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1. Hashem Yisbarach commanded Klal Yisrael not to work the land during the year of Shemitah so that they would know that the land belongs to Hashem.
2. When a person waters his crops he waters the good and the bad together, but a person hoes only the good crops.
3. Hashem Yisbarach does not rejoice in the downfall of the Resha'im.
4. Ovadyah merited being a Navi because he hid one hundred Nevi'im from Achav.
5. Ovadyah prophesied about the nation of Edom.
6. Meisha the king of Mo'av brought his son as an Olah on the Mizbe'ach.


1. Klal Yisrael were sent into Galus because they failed to keep the Mitzvah of Shemitah during the period of the first Beis ha'Mikdash.
2. Rebbi Elazar uses this Mashal to resolve a contradiction between two verses, one of which states that Hashem is good to everyone, while the other states that Hashem is good to those who trust in Him. Just as a person waters good crops and bad crops together because this can be accomplished in a single exertion, Hashem Yisbarach sends Parnasah down to the entire world at once and therefore both the Tzadikim and Resha'im receive Parnasah. In this sense, Hashem is "good to everyone." However, when Hashem protects people from punishment or distributes reward, He does so only for the Tzadikim.
3. When the Yam Suf split and then came back together and drowned the Mitzrim, the angels wanted to say Shirah but Hakadosh Baruch Hu rebuked them, "My creations are drowning in the sea and you want to say Shirah?"
4. When Ovadyah hid one hundred Nevi'im from Achav, he hid them in two separate caves and placed fifty Nevi'im in each cave. Rebbi Elazar maintains that Ovadyah did this because he learned from Yakov who divided his family into two camps before he encountered Esav so that at least one camp would be saved if Esav attacked them. Rebbi Avahu maintains that Ovadyah did so because each cave was big enough for only fifty people.
5. There is a dispute in the Gemara as to why Ovadyah was selected as the Navi who would predict the future of Edom. Rebbi Yitzchak explains that just as Ovadyah lived between two Resha'im, Achav and Izevel, and did not imitate their ways, Esav (the ancestor of Edom) lived between two Tzadikim, Yitzchak and Rivka, yet did not learn from their ways. Rebbi Meir explains that Ovadyah was a Ger from Edom. He was selected to prophesy about Edom's future in keeping with the popular expression that states that a forest's own wood is used to make the handle of an axe with which the forest's trees are cut down.
6. There is a dispute between Rav and Shmuel as to whether Meisha the King of Mo'av brought his son as an Olah l'Shem Shamayim or a Korban l'Shem Avodah Zarah. If he brought his son as an Olah l'Shem Shamayim, that is why his action evoked a Charon Af (heavenly anger) on Yisrael, and if he brought his son as a Korban l'Shem Avodah Zarah, it evoked a Charon Af on Yisrael because it served as a reminder that Klal Yisrael also worshipped Avodah Zarah.

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