Why are the flanks and ribs called "Shomerei ha'Bayis"?

Rashi: They guard the innards and man's vitality.

Iyun Yakov: This Agadah teaches Musar, lest a youth be haughty if his limbs are beautiful, and he has strength to do his desire, for in his old age they will be lowly. Deeds of his youth blacken his face in his old age. Rather, he should overpower his Yetzer to serve his Creator, and in this merit he will succeed also in his old age.

Why do the eyes darken?

Maharsha: This is due to aging. Above we discussed darkening due to crying.

Why are the thighs called "Anshei he'Chayil"?

Rashi: Man's strength rests on them.

What was the answer 'the mountain turned to snow, it is surrounded by frost, my dogs do not bark, my grinders do not grind'?

Rashi: [The hair of] my head turned white. My beard and mustache turned white. My voice is not heard. My teeth do not grind.

Maharsha: 'My grinders' is the stomach, like it says below 'the stomach does not grind.'

Anaf Yosef: Surely that Tzadik would not say about himself 'my dogs do not bark'! Rather, R. Yehoshua used to refute the heretics. Before he died, Rabanan asked, how will we refute the heretics? He answered, "Avdah Etzah mi'Banim Nisrechah Chochmasam" - when counsel is lost from Yisrael, the nations' Chochmah spoils (Chagigah 5b). Kaiser asked R. Yehoshua, if you do not come to the debate, who will oppose the heretics? He answered, since I cannot come, they lost their Chochmah, and do not bark.

Rav Elyashiv: Since he engaged with 'dogs' at the debates, he needed a loud voice.

Why did Bei Rav look for what he did not lose?

Rashi: Amidst old age, I am bent, as if I seek a lost object.

Etz Yosef citing Iyei ha'Yam: Amidst loss of memory, I look for things, mistakenly thinking that they are lost.

How are two better than three?

Rashi: Walking on two legs in youth, is better than needing to walk with a cane in old age.

Rav Elyashiv: This is obvious! When one says it and repeats it, it has an influence, and one acts differently.

Why should one lament that youth is lost, and does not return?

Daf Al ha'Daf citing Bnei Yehudah: The best time to teach a child is in his youth. A child who learns is like writing on blank paper (Avos 4:20). Before he has foreign thoughts, what he learns will stay with him forever.

Why is youth like a crown of roses, and old age is like a crown of thorns?

Maharsha #1: Roses are esteemed, but do not last, like youth. Thorns last.

Maharsha #2: Young thorns have yellow hairs; when they are old, they are white.

What is the meaning of 'chew well, and you will find in your steps'?

Rashi: Eat much - this will strengthen you.

Maharsha: "V'Nisba Lechem va'Nihyeh Tovim v'Ra'ah Lo Ra'inu" is old age, like we said (151b) "Ad Asher Lo Yavo'u Yemei ha'Ra'ah" is old age. Via eating well, there is no concern for old age. This is like Shmuel's teaching, that eating is beneficial until age 40.

Rav Elyashiv: Eat well in your youth - this will improve your steps in old age.

What is the significance of 'how far is it from here to Korchina?'

Rashi: He said this to insult R. Yehoshua, who was Kore'ach (bald).

Rav Elyashiv: There truly are cities called Korchina and Gozniya. He asked about Korchina to hint to his baldness, and R. Yehoshua replied similarly. There are secrets of Torah in this.

Maharsha: He meant, how much more esteemed I am than you!

What is the significance of 'it is like from here to Gozniya'?

Rashi: This is like Guza (eunuch, alluding to his Mum).

Maharsha: I am as esteemed as you.

What is the meaning of 'Barcha Karcha for four'?

Rashi: A goat is bald (has no wool); it sells for four Zuzim.

Maharsha: He rejected this - you are not esteemed like me. You are worth a pittance!

Rav Elyashiv: R. Yehoshua answered, people pay eight for a castrated ram. This shows that it does not depend on the Mum. Castration is an absolute Mum. Baldness is not a real Mum, just 'he is not the same as other seed of Aharon.'

Why do people pay eight for a castrated ram?

R. Chananel: Its skin is good for a pouch for oil!

Maharsha: It is better to eat that a ram that was not castrated.

Why was R. Yehoshua barefoot?

Maharsha: Perhaps it was Tisha b'Av or Yom Kipur.

How are children Nachalas Hash-m?

Etz Yosef citing Iyei ha'Yam: They are Hash-m's inheritance. Ramban explains "Kanisi Ish Es Hash-m" - the son is a Kinyan to Hash-m. When we die, he will be in place of us to serve his Creator.

What is Karcha Metzuyana?

Maharsha: Your baldness distinguishes you. It is one of the blemishes (Bechoros 7:1). R. Yehoshua responded that castration is a worse Mum. It is explicit in the Torah - "u'Ma'uch v'Nasuk..."! Baldness is not a Mum in elders. We find that R. Yehoshua ben Korchah lived very long (Megilah 28a). This dialogue was brought here, for we discuss old age!

What was the question 'why didn't we come to see you during the festival'?

Rashi: He meant, why didn't you come to see me; amidst humility, he said as if I should have come to see you.

What was the answer 'the rocks became tall, what is close became far...'?

Rashi: I aged; small rocks became [hard to step over, like] tall rocks. What is close appears far. Alternatively, I need to distance my steps.

Anaf Yosef citing Ba'al Beis Aharon: He said, you would not benefit from me. My mind is not like it was in my youth! A sharp Chacham 'uproots mountains, and grinds them with his reasoning.' A hard question is compared to a big rock. Small rocks became tall - simple questions are difficult for me; I lost my sharpness. What is close became far - I forget what I learned recently, as if it was from long ago; I lost my Beki'us. You would not benefit from my Torah.)

Etz Yosef citing Vayikra Rabah 18: My ears used to hear what was said one or twice; now, they do not hear even after 100 times.

What is the meaning of 'the limb that makes Shalom in the house ceased'?

Rashi: This is the limb used for intimacy.

Etz Yosef citing Iyei ha'Yam: Intimacy is forbidden is he is angry at her, until he appeases her (Nedarim 20). Before going on the road, one must be intimate with her. Via this, she permits him to go. Now the limb ceased, so I have no permission. (NOTE: If so, there was no need to mention any other reasons! - PF)

Rav Elyashiv: Sukah 27b discusses if one may go to greet his Rebbi during the Regel, for he must gladden his wife. We permit only if he returns home at night. Since I do not gladden my wife via intimacy, I must gladden her in other ways - to be home the entire day, and not leave her alone. After the Churban there is no Torah Mitzvah to appear in front of Hash-m during the Regel, and all the more so, not to greet one's Rebbi then!

Daf Al ha'Daf citing Mishnas Sachir (2:16): The Rambam (Hilchos Talmud Torah 5:7) obligates greeting one's Rebbi during the Regel. He does not stipulate that he must return home at night! I explain based on Ya'avetz. Leaving would cause a quarrel, and now that the limb ceased, he has no way to make Shalom. If not for this, he would be obligated to go, even if he does not return at night. Also Pesach Einayim in Sukah said so.

Anaf Yosef citing Ba'al Beis Aharon: 'Bayis' is the body. Normally, a person's system oversees his health, and makes Shalom amidst his limbs and the four biles. Now, any illness overpowers me, and it is hard for me to come.

What is the Chidush 'even a bird wakes him'?

Rashi: Others bring birds - their chirping helps them to sleep. Birds wake this old man!

How do old people's minds change?

Rashi: They cannot distinguish good from evil, when they are very old.

Maharsha: They become foolish.

Rav Elyashiv: They have no desire.

What is the meaning of Misraptos?

Rashi: Their lips crack.

Rav Elyashiv: Their lips harden.

Why did Rav say that Barzilai lied?

Anaf Yosef citing Chukas ha'Pesach: He did not say 'Zakanti', rather, "I am 80 years old", implying that anyone that age cannot taste food. Rava answered that Barzilai was different, for he was steeped in Zimah. A support is "Zaken Me'od Ben Shemonim Shanah" - since it says that he was 80, why did it need to say "Zaken Me'od"? Rather, old age jumped upon him; this was because he was steeped in Zimah.

How does "Mesir Safah..." teach that Amei ha'Aretz become foolish when they age?

Rashi: The verses contradict each other. We must say that one refers to Chachamim, and the other to old commoners.

Maharal: In old age, physical powers weaken, so intellect strengthens. When one falls, the other rises. Amei ha'Aretz, all their matters and intellect are physical, so they weaken in old age.

Anaf Yosef citing Sefer Zikaron: One should intend l'Shem Shamayim even in eating and drinking and engaging in income. He makes his intellect overpower his physicality. In old age, his physicality weakens, so this is easier. An Am ha'Aretz makes physicality primary; his intellect serves his body. When his body weakens, his intellect fades. Anaf Yosef - 'u'Mosar ha'Adam Min ha'Behemah Ayin Ki ha'Kol Hevel' - when man always pursues folly, he ruins his intellect and is like an animal, and has no advantage over it.

Rif (on the Ein Yakov): Some learn from "Mesir Lev Roshei Am ha'Aretz", which is shortly after "...v'Ta'am Zekenim Yikach."

Rif (on the Ein Yakov): Mesir Safah teaches that their lips do not speak Torah. Further, when they see people engage in Torah, they stop them. Ta'am Zekenim - those who have Chochmah, Yikach - they take from them, and the Chachamim become foolish.

Why does "v'Yaneitz ha'Shaked" refer to the hip?

Rashi: Just like an almond tree blossoms and flowers stick out, the hip juts out in old age, amidst weakness.

What do we learn from "va'Yistabel he'Chagav"?

Rashi: [Even a locust] feels like a heavy load.

Maharsha: Chagav is like Agvos (buttocks) - Ches and Ayin are interchangeable.

What do we learn from "v'Safer ha'Aviyonah"?

Rashi: Lust [for Bi'ah] ceases.

Why did Rav sigh due to losing his desire?

Iyun Yakov: He cannot fulfill Peru u'Rvu - "vela'Erev Al Tanach Yadecha." (NOTE: This is imprecise. Perhaps it should say 'even after fulfilling Peru u'Rvu, there is still a Mitzvah of "vela'Erev.." [and "Lasheves Yetzarah"].' Rav fulfilled Peru u'Rvu - he had a daughter (Chulin 95b), and a son Chiya! - PF)

Rav Elyashiv: He was no longer able to gladden his wife. (NOTE: Rav's wife used to pain him. R. Chiya told him 'it suffices that our wives raise our children and save us from sin' (Yevamos 63a). I suggest, in Rav's old age, his children were already married, and his lust departed, so he did not need to be saved. He had no benefit from his wife, and lacked counsel how to bear her! - PF)

Why does "Ki Hu Amar va'Yehi" refer to a woman?

Rashi: Hash-m decreed desire for a woman; it defies logic.

Maharal: It implies something new. Upper beings do not have women, nor children. Hash-m created woman to complete the world. She is Ezer k'Negdo; man needs her to complete himself.

Why does "Hu Tzivah va'Ya'amod" refer to children?

Maharal: It is a new matter; it is not in upper beings. It is in order to sustain the world.

Maharsha: There are two reasons for Mitzvas Onah (proper frequency of intimacy) - to satisfy his wife's desire for him, and to fulfill Peru u'Rvu. "Ki Hu Omar va'Yehi" - Hash-m gave her husband desire for her; "Hu Tzivah va'Ya'amod" - He commanded men to father children.

Why is a woman called a pouch full of excrement, brimming with blood at its mouth?

Maharal: Her body is a pouch of excrement. Her Nefesh brims with blood at its mouth - "ha'Dam Hu ha'Nefesh."

Maharsha: Mouth is the lower mouth, like "u'Machtah Piha v'Amrah..."

Why does every Tzadik have a dwelling according to his honor?

Maharal: A Tzadik clings to Hash-m according to the Midah that he conducted with in this world. The dwelling is clinging to Hash-m. Hash-m is the place of the world. In this physical world, all had one place; there is a partnership of the physical. When the physical departs, each receives according to his honor.

Iyun Yakov: "Beis Olamo" is extra, to teach that everyone gets a dwelling according to his honor - how he served Hash-m and amassed good deeds. The verse discusses Tzadikim - "v'Savevu ba'Shuk ha'Sofedim."

Why does it say 'all enter through the same gate'?

Rashi: All die similarly.

Maharsha: All [Tzadikim] enter the gate to Gan Eden, but each Tzadik gets a dwelling according to his honor.

Etz Yosef citing Yefe To'ar: This is connected to "u'Zchor Es Bore'echa..." After warning not to delay until old age, when he will not be able to do, he mentions the benefit of remembering his Creator in his youth and doing Mitzvos - he merits a level according to his virtue.

What does one do in his youth that blackens his face in his old age?

Rashi: Excessive relations in youth weaken him in his old age.

Maharal: The childishness of being drawn after physical, it blackens his face. In old age, when physicality departs and it is proper to be Kadosh and separate from his deeds of youth, when he was physical, his deeds of youth blacken, i.e. cause his existence to lack. The face indicates existence; blackness, the opposite of light, shows lack.

Rif (on the Ein Yakov): Sins of folly in his youth, when he has strength, blacken his face in his old age. 'Happy is our youth, that did not shame our old age!' (Sukah 53a)

Why do we expound "Ki ha'Yaldus veha'Shacharus Hevel" to teach that things that one does in his youth blacken his face in his old age?

Maharsha: Shacharus can mean youth, when one's hair is black. However, some have yellow hair - it should have written Na'aros or Bachrus, like it says in the previous verse "bi'Ymei Vechurosecha." Therefore, we expound it.

Why do worms hurt a Mes like a needle hurts live flesh?

Maharal: We do not discuss physical worms. They do not pain a Mes! Rather, the Mes is pained that worms rule over his body. Via this, it connects to the Mes himself. This is only for 12 months. However, below it implies that it is until the flesh is consumed.

Etz Yosef citing Midrash Shmuel: The Mes does not feel it. Rather, one who has proper Da'as will be pained in his lifetime over this disgrace after death, like a needle pains live flesh, and he will minimize his disgrace and not increase flesh - one who increases flesh, he increases worms (Avos 2:7).

Why does the Nefesh mourn for seven days?

Maharal: It mourns that it is lost from this world. After seven days it is totally separated from this world, and it ceases to mourn.

Maharsha: It mourns that the body went to a place of worms. It also merited Torah and Mitzvos via the Neshamah! The Neshamah can merit - "veha'Ru'ach Tashuv El ha'Elokim", and Neshamos of Tzadikim are hidden under Kisei ha'Kavod.

Rif (on the Ein Yakov): It says "v'Nafsho Alav Te'eval" to hint to all seven days that the Nefesh is over the grave. (NOTE: What is the source that the Nefesh is over the grave for seven days? - PF)

What are consolers of a Mes?

Rashi: They are mourners, who need to be consoled.

Maharal: Those who console the mourners, they console also the Mes. Ten are required - this number pertains to separate (spiritual) matters.

Maharsha: We said that the Neshamah mourns over the body. It needs to be consoled! Afterwards, the Ru'ach and Neshamah appeared to Rav Yehudah in a dream and said 'you gave to me serenity...'

Daf Al ha'Daf citing Be'er Miryam: The Neshamah mourns over the body, that it cannot fulfill Torah and Mitzvos.

Why do 10 men go to where the person died?

Rav Elyashiv: The Rambam says, they act like mourners for seven days, and others come to console them. The consolation passes to the Mes' Neshamah. When there are relatives, 10 are not required. In the episode with Rav Yehudah, they could not find 10 to stay all seven days, so they needed to gather 10 different people every day.

Daf Al ha'Daf: The Brisker Rav inferred from here that consolation is for the benefit of the Mes. The Rambam (Hilchos Evel 4:7) says that it is Chesed with the living and with the dead. Igros Moshe (OC 4:40) says that via telephone, one can fulfill consolation of the living. Chesed with the Mes requires going to the place. We say 'ha'Makom Yenachem Eschem (plural)' also to a lone mourner, for consolation is also for the Mes.

Rav Elyashiv: If one consoles a lone mourner via telephone, or outside the house, there is no consolation of the Mes, so he says 'ha'Makom Yenachem Osecha (singular).'

What is the Golel?

Rashi: It is the coffin cover.

Maharal: When it is sealed, the Mes is separated from this world and returns to earth. The other opinion holds that it is not separated until the flesh decays. This is the ultimate return to earth; it is totally departed from the world.

Tosfos: It is a rock left on the coffin for a Siman.

What do we learn from "Ach Besaro Alav Yich'av v'Nafsho Alav Te'eval"?

Rashi: As long as there is flesh, the Nefesh is alive enough to understand.

Maharal: This shows that the Mes still feels [the worm]. i.e. it is not totally separated from this world until the flesh decays.

Here, we expound "Ach Besaro Alav Yich'av v'Nafsho Alav Te'eval" to teach until the flesh decays. Above, the verse taught that the Nefesh mourns seven days!

Maharsha: Above it taught the Neshamah's mourning over the body. Here discusses knowledge - the Nefesh is like the flesh. As long as there is flesh, there is Nefesh.

Here we say that a Mes knows everything that is said in front of him until the Golel is sealed, or until the flesh decays. Darchei Moshe (YD 344, citing Kol Bo) says that praising the Mes is like praising a rock - the Mes does not know!

Daf Al ha'Daf citing Mevakshei Torah: Eulogy is a Mitzvah; the Mes knows about it. Darchei Moshe discusses not in front of the Mes - "veha'Mesim Einam Yode'im Me'umah." (NOTE: I understand Darchei Moshe to discuss after the Golel was sealed, or the flesh decayed. I see no source to distinguish eulogy from other praise! - PF)

What do we learn from "v'Yashov he'Afar El ha'Aretz keshe'Hayah [veha'Ru'ach Tashuv El ha'Elokim]"?

Rashi: The body is called earth. Once it returns to the land like it was, the Ru'ach immediately returns to Hash-m; it is no longer with the body.

How do we expound "veha'Ru'ach Tashuv El ha'Elokim Asher Nesanah"?

Rashi: "Asher Nesanah" is extra, to teach that you must return it to Him like He gave it to you, without any sin.

Maharsha: Ru'ach is the Neshamah - "va'Yipach b'Apav Nishmas Ru'ach..."

Why does it say 'just like it was Tahor when it was given to you, return it Tahor'? It should say 'return it like it was given to you!' It is known that it was given Tahor!

Rif (on the Ein Yakov): Since it said "v'Yashov he'Afar El ha'Aretz", it could have said veha'Ru'ach El ha'Elokim. "Tashuv" is extra! This teaches a command - just like the earth will return like it was, return your Neshamah like it was - Tahor.

Did the king distribute royal clothing to put it in a box?

Maharsha: It was given for working. The clever ones used it only for clean jobs, and put it away immediately afterwards. The Nimshal is the Neshamah - it was put in the body for a time that Hash-m decreed, but He did not inform the time.

Iyun Yakov: The king gave the clothing to guard it in Taharah. So the Neshamah should be guarded in Taharah - Avodas Hash-m, Torah and Mitzvos. Anything else blemishes it.

Rif (on the Ein Yakov): In the Mashal, the king wants to get back his clothing like he gave it. In the Nimshal, Hash-m wants the Neshamah to elevate via good deeds! This is why it was put in this world! It seems that the garments were given to wear when the king goes out and enters. The clever ones folded the garment and stored them right afterwards. The fools wore them all the time, also when working. When he wanted to free his servants, he requested the clothes. So Tzadikim, their bodies (the Neshamah's clothes) were used properly - they will have Shalom, and not be judged in the grave. Their Neshamos are under Kisei ha'Kavod. Resha'im's bodies sullied their Neshamos via serving their bodies. Their bodies are judged in the grave, and their Neshamos in Kaf ha'Kela.

What is the Nimshal of sending their clothing to be laundered, and imprisoning them?

Maharal: It refers to Resha'im who descend to Gehinom and are judged there. Afterwards, their Neshamos rise. Judgment in Gehinom is their laundering; afterwards, they are Tehorim.

What is "bi'Tzror ha'Chayim"?

Rashi: It is "Es Hash-m Elokecha" - with Him in (under His Kisei ha'Kavod).

Maharal: A Tzadik is under Kisei ha'Kavod, for he has a connection according to his level. He does not deviate at all from the straight path, i.e. the middle path. Therefore he is under Kisei ha'Kavod, and not to the right or left. The angels surround Kisei ha'Kavod, like servants surround the king's throne. They are at a higher level, therefore they surround the Kisei above. On the other hand, whatever surrounds is separate from the matter. A Tzadik, under the Kisei, is not separated from Hash-m at all. Yisrael are called children of Hash-m; a child is the leg of his father. It is proper to be under the Kisei!

What is the reason for "Yekal'enah b'Soch Kaf ha'Kela"?

Maharal: Yalkut Shimoni 134 says that two angels stand at opposite ends of the world, and throw a Rasha's Neshamah from one to another. A Rasha pertains to the extremes. Each angel is at one end - he does not accept the Rasha, who pertains also to the other end, so he casts him there. A Tzadik has rest, for he did not deviate from straightness and the middle path, which is straight in the eyes of Hash-m and people - "Yanuchu Al Mishkevosam." The land is in the middle of the world; it rests. What we say here about the body is not the body itself, rather, its power, which is not flesh and blood.

Maharsha: Avigayil, one of the seven female prophets, said this verse. It teaches about Gilgul Neshamos. If a Neshamah did not merit in his lifetime, it is reincarnated up to three times in different bodies - perhaps it will merit then. A support is "Hen Kol Eleh Yif'al Kel Pa'amayim Shalosh Im Gaver." A Tzadik who merited is not put in another body. A Rasha is slung from body to body. This is compared to laundering - perhaps it will be cleansed in another body.

Why are Neshamos of Beinonim and Resha'im handed over to Dumah?

Maharal: This angel is appointed over Mesim. Dumah is an expression of silence. Mesim do not talk. The Targum of "va'Yhi ha'Adam l'Nefesh Chayah" is l'Ru'ach Memalela - life is speech, and death is silence. A mourner is silent, for death and lack 'touched' him. Tzadikim are alive even in death; they are not handed over to Dumah.

In Rosh Hashanah 17a, we say that for Beinonim, Midas Rav Chesed tilts towards Chesed [and they are considered Tzadikim]!

Maharsha: That refers to the future judgment. However, only absolute Tzadikim are hidden under Kisei ha'Kavod. Beinonim are suspended. They are handed over to Dumah, and have rest until the day of judgment in the future.

What is the meaning of 'he was Nocher at them'?

Maharal: He caused their Nefesh to feel something; it was not sensed physically. Everything he 'said' to Rav Nachman was Nechirah - he made him realize that Rav Mari's teaching is wrong, and Perushim of the verses that Rav Nachman did not know until now.

Etz Yosef citing Rashi (Gitin 68a). He made a noise for a Siman (e.g. snorted).

What is the meaning of 'I do not recognize Rav Mari'?

Rashi: I am not concerned for his opinion.

Rav Nachman should have asked initially "Ki Afar Atah v'El Afar Tashuv"! And R. Acha could establish Rav Mari to discuss before Techiyas ha'Mesim! Why did he notice only later that he has substance?

Maharsha: I answer based on Nidah 31a - there are three partners in man. The mother gives red and flesh, the father gives bones and sinews, and Hash-m gives the Neshamah. Due to this, there are three kinds of Midos - good or bad to Shamayim, to others, and to himself. To Shamayim corresponds to the Neshamah, to others corresponds to the mother (flesh and blood), and to Atzmo (himself) corresponds to the father, who gives the Atzamos (bones). Two of these remain after death - the Neshamah and a bone from which he will resurrected. When a Tzadik dies, three groups of angels go to greet him (Kesuvos 104), based on these three kinds of Mitzvos - one who does a Mitzvah acquires an advocating angel (Avos 4:11). One group says 'come in Shalom', for he had Shalom and was good to people. One group says 'he goes straightly' - actions pertaining to himself. The third group says "they will rest on their beds", for the Neshamah had no rest in this world in a body. A Rasha has no remnant for the world to come. When he leaves this world, three groups of damaging angels greet him, based on his actions. One group says "Ein Shalom", for he was bad to people, and did not have Shalom with them. One says "in sadness you will lie down", for he was bad to himself. The third says "lie with the uncircumcised", who do not rise in Techiyas ha'Mesim.

Rif (on the Ein Yakov): Rav Mari learns from "v'Yashov he'Afar... veha'Ru'ach Tashuv El ha'Elokim." The Seifa is right after death, so we cannot say that the Reisha is shortly before Techiyas ha'Mesim. Rather, it discusses one who envied. "Ki Afar Atah v'El Afar Tashuv" cannot refer to those who envied - it was said to Adam ha'Rishon, and applies to all his seed!

Iyun Yakov: Rav Mari did not bring the Torah verse "Ki Afar Atah v'El Afar Tashuv", for it discusses just before Techiyas ha'Mesim. Rather, he brought "v'Yashov he'Afar...", which applies right after death, like is clear from the Seifa, so we cannot say that the Reisha is shortly before Techiyas ha'Mesim.

Why did he say 'the one who taught to you Koheles did not teach to you Mishlei!'?

Maharsha: Mishlei is more important. There is an opinion that Koheles is not Metamei the hands [for it is Shlomo's own Chochmah, not via Ru'ach ha'Kodesh]!

Why do bones rot only if the person envied?

Maharal: One who rejoices in his portion, has no lack. One who envies, he lacks; in the end, he lacks totally (rots). A greater lack is if he does not desire what another has, just he wants that the other not have it! Aharon was rewarded for "v'Ra'acha v'Samach b'Libo"... (139a) His heart was complete, so he rejoiced in another's Shleimus. What is complete, it lasts.

Daf Al ha'Daf: Sefas Emes explains 'have a very lowly spirit in front of every person, for man's end is worm' (Avos 4:4), for envy and pride are the same. One who has no envy, his bones do not decay.

Maharsha: Envy is a bad Midah towards Atzmo (himself). It affects his Atzamos. In a Tzadik, the bones remain, but the flesh returns to earth.

Why did Rav Nachman suggest that he go to his house?

Maharal: The grave is for what lacks, and is not in the world. He understood that Rav Achai has no lack!

Maharsha: He saw that also the flesh, the mother's portion, had not rotten, like we find regarding R. Elazar b'Ribi Shimon (Bava Metzi'a 84b), who benefited people. Since all three parts are intact, you should go home!

Why did he say 'you haven't learned Nevi'im'?

Maharsha: They are more important than Mishlei [and all Kesuvim], which is only Ru'ach ha'Kodesh (and not Nevu'ah).

What was the answer "vi'Ydatem Ki Ani Hash-m b'Fischi Es Kivroseichem [uv'Ha'alosi Eschem mi'Kivroseichem]"?

Rashi: We may not leave until Hash-m will take us out.

Maharal: The dead are closed in a place called Kever, removed from this world. Hash-m must take them out for them to be found in this world. At the time of Techiyas ha'Mesim, the world will have more Shleimus; it will not have the lack that previously existed. Until then, the dead are only potential

Maharsha: "Ki Afar Atah v'El Afar Tashuv" was said to Adam ha'Rishon. Even his bones were from earth! If so, nothing will remain from his body. However, it is clear from Bava Basra 58a that his body remained - 'you may not look at what was made in My form.' R. Bana'ah saw the heels of Adam ha'Rishon.

Why will "v'El Afar Tashuv" will be fulfilled shortly before Techiyah?

Maharal: The dead must return to earth before they can sprout from it.

Maharsha: It is so the Techiyah will be from nothingness, like in the six days of creation.

What was the question 'how did the Ba'alas Ov conjure up Shmuel', and why did R. Avahu need to say that it was within 12 months of his death? Witchcraft is called KiSHuF, for it is MaCHchiSH Famalya Shel Ma'alah (weakens the Heavenly entourage)!

Maharsha #1: Surely a Ba'alas Ov has no power under Kisei ha'Kavod.

Iyun Yakov #1: Kishuf temporarily nullifies Shamayim's decree. It cannot decree about a Neshamah hidden under Kisei ha'Kavod!

Maharsha #2: Shmuel rose from the ground - "Lamah Hirgaztani Le'ha'alos Osi."

Maharsha #3: A body without a Neshamah cannot speak!

Anaf Yosef citing Radvaz (3:642): A Ba'al Ov puts powers of Tum'ah in the Mes' body, and it tells future matters that it heard. The Mes speaks from the underarm (it and Beis ha'Ervah are the dwelling places of Tum'ah in the body). The voice is low, for it is not from the throat. The Mes rises upside down, in the way of Tum'ah. A Tzadik's body has great Kedushah, even after death. Powers of Tum'ah desire to enter it. The Neshamah visits it the entire year, until the body finishes. Hash-m saw that the Ba'alas Ov was about to enter Tum'ah into Shmuel's body, so He hinted to Shmuel's Neshamah to enter the body, not due to her actions. She said "Elokim Ra'isi" - he rises via Kedushah, with his head up, unlike all others conjured up. She said that the one who requested is Sha'ul - for his honor Shmuel himself rose, and not due to Tum'ah. Even this was possible only within 12 months - afterwards, the Neshamah entered its place, and the body is finished. (NOTE: Rav Elyashiv brings similarly from Ya'aros Devash. How was she sure that he rises normally for Sha'ul's honor? Perhaps it is due to Shmuel's Kedushah! - PF)

Iyun Yakov #2: R. Avahu did not want to tell a heretic that Kishuf has such power.

Iyun Yakov #3: Kishuf could not help against R. Chanina, for he had many merits, and all the more so Shmuel ha'Navi!

Does every body exist for exactly 12 months after death?

Maharal: For 12 months it is called Guf, even if it was burned. After this, it is not called Guf.

Can the Neshamah never descend again?

Tosfos: If it wants to, it can, like above with R. Achai, and like we find with R. Bana'ah, who used to mark off graves. He found Eliezer Eved Avraham by Avraham's grave. He asked what Avraham is doing; R. Eliezer told him that he may enter. Even though Avraham's Neshamah is hidden under Kisei ha'Kavod [it descended].

Bnei Gad desired their portion in Ever ha'Yarden, for they knew that Moshe would be buried there. They offered to fight with Bnei Yisrael and not return until Eretz Yisrael is divided among the Shevatim. They knew that they will conquer the seven Kena'ani nations "Me'at Me'at" (Devarim 7:22)! Did they expect to return before 12 months? After this, the body is finished and the Neshamah does not descend again!

Daf Al ha'Daf: Ohr ha'Chayim explains, "Chelkas Mechokek" is a part. The Gemara says that for 12 months, there is connection between the Neshamah and the body. This ends after 12 months. However, Moshe's Kadosh body was part of his Neshamah. Bnei Gad pardoned the extra Kedushah of Eretz Yisrael proper, in order to be near Moshe's body.

May one relocate a Mes after 12 months?

Daf Al ha'Daf: YD 363 forbids relocating a Mes; it does not discuss when. It is disgraceful to the Mes, and befuddles the Mes amidst fear of Din. Kol Bo says that the latter is primary. A Chacham said that the latter does not apply to bones. Chedvas Yakov (2:141) said, reasoning dictates that there is no fear of Din after 12 months. A Stam Mes is not judged longer than this. Shmuel was within 12 months! Ohr Zaru'a (Aveilus 459) says that a Mes Mitzvah acquires its place and should not be moved, for it is painful for the Mes. The same applies to moving a Mes after burial.