How does the eulogy indicate whether or not the Mes is a Ben Olam ha'Ba?

Rashi: If he is Kosher, everyone sheds tears over him and tells his praise.

Maharal: A Ben Olam ha'Ba exists; we have mercy on him, and cry over him. If he is not a Ben Olam ha'Ba, it is as if he does not exist; one cannot cry over him. Just like it was decreed that a Mes be forgotten from the heart, for he is not found, so such a person is forgotten immediately. Even if one tries to arouse people to cry over him, they will not cry.

Maharsha: In his lifetime, if people praise him, perhaps they flatter him. From when flattery became rampant, no one can say 'my deeds are greater than yours' (Sotah 41b). Or, they praise him amidst fear of him. Flattery and fear do not apply after death. If they praise him, it must be true! (NOTE: Is it not possible that they flatter or fear his family? - PF)

Rav Elyashiv: Once, a eulogizer said 'the Mes was very Tzanu'a.' Rav Nachman asked, did you see if he was modest in the bathroom? Why was Rav Nachman concerned? False eulogizers and those who hear and do not protest are punished (Berachos 62a). This shows that then, they said only Emes in eulogies.

What was the question from Rav's command ' arouse people [to cry] in my eulogy!'?

Rif (on the Ein Yakov): If he does not arouse people, and they do not cry, it is not evident that the Mes was a Ben Olam ha'Ba. However, all knew that Rav is a great Tzadik, and a Ben Olam ha'Ba!

Iyun Yakov: Rav Yehudah did not explain how the eulogy teaches about the Mes. The Havah Amina was, if he is a Ben Olam ha'Ba, there is no need to cry. People cry if he was a Rasha prepared for punishments. Midrash Koheles says "Tov Yom ha'Maves mi'Yom Hivaldo" - there is Simchah when a person died with Shem Tov, just like when a ship finishes its journey successfully. We answer that people cry over a Ben Olam ha'Ba.

(Surely Rav is a Ben Olam ha'Ba. Why will the eulogizer need to arouse people to cry?

Rashi: People do not cry so much when an old person dies.

Maharsha: People hate him, for he rebuked them about spiritual matters, like Rabah.

Rav Elyashiv: Shamayim rewards for pain over a Chacham's death.

Daf Al ha'Daf citing Imrei Da'as 2 p.387: Sefer ha'Pardes of Rashi says that Rav had 10 matters of Chasidus. His Talmidim could not fulfill all of them - one fulfilled one, another fulfilled another... Rav wanted that at his eulogy, people will be aroused to persist in his Chasidus, lest it be lost.

Why did he add 'for I stand there'?

Iyun Yakov #1: We say part of a person's praise in front of him, and all in his absence. This is for the living. For a Mes, we say slightly more than his praise, for had a bigger Mitzvah come to his hand, he would have done it (YD 344, Taz). Really, it is because the Mes hears it, until the Golel is sealed.

Iyun Yakov #2: One who does not praise the Mes enough is punished. One who praises the Mes too much is punished greatly. One cannot praise precisely the right amount. It is better to be passive [and praise too little]. Rav said, I will be there, so you may say less than my full praise.

Etz Yosef: In this world, a Tzadik goes from level to level. In the world to come, he stands stationary. If people are aroused via his eulogy, that their sins caused his death, and they repent, he rises even after death.

Rav Elyashiv: There is more arousal and eulogy when people know that the Mes hears.

Rav Elyashiv: The Gemara implies that the Mes benefits from the eulogy. How is this? Perhaps it is not so. Rather, Rav was concerned lest people say that he was not a Tzadik, for people were not aroused. Magihah - why did he not say that he wanted to bring merit to Yisrael (to be pained over a Chacham's death)?

Daf Al ha'Daf citing the Chasam Sofer: When a Chacham dies, his Neshamah is Ru'ach Hash-m in the eulogizer's mouth. (NOTE: If so, why did Rav need to command Rav Shmuel? Perhaps Rav Shmuel, a teacher of children, would have thought that only Gedolei ha'Dor such as Shmuel, Rav Huna, Rav Yehudah... should eulogize him. Rav said, you can do so, for my Ru'ach will be in your mouth! - PF) It is a special time for people to rise and cling to the Mes' attributes.

Daf Al ha'Daf citing Ya'aros Devash (4, of Av 7 and Hesped): As long as Tzadikim are alive, they rise in level. In death, they stand, and cease rising. One must eulogize about this!

Rav Shmuel bar Shilas was a devoted Rebbi of children. Rav rebuked him on an occasion when he seemed to abandon the children (Bava Basra 8b). Why did Rav tell specifically him to eulogize him, and neglect his Talmidim?

Daf Al ha'Daf citing R. Yitzchak Weiss: Rav Shmuel, who was so devoted to his Talmidim and meticulous not to cease teaching them, could appreciate Rav's devotion to his Talmidim and spreading Torah, and could arouse people to follow in his way.

Why does all of Pumbadisa hate Rabah?

Rashi: He rebuked them about spiritual matters. They were swindlers - 'if a Pumbedisan accompanies you, change your lodging' (Chulin 127a).

What do we learn from "v'Aznecha Tishmanah Davar me'Acharecha Leimor Zeh ha'Derech Lechu Vo..."?

Rashi: If after he dies, people say that we should follow in his path, he is a Ben Olam ha'Ba.

Maharal #1: Just like Ru'ach rested on Nevi'im to tell hidden matters, so after a person dies, a Ru'ach causes people to tell the truth about him.

Maharal #2: In one's lifetime, people do not tell his good deeds due to envy, or amidst love, they praise him for attributes he did not have. After death, "Ahavasam Gam Sin'asam Kevar Avdah", and they tell the truth about him.

Maharsha: Me'Acharecha is after your bier, like one opinion below. Or, it is after death, like '[I give this to you, and] after you, to Ploni.' "Zeh ha'Derech Lechu Vo..." praises his Midos. We say (Bava Metzi'a 30b) "ha'Derech" is Chesed. "Asher Yelchu Vah" is Bikur Cholim. "Vah" is burying the dead. "Ha'Ma'aseh" is Din. "Asher Ya'asun" is going beyond the letter of the law.

Rif (on the Ein Yakov): Why didn't Rav say that a Ben Olam ha'Ba is recognized via the eulogy? He teaches about one who was not eulogized.

Why does it say "Ki Sa'aminu v'Chi Sasme'ilu"?

Rav Elyashiv: It does not matter what mindset he had - to the right or left.

If one's Rebbeyim are pleased with him, why must he be a Ben Olam ha'Ba?

Maharal: If they are pleased with him, surely he is a Tzadik. A Rebbi does not love a Talmid (NOTE: unconditionally, i.e. if he is not worthy - PF), nor envy him. If a Talmid goes in a crooked path, his Rebbi hates him!

Anaf Yosef: A person does not see his faults. He can learn his faults from a lover or from an enemy. An enemy is like a recessed mirror, which magnifies. Any fault, he exaggerates it. Rav counseled to hear from an enemy, and fix what he hears. R. Chanina said, it suffices to hear from a lover, who does not magnify matters.

What is the meaning of 'do things before your bier'?

Rashi: Do things that people will retell before your bier. We conclude that in Galil, the eulogy was before the bier, and in Yehudah, it was after.

Rav Elyashiv: "V'Savevu va'Shuk ha'Sofedim" - before the eulogy, the eulogizers go in the market to ask about his deeds.

Anaf Yosef: Some people give much Tzedakah in their lifetimes, before their death. Misers do not give, only just before death when they are sure that the will die, they apportion an amount to Tzedakah. One must give at both times. Anshei Galil warned to do before your bier - in your lifetime. Anshei Yehudah said after your bier. Each said based on their place. Bnei Galil were misers, who gave only after the bier - they warned to give before. Bnei Yehudah gave only in their lifetimes, but not after the bier - they warned to give after.

Why did he say 'repent one day before your death'?

Etz Yosef citing Midrash Shmuel: Even if you were evil your entire life, do not despair from mercy. Hash-m will accept your Teshuvah "Ad Daka" - until Dichducha of the Nefesh (he is about to die). He said Shuv (return) - the Neshamah comes from a Kadosh place (under Kisei ha'Kavod), a Chelek of Elokim, and returns to its source.

Why did he say 'lest he die tomorrow'? He should say, lest he die today!

Iyun Yakov #1: It is not common to die suddenly without a prior illness.

Rav Elyashiv: If one vowed to learn a certain Perek, he must be zealous to do it promptly, for Zerizim are prompt to do Mitzvos (Nedarim 8a). He need not be concerned lest he die tomorrow, for that is Ones. A rapist who divorced must remarry her immediately. Why is this unlike a vow? Maharit answered, one who obligated himself, only Zerizus applies. If he transgressed a Lav, he must fix it immediately. Ones could exempt him from the Aseh, but it does not fix the Lav. Likewise, one who sinned, even if Ones blocked Teshuvah, this will not fix his sin!

Iyun Yakov #2: If he dies today, death cleanses sins of that day. The concern is lest he die tomorrow.

Rav Elyashiv: Chazal understood man's mindset - if you tell someone that he will die today, he will not believe it. He is sure that he will live today. He does not know about tomorrow, so he can agree to repent today lest he die tomorrow.

Daf Al ha'Daf citing Livyas Chen: Yitzchak said "Zakanti Lo Yadati Yom Mosi" - because I thought that I may die tomorrow, I was not ardent to get rich. Via this, I grew old - envy, desire and [lust for] honor remove a person from the world!

What is the significance of white clothes?

Rashi: Your Neshamah is Tahor and clean.

Rav Elyashiv: We say 'the Neshamah that You gave to me is Tehorah' - it must remain Tehorah!

Maharal: They should be white and clean. Sin is a stain. If you sinned, launder (repent)!

Maharsha: Vegadecha is plural. White clothes are good deeds. They are called Midos - "Mido Vad."

Etz Yosef citing Midrash Koheles: If the verse refers to white clothing and nice oil, idolaters have much of these! Rather, they are Mitzvos, good deeds and Torah.

Rif (on the Ein Yakov): Begadim are Mitzvos, called 'the cloak of Rabanan.'

What does R. Eliezer learn from "v'Shemen Al Roshecha Al Yechsar"?

Maharal: This refers to good deeds. One acquires an attribute and supreme Kedushah via them. Oil is used to anoint Kelim. One who acquired supreme, Divine Kedushah, this is called oil on his head.

Maharsha: When your garments are clean (all your days are in Teshuvah), oil is on your head. The letters of Shemen are the [root] letters of Neshamah. "Ner Elokim Nishmas Adam" - the Neshamah is in the brain, in the head. He will not lack at the meal in the future. We did not cite "b'Chol Es Yihyu Vegadecha Levanim" in the Mashal of a king who distributed royal clothing to his servants (152b), for there, the clothing is a Mashal for the Neshamah. The verse implies that the clothing is Midos and good deeds.

Rif (on the Ein Yakov): Do not refrain from enjoying the meal. The custom was to anoint with oil after the meal.

Etz Yosef: Oil is Torah, which illuminates like oil - "v'Sorah Or."

Why did they say 'the king does not lack anything'?

Rashi: The feast may be at any moment. We must be ready to enter adorned!

What is the significance of 'there is no meal without toil'?

Rif (on the Ein Yakov): The fools said, surely Hash-m will not kill us before we engage in Mitzvos. There is no meal without toil to prepare it! First we will engage in needs of our body, and afterwards in Mitzvos. The clever ones said, Hash-m can make a meal even if we did not merit. Many Chasidim and Chachamim toiled - we will eat from their toil!

Iyun Yakov: In the Nimshal, they say 'there is no death without illness.' Just like the king suddenly summonsed them to the meal, death or illness can come suddenly, without time to repent.

What is the difference if the fools stand or sit?

Rashi: If they stand and see, it looks like they were invited to serve, and they would not be ashamed!

Maharsha: The verse says that they will be ashamed - "v'Yir'u Sone'ai v'Yevoshu." (NOTE: Why does Maharsha bring Tehilim 86:17? The verse here "Avadai Yochelu..." ends "v'Atem Tevoshu"! Here, it does not explicitly say that Sone'ai will see. There, it says that they will see and be ashamed. - PF) This refers to Din in the world to come, for above discussed this world - "u'Manisi Eschem la'Cherev."

Maharal: Serving is only in this world. In the world to come, everyone stands by himself. Rather, these eat and drink, and these sit hungry and thirsty. A Tzadik is separated from the Rasha, so the Rasha does not serve him. Punishment is when one lacks an attribute, and sees that others have it. The 'meal' is Tzadikim enjoying the radiance of the Shechinah.

Etz Yosef: Midrash Koheles says, one who stands and does not eat is not pained so much - he is like one who serves. One who sits and does not eat is pained far more, and his face yellows.

Rav Elyashiv: They do not truly eat - it is as if they eat.

How does "b'Chol Es Yihyu Vegadecha Levanim" refer to Tzitzis?

Rashi: The garment should be clean.

Maharal: Tzitzis is on the body, that his body is under Avodas Hash-m. The head Tefilin show that his Neshamah (in the brain) is under Avodas Hash-m.

Maharsha: Techeles is not Me'akev the white strings (Menachos 38a). Even when you cannot fulfill Techeles, your garments should have white.

Rav Elyashiv: Chachamim knew that there will be a time when people will not know what is Techeles. We should not think that Tzitzis without Techeles is only half a Mitzvah.

Daf Al ha'Daf citing Livyas Chen: Levanim is like Lamed Beis Nimim (32 strings). Mahari Barona (73) learned from our Gemara that the strings (not of Techeles) must be white. Rema (OC 9:5) says that Ashkenazi custom is that the strings are white.

How does "v'Shemen Al Roshecha Al Yechsar" refer to Tefilin?

Rashi: It is a Shem better than good oil. "V'Ra'u Kol Amei ha'Aretz Ki Shem Hash-m Nikra Alecha v'Yar'u Mimeka" refers to Tefilin Shel Rosh (Berachos 6a).

Maharsha: Hand Tefilin is not Me'akev the head Tefilin (Menachos 38a).

What is the significance of having Tzitzis on his garment and Tefilin on his head?

Maharal #1: Tzitzis show that his body is under Avodas Hash-m. The head Tefilin show that his Neshamah (in the brain) is under Avodas Hash-m.

Maharal #2: Hash-m's name should be on man constantly. Tefilin have His name; his garment, which pertains to him, is of a Mitzvah, so he will cling to Hash-m. Anyone who has Tefilin on his head and arm, Tzitzis on the garment and Mezuzah on the doorway, he is not quick to sin - "veha'Chut ha'Meshulash Lo vi'Mherah Yinasek" (Menachos 43b). Since he clings in these three ways, he is not quick to veer himself from Hash-m and sin.

After carrying less than four Amos, how long must one wait before doing so again?

Rav Elyashiv: Rashi and the Magen Avraham say that he stops to rest. R. Yerucham and Beis Yosef citing ha'Pardes (attributed to Rashi) say that he needs to sit. He is prone to be Mechalel Shabbos!

What do we learn from "Kevod Elokim Hester Davar"?

Rashi: One may cover up Divrei Torah l'Shem Shamayim.

Iyun Yakov: Every decree, we were concerned lest if not for the decree, one will transgress! (NOTE: I do not understand his question. Here, it was Kevod Hash-m to conceal the Heter, lest via the Heter one will come to transgress! - PF) Rather, a heretic asked, if Hash-m guards Shabbos, how does he bring rain? We answered, the entire world is His; it is like His Chatzer (Bereishis Rabah 11:6). It is considered like four Amos. If [also Jews] will carry four Amos in Reshus ha'Rabim, it is not recognized that the entire world is His.

Chachamim did not want to reveal this Heter. Why did R. Yitzchak reveal it?

Daf Al ha'Daf citing Ner l'Me'ah: Isar the convert said, when I was a Nochri, we used to say that Yisraelim do not observe Shabbos. If they did, many wallets would be found in the market. Nochrim do not know R. Yitzchak's law. R. Yitzchak revealed it to stop Chilul Hash-m. (NOTE: Nochrim may not learn Torah, and we may not teach it to them! We must say that this was an exception, to stop Chilul Hash-m. - PF)

What do we learn from "u'Chvod Melachim Chakur Davar"?

Rashi: One should not cover up things due to a person's honor or wealth, rather, investigate!

What is the meaning of 'that day, Chachamim were Godesh the Se'ah'?

Rashi: It is when Chachamim gathered in the attic of Chananyah ben Chizkiyah. That day, 18 decrees were made. One was to forbid carrying less than four Amos at a time if a Nochri is around. That was a good, ample fence for Torah.

What is the meaning of 'that day, Chachamim were Mochek the Se'ah'?

Rashi: They were too restrictive. People cannot abide by this decree. Amidst it, they will come to transgress Torah.

Maharal: R. Yehoshua agrees that there was reason to decree. Rather, he holds that because there are too many decrees, this will lead to a Torah Isur. He will not want to give it to the Nochri, and he knows that he may not carry less than four Amos at a time. He thinks that there is no difference whether he totally carries four Amos (without stopping), or he carries less than four Amos at a time. Both are forbidden; he will totally carry, and transgress Torah law.

What is the Nimshal of adding mustard seeds to a box full of gourds?

Rashi: The box can hold them - they fall into the spaces. Also here, they added a decree that will last.

Maharal: The mustard seeds fall into the spaces and strengthen the box; it is all connected [without gaps]. So the decrees strengthen to avoid coming to Isur.

What is the Nimshal of putting pomegranates and nuts into a tub full of honey?

Rashi: This expels [the honey] that was already in it. They cause people to transgress, e.g. if they do not trust the Nochri. People cannot refrain from saving their money - the will come to carry four Amos in Reshus ha'Rabim!

Tosfos: On the day of the 18 decrees, initially it was permitted to carry less than four Amos at a time, and people were prone to carry four Amos at once. This is like a tub that was expelling, until they removed the pomegranates and nuts, and then it ceased to expel. They decreed to give the wallet to the Nochri, and forbade carrying less than four Amos at a time. Also R. Yehoshua holds that the decree was good.

Maharsha: What is Tosfos' source that this one was the last of the 18 decrees?

Maharal: Had they permitted less than four Amos at a time, he would not transgress Torah law. His Mashal is proper - adding other matters to the tub caused something more important (honey) to be lost! Even so, they decreed, for usually no Isur will result.

Maharsha: Giving the wallet to a Nochri was among the 18 Gezeiros (17b). This is a Heter, it is not a Gezeirah (Isur)! R. Eliezer and R. Yehoshua justify why it is called a Gezeirah. R. Eliezer says, if not for this Heter, the Isur to carry less than four Amos at a time would not last, for people are frantic about [saving] their money. One who wants to fulfill both - not carry less than four Amos at a time, and not give it to a Nochri, rather, leave it there, he will be blessed. He compares this to a Godesh - the box is full of gourds, but there is room to add mustard seeds. They forbade carrying less than four Amos at a time, and left room to give the wallet to a Nochri. If one wants to 'hold' also that room and not give it to a Nochri, he will be blessed. R. Yehoshua holds that they were Mochek the Se'ah. One must give the wallet to a Nochri and not leave it there, lest afterwards he will reconsider to save his wallet, and he will not find a Nochri. This is like a tub full of honey - there is no room for anything else! Here, they forbade carrying less than four Amos at a time. If they would forbid also giving the wallet to a Nochri, this would expel the Isur of carrying less than four Amos at a time. One is frantic about his money - if there is no Nochri, he will carry less than four Amos at a time!