a Chacham?!'

1.

Ramban, in Milchamos Hash-m: You must be such a Chacham to see from our faces that we contain all forms of wisdom!

i.

Ben Yehoyada: Also, saying 'to me, you are like 600,000,' was an ingenious way to show humility, as opposed to denying that he is worthy of the blessing that they made on him.

2.

Bach (OC 224): Are you such a Chacham to rely on your wisdom to make a blessing for which you have no tradition?!

(e)

Why did they cause his death?

1.

Ramban: He died from Ayin ha'Ra.

2.

Bach: He made a Berachah l'Vatalah.

3.

Ben Yehoyada: They had an intrinsic Midah of Gevurah which automatically brought Din upon him.

(f)

What is Kipe'ach?

1.

Rashi #1: He has an oversized stomach. Amidst his width, his height appears Mekupachas (deprived).

2.

Rashi #2: He is very tall. His face sticks out; he is repulsive.

(g)

What is Hadarnikus?

1.

Rashi #1: He has warts.

2.

Rashi #2: His mouth is crooked.

(h)

What is Kite'a?

1.

Rashi: Normally, this is one whose leg was cut off - ha'Kite'a may go out with his Kav (wooden leg - Shabbos 65b). However, here also Chiger was taught, so Kite'a must mean that his arm was cut off.

(i)

Does one bless for people of other colors?

1.

Megadim Chadashim: Pesach Einayim (Avos 3:5) says that if one was green, we would bless on him. This shows that the Berachah is not limited to the colors listed.

(j)

What is Petuyei ha'Rosh?

1.

Rashi: His hairs stick together, like felt.

2.

Aruch, Avudaraham: His head is not oval-shaped, rather, it is wide.

(k)

Why is our custom not to bless on nice creations or trees?

1.

Rav Elyashiv: The Gemara refers to beautiful creations or trees. The Rambam's text is 'exceedingly beautiful'; we cannot know what fulfills this. Mishnah Berurah (225:29) says that one blesses 'Baruch Meshaneh ha'Beriyos' only once in his lifetime - the deviation was great in his eyes.

i.

Daf Al ha'Daf: MInhag Yisrael Torah (OC 225:5) says that people do not bless Meshaneh ha'Beriyos; we rely on the Ra'avad, who says that they are not Berachos with Shem and Malchus, rather, mere praise. Custom does not apply to something not common. Hilchos Ketanos (240) says that we bless on Kushim only if the parents are white. The authors of Toras Chayim and Nimukei Orach Chayim went to zoos to bless Meshaneh ha'Beriyos on a monkey and elephant. Arugas ha'Bosem (OC 39) and Be'er Heitev (224) forbid to go to a circus, even in order to make the Berachah, for the Torah forbids going to theaters and circuses due to Moshav Letzim.

ii.

Megadim Chadashim: Kav ha'Yashar (2) says that one may look at such animals, but one should not gaze too long at Tamei species.

(l)

What is Kifuf?

1.

Rashi: It is a vulture. Its jaws resemble man's.

i.

Avudaraham: The Targum of "Yanshuf" (Vayikra 11:17) is Kifufa. (NOTE: There, Rashi explained that Yanshuf (or Kos, which is similar) screams at night, and its jaws resemble man's. - PF)

2.

Rashi (Bechoros 8a): It is a kind of monkey.

(m)

Why does one bless only for an elephant, monkey or Kifuf?

1.

Me'iri: They have somewhat of a resemblance to people. (NOTE: Sources that say that elephants have eyes that face forward with expressive lids and brows. Their wrinkled skin resembles that of elderly people. People interpret their facial expressions and body language to express grief, joy and empathy. - PF)

2.

Meleches Shlomo (Kil'ayim 8:6): Hash-m changed people of Dor ha'Mabul to monkeys and elephants. Bereishis Rabah (23:6) says that in the days of Enosh, people's faces became like monkeys'. Megadim Chadashim - there it says only that their faces became like monkeys. He should have brought from Sanhedrin 109a, which says that one faction in Dor ha'Flagah wanted to wage war against Hash-m - He turned them into monkeys, Ruchos (spirits), Shedim and Lilin. Sefer ha'Yashar says that Hash-m turned them into monkeys and Shanhavim, i.e. elephants (Rashi Divrei ha'Yamim II, 9:21). Shevet Musar says that monkeys mimic people, for they seek to be like what they were initially. Midrash ha'Gadol says that the years that Adam ha'Rishon was in Niduy [and separated from his wife], he begat Ruchos, Shedin and Kufin.

6)

KESIL AND KIMAH

משנה על הזיקים ועל הזועות ועל הרעמים ועל הרוחות ועל הברקים אומר ברוך שכחו מלא עולם: גמ'. מאי זיקים אמר שמואל כוכבא דשביט ואמר שמואל נהירי לי שבילי דרקיע כשבילי דנהרדעא לבר מכוכבא דשביט דלא ידענא מאי ניהו וגמירי דלא עבר כסלא ואי עבר כסלא חרב עלמא. והא קא חזינא דעבר. (זיהרא) [זיויה] הוא דעבר ומתחזי כדעבר איהו. רב הונא בריה דרב יהושע אמר וילון הוא דמיקרע (דמגלגל) ומחזי נהורא דרקיעא. רב אשי אמ' כוכבא (דשביט) הוא דעקר מהאי גיסא דכסלא וחזי ליה חבריה מהך גיסא ומיבעית ומחזי כמאן דעבר. שמואל רמי כתיב (איוב ט) עושה עש כסיל וכימה. וכתיב (עמוס ה) עושה כימה וכסיל הא כיצד. אלמלא חמתה של כסיל לא מתקיים עלמא מפני צנה של כימה ואלמלא צנה של כימה לא מתקיים עלמא מפני חמתה של כסיל וגמירי אי לאו עוקצא דעקרבא דמנח בנהר דינור כל מאן דהוה טרקא ליה עקרבא לא הוה חיי והיינו דקא א"ל רחמנא לאיוב (איוב לח) התקשר מעדנות כימה [ומושכות כסיל תפתח]. מאי כימה אמר שמואל כמאה כוכבי אמרי לה דמיכנפן ואמרי לה דמיבדרן. מאי עש אמר רב יהודה יותא. מאי יותא אמרי לה זנב טלה ואמרי לה רישא דעגלא ומיסתברא כמ"ד זנב טלה דכתיב (שם) ועיש על בניה תנחם אלמא חסרא ומתחזי (כמטרף) [כטרפא] דטריף והא דקא אזלא אבתרה דאמרה לה הב לי בני (הב לי בני) שבשעה שבקש הקדוש ברוך הוא להביא מבול לעולם נטל ב' כוכבים מכימה והביא מבול לעולם וכשביקש לסתמה נטל ב' כוכבים מן עש וסתמה. ולהדרינהו לה (מדיליה) אין הבור מתמלא מחוליתו אי נמי אין קטיגור נעשה סניגור וליברי ליה תרי כוכבי אחריני (קהלת א) אין כל חדש תחת השמש. אר"נ (בר יצחק) עתיד הקדוש ברוך הוא להחזירן לה דכתיב (איוב לח) ועיש על בניה תנחם:
Translation: Our Mishnah teaches, on Zikin [one says 'blessed is He whose might fills the world']. What are Zikin? Shmuel said, they are stars of Shavit. Shmuel said, I know the pathways in the sky like the streets of my city, except for stars of Shavit - I do not know what they are. We have a tradition that they do not pass the constellation Kesil. If one would pass Kesil, it would destroy the world. Can this be? We see stars of Shavit pass Kesil! Their light passes; it appears as if they pass. Rav Huna brei d'Rav Yehoshua said, Vilon is torn, and light from the Raki'a is seen. Rav Ashi said, a star on one side of Kesil starts to move, and another star on the other side gets afraid and moves; it looks like a star passed Kesil. Shmuel asked, it says "Oseh Ash Kesil v'Chimah" (Hash-m made Kesil before the constellation Kimah), and it says "Oseh Chimah u'Chesil"! [He answered,] Kesil is essential. If not for its heat, the chill of Kimah would destroy the world. Also Kimah is essential; if not for its chill, the heat of Kesil would destroy the world! If the tail of Akrav would not be in the Dinur River, anyone bitten by an Akrav (scorpion) would die. This is why Hash-m told Iyov "Haskasher Ma'adanos Kimah Oh Moshechos Kesil Tefate'ach." Why is it called Kimah? Shmuel said, this is like k'Me'ah Kochvei (about 100 stars). Some say that they are gathered, and some say that they are spread out. What is Ash? Rav Yehudah said, it is Yusa. What is Yusa? Some say that it is the tail of Tleh, and some say that it is the head of Eglah (calf). Presumably, it is the tail of Tleh - "v'Ayish Al Baneha Sanchem." Ayish looks like it had holes [was lacking stars], and was beaten flat. It follows [Kimah], seeking to get back its children. When Hash-m brought the flood, He took two stars from Kimah; later, He took two stars from Ayish to seal the hole. Why didn't He return the same stars he took? A pit cannot be filled from the dirt excavated when digging it. Alternatively, the Kateigor (prosecution) cannot become the Saneigor (defender). Why didn't He create two new stars to plug the holes? "Ein Kol Chadash Tachas ha'Shemesh." Rav Nachman said, in the future, Hash-m will return them to her - "v'Ayish Al Baneha Sanchem."
(a)

What are stars of Shavit?

1.

Rashi: They are stars that go like an arrow from place to place in Shamayim.

2.

Rambam: It is a star that appears to have a tail.

i.

Megadim Chadashim: The Shulchan Aruch brought only Rashi's Perush. This implies that if a star appears to have a tail, but it stays in one place for several days, one may not bless on it. So say Rishon l'Tziyon and Yesh Seder l'Mishnah. However, the Birkei Yosef, Mishnah Berurah and other Acharonim say that we bless on both kinds.

(b)

Why does it say that Vilon is torn, and light from the Raki'a is seen?

1.

Rashi: This explains Zikin.

i.

Maharsha: Vilon is the lowest of the seven Reki'im. The sun, moon and stars are in the Raki'a above it, so their light is seen through the tear.

2.

Tosfos: This explains that shooting stars do not pass Kesil. Rather, Vilon tears, and light from the sky is revealed.

(c)

What was the answer 'Kesil is essential... Also Kimah is essential'?

1.

Rashi: Kesil rules in summer, and Kimah rules in winter, so it is proper for one verse to put Kimah first, and another to put Kesil first.

(d)

What is the connection of Akrav to Kimah?

1.

Rashi: Akrav is Kimah; it is a part of the constellation Tleh (lamb).

i.

Maharsha: The entire Gemara says that Akrav is a separate Mazal!

2.

Maharsha #1: Indeed, Kimah is part of Tleh, like we say below that Ash, the tail of Tleh, follows Kimah. (NOTE: The Gemara said 'follows it.' In this Perush, Maharsha holds that 'it' is Kimah. - PF) In Bava Metzi'a (106b), we say 'when Kimah is directly overhead' (at the end of winter). Akrav is the Mazal of Cheshvan. It is mentioned here only because it is cold, like Kimah.

3.

Maharsha #2: Kimah is not part of Tleh. Rather, it is part of Akrav. Their time [to rule, i.e. to be the first Mazal to rise at night] is in Cheshvan, when it begins to get cold. Ash is the tail of Tleh; Kimah is not. (NOTE: The 12 Mazalos are in a circle. They rotate over the course of a year. Tleh rules in Nisan, followed by Shor in Iyar... Akrav is in Cheshvan, opposite Shor, about as far from Tleh's tail as possible. - PF)

(e)

What are Ma'adanos Kimah?

1.

Rashi: They are knots of Kimah.

(f)

What is the significance of the tail of Akrav being in the Dinur River?

1.

Rashi: It weakens Akrav's strength.

i.

Maharsha: Akrav is very cold. The Dinur River is totally fire, so it weakens Akrav's strength.

2.

Megadim Chadashim: Bamidbar Rabah 10:8 says that a scorpion strikes via its tail. Rashi (Avos 2:10) says that it injects venom from its tail. Midrash Shmuel says, we say Akitzas Akrav because it strikes via its Oketz (tail).

(g)

Do 100 stars compose Kimah?

1.

Rashi: Its strength [chill] is concentrated in k'Me'ah (about 100) stars.

i.

Maharsha: Kimah is like k'Me'ah; we find 'do not read Mah, rather, Me'ah' (Menachos 43b).

(h)

What is the source to say that the stars are gathered?

1.

Maharsha: "Haskasher Ma'adanos Kimah" - can you tie them like the Creator did?!

(i)

What is the source to say that the stars are spread out?

1.

Maharsha: "Haskasher Ma'adanos Kimah" - the Creator made them spread out. Can you change their creation, and tie them?!

(j)

What is the meaning of 'it was lacking, and appears like Tarfa d'Tarif'?

1.

Rashi #1: The tail looks like it was beaten flat (to fill holes in it).

2.

Rashi #2: It looks like something stuck together.

(k)

What is the source to say that Hash-m took two stars from Kimah to bring the flood?

1.

Maharsha: The minimum of "Arubos [ha'Shamayim]", plural, is two. R. Eliezer says that the Mabul was in Cheshvan (Rosh Hashanah 11b), the month of Kimah. Hash-m reversed nature - Kimah is cold, and Hash-m brought boiling water on them.

(l)

Why will Hash-m return them only in the future?

1.

Maharsha: He will make "ha'Shamayim ha'Chadashim."

i.

Etz Yosef citing Semichus Chachamim : Returning the stars is not a new matter! Since a pit is not filled from the dirt excavated when digging it, He will need to expand them to fill the hole; this is a Chidush. Or, he will create two new stars.

ii.

Daf Al ha'Daf citing Kerem Shlomo (20:1 p.52): Maharsha holds that "v'Ein Kol Chadash Tachas ha'Shemesh" is only in this world. In Shabbos (30b), R. Gamliel taught that in the future, women will give birth every day, and trees will bear fruit every day. A Talmid mocked this - "v'Ein Kol Chadash..."! R. Gamliel answered that we find like this even today - hens lay eggs every day... According to Maharsha, he could have said that "v'Ein Kol Chadash..." is only in this world!