It was stated with regard to it, "Rabbi Yoḥanan says, etc.": In Tractate Shekalim (Yerushalmi Shekalim 5:1), in Tractate Demai in the Yerushalmi and in Bereishit Rabbah (60), he doesn't give any [substantive] answer, but rather responds to them that he was stringent concerning himself.

And there is one who has but does not want: And they are nevertheless called holy. For he invites his fellow to eat with him on account of shame.

Mesarheivna: I am rushing; as we translate (Isaiah 59:7) [Proverbs 1:16], "and they rushed to spill blood," [as] vayesarheivun.

The righteous are greater [after] their death, more so than during their lifetimes, etc.: [Rashi] explained that he expounded [it] from that which he was revived by mere touching, as it is written, "and he touched [...] and he revived." But this is difficult: As, if so, what is the challenge, "And perhaps this was [just] to fulfill the blessing of Eliyahu?" He was nevertheless greater [after his death], in that which he had to take more effort to revive [the dead] during his lifetime than [after] his death! So it appears that he derived it from that which various wicked people touch the righteous and dwell with them in their lifetimes, whereas [in the grave,] this one was not given permission to [even] linger with him.