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1)

(a) Rebbi Yochanan wept when he arrived at the Pasuk in Iyov ...

1. ... "va'Tesiseini Vo le'Val'o Chinam" - because what chance does a servant have, when he is enticed by his Master to sin (Kevayachol)?
2. ... "Hein bi'Kedoshav Lo Ya'amin" - because, if Hashem cannot trust his holy ones, then whom *can* He trust?

(b) Rebbi Yochanan also learned from the latter Pasuk that Hashem sometimes removes innocent Tzadikim from the world when they are still young, because they might sin (it is better to die innocent than guilty). He learned this from a man whom he once found picking specifically unripe figs - because he wanted them for the journey.

(c) Rebbi Alexandri once said about a Talmid-Chacham who lived in his vicinity and who died young that, had he so wished, he could have lived longer. Rebbi Alexandri knew that he was not one of those young Tzadikim whom Hashem removes prematurely (as Rebbi Yochanan just explained) - because he knew for a fact that he rebelled against his Rebbes (in which case he was a Rasha, and not a Kadosh).

(d) The Gemara in Kidushin explains that the Pasuk in Koheles "ve'Tov Lo Yihyeh la'Rasha, ve'Lo Ya'arich Yamim, ke'Tzeil Asher Einenu Yarei mi'Lifnei ha'Elokim" - refers to someone who is not afraid (i.e. does not respect) not Hashem, but Talmidei-Chachamim.

(a) Rebbi Yochanan wept when he got to the Pasuk "ve'Karavti Aleichem la'Mishpat, ve'Hayisi Eid Memaher ba'Mechashfim ... " - because what chance does a servant stand when his Master brings him close in order to judge him?

(b)

1. Rebbi Yochanan ben Zakai comments: 'Woe to us that the Torah weighs such light sins as withholding a worker's wages together with sins as serious as adultery and sorcery'.
2. Resh Lakish comments on the plural form of "u'Matei Ger" (also listed there) - that anyone who twists the Din of a Ger is considered as if he had twisted the Din of Hashem.

(a) Rebbi Yochanan wept when he arrived at the Pasuk "Ki es Kol Ma'aseh ha'Elokim Yavi ba'Mishpat al Kol *Ne'elam* Im Tov ve'Im Ra" - because what chance does a servant stand if his Master puts the sins that he transgresses inadvertently on a par with those that he transgressed deliberately.

(b) The word "*Kol*" implies that one is punishable even for the smallest offense. Rav gives an example of killing a louse in the presence of another person (who is sickened by it) - Shmuel, of someone who spits in front of a person who finds *that* disgusting.

(a) "Im Tov ve'Im Ra" (in the previous Pasuk) implies that one is sometimes punishable even for the performing of a *good* deed. Rebbi Yanai interprets this to include giving Tzedakah to a poor man. Rebbi Yanai once told a person who did - that it would have been better not to have given Tzedakah at all than to give it and embarrass the poor man (This will not apply to a giving a poor man who asks for alms in public).

(b) de'Bei Rebbi Shilo interprets the Pasuk to include giving Tzedakah to a woman in secret - which is wrong because people will suspect them of having committed adultery.

(c) Rava interprets the Pasuk to include giving unporged meat to one's wife on Erev Shabbos to prepare for Shabbos, which is wrong - because in effect, he is encouraging his wife, who is in a hurry to bring in Shabbos on time, to not even realize that the meat is not porged, and to subsequently serve meat which contains Cheilev.

(d) Nevertheless, Rava himself gave his wife unporged meat on Erev Shabbos to prepare for Shabbos - because he knew that his wife (Rav Chisda's daughter) was fully reliable.

(a) Shmuel interprets "Im Tov ve'Im Ra" to include giving Tzedakah to a poor man who has fallen upon hard times, which is wrong - because he should not have waited so long before helping him out. He should have offered him assistance earlier, enabling him to buy food when it was cheap (a stitch in time saves nine) Note: The Gemara actually cites Shmuel's explanation a little later in the Sugya (see Tosfos DH 'Zeh').

(b) When Rava said 'Zuza le'Alela Lo Sh'chiach, li'T'lasa Sh'chi'ach' - he meant to say that money is *not* available for the poor man to purchase food, but when his creditors hang him up demanding their money, it *is* (Rabeinu Chananel).

(c) Rebbi Yochanan also wept when he got to the Pasuk in va'Yeilech "ve'Hayah Ki Simtzena Oso Ra'os Rabos ve'Tzaros" - which means that the troubles (referring to the antidotes to the troubles) clash with each other, such as a plague of hornets (for which a cold cure is required, whereas hot things are harmful) together with one of scorpions (for which a hot cure is required and cold things, harmful).

(a) The Pasuk there writes "ve'Charah Api Bo ... va'Azavtim ve'Histarti Panai Meihem ve'Hayah le'Echol". Rav Bardela bar Tivyumi Amar Rav comments - that whoever does not experience "ve'Histarti Panai Meihem" and "ve'Hayah le'Echol" is not from K'lal Yisrael.

(b) When the Rabbanan commented that Rava had experienced neither the one nor the other - he replied that they had no idea just how much (bribery) money he sent to Shavur the King to keep on the right side of him.

(c) Nevertheless, as a result of their comments - Shavur the king robbed him of a lot of money (see Tosfos DH 'Shadur').

(d) This episode corroborates Raban Shimon ben Gamliel's statement - that whenever the Rabbanan give someone an Ayin ha'Ra, it means either death or poverty.

7)

(a) Rava inferred from the words "ve'Anochi Hastir Astir Panai Meihem *ba'Yom ha'Hu*" - that even at the time that Hashem hides His face from us, "ba'Chalom Adaber Bo" (He still keeps contact with us, albeit only through dreams) - see also Agados Maharsha.

(b) Based on the Pasuk "u've'Tzeil Yadi Kisisich" - Rav Yosef adds that He also keeps a protective eye on us, too (both were proven at the time of Haman, to which the Pasuk hints).

(c) An Apikores hinted the Pasuk in va'Yeilech to Rebbi Yehoshua in front of the emperor of Rome, and, in response, Rebbi Yehoshua hinted back the Pasuk in Yeshayah - The emperor first asked Rebbi Yehoshua what the Apikores had hinted and what he had hinted back. Rebbi Yehoshua told him. But when he asked the Apikores the same question, he replied that he did not understand Rebbi Yehoshua's response. As a result of which the emperor had him executed, on the grounds that someone who is not an expert in sign language should not presume to practice it in the emperor's presence.

(d) When they asked the dying Rebbi Yehoshua who would re-place him in dealing with the Apikorsim (who harassed them endlessly) - he replied with the Pasuk "Avdah Eitzah mi'Banim, Nisrechah Chachmasam" (or with that of "va'Yomer Nis'ah ve'Neilechah, ve'Eilchah le'Negdecha"), meaning that Hashem never forsakes Yisrael even in bad times (as we just saw above). As long as there are Tzadikim to counter the Apikorsim, he gives the Apikorsim reign to ply their trade; but when there is nobody to counter them, then Hashem withdraws their powers Himself.

(a) Rebbi Ila was concerned about the Pasuk "u'Magid le'Adam Mah Sicho" - which Rav explained to mean that Hashem records the intimate speech of man and wife, which will be re-played to him when he stands before the Heavenly Tribunal (much to his embarrassment).

(b) Rav nevertheless justified to Rav Kahana the fact that he had spoken lightheartedly to his wife before Tashmish ha'Mitah - because it is forbidden to indulge in Tashmish ha'Mitah when relations between husband and wife are sour, and in such a case, it is a Mitzvah to regain one's wife affection, through light talk if necessary.

(c) Rav, explaining a Pasuk in Yirmiyah, states that Hashem weeps in a specific location called 'Mistarim'. Rebbi Shmuel bar Yitzchak explains "Mipnei Geiva" (the cause of His weeping) to mean because of the pride of Yisrael that has been taken from them and given to the nations of the world - Rebbi Shmuel bar Nachmeini explains it to refer to the Pride of the Kingdom of Heaven that has been denigrated.

(d) We learn from the Pasuk in Divrei ha'Yamim 1 "Hod ve'Hadar Lefanav, Oz ve'Chedvah bi'Mekomo" that Hashem only weeps in the inner chambers - except for when He weeps for the Churban Beis Hamikdash, when the weeping extend to the outer chambers, too.

(a) According to the first Lashon, Yirmiyah repeated Dim'ah three times in the Pasuk "ve'Damo'a Tidmah ve'Seired Eini Dim'ah Ki Nishbah Eider Hashem"; twice for the two Batei Mikdash, and once for Yisrael who went into Galus - according to the *second* Lashon, the third allusion to tears represents Bitul Torah.

(b) The second Lashon has no problem with the conclusion of the Pasuk "Ki Nishbah Eider Hashem" - because, Galus is one of the biggest contributors to Bitul Torah. How can one expect anyone to concentrate on Torah when he has to wander from place to place, and when he is subject to the never-ending subjugation and maltreatment at the hands of the nations of the world that we have been through this long and bitter Galus? Even when times are not so bad, we are unsettled and constantly under the influence of the alien culture of our host countries.

(a) Hashem weeps every day over three types of people: for someone who is able to study Torah but fails to do so - for someone who is unable to study Torah (full-time) but does (absorbing funds that ought to go to others who *are*, as well as not joining the camp of Zevulun, where he is needed) and for a community leader who uses his position to boost his own ego.

(b) Rebbi dropped the Seifer Kinos (Eichah) when he got to the Pasuk "Hishlich mi'Shamayim Eretz" - when the extent of the calamity of the Churban Beis Hamikdash and its aftermath suddenly struck him (from the greatest height to the lowest depths!).

(a) When Rebbi and Rebbi Chiya were about to take leave from that blind man whom they had just visited - he gave them a Berachah that just as they had greeted one who could be seen but not see, so too, should the One who can see but who cannot be seen greet them.

(b) When Rebbi Chiya, in deference to his illustrious Rebbe, suggested that he (Rebbi Chiya) goes alone to visit the blind man), Rebbi insisted on going with him. Rebbi then commented to Rebbi Chiya that he had almost prevented him from receiving such a beautiful B'rachah.

(c) That blind man learned the significance of going to greet someone, from Rebbi Ya'akov - who, even in his old age, insisted on going to visit his Rebbe, in spite of the fact that, due to his age his Rebbi had absolved him from the need to do so.

(d) Based on the Pasuk "vi'Yechi Od Lanetzach Lo Yir'eh ha'Shachas, Ki Yir'u Chachamim Yamusu" - Rebbi Ya'akov Darshened to his Rebbe - that if one merits life for seeing Chachamim when they are already dead (see Agados Maharsha), then how much more so will one be rewarded for seeing them when they are still alive.

(a) They conferred upon Rav Idi the father of Rebbi Ya'akov bar Idi the title of 'Bar Bei Rav de'Chad Yoma' - because he used to travel three months (from after Pesach) in order to learn in the Beis ha'Medrash for one day, before embarking on the three month return-journey.

(b) He did that - in order to be home for Sukos, because he wanted to make his wife happy on Yom-Tov (though Shavu'os remains a problem - see Agados Maharsha. To have traveled after Sukos of course, was not practical due to the cold and the rain).

(c) Rav Idi took his title to be a mockery, so in order to prove that Rav Idi's behavior was most praiseworthy - Rebbi Yochanan Darshened from the Pasuk in Yeshayah "ve'Osi Yidreshun Yom Yom" (from the fact that the Pasuk writes "Yom", as if to say that Torah-study is confined to the day) that someone who studies Torah even for just one day (under similar circumstances to those mentioned above), it is considered as if he had studied it for a whole year.

(d) He also Darshened from the Pasuk "be'Mispar ha'Yamim Asher Tartem es ha'Aretz ... Arba'im Shanah" - that someone who sins just one day in the year, it is considered as if he had sinned for a whole year (though it is unclear why specifically a year).