(28a:1)with regard to a woman who died in childbirth, and therefore continues to bleed. But the biers of other women may be set down in the street.
(28a:2)ר' אלעזר אמר אפילו שאר הנשים דכתיב (במדבר כ, א) ותמת שם מרים ותקבר שם סמוך למיתה קבורה
(28a:2)Rabbi Elazar said: Even the biers of other women must not be set down in the street, as it is written: “And Miriam died there and was buried there” (Numbers 20:1), which teaches that the site of her burial was close to the place of her death. Therefore, it is preferable to bury a woman as close as possible to the place where she died.
(28a:3)ואמר ר' אלעזר אף מרים בנשיקה מתה אתיא שם שם ממשה ומפני מה לא נאמר בה על פי ה' מפני שגנאי הדבר לאומרו
(28a:3)With regard to that same verse Rabbi Elazar said further: Miriam also died by the divine kiss, just like her brother Moses. What is the source for this? This is derived through a verbal analogy between the word “there” stated with regard to Miriam and the word “there” mentioned with regard to Moses. With regard to Moses it says: “So Moses the servant of the Lord died there in the land of Moab by the mouth of the Lord” (Deuteronomy 34:5). For what reason was it not explicitly stated with regard to her, as it is stated with regard to Moses, that she died “by the mouth of the Lord”? It is because it would be unseemly to say such a thing, that a woman died by way of a divine kiss, and therefore it is not said explicitly.
(28a:4)א"ר אמי למה נסמכה מיתת מרים לפרשת פרה אדומה לומר לך מה פרה אדומה מכפרת אף מיתתן של צדיקים מכפרת א"ר אלעזר למה נסמכה מיתת אהרן לבגדי כהונה מה בגדי כהונה מכפרין אף מיתתן של צדיקים מכפרת
(28a:4)Rabbi Ami said: Why was the Torah portion that describes the death of Miriam juxtaposed to the portion dealing with the red heifer? To tell you: Just as the red heifer atones for sin, so too, the death of the righteous atones for sin. Rabbi Elazar said: Why was the Torah portion that describes the death of Aaron juxtaposed to the portion discussing the priestly garments? This teaches that just as the priestly garments atone for sin, so too, the death of the righteous atones for sin.
(28a:5)ת"ר מת פתאום זו היא מיתה חטופה חלה יום אחד ומת זו היא מיתה דחופה ר' חנניא בן גמליאל אומר זו היא מיתת מגפה שנאמר (יחזקאל כד, טז) בן אדם הנני לוקח ממך את מחמד עיניך במגפה וכתיב (יחזקאל כד, יח) ואדבר אל העם בבקר ותמת אשתי בערב
(28a:5)§ The Sages taught the following baraita: If one dies suddenly without having been sick, this is death through snatching. If he became sick for a day and died, this is an expedited death. Rabbi Ḥananya ben Gamliel says: This is death at a stroke, as it is stated: “Son of man, behold, I am about to take away from you the delight of your eyes at a stroke” (Ezekiel 24:16). And when this prophecy is fulfilled it is written: “So I spoke to the people in the morning and at evening my wife died” (Ezekiel 24:18).
(28a:6)שני ימים ומת זו היא מיתה דחויה ג' גערה ארבעה נזיפה חמשה זו היא מיתת כל אדם
(28a:6)If he was sick for two days and died, this is a quickened death. If he was sick for three days and died, this is a death of rebuke. If he died after being sick for four days, this is a death of reprimand. If one died after a sickness lasting five days, this is the ordinary death of all people.
(28a:7)א"ר חנין מאי קרא (דברים לא, יד) הן קרבו ימיך למות הן חד קרבו תרי ימיך תרי הא חמשה הן חד שכן בלשון יוני קורין לאחת הן
(28a:7)Rabbi Ḥanin said: What is the verse from which this is derived? It is stated: “Behold, your days approach that you must die” (Deuteronomy 31:14). This verse is expounded in the following manner: “Behold [hen]” indicates one; “approach [karvu],” a plural term, indicates two; “your days [yamekha],” also a plural term, indicates another two; and therefore in total this is five. How does the word hen indicate one? Because in the Greek language they call the number one hen.
(28a:8)מת בחמשים שנה זו היא מיתת כרת חמשים ושתים שנה זו היא מיתתו של שמואל הרמתי ששים זו היא מיתה בידי שמים
(28a:8)The Gemara discusses the significance of death at different ages: If one dies when he is fifty years old, this is death through karet, the divine punishment of excision, meted out for the most serious transgressions. If he dies when he is fifty-two years old, this is the death of Samuel from Ramah. If he dies at the age of sixty, this is death at the hand of Heaven.
(28a:9)אמר מר זוטרא מאי קרא דכתיב (איוב ה, כו) תבא בכלח אלי קבר בכלח בגימטריא שיתין הוו
(28a:9)Mar Zutra said: What is the verse from which this is derived? As it is written: “You shall come to your grave in a ripe age [bekhelaḥ]” (Job 5:26). The word “ripe age” [bekhelaḥ] has the numerical value of sixty, and it is alluded to there that dying at this age involves a divine punishment.
(28a:10)שבעים שיבה שמונים גבורות דכתיב (תהלים צ, י) ימי שנותינו בהם שבעים שנה ואם בגבורות שמונים שנה אמר רבה מחמשים ועד ששים שנה זו היא מיתת כרת והאי דלא חשיב להו משום כבודו של שמואל הרמתי
(28a:10)One who dies at the age of seventy has reached old age. One who dies at the age of eighty dies in strength, as it is written: “The days of our years are seventy, or if by reason of strength, eighty years” (Psalms 90:10). Rabba said: Not only is death at the age of fifty a sign of karet, but even death from fifty to sixty years of age is death by karet. And the reason that all of these years were not counted in connection with karet is due to the honor of Samuel from Ramah, who died at the age of fifty-two.
(28a:11)רב יוסף כי הוה בר שיתין עבד להו יומא טבא לרבנן אמר נפקי לי מכרת א"ל אביי נהי דנפק ליה מר מכרת דשני מכרת דיומי מי נפיק מר א"ל נקוט לך מיהא פלגא בידך
(28a:11)The Gemara relates that when Rav Yosef turned sixty he made a holiday for the Sages. Explaining the cause for his celebration, he said: I have passed the age of karet. Abaye said to him: Master, even though you have passed the karet of years, have you, Master, escaped the karet of days? As previously mentioned, sudden death is also considered to be a form of karet. He said to him: Grasp at least half in your hand, for I have at least escaped one type of karet.
(28a:12)רב הונא נח נפשיה פתאום הוו קא דייגי רבנן תנא להו זוגא דמהדייב לא שנו אלא שלא הגיע לגבורות אבל הגיע לגבורות זו היא מיתת נשיקה
(28a:12)It was related that Rav Huna died suddenly, and the Sages were concerned that this was a bad sign. The Sage Zuga from Hadayeiv taught them the following: They taught these principles only when the deceased had not reached the age of strength, i.e., eighty. But if he had reached the age of strength and then died suddenly, this is death by way of a divine kiss.
(28a:13)אמר רבא חיי בני ומזוני לא בזכותא תליא מילתא אלא במזלא תליא מילתא דהא רבה ורב חסדא תרוייהו רבנן צדיקי הוו מר מצלי ואתי מיטרא ומר מצלי ואתי מיטרא
(28a:13)Rava said: Length of life, children, and sustenance do not depend on one’s merit, but rather they depend upon fate. As, Rabba and Rav Ḥisda were both pious Sages; one Sage would pray during a drought and rain would fall, and the other Sage would pray and rain would fall.
(28a:14)רב חסדא חיה תשעין ותרתין שנין רבה חיה ארבעין בי רב חסדא שיתין הלולי בי רבה שיתין תיכלי
(28a:14)And nevertheless, their lives were very different. Rav Ḥisda lived for ninety-two years, whereas Rabba lived for only forty years. The house of Rav Ḥisda celebrated sixty wedding feasts, whereas the house of Rabba experienced sixty calamities. In other words, many fortuitous events took place in the house of Rav Ḥisda and the opposite occurred in the house of Rabba.
(28a:15)בי רב חסדא סמידא לכלבי ולא מתבעי בי רבה נהמא דשערי לאינשי ולא משתכח
(28a:15)In the house of Rav Ḥisda there was bread from the finest flour [semida] even for the dogs, and it was not asked after, as there was so much food. In the house of Rabba, on the other hand, there was coarse barley bread even for people, and it was not found in sufficient quantities. This shows that the length of life, children, and sustenance all depend not upon one’s merit, but upon fate.
(28a:16)ואמר רבא הני תלת מילי בעאי קמי שמיא תרתי יהבו לי חדא לא יהבו לי חוכמתיה דרב הונא ועותריה דרב חסדא ויהבו לי ענותנותיה דרבה בר רב הונא לא יהבו לי
(28a:16)Apropos Rav Ḥisda’s great wealth, the Gemara reports that Rava said: These three things I requested from Heaven, two of which were given to me, and one was not given to me: I requested the wisdom of Rav Huna and the wealth of Rav Ḥisda and they were given to me. I also requested the humility of Rabba bar Rav Huna, but it was not given to me.
(28a:17)רב שעורים אחוה דרבא הוה יתיב קמיה דרבא חזייה דהוה קא מנמנם א"ל לימא ליה מר דלא לצערן א"ל מר לאו שושביניה הוא א"ל כיון דאימסר מזלא לא אשגח בי א"ל ליתחזי לי מר איתחזי ליה א"ל הוה ליה למר צערא א"ל כי ריבדא דכוסילתא
(28a:17)The Gemara continues its discussion of the deaths of the righteous. Rav Seorim, Rava’s brother, sat before Rava, and he saw that Rava was dozing, i.e., about to die. Rava said to his brother: Master, tell him, the Angel of Death, not to torment me. Knowing that Rava was not afraid of the Angel of Death, Rav Seorim said to him: Master, are you not a friend of the Angel of Death? Rava said to him: Since my fate has been handed over to him, and it has been decreed that I shall die, the Angel of Death no longer pays heed to me. Rav Seorim said to Rava: Master, appear to me in a dream after your death. And Rava appeared to him. Rav Seorim said to Rava: Master, did you have pain in death? He said to him: Like the prick of the knife when letting blood.
(28a:18)רבא הוה יתיב קמיה דר"נ חזייה דקא מנמנם א"ל לימא ליה מר דלא לצערן א"ל מר לאו אדם חשוב הוא א"ל מאן חשיב מאן ספין מאן רקיע
(28a:18)It was similarly related that Rava sat before Rav Naḥman, and he saw that Rav Naḥman was dozing, i.e., slipping into death. Rav Naḥman said to Rava: Master, tell the Angel of Death not to torment me. Rava said to him: Master, are you not an important person who is respected in Heaven? Rav Naḥman said to him: In the supernal world who is important? Who is honorable? Who is complete?
(28a:19)א"ל ליתחזי לי מר אתחזי ליה א"ל ה"ל למר צערא א"ל כמישחל בניתא מחלבא ואי אמר לי הקב"ה זיל בההוא עלמא כד הוית לא בעינא דנפיש בעיתותיה
(28a:19)Rava said to Rav Naḥman: Master, appear to me in a dream after your death. And he appeared to him. Rava said to him: Master, did you have pain in death? Rav Naḥman said to him: Like the removal of hair from milk, which is a most gentle process. But nevertheless, were the Holy One, Blessed be He, to say to me: Go back to that world, the physical world, as you were, I would not want to go, for the fear of the Angel of Death is great. And I would not want to go through such a terrifying experience a second time.
(28a:20)The Gemara relates that Rabbi Elazar was once eating teruma, when the Angel of Death appeared to him. He said to the Angel of Death: I am eating teruma; is it not called sacred? It would be inappropriate for me to die now and thereby defile this sacred teruma. The Angel of Death accepted his argument and left him. The moment passed, and he lived for some time afterward.
(28a:21)רב ששת איתחזי ליה בשוקא אמר ליה בשוקא כבהמה איתא לגבי ביתא
(28a:21)It was similarly related that the Angel of Death once appeared to Rav Sheshet in the marketplace. Rav Sheshet said to the Angel of Death: Shall I die in the market like an animal? Come to my house and kill me there like a human being.
(28a:22)רב אשי איתחזי ליה בשוקא א"ל איתרח לי תלתין יומין ואהדרי לתלמודאי דאמריתו אשרי מי שבא לכאן ותלמודו בידו ביום תלתין אתא אמר ליה מאי כולי האי קא דחקא רגליה דבר נתן ואין מלכות נוגעת בחבירתה אפילו כמלא נימא
(28a:22)So too, the Angel of Death appeared to Rav Ashi in the marketplace. Rav Ashi said to the Angel of Death: Give me thirty days so that I may review my studies, for you say above: Fortunate is he who comes here to Heaven with his learning in his hand. On the thirtieth day the Angel of Death came to take him. Rav Ashi said to the Angel of Death: What is all of this? Why are you in such a hurry to take me? Why can you not postpone my death? He said to him: The foot of Rav Huna bar Natan is pushing you, as he is ready to succeed you as the leader of the generation, and one sovereignty does not overlap with its counterpart, even by one hairbreadth. Therefore, you cannot live any longer.
(28a:23)The Angel of Death was unable to take Rav Ḥisda because his mouth was never silent from study. So the Angel of Death went and sat on the cedar column that supported the roof of the study hall of the Sages. The cedar cracked and Rav Ḥisda was silent for a moment, as he was startled by the sound. At that point the Angel of Death was able to take him.
(28a:24)ר' חייא לא הוה מצי למיקרבא ליה יומא חד אידמי ליה כעניא אתא טריף אבבא א"ל אפיק לי ריפתא אפיקו ליה א"ל ולאו קא מרחם מר אעניא אההוא גברא אמאי לא קא מרחם מר גלי ליה אחוי ליה שוטא דנורא אמצי ליה נפשיה:
(28a:24)The Angel of Death could not come near Rabbi Ḥiyya, owing to his righteousness. One day the Angel of Death appeared to him as a poor person. He came and knocked on the door. He said to Rabbi Ḥiyya: Bring out bread for me, and he took out bread for him. The Angel of Death then said to Rabbi Ḥiyya: Master, do you not have mercy on a poor person? Why, then, do you not have mercy upon that man, i.e., upon me, and give me what I want? The Angel of Death then revealed his identity to him, and showed him a fiery rod in order to confirm that he was the Angel of Death. At this point Rav Ḥiyya surrendered himself to him.
(28b:1)מתני׳ נשים במועד מענות אבל לא מטפחות ר' ישמעאל אומר הסמוכות למטה מטפחות
(28b:1)MISHNA: On the intermediate days of a Festival women may wail in grief over the deceased, but they may not clap [metapeḥot] their hands in mourning. Rabbi Yishmael says: Those who are close to the bier may clap.
(28b:2)בראשי חדשים בחנוכה ובפורים מענות ומטפחות בזה וזה לא מקוננות נקבר המת לא מענות ולא מטפחות
(28b:2)On New Moons, Hanukkah and Purim, which are not Festivals by Torah law, the women may both wail and clap their hands in mourning. On both the intermediate days of a Festival and on New Moons, Hanukkah and Purim they may not lament. After the deceased has been buried they may neither wail nor clap.
(28b:3)The mishna explains: What is considered wailing? This is when they all wail together simultaneously. And what is considered a lament? This is when one speaks and they all answer after her with a repeated refrain, as it is stated: “And teach your daughters wailing and everyone her neighbor lamentation” (Jeremiah 9:19).
(28b:4)אבל לעתיד לבא הוא אומר (ישעיהו כה, ח) בלע המות לנצח ומחה ה' אלהים דמעה מעל כל פנים וגו':
(28b:4)In order to conclude on a positive note, the mishna says: But with regard to the future, the verse states: “He will destroy death forever; and the Lord, God, will wipe away tears from off all faces and the reproach of His people He will take away from off all the earth” (Isaiah 25:8).
(28b:5)גמ׳ מאי אמרן אמר רב ויי לאזלא ויי לחבילא
(28b:5)GEMARA: What do the women who wail over the dead say? Rav said: They say: Woe over him who is now departing; woe over him who is now returning the pledge, i.e., his soul, which had been deposited in his hands all the years of his life.
(28b:6)Rava said: The women in the city of Shekhantziv, who were known for their wisdom, would say as follows: Woe over him who is now departing; woe over him who is now returning the pledge. And Rava said: The women of Shekhantziv would say about an elderly person: The bone has been removed from the jaw and the water returns to the kettle.
(28b:7)And Rava said: The women of Shekhantziv would say at a time of bereavement: Wrap and cover the mountains in mourning, as the deceased is the son of the high and distinguished. Rava said: The women of Shekhantziv would say: Lend out a cloak of fine wool to serve as a burial shroud for a free man whose sustenance has been depleted. In other words, a wealthy person who loses his fortune would rather die than live in poverty.
(28b:8)And Rava said: The women of Shekhantziv would say: A person runs and tumbles at the ford and still he borrows. And Rava said: The women of Shekhantziv would say: Our brothers, the merchants, will be examined at their places of business to see if they are honest businessmen. And Rava said: The women of Shekhantziv would say: Death is like death, as everyone must die, and suffering is like interest.
(28b:9)תניא היה ר"מ אומר (קהלת ז, ב) טוב ללכת אל בית אבל וגו' עד והחי יתן אל לבו דברים של מיתה דיספד יספדוניה דיקבר יקברוניה דיטען יטענוניה דידל ידלוניה
(28b:9)It is taught in a baraita that Rabbi Meir would say with regard to the verse “It is better to go to the house of mourning than to go to the house of feasting, for that is the end of all men; and the living will lay it to his heart” (Ecclesiastes 7:2): What should the living lay to his heart? Matters relating to death. And these matters are as follows: He that eulogizes will be eulogized by others. He that buries others will be buried by others. He that loads many words of praise and tribute into the eulogies that he delivers for others will be similarly treated by others. He that raises his voice in weeping over others will have others raise their voices over him.
(28b:10)ואיכא דאמרי דלא ידל ידלוניה דכתיב (משלי כה, ז) כי טוב אמר לך עלה הנה וגו'
(28b:10)And some say: One who does not raise himself with pride, but chooses his place among the lowly, will be raised by others, as it is written: “Do not exalt yourself in the king’s presence, and stand not in the place of great men. For it is better to be told, step up here, than to be degraded in the presence of the great” (Proverbs 25:6–7).
(28b:11)ת"ר כשמתו בניו של רבי ישמעאל נכנסו ד' זקנים לנחמו ר' טרפון ור' יוסי הגלילי ור' אלעזר בן עזריה ור"ע אמר להם ר' טרפון דעו שחכם גדול הוא ובקי באגדות אל יכנס אחד מכם לתוך דברי חבירו אמר ר"ע ואני אחרון
(28b:11)The Sages taught the following baraita: When the sons of Rabbi Yishmael died, four Elders entered to console him: Rabbi Tarfon, Rabbi Yosei HaGelili, Rabbi Elazar ben Azarya, and Rabbi Akiva. Rabbi Tarfon said to them: Know that Rabbi Yishmael is a great Sage and well versed in aggadot. Let none of you interrupt the words of another, but rather each person should say something novel of his own. Rabbi Akiva said: And I shall speak last.
(28b:12)פתח רבי ישמעאל ואמר רבו עונותיו תכפוהו אבליו הטריח רבותיו פעם ראשונה ושניה
(28b:12)Rabbi Yishmael, the mourner, opened and said about himself: Many are his sins. Due to this, his bereavements came in quick succession and he troubled his teachers once and then a second time to come and console him.
(28b:13)נענה ר"ט ואמר (ויקרא י, ו) ואחיכם כל בית ישראל יבכו את השריפה והלא דברים ק"ו ומה נדב ואביהוא שלא עשו אלא מצוה אחת דכתיב (ויקרא ט, ט) ויקריבו בני אהרן את הדם אליו כך בניו של ר' ישמעאל על אחת כמה וכמה
(28b:13)Having been granted permission to speak, Rabbi Tarfon answered and said: With regard to the death of Aaron’s sons it says: “But let your brethren, the whole house of Israel, bewail the burning that the Lord has kindled” (Leviticus 10:6). Are these matters not inferred a fortiori: If, with regard to Nadav and Avihu, who had performed only one mitzva that is explicitly mentioned in the Bible, as it is written: “And the sons of Aaron brought the blood to him” (Leviticus 9:9), this was nevertheless stated about them, then with regard to the sons of Rabbi Yishmael, who were well known for their performance of many mitzvot, all the more so should the entire Jewish people bewail their death.
(28b:14)נענה ר' יוסי הגלילי ואמר (מלכים א יד, יג) וספדו לו כל ישראל וקברו אותו והלא דברים ק"ו ומה אביה בן ירבעם שלא עשה אלא דבר אחד טוב דכתיב ביה (מלכים א יד, יג) יען נמצא בו דבר טוב כך בניו של ר' ישמעאל על אחת כמה וכמה
(28b:14)Rabbi Yosei HaGelili answered and said: With regard to Abijah, son of King Jeroboam, the verse states: “And all Israel shall mourn for him, and bury him” (I Kings 14:13). Are these matters not inferred a fortiori: If, with regard to Abijah, son of Jeroboam, who did only one good thing, as it is written: “Because in him there is found some good thing toward the Lord God of Israel” (I Kings 14:13), i.e., he did only one good thing, and this was his reward, then with regard to the sons of Rabbi Yishmael all the more so should they be rewarded by having the entire Jewish people mourn for them and bury them.
(28b:15)מאי דבר טוב ר' זירא ור' חיננא בר פפא חד אמר שביטל משמרתו ועלה לרגל וחד אמר שביטל פרדסאות שהושיב ירבעם אביו על הדרכים שלא יעלו ישראל לרגל
(28b:15)The Gemara asks: What was this one good thing that Abijah did? Rabbi Zeira and Rabbi Ḥinnana bar Pappa disagreed about this issue. One said: He abandoned his guard post. His father, Jeroboam, had assigned him to serve as one of the guards whose mission it was to prevent people from going up to Jerusalem on the pilgrimage Festivals. And he himself went up to Jerusalem for the pilgrimage Festival. And one said: He removed the guards [pardesaot] that his father, Jeroboam, had placed along the roads so that the people of Israel would not go up to Jerusalem for the pilgrimage Festivals.
(28b:16)נענה ר' אלעזר בן עזריה ואמר (ירמיהו לד, ה) בשלום תמות ובמשרפות אבותיך המלכים הראשונים [אשר היו לפניך כן] ישרפו לך והלא דברים ק"ו ומה צדקיהו מלך יהודה שלא עשה אלא מצוה אחת שהעלה ירמיה מן הטיט כך בניו של ר' ישמעאל על אחת כמה וכמה
(28b:16)The baraita continues: Rabbi Elazar ben Azarya answered and said: With regard to King Zedekiah, the verse states: “But you shall die in peace; and with the burnings of your fathers, the former kings that were before you, so shall they make a burning for you” (Jeremiah 34:5). Are these matters not inferred a fortiori: If, with regard to Zedekiah, king of Judea, who had performed only one mitzva that is explicitly mentioned in the Bible, for he had Jeremiah lifted out of the mire (Jeremiah 38:10), this was nevertheless stated about him, then with regard to the sons of Rabbi Yishmael all the more so should they be rewarded by dying in peace.
(28b:17)נענה ר"ע ואמר (זכריה יב, יא) ביום ההוא יגדל המספד בירושלם כמספד הדדרימון [בבקעת מגידון] ואמר רב יוסף אלמלא תרגומיה דהאי קרא לא הוה ידענא מאי קאמר
(28b:17)Rabbi Akiva answered and said: The verse states: “On that day shall there be a great mourning in Jerusalem, like the mourning of Hadadrimmon in the valley of Megiddon” (Zechariah 12:11). The Gemara comments: With regard to this verse, Rav Yosef said: Had it not been for the Aramaic translation of this verse, we would not have known what it is saying, as nowhere in the Bible do we find this incident involving Hadadrimmon.
(28b:18)בעידנא ההוא יסגי מספדא בירושלם כמספדא דאחאב בר עמרי דקטל יתיה הדדרימון בר טברימון וכמספד דיאשיה בר אמון דקטל יתיה פרעה חגירא בבקעת מגידו
(28b:18)The Aramaic translation reads as follows: At that time the mourning in Jerusalem will be as great as the mourning over Ahab, son of Omri, who was slain by Hadadrimmon, son of Tabrimmon, and like the mourning over Josiah, son of Amon, who was slain by Pharaoh the lame in the valley of Megiddon.
(28b:19)והלא דברים ק"ו ומה אחאב מלך ישראל שלא עשה אלא דבר אחד טוב דכתיב (מלכים א כב, לה) והמלך היה מעמד במרכבה נכח ארם כך בניו של ר' ישמעאל על אחת כמה וכמה
(28b:19)The baraita continues: Are these matters not inferred a fortiori: If, with regard to Ahab, king of Israel, who did only one good thing that is explicitly mentioned in the Bible, as it is written: “And the king was propped up in his chariot facing Aram” (I Kings 22:35), as he did not want the Jewish people to see that he was mortally wounded and flee, and this, that he was greatly mourned, was nevertheless stated about him, then all the more so will the sons of Rabbi Yishmael be greatly mourned.
(28b:20)א"ל רבא לרבה בר מרי כתיב ביה בצדקיהו בשלום תמות וכתיב (ירמיהו לט, ז) ואת עיני צדקיהו עור א"ל הכי א"ר יוחנן שמת נבוכדנאצר בימיו
(28b:20)The Gemara discusses issues in the aforementioned verses: Rava said to Rabba bar Mari: It is written with regard to Zedekiah: “You shall die in peace,” but elsewhere it is written: “And he put out Zedekiah’s eyes” (Jeremiah 39:7). Rabba bar Mari said to him: Rabbi Yoḥanan said as follows: The first verse: “You shall die in peace,” means that Nebuchadnezzar died in Zedekiah’s lifetime and consequently the latter died in peace, having seen the death of the wicked.
(28b:21)ואמר רבא לרבה בר מרי כתיב ביה ביאשיהו (מלכים ב כב, כ) לכן הנני אוסיפך על אבותיך ונאספת אל קברותיך בשלום וכתיב (דברי הימים ב לה, כג) ויורו היורים למלך יאשיהו ואמר רב יהודה אמר רב שעשאוהו ככברה
(28b:21)And Rava further said to Rabba bar Mari: It is written with regard to Josiah: “Behold, therefore I will gather you unto your fathers, and you shall be gathered into your grave in peace” (II Kings 22:20), and elsewhere it is written: “And the archers shot at King Josiah; and the king said to his servants, Get me away; for I am grievously wounded” (II Chronicles 35:23). And with regard to this verse Rabbi Yehuda said that Rav said: With their many arrows, they made his body like a sieve.
(28b:22)א"ל הכי א"ר יוחנן שלא חרב בית המקדש בימיו
(28b:22)Rabba bar Mari said to him: Rabbi Yoḥanan said as follows: The words “in peace” stated with regard to King Josiah refer to the fact that the Temple was not destroyed in his lifetime, as the verse itself continues: “And your eyes shall not see all the evil that I will bring upon this place” (II Kings 22:20).
(28b:23)א"ר יוחנן אין מנחמין רשאין לומר דבר עד שיפתח אבל שנאמר (איוב ג, א) אחרי כן פתח איוב את פיהו והדר ויען אליפז התימני
(28b:23)The Gemara returns to examining the halakhot of consolation. Rabbi Yoḥanan said: The consolers are not permitted to speak words of consolation until the mourner opens and speaks first. As it is stated: “And they sat down with him upon the ground for seven days and seven nights, and none spoke a word to him; for they saw that his suffering was very great. After this Job opened his mouth” (Job 2:13–3:1). And afterward: “And Eliphaz the Temanite answered and said” (Job 4:1).
(28b:24)א"ר אבהו מנין לאבל שמיסב בראש שנאמר (איוב כט, כה) אבחר דרכם ואשב ראש ואשכון כמלך בגדוד כאשר אבלים ינחם
(28b:24)Rabbi Abbahu said: From where is it derived that the mourner reclines at the head [rosh] of the table? As it is stated: “I chose out their way, and sat as chief [rosh], and dwelt as a king in the army, as one that comforts [yenaḥem] the mourners” (Job 29:25). This indicates that the mourner sits at the head of the table, as the chief.
(28b:25)ינחם אחריני משמע אמר רב נחמן בר יצחק ינחם כתיב
(28b:25)The Gemara raises an objection: But the word yenaḥem means that he comforts others, thereby implying that one who comforts the mourners sits at the head of the table. Rav Naḥman bar Yitzḥak said: The word is written as yinaḥem, meaning: Will be comforted, and therefore can be understood as referring to the mourner.
(28b:26)מר זוטרא אמר מהכא (עמוס ו, ז) וסר מרזח סרוחים מרזח נעשה שר לסרוחים
(28b:26)Mar Zutra said: A proof may be derived from here: The verse “And the revelry [mirzaḥ] of those who stretched themselves out shall pass away [sar]” (Amos 6:7) means that mirzaḥ, he who is bitter [mar] and whose mind is overwrought [zaḥ] due to grief, is made a prince [sar] over those who sit beside him stretched out below him to comfort him.
(28b:27)אמר ר' חמא בר חנינא מנין לחתן שמיסב בראש שנאמר (ישעיהו סא, י) כחתן יכהן פאר מה כהן בראש אף חתן בראש
(28b:27)Rabbi Ḥama bar Ḥanina said: From where is it derived that a groom reclines at the head of the table? As it is stated: “As a bridegroom decks himself [yekhahen] with a garland” (Isaiah 61:10). Just as a priest [kohen] is at the head of the table, so too, a bridegroom is at the head of the table.
(28b:28)וכהן גופיה מנלן דתנא דבי ר' ישמעאל (ויקרא כא, ח) וקדשתו לכל דבר שבקדושה לפתוח ראשון ולברך ראשון וליטול מנה יפה ראשון
(28b:28)The Gemara asks: From where do we derive that the priest himself sits at the head? The Gemara answers: As the school of Rabbi Yishmael taught: With regard to a priest it says: “You shall sanctify him, for he offers the bread of your God” (Leviticus 21:8), meaning that you are to sanctify him with regard to all matters of sanctity: To be first to begin reading the Torah, to be first to recite the Grace after Meals, and to be first to take a portion during a meal.
(28b:29)א"ר חנינא קשה יציאת נשמה מן הגוף
(28b:29)§ The Gemara returns to its discussion of death: Rabbi Ḥanina said: The soul’s departure from the body is as difficult
