What is the meaning of 'whoever presses the hour, the hour presses him'?

Rashi: This is like Avshalom, who sought to become king by force.

Maharsha: Mazal of the hour causes [success or failure]. One cannot force it with his power, if he will not have help from Shamayim.

Iyun Yakov: He wants to have grandeur before the time fixed for him. Therefore, he dies before his [proper] time. 'You imposed on your Maker to produce figs before their time - you will die before your time!' (Ta'anis 24a) "V'Chol Atz Ach l'Machsor" - his years will lack.

What is the meaning of 'anyone who is pushed off at the time, the time stands for him'?

Midah Tovah is greater than the Midah of punishment - one who is pushed off at the time due to humility, he will receive even more later. Astrologers told Rav Yosef that he will rule only two years, and he ruled two and a half years. Be'er Sheva (Sof Horayos) explained that as long as Rabah ruled, Rav Yosef did not call a blood-letter to his house, for he did not get sick at all.

What are Sinai and Oker Harim?

Rashi: Rav Yosef was Sinai - he was expert in many Beraisos. Rabah was Oker Harim - he had very sharp power of reasoning.

What was the answer 'all need the one who has wheat'?

Rashi: The one who gathered (knows) many teachings has precedence.

Daf Al ha'Daf citing Pri Megadim (OC 137): A Chacham who can give rulings has precedence over one who has sharp reasoning. Chochmas Shlomo there says that when oral Torah was not written, Sinai had precedence. Nowadays that one can find [the Halachah] in Seforim, Oker Harim has precedence.

Chashukei Chemed: Sinai is preferable to be Rosh Yeshivah, but not for deciding the Halachah. The Halachah follows Rabah against Rav Yosef, with only three exceptions (Bava Basra 114b).

Why did Rav Yosef not call even a blood-letter to his house during the 22 years?

Rashi: He avoided any conduct of authority.

Daf Al ha'Daf citing the Seraf of Kutzk: For 22 years, Rav Yosef did not know that Shinuy ha'Shem is like Shinuy Ma'aseh, until he became Rosh Yeshivah (Bava Kama 66b). He perceived that with his new title, his form changed, and concluded that Shinuy ha'Shem is like Shinuy Ma'aseh. Vayikra Rabah (26:8) says that anointing a Kohen Gadol would make him taller than his colleagues. Kehilas Yakov brings from Yalkut that he is like a new creation; Ben Pores (1:2) says that therefore, one may not anoint him on Shabbos.

Ramah: He had no need for any doctors. This was a reward for humbling himself.

May one follow astrology?

Rashba (Teshuvos attributed to Ramban, 283): One may follow astrology. Avraham said 'I saw in my astrology.' R. Akiva was concerned for what astrologers said about his daughter. One should not go against it and rely on a miracle to be saved.

Megadim Chadashim: Rambam (Hilchos Avodah Zarah 11:7-9) includes astrology in the Isur of Me'onen. He forbids following it (NOTE: among other follies. It is not clear how he explains Rav Yosef and other Chachamim who were concerned for it. - PF)

Hagahah in Kol Eliyahu, citing Imrei No'am: Rav Yosef would not go to astrologers - one may not ask astrologers (Pesachim 113b)! Rather, it was Hashgachah that after Chachmei Eretz Yisrael answered, astrologers on their own told Rav Yosef [so he would let Rabah rule first].

What was the answer 'the owner should hold the beam where it is thick?

Rashi (on the Ein Yakov): When people carry a beam together, the owner should bear the brunt of its weight - Yakov had the greatest toil raising the 12 tribes, and prayed much for them - his merit brings merit to Yisrael.

Maharsha: The Midah of Yakov will protect Yisrael on Yom Tzarah, i.e. where the beam is thick (heavy).

Etz Yosef citing Mayan ha'Berachos #1: Yakov did not die. "Hineni Moshi'ech..." - just like his seed is alive, he is alive (Ta'anis 5b). He feels all pain like we do, therefore he gets involved to save us from affliction. Ba'al ha'Korah - Yakov, who is our partner in the affliction, his merit saves us.

Etz Yosef citing Mayan ha'Berachos #2: The final Beis ha'Mikdash will be built in Yakov's merit; he is Ba'al ha'Korah.

Why does it say 'they ate in front of Moshe'?

Maharsha: Moshe served them, and did not eat with them. The Mechilta says so. Eating in front of him (a Chacham) is like eating in front of Hash-m. Rashi on Chumash wrote, this teaches that one who benefits from a meal at which Chachamim recline... If so, 'Chachamim' are Aharon and the Zekenim, for Moshe did not recline with them. If a Chacham is at a meal, surely they say Divrei Torah - this is enjoying radiance of the Shechinah! If three ate on a table and said Divrei Torah, it is as if they ate from Hash-m's table (Avos 3:3).

Anaf Yosef: Do not infer that Yisro was the guest. Just the contrary, the answer proves that Moshe was not the host! We answer 'whoever benefits from a meal at which a Chacham is...'; we do not say 'whoever benefits from a Chacham's meal.' The Havah Amina was that it was Moshe's Seudah. Rather, it was Yisro's meal, and Moshe was among the invitees. It says 'they ate in front of Moshe', for he served, but afterwards he himself ate.

What is the question 'they were in front of Moshe, and not in front of Elokim!'? A Tzadik should always consider that he is in front of Elokim - "Shivisi Hash-m l'Negdi Tamid"!

Daf Al ha'Daf citing Ohev Yisrael (Yisro): One may not pray in back of his Rebbi (Berachos 27b), for awe of your Rebbi should be like awe of Shamayim. One who feels awe of his Rebbi cannot feel enough awe of Shamayim to pray, for another awe is on him. Therefore, Chazal asked, since they are in front of Moshe, how could they be in front of Elokim? They answered, benefit from a meal with a Chacham is like enjoying the radiance of the Shechinah; this itself is awe of Shamayim! Ha'Ben Yakir Li Efrayim (Yisro p.205) says that this is the introduction to Matan Torah. Emunah in Hash-m is Emunah in Tzadikim. One cannot distinguish them - "va'Ya'aminu ba'Shem uv'Moshe Avdo." The Rema brings that b'Tzibur, some permit praying in front of one's Rebbi or in back. This is because the two fears are the same!

Why should one who takes leave of his friend say 'Lech l'Shalom', and one who takes leave of a Mes should say 'Lech b'Shalom'?

Ha'Kosev: In this world, man must strive to do his Father's will, in investigation and in deed. The world to come is for reward. L'Shalom implies that he must strive to attain Shalom. To a Mes, he says b'Shalom - with the Shalom that you toiled for it while alive. The opposite applies to leaving a Chai (live person). He says go l'Shalom - always increase your Shalom. B'Shalom implies with what you sought until now, and he will not add to it.

Anaf Yosef citing Semichus Chachamim: A person's merits are called Shalom - they make Shalom between him and his Father in Heaven. We cannot say b'Shalom to a Chai, for this implies the merits he already acquired. One must always acquire more merits! Rather, go l'Shalom - acquire more! It is opposite for a Mes - saying l'Shalom is Lo'eg la'Rash, for he cannot acquire more. Rather, go b'Shalom - with what you already acquired.

Maharsha: A living person needs Shalom, i.e. success in his deeds wherever he wants to go; this is l'Shalom. He does not say b'Shalom, which implies that while going he will have Shalom, but not in his destination. In the grave, there is no deed to succeed in it, so l'Shalom does not apply. He says b'Shalom - there should be no obstacle until he comes to his fathers in the grave. The Ran implies like this.

Iyun Yakov: Many places in Tanach, someone said 'b'Shalom', and there was no mishap! If it is bad to say, why did David say so to his son?! (NOTE: Perhaps we know that it is bad only from what happened to Avshalom! - PF) Perhaps there is no difference between the expressions, just since once evil befell Avshalom, this shows that b'Shalom can be for evil. Going from this world to the world to come is b'Shalom, for in the world to come there is no hatred, envy or competition - "v'Atah Tavo El Avosecha b'Shalom." If one says so, it sounds like he curses him! Therefore, he says l'Shalom. Chachamim increase Shalom; l'Shalom implies to make Shalom, between colleagues or between man and wife. If so, he is a Shali'ach Mitzvah, and he will not be harmed when going or when returning. One does not say so to a Mes, for a Mes is exempt from Mitzvos - this is like "Lo'eg la'Rash"! Alternatively, he does not say l'Shalom, for Chachamim do not have Menuchah in the world to come. (NOTE: I do not understand this. Even if they do not have Menuchah, they have Shalom! Also, we do not say l'Shalom for any Mes, even if he was not a Chacham! - PF) Rather, go b'Shalom, from this world.

Daf Al ha'Daf: The Rambam (Hilchos Bikurim 4:17) says that those who welcomed people bringing Bikurim say to them 'Bo'achem b'Shalom.' Derech Emunah asks, we do not say so to the living! He answered that Chazal were adamant only when saying go b'Shalom, and brought many proofs for this. We find in Rosh Hashanah (Sof Perek 2) 'Bo b'Shalom Rebbi u'Talmidav.' Maharash (Parshas va'Yetzei) asked, Yakov said "... v'Shavti b'Shalom" - he should have said l'Shalom! He answered that Yakov requested help to go straightly his entire life, and he will return to his Father in Heaven b'Shalom, after death. Mesores says, we find v'Shavti in one other place. Also David prayed for help to go straightly his entire life, and then "v'Shavti b'Veis Hash-m l'Orech Yamim."

Daf Al ha'Daf citing R. Yechezkel Levenstein: Even though Moshe was going to redeem Yisrael in order that they will receive the Torah, had Yisro said 'go b'Shalom', a mishap could have occurred. Even though Avshalom was going to pursue his father to kill him, had David said 'go l'Shalom', he would have repented. How great is the power of a Berachah! (NOTE: It seems that had Tziporah not circumcised Eliezer, an angel would have killed Moshe! What is the source that the success was due to the Berachah? - PF)

Daf Al ha'Daf citing Gilyonei ha'Shas (19a): Above (19a), we say that one who maligns a dead Chacham falls to Gehinom -- "veha'Matim Akalkalosam..." This is even when "Shalom Al Yisrael" (i.e. the Chacham is dead). Shalom is not during life, rather, after death. [A dream about] a Mes in the house is a sign of Shalom in the house (57b). Yakov wanted to dwell in serenity; Hash-m said, is [Olam ha'Ba of Tzadikim] not enough [for them, and they desire also serenity here?! (Rashi Bereishis 37:2, from Bereishis Rabah 84:3)] One does not say 'go b'Shalom' to a Chai, for his Shalom is after death. Rather, he says 'go l'Shalom' - in the future. (NOTE: This sounds like a curse, that he should go to Shalom, i.e. death! - PF) One does not say 'go l'Shalom' to a Mes, which implies in the future, after afflictions in Gehinom. Rather, he says 'go b'Shalom' - immediately he has Shalom. (PF)

When does taking leave of a Mes apply?

Rashi: When they move it from city to city for burial, and those who carried it give it to others to carry it, those who cease carrying ask permission to leave it.

How does "Yelchu me'Chayil El Chayil..." teach about one who leaves the Beis ha'Keneses...?

Maharsha: Chayil is a large nation. Me'Chayil is a Tefilah of many people - it is accepted more (8a). El Chayil is learning Torah b'Rabim - Torah is acquired only amidst a group (63b). "Yera'eh El Elokim b'Tziyon" - he will merit the Mitzvah of "Yera'eh Kol Zechurcha Es Pnei Hash-m" - receiving the Shechinah.

Rav Elyashiv: Since it is a Mitzvah to go from Beis ha'Keneses to Beis Midrash, one may run, even though normally one may not run from a Beis ha'Keneses. Even though there is an attribute of going to a Beis Midrash even if he does not learn there - 'he gets reward for going' (Avos 5:14) - here we discuss 'and he engages in Torah [there].'

Daf Al ha'Daf citing the Kesav Sofer: Why does it say from Beis ha'Keneses to Beis Midrash and from Beis ha'Midrash to Beis ha'Keneses? (NOTE: So it says in Mo'ed Katan 29a, but not in our texts here. - PF) R. Nechunyah ben Hakanah used to say a short Tefilah when entering and leaving the Beis Medrash, that no mishap come through him... I should not err in Halachah and my peers will rejoice over me... Was he concerned for his honor, and not for the mistake itself? Also, he should have said 'they will not mock me'! Also, 'lest I stumble' should precede 'lest I be Metaher the Tamei'! (The Vilna Gaon reverses the text.) Rather, he prayed lest he stumble in learning and teaching Lo Lishmah, i.e. to intend that my peers rejoice over me. Here we praise one who goes from Beis ha'Keneses to Beis Midrash, i.e. he prays before going to learn, and from Beis ha'Midrash to Beis ha'Keneses, he thanks Hash-m after learning, that You made my portion...

Why do Chachamim have no Menuchah in this world or the world to come?

Rashi: They go from Yeshivah to Yeshivah, from Midrash to Midrash.

Ha'Kosev: Here, Menuchah is ceasing from what they engaged in constantly. For them it is great pleasure, to investigate and know secrets of Torah in this world and in the next. In Mo'ed Katan, Rashi explained that this is a praise; they go from Gan Eden to Raki'a and from Raki'a to Gan Eden to rejoice. "Yelchu me'Chayil El Chayil" is a proper proof; the rest of the Mizmor praises those who dwell in Beis Hash-m. We expound "Overei b'Emek ha'Bacha" to discuss Resha'im judged in Gehinom. There, the Ran explained that even after death, Chachamim engage in Torah in front of the Shechinah. Chazal expounded about Yehudah 'he did not know to debate with Chachamim' (due to the Niduy that he accepted on himself, so Moshe prayed for him). "[Yera'eh El Elokim] b'Tziyon" is above, opposite "Yerushalayim ha'Benuyah k'Ir she'Chuberah Lah Yachdav."

Maharsha: The world to come of Chachamim is totally Menuchah - Yom she'Kulo Shabbos u'Menuchah (Sof Tamid)! I answer based on the Midrash "va'Ychal Elokim ba'Yom ha'Shevi'i..." - the world was lacking Menuchah. Shabbos came, and Menuchah came. Menuchah is finishing Melachah. Chachamim act with intellectual investigation in this world and in the world to come. They do not cease this in the world to come! This is the Menuchah of the world to come - Tzadikim enjoy the radiance of the Shechinah with intellectual investigation.

Iyun Yakov: Even though the world to come is totally Menuchah, a Chacham must constantly go to learn in the Yeshivah above, and all the more so one who did not learn hidden matters in this world must learn them in the world to come.

Rav Elyashiv citing the Vilna Gaon: This world is Holech (action); the world to come is Omed (stationary) - one has only what he attained in this world. Chachamim are an exception; even in the world to come, they go "me'Chayil El Chayil."

Daf Al ha'Daf citing R. M. Manaskiz: Tzadikim serve Hash-m with love, and do not tire, so they do not need Menuchah.

Daf Al ha'Daf citing R. S. Z. Virmish: When people in this world recite teachings of a dead Chacham, his lips move in the grave (Yevamos 97b). Therefore, they have no rest in the world to come! We learn from "v'Chichech k'Yayin ha'Tov... Dovev Sifsei Yeshenim." Chomas Anach explains, even if wine is in a closed barrel in the cellar, when grapes are stomped, even far away, the wine moves by itself when it is in its strength, for three days. So the palate moves when people say a teaching in his name.

How do Chachamim increase Shalom in the world'?

Rif (on the Ein Yakov) #1: If Chachamim engage in Torah, they increase Shalom for themselves. How do they increase Shalom in the world? If they sustain the world, why does it say that they increase Shalom? R. Elazar teaches that aside from sustaining the world, they increase Shalom. Hash-m promised "Im b'Chukosai Telechu...; v'Nasati Shalom ba'Aretz." Hash-m gave the Torah to Yisrael, i.e. Oz - "Hash-m Oz l'Amo Yiten Hash-m Yevarech Es Amo va'Shalom." That Shalom is drawn to those who love Torah - "Shalom Rav l'Ohavei Sorasecha." "V'Ein Lamo Michshol" - they are not singed by the canopies of their colleagues, for also they learned. If they did not learn, just they loved Torah, Hash-m makes Shalom, lest they be shamed. "Ki b'Tzel ha'Chochmah b'Tzel ha'Kesef" - these are Ashirim who, amidst love of Torah, support those who learn. It turns out that the Chachamim cause Shalom to lovers of Torah, in addition to their own Shalom.

Rif (on the Ein Yakov) #2: Hash-m says "Ein Shalom la'Resha'im." Torah of Chachamim increases Shalom also for Resha'im - perhaps they will repent at the end of days. "V'Chol Banayich Limudei Hash-m" - they learned from their Maker, who blesses His nation with Shalom. However, "v'Rav Shelom Banayich" implies only Banayich, but not the entire world; we said that Chachamim increase Shalom for everyone! The verse already said Banayich. Why did it repeat it? It could have said Shelomam! Rather, we read Banayich like Bonayich, an expression of Binah. The verse teaches "v'Chol Banayich Limudei Hash-m"- those who learn Torah, they increase Shalom. Bonayich, those who contemplate Torah (Chachamim) increase Shalom also for Resha'im and others not proper for Shalom. Why do Resha'im merit Shalom? "Lema'an Achai v'Re'ai" - Chachamim - "Adabrah Na Shalom Bach." Even though it is not Hash-m's way to give Shalom to Resha'im, now I will do so, "Lema'an Achai v'Re'ai."

Etz Yosef: "V'Ein Lamo Michshol" - they will not err in Halachah.

Rav Elyashiv: We read Banayich like Bonayich, for the verse began with "v'Chol Banayich", and concluded with Stam Banayich - not all. Normally, Bnei Chachamim are not Chachamim, lest they say 'Torah is an inheritance.' Therefore, Banayich cannot be all Bonayich; it is only those who are Chachamim.

Rif (on the Ein Yakov) #3: "V'Chol Banayich Limudei Hash-m" - in the future, they will not learn from people, for then their Torah is forgotten. Rather, they will we learn from Hash-m, and their Torah will not be forgotten. Since in the future, they will learn from Hash-m, what is the value of one who learned in this world? "V'Rav Shelom Banayich" - we read this as Bonayich, those who contemplated in this world - they will have great Shalom. Hash-m will put extra Ru'ach upon them, according to how much they learned in this world. `"Ki Mal'ah ha'Aretz De'ah Es Hash-m ka'Mayim la'Yam Mechasim" - everyone will attain according to the amount he learned in this world. Da'as will increase like sea water, which covers all places according to their depth - if a little or much.

Iyun Yakov: They make Shalom, between colleagues or between man and wife. They make Shalom also when Tana'im or Amora'im argue, in the Yeshivah below and the Yeshivah above. Just like two Amora'im argue, two angels argue - both of them are Divrei Elokim Chayim. When one reaches the correct Halachah, he makes Shalom in both Yeshivos. We find that there was an argument above, and Rabah resolved it. Also, all kinds of Peros have a Mazal above. Chachamim make Shalom about which to bless on first.

Daf Al ha'Daf: "V'Asim Devarai b'Ficha... Linto'a Shamayim v'Lisod Aretz" - the Zohar (Bereishis 5:1) explains that via Chidushim of Tzadikim, Shamayim and Eretz are created. This is only when there is Shalom, for the world stands on Emes, Din and Shalom (Avos 1:18); feud prevents new creation. When there is Shalom, we read Banayich as Bonayich, for they build worlds.

Why do we end the Maseches with 'Chachamim increase Shalom in the world'?

Maharsha: The entire Maseches is Tefilos and Berachos that Chachamim enacted. Their reason was to increase Shalom in the world, i.e. between Yisrael and their Father in Heaven. They sustain the world in place of Avodah. This is why we read Banayich like Bonayich (your builders). All the verses brought here support [that Chachamim increase Shalom in the world].

Daf Al ha'Daf citing R. Pam: Berachos began with the time for Keri'as Shma at night. Rashi explained, we are not Yotzei in Beis ha'Keneses (for it is before night); we say Shma to enter Tefilah amidst Divrei Torah. We end the Maseches with the reverse - the attribute of going from Tefilah to learning.

Why does it say "Shalom Rav l'Ohavei Sorasecha"? Do Chachamim need more Shalom than others?

Tzelach: When there is Shalom among Chachamim, they learn together and are saved from mistakes.

Rav Elyashiv: Even a father and son, or a Rebbi and Talmid, when they engage in Torah, they become enemies, amidst the fire of Torah. They need a Berachah of Shalom, so that in the end, they will love each other (Kidushin 30b).

Why does Yerushalayim need a special Berachah of Shalom "Yehi Shalom b'Chelech Shalvah b'Armenosayich"?

Rav Elyashiv: 'They stood crowded, and were sparsely spaced when bowing (Avos 5:7). Presumably, this was not only in the Azarah, rather, in all of Yerushalayim. Since they stood crowded, they needed a Berachah of Shalom. Also Yisrael needed a Berachah of Shalom due to their grandeur and Oz - "Hash-m Oz l'Amo Yiten Hash-m Yevarech Es Amo va'Shalom."