Explanation #1 (R. Tam): This shows that "Afarkid" is with the face up.

Explanation #2 (R. Chananel in Nidah 14a and Berachos 13b): "Afarkid" is with the face down.

Rejection: If so, the guide could not ride under the knees [of the one sleeping Afarkid]!

Inference: [It is proper to bury] the dead wearing Tzitzis.

Rejection: They used to enter the grave while alive, like it says in the Midrash, that every Erev Tish'ah b'Av they entered their graves alive. [In the morning] a Bas Kol (voice from Heaven) said "the living should separate from the dead."

Observation: However, we can bring a proof from Menachos (41a). Shmuel said that garments in a box are obligated in Tzitzis (i.e. even when he is not wearing them);

Citation (41a): Shmuel agrees about an elder, when they were made for his honor, i.e. shrouds. At that time, we surely put [Tzitzis on them]!

Support: A Midrash says "why was the Parshah of the Mekoshesh (the man who was killed for gathering wood on Shabbos) put next to Parshas Tzitzis? This teaches that the dead are obligated in Tzitzis.

Question: We say in Berachos (18a) that R. Chiya and R. Yonason were walking in a cemetery. R. Yonason's Tzitzis were dragging on a grave. R. Chiya told him "lift your corners, lest the dead say "tomorrow they will join us, and now they insult us!"

If the dead have Tzitzis, why did he say "they insult us"?

Answer: Even though they have Tzitzis, in any case there is insult to them, for [the living] shows that he is obligated, and the dead are exempt, like it says (Shabbos 30a) that once one dies, he is free from Mitzvos.

Question: Our custom is to remove Tzitzis for the Talis of a Mes [before burial]!

Answer #1 (R. Tam, in the name of Chachamim of Lutir): Tzitzis are testimony that one observed the entire Torah, for the Gematriya of Tzitzis is 600, and there are eight strings and five knots [on each corner]. In all, this is 613;

Now that [most people] are not so esteemed [and do not observe so many Mitzvos], it is as if he testifies falsely about himself.

Support: We expound in a Midrash "v'Asu Lahem Tzitzis l'Dorosam" - l'Dor Tam (a pure generation, that observes all the Mitzvos).

Answer #2 (Ri): In their days, they all fulfilled the Mitzvah of Tzitzis, because all of them had Talesim with four corners. Therefore also in death they did so (wore Tzitzis);

However, now that not all have [Talesim with four corners] in their lifetimes, we should not do so in their death, even for one who had [a Talis with four corners] in his lifetime, lest this shame one who did not.

Support: We find like this in Nidah (71a). They used to immerse the clothes used by Nidos shortly before they died. Living [Nidos] were embarrassed (that they will be different even after death, so they enacted to immerse clothes of all women).

Answer #3: We rely on Maseches Semachos (12:11), in which Aba Sha'ul ben Bitnis commanded his sons to bury him under his father's feet, and "Hitilu Techeiles me'Apilyoni", i.e. remove Tzitzis from his Talis;

The text should say "Hatiru" (untie), since it says me'Apilyoni (from my Talis).

Answer #4 (R. Chaim Kohen Tzedek): We hold like R. Yochanan, who said (Nidah 61b) that Mitzvos will be Batel in the future. The Gemara in Menachos (which says that we put Tzitzis on shrouds) is according to Shmuel, who says that Mitzvos will not be Batel;

Therefore, he must have Tzitzis, for Tzadikim will rise (be revived) in their clothes (in which they were buried). If they will remove the Tzitzis in his death, it turns out in the future, they will rise without Tzitzis!

Also the Midrash [that says that Parshas Mekoshesh is next to Parshas Tzitzis to teach that the dead are obligated in Tzitzis] is like Shmuel.

Also the Gemara below, which says that a Bas Kol announced "in the future, R. Chanina ben Dosa's wife will put in it Techeiles [threads] for Tzadikim", is like Shmuel. (Rashash - in our text, R. Yochanan taught this! Surely, Tosfos' text was like those texts that say R. Yonason.)

Answer #5 (Ri): [The Gemara in Menachos, which says] "at that time, we surely put [Tzitzis] for [Mesim] means that we put Tzitzis [on shrouds], to publicize that he fulfilled the Mitzvah of Tzitzis, and remove [the Tzitzis] immediately;

Since the garment (shrouds) is new, and Tzitzis were never put on it, we need to put on it.

Support: This is the custom in the land of Ashkenaz, to put Tzitzis on the Talis of a Mes, so it will be evident that he fulfilled the Mitzvah of Tzitzis, and immediately we remove [the Tzitzis].

Question: Why doesn't Hash-m annul for Himself? We conclude in Chagigah (10a) that Nedarim can be annulled, since it says "Asher Nishbati b'Api", and we expound "I (Hash-m) swore, and I retract";

Inference: Hash-m annuls for Himself!

Question: That Gemara is difficult! How can [Hash-m] annul for Himself? We say in Nedarim (81b) "Lo Yachel Devaro" - this is the source that a Chacham cannot annul for himself! (Hash-m observes the Torah.)

Implied question: It says in Nedarim (23a, that Chachamim could not permit R. Yishmael bar R. Yosi's vow) regarding the launderer [who hit R. Yishmael for paining Chachamim], that [after this] he permitted his own vow.

Answer: He did not truly permit his own vow, rather, he found a Pesach (reason to consider it a mistake) for himself, but Rabanan permitted him.

Explanation: It does not mix with all that water, like is proven in Bereishis Rabah (4). It says "[drops of water condense on a dome above the Raki'a. They fall into salty water, and do not mix with it.] Is it a miracle?!" (Our version of the Midrash is slightly different.)

Citation (Bereishis Rabah - R. Yochanan): Do not be astounded. The Yarden passes through the sea of Tiverya, and it does not mix with it!

Question: A Mishnah in Parah (8:10) says that Kiromiyin and Figah are Pasul for Mei Chatas (to be sanctified with ashes of the Parah Adumah) because they are Mei Betzim (mud is mixed with them). This is brought also in Sanhedrin (5b);

Since they are called Mei Betzim, this connotes that they do not flow. Here it connotes that they flow, for they are called rivers!

Answer #1: They are flowing rivers. Because Mei Betzim mix with them, they are Pasul for Mei Chatas because they do not flow quickly, because they mix with swamps, and they are not fully Mayim Chayim (flowing).

Answer #2 (R. Tam): They are Pasul because there is not "Mayim Chayim El Keli", for earth and mud are mixed with them, for they are Mei Betzim, and (the earth and mud) interrupt between the water and the Kli.