<big><strong>מתני׳</strong></big> על ששה חדשים השלוחין יוצאין על ניסן מפני הפסח על אב מפני התענית על אלול מפני ר"ה על תשרי מפני תקנת המועדות על כסליו מפני חנוכה ועל אדר מפני הפורים
Resh Lakish said: As [in] the ascent of Beth Maron.<span class="x" onmousemove="('comment',' Var. lec. Beth Horon. A narrow pass where wayfarers had to proceed in single file. ,urn ihrnub');"><sup>18</sup></span> Rab Judah said in the name of Samuel: Like the troops of the house of David.<span class="x" onmousemove="('comment',' Which pass in review one by one. The word 'maron' is here connected with , 'lordship'. [Cf. the reading of the Vienna MS.:');"><sup>19</sup></span> Rabbah B'Bar Hanah said in the name of R'Johanan: [All the same] they are all viewed with a simple glance.
Pri Tzadik
ויהי בימים וגו' וירא בסבלותם: In the Medrash it is written that G-d saw that they had no rest, and Moshe went and established the Shabbat day. This needs explanation - how is it hinted to here that Moshe established the day of rest for them? The verse says that G-d saw their hardships, no more no less. However, there is undoubtedly a hint towards the Shabbat day. The idea is that in every element of the creation of the world the words וירא אלהים כי טוב are used. How is it possible for the verse to say that G-d saw - didn't he see before/during his creation of the world? However, the intention of the verse is that through G-d's vision he was able to put the light (that he had created in the first day) into them. The only time it doesn't say כי טוב is when G-d created darkness and תוהו ובהו on the first day, and on the second day, G-d created Gehinom according to the Talmud in Pesachim (54A). The verse that says that G-d created evil, even though such a concept is not mentioned in the Genesis account of the creation of the world.
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