What is the question 'what is such a case'? The Mishnah simply teaches that we must accept the bad from Hash-m and bless on it, just like we do for good! Why was there a Havah Amina to say Baruch ha'Tov veha'Metiv on bad tidings?

Rif (on the Ein Yakov): Since the Mishnah already taught that we bless ha'Tov veha'Metiv on good tidings and Dayan ha'Emes on bad tidings, there was no need to teach that we bless on the bad, like on the good. Therefore, we thought that it obligates blessing ha'Tov veha'Metiv on bad, for all that Hash-m does is for the good. Even if it looks bad, it is to save him from death or something worse [than the bad that he received]. Rava rejected this, and answered that here it needed to teach that one must accept the bad and bless on it with all his heart.

Etz Yosef: Evil does not come from Hash-m, only in order to be reversed to good - "v'Hafachta Evlam l'Sason." Hash-m sends them only for the good that will come from them. "V'Kitzpi Hikisich uvi'Rtzoni Richamtich" - I struck you in My anger, and My desire was to have mercy on You. therefore, one would have thought that we bless ha'Tov veha'Metiv even on bad tidings.

If the king will find out and take the Metzi'ah, is this bad? It is no worse than if he never found it!

Bartenura: The king will punish him and seize it.

What was the question and answer about whether [prayer for] mercy will help?

Anaf Yosef citing Tzlach and Mayan ha'Berachos: Initially, the Makshan learned from Leah that Tefilah helps even to change nature. Therefore, we did not ask a contradiction between the teaching about Leah and the teaching that the gender depends on who was Mazri'a first. However, after we say that Tefilah will not change nature, they seem to contradict each other. Even within 40 days, how could Tefilah help? It already was determined by Hazra'ah!

Our Mishnah taught Stam, if one's wife is pregnant, it is a vain prayer to request that it will be a boy. Below, we say that one should pray in the first 40 days!

Iyun Yakov: Stam 'pregnant' is after the fetus is recognized, which is after three months. (NOTE: Below discusses even if he is unsure whether she is pregnant. It teaches also about the first three days! - PF)

Megadim Chadashim: One opinion in the Yerushalmi permits praying about the gender until she is on the Mashber (stone on which she gives birth); the other opinion permits even then! The Mizrachi (Bereishis 30:21) says that that opinion found a Beraisa unlike our Mishnah, and holds like it. This is difficult. The Yerushalmi should have challenged him, and brought the Beraisa! I say that he holds that our Mishnah discusses one who went away, and does not know whether or not she gave birth already; it says 'Haysah Me'uberes.'

For what does one pray for three days that it not decay?

Rashi: The semen. If it is not absorbed within three days, it decays, and cannot lead to a child.

How does a fetus become a Sandal?

Rashi: If she becomes pregnant with another fetus, it mashes the first. It is like a fish called Sandal. Nidah 25b compares this to one who slaps his colleague, and his form goes in back.

What is the source to expound "v'Achar"?

Maharsha: Tanchuma says that it should have said v'Acheres (feminine). The masculine hints that she was pregnant with a male. Because Danah, she gave birth to a female. Therefore, she called her Dinah. There is a hint in the verse explaining Yosef's name - "Yosef Hash-m Li Ben Acher." However, our Gemara implies unlike this. Rather, this is the only birth in which it says Achar. The others, it says just "va'Tahar..." Therefore, we expound that it is after she judged... This is why the Torah did not give the reason for the name, like it gave for the others.

Why is Leah not listed among the prophets in Megilah 14a?

Maharsha: She was not a Nevi'ah; she was unaware of the Nevu'ah. (NOTE: If she was unaware, why did she pray that her fetus be a female? Perhaps she merely worried lest Rachel be less than the Shefachos, and prayed that this not happen. Hash-m switched her fetus to a female, to fulfill her prayer. - PF)

Maharsha Nidah 31a: At first, Yosef was inside Leah, and Rachel was pregnant with Dinah. Hash-m switched the fetuses.

What is the significance of 'just like we can expound it from Reisha to Seifa, we can expound it from Seifa to Reisha'?

Rashi: Whichever way we expound it, it means the same.

Rashba: This is wrong. The Gemara implies that the two ways teach different matters!

Maharsha #1: Rashi explains that the matter is repeated, to strengthen it.

Rashba citing the Ra'avad: From Reisha to Seifa, it means why does he not fear bad reports? It is because he is proper in his deeds and he trusts in Hash-m. This is a promise to a Tzadik that he need not fear bad mishaps. From Seifa to Reisha, it is not a promise to a Tzadik. Rather, David said that one who trusts firmly in Hash-m, he will not fear bad reports, like Hillel, who trusted in his Chasidus.

Rif (on the Ein Yakov): If we expound from Reisha to Seifa, this is like Hillel, who said 'I am sure that the scream is not from my house.' One who fears Hash-m does not fear bad tidings, because his heart is firm in Yir'as Hash-m, and he trusts in Hash-m not to bring evil on him. (NOTE: That entire Perek discusses "Ish Yarei Es Hash-m" (Tehilim 112:1). - PF) If we expound from Seifa to Reisha, we infer that only one whose heart is firm in Yir'as Hash-m and trusts in Him will not fear bad reports - if he lacks one of these, he will fear bad tidings. The Gemara brings after this that R. Yishmael saw a Talmid afraid, and told him 'you are a sinner!'

Iyun Yakov: If we expound from Reisha to Seifa, it teaches that if one does not fear bad tidings, it is because he trusts in Hash-m. However, one can trust in Hash-m and fear bad tidings. If we expound from Seifa to Reisha, one who trusts in Him will not fear bad reports. However, there can be people who do not fear bad tidings, even though they do not trust in Hash-m. Rava comes to answer, how could Hillel say 'I am sure that the scream is not from my house'? This flaunts that he trusts in Hash-m! It does not, for we can expound from Seifa to Reisha; not fearing bad reports does not show that he trusts in Hash-m.

How could Hillel boast of his merits, that surely the scream is not from his house?

Iyun Yakov: We can expound the verse from Seifa to Reisha. Not fearing bad reports does not show that he trusts in Hash-m.

Megadim Chadashim citing Tefilah l'Moshe, Ya'aros Devash 1:7 and Ben Pores Yosef: Meforshim say that he trained his household with his Midah of Savlanos, not to scream over afflictions, rather, to bear them happily.

Anaf Yosef citing Binah l'Itim: This is true. However, the Gemara applied to him "Mi'Shemu'ah Ra'ah Lo Yira"!

Anaf Yosef citing Binah l'Itim: Man's heart is like a Navi to tell him what will happen. If he fears or is sad, this shows that affliction will come upon him. Happiness is like heralding good tidings. When he heard a scream, he did not feel any sadness or fear; he was serene. (NOTE: Surely he fulfilled 'Nosei b'Ol Im Chavero', and truly empathized with the victim, but this did not begin in the heart. Rather, his Sechel told him that someone suffered, so it is proper to share in his pain. Or, perhaps he attributed the scream to Nochrim, especially if he was in Bavel at the time. - PF) The verse teaches that when he hears a bad report, he does not fear lest it pertains to him, because his heart is serene and trusts in Hash-m. If his heart melted, 'even though he did not see, his Mazal saw' (Megilah 3a).

Should one fear Divrei Torah?

Rashi: He fears lest he forget them, therefore he constantly reviews them.

Maharsha: One may fear punishments [due to Divrei Torah]. Only fear without reason is forbidden, like Tosfos (Gitin 55a) said. We bring "Pachadti va'Ye'esayeni..." - Iyov feared without reason. However, in Iyov, Rashi explained that he feared lest his sons sinned. That is a proper reason!

When Yehudah sighed, why did Rav Hamnuna say 'you seek to bring afflictions upon yourself', and not 'you sin'?

Etz Yosef: Rav Hamnuna holds that "Pachadu v'Tziyon" applies only in Tziyon.

Where they judge before killing, why does he not pray?

Rashi: It suffices to be careful not to transgress [the laws]. If he transgressed, he does not enter a place of danger.

Why are we concerned for mishaps in the bathhouse?

Maharsha: A person is naked there, and naked from Mitzvos, like David felt. (NOTE: David concluded that even there, he has Bris Milah! Perhaps this helps only for one who properly appreciates the Mitzvah. Beis Kelm (Tefilah u'Musar p.187) says that he appreciated that Hash-m commanded to curb excesses in man. - PF) Damage from the fire is common. Therefore, one must pray that sin not arouse the danger. Abaye did not object to this (for inciting the Satan), rather, the Seifa 'should I die, may my death atone...'

What is 'something similar [to a bathhouse]'?

Megadim Chadashim: Dikdukei Soferim, the Rambam and other Rishonim have the text 'and something similar in the future.' Shulchan Aruch (OC 230:3) says 'from this fire and something similar in the future.' The Perishah says, this refers to Gehinom. Or, it is when I will come to bathe again.

What incites the Satan?

Megadim Chadashim: Magen Avraham (Sof 239) says not to say the Viduy of a Shechiv Mera (one who fears that he is about to die) before sleep due to inciting the Satan. It says there 'if I die, may my death atone...' I say that a Shechiv Mera may say it, for he is near death. If he will not say it now, when will he?! Magen Avraham also said that inciting the Satan is only in a situation of danger.

Why is it improper for people to engage in medicine?

Rashi: They should rather pray for mercy.

Ha'Boneh: This shows man's frailty. He is prone to mishaps and loss from anything, even what he does for a cure [can backfire]! He should request only from Hash-m. We learn from Asa - "v'Gam b'Chalyo Lo Darash Es Hash-m Ki b'Rof'im." I say that his mistake was worse, for Gam b'Chalyo, i.e. "Chalah Es Raglav" (Melachim 1:15:23) - an illness that doctors despaired of finding a cure for it, surely he should have prayed to Hash-m! Rather, even so he sought doctors.

Anaf Yosef: citing Taz YD 336: Rav Acha explains that one who lets blood, he says this to justify seeking a natural cure, even though it is more proper to pray to Hash-m. Since people normally do so, also I do. Even so, I admit that all is from You, for You are a faithful doctor. Abaye disagrees. The Torah authorized to cure naturally, for it knows that man will not [always] merit a miraculous cure. You cannot say that "v'Rapo Yerapei" is a Mitzvah. If man merited, he would not need this! Rather, based on the way of people, it is permitted. Therefore, nowadays it is an obligation and Mitzvah; based on people's deeds, his health depends on this.

Daf Al ha'Daf citing Ramban: When Yisrael are Shelemim, they do not conduct according to nature at all - not in their bodies, their land, their Klal, or one of them. Hash-m blesses their food and water and remove illness from them, so they do not need doctors or medicine - "Ani Hash-m Rofe'echa." When there was Nevu'ah, if a Tzadik stumbled in sin and fell ill, he did not seek doctors, rather, Nevi'im, like Chizkiyah. Rav Yosef did not call a doctor to his house for the 22 years that Rabah was Rosh Yeshivah (Horayos 14a). (NOTE: Why does he bring this? It implies that at other times, he called doctors! I heard that he was healthy all those years - a reward for letting Rabah be Rosh Yeshivah (even though Chachmei Eretz Yisrael answered that he should be Rosh Yeshivah). Alternatively, even though he should have been Rosh Yeshivah, he conducted with extreme humility; when needed, he went to a doctor, and did not send for the doctor to come to him. - PF) "Lo Darash Es Hash-m Ki b'Rof'im" (regarding Asa) shows that they did not normally seek doctors. Doctors merely taught what foods and drinks are good and bad. If people were not used to doctors, they would get ill only as punishment for sin, and be cured when Hash-m wants. Since they conducted with cures, Hash-m left them to natural occurrences. Chazal said "v'Rapo Yerapei" teaches that doctors may heal - they did not say that it permits a Choleh to be healed! Since he conducted with cures, and was not among Shalem Yisraelim, a doctor need not refrain from curing him. A doctor need not be concerned lest he cause his death, since he is expert, nor that Hash-m alone heals, for people were used to doctors. Chovos ha'Levavos (Sha'ar ha'Bitachon, Perek 3) says that Asa's mistake was relying only on doctors. Akeidas Yitzchak (Vayishlach 26) challenged the Ramban. A person should consider himself a Beinoni, that his [natural] efforts help. If it were forbidden to seek doctors, they would be forbidden to heal, due to Lifnei Iver! She'alas Yakov asked, if doctors are a lack of Emunah in Hash-m, why did Chazal permit doctors to be Mechalel Shabbos to cure people?! Maharatz Chayos said, the Rif, Rambam and Rosh did not comment on 'this permits doctors to heal' (e.g. to say that it is b'Di'eved). The Rambam brings an obligation to heal from Hashavas Aveidah (Sanhedrin 73a).

Daf Al ha'Daf: Tashbatz asked, if a doctor tried to cure with Reshus of Beis Din, and he killed, why is he exiled? A Rebbi who hit his Talmid, a father who hit his son, or a Shali'ach Beis Din [to lash], if he killed, he is not exiled, for he was engaging in a Mitzvah. Gilyonei ha'Shas answered, it is because it is improper to seek doctors; one should trust in Hash-m. Tzitz Eliezer (11:41) answered, a Rebbi hit in the normal way. Doctors are not considered the normal way; if the Choleh merited, he would be healed above nature.

How does "v'Rapo Yerapei" teach that doctors may heal?

Maharsha: We learn from the double expression (Bava Kama 85b). If not for this, we would learn only that if the victim hired a doctor, the one who wounded him would need to pay the wage.

To whom does one say 'Hiskavdu Mechubadim ...'?

Rashi: To the angels that accompany a person - "Ki Mal'achav Yetzaveh Lach."

Daf Al ha'Daf: The Shulchan Aruch (OC 3:1) says that our custom is not to say this. Beis Yosef brings from Avudaraham that it looks like haughtiness, for we do not assume that we are worthy to have angels accompanying us. Birkei Yosef and Aruch ha'Shulchan ask, the two angels that accompany a person testify about him (Chagigah 16a). On Shabbos night, one says va'Ychulu, and the angels that accompany him put their hands in his head... Tzitz Eliezer (15:14) explains, if a person is good, they guard him. If not, their Shemirah is to remember his deeds and testify about him in Beis Din ha'Gadol. One may ask them to wait for him only in the first case. Therefore, this Tefilah is only for a Yarei Shamayim and Chasid, that the Shechinah dwells on him. If one is not Muchzak in people's eyes to be a Yarei Shamayim and Chasid, it looks like haughtiness. However, when engaged in a Mitzvah, e.g. arranging the Shabbos table, we may ask them to bless us with Shalom, for in any case they bless us. (On Shabbos night, if the Ner is lit and the table and beds are set, the good angel prays that it be so also next Shabbos, and the bad angel must answer 'Amen', and if not, vice-versa - Shabbos 119b. Maharsha there says that for every Mitzvah there is an advocating angel and a prosecuting angel.) (NOTE: Perhaps also the two angels that always accompany a person, one advocates and one prosecutes; if the advocate wins, also the prosecutor is forced to guard him. If the prosecutor wins, also the advocate must testify against him. If not, why are two angels needed to guard him? One angel was able to kill Sancheriv's camp (over two billion soldiers) in a moment (Sanhedrin 95b)! However, that was Gavriel; perhaps angels that accompany a person are weaker. We find that he is stronger than Eliyahu and the angel of death (above, 4b). - PF)

Why does one say 'Hiskavdu Mechubadim ...'?

Maharsha: It is below your honor to go with me to a disgraced place like this.

May one ask an angel 'guard, help and support me'?!

Daf Al ha'Daf citing Milchemes Mitzvah of R. Meir of Narvonah: R. Moshe said, the text says only 'Shimruni', i.e. wait for me. Even according to our text, we can say that he does not request help. Rather, do your Shelichus from Hash-m (guard me), for I am not negligent for entering this filthy place.

Daf Al ha'Daf citing Yekev Efrayim: He requests that Hash-m guard him, just like he requests from Hash-m before letting blood. Also, he blesses Hash-m after eliminating! The Tefilah is addressed to the angels, for it is improper to request from Hash-m to guard him in such a place. Also, one who needs to eliminate may not pray (23a). Perhaps this is why the requests are doubled - guard me, guard me; help me, help me; support me, support me - he speaks to the angels and in his heart he intends for Hash-m. The Kuzari (3:11) says that we conclude Asher Yatzar with 'u'Mafli La'asos', like the expression used for the angel that spoke to Mano'ach. This hints that also what I said before to the angels was really to Hash-m.

Chashukei Chemed citing Mor u'Ketziyah (3): Since he says 'Mesharesei Elyon', i.e. you are Hash-m's Sheluchim, he attributed the grandeur to Hash-m's Hashgachah.

Chashukei Chemed: Perhaps since it says "Ki Mal'achav Yetzaveh Lach Lishmarcha b'Chol Derachecha", one may request that they guard him, for Hash-m commanded this. Those who say not to say 'Machnisei Rachamim...' in Selichos, they forbid other requests from angels.

How did Hash-m create man with Chochmah?

Rashi this refers to the holes, like it says below.

Tosfos citing Tanchuma: He prepared man's food before his creation.

Maharsha: This does not mean that Hash-m used His Chochmah to create man. Rather, He put Chochmah in man, unlike other creations.

What are hollows and holes?

Rashi: Hollows are matters such as the heart, stomach and intestines. If they would be opened, he would die. Holes are openings such as the mouth, nose and anus. If they would be closed, he would die.

Daf Al ha'Daf: If one eliminated during Pesukei d'Zimrah, he blesses after Shemoneh Esre (MB 66:23). Bnei Levi asked, perhaps he was Yotzei in Birkas Refa'enu, just like the Pri Chadash said not to bless ha'Machzir Neshamos after Shemoneh Esre, lest he was Yotzei in Mechayeh Mesim! Tzitz Eliezer (11:4) answers, Refa'enu is a Tefilah that Hash-m heal 'Cholei Yisrael.' Asher Yatzar is not a Tefilah for Cholim. We rejected Rav, who said to conclude 'Rofei Cholim'!

What is the reason to say 'Rofei Kol Basar'?

Rashi: Eliminating waste is a cure for the entire body.

What is the reason to say 'Mafli La'asos'?

Rashi: The body is hollow like a pouch. If a pouch has a hole, it does not hold air. Hash-m created man with Chochmah, and made many holes, and even so his Ru'ach is inside him during his entire life. This is a wonder and Chochmah!

Maharsha: Rashi explains that Hash-m made man with Chochmah, i.e. the holes, like it says below. Tosfos explains that it is a separate matter; He prepared man's food before his creation.

Shulchan Aruch (OC 6:1): Man's body selects the good part of food, and expels the waste.

Rema (6:1): He ties something spiritual (the Neshamah) to a physical body.

What is the request u'Sehi Mitasi Shelemah'?

Rashi: There should not be a Pasul or Rasha in my seed.

Why does he say 'enlighten my eyes, lest I sleep death'?

Maharsha: We said above (57b) that sleep is a 60th of death. Because sight is useless in darkness, he concludes ha'Me'ir la'Olam Kulo bi'Chvodo.

What is included in 'Neshamah'?

Maharsha: Mekubalim and philosophers agree that it includes all three parts of the Nefesh - Nefesh, Ru'ach and Neshamah. Therefore, there are three expressions here. 'You created' the natural Nefesh - "va'Yivra Elokim Es ha'Adam..." 'You formed' the Ru'ach - "va'Yitzer Hash-m Elokim Es ha'Adam." 'You blew into me' the intellectual Neshamah - "va'Yipach b'Apav NIshmas..."`

What is Sechvi?

Rashi: It is a rooster - there are places where it is called Sechvi (Rosh Hashanah 26a).

'... To distinguish between day and night' proves that a rooster cackles at dawn. The Zohar says that it cackles at midnight!

Megadim Chadashim: Perek Shirah says that it recites seven verses. The Ya'avetz says that it begins at midnight, and calls out to wake the sleeping. R. Bechayei (Bamidbar 24:2) says that it calls out seven times at night. I say that it calls loudest at dawn, therefore the Berachah was fixed for this.

Does 'upon sitting up' imply that until now, he blessed lying down?

Rav Elyashiv: Yes. This shows that one need not stand for Birkos ha'Shachar. Even so, the custom is to stand, like in Berachos of praise.

Chashukei Chemed: Mishbetzos Zahav (132:3) leans to infer that one may sit for Berachos of praise. However, perhaps here is different, for Chazal enacted to bless in the order of rising - when he wakes up, hears a rooster, opens his eyes, sits up, gets dressed , straightens up, steps on the ground... Those who are stringent to stand, there is a Hidur in this. Tashbatz Katan (260) says that Maharam used to say ha'Mapil standing. (Our custom is unlike this, in order to say it right before sleeping.)

Why does one bless 'He provided all my needs' when putting on shoes? Is this all his needs?

Divrei Eliyahu: Shoes are made from animal hide. Also animals are to serve man, and he rules over them - automatically, he rules over the inanimate and vegetation. He properly blesses 'He provided all my needs'!

Rav Elyashiv: The Vilna Gaon says that we do not bless on Tish'ah b'Av and Yom Kipur, when one may not wear leather shoes. The custom to bless is based on R. Yonah, who permits blessing before fulfilling in deed. This is like Tosfos (Pesachim 7b), who says that we bless Al Netilas Yadayim after washing because sometimes the hands are not clean before washing, and we bless after Tevilah due to Tevilah of a convert, who cannot bless beforehand, for he was not yet a Yisrael.

Rav Elyashiv: We bless 'He did not make me a Goy', 'He did not make me a slave', 'He did not make me a woman' (Menachos 43b). Why are these in the negative? We could make one Berachah in the positive, He made me a Yisrael! It seems that because we concluded (Eruvin 13b) that it would have been better for man if he were not created, we cannot bless in the positive. The Taz (46:4) answers that to say 'He made me a Yisrael' belittles the rest of the world. The entire world was created for Hash-m's honor! (NOTE: Does 'He did not make me a Goy' belittle Goyim less than 'He made me a Yisrael'? - PF)

Why do we mention Yisrael [in these Berachos] only in 'He girds Yisrael with strength' and 'He crowns Yisrael with glory'?

Rav Elyashiv: Only these Berachos apply only to Yisrael. We gird ourselves to separate the heart from the Ervah, and cover our heads for Yir'as Shamayim. Until now (before girding with a belt), he presses his arms on his garment below his heart to separate his heart from his Ervah.

Here it implies that he makes several Berachos before covering his head. Is this permitted?

Daf Al ha'Daf: Maseches Soferim (14:15) brings two opinions about this. We can say that here we hold like the lenient opinion. Initially, it was Midas Chasidus to cover the head at all times. Nowadays, it is forbidden to go with a bare head due to Darchei ha'Emori and Chukos ha'Goyim (MB 61:2).

How does one love Hash-m with his Yetzer Tov and Yetzer ha'Ra?

Etz Yosef citing Be'er Mayim Chayim (Nasa): Some serve Hash-m naturally, and some serve above nature. Even if one is a Tzadik in all his ways, and does not transgress any Mitzvah or Rabbinic fence, this is all due to the Sechel ruling over the heart's desire. His heart desires evil; Chazal said about him 'woe to me from Yotzri (Hash-m, if I succumb to Yitzri); woe to me from Yitzri (my Yetzer ha'Ra will torment me if I obey Yotzri). This is the hardest war. Other wars, when one conquers the enemy, the war ceases. Here, the Yetzer ha'Ra returns to incite him. He must interrupt to fight it; his Avodah is not complete. If one merits to serve Hash-m amidst total love, that his only desire is to serve Him - he switched his Yetzer ha'Ra from desiring worldly matters, to desire Avodas Hash-m. This is above nature.

Why does it say 'even if He takes your life'? It should say 'even if they (people who threaten to kill you if you will not transgress) take your life'!

Etz Yosef citing Alshich: Chazal taught that he should not feel that they take his life - rather, Hash-m takes the Nefesh to elevate it above all honor. Those who are Mekadesh Hash-m are at an awesome level. He should feel great Simchah over this!

How does "uv'Chol Me'odecha" hint to 'with every Midah that He metes out to you'?

Etz Yosef citing Ma'alos ha'Torah: All afflictions are called Me'od - "Dever Kaved Me'od", "Makah Rabah Me'od"... Also all good things are called Me'od - "v'Avram Kaved Me'od b'Mikneh", "va'Shem Berach Es Adoni Me'od"... Evils are called Me'od because they are from the left side (the Satan). Goods are called Me'od because also they are from the left side - "mi'Tzafon Zahav Ye'eseh", "bi'Smolah Osher v'Chavod", "mi'Tzafon Tipasach ha'Ra'ah" (NOTE: Seemingly, this belongs with evils! R. Gershom (Bava Basra 25a) says that the Shechinah faces east, so the north is on Its left. - PF) B'Chol Me'odecha is with whatever is called Me'od, i.e. good and bad. For both, thank Hash-m, who is called Me'od - "Gadol Hash-m u'Mehulal Me'od."

Etz Yosef citing the Rambam: One should not be bewildered when great affliction comes on him, for many things appear evil and the end is good, and vice-versa.

What is accepting bad tidings with Simchah?

Rashi: He blesses for punishments with all his heart.

What do we learn from "ba'Shem Ahalel Davar b'Elokim Ahalel Davar" -

Rashi: Elokim it is an expression of a judge. (I will praise Him whether He acts with mercy (Hash-m) or judgment.)

How do we learn from "Kos Yeshu'os Esa uv'Shem Hash-m Ekra", "Tzarah v'Yagon Emtza..."?

would have been proper to bring here. Perhaps [Rav Huna] preferred to cite R. Akiva's adage 'all that Hash-m does is for the good', for it attributes everything to Hash-m.

Etz Yosef citing Yefe Mar'eh: Even though these are not written in the same verse, since it says in both of them "uv'Shem Hash-m Ekra", it is as if it is a Hekesh.

Daf Al ha'Daf citing R. David of Tchortkov: "Kos Yeshu'os Esa uv'Shem Hash-m Ekra" is in one verse. "Tzarah v'Yagon Emtza" ends a verse; the next verse begins "uv'Shem Hash-m Ekra." This is because one may not bless on evil immediately; he needs time to settle his mind and accept the affliction with love

What was R. Akiva's support from his episode that all that Hash-m does is for the good?

Rashi: Had the lamp not extinguished, or the rooster and donkey remained alive (they would have made noise), the troops would have found him and captured him.

Why should one say few words in front of Hash-m?

Maharsha: If one is afflicted, he should not pray excessively for relief, speak about them or question His ways. Perhaps Hash-m does this for his good!

Chashukei Chemed: Divrei Chamudos (on Rosh, 9:84) says that one should not pray too much. This reduces intent - a little with intent is better than much without intent. Also, if he can learn, it is better to pray only what Anshei Keneses ha'Gedolah obligated, and learn in the remaining time. Chasidim of old spent nine hours a day in prayer. How did they remember their Torah (32b)? Iyun Yakov there inferred the Gemara asked only about guarding their Torah, but not when they had time to learn. Surely they learned before they reached the level of Chasidim. We infer learn that one should not conduct with too much Midas Chasidus until he filled himself with learning. Afterwards, his Torah will be guarded in him. Agra d'Kalah said that Devekus in Hash-m will last only via learning.