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1)

(a) The Pasuk "ve'Chol ha'Nivdal mi'Tum'as Goyei ha'Aretz Aleihem" incorporates - Geirim and Charurim.

(b) Sanbalat and Tuvyah made every effort to thwart Ezra and Nechemyah's efforts to rebuild the second Beis Hamikdash in the days of Koresh the first of Persia.

1. Sanbalat was - a Nochri from Choron.
2. Tuvyah was - an Amoni slave.

(c) Based on the principle 'Nochri ve'Akum ha'Ba Al bas Yisrael, ha'V'lad Mamzer', we try to prove from the fact that Tuvyah's son Yochanan married the daughter of Meshulam ben Berechyah that Mamzeirim also accompanied Ezra to Eretz Yisrael.

(d) Besides the fact that not everyone agrees with this principle, nor do we have proof that they had children, the third objection that we raise to refute this proof is - that neither do we have any proof that, even assuming that they had children, they came with Ezra to Bavel. Perhaps they had been in Eretz Yisrael all the time.

(a) So we learn Mamzer, Shesuki and Asufi from the Pasuk there "ve'Eilu ha'Olim mi'Teil-Melach, Teil Charsha, K'ruv Adon, ve'Lo Yachlu Lahagid Beis Avosam ve'Zar'am Im mi'Yisrael Heimah". When we interpret "Teil Melach" as 'Eilu B'nei Adam she'Domin Ma'aseihem le'Ma'aseh S'dom ... ' - we are referring to their adulterous practices (e.g. abducting brides just after they were married), which produced Mamzeirim. So we see that Mamzeirim accompanied Ezra to Eretz Yisrael.

(b) And we learn from ...

1. ... "Teil-Charsha" (implying that the mother would silence the child when he referred to his father) - that Shesukim did too.
2. ... "ve'Lo Yachlu Lahagid Beis Avosam ... " - that so did Asufim.

(c) From "K'ruv Adon ve'Amar", Rebbi Avahu extrapolates that even though Hashem had declared Yisrael important like a K'ruv, they had behaved like a leopard.

1. A K'ruv is - a holy Cherub
2. The significance of a leopard in this context is - its not caring with whom it mates.

(d) Rebbi Avahu's alternative D'rashah is - that even though Yisrael behave like a leopard, Hashem still considers them important like a K'ruv.

(a) Rabah bar bar Chanah Darshens from the Pasuk "ve'Eilu ha'Olim mi'Teil-Melach, Teil Charsha" - that when someone who marries a woman who is not suited to him, the Torah reckons as if he had plowed up the entire world and sown it with salt.

(b) And Rabah bar Rav Ada Amar Rav Darshens from the Pasuk "ba'Hashem Bagdu, Ki Banim Zarim Yaladu" - that when people marry women who are Pasul to them purely for money, they will have bad children.

(c) The Pasuk also informs us that they will lose all their money. We Darshen from the use of the plural in "Chelkeihem" that he will lose Chelkah as well as Chelko.

1. 'Chelko' means - Nechsei Tzon Barzel.
2. 'Chelkah' - Nechsei Milug.

(d) It will take no more than a month for them to lose everything (as the Navi himself indicates).

(a) If someone marries a woman who is not suitable, Eliyahu and Hashem work together to punish him ...

1. ... Eliyahu - will bend him over the Amud and tie his arms.
2. ... Hashem - will administer lashes.

(b) Hashem signs the document that Eliyahu writes. The document contains - 'Woe to the one who delegitamises his children, stigmatizes his family and marries a woman who is unsuitable'.

(a) We say that someone who is always insulting others, and who cannot say a good word about anyone - is himself Pasul.

(b) Shmuel says that someone who always defames others by calling them by a specific derogatory title - is merely reflecting his own flaw.

(c) When that man was asked to wait at the butcher until Rav Yehudah bar Yechezkel was served, he retorted - 'Who is Yehudah bar Sh'viskal (a derogatory title meaning 'roasted') that I should have to wait for him?

(d) When they informed Rav Yehudah ...

1. ... of what he had said - he reacted by ordering him to be placed in Cherem.
2. ... that this man was also in the habit of calling other people slaves - he reacted by declaring him an Eved.

(a) When the man arranged for Rav Nachman to issue Rav Yehudah with a writ inviting him to a Din Torah - Rav Huna advised him that, even though he was greater than Rav Nachman, he should show respect to the house of the Nasi (Rav Nachman's father-in-law), and appear before Rav Nachman.

(b) Rav Nachman was the Rav of Neherda'a, Rav Yehudah - Rav of Pumbedisa.

(c) When Rav Yehudah arrived, he found Rav Nachman putting up a Ma'akeh in a dangerous spot.

(d) When Rav Yehudah quoted him Rav Huna bar Idi Amar Shmuel, who forbids an important dignitary to perform any type of manual labor, he replied - that he was putting up a Ma'akeh (which is permitted because it is a Mitzvah).

(a) Rav Yehudah objected to Rav Nachman's coarse terminology. When he referred to ...

1. ... 'Gunderisa', he really meant - either a Ma'akeh (the Lashon of the Torah), or a Mechitzah (that of the Rabbanan).
2. ... 'Akarpita' - he meant a bench.
3. ... 'Anavga' - a specific morning drink consisting of a Revi'is.

(b) He accused anyone who referred to an Esrog (or an Esroga) as an 'Esrunga' of a degree of pride.

(c) A Safsal, an Esrog and Ispargus, on the one hand - are Rabbinical expressions; whereas an Itztaba an Esroga and Anpac, on the other - are colloquial.

(a) Wen Rav Nachman ...

1. ... called Dunag (his daughter) to serve them - Rav Yehudah reacted by quoting Shmuel, who forbids using the services of a woman (so as not to train her to feel at home in the company of men).
2. ... pointed out that she was a Ketanah - he quoted Shmuel again, who made no distinction betweem a Gedolah and a Ketanah.

(b) And when Rav Nachman suggested that ...

1. ... he (Rav Yehudah) greet Yalsa (his wife) - he quoted Shmuel, who ruled 'Kol be'Ishah Ervah' (and greeting a woman is bound to elicit a response).
2. ... he could do so via a Sheli'ach - he quoted Shmuel yet again, who forbade that too (because it creates a mutual attraction).
3. ... if he did it through her husband (i.e. himself) there should be no problem - Rav Yehudah disillusioned him again in the name of his illustrious Rebbe, who made absolutely no distinction.

(c) Yalsa then sent her husband a message - advising Rav Yehudah to release him from the Din Torah and send him home before he placed him on a par with the regular ignoramuses.

9)

(a) Rav Nachman was clearly not aware of Rav Yehudah's greatness. hen Rav Yehudah explained that he was there, because he (Rav Nachman) had sent him a writ - his response was that, if he could not even match his refined level of speech, how could he have possibly sent him a writ (at which, Rav Yehudah produced the writ and handed it to Rav Nachman).

(b) Rav Nachman then proceeded to cross-examine him. He did not send Rav Yehudah home immediately - so that people should not accuse Rav Yehudah of flattering Rav Nachman into letting him off the hook.

(c) When Rav Nachman asked Rav Yehudah why he did not give the culprit Malkos (as Rav prescribed for someone who insults a Sheli'ach Beis'Din), he replied - that he had done even better by placing him in Cherem.

(d) Rav Nachman nevertheless objected at Rav Yehudah's having announced that the man was an Eved - because, even according to Shmuel, 'Kol ha'Posel ... ' is merely a suspicion, not a definite fact.

(a) The culprit then made a statement that (he could not possibly be an Eved, because) he descended from the family of the Chashmona'im.

(b) To prove his point, Rav Yehudah then quoted Shmuel, who said - that whoever claimed that he descended from the Chashmona'im, is an Eved.

(c) Rav Nachman then tried to repudiate this on the basis of Rav Aba Amar Rav Huna Amar Rav - who said that a new ruling cited by a Talmid-Chacham can only be believed if he cites it prior to the occasion when it is needed (but not when he cites only when it is needed).

(d) Rav Yehudah countered this argument - by quoting Rav Masna who corroborated his opinion (and he did not need the ruling).

(a) At that moment, Rav Masna (who had not visited Neherda'a for thirteen years) walked through the door.

(b)

1. Rav Yehudah asked Rav Masna - whether he remembered what Shmuel had said as he stood with one foot on the bank and the other, on the bridge (or in a boat).
2. Rav Masna quoted Shmuel's statement, based on the fact that the last member of the family was that girl who climbed onto the roof, and, before jumping to her death, announced that whoever claimed to be a member of the Chashmona'i family, was an Eved.

(c) The families that became Pasul as a result of Rav Yehudah's (and Rav Masna's) testimony, wanted to stone him. However - when Rav Yehudah threatened that, unless they were silent, he would reveal their identity, they threw the stones in the river (causing the river to become blocked and to stop flowing from that point).

(d) The significance of the two families in Neherda'a de'Bei Yonah and de'Bei Urv'sa is - that the former (which is the name of a Tahor bird) was Tahor, whereas the latter (the name of a Tamei bird), was Tamei.

(a) Rav Yehudah sorted out the Avadim and the Mamzeirim in Pumbedisa. He said that ...

1. ... Bati bar Tuvyah, in his vanity - refused to accept a Sh'tar Shichrur.
2. ... the residents of Guva'i - were Giv'onim (for which reason the town was called by that name).
3. ... Darnunisa - was a village of Nesinim (which is the translation of 'Dura Nesini' [adequately explaining why the village was called by that name]).

(b) And Rav Yehudah Amar Shmuel said that the four hundred (or four thousand) Avadim belonging to Pashchur ben Imar - intermarried with Kohanim, and that any Kohen whom one comes across with Chutzpah, is one of their descendants.

(c) Rebbi Elazar disagrees with this. He learn from the Pasuk "ve'Amcha ki'Merivei Kohen" - that Kohanim are intrinsically quarrelsome (and Chutzpadick).

(a)

1. Rav Avin bar Ada Amar Rav learns from the Pasuk "Shivtei Kah Eidus le'Yisrael" - that when Hashem testifies on the purity of Yisrael, He will not testify on those who married women who were unsuitable
2. Rebbi Chama b'Rebbi Chanina learns from the Pasuk "ba'Eis ha'Hi, Ne'um Hashem, Eh'yeh le'Elokim le'Chol *Mishpechos* Yisrael" - that when Hashem rests His Shechinah on Yisrael and testifies as to their purity, He will not rest it on those families whose Yichus is pure.
3. Rebbi Chelbo learns from the Pasuk "ve'Nilvah ha'Ger Aleihem *ve'Nispechu* Al Beis Yisrael" - that Geirim are bad for Yisrael like the plague of Tzara'as (one of whose branches is 'Sapachas'), because they are not meticulous in their observance of Mitzvos, and others learn from them (see Tosfos 'Kashim').

(b) Rabah bar Rav Huna extrapolates from the Pesukim "ve'Heimah Yih'yu Li le'Am" (pertaining to Yisrael) and "Mi Hu Zeh Areiv es Libo Lageshes Eilai" (pertaining to Geirim) - that Hashem draws Yisrael close in any event, whereas He only draws Geirim close after they have made the first move.

(c) The Pasuk in Mal'achi writes "ve'Yashav Metzaref u'Metaher Kesef, *ve'Tihar es B'nei Levi, ve'Zikek Osam ka'Zahav ve'cha'Kesef, ve'Hayu la'Hashem Magishei Minchah bi'Tzedakah".

1. Rebbi Chama bar Chanina learns from "ve'Tihar es B'nei Levi" - that the first tribe that Hashem will purify is Levi.
2. Rebbi Yehoshua ben Levi learns from "ve'Yashav Metzaref u'Metaher Kesef" - that the wealth of the Mamzeirim, that caused Yisrael to intermarry with them, will stand them in good stead, because, having married into Yisrael, Hashem will allow them to remain (and he interprets the word "Metaher" as 'declare Tahor' [rather than sift out]).
3. Rebbi Yitzchak learn from "ve'Hayu la'Hashem Magishei Minchah bi'Tzedakah" - that Hashem performed a kindness with Yisrael, by purifying the families that had intermarried with Mamzeirim.