1)

(a)Rebbi Levi bar Chama quoting Resh Lakish states that one should always incite the Yeitzer Tov over the Yeitzer ha'Ra, as the Pasuk in Tehilim writes "Rigzu ve'Al Techeta'u". In the event that the first one does not succeed to vanquish the enemy, he explains - then one should first recite the Sh'ma, and if that does not work, one should remind oneself about the day of death.

(b)And he learns them from the continuation of the Pasuk - "al Mishkav'chem (K'ri'as Sh'ma) and "ve'Domu Selah"(the day of death).

(c)And in the Pasuk "Va'etnah l'cha es Luchos ha'Even, ve'ha'Torah ve'ha'Mitzvah, asher Kasavti Lehorosam", if Rav Levi bar Chama ... interprets "Luchos" as the Ten Commandments, "ha'Torah", as the written Torah, and "ha'Mitzvah", as the oral Torah (Mishnah) ...

1. ... "asher Kasavti" - as Nevi'im and Kesuvim, and ...

2. ... "Lehorosam" - as Gemara.

(d)The Pasuk, he explains, is coming to teach us that all these were given to Moshe at Har Sinai.

2)

(a)Based on the words " ... Cherev Pifiyos" (which means a double-bladed sword), Rav Yitzchak interprets the Pasuk in Tehilim "Romemos Keil bi'Geronam, ve'Cherev Pi'fiyos be'Yadam" to mean - that someone who recites 'K'ri'as Sh'ma she'Al ha'Mitah', it is as if he was wielding a two-bladed sword.

(b)Mar Zutra or Rav Ashi learn that this refers to 'K'ri'as Sh'ma she'Al ha'Mitah' from the previous Pasuk - "Ya'alzu Chasidim be'Chavod, Yeranenu al Mishkevosam".

(c)The purpose of the sword is to destroy the Mazikin (the demons), which are more threatening at night-time.

3)

(a)With reference to the Pasuk in Iyov "u'Venei Reshef Yagbihu Of", Rebbi Yitzchak translates the word ...

1. ... "Reshef" (based on the Pasuk in Ha'azinu "M'zei Ra'av u'Lechumei Reshef ... ") as - demon.

(b)"Of" (based on the Pasuk in Mishlei "ha'Sa'if Einecha bo ve'Einenu"[Take your mind off itfor one moment and it will be gone [i.e. forgotten]).

(c)Rebbi Yitzchak therefore explains the Pasuk to mean that someone who recites Keri'as Sh'ma she'Al ha'Mitah (which is also considered Torah, as we shall see later), will remove from himself the power of the demons. According to Resh Lakish, who translates "Reshef" as 'Yisurin' (suffering) - it teaches us that whoever learns Torah will be spared from suffering.

4)

(a)Rebbi Yochanan queries Resh Lakish from the Pasuk in Beshalach "Kol ha'Machalah asher Samti ve'Mitzrayim Lo Asim Alecha, ki Ani Hash-m Rof'echa" - which implies that observing Torah and Mitzvos is speared from Yisurin, rendering the former's D'rashah from the Pasuk in Ha'azinu redundant.

(b)Rebbi Yochanan therefore cites the Pasuk in Tehilim "Ne'elamti Dumyah Hecheseisi mi'Tuv, u'Che'eivi Ne'ekar". Based on the Pasuk in Mishlei "Ki Lekach Tov Nasati lachem Torasi, Al Ta'azovu"- he translates the woird "mi'Tuv" as - from Torah.

(c)And he now explain the Pasuk in Tehilim to mean - that anyone who is able to learn Torah but fails to do so, will suffer terrible afflictions.

5)

(a)Generally, the difference between the person who sells an object that is his and the person who buys it is - that the former is sad and the latter, happy.

(b)Rav Zeira (or Rebbi Chanina bar Papa) learns from the Pasuk in Mishlei "Ki Lekach Tov Nasati lachem Torasi, Al Ta'azovu" that Hash-m is different, inasmuch as although Hash-m sold us His Torah, He was happy to sell it.

(c)He learns it from there - a. from the fact that He exhorts us not to forsake it, and b. from the fact that, even after He sold it, He calls it 'good'.

6)

(a)Rav (or Rav Chisda) learns from the Pasuk ...

1. ... in Eichah "Nachp'sah Deracheinu ve'Nachkorah, ve'Nashuvah ad Hash-m" - that if a person is stricken with Yisurin, he should examine his deeds.

2. ... in Tehilim "Ashrei ha'Gever asher Teyas'renu Kah, u'mi'Torascha Selam'denu (How praiseworthy is the one whom Hash-m chastises, and from Your Torah You teach him)" - that if he is unable to find any sins, then he should attribute it to Bitul Torah (not having studied Torah to one's fullest ability - either quantitatively or qualitatively).

(b)Assuming that he cannot even find the sin of Bitul Torah, based on the Pasuk in Mishlei "Ki es asher Ye'ehav Hash-m Yochi'ach Yochi'ach (for He rebukes the one whom He loves)", he should attribute his suffering to Yisurin shel Ahavah ...

(c)... which in effect is something like putting money into an investment, where one loses the use of the money now, but gains the interest later. Similarly, one suffers here willingly, in order to gain credit in the World to Come.

(d)Rava quoting Rav S'chorah learns from the Pasuk ...

1. ... in Mishlei "va'Hashem Chafetz Dak'o Hecheli" - that it is those whom Hash-m loves whom He strikes with Yisurin shel Ahavah.

2. ... there "Im Tasim Asham Nafsho" - this only applies to those who accept them willingly, just as an Asham can only be brought willingly.

(e)Someone who accepts 'Yisurin shel Ahavah in good faith - will merit children, live long, and he will retain all the Torah that he has studied (and that's just in this world!).

7)

(a)Rebbi Ya'akov bar Idi and Rebbi Acha bar Chanina argue over the definition of Yisurin shel Ahavah. According to one, based on the Pasuk in Tehilim ("Ashrei ha'Gever ... ") they are only classified as 'Yisurin shel Ahavah' if they do not cause Bitul Torah. The other one, based on the Pasuk in Mishlei ("Baruch ha'Gever asher Lo Heisir Tefilasi ... ") - says the same thing only instead of 'Bitul Torah', he says 'Bitul Tefilah'.

(b)Rebbi Aba quoting ... Rebbi Yochanan, based on the Pasuk in Mishlei "Eis asher Ye'ehav Yochi'ach" maintains - that both of the above are considered Yisurin shel Ahavah.

(c)And he reads that Pasuk in Tehilim (not as "u'mi'Torascha Selam'denu, but) as "u'mi'Torascha Silm'denu", meaning - that we can learn the effectiveness of Yisurin shel Ahavah from the Torah.

(d)In fact, he learns it from 'Shein ve'Ayin' - from a Kal va'Chomer, inasmuch as if a tooth or an eye, which is only one limb, can free a slave from his servitude, than Yisurin, which affect the entire body, can certainly cleanse a person from all his sins.

(e)And this in turn, is similar to a D'rashah of Resh Lakish, who learned from the Gezeirah Shavah "B'ris" "B'ris" from salt - that just as the latter sweetens meat, so too, do Yisurin cleanse a person from all his sins.

8)

(a)Rebbi Shimon learns that Torah is given with Yisurin from the Pasuk in Tehilim (that we discussed earlier) - "Ashrei ha'Gever asher Teyas'renu Kah, u'mi'Torascha Selam'denu".

(b)He learns Eretz Yisrael from the Pasuk in Eikev "Ki ka'asher Yeyaser Ish es B'no Hash-m Elokecha Meyas'reka" - which continues "Ki hashem Elokecha Mevi'acha el Eretz Tovah ... ".

(c)And he learns from the latter half of the Pasuk in Mishlei "ki Ner Mitzvah ve'Torah Or, ve'Derech Chayim Toch'chos Musar" - that Olam ha'Ba too, one acquires with Yisurin.

9)

(a)Rebbi Shimon in a Beraisa learns that Torah is given with Yisurin from the Pasuk in Tehilim - "Ashrei ha'Gever asher Teyas'renu Kah u'mi'Torascha Selam'denyu".

(b)He learns Eretz Yisrael from the Pasuk in Eikev "Ki ka'asher Yeyaser Ish es B'no Hash-m Elokecha Meyas'reka", which we know is referring to Eretz Yisrael - since the Pasuk continues "Ki Hash-m Elokecha Mevi'acha el Eretz Tovah ... ".

(c)And from the latter half of the Pasuk in Mishlei "ki Ner Mitzvah ve'Torah Or, ve'Derech Chayim Toch'chos Musar" he learns - that Olam ha'Ba too, one acquires only with Yisurin.

10)

(a)A Beraisa expert cited a Beraisa in front of Rebbi Yochanan which states that anyone who studies Torah, indulges in Gemilus Chasadim - and who buries his sons will earn a person pardon for all his sins.

(b)Rebbi Yochanan (based on Pesukim in Mishlei) supported the first two items from the Pasuk there "be'Chesed ve'Emes Yechupar Avon" - by interpreting "Chesed" as Gemilus Chasadim, and "Emes" as Torah.

(c)The problem did he had with 'burying one's children' was - its source (which was unknown to him).

(d)An old man quoting Rebbi Shimon ben Yochai answered him with a Pasuk in Yirmiyah - "u'Meshalem Avon Avos el Cheik B'neihem".

11)

(a)One of the two things that Rebbi Yochanan listed that cannot be classified as Yisurin shel Ahavah is Nega'im (Tzara'as); the other - the 'children'.

(b)We initially reconcile the first of the two with the Beraisa, which describes any of the four types of Nega'im as a Mizbe'ach Kaparah - by drawing a distinction between 'Mizbe'ach Kaparah' and Yisurin shel Ahavah.

(c)In the second answer, we say 'Ha Lan, ha L'hu' - with reference to the people of Bavel and those of Eretz Yisrael. Who is 'Lan'.

(d)Nega'im are ...

1. ... not considered Yisurin shel Ahavah in Eretz Yisrael - because since the sufferers are sent out of the city walls, they serve the purpose of atoning for the incumbents.

2. ... considered Yisurin shel Ahavah in Bavel - because the Mitzvah of leaving the city walls does not apply to them (See also Tos.).

(e)When, in the third answer, we differentiate between in private and in public, we mean - that if the Nega appears under one's clothes (where it is not visible), it is Yisurin shel Ahavah, whereas if it appears in a location where it is visible to the public, it is a Mizbe'ach Kaparah.

12)

(a)When Rebbi Yochanan used to declare 'Dein G'rama de'Asira'ah Bir' - he was referring to a small bone (See Tosfos) of his tenth (and last son), which he used to walk with in his 'pocket'.

(b)The problem this creates with his earlier statement that sons is not considered Yisurin shel Ahavah' is - that had this terrible loss occurred of Rebbi Yochanan's sins, he would hardly have made a point of showing the bone (that served as a reminder of his last son).

(c)To answer the Kashya - we establish Rebbi Yochanan's earlier statement where he had no children at all (and not to where is children died, as we thought at first.

13)

(a)Both Rebbi Chiya bar Aba and Rebbi Yochanan gave the same reply when they were asked by Rebbi Yochanan and Rebbi Chanina respectively whether Yisurin were dear to them. They both said - 'Not them and not their reward!'

(b)Rebbi Yochanan and Rebbi Chanina responded - by asking the sufferer to give them his hand and then healing them on the spot.

(c)Despite the that Rebbi Yochanan was capable of healing a person from his ailments, he needed Rebbi Chanina to cure him - due to the principle 'A captive cannot free himself from the his own incarceration'.

14)

(a)When Rebbi Yochanan went to pay Rebbi Elazar a Bikur Cholim visit, he created light - by uncovering his arm, which shone brightly.

(b)Besides a lack of Torah-knowledge or Parnasah, the third possible problem to which Rebbi Yochanan attributed Rebbi Elazar's tears was - a lack of children (it is not clear whether he had no children or whether he had children, but they died).

(c)He did not consider it worthwhile to cry over a lack of ...

1. ... Torah-knowledge - because Hash-m judges a person by his efforts, and not by how much he learns.

2. ... Parnasah - since not everybody merits wealth.

3. ... children -by producing the bone of his tenth son to comfort him.

15)

(a)Rebbi Elazar cried - because of 'Rebbi Yochanan's beauty that was destined to wallow in the dust ...

(b)... to Rebbi Yochanan replied that in that case, his weeping was justified, and they wept together.

(c)The story ends - with Rebbi Yochanan asking Rebbi Elazar whether he was fond of Yisurin. The latter replied in the same way as Rebbi Chiya bar earlier and Rebbi Yochanan responded as he did there.

16)

(a)Rav Yehudah the brother of Rav Sala Chasida (or Rav Ada bar Ahavah) and the Rabanan went to pay Rav Huna a visit - after four hundred barrels of wine turned sour.

(b)They advised him to examine his deeds (and do Teshuvah).

(c)When Rav Huna asked them on what grounds they suspected him of having sinned, they retorted on what grounds he suspected Hash-m of punishing him without reason.

(d)Not knowing what he had done wrong, Rav Huna responded to that - by requesting that whover had heard of a sin that he might have committed should inform him forthwith.

17)

(a)They had heard - that he had not given half the cut branches to his Aris (resident gardener), as was customary.

(b)Rav Huna justified his actions - by pointing out that for his part, the Aris had taken far more than his share of the proceeds ...

(c)To which they answered 'Basar Ganva G'nov, ve'Ta'ama di'Ta'im!' which means - that someone who steals back from a thief what the latter stole from him has also tasted the taste of theft (Two wrongs don't make a right)!

(d)Rav Huna responded to that - by undertaking to pay the Aris his full due.

(e)Some say that the vinegar turned back into wine. According to others - the price of vinegar rose to equal the price of wine.

18)

(a)When Aba Binyamin said that all his life, he was careful to Daven 'in front of his bed (Lifnei Mitaso)', he could not have meant this literally - because we have learnt (from Chizkiyahu ha'Melech) that one should always Daven, wherever possible, with one's face to the wall (with nothing movable in between - Tosfos DH 'she'Lo').

(b)We learn this from Chizkiyahu ha'Melech, about whom the Pasuk in Yeshayah says 'Vayasev Chizkiyahu Panav el ha'Kir Vayispalel el Hash-m".

(c)What he must therefore have meant is - that as soon as he arose in the morning, he would Daven immediately (before engaging in any other activity, such as business or even Torah-study (See Tosfos d.h. 'Ela').

(d)We therefore amend the statement to read (not 'Lifnri Mitaso', but) - 'Samuch le'Mitaso'.

19)

(a)He was also careful to place his bed facing north to south - because the Shechinah is either in the east or in the west (See Aggados Maharsha).

(b)Rebbi Chama b'Rebbi Chanina (or Rebbi Yitzchak) said (based on the Pasuk in Tehilim "u"Tzefuncha Temalei Bitnam, Yisbe'u Banim") - that if someone adheres to this ruling - he can expect to have many sons, and ...

(c)... based on the Pasuk in Tehilim "u"Tzefuncha Temalei Bitnam, Yisbe'u Banim"), Rav Nachman bar Yitzchak adds - that his wife will also not miscarry.

20)

(a)Aba Binyamim says in a Beraisa that someone who walks home after Davening Ma'ariv, leaving his friend alone in the field in the dark (See Tosfos 6a DH 'ha'Mispalel') - 'his soul (i.e. his Tefilah) will be snatched from him'.

(b)He learns this from the Pasuk in Iyov "Toref Nafsheo be'Apo, ha'Lema'ancha Te'azev Aretz", the second half of which implies (in the current context) - that it is because he thinks that the Shechinah will leave the spot to accompany him home, forsaking his friend.

(c)And (bearing in mind that "Tzur" refers to Hakadosh-Baruch-Hu") the Tana learns further from the conclusion of the Pasuk "Vaye'tak Tzur mi'Mekomo" - he causes the Shechinah to depart from Yisrael.

(d)Rebbi Yossi b'Rebbi Chanina then quotes the Pasuk in Yeshayah "His peace will stretch like a river, his righteousness will be considered like the waves of the sea and he will have numerous children and offspring" - which teaches us that this is the reward that is due to the person who waits for his friend to finish Davenning, and who goes home together with him.