• כל הנביאים כולן לא נתנבאו אלא..."עין לא ראתה אלקים זולתך"

Rebbe Yochanan said: כל הנביאים כולן לא נתנבאו אלא לימות המשיח – all the נביאים only prophesied about the days of Moshiach, אבל לעולם הבא עין לא ראתה אלהים זולתך – but regarding the World to Come, “no eye has seen, Hashem, except Yours, יעשה למחכה לו – [that which] He will do for one who awaits Him.” This disagrees with Shmuel, who said: אין בין העולם הזה לימות המשיח אלא שעבוד מלכיות בלבד – there is no difference between this world and the days of Moshiach, except for independence from subjugation by foreign governments. Rebbe Yochanan also said that all נביאים only prophesied about the reward for בעלי תשובה – those who repented, but the reward for צדיקים – the originally righteous, "עין לא ראתה אלקים זולתך". This disagrees with Rebbe Abahu, who said: מקום שבעלי תשובה עומדין – the place where those who repented stand, שם צדיקים אינן עומדין שם – there even the righteous do not stand. Finally, Rebbe Yochanan said that all נביאים only prophesied the reward for one who marries his daughter to a תלמיד חכם, who does business for him, or benefits him from his possessions, but for תלמידי חכמים themselves, "עין לא ראתה אלקים זולתך". The Gemara explains what this means.

• כי דבר ה' בזה

The Mishnah on Daf 90a taught that one who says "אין תורה מן השמים" – the Torah is not transmitted from Heaven has no share in עולם הבא. This is included under "כי דבר ה' בזה" – he has despised the word of Hashem, about which it says "הכרת תכרת" – that soul shall be completely cut off, i.e., both from this world and עולם הבא [this includes even one who concedes to the entire Torah’s veracity except for a single passuk, an extra or missing letter, or a kal vachomer or gezeirah shavah]. "כי דבר ה' בזה" also includes an אפקורוס, and המגלה פנים בתורה – one who acts brazenly towards the Torah. Rebbe Elazar Hamodai adds one who makes hekdesh become חולין, המבזה את המועדות – or disgraces [Chol Hamoed] by treating it like an ordinary day, and המלבין פני חבירו ברבים – or humiliates his fellow in public, even if he has Torah and מעשים טובים in his hand. "כי דבר ה' בזה" also includes: הלומד תורה ואינו מלמדה – one who learns Torah but does not teach it, one who is not attentive to the Mishnah as fundamental text, and כל שאפשר לעסוק בתורה ואינו עוסק – anyone who is able to engage in learning Torah but does not engage in it, and one who serves idolatry.

• כל הלומד תורה ואינו חוזר עליה, אדם לעמל יולד

Rebbe Yehoshua ben Korchah says: כל הלומד תורה ואינו חוזר עליה – Whoever learns Torah but does not review it, דומה לאדם שזורע ואינו קוצר – is similar to a person who plants but does not harvest. Rebbe Yehoshua says whoever learns Torah and forgets it is like a woman who gives birth and then buries her child. Rebbe Akiva said: זמר בכל יום זמר בכל יום – sing every day, sing every day (i.e., review constantly, even if it is familiar to you like a song). The reward for review is derived from the passuk: נפש עמל עמלה לו כי אכף עליו פיהו – a person who toils in studying Torah, [the Torah] toils for him, because he “saddled” it to his mouth, teaching: הוא עמל במקום זה – he toiled in Torah in this [world], ותורתו עומלת לו במקום אחר – and the Torah toils for him elsewhere (עולם הבא). Rebbe Elazar said: כל אדם לעמל נברא – every person was created for toil, as the passuk says: כי אדם לעמל יולד – but man is born for toil. A passuk clarifies that this means עמל פה – verbal toil and not עמל מלאכה – toil of labor, and another passuk further clarifies that this refers to עמל תורה – toil in Torah study, not עמל שיחה – toil of conversation.

Siman – Cheetah. At the Cheetah Park where a cheetah laid down next to the lamb in the ימות המשיחexhibit that was right next to the closed עולם הבא exhibit no one had yet seen, and prohibited to people who say, “אין תורה מן השמים,” a farmer wearing cheetah patterned overalls who planted but didn’t harvest was shmoozing with a yeshiva bochur who learned but didn’t review.