Maharsha

But the word Vayechu, and you should go, the Gemara says that's a reference to the mitzvah of Bikr Cholim.

So everybody jumps on that Gemara and says, how does the word and you should go have anything to do with an indication of Bikr Cholim? The Maharsha, one of the great commentaries on the Talmud, explains.

He says because really the key to Bikr Cholim is just v'yelchu, get up and go, just do it.

We often hymn and ha and should I go and what will they say and do they want and whatever.

Very often the biggest key to going to visit somebody is just getting up and going to visit somebody.

Your presence is such a great present to anybody.

And therefore the Maharsha says when you want to go ahead and fulfill the mitzvah, Just get up and go.

That's all it takes.

Quentin Ram tells us there's nothing per se wrong with that.

According to the Maharsha, the reason why the Torah singles out Dafka Shabbos, is Dafka because Shabbos is supposed to be the oath between us and the Kedush Baruch Hu.

When the non-Jew comes to keep Shabbos, he's instead taking away that oath from us.

He's detracting, he's stealing, so to speak, the special oath, the special relationship between us and the Kedush Baruch Hu.

So these Shevatim, which Shevatim? These Shevatim I never found mefurash.

So comes again the Maharsha and asks, "I don't understand.

What does it say that lo yimotzinu bo hi shelo yo shavet?" Rashi says that Yoyir, we don't know about Yoyir, we don't know.

Rashi counts one of the people that we don't know which shevet he's from is right in Yoyir.

So the Maharsha, I don't know, this is, uh, one of the pelde of the Maharsha, an answer letter of the [clears throat] Pirshata.

Lo yimotzinu shelo yo bo hi shavet.

We don't find a shevet.

This is what Rashi.

but he wanted either to prove it and to show it to everyone else how Shlomo Amalekh speaks the truth, or he was trying to prove how did Shlomo Amalekh know? But since he never questioned it, he wasn't questioning, he wasn't really doubting, therefore he does not fall under the category of this other student who's called Malagleg, mocking the words of our sages.

The Maharsha writes a

little differently.

He says, V'hu dachuk, the Shlomo v'adeh b'ruach ha'kodesh yada.

Go look it up and see if it actually says that.

And so you have to be trained a little bit to say, well, that person is saying that.

How do I know that that's really true? Says the Maharsha, the reason why he was experimenting is because that's the way that it's supposed to be, as it says in the Chobos HaBabas, you're supposed to continue to experiment.

And that's why we call him the great experimenter.

This is the most famous phrase in all Chassidus, not just the Tanya.

And it separates, again, the famous cause of Daniel is instead of the other Marisha.

that doesn't take away from his construction.

Because he's reading Bereshit differently than the way you're reading Bereshit.

So you have to understand what I'm saying.

There's a Maharsha in Mesech HaSavod Hazar which I've quoted many times before.

The Maharsha says there's no such thing as davening that someone should do something different than they choose to do.

There is no such thing.

You can't daven that someone should make choices that...

And this is...

I think this...

the fact that he didn't is the biggest proof that the Maharsha is correct.

That's part of we want to make other people feel good.

So just like we like to receive praise and we like to be told that we're good and we do good things, So shouldn't it be true that you should say that to other people and tell them they're good and praise them and tell other people how good they are? V'ayin v'maharsha, you can look in the commentary of the Maharsha, v'pera-get-pashud, in the chapter called Get-Pashud, which is Gemara and the Tractate of Baba Basra.

V'avtei rutzo eino mashlim eshech hoser.

But the Marsho's comments over there really don't answer the question fully.

So in that case, we see that it's talking about a case where people we know, if you know that people might say something negative and have something negative to say about someone, don't say something positive in their presence because, again, invariably there's always a complainer.

and a negative person who's going to say something negative.

This is what the commentator of the Maharsha comments over on that Gemara.

When we say that it's a mitzvah to say nice things about a person, That's when you're talking to someone who doesn't know that person.

The sugya, the Talmudic discussion, ends with the statements of Bar Kappara and Rabbi Eliezer unrefuted.

For this reason, the Maharsha in the Hiddush HaAgadosh raises the question, why isn't this codified in halakha? The transgression of an ase and a lav is no small thing.

Quote, and even if it were nothing but a mere asmachta, a scriptural illusion or support, they should have mentioned that there is at least a prohibition in it.

End quote.

The Maharsha concludes with a tzarech iyun.

This requires further analysis.

The Torah Tamima on Bereshit 17.5, note 8, raises a similar question.

If one who calls Avraham Avram violates an ase and a lav, why don't any of the moneh ha-mitzvos, the mitzvah enumerators, include this in their count? Neither Rambam, Ramban, Bahag, Sefer Ureim, Smag, Smach, nor Sefer Echinach count these in their totals.

How do we know that? 'Cause the Acharon says so.

The Maharsha on the Gemara in Beitzah, which is on Daf Lamed Gimel.

The Gemara says, you cannot be Somech a Kedera.

In those days you had a pot, you couldn't put the pot on the ground.

You had to put it on a piece of wood.

You cannot use a piece of wood to be Somech to Kedera or a Dellis, a broken Dellis.

In fact, the Maharsha, why? L'Chayra Tiltul Muktzah should be Mutar Ichol Nefesh.

So he says, the only thing that's Mut-- To take the Muktzah, like to be Gregor of the Tanner is Mutar Ichol Nefesh.

So you have to understand that he allowed him to come closer.

He wasn't mamish megiyer him, uh, right away, or others, the Maharsha, others, he had ruach kodesh, he saw that he was gonna accept everything.

We can't do that.

Okay, you gotta work it out.