On the day that Rabbi died a bath kol12 went forth and announced: Whosoever has been present at the death of Rabbi is destined to enjoy the life of the world to come. A certain fuller,13 who used to come to him14 every day, failed to call on that day; and, as soon as he heard this, went up upon a roof, fell down to the ground and died. A bath kol12 came forth and announced: That fuller also is destined to enjoy the life of the world to come.
'The light shall continue to burn in its usual place, the table shall be laid in its usual place [and my] bed shall be spread in its usual place'.64 What is the reason? — He used to come home again at twilight every Sabbath Eve. On a certain Sabbath Eve a neighbour came to the door speaking aloud, when his handmaid whispered, 'Be quiet for Rabbi is sitting there'. As soon as he heard this he came no more, in order that no reflection might be cast65 on the earlier saints.
Baba metsiah 84
[Reverting to the story of R. Eleazar son of R. Simeon] yet even so,1 R. Eleazar son of R. Simeon's fears were not allayed,2 and so he undertook a penance. Every evening they spread sixty sheets for him, and every morning sixty basins of blood and discharge were removed from under him. In the mornings his wife prepared him sixty kinds of pap,3 which he ate, and then recovered. Yet his wife did not permit him to go to the schoolhouse, lest the Rabbis discomfort him. Every evening he would exhort them,4 'Come, my brethren and familiars!' whilst every morning he exclaimed, 'Depart, because ye disturb my studies!' One day his wife, hearing him, cried out, 'You yourself bring them upon you; you have [already] squandered the money of my father's house!'5 So she left him6 and returned to her paternal home.7 Then there came sixty seamen who presented him with sixty slaves, bearing sixty purses.8 They too prepared sixty kinds of pap for him, which he ate. One day she [his wife] said to her daughter, 'Go and see how your father is faring now.' She went, [and on her arrival] her father said to her, 'Go, tell your mother that our [wealth] is greater than theirs' [sc. of his father-in-law's house]. He then applied to himself the verse, She is like the merchant's ships; she bringeth her food from afar.9 He ate, drank, and recovered, and went to the schoolhouse. Sixty specimens of blood were brought before him, and he declared them all clean. But the Rabbis criticised him, saying, 'Is it possible that there was not [at least] one about which there was some doubt!' He retorted, 'If it be as I [said], let them all be males; if not, let there be one female amongst them.'10 They were all males, and were named 'Eleazar', after him.
It has been taught: Rabbi said: How much procreation did this wicked [state] prevent in Israel.11
On his death-bed he said to his wife, 'I know that the Rabbis are angry with me, and will not properly attend to me. Let me lie in an upper chamber,12 and do you not be afraid of me.' R. Samuel b. Nahmani said: R. Jonathan's mother told me that she was informed by the wife of R. Eleazar son of R. Simeon: 'I kept him lying in that upper chamber not less than eighteen nor more than twenty-two years. Whenever I ascended there, I examined his hair, and [even] if a single hair had fallen out, the blood would well forth. One day, I saw a worm issue from his ear, whereat I was much grieved, but he appeared to me in my dream and told me that it was nothing. ["This has happened," said he,] "because I once heard a scholar insulted and did not protest, as I should have done." Whenever two people came before him [in a lawsuit], they stood near the door, each stated his case, and then a voice issued from that upper chamber, proclaiming, "So-and-so, you are liable; so-and-so, you are free."' Now, one day his wife was quarrelling with a neighbour, when the latter reviled [her, saying,] 'Let her be like her husband, who was not worthy of burial!' Said the Rabbis: 'When things have gone thus far,13 it is certainly not meet.'14 Others say: R. Simeon b. Yohai appeared to them in a dream, and complained: 'I have a pigeon amongst you which you refuse to bring to me.' Then the Rabbis went to attend to him [for burial], but the townspeople of Akabaria15 did not let them; because during all the years R. Eleazar son of R. Simeon slept in his upper chamber no evil beast came to their town. But one day — it was the eve of the Day of Atonement, when they were busily occupied, the Rabbis sent [word] to the townspeople of Biri,16 and they brought up his bier, and carried it to his father's vault, which they found encircled by a serpent. Said they to it, 'O snake, O snake, open thy mouth, and let the son enter to his father.' Thereupon it opened [its mouth] for them. Then Rabbi sent [messengers] to propose [marriage] to his wife. She sent back: 'Shall a utensil, in which holy food has been used, be used for profane purposes!' There [sc. in Palestine] the proverb runs: Where the master hung up his weapons, there the shepherd hung up his wallet. He sent back word, 'Granted that he outstripped me in learning, was he [also] my superior in good deeds?' She returned, 'Yet at least he outstripped you in learning, though I did not know it. But I do know [that he exceeded you] in [virtuous] practice, since he submitted himself to mortification.'
Si tu veux comprendre une femme, regarde la bien, mais n’ecoutes pas ce qu’elle dit.
ספר חסידים (מרגליות) סימן אלף קכט
הנפש היא במיתה כמו בחיים וזהו שאמרו רז"ל שהבועל שפחה חרופה נקשרין יחד ואמרו מי שבועל נכרית סותמין מילתו ואינו נראה מהול, הרי במיתה בגיהנם כמו בחיים כי הרוח דקה ביותר וריח הגוף עבה ומלובשת בריח הגוף וריח הגוף נלבש בריח מלבושיו ואף על פי שנשרף האדם הרוח לא פסק וכן רהיטי ביתו מעידין עליו ואפי' נשרפו ריחן לא פסק לכך כשהמתים חפצים מלבישים במלבוש שחפצים רק אם הופשטו שנלקח תכריכין שלהם שנקברו עמהם אז נראה למתים עצמם שהם ערומין, וכיון שלא כלה הנפש עם הגוף באיזה רוח תעל הרוח להתעטף אבל אם כלה עמו או נשרף עמו אז יכולין להתעטף. לכך חנניה וחבריו הושלכו בסרבליהן לאש וכן פרה אדומה עורה ובשרה דמה ופרשה ועצמיה הכל נשרף לטהר טמאי מתים והמת תופס הכל ואם חפצים המתים להתראות אז ניתן רשות להתראות אף על פי שנקבר בתכריכי מתי' יכולי' להראות לבניהם במלבוש באיזה מלבוש שרוצים פעם במלבוש שנקבר עמו ופעם במלבוש של קודם לכן ורבינו הקדוש היה נראה בבגדים חמודות שהיה לובש בשבת ולא בתכריכין להודיע שעדיין היה בתוקפו ופוטר את הרבים ידי חובתן בקידוש היום ולא כשאר המתים שהם חפשי מן המצות כי אם כחי בבגדים כמו שהיה לובש בחייו והצדיקים נקראים חיים אפי' במיתתם ופוטר בקידוש בני הבית.
L’âme existe après la mort, comme de son vivant. Car le souffle est fin mais l’odeur du cops est plus épaisse. L’âme reste habillée de l’odeur du corps, et l’odeur du corps elle-même s’habille de l’odeur des habits. C’est pour cette raison que l’âme de celui qui a des rapports avec une non juive reste éternellement attaché à elle, car même si son corps a disparu l’odeur de son corps n’a pas disparu. Et bien que l’homme est brule, le souffle est encore là. Ainsi même les meuble de la maison d’un homme témoignent sur lui, et même lorsqu’ils sont brulés l’odeur ne disparait pas. Ainsi lorsque les morts s’habillent ils s’habillent de l’habit qu’ils désirent, lorsque les habits ne sont pas détruits alors l’âme ne peut pas s’habiller pour venir se dévoiler, mais lorsque les habits sont brulés alors, l’âme peut se dévoiler. C’est pour cette raison que hananya Michaël et azariah ont été jeté dans la fournace avec leur habit, et c’est pour cette raison que lorsque l’on brule la vache rousse, il faut la bruler avec ses excréments et sa peau, car dans la fumée de la vache tous les morts s’attachent et ainsi celui qui est mis en contact avec les cendres de la vache rousse est purifie. Ainsi une foi que les habits sont brules le mort peut réapparaitre à ses proches soit avec son linceul soit avec les habits qu’il portait de son vivant. Ainsi rabi est apparu à sa famille avec ses habits de désirs et c’est pour cette raison qu’il pouvait rendre quitte sa famille du kidouch.
Rabbah b. Bar Hana said: From Jerusalem to Jericho it is a distance of ten parasangs. The turning hinges of the Temple doors were heard throughout eight Sabbath limits.16 The goats in Jericho used to sneeze because of the odour of the incense. The women in Jericho did not have to perfume themselves, because of the odour of the incense. The bride in Jerusalem did not have to perfume herself because of the odour of the incense. R. Jose b. Diglai said: My father had goats on the mountains of Mikwar17 and they used to sneeze because of the odour of the incense. R. Hiyya b. Abin said in the name of R. Joshua b. Karhah: An old man told me: Once I walked towards Shiloh18 and I could smell the odour of the incense [coming] from its walls.
R. Isaac citing16 R. Ammi further stated: When a male comes into the world his provision comes with him, [the Hebrew for] male [zakar, being composed of the consonants of the words for] 'this is provision [zeh kar]', for it is written, And he prepared a great provision [kera] for them.17 A female has nothing with her, [the Hebrew for] female [nekebah] implying 'she comes with nothing' [nekiyyah ba'ah]. Unless she demands her food nothing is given to her, for it is written, Demand [nakebah]18 from19 me thy wages and I will give it.20
Lorsqu’une femme du monde dit non cela veut dire peut etre, lorsqu’elle dit peut etre cela veut dire oui, et si ell edit oui alors ce n’est pas une femme du monde.
‘and thy desire shall be to thy husband’36 teaches that a woman yearns for her husband when he is about to set out on a journey, ‘and he shall rule over thee’36 teaches that while the wife solicits with her heart the husband does so with his mouth, this being a fine trait of character among women?37 — What was meant is38 that she ingratiates herself with him.39 But are not these40 only seven? When R. Dimi came41 he explained: She is wrapped up like a mourner,42 banished from the company of all men43 and confined within a prison.44 What is meant by ‘banished from the company of all men’? If it be suggested: That she is forbidden to meet a man in privacy, is not the man also but could be retorted.] forbidden to meet a woman in privacy? — The meaning rather is that she is forbidden to marry two men. In a Baraitha it was taught: She grows long hair like Lilith,45 sits when making water like a beast, and serves as a bolster for her husband. And the other?46 — These, he holds, are rather complimentary to her, R. Hiyya having made the following statement: What is meant by the Scriptural text: Who teacheth us by47 the beasts of the earth and maketh us wise by48 the fowls of the heaven?49 ‘Who teacheth us by the beasts’ refers to the mule which kneels when it makes water, ‘and maketh us wise by the fowls of the heaven’ refers to the cock which first coaxes and then mates.