וְאָמַר רַבִּי אֲבָהוּ שָׁאֲלוּ אֶת שְׁלֹמֹה אֵיזֶהוּ בֶּן הָעוֹלָם הַבָּא אָמַר לָהֶם כֹּל שֶׁכְּנֶגֶד זְקֵנָיו כָּבוֹד כִּי הָא דְּיוֹסֵף בְּרֵיהּ דְּרַבִּי יְהוֹשֻׁעַ חֲלַשׁ אִינְּגִיד אֲמַר לֵיהּ אֲבוּהּ מַאי חָזֵית אֲמַר לֵיהּ עוֹלָם הָפוּךְ רָאִיתִי עֶלְיוֹנִים לְמַטָּה וְתַחְתּוֹנִים לְמַעְלָה אֲמַר לֵיהּ עוֹלָם בָּרוּר רָאִיתָ וַאֲנַן הֵיכִי חֲזֵיתִינַּן [אֲמַר לֵיהּ] כִּי הֵיכִי דַּחֲשִׁבִינַן הָכָא חֲשִׁבִינַן הָתָם וְשָׁמַעְתִּי שֶׁהָיוּ אוֹמְרִים אַשְׁרֵי מִי שֶׁבָּא לְכָאן וְתַלְמוּדוֹ בְּיָדוֹ וְשָׁמַעְתִּי שֶׁהָיוּ אוֹמְרִים הֲרוּגֵי מַלְכוּת אֵין כׇּל בְּרִיָּה יְכוֹלָה לַעֲמוֹד בִּמְחִיצָתָן מַאן נִינְהוּ אִילֵימָא רַבִּי עֲקִיבָא וַחֲבֵרָיו מִשּׁוּם הֲרוּגֵי מַלְכוּת וְתוּ לָא פְּשִׁיטָא בְּלָאו הָכִי נָמֵי אֶלָּא הֲרוּגֵי לוֹד
~ How do you understand what happened to R. Yosef?
~ What sense do you make of what he saw?
~ For a general view of NDE...
https://en.wikipedia.org/wiki/Near-death_experience
Come and hear, as it is told: They would deposit the money of orphans with Shmuel’s father for safekeeping. When Shmuel’s father died, Shmuel was not with him, and did not learn from him the location of the money. Since he did not return it, Shmuel was called: Son of him who consumes the money of orphans. Shmuel went after his father to the cemetery and said to the dead: I want Abba. The dead said to him: There are many Abbas here. He told them: I want Abba bar Abba. They said to him: There are also many people named Abba bar Abba here. He told them: I want Abba bar Abba, the father of Shmuel. Where is he? They replied: Ascend to the yeshiva on high. Meanwhile, he saw his friend Levi sitting outside the yeshiva, away from the rest of the deceased. He asked him: Why do you sit outside? Why did you not ascend to the yeshiva? He replied: Because they tell me that for all those years that you didn’t enter the yeshiva of Rabbi Afes, and thereby upset him, we will not grant you entry to the yeshiva on high. Meanwhile, Shmuel’s father came and Shmuel saw that he was crying and laughing. Shmuel said to his father: Why are you crying? His father replied: Because you will come here soon. Shmuel continued and asked: Why are you laughing? His father replied: Because you are extremely important in this world. Shmuel said to him: If I am important, then let them grant Levi entry to the yeshiva. And so it was that they granted Levi entry to the yeshiva. Shmuel said to his father: Where is the orphans’ money? He said to him: Go and retrieve it from the millhouse, where you will find the uppermost and the lowermost money is ours, and the money in the middle belongs to the orphans. Shmuel said to him: Why did you do that? He replied: If thieves stole, they would steal from our money on top, which the thief would see first. If the earth swallowed up any of it, it would swallow from our money, on the bottom. Apparently, the dead, in this case Shmuel’s father, know when others will die. The Gemara responds: Perhaps Shmuel is different, and because he is so important they announce beforehand: Clear place for his arrival.
~ What do those two stories say about talking to those who have died?
~ Are the characters afraid? Are they talking to ghosts?
~ Do the dead know when someone is about to die?
Rabbi Elazar said that Rabbi Avina said: Anyone who recites: “A Psalm of David” (Psalms 145) three times every day is assured of a place in the World-to-Come.
The Gemara asks: Didn’t Rabbi Yoḥanan say: Who is worthy of a place in the World-to-Come? He who juxtaposes redemption of the evening prayer to the evening prayer.
The school of Elijah taught: Anyone who studies halakhot every day is guaranteed that he is destined for the World-to-Come, as it is stated: “His ways [halikhot] are eternal” (Habakkuk 3:6). Do not read the verse as halikhot; rather, read it as halakhot. The verse indicates that the study of halakhot brings one the world to come.
One who sees in a dream that he had relations with his mother [em], he should anticipate attaining understanding, as it is stated: “Yea if [im] you call for understanding” (Proverbs 2:3). One who sees that he had relations with a betrothed young woman in a dream, he should anticipate Torah, as it is stated: “Moses commanded us Torah, an inheritance [morasha] of the congregation of Jacob” (Deuteronomy 33:4). Do not read it as morasha; rather, read it as me’orasa, betrothed. One who sees that he had relations with his sister in a dream, should anticipate wisdom, as it is stated: “Say unto wisdom: You are my sister” (Proverbs 7:4). One who sees that he had relations with a married woman in a dream is assured that he is one who has a place in the World-to-Come. The Gemara adds a caveat and says: This only applies in a case where he did not know her and was not thinking about her that evening; rather, he saw an unidentified woman in his dream by chance.
הָעוֹנֶה ״יְהֵא שְׁמֵיהּ רַבָּא מְבָרַךְ״ — מוּבְטָח לוֹ שֶׁהוּא בֶּן הָעוֹלָם הַבָּא.
One who answers in a dream: May His great name be blessed from kaddish is assured that he is one who has a place in the World-to-Come.
~ What are the actions that make one worthy of the world-to-come, according to these sources?
~ Which source best resonates with you?
~ Which source gives you the most difficulty?
Rav Yehuda, son of Rav Shmuel bar Sheilat, said in the name of Rav: From a person’s eulogy it is apparent whether or not he has a share in the World-to-Come. If the listeners are pained during the eulogy, it is clear that the person was righteous. The Gemara asks: Is that so? Didn’t Rav say to Rav Shmuel bar Sheilat: Stir the hearts of those gathered during my eulogy, for I will be standing there and listening to your words? The Gemara answers: This is not difficult, for this statement, which maintains that those who merit a share in the World-to-Come can be identified by their eulogies, is referring to a situation in which they attempt to stir the listener and he is stirred; while that statement is referring to a situation in which they attempt to stir the listener and he is not stirred. Abaye said to Rabba: In the case of the Master, i.e., Rabba, whom all of the inhabitants of his city, Pumbedita, hate, who will be stirred during his eulogy? He said to him: It is sufficient for me if you and Rabba bar Rav Ḥanan are stirred. Rabbi Elazar raised a dilemma before Rav: Which type of person has a share in the World-to-Come? He said to him: We can derive this from the verse: “And your ears shall hear a word behind you, saying: This is the path, walk on it, when you turn to the right or to the left” (Isaiah 30:21). In other words, if people eulogize one by saying that others should follow in his path, he must have a share in the World-to-Come. Rabbi Ḥanina said: Anyone with whom our Rabbis are pleased has a share in the World-to-Come. In interpreting the verse: “And the eulogizers walk about the marketplace” (Ecclesiastes 12:5), the people of the Galilee say: Do things that you will want people to remember at your eulogy in front of your bier. The people of Judea say: Do things that you want people to remember at your eulogy behind your bier. The Gemara remarks: And they do not disagree; this Sage expressed it according to the norm in his place, and this Sage expressed it differently according to the norm in his place. The custom in the Galilee was that the eulogizers would stand before the bier and the custom in Judea was that eulogizers would stand behind the bier. We learned there in a mishna that Rabbi Eliezer says: Repent one day before your death. Rabbi Eliezer’s students asked him: But does a person know the day on which he will die? He said to them: All the more so this is a good piece of advice, and one should repent today lest he die tomorrow; and by following this advice one will spend his entire life in a state of repentance. And King Solomon also said in his wisdom: “At all times your clothes should be white, and oil shall not be absent from upon your head” (Ecclesiastes 9:8), meaning that a person always needs to be prepared.
~ What does this source appear to say about having a place in the world-to-come? What happens, according to Rav, to the soul of the deceased meanwhile?
~ What is the general message from Rabbi Eliezer about how we should live our lives? What about the people of Galilee and the people of Judea?
Rabbi Yehuda was walking on the way with Rabbi Aba, and asked him: There is one thing I want to ask. Since the Holy Blessed One knew that the Human would sin against God, and that God would have to decree the Human's death, why did God create him? Behold, Torah existed 2,000 years before the creation of the world - but in the Torah it is written "when a human dies in a tent" (Numbers 19:14), [and also] "when a person dies" (Numbers 27:8), "and he died", "and Ploni lived and died". Why did the Holy Blessed One want from humans in this world, if one studies Torah day and night, one dies; and if one does not study Torah at all one dies? All have the same path. A person is separated from that world, as it is written "[the same fate is in store for all...] the good [person] and the sinner"(Ecclesiastes 9:2).
~ Is Rabbi Yehuda's question surprising to you?
~ How do you answer his question?
אָמַר לֵיהּ, אוֹרְחוֹי דְּמָארָךְ, וְגַזְרֵי דְּמָארָךְ, מַה לָךְ לְמִטְרַח בְּהוּ. מַה דְּאִית לָךְ רְשׁוּ לְמִנְדַּע וּלְאִסְתַּכְּלָא שָׁאִיל, וּדְלֵית לָךְ רְשׁוּ לְמִנְדַּע, כְּתִיב (קהלת ה׳:ה׳) אַל תִּתֵּן אֶת פִּיךָ לַחֲטִיא אֶת בְּשָׂרֶךָ, דְּאוֹרְחוֹי דְקוּדְשָׁא בְּרִיךְ הוּא וְסִתְרִין, גְּנִיזִין עִלָּאִין, דְּהוּא סָתִים וְגָנִיז לֵית לָן לְשָׁאֲלָא. אָמַר לֵיהּ, אִי הָכִי, הָא אוֹרַיְיתָא כֹּלָּא סָתִים וְגָנִיז, דְּהָא הִיא שְׁמָא קַדִּישָׁא עִלָּאָה הֲוִי, וּמַאן דְּמִתְעֲסָק בְּאוֹרַיְיתָא כְּאִלּוּ אִתְעֲסָק בִּשְׁמֵיהּ קַדִּישָׁא, וְאִי הָכִי, לֵית לָן לְשָׁאֲלָא וּלְאִסְתַּכְּלָא.
He [Rabbi Aba] answered: regarding the ways of your Master and the decrees of your Master, why would you worry? About what you have the permission to know and see, ask; about what you do not have permission to know it is written "do not let your mouth make your flesh sin" (Eccl. 5:5), since the ways and secrets of the Holy Blessed One, God's higher secrets, are closed and hidden, and we do not have permission to ask. He [Rabbi Yehuda] replied: If so, all of Torah is closed and hidden, since it is a Name of the Holy One, and one who studies Torah is like one who studies the Holy Name, and if so, we have no permission to ask or see [anything about Torah].
He [Rabbi Aba] answered: all of Torah is secret and revealed, and the God's Holy Name is secret and revealed, and it is written "the secrets are for Ad-nai our God and the revealed for us and our children" (Deut. 29:28). "The revealed" is what we have permission to ask, to delve into and to see, and to know. But "the secrets" are God's and who [among humans] is able to know and cling one's mind to what is closed, and all the more so to ask?!
~ What does this back-and-forth between Rabbi Yehuda and Rabbi Aba indicate to you? What other midrash you know that supports Rabbi Aba? Does it support Rabbi Yehuda, too?
(י) רַבִּי יוֹנָה בְּשֵׁם רַבִּי לֵוִי אָמַר, לָמָּה נִבְרָא הָעוֹלָם בְּב', אֶלָּא מַה ב' זֶה סָתוּם מִכָּל צְדָדָיו וּפָתוּחַ מִלְּפָנָיו, כָּךְ אֵין לְךָ רְשׁוּת לוֹמַר, מַה לְּמַטָּה, מַה לְּמַעְלָה, מַה לְּפָנִים, מַה לְּאָחוֹר, אֶלָּא מִיּוֹם שֶׁנִּבְרָא הָעוֹלָם וּלְהַבָּא. בַּר קַפָּרָא אָמַר (דברים ד, לב): כִּי שְׁאַל נָא לְיָמִים רִאשֹׁנִים אֲשֶׁר הָיוּ לְפָנֶיךָ, לְמִן הַיּוֹם שֶׁנִּבְרְאוּ אַתָּה דּוֹרֵשׁ, וְאִי אַתָּה דּוֹרֵשׁ לִפְנִים מִכָּאן. (דברים ד, לב): וּלְמִקְצֵה הַשָּׁמַיִם וְעַד קְצֵה הַשָּׁמָיִם, אַתָּה דּוֹרֵשׁ וְחוֹקֵר, וְאִי אַתָּה חוֹקֵר לִפְנִים מִכָּאן. דָּרַשׁ רַבִּי יְהוּדָה בֶּן פָּזִי בְּמַעֲשֵׂה בְרֵאשִׁית בַּהֲדֵיהּ דְּבַר קַפָּרָא, לָמָּה נִבְרָא הָעוֹלָם בְּב', לְהוֹדִיעֲךָ שֶׁהֵן שְׁנֵי עוֹלָמִים, הָעוֹלָם הַזֶּה וְהָעוֹלָם הַבָּא....
(10) Rabbi Yonah said in the name of Rabbi Levi: Why was the world created with a "bet"? Just as a bet is closed on all sides and open in the front, so you are not permitted to say, "What is beneath? What is above? What came before? What will come after?" Rather from the day the world was created and after. Bar Kappara said: "You have but to inquire about bygone ages that came before you [ever since God created humanity on earth]" (Deuteronomy 4:32). From the moment God created them you may speculate, however you may not speculate on what was before that. ["From one end of Heaven to the other"] on this you may speculate and investigate, but you may not speculate and investigate on what was before. Rabbi Yehudah ben Pazzi explained the Creation story according to Bar Kappara: Why was the world created with a "bet"? To teach you there are two worlds: this world and the world-to-come. ...
(י) כְּגַוְונָא דָּא, (בראשית ט׳:ו׳) בְּצֶלֶם אֱלֹהִים עָשָׂה אֶת הָאָדָם. כְּדֵין אִית
(א) לֵיהּ תְּלַת עָלְמִין. עָלְמָא קַדְמָאָה: הַאי עָלְמָא דְּאִקְרֵי עָלְמָא דְּפִירוּדָא, וּבַּר נָשׁ אִשְׁתְּכַח בֵּיהּ וְלָא אִשְׁתְּכַח. כַּד בָּעָאן לְאִסְתַּכְּלָא בֵּיהּ, אִסְתַּלָּק מִנַּיְיהוּ וְלָא אִתְחֲזֵי.
(ב) עָלְמָא תִּנְיָינָא, עָלְמָא דְּאִיהוּ קָשִׁיר בְּהַהוּא עָלְמָא עִלָּאָה, וְדָא הוּא גַּן עֵדֶן דִּי בְּאַרְעָא, דְּדָא הוּא קָשִׁיר בְּעָלְמָא אַחֲרָא עִלָּאָה, וּמֵהַאי אִתְיְדַע וְאִשְׁתְּמוֹדַע עָלְמָא אַחֲרָא.
(ג) עָלְמָא תְּלִיתָאָה, עָלְמָא עִלָּאָה טְמִירָא, גָּנִיז וְסָתִים, דְּלֵית מַאן דְּיֵדַע לֵיהּ, כְּמָה דִּכְתִּיב, (ישעיהו ס״ד:ג׳) עַיִן לֹא רָאָתָה אֱלֹהִים זוּלָתְךָ יַעֲשֶׂה לִמְחַכֵּה לוֹ. וְכֹלָּא כְּגַוְונָא עִלָּאָה, (קדמאה דאמינא ובקשוט) דִּכְתִּיב, (בראשית ט׳:ו׳) בְּצֶלֶם אֱלֹהִים עָשָׂה אֶת הָאָדָם. (תא חזי ודאי) עַל דָּא כְּתִיב, (דברים י״ד:א׳) בָּנִים אַתֶּם לַיְיָ אֱלֹהֵיכֶם וְגוֹ', כְּמָה דְּאוּקְמוּהָ. וְאִלֵּין אִינּוּן בְּצֶלֶם אֱלֹהִים, וְאִלֵּין יָרְתִין יְרוּתָא עִלָּאָה כְּגַוְונָא דִּילֵיהּ. וְעַל דָּא אַזְהַר בְּאוֹרַיְיתָא, (דברים י״ד:א׳) לֹא תִּתְגּוֹדְדוּ וְלֹא תָשִימוּ קָרְחָה. דְּהָא לָא אִתְאֲבִיד, וְהָא שְׁכִיחַ בְּעָלְמִין טָבִין עִלָּאִין וְיַקִּירִין, לֶהֱווֹן חַדָּן כַּד אִסְתָּלַק (צדיקא) מֵהַאי עָלְמָא.
In this way "in the image of God, [God] made the human" (Gen. 9:6) - and so a human [also] has three worlds. The first world: this is the world called the world of separation, and in it the human is found and not found. And so many want to see it, but when they see it it separates from them, and they don't see it.
The second world: the world that is connected to the Upper World. And this is the Gan Eden in the earth, which is connected the Other Higher World, and from it we have an inkling of the Other World.
The third world: this is the highest, most hidden and closed world, and there is no one who knows it, as it is written "No eye has seen, O God, but You, who act for those who wait for it" (Isaiah 64:3). And all is like [was stated] before, "in the image of God, [God] made the human" (Gen. 9:6). Regarding this it is written "you are children of Ad-nai your God" (Deut. 14:1) asit is stated. And those in the image of God receive their higher inheritance. And regarding this the Torah warned: "You are not to gash yourselves, you are not to put a bald-spot between your eyes for a dead-person" (Deut. 14:1, cont. of verse) - because, behold, a person dies but is not lost, and is found the good upper, desired, worlds, and so rejoice when a tzadik is separated from this world.
~ What does it mean to be a child of God, according to this piece of the Zohar?
~ What is the image of God?
Come and see: in the moment that a person is ready to leave for that world, and the person is sick, three messengers come to the person and surround her, and what a person can't see in this world, she now sees. And that day is a day of high judgement, since the King is asking for His deposit. If the person merits, she returns the deposit to the King as it was given to her, but if the deposit is returned destroyed by the appetites of the body, what can one say to the Owner of the deposit?
זָקַף עֵינוֹי, וְחָמֵי לְמַלְאַךְ הַמָּוְת קָאִים קַמֵּיהּ, וְסַיְיפֵיהּ שְׁלִיפָא בִּידֵיהּ, קַסְטַּר בְּקַטְרִין, בְּקוּטְמָא דְּהַהוּא בַּר נָשׁ. וְלֵית לָהּ לְנַפְשָׁא קַשְׁיוּ בְּכֹלָּא, כִּפְרִישׁוּ דִּילָהּ מִן גּוּפָא. וּבַר נָשׁ לָא מִית, עַד דְּחָמֵי לִשְׁכִינְתָּא, וּמִגּוֹ סְגִיאוּת תִּיאוּבְתָּא דִּשְׁכִינְתָּא, נַפְשָׁא נַפְקַת לְקַבְּלָא לִשְׁכִינְתָּא.
The person raises her eyes and sees the angel of death standing in front of her, and his sword is in his hands, turning it in circles, to nip the person. And there is nothing as hard for the soul as the separation from the body. And one does not die until they see the Shechinah, and due to the intense desire for the Shechinah the soul leaves the body to be received by the Shechinah.
~ How does the Zohar describe the moment of death?
~ Have you heard stories like that?
(יא) רִבִּי יִצְחָק הֲוָה יָתִיב יוֹמָא חַד אֲפִתְחָא דְּרִבִּי יְהוּדָה, וְהֲוָה עָצִיב. נָפִיק רִבִּי יְהוּדָה, אַשְׁכְּחֵיהּ לְתַרְעֵיהּ, דְּהֲוָה יָתִיב וְעָצִיב. אָמַר לֵיהּ (צ''ל מה) מַאן יוֹמָא דֵין מִשְּׁאָר יוֹמִין.
(יב) אָמַר לֵיהּ, אָתֵינָא לְגַבָּךְ, לְמִבְעֵי מִינָךְ תְּלַת מִלִּין, חַד, דְּכַד תֵּימָא מִלֵּי דְאוֹרַיְיתָא, וְתַדְכַּר מֵאִינוּן מִלִּין דְּאֲנָא אֲמִינָא, דְּתֵימָא לוֹן מִשְּׁמִי, בְּגִין לְאַדְכָּרָא שְׁמִי. וְחַד דְּתִזְכֵּי לְיוֹסֵף בְּרִי בְּאוֹרַיְיתָא. וְחַד, דְּתֵיזִיל לְקִבְרִי כָּל ז' יוֹמִין, וְתִבְעֵי בָּעוּתִיךְ עָלַי.
(יג) אָמַר לֵיהּ מִנַּיִן לָךְ. אָמַר לֵיהּ, הָא נִשְׁמָתִי אִסְתַּלְּקַת מִינִי בְּכָל לֵילְיָא, וְלָא אַנְהִיר לִי בְּחֶלְמָא כְּמָה דְּהֲוָה בְּקַדְמִיתָא. וְעוֹד דְּכַד אֲנָא מַצְלֵינָא וּמָטִינָא לְשׁוֹמֵעַ תְּפִלָּה, אַשְׁגַּחְנָא בְּצוּלְמִי דִילִי בְּכוֹתְלָא, וְלָא חָמִינָא לֵיהּ. וְאֲמִינָא דְּהוֹאִיל וְצַלְמָא אִתְעֲבַר וְלָא אִתְחֲזֵי, דְּהָא כָּרוֹזָא נָפִיק וְכָרִיז. דִּכְתִיב, (תהילים ל״ט:ז׳) אַךְ בְּצֶלֶם יִתְהַלֶּךְ אִישׁ, כָּל זִמְנָא דְּצוּלְמָא דְּבַר נָשׁ לָא יִתְעֲבַר מִנֵּיהּ, יִתְהַלֶּךְ אִישׁ, וְרוּחֵיהּ אִתְקַיְּימָא בְּגַוֵּיהּ. אִתְעֲבַר צוּלְמָא דְבַר נָשׁ וְלָא אִתְחֲזֵי, אִתְעֲבַר מֵהַאי עָלְמָא.
Rabbi Yitzchak was sitting one day at the door of Rabbi Yehudah, and he was sad. Rabbi Yehuda came out and found him at his door, and saw that he was sitting in a sad mood. He asked: what is different today from all other days?
He [R. Yitzchak] said: I came to ask you three things. One - when you say words of Torah, and you remember words that I said, please say them in my name, so my name will be remembered. Another - please teach my son Yosef Torah. And last - please go to my grave all 7 days and say prayers over me.
He [R. Yehudah] said: From where do you know this [that you are going to die]? He answered: every night my soul leaves me, and I do not remember clearly in dreams as I used to. And more, when I pray and listen to the [repetition of] the Prayer I look at my image on the wall and I cannot see it. and I say that I am going to die since the image [of God] is fleeing and is not seen, the pronouncement has gone out, as it is written "in the image a person walks" (Ps. 39:7) - all the time that the image of a person is not fading, the person walks, and her/his spirit is strong in him/her. And as the image is fading and is not seen, the person will fade from this world.
(ב) אֲזְלוּ לְגַבֵּיהּ דְּרִבִּי שִׁמְעוֹן, אַשְׁכְּחוּהוּ דְּהֲוָה לָעֵי בְּאוֹרַיְיתָא, זָקִיף עֵינוֹי רִבִּי שִׁמְעוֹן, וְחָמָא לְרִבִּי יִצְחָק, וְחָמָא לְמַלְאַךְ הַמָּוֶת דְּרָהִיט קַמֵּיהּ, וְרָקִיד קַמֵּיהּ. קָם רִבִּי שִׁמְעוֹן, אָחִיד בִּידֵיהּ דְּרִבִּי יִצְחָק. אָמַר, גּוֹזַרְנָא, מַאן דְּרָגִיל לְמֵיעַל, יֵעוּל. וּמַאן דְּלָא רָגִיל לְמֵיעָאל, לָא יֵיעוּל. עָאלוּ רִבִּי יִצְחָק וְרִבִּי יְהוּדָה, קָטִיר מַלְאַךְ הַמָּוֶת לְבַר.
(ג) אַשְׁגַּח רִבִּי שִׁמְעוֹן, וְחָמָא דְּעַד כְּעַן לָא מָטָא עִדָּנָא, דְּהָא עַד תְּמַנְיָא שַׁעְתֵּי דְיוֹמָא הֲוָה זִמְנָא. אוֹתְבֵיהּ קַמֵּי רִבִּי שִׁמְעוֹן, וְהֲוָה לָעֵי לֵיהּ בְּאוֹרַיְיתָא. אָמַר רַבִּי שִׁמְעוֹן לְרִבִּי אֶלְעָזָר בְּרִיהּ, תִּיב אֲפִתְחָא וּמַה (צ''ל ומאן) דְּתֶחמֵי, לָא תִשְׁתָּעֵי בַּהֲדֵיהּ. וְאִי יִבְעֵי לְמֵיעָאל הָכָא, אוֹמֵי אוֹמָאָה דְּלָא לֵיעוֹל.
(ד) אָמַר רִבִּי שִׁמְעוֹן לְרִבִּי יִצְחָק, חָמִית דִּיוּקְנָא דְּאֲבוּךְ יוֹמָא דָא, אוֹ לָא. דְּהָא תָּנִינָן, בְּשַׁעְתָּא דְבַר נָשׁ אִסְתַּלַּק מֵעַלְמָא, אֲבוֹי וְּקְרֵיבוֹי מִשְׁתַּכְּחִין תַּמָּן עִמֵּיהּ, וְחָמָא לוֹן וְאִשְׁתְּמוֹדַע לוֹן, וְכָל אִינוּן דְּהֲוָה מְדוֹרֵיהּ גַּבַּיְיהוּ בְּהַהוּא עַלְמָא בְּדַרְגָּא חַד, כֻּלְּהוּ מִתְכַּנְּשֵׁי וּמִשְׁתַּכְּחֵי עִמֵּיהּ, וְאָזְלִין עִם נִשְׁמָתֵיהּ, עַד אֲתַר דְּתִשְׁרֵי בְּאַתְרֵיהּ. אָמַר, עַד כְּעָן לָא חָמֵינָא.
They went to Rabbi Shimeon's house, and they found him studying Torah, Rabbi Shime'on raised his eyes and saw R. Itzchak, and saw that the angel of death ran and danced in front of him. Rabbi Shime'on got up and held Rabbi Itzchak's hand, and said: "I decree that whoever is accustomed to come to me should come, and whoever is not accustomed to come should not come. Rabbi Itzchak and Rabbi Yehuda came in. The angel of death was tied to the outside by this [and could not come in].
Rabbi Shime'on looked, and saw that his time to die had not yet come, but that his time was at eight hours of the day. They sat in front of Rabbi Shime'on and they studied Torah with him, and Rabbi Shime'on said to his son Rabbi Eleazar: "sit at the entrance, and whoever you see, do not talk to him, and if he wants to come in, make an oath that he should not enter.
Rabbi Shime'on said to Rabbi Itzchak: di you see the image of your [deceased] father today or not? We have learned: at the moment a person leaves this world, their parent and other relatives that are already there show up, the person sees them and recognizes them. And all those who are close to him in the same level [but are in that world] all of them come together and visit the person, and go with the person's soul until the place where the person's soul will dwell there. And Rabbi Itzchak responded: until this moment I have not seen the image of my father.
In the middle of this, Rabbi Shime'on rose and said: "Master of the Universe! R. Yitzchak is known among us, and there are seven pairs of eyes that look up to him [his 7 students]. Behold, I am holding on to him! Give him to me! A voice came out and said: "his throne is held closed by the wings of Rabbi Shime'on, behold, he is yours, and he will stay with you until the time you come to sit in your throne". Rabbi Shime'on said: Obviously [this is the case].
Meanwhile, Rabbi Eleazar saw that the angel of death left. And he said: there is no decree that holds where Rabbi Shime'on bar Yochai is. Rabbi Shime'on said to his son Rabbi Eleazar: come in, and hold Rabbi Yitzchak since I see that he is afraid. Rabbi Eleazar came in and held him. And Rabbi Shime'on turned his face and went back to study Torah.
Rabbi Yitzchak slept, and saw his father. His father said to him: my son, you are fortunate in your portion in this world and in the world to come. You sit among the leaves of the tree of life of the Garden of Eden, and the great tree that is between the two worlds is Rabbi Shime'on bar Yochai. Behold, he holds you in his branches, fortunate is your portion, my son.
And he said: Dad, and what am I there? He answered: for three days they were preparing the chamber for your rest, and they fixed for you open windows to illuminate for you fromt he four corners of the world. And I saw your place, and I was happy since I said fortunate is your place, my son! The only thing [I'm sad about] is that you did not merit to teach your child Torah. [...]
(יב) אַדְּהָכִי אִתְעַר רִבִּי יִצְחָק, וְהֲוָה חָיִיךְ, וְאַנְפּוֹי נְהִירִין. חָמָא רִבִּי שִׁמְעוֹן, וְאִסְתַּכֵּל בְּאַנְפּוֹי. אָמַר לֵיהּ, מִלָּה חַדְתָּא שְׁמַעְתָּא. אָמַר לֵיהּ, וַדַּאי. סָח לֵיהּ, אִשְׁתַּטַּח קַמֵּיהּ דְּרִבִּי שִׁמְעוֹן.
Rabbi Yitzchak woke up and laughed, and his face shone. Rabbi Shime'on saw and paid attention to his face. He said: You heard a new thing? He said: Obviously. And he told him what he saw in his dream, and he prostrated himself in front of Rabbi Shime'on.
(יג) תָּאנָא, מֵהַהוּא יוֹמָא, הֲוָה
(א) רִבִּי יִצְחָק אָחִיד לִבְרֵיהּ בִּידֵיהּ, וְלָעֵי לֵיהּ בְּאוֹרַיְיתָא, וְלָא הֲוָה שַׁבְקֵיהּ. כַּד הֲוָה עָאל קַמֵּיהּ דְּרִבִּי שִׁמְעוֹן, אוֹתְבֵיהּ לִבְרֵיהּ לְבַר, וְיָתִיב קַמֵּיהּ דְּרִבִּי שִׁמְעוֹן, וְהֲוָה קָרֵי קַמֵּיהּ (ישעיהו ל״ח:י״ד) ה' עָשְׁקָה לִי עָרְבֵנִי.
From that day on Rabbi Yitzchak held his son's hand, and taught him Torah, and did not let him go. When he went to Rabbi Shime'on, he sat his son outside, and he sat in front of Rabbi Shime'on and read the verse: "my lord, I am in straits, be my surety" (Isaiah 38:14)
~ What does this story tell us about Rabbi Shime'on and death? And about Rabbi Yitzchak and death?
~ Why can't Rabbi Yitzchak accept he's going to die?
~ Why does he dream with his father, and what does his father tell him?
And when the days approached for Israel to die (Gen. 47:29). We learned: Rabbi Hiya said: it is written "Yaakov lived in the land of Egypt 17 years" - there, in his life, [he's called] Yaakov and here, in his death, Yisrael. It is written "the days approached for Israel to die". Rabbi Yosi said: it has to be that way. It is not written the day for Yisrael to die approached, rather, the days. And does a person die during many days? No, one dies in a single hour, in a moment, a person dies and leaves this world.
Rather, this is what we learned: when the Holy Blessed One wants to return one's spirit to God, all the days that a person lived in the world appear to the person, and they are accounted for. And as the days come to be accounted for, a person dies. And the Holy Blessed One returns the spirit to Him, and that is the breath inhales and exhales in oneself, that returns to God.
~ The idea of a life review is also present in many NDEs.
~ Why do you think we do a life review at the end? Why does the text say we do a life review?
And here: "the days of Yisrael approached" - obviously, without shame, in completeness, in a complete joy. And it is written "days of Yisrael" because Yisrael was more complete than Yaakov. And should you ask, but it is written "Yaakov was a complete [tam] man", and tam means complete! [I'd answer] He was complete, but not as complete as Yisrael.
(ב) תַּנְיָא, אָמַר רִבִּי יוֹסֵי, בְּשַׁעְתָּא דְיוֹמוֹי דְּבַר נָשׁ אִתְפַּקִּידָן קַמֵי מַלְכָּא, אִית זַכָּאָה דְּאִתְפַּקְּדָן יוֹמוֹי וּרְחִיקִין מִקַּמֵּי מַלְכָּא. וְאִית זַכָּאָה, דְּכַד מִתְפַּקְּדָן יוֹמוֹי, קְרִיבִין וּסְמִיכִין לְמַלְכָּא, וְלָא מִתְרַחֲקִין. בְּלָא כִסּוּפָא עָאלִין, וְקָרִיבִין לְמַלְכָּא. זַכָּאָה חוּלְקֵהוֹן. הֲדָא הוּא דִכְתִיב, וַיִּקְרְבוּ יְמֵי יִשְׂרָאֵל לָמוּת.
It is taught: Rabbi Yosi says - at the moment when the days of a person come in front of the King, there are tzadikim whose days are far away from the King. And there are tzadikim whose days are close to the King, and not far away. They come without any shame, and approach the king. Fortunate is their place. This is what is written "and the days of Yisrael dying approached." (Gen. 47:29)
~ How did Yaakov change to become Yisrael, in your opinion?
~ How can we live our lives to diminish the aspect of Yaakov and enhance the aspect of Yisrael?
(ב) תַּנְיָא, אָמַר רִבִּי יוֹסֵי, בְּשַׁעְתָּא דְיוֹמוֹי דְּבַר נָשׁ אִתְפַּקִּידָן קַמֵי מַלְכָּא, אִית זַכָּאָה דְּאִתְפַּקְּדָן יוֹמוֹי וּרְחִיקִין מִקַּמֵּי מַלְכָּא. וְאִית זַכָּאָה, דְּכַד מִתְפַּקְּדָן יוֹמוֹי, קְרִיבִין וּסְמִיכִין לְמַלְכָּא, וְלָא מִתְרַחֲקִין. בְּלָא כִסּוּפָא עָאלִין, וְקָרִיבִין לְמַלְכָּא. זַכָּאָה חוּלְקֵהוֹן. הֲדָא הוּא דִכְתִיב, וַיִּקְרְבוּ יְמֵי יִשְׂרָאֵל לָמוּת.
It is taught: Rabbi Yosi says - at the moment when the days of a person come in front of the King, there are tzadikim whose days are far away from the King. And there are tzadikim whose days are close to the King, and not far away. They come without any shame, and approach the king. Fortunate is their place. This is what is written "and the days of Yisrael dying approached." (Gen. 47:29)