ANSWERS TO REVIEW QUESTIONS
prepared by Rabbi Eliezer Chrysler
Kollel Iyun Hadaf, Jerusalem
Previous dafShabbos 152
(b) When Rebbi Yehoshua told the Emperor that he did not attend the debates
(with the Tzedokim) because 'the mountain is snowy, it is surrounded with
ice, the dogs are not barking and the teeth are not grinding' - he meant
that the hair of his head had turned white as well as his beard and
mustache, his voice no longer had the volume that it once had, and his
teeth were no longer operative.
- ... "Shomrei ha'Bayis" - are the flanks and the ribs;
- ... "Anshei he'Chayil" - the calves;
- ... "ha'Tochnos" - the teeth and ...
- ... 'ha'Ro'os ba'Arubos", the eyes.
(c) When the Bei Rav said that they were searching for something that they
did not lose - they meant that, when a person ages, he walks bent,
conveying the impression that he is looking for something - even though he
did not lose anything.
(d) Walking on two legs is better than walking on three (two plus a stick),
and woe to the youth that has sadly passed and will never return.
(a) If youth is a crown of rose, then old age is a crown of thistles.
(b) Chewing one's food well - will result in firm footsteps.
(c) Until the age of forty it is better to *eat more* and to drink less;
from forty years and onwards, one should rather *drink more* and eat less.
(d) That Guza'ah, who was a Tzedoki, insulted Rebbi Yehoshua ben Korchah
(which means bald) by referring to him as 'a bald goat'; Rebbi Yehoshua
referred to him as a 'Saris' (a eunuch) - which is what Guza'ah means.
Ultimately, Rebbi Yehoshua ben Korchah said to him 'Hadras Panim Zakan (a
beard); Simchas Lev, Ishah; "Nachalas Hashem Banim" (Tehilim). Baruch
ha'Makom she'Mena'acha mi'Kulam'!
(a) When Rebbi Shimon ben Chalafta said 'Sela'im Na'asu Gevo'im, Kerovim
Na'asu Rechokim, mi'Shetayim Na'asu Shalosh, Mesim Shalom ba'Bayis Batel' -
he meant that what had once been small hillocks had now become mountains,
and what had once been near had now become far (or that when a man becomes
old, he has to take larger steps from weakness); his two legs had become
three and his Ever Tashmish was no longer functional (the significance of
this statement is not clear).
(c) When old age sets in - even a bird will arouse a person from his sleep.
- ... "Delasayim ba'Shuk" - refers to man's waste-disposal system;
- ... "bi'Shefal Kol ha'Tachanah" - to his stomach (which grinds the food).
(d) Shlomoh Hamelech also refers to the sound of singers singing, which
sounds to an old man like someone speaking.
(a) Barzilai ha'Gil'adi complained - that his mind (the ability to
distinguish between good and bad) had weakened; that he could no longer
taste his food and drink, and that he could no longer discern the voices of
(b) According to Rava, Barzilai ha'Gil'adi was not old enough for such
radical changes; however, old age had sprung upon him prematurely, because
he was a Ba'al Ta'avah (a licentious man).
(c) The older Amei ha'Aretz grow, the more senile they become; whereas the
older Talmidei-Chachamim get, the more wise they become.
- ..."Gam mi'Gavo'ah Yir'u" - means that an old man is afraid to negotiate a small bump in the street, because it looks to him like a tall mountain.
- ... "ve'Chatchatim ba'Derech" - means that all kinds of fear beset an old man when he is traveling.
(b) Rav sighed, when Rav Kahana read the Pasuk "ve'Safer ha'Aviyonah" -
because it means that the physical desires of man wane, and he recalled his
own waning desires.
- ... "ve'Yanetz ha'Shaked" - refers to the thigh;
- ... "ve'Yistabel he'Chagav" - to the buttocks.
(c) Men run after women, because that is how Hashem created man (otherwise,
he would run away from that 'flask which is full of Tzo'ah and which has an
opening full of blood' (as the Pasuk in Tehilim writes: "Ki Hu Tzivah
ve'Nivra'u" - ("Hu Tzivah va'Ya'amod", the conclusion of the Pasuk - refers
to the act of conceiving children, which man would otherwise find
disgusting, and would refrain from performing).
(d) The Pasuk "Ki Holech Adam el Beis *Olamo*" - teaches us that every
Tzadik has his own individual dwelling in the World to Come.
(a) A man who indulges too much in Tashmish ha'Mitah in his younger years -
becomes weak in his old age.
(b) After a man dies, the worms feel like needles pricking one's flesh.
(c) We learn from the Pasuk "Vaya'as le'Aviv Evel Shiv'as Yamim" - that
one's own Soul mourns one's death for seven days.
(d) When a person dies and there is no-one to mourn for him - one pacifies
his mourning Soul by bringing ten men to the location where he died (In
fact, Rav Yehudah did this for someone who died and had no-one to mourn for
him. After seven days, the dead man appeared to him in a dream and thanked
(a) One opinion learns from "Ach Besaro Yich'av Alav, ve'Nafsho Alav
Te'abel" - that the Soul knows what is being said about it until the flesh
has decomposed; the other learns from "ve'Yashuv he'Afar el ha'Aretz
Ka'asher Hayah" - that it knows what is being said about it only until the
grave has been filled.
According to Rashi, Kaf ha'Kela means a sling, into which the Soul of the
Rasha is placed, and which an Angel then proceeds to sling from one side to
another with great velocity, with the Soul still inside.
(b) We learn from the Pasuk in Koheles "ve'ha'Ru'ach Tashuv el ha'Elokim
Asher Nesan'ah" - that we are obligated to return our Souls to Hashem clean
(without sin) like He deposited them with us (this obligation applies
throughout our lives, and can ultimately be fulfilled by doing Teshuvah -
as we shall see shortly).
(c) It can be compared, says the Gemara, to a King, who deposited royal
robes with his servants. The wise ones folded them carefully and put them
away; the foolish ones wore them for working in. Eventually, when the King
called for his robes, the wise servants returned them clean, whereas the
foolish ones returned them dirty. The King rejoiced with the wise ones; he
ordered the robes to be returned to His treasury (under His Throne of
Glory) and the wise servants to be sent home (to Gan Eden) ["Yavo
ve'Shalom, Yanuchu Al Mishkevosam", in the reverse order] . But He was
angry with the foolish servants, and ordered the clothes to be sent to the
laundry (to Gehinom) and the servants to prison (in darkness - deprived of
the light of Olam ha'Ba) ["Ein Shalom, Amar Hashem la'Resha'im" & "ve'Es
Nefesh Oyvecha Yekal'ena Besoch Kaf ha'Kela", also in the reverse order].
For twelve months after death, the Soul of the deceased travels between
Heaven and its body, and it was during those first twelve months that the
witch of Ein Dor was able to conjure up Shmuel's Soul for Shaul. After
that, the Soul comes to rest under the Kisei ha'Kavod, and cannot be
(b) It's all very well quoting Koheles, Rav Achai reprimanded the
grave-diggers, but one needs to know Mishlei too; and in Mishlei it is
written "ve'Rekev Atzmos Kin'ah" - from which we see that it is only those
people who are jealous in this world whose body decomposes; those who live
without that malaise, remain whole after they die.
- Domeh - is the Angel in charge of the Spirits after they leave their bodies.
- The Souls of the Resha'im are not allowed to rest, whereas those of the Beinonim are.
(c) When Rav Nachman invited Rav Achai to leave his grave, Rav Achai quoted
a Pasuk in Yechezkel "vi'Yeda'atem Ki Ani Hashem, be'Pischi es Kivrosechem"
- only Hashem has the right to lead the dead out of their graves, and
(d) "Ki Afar Ata, ve'El Afar Tashuv" - refers to a short while before
Techi'as ha'Mesim, when everybody, even those who did not experience
jealousy in their lifetimes, will revert to dust, before coming back to