Achitofel was great in Torah. It says "va'Yosef Od David Es Kol Bachor b'Yisrael Sheloshim Elef" - R. Berachyah said in the name of R. Aba bar Kahana that David appointed 90,000 Chachamim in one day, and he did not appoint Achitofel with them;

We learn from "va'Yosef Od David Es Kol Bachor b'Yisrael Sheloshim Elef" - "va'Yosef" alludes to 30 (thousand), Od teaches another 30, and the simple meaning is 30. This is 90;

You find that when David came to carry the Aron Bris Hash-m, he did not carry it like Torah law [on the shoulders] - "va'Yarkivu Es Aron Bris Elokim El Agalah Chadashah..." - the Aron would lift the Kohanim [conducting the wagon], and lower them to the ground. It lifted the Kohanim, and lowered them to the ground.

David sent to Achitofel - will you not tell me why the Aron lifts the Kohanim and lowers them to the ground, it lifts the Kohanim and lowers them to the ground?

Achitofel told him to ask the Chachamim that he appointed. David said "one who knows how to establish the Aron (to go normally), and does not [tell us so we can] do so, in the end he will be choked!

Achitofel said "slaughter a Korban in front of it, and it will cease [doing so]." This explains "va'Yhi Ki Tza'adu Nos'ei Aron Hash-m Shishah Tze'adim va'Yizbach Shor u'Meri."

R. Chaninah and R. Mana argued about this. One said that after every step they slaughtered an ox and a fattened ox, and at the end [of six steps] seven oxen and seven rams. The other said that after every step they slaughtered seven oxen and seven rams, and at the end [of six steps], an ox and a fattened ox.

Hash-m said to Achitofel, "something that children say [when learning] in the Beis ha'Keneses you did not say to him! "V'Livnei Kehas Lo Nasan Ki Avodas ha'Kodesh Alehem ba'Kasef Yisa'u" (they were not given wagons, for they carry the most Kodesh things; they carry on the shoulder) - this you told him (to offer a Korban)?! (Hash-m did not say this to him. Rather, this is why David's curse was fulfilled on him.)

Similarly, you find that when David came to dig the foundations for the Beis ha'Mikdash, he dug 1500 Amos and did not find the Tehom (water deep below the ground; Nesachim must fall throw conduits in the Mizbe'ach to the Tehom). At the end, he found one earthenware flowerpot. He wanted to lift it. He said (KORBAN HA'EDAH - thought to himself) that it said "you may not";

David asked why. It said "here, I am holding back the Tehom." He said "how long are you here?" It said 'from the time Hash-m made heard His voice on Sinai "Anochi Hash-m Elokecha", the land shook and began to sink. I was put here holding back the Tehom.'

Even so, he did not heed it. Once he lifted it, the Tehom came out, and wanted to flood the world. Achitofel was standing there. He thought that that David will choke (he is close to the water, then I will stop the water), and I will be king!

David said, a Chacham who knows how to stop [the water], and does not do so, in the end he will be choked! [Achitofel] said something and stopped it. David began to say Shirah - Shir ha'Ma'alos, Shir for 100 "steps". For each 100 Amos, he said Shirah.

Even so (that Achitofel stopped the water), in the end he choked. R. Yosi said, this is like the parable says, one must be concerned for the curse of a great man, even for naught (e.g. here that the curse was if he will not stop it, and he stopped it).

(R. Yirmeyah citing R. Shmuel bar Rav Yitzchak): The Megilah that Shmuel handed over to David (about how to build the Beis ha'Mikdash), Achitofel said it through Ru'ach ha'Kodesh.

What did he used to do [to flaunt his Chachmah]? When a person came to consult with him, he would say "go do so. If you do not believe me (that this is proper to do), go ask the Urim v'Tumim. He would ask, and find so (like Achitofel said);

This explains "v'Atzas Achitofel Asher Ya'atz ba'Yamim ha'Hem Ka'asher Yish'al Ish [bi'Dvar ha'Elokim]." The word "Ish" is pronounced, but it is not written. The verse could not call him a man (for his counsel was like that of an angel - KORBAN HA'EDAH).

How did he become distanced? "V'Achitofel Ra'ah Ki Lo Ne'es'sah Atzaso va'Yachavosh Es ha'Chamor..." (he commanded his household and choked himself).

Achitofel commanded his sons three things. Do not rebel against Malchus Beis David, for we find that Hash-m shows favoritism to them, even [if they sin] in public;

Do not buy from or sell to one who is prospering;

If Shavu'os was clear, plant wheat. It will grow well;

We do not know whether he meant that it is clear with dew (and not rain), or clear with heat (and not cold).

Gechazi was great in Torah, but he had three bad things - stinginess, Parutz (uninhibited) in Ervah, and he did not admit to Techiyas ha'Mesim.

He was stingy - when Elisha sat and taught, Gechazi sat at the gate. Talmidim saw him, and said "if Gechazi does not enter (surely there is no room). How will we enter?! (He did not want others to benefit from Elisha.) Elisha taught, and no person benefited [from him] at all.

Once Gechazi was distanced, what does it say there? "Va'Yomeru Vnei ha'Nevi'im El Elisha Hinei Na ha'Makom Asher Anachnu Yoshvim Sham Lefanecha Tzar Mimenu" - the place could not hold the multitude of Talmidim there.

He was Parutz in Ervah. The Shunamis told her husband "Hinei Na Yadati Ki Ish ha'Elokim Kadosh Hu Over Aleinu Tamid." R. Yonah said, he is Kadosh, but his Talmid is not Kadosh.

Opinion #1 (R. Avin): [Elisha's Kedushah was that] he never looked at her.

Opinion #2 (Rabanan of Kisari): She never saw semen on his clothes [in which he slept].

The Shifchah of R. Shmuel bar Rav Yitzchak said, I used to launder my master's garments. I never saw a bad matter (drop of semen) on my master's garments.

(R. Yosi ben Chaninah): It says "va'Yigash Gechazi Lehadfah" - he put his hand in the HoD of YaFyaH (the peak of her beauty), between her breasts.

He did not admit to Techiyas ha'Mesim. You find that when Elisha came to revive [the Shunamis'] son, [Elisha] told him "take my staff in your hand. If you encounter a man, do not bless him. If he blesses you, do not answer him";

He did not do so. Rather, when he encountered a man, [the latter] said "from where do you come Gechazi, and to where do you go?", and he said "I am going to revive the dead." The other said "only Hash-m can revive the dead - "Hash-m Memis u'Mechayeh Morid She'ol va'Ya'al"! (KORBAN HA'EDAH - Gechazi thought that Hash-m does not revive the dead, and Elisha had a strategy to do so.)

Gechazi went and [the staff] did nothing. He returned to Elisha, who told him "I know that if he was sleeping, he would not awaken through you" (since you did not obey my orders)!

You find that when Na'aman, the head general of Melech Aram, came to Elisha, he came with his horse and chariot. R. Yochanan said, it is written "b'Suso" (but we pronounce it b'Susav, plural). He wanted to give [to Elisha] gold, silver, cloaks, garments, gems and pearls, and he did not accept;

This explains "va'Yiftzar Bo Lakachas va'Yema'en" - Gechazi came and said "Chai Hash-m Ki Im Ratzti Acharav v'Lakachti Me'uma" - it is written Mumah (without an Aleph. He took a blemish, i.e. Tzara'as.)

He went, caught up [with Na'aman], took what he took and hid it in his Aliyah. He came to Elisha, who said "Me'ayin" (from where) do you come Gechazi, and to where do you go?" Mi'anta (you refuse to get) reward of Tzadikim. (I did a Kidush Hash-m to heal him for free. You turned it into Chilul Hash-m (KORBAN HA'EDAH)! We read Me'ayin, but it is written Mi'en.)

Gechazi said "your servant did not go anywhere!" Elisha said "did my heart not go when the man came off his chariot to greet you?! It is the time to take silver and gold... It is the time to take gems and pearls. Therefore, the Tzara'as of Na'aman should cling to you."

Question: It is written "four men were Metzora'im at the opening of the gate" - who were they?

Answer: Rav Yehudah said in the name of Rav, they were Gechazi and his three sons.

Question: It is written "va'Yavo Elisha Dameshek u'Ven Hadad Melech Aram Chalah..." - what did he go to do there (in Dameshek, in Chutz la'Aretz)?

Answer: He went to bring Gechazi back in Teshuvah, and he found him Muchlat. From here we see that we repel with the left hand, and bring close with the right hand. (Because he rejected him too strongly, he needed to toil so much to return him, and he did not succeed.)

(R. Yochanan): "Ba'Chutz Lo Yalin Ger Delasai la'Orach Eftach" - this shows that we repel with the left hand and draw close with the right hand, unlike Elisha, who rejected Gechazi with two hands.

Elisha fell sick twice - once normally, and once because he rejected Gechazi.

(R. Chananyah and R. Yehoshua ben Levi): When they voted and said that three kings and four commoners have no share in the world to come [and wanted to add Shlomo], a Bas Kol came and said "hame'Imach Yeshalmenah Ki Ma'asta Ela Ki Atah Sivchar v'Lo Ani u'Mah Yadata Daber" (do you decide reward and punishment? I decide!)

They wanted to add Shlomo with them. David came and prostrated in front of them (that they should not). Some say that fire came out of the Kodesh ha'Kodoshim and burned around them.

Hadar Ilah (a Chacham) used to pray [when afflictions came], and he was answered. From when he was counted with them [to add Shlomo], he prayed and he was not answered.

Those who expound hints [in verses] said that all of them (the six Yisraelim listed in our Mishnah) have a share in the world to come. What is the reason? "Li Gil'ad v'Li Menasheh Efrayim Ma'oz Roshi Yehudah Mechokeki Mo'av Sir Rachtzi Al Edom Ashlich Na'ali" - "Li Gil'ad" refers to Achav Melech Yisrael, who died in Ramos Gil'ad;

"Li Menasheh" is like it connotes (Menasheh). "Efrayim Ma'oz Roshi" refers to Yarav'am ben Nevat Efrati (from Shevet Efrayim). "Yehudah Mechokeki" refers to Achitofel (from Shevet Yehudah). "Mo'av Sir Rachtzi" refers to Geichazi, who was stricken with Tzara'as through an episode involving bathing, i.e. Na'aman's cure from Tzara'as). "Al Edom Ashlich Na'ali" refers to Do'eg ha'Edomi.

Yisrael (to Hash-m): Master of all the worlds! What will we do? David Melech Yisrael cursed them "Anshei Damim u'Mirmah Lo Yechetzu Yemeihem"!

Hash-m: It is incumbent on Me to make them Re'im (friends). "Alai Peleshes Esro'a'a" - Alai Peleshes Hisro'a'i, it is upon Me to find for them good deeds to make them friends with each other.