ANSWERS TO REVIEW QUESTIONS
prepared by Rabbi Eliezer Chrysler
Kollel Iyun Hadaf, Jerusalem
Previous dafBerachos 63
(a) We learn from ...
1. ... "Kumu Borchu es Hashem" etc., that this world is nothing more than a
hallway leading to the dining-hall - the World to Come, and that each
Berachah in the Beis Hamikdash would would begin with the words
'Baruch Hashem Elokei Yisrael Min ha'Olam ve'Ad ha'Olam' ...
(b) The Gemara initially thought that we could not have learnt (to greet a
fellow-Jew with the Name of Hashem) from Boaz, because, when Boaz greeted
using the Name of Hashem, he did so of his own accord - without Divine
sanction. Therefore Chazal saw fit to quote also the Pasuk "Hashem Imcha"
etc., to teach us that an angel did likewise, and from *him* we can
certainly learn!, because *he* would not something that is wrong!
2. ... "vi'Yevarchu Shem Kevodecha", that instead of 'Amen', they would
answer 'Baruch Shem Kevod Malchuso Le'olam Va'ed.'
3. ... "u'Meromam Al Kol Berachah u'Sehilah" that one is obligated to
answer 'Baruch Shem' etc. after each Berachah, and not just once - at the
conclusion of all the Berachos.
(c) It is however possible, that the angel was merely stating his mission,
part of which was "Hashem Imcha" etc., and that those words were not part
of a greeting, at all. That is why the Tana quotes a third Pasuk "Al Tavuz"
etc., to reinstate the first answer - to learn from Boaz. What did we ask?
Maybe Boaz was doing this of his own accord?
That is not a question one asks of Gedolim, concludes the Tana, whose words
and opinions of the Gedolei ha'Dor we are obligated to accept, as the Pasuk
writes "Al Tevush Ki Ziknah Imecha"!
(d) If we Darshan the Pasuk "Eis La'asos la'Hashem", etc. in the order that
it is written, then we explain it like this: "Sometimes it is necessary to
perform justice, to punish the Resha'im, because they have nullified Your
But if we invert the phrases, we will explain it "They (Chazal) negated
your Torah (to issue decrees which seemingly contravene Torah - like
Eliyahu on Mount Karmel, who built a Bamah although the Beis Hamikdash was
standing (and like the one currently under discussion), in order to repair
(a) 'be'Sha'as ha'Machnisin, Pazer' means that when everyone else withdraws
(nobody is spreading words of Torah), then you should scatter (spread your
words of Torah to Talmidim) - 'where there are no men, be a man'. On the
other hand 'be'Sha'as ha'Mefazrin, Kanes' - when there are others spreading
words of Torah, then withdraw - out of humility, since you are not needed.
1. "Yesh Mefazer ve'Nosaf Od" - in this context means, that 'if you see a
generation which loves Torah, then teach it to them'.
(c) 'Zalas Kevotz, Kenei Minah' means that if you see a commodity that is
cheap, buy it and hoard it. Then, when the price goes up, you will be able
to sell it at a profit (like Hadrian told his nephew Unklus, in Gitin).
2. " Eis La'asos la'Hashem" etc. means, that if they do not appreciate
Torah, then withhold it from them, in order that the Torah should not be
(d) Abaye needed to teach us the inference:namely, that where there *is* a
man, one should withdraw, in a case where the man is not one's superior,
but one's equal; even there, the laws of modesty demand that one shows a
law profile in deference to the man who was there first.
(a) The small Parshah upon which everything depends is the Pasuk in Mishlei
"be'Chol Derachecha De'eihu".
(b) Rava adds that this even applies to performing an Aveirah (like Eliyahu
at Har ha'Karmel - meaning that even when it is necessary to sin [under
given circumstances], if it is for the sake of Hashem, then do it!).
(c) A clean profession means one which is clean from theft, and an easy one
- which does not involve a loss of pocket ('easy' might also mean that it
leaves one time to learn).
(d) The Gemara's example is 'embroidery'.
(a) We learn from "Ish Re'im Lehisro'ei'a" that it is not good to have too
many friends as constant visitors, as this breaks him - financially.
(b) If Potifera had not appointed Yosef over his estate, the episode with
his wife would never have happened.
(c) The Torah places the Parshah of Nazir next to that of Sotah, to teach
us that, if someone sees a Sotah being afflicted, he should take steps to
avoid being a partner to the same crime, and avow himself from wine.
(d) The Torah places the Parshah of Sotah next to that of Terumos and
Ma'asros, to teach us that someone who does not go to the Kohen to give him
his dues, will eventually need to go to him with his wife.
And not only that, but in the end, (because he refused to give) he will
himself need to receive - Ma'aser Oni.
(e) "Ish Asher Yiten la'Kohen, Lo Yihyeh", means that someone who does give
the Kohen his dues, will have a lot (similar to the Derashah "Aser te'Aser"
- 'Aser bi'Shevil she'Tisasher').
(a) 'ha'Meshatef Shem Shamayim be'Tza'aro' means that one recites the
Berachah 'Dayan ha'Emes' over one's problems, or that one prays to Hashem
(b) His reward will be that Hashem doubles his income, or that his Parnasah
will come easily ("Baruch ha'Gever Asher Yivtxch ba'Hashem, Vehaya Hashem
(c) Someone who is lax in his Torah-study will have no strength to stand up
to the troubles that come his way.
(d) Others interpret "Hisrapisa" as referring, not just to laxness in
Torah-study, but to laziness in any single Mitzvah.
Either way, Hashem punishes, as He always does, measure for measure - lack
of strength for lack of fortitude.
(a) They sent two Talmidei-Chachamim down to the Golah to rebuke Chananya
for fixing leap-years and Rosh Chodesh, outside Yerushalayim.
(b) Chananya had just announced that these men were Gedolei ha'Dor, so how
could he, the moment he was unhappy with them, call them 'empty men'?
(c) In was perfectly acceptable for Rebbi Akiva to fix leap-years and Rosh
Chodesh in Chutz la'Aretz, because there was nobody like him in Eretz
(d) They told Chananya that even though there was nobody like him when he
left Eretz Yisrael for the Golah,what he did not realise was that was
certainly no longer the case, since the kids had now become fully-grown
goats, and were at least his equals.
In fact, if he did not relent, they would place him in Niduy.
(a) What they meant with the words 've'Im Lo, Ya'alu ba'Har' was, that if
the people of the Golah wished to continue along that path, then Achyah
(one of the leaders of the Golah) may as well go and build an altar on one
of the mountain tops - like the other nations of the world. Chananya will
play the harp, and let them all publicly deny Hashem.
The two Chachamim took upon themselves to countermand Chananya's more
stringent rulings, in order to discourage people from following him (it was
a Hora'as Sha'ah, not a regular pattern of behavior).
(b) Chananya was a not only a Levi, but was also from the family of
singers. That is why they cited him as being the instrumentalist.
(c) The people burst into tears, and acknowledged their belief in Hashem.
(d) The source for prohibition of fixing leap-years and Roshei-Chodoshim
outside Yerushalayim is the Pasuk in Yeshayah "Ki mi'Tziyon Tetzei Sorah"
(see also Rashi Amud 1, d.h. 'Me'aber Shanim' and the Maharsha there in
Halachos and the first Maharsha in Agados on Amud 2).
(a) The Sanhedrin is referred to as a vineyard because they sat in rows, in
a pattern which resembled a vineyard.
(b) Rebbi Yehudah carried the title 'Rosh ha'Medabrim be'Chol Makom' (as we
shall see in Shabbos).
(c) Rebbi Yehudah learns that if the Torah called someone who traveled only
twelve Mil (twelve kilometers) to ask Moshe for a Halachah, a 'Mevakesh
Hashem', then how much more so the Talmidei Chachamim, who travel to other
towns to learn Torah, should be called 'Mevakshei Hashem'!
(d) "ve'Diber Hashem El Moshe Panim El Panim" means either, that Hashem
said to Moshe 'Come, let us learn Halachah together; or just as I learnt
openly with you, so should you learn openly with Yisrael - Go and return
the Tent to its former place.
(a) People will say, said Hashem to Moshe, that if Hashem is upset with
Yisrael, and Moshe is upset with them, then what will happen to them?
(a) The Gemara explains "Haskes u'Shema Yisrael" either to mean ...
(b) Hashem threatened Moshe that, unless he returns the Tent, Yehoshua his
Talmid, will take over from him.
(c) The threat did materialize, though not immediately. Yehoshua took over
from Moshe, forty years later.
(d) Rebbi Yehudah learns from "ha'Yom ha'Zeh" that Torah remains forever as
dear to those who learn it as on the day it was given (like Chazal say it
should, from the Pasuk "Asher Anochi Metzaveh Eschem *ha'Yom*").
(e) This can be seen from a Talmid-Chacham, who, should he once fail to say
the Shema, feels as if he has never recited it.
1. ... that one should make groups and learn be'Chavrusa, not on one's own.
2. ... that one should be willing to suffer in order to learn Torah, like
Resh Lakish's Derashah on the Pasuk in Bamidbar "Adam Ki Yamus ba'Ohel",
that a person should be willing to suffer for Torah.
3. ... that one should first learn the text without asking any questions
("Has" means to be silent), and only then, the second time round, should
one start cutting it up, to question it and to delve into it (as Chazal say
elsewhere "Ligresa ve'Hadar Lisbar' (first learn the text, and afterwards
(a) In order to merit the butter of Torah, one must first get rid of the
milk (i.e. discard one's desires for good living).
(b) A Talmid who accepts the rebuke of one's Rebbe in silence, merits to
master the laws of Nidus - to be able to differentiate between Tahor blood
and Tamei blood.
(c) If this happens twice, then he will even merit to become an expert in
money-matters, the most complex of Halachic rulings.
(d) Rebbi Yishmael says that someone who wants to become wise, should
occupy himself with Dinei Mamonos, since there is no area in Torah which is
superior to them, because they are like a flowing fountain.
(a) We learn from "Im Navalta be'Hisnase" that if someone makes a
laughing-stock of himself, by asking what he does not understand, even when
his questions sound stupid to others, then, in the end, he will become
great, whereas ...
(b) ... if he remains silent, and does not ask his Rebbe things that he
fails to understand, he will remain ignorant (with his finger on his
(a)&(b) If the Keini were rewarded so amply for Yisro's kindness to Moshe,
even though he did this for his own personal reasons - in order to find a
husband for one of his daughters (see Maharsha), then how much more so does
someone who invites a Talmid-Chacham, who feeds and clothes him and gives
him benefit from his property, deserve rich reward!
(c) And Rebbi Yossi learns a similar Kal va'Chomer from the Egyptians, whom
Hashem ordered were not to be rejected, because they hosted Yisrael in
their land - despite the fact that they only did so because they wanted
them to as their shepherds; then how much more should someone who hosts a
Talmid-Chacham, feeds him and gives him to drink etc., receive such a
(d) Rebbi Eliezer the son of Yossi ha'Gelili says that if Oved Edom ha'Giti
received such a reward for looking after the Oron, even though he did
nothing more than sweep and settle the dust in front of it, then how much
more so should someone who hosts a Talmid-Chacham, who feeds him and gives
him to drink etc., receive such a reward!
(e) The blessing that Oved Edom ha'Giti received was that he and his eight
daughters-in-law all bore sextuplets.