Is the description of the size of the bellies of the two Chachamim to be taken literally?

Maharal: No, although they were very large. Since an ox has a large belly, they were compared to it in this way.

What is the meaning of 'love pushes the flesh away'?

Maharal: Love is the connection between husband and wife. Since their connection is from HaKadosh Baruch Hu, who unifies them through the name Yud-Hei, it pushes away the physical, which is the flesh, as the spiritual connection overpowers the physical.

What is the 'limb' here?

Rashi, Tosfos: The male organ.

Ritva: The upper arm or thigh.

Shita Mekubetzes: The amount of food he generally ate.

Maharshal: His desire.

Why did the Gemara speak about these particular Amoraim in this order?

Avraham Es Einav: After each one spoke, he became the one spoken about. (For example, R. Yochanan spoke about R. Yishmael, so the Gemara cites a statement of Rav Papa about R. Yochanan. After that, Rav Papa himself became the subject of discussion.

R. Yochanan said that he remained from the beautiful men of Yerushalayim. Did he not live many years after the destruction of the Yerushalayim?

Pe'er HaLevanon (Siman 23): Perhaps he meant that he is from the family that remained. But the Seder HaDoros writes that R. Yochanan lived 400 years, in which case it was possible.

Why did R. Yochanan first mention that the sons will have beauty and only then mention that they will learn Torah? Surely Torah study is more important than beauty and it should come first?

Ben Yehoyada: A person's physical beauty can be seen earlier in life, before they begin to become wise in Torah.

What is the meaning of Olei Ayin?

Rabbeinu Gershom (quoted in the Aruch): They rise above the eye, like something resting above the eye and the eye cannot affect it.

Maharsha: The meaning of 'Alei' is learned from the Pasuk (Yirmiyah 30:13), "רפואות ותעלה" - "Remedies help" - that the descendants of Yosef have a remedy for Ayin haRa.

What was the meaning behind the response of Reish Lakish that 'your beauty is for women'?

Rav Shimshon Pincus (Tiferes Torah - Likutim P.127): R. Yochanan said to him - It cannot be that your unique strength was given to you for robbery, as Hash-m does not give a person such traits for nothing. It was given for you to toil in Torah. Reish Lakish responded - if so, why did He give you such beauty? For Torah? Rather, it was to be involved with women! R. Yochanan replied that his sister is even more beautiful than him. It was given to her so that it can bring someone close to Torah. (And naturally, that gene of beauty would also come to him.) When Reish Lakish understood and accepted this principal from R. Yochanan, he repented for the sake of Heaven.

How could R. Yochanan see that a highway robber, Reish Lakish, had such potential in Torah, that it even led him to offer his sister in marriage?

Shefirei Yerushalayim (P. 76-77): Tosfos here (dh Iy Hadras Bach) cite from Rabbeinu Tam that Reish Lakish had originally studied much Torah and had been even called 'Rebbi'. He later threw off the yoke of Torah. In fact, it seems from the Yerushalmi (Beitzah 5:2) that Reish Lakish had studied together with R. Yochanan under R. Yehuda haNasi. R. Yochanan was therefore very familiar with the sharp mind and the depth that Reish Lakish possessed.

Why did Reish Lakish suddenly become weak?

Vilna Gaon (cited in Kehillas Yitzchak), Chida (Simchas haRegel): His sudden feeling of difficulty was an indication that his acceptance was complete and genuine. This can be seen in the Pasuk in Megillas Rus (1:18) that states that 'ותרא כי מתאמצת היא'. Noami 'saw that Rus was straining (to keep up with her)' after accepting the yoke of the Mitzvos, "ותחדל לדבר אליה" - "so she stopped speaking to her" (to try and convince her not to convert) as she saw that Rus's acceptance was genuine, as it had weakened her.

It is a prohibition of Ona'as Devarim (saying hurtful words) to remind a Ba'al Teshuva of his former ways. So how was it permitted for R. Yochanan to remind Reish Lakish of his days as a bandit?

Mishnas Yosef/Takanas haShavim: It was not hurtful to Reish Lakish, since they both knew that Reish Lakish repented 'meAhavah'. Chazal state that one who repents 'meAhavah' (from love of Hash-m), his sins become merits. Although R. Yochanan only brought him back Shelo Lishmah (for an ulterior motive), Reish Lakish actually repented meAhavah, so all of his sin became merits.

What did he mean when he said, "There they called me Master, and here they call me Master"?

Rabbeinu Tam (Tosfos dh 'Iy Hadras'): As mentioned earlier, in the past, Reish Lakish had already known much Torah, but he threw off from himself the yoke of Torah and became an Am ha'Aretz. This fits into the wording of Reish Lakish, that 'there' i.e. before he left the fold, 'they called me Master'. This can also explain how Reish Lakish could suggest that R. Yochanan's input was not significant.

Derech haYashar (cited in Ein Yaakov - Likutim): R. Yochanan had an Oral tradition from his Rebbeim that the completion of those vessels is when they are fired in a furnace. Reish Lakish disagreed, saying that people usually then polish them up to instill fear (and their completion is not until after that has been done). R. Yochanan became upset as Reish Lakish was coming to question R. Yochanan's Rebbeim. He answered Reish Lakish, "A thief knows theft well" - that the logic he gave is only valid for weapons, but not for the other utensils in the list, such as a sickle. Reish Lakish responded, "What did it help me? There they called me Master, and here they call me Master!" If a person cannot use his logic to form an opinion that is against the tradition of his Rebbeim, what did it help that I learned Torah? And if it is for honor, I already received honor when I was a bandit! R. Yochanan answered that it was worthwhile to come under the Wings of the Shechinah. Ultimately, R. Yochanan agreed that it is permitted to use one's logic to question the rulings of one's Rebbeim.

Does the Gemara (Yevamos 72b) not relate that R. Yochanan once pointed out to Reish Lakish that R. Elazar ben Pedas was expounding Torah like Moshe received from Hash-m? If so, why was R. Elazar ben Pedas so distant from filling the role of Reish Lakish as Chavrusa of R. Yochanan?

Rav Asher Weiss (Shiurei Rosh haYeshiva P. 117): The Gemara (Taanis 5a) teaches that before Reish Lakish entered to learn from R. Yochanan, he would review the sugya 40 times. After such incredible preparation, he was capable of asking 24 questions that would lead to 24 new answers. However, despite the greatness of R. Elazar ben Pedas, he did not prepare to such an extent.

Why did R. Yochanan only tear his clothes after he spoke to R. Elazar ben Pedas?

Maharsha: He realized that the 24 questions that Reish Lakish would ask, had brought him to give 24 answers and expand the Torah. Therefore, in a way, Reish Lakish had taught R. Yochanan and R. Yochanan was obligated to tear Kriyah for his death.

There are many sources that indicate that a person's Torah study at nighttime is more important than in the daytime. Why then did R. Elazar 'choose' to experience his suffering at nighttime, but in the daytime, he rejected it in order to avoid disturbing his learning?

Kovetz Beis Aharon veYisrael (Tishrei 5757): Although one's learning at night is more important, its reward and success are above logic, and suffering can also help that, even though it causes the person not to have a clear mind. But in the daytime, when one's success in Torah comes from toil and clarity in learning, his reward is natural and logical and suffering would prevent that clarity.

What is the significance of R. Elazar speaking to his afflictions?

Maharsha: He referred to them as 'my brothers and friends' as he had accepted them with love. This is also why, in the morning, he told them to leave. This is because the Gemara in Berachos 5a, according to one opinion, defines 'Yissurin Shel Ahavah' - 'afflictions of love' as those that do not prevent the study of Torah.

Why was R. Elazar rewarded specifically through sailors?

Maharsha: Perhaps because the Gemara at the end of Kidushin teaches that most sailors are pious (and they chose a fine profession). So too, R. Elazar's acceptance of the profession as a thief-catcher was a fine choice.

Why did R. Elazar decide to prove his correct rulings through all sixty women giving birth to boys?

Maharsha: Since males do not have Nidah blood, it would indicate that he was entirely correct if no further Nidah blood would come from his rulings.

Ir Binyamin (P. 54b): The Midrash (Vayikra Rabah 14:7) quotes the Pasuk (Koheles 11:2), "Give a portion to seven and also to eight". 'Give a portion to seven' - these are the 7 days of Nidah. 'And also to eight' - these are the 8 days for Milah. Hash-m says, "If you kept the 7 days of Nidah, I will give you a son and you will circumcise him after 8 days. Thus, R. Elazar used the birth of the boys as proof that the blood was Tahor, as they had kept the laws of Nidah properly.

Who is the wicked one that R. Elazar referred to?

Rashi answer #1: The Roman government. Since R. Elazar ben R. Shimon had been appointed by the Roman government to track down thieves, he did not come to the Beis Midrash where he would have permitted many women to their husbands.

Rashi answer #2: It refers to R. Elazar's wife, who prevented him from going to the Beis Midrash.

Ben Yehoyada: According to the second understanding of Rashi that it refers to his wife, the word 'Resha'a' cannot mean 'wicked' (as we learn later that after R. Elazar passed away, R. Yehuda haNasi wanted to marry his widow). Rather, it means worried (as we find in certain Pesukim). R. Elazar's wife was worried for his health and she would not allow him to go to the Beis Midrash. This prevented many from fulfilling the Mitzvah of having children.

How could they leave R. Elazar unburied if there is a prohibition to do so?

Maharal: It is permitted to do so for Kavod haMeis (respect for the dead). Here, it was for that reason, as R. Elazar had himself said that the Chachamim would not deal with him properly in burial.

What was unique about not protesting the insult of a Talmid Chacham, that caused the worm to come out of his ear?

Maharal: No other sin causes a person damage as much as insulting a Talmid Chacham, whose 'sting is like that of a snake and a viper' (paraphrasing the Mishnah in Avos 2:10)

How could R. Elazar make rulings after his death? Do we not say 'Lo BaShamayam He' - 'the Torah is not in Heaven' - that rulings must be made here? (The Kesef Mishneh actually writes that this the reason that the Rambam does not cite the ruling that was made by Rabbah bar Nachmani later on Daf 86a.)

Maharatz Chayos: Maybe that is in Issur Veheter but in monetary matters, it is accepted.

Why was the presence of R. Elazar's body in the attic a reason that no dangerous animals entered the city?

Maharsha: The Mishnah in Avos 5:9 states that wild animals come on account of false oaths. The Gemara taught earlier that after R. Elazar's death, he would rule on monetary cases. These rulings would prevent litigants from making false oaths, thereby preventing wild animals from coming.