The verse states, “And Avraham was old, advanced in days [years]” (Bereishis 24:1). This is interpreted in Midrash Rabbah (Parashas Chayyei Sarah 59:6) by Rabbi Abba: “There are people who are ‘old’ but not ‘with days’ and there are others who are ‘with days’ but not ‘old.’ But in Avraham’s case his old age corresponded with his days and his days with his old age.”
I believe that the plain meaning of this Midrash is as that the term “old age” refers to length of years while “days” refer specifically to beneficial days. Some people merit “old age” — that is, length of years — but they do not merit beneficial days because the years of their lives are consumed by sorrow, poverty, destitution and troubles. Other people merit “days” — that is, days of wealth and comfort in which they enjoy all good things — but they do not enjoy length of years, never reaching old age.
Our forefather Avraham, on the other hand, merited both old age as well as beneficial days. Thus the plain meaning of the Midrash is that Avraham enjoyed a desirable lot even in this world. In fact, the Sages tell us in Baba Basra (16b) that there were three people to whom the Holy One Blessed is He gave a taste of the World to Come while they were yet in this world. They were: Avraham, Yitzchak and Yaakov. As it is written, “With everything” (Bereishis 24:1), “From everything” (ibid. 27:33), “Everything” (ibid. 33:11). However, I have heard a deeper explanation of the Midrash in the name of my illustrious mentor, Rabbi Yudel, ztz”l, president of the court and dean of the yeshiva of the holy community of Kauli. It is based upon a passage in the Zohar (Parashas Vayechi 221b) commenting on the verse, “And the days approached for Yisrael to die” (Bereishis 47:29). The Zohar asks: “On how many days does a person die (i.e. why is “days” in the plural)? Does the soul not exit in a single moment?” Explains the Zohar: When a person passes from this world all his days come for a reckoning before the Holy One Blessed is He. Not one is omitted. If a person behaved righteously and feared Hashem continually, if he clung to Him lovingly every day and was whole in his commitment to Torah, fear of Heaven, mitzvos and good deeds, then all his days will be crowned and garbed with splendor and majesty.
Such days are fit to approach the King of the Kings of Kings, the Holy One Blessed is He so that the virtues of one who never deviated from Torah, mitzvos and good deeds his entire life may be put on display. This is the meaning of the verse, “And the days approached for Israel to die.” That is, every one of Yaakov’s days came before the Holy One Blessed is He. But this is not the case with the wicked. They give no thought to Hashem’s service. Instead they fritter away their days in the pursuit of vanity, following their heart’s desire and engaging in injustice, corruption and deceit. Because they gave no thought to improving their ways, upon their deaths their days hide and are ashamed to appear before the Holy One Blessed is He. Then they are punished severely for the days that are missing out of their tally of years. This is what the Midrash above is referring to as well. Those who have only “old age” are the elderly among the wicked. They may live for many years but they do not “come with their days.” They spend their entire lives in sin and transgression and then afterwards their days hide and run away to avoid being brought before the Holy One Blessed is He.
Then there are those upright and pious individuals whose days do come before the Holy One Blessed is He, who conduct themselves in a whole manner with regard to Torah and mitzvos, but do not reach old age, dying while still in their youth. Avraham, on the other hand, enjoyed both blessings. He had length of years and all his days came before the Holy One Blessed is He, resplendent with good deeds. Thus the verse is to be rendered, “And Avraham was old” — that is, he reached old age — and in addition he was “coming with his days.”
Every person should take this to heart and not allow even one of his days to be prevented from coming before the Holy One Blessed is He. For the trap of death will come upon him suddenly, and then he will realize that all the allusions revealed by our Sages are the true essence of the Torah, while the words of the Torah are merely a garment. A demonstration of this can be seen in the book of Yonah. You should know that the entire story of the prophet Yonah being cast into the sea and then swallowed up by a great fish is a metaphor for what occurs to the soul after death, as is explained in the Zohar in Parashas Vayakhel (199a). Here is what the Zohar says in brief:
Yonah himself is a metaphor for the soul, which is likened to a dove (a yonah in Hebrew). His boarding of the ship is a metaphor for the soul’s descent into the body, for a human being in this world is compared to a ship traversing the sea. Just as a ship in the ocean faces many perils, so does a person in this world face numerous challenges. Numerous charges are filed against a person every day in the Heavenly court on account of his sins and transgressions and the Omnipresent has no shortage of agents to carry out His judgments. Nevertheless, most people give no thought to the fact that they are heaping up offenses, and delude themselves into believing that they will in any event never be held accountable for them. It is as if they believe, Heaven forbid, that Heaven disregards their corrupt behavior.
But the truth is that the Holy One blessed is He is merely holding His peace until the person exceeds his limit.. Meanwhile the case against him continues accumulating until Divine wrath strikes at him all of a sudden, just like the storm that struck Yonah’s ship. And just as the tempest grew stronger and stronger until it threatened to destroy the vessel, so do Heaven’s judgments shake up a person’s entire body until he is so agitated and feverish that he must take to his sick bed, where he lapses into deep sleep. This is parallel to what is written in the book of Yonah, “And Yonah went down to the depths of the ship and fell asleep” (1:5). While the person is still confined to his bed a spirit begins to awaken within him. It is the evil inclination, which on this occasion urges him to repent without delay, for the day of his departure from this world is drawing near. This is alluded to in the verse, “And the captain approached him” (1:6). As the Zohar tells us, “this is the evil inclination,” the “captain” of the body. “And he said to him, ‘Why are you sleeping? Get up and call upon your God!’ ” In other words his evil inclination implores him, “This is no time to sleep! You are about to be judged concerning everything you did in this world! Be sure to confess to your Creator!”
“What is your craft?” (1:8). That is, “Recall how you performed your task in this world. How many lies and deceptions did you perpetrate in the practice of your profession and the pursuit of your livelihood? Make acknowledgment and do not be proud, for you can see that the day of your death is approaching. “And from where do you come?” (1:8). That is, “Cast aside your pride and arrogance and recall that you were formed from a putrid drop!” “Which is your land?” (1:8). That is, “Take note that you were created from the earth and that you will return to the earth.” “And of which people are you?” (1:8). That is, “Examine whether you have enough ancestral merit to protect you in your time of trouble.” These are the thoughts that the evil inclination awakens in a person’s heart as he lies upon his sickbed. (In light of this we can understand a passage in Midrash Rabbah, Bereishis 9:10. Commenting on the verse, “And indeed it was very good,” Bereishis 1:31, the Midrash first declares: “This refers to the evil inclination.” But afterwards the Midrash says: “This is the Angel of Death.” Perhaps what the Midrash is alluding to is that as death approaches even the evil inclination becomes good, arousing a person to repentance and confession.)
Meanwhile on High, the Heavenly court is sitting in judgment. The defending angels find merit for him while the accusers bring up his offences, each side making its case before the Holy One Blessed is He. If the decision is in the person’s favor, good and well. But if it is decreed, Heaven forbid, that he must die, then it can be said that the defenders toiled and wearied themselves in vain to save him. This is alluded to in the verse, “And the men rowed hard to return to the dry land but were unable to do so” (1:13). The inability to return to “dry land” signifies the failure of the defenders to enable him to rise from his sickbed in light of the ruling of the Heavenly court. Then three emissaries are dispatched: one that has been recording all his merits and debits; one to make the reckoning of his days in proportion to his years, as discussed earlier; and one that has accompanied him ever since his soul was first instilled in his body in his mother’s womb.
The decree of Heaven does not rest and will not be silenced until it has completed its task and taken his soul from his body. This hinted at in the verse, “And they bore Yonah” (1:15). That is, upon his death a person’s body is born to the cemetery. As this is taking place heralds go ahead of his casket. If he has lived meritoriously they proclaim, “Give honor to the image of the King! Let him come in peace!” (Yeshayahu 57:2). This is alluded to in the verse, “And your righteousness will go before you” (ibid. 58:8). That is, it will go ahead of your casket. But if he sullied himself with sin, Heaven forbid, then they proclaim, “Woe to So-and-so! It would have been better had he not been born!” Concerning this was it written, “And they cast him into the sea and the sea stopped its raging” (Yonah 1:15). That is, when they brought him to the cemetery. The fish that swallowed Yonah represents the grave. During the first three days that the body is in the grave the intestines burst open. After three days they cast their filth upon his face, saying, “Take back what you put into me! You ate and drank but did not give to the poor. You spent all your days as if they were holidays and festivals, while the poor went hungry and were not invited to eat with you. So take back what you put into me.” This is the meaning of the verse, “And I will scatter excrement upon your faces, etc.” (Malachi 2:3).
Afterwards, appointed angels come and return the soul to the body where it remains until thirty days have passed since his death. During these twenty-seven days the body undergoes terrible and bitter afflictions. His judgment begins with the sins that he committed with his eyes. Afterwards he receives cruel blows for the sins that he committed with his hands and feet and the rest of his body. When the thirty days are over the soul ascends On High to give an accounting and to accept punishment in Gehinnom and other forms of judgment while the body endures the terrible torment of being devoured by worms.
The idea behind this is that a person undergoes seven distinct judgments upon leaving this world: 1. When the soul first leaves the body. 2. When he is carried to the graveyard and the heralds proclaim his evil deeds, to his great shame and disgrace. 3. When he is placed in the grave. 4. His terrible suffering during the first thirty days. 5. When his flesh is devoured by worms. 6. When he is punished in Gehinnom. 7.When the soul is pushed outside the Holy Partition to return to earth, where it finds no rest until it has been cleansed of its sins and transgressions.
Therefore it behooves a person to recall how many ordeals he will go through, how many afflictions he will be suffer and how much trembling, shuddering, shaking, sweating and shivering he will experience before his soul comes to its place of rest. Concerning this matter the Zohar advises that one pray continually, reciting daily the Psalms that begin, “Let my soul bless Hashem, etc.,” Chapters 103 and 104. Afterwards let him recite the following:
May it be Your will, Hashem my God and God of my fathers, to pardon and forgive me for the transgressions and sins that I have committed whether with the sight of my eyes or with the deeds of my hands, feet and body. And since when the time comes for me to leave this world I will no longer be able to bless you nor to repent, therefore I request now that You should not afflict me after my death but return my soul to Gan Eden without fear or dismay.” Thus it is written, “Let my soul praise Hashem, Hallelu- yah!”
בַּמִּדְרָשׁ רַבָּה פָּרָשַׁת חַיֵּי שָׂרָה וְזֶה לְשׁוֹנוֹ: "וְאַבְרָהָם זָקֵן בָּא בַּיָּמִים". אָמַר רַבִּי אַבָּא: יֵשׁ לְךָ אָדָם, שֶׁהוּא בְּזִקְנָה וְלֹא בְּיָמִים, בְּיָמִים וְאֵינָהּ בְּזִקְנָה; אֲבָל כָּאן יֵשׁ זִקְנָה כְּנֶגֶד יָמִים, וְיָמִים כְּנֶגֶד זִקְנָה. עַד כָּאן לְשׁוֹנוֹ.
The verse states, “And Avraham was old, advanced in days [years]” (Bereishis 24:1). This is interpreted in Midrash Rabbah (Parashas Chayyei Sarah 59:6) by Rabbi Abba: “There are people who are ‘old’ but not ‘with days’ and there are others who are ‘with days’ but not ‘old.’ But in Avraham’s case his old age corresponded with his days and his days with his old age.”
וְהִנֵּה נִרְאֶה לִי לְפָרֵשׁ הַפְּשָׁט שֶׁל מִדְרָשׁ הַנִּזְכָּר לְעֵיל, כִּי מִלַּת זִקְנָה הוּא מוֹרֶה עַל אֲרִיכוּת שָׁנִים, וּמִלַּת יָמִים הֵן מוֹרִין עַל יָמִים טוֹבִים. וְהִנֵּה יֵשׁ לְךָ אָדָם, שֶׁהוּא זוֹכֶה לְזִקְנָה, רָצָה לוֹמַר: לַאֲרִיכוּת יָמִים, וְאֵינוֹ זוֹכֶה לְיָמִים טוֹבִים, כִּי הוּא מְבַלֶּה שְׁנוֹתָיו בְּצַעַר וּבַעֲנִיּוּת וּבְדַלּוּת וְצָרוֹת. וְיֵשׁ לְךָ אָדָם, שֶׁהוּא זוֹכֶה לְיָמִים. רָצָה לוֹמַר: לְיָמִים טוֹבִים בְּעשֶׁר וּבְהַרְוָחָה, וְיֵשׁ לוֹ מִכָּל טוּב, אֲבָל אֵינוֹ מַאֲרִיךְ שְׁנוֹתָיו לְזִקְנָה.
I believe that the plain meaning of this Midrash is as that the term “old age” refers to length of years while “days” refer specifically to beneficial days. Some people merit “old age” — that is, length of years — but they do not merit beneficial days because the years of their lives are consumed by sorrow, poverty, destitution and troubles. Other people merit “days” — that is, days of wealth and comfort in which they enjoy all good things — but they do not enjoy length of years, never reaching old age.
מַה שֶּׁאֵין כֵּן אַבְרָהָם אָבִינוּ עָלָיו הַשָּׁלוֹם, זָכָה לְזִקְנָה וּלְיָמִים טוֹבִים. זֶהוּ פְּשׁוּטוֹ, שֶׁהָיָה לוֹ לְאַבְרָהָם חֵלֶק טוֹב גַּם בָּעוֹלָם הַזֶּה, כְּמוֹ שֶׁאָמְרוּ רַבּוֹתֵינוּ זִכְרוֹנָם לִבְרָכָה: שְׁלשָׁה הִטְעִימָן הַקָּדוֹשׁ בָּרוּךְ הוּא מֵעֵין עוֹלָם הַבָּא בָּעוֹלָם הַזֶּה, וְאֵלּוּ הֵן: אַבְרָהָם, יִצְחָק וְיַעֲקֹב. דִּכְתִיב בְּהוּ: בַּכֹּל, מִכֹּל, כֹּל. עַד כָּאן. אֲבָל עַל פִּי הָאֱמֶת שָׁמַעְתִּי בְּשֵׁם הַגָּאוֹן מוֹרִי וְרַבִּי, מוֹרֵנִי הָרַב רַבִּי יוּדְל זֵכֶר צַדִּיק לִבְרָכָה, שֶׁהָיָה אַב בֵּית דִּין וְרֹאשׁ מְתִיבְתָא בִּקְהִלַּת קֹדֶשׁ קַאוּלִי, עַל פִּי הַזֹּהַר פָּרָשַׁת וַיְחִי: דִּכְתִיב בְּיַעֲקֹב אָבִינוּ עָלָיו הַשָּׁלוֹם (בְּרֵאשִׁית מז, כט): "וַיִּקְרְבוּ יְמֵי יִשְׂרָאֵל לָמוּת". וְהִקְשָׁה הַזֹּהַר: וְכִי בְּכַמָּה יוֹמִין מִית בַּר נָשׁ? דְּהָא בְּשַׁעְתָּא חֲדָא נָפִיק נְשָׁמָה מֵעָלְמָא! אֶלָּא הָכֵי תָּאנָא, כִּי כְּשֶׁהָאָדָם נִפְטָר מֵהָעוֹלָם, אֲזַי בָּאִין כָּל יוֹמִין לְחֶשְׁבּוֹן לִפְנֵי הַקָּדוֹשׁ בָּרוּךְ הוּא, שֶׁלֹּא יֶחְסַר אֶחָד מֵהֶם. וְהִנֵּה כְּשֶׁאָדָם הוּא צַדִּיק, שֶׁיִּרְאַת ה' הָיְתָה חֲקוּקָה בְּלִבּוֹ תָּמִיד, וּמִידֵי יוֹם וְיוֹם הוּא מֻשְׁלָם בַּתּוֹרָה וְיִרְאָה וּמִצְווֹת וּמַעֲשִׂים טוֹבִים, אֲזַי הַיּוֹם הַהוּא מְעֻטָּר וּמְלֻבָּשׁ הוֹד וְהָדָר.
Our forefather Avraham, on the other hand, merited both old age as well as beneficial days. Thus the plain meaning of the Midrash is that Avraham enjoyed a desirable lot even in this world. In fact, the Sages tell us in Baba Basra (16b) that there were three people to whom the Holy One Blessed is He gave a taste of the World to Come while they were yet in this world. They were: Avraham, Yitzchak and Yaakov. As it is written, “With everything” (Bereishis 24:1), “From everything” (ibid. 27:33), “Everything” (ibid. 33:11). However, I have heard a deeper explanation of the Midrash in the name of my illustrious mentor, Rabbi Yudel, ztz”l, president of the court and dean of the yeshiva of the holy community of Kauli. It is based upon a passage in the Zohar (Parashas Vayechi 221b) commenting on the verse, “And the days approached for Yisrael to die” (Bereishis 47:29). The Zohar asks: “On how many days does a person die (i.e. why is “days” in the plural)? Does the soul not exit in a single moment?” Explains the Zohar: When a person passes from this world all his days come for a reckoning before the Holy One Blessed is He. Not one is omitted. If a person behaved righteously and feared Hashem continually, if he clung to Him lovingly every day and was whole in his commitment to Torah, fear of Heaven, mitzvos and good deeds, then all his days will be crowned and garbed with splendor and majesty.
וְאֵלּוּ הַיָּמִים הֵן רְאוּיִין לְהִתְקָרֵב לִפְנֵי מֶלֶךְ מַלְכֵי הַמְּלָכִים הַקָּדוֹשׁ בָּרוּךְ הוּא, לְהַרְאוֹת מַעֲלוֹת הַצַּדִּיק, שֶׁלֹּא עָבַר יוֹם אֶחָד מִשְּׁנוֹתָיו מִתּוֹרָה וּמִצְווֹת וּמַעֲשִׂים טוֹבִים. וְזֶה שֶׁכָּתוּב: וַיִּקְרְבוּ יְמֵי יִשְׂרָאֵל לָמוּת — שֶׁנִּתְקָרְבוּ כָּל הַיָּמִים שֶׁל יַעֲקֹב אָבִינוּ לִפְנֵי הַקָּדוֹשׁ בָּרוּךְ הוּא. מַה שֶּׁאֵין כֵּן הָרְשָׁעִים, שֶׁאֵינָם מַשְׁגִּיחִים עַל עֲבוֹדַת הַקָּדוֹשׁ בָּרוּךְ הוּא. וִיבַלּוּ יְמֵיהֶם בְּהַבְלֵיהוֹן, וְהוֹלְכִין בִּשְׁרִירוּת לִבָּם וּבְעַוְלָה וְאָוֶן וּמִרְמָה, חָדְלוּ לְהַשְׂכִּיל לְהֵיטִיב מַעֲשֵׂיהֶם, אֲזַי לְאַחַר מוֹתָם יְמֵיהֶם מִתְחַבְּאִין וּבוֹשִׁין לְהִתְקָרֵב לִפְנֵי הַקָּדוֹשׁ בָּרוּךְ הוּא, וְאָז דָּנִין אוֹתָן בְּדִינִין קָשִׁין וּמָרִים — חֶסְרוֹן הַיָּמִים לְפִי חֶשְׁבּוֹן שְׁנֵי חַיָּיו. זֶה שֶׁאָמַר לְגַבֵּי אַבְרָהָם אָבִינוּ: יֵשׁ לְךָ אָדָם שֶׁהוּא בְּזִקְנָה, רָצָה לוֹמַר: זָקֵן אַשְׁמַאי, וְהוּא חַי שָׁנִים הַרְבֵּה, וְאֵינוֹ בָּא בַּיָּמִים, כִּי כָּל חַיָּיו בַּחֲטָאִים וּבִפְשָׁעִים, וְיָמָיו מִתְחַבְּאִים וּמִתְרַחֲקִים מִמֶּנּוּ מִלָּבוֹא לִפְנֵי הַקָּדוֹשׁ בָּרוּךְ הוּא.
Such days are fit to approach the King of the Kings of Kings, the Holy One Blessed is He so that the virtues of one who never deviated from Torah, mitzvos and good deeds his entire life may be put on display. This is the meaning of the verse, “And the days approached for Israel to die.” That is, every one of Yaakov’s days came before the Holy One Blessed is He. But this is not the case with the wicked. They give no thought to Hashem’s service. Instead they fritter away their days in the pursuit of vanity, following their heart’s desire and engaging in injustice, corruption and deceit. Because they gave no thought to improving their ways, upon their deaths their days hide and are ashamed to appear before the Holy One Blessed is He. Then they are punished severely for the days that are missing out of their tally of years. This is what the Midrash above is referring to as well. Those who have only “old age” are the elderly among the wicked. They may live for many years but they do not “come with their days.” They spend their entire lives in sin and transgression and then afterwards their days hide and run away to avoid being brought before the Holy One Blessed is He.
וְיֵשׁ לְךָ אָדָם כָּשֵׁר וְחָסִיד וּבָא בַּיָּמִים שֶׁלּוֹ לִפְנֵי הַקָּדוֹשׁ בָּרוּךְ הוּא, וּפְעֻלָּתוֹ הָיְתָה שְׁלֵמָה בַּתּוֹרָה וּבְמִצְווֹת, אָכֵן אֵינוֹ בָּא בְּזִקְנָה, כִּי מֵת בְּיַלְדוּתוֹ; מַה שֶּׁאֵין כֵּן אַבְרָהָם אָבִינוּ עָלָיו הַשָּׁלוֹם הֶאֱרִיךְ יָמָיו, רָצָה לוֹמַר: שֶׁבָּאוּ כָּל הַיָּמִים שֶׁלּוֹ לִפְנֵי הַקָּדוֹשׁ בָּרוּךְ הוּא מְהֻדָּרִים בְּמַעֲשִׂים טוֹבִים. וְזֶהוּ: וְאַבְרָהָם זָקֵן — שֶׁזָּכָה לְזִקְנָה וּבָא בְּיָמָיו, וְדוֹ"ק. עַד כָּאן.
Then there are those upright and pious individuals whose days do come before the Holy One Blessed is He, who conduct themselves in a whole manner with regard to Torah and mitzvos, but do not reach old age, dying while still in their youth. Avraham, on the other hand, enjoyed both blessings. He had length of years and all his days came before the Holy One Blessed is He, resplendent with good deeds. Thus the verse is to be rendered, “And Avraham was old” — that is, he reached old age — and in addition he was “coming with his days.”
עַל כֵּן יָשִׂים הָאָדָם אֶל לִבּוֹ, שֶׁלֹּא לְהַרְחִיק יוֹם אֶחָד מִיָּמָיו לָבוֹא בְּחֶשְׁבּוֹן לִפְנֵי הַקָּדוֹשׁ בָּרוּךְ הוּא, כִּי פִּתְאֹם נִלְכַּד בְּפַח יָקוּשׁ וּמֵת בְּמִיתָה פִּתְאֹם. וְלָשׂוּם אֶל לִבּוֹ, שֶׁכָּל הָרְמָזִים שֶׁאָמְרוּ רַבּוֹתֵינוּ זִכְרוֹנָם לִבְרָכָה הֵן הֵן גּוּפֵי הַתּוֹרָה, וְהַתּוֹרָה הִיא לָנוּ רַק כְּמַלְבּוּשׁ. וּרְאָיָה, שֶׁתֵּדַע כִּי עִנְיַן יוֹנָה הַנָּבִיא, שֶׁהִטִּילוּהוּ לַיָּם, וְאַחַר כָּךְ בָּא לְדָג גָּדוֹל — הַכֹּל הוּא הָרֶמֶז עַל הַנְּשָׁמָה, כִּדְאִיתָא בַּזֹּהַר וַיַּקְהֵל. וְהֵא לְךָ תַּמְצִית הַדְּבָרִים:
Every person should take this to heart and not allow even one of his days to be prevented from coming before the Holy One Blessed is He. For the trap of death will come upon him suddenly, and then he will realize that all the allusions revealed by our Sages are the true essence of the Torah, while the words of the Torah are merely a garment. A demonstration of this can be seen in the book of Yonah. You should know that the entire story of the prophet Yonah being cast into the sea and then swallowed up by a great fish is a metaphor for what occurs to the soul after death, as is explained in the Zohar in Parashas Vayakhel (199a). Here is what the Zohar says in brief:
יוֹנָה, דְּנָחִית לִסְפִינָה, הוּא הָרֶמֶז עַל הַנְּשָׁמָה שֶׁנִּמְשְׁלָה לְיוֹנָה, שֶׁיּוֹרֶדֶת לְגוּף הָאָדָם, וְנֶחְשָׁב הָאָדָם בְּהַאי עָלְמָא כִּסְפִינָה, הַהוֹלֶכֶת בְּלֵב יָם, וְהַרְבֵּה סַכָּנוֹת עָלֶיהָ, כֵּן הַרְבֵּה הַרְפַּתְקָאוֹת עַל הָאָדָם בְּהַאי עָלְמָא כִּסְפִינָה, וְהַרְבֵּה שְׁלוּחִים לַמָּקוֹם, וְהַרְבֵּה מְקַטְרְגִים עָלָיו בְּכָל יוֹם בְּבֵית דִּין שֶׁל מַעְלָה בִּשְׁבִיל חֲטָאָיו וּפְשָׁעָיו, וְהָאָדָם אֵינוֹ שָׂם אֵלֶּה הַדְּבָרִים אֶל לִבּוֹ, כִּי הִרְבָּה חֵטְא עַל פֶּשַׁע, וְחוֹשֵׁב כִּי לֹא יִתָּבַע לְדִין עַל זֶה, וּכְאִלּוּ חַס וְשָׁלוֹם אֵין הַשְׁגָּחָה מִשָּׁמַיִם עַל מַעֲשָׂיו הַמְקֻלְקָלִים.
Yonah himself is a metaphor for the soul, which is likened to a dove (a yonah in Hebrew). His boarding of the ship is a metaphor for the soul’s descent into the body, for a human being in this world is compared to a ship traversing the sea. Just as a ship in the ocean faces many perils, so does a person in this world face numerous challenges. Numerous charges are filed against a person every day in the Heavenly court on account of his sins and transgressions and the Omnipresent has no shortage of agents to carry out His judgments. Nevertheless, most people give no thought to the fact that they are heaping up offenses, and delude themselves into believing that they will in any event never be held accountable for them. It is as if they believe, Heaven forbid, that Heaven disregards their corrupt behavior.
וּבֶאֱמֶת הַקָּדוֹשׁ בָּרוּךְ הוּא שׁוֹתֵק, עַד שֶׁתִּתְמַלֵּא סְאָתוֹ, וְהַדִּין הַקָּשֶׁה מִתְגַבֵּר וְהוֹלֵךְ, וְנִגְזָר חֲרוֹן אַף פִּתְאֹם עַל הָאָדָם דֻּגְמַת הָרוּחַ סְעָרָה, שֶׁבָּא עַל סְפִינַת יוֹנָה פֶּתַע פִּתְאֹם, וְהָרוּחַ הָיָה הוֹלֵךְ וְסוֹעֵר, וּבִקְּשָׁה הַסְּפִינָה לְהִשָּׁבֵר. כֵּן גְּזֵרוֹת הַדִּין, אֲשֶׁר בְּבוֹא עַל הָאָדָם פִּתְאֹם מַרְעִישׁ כָּל הַגּוּף, וְנִתְלַהֵב וְנִתְחַמֵּם הַגּוּף וְנִכְנָס אֶל הַמִּטָּה, זוֹ עֶרֶשׂ דְּוַי, וְתַרְדֵּמָה נוֹפֶלֶת עָלָיו; וְזֶהוּ דֻּגְמַת (יוֹנָה א, ה): וְיוֹנָה יָרַד אֶל יַרְכְּתֵי הַסְּפִינָה וַיֵּרָדַם. וּבְעוֹדוֹ מֻטָּל עַל עֶרֶשׂ דְּוַי מַתְחִיל רוּחַ לְקַשְׁקֵשׁ בְּקִרְבּוֹ, וְזֶהוּ הַיֵּצֶר הָרָע, שֶׁמְּעוֹרֵר בְּאוֹתוֹ הַפַּעַם לֵב הָאָדָם, שֶׁלֹּא יִתְעַצֵּל הָאָדָם מִלְּהַרְהֵר בִּתְשׁוּבָה, כִּי קָרוֹב הַיּוֹם לְהִפָּרֵד מִזֶּה הָעוֹלָם. וְזֶהוּ דִּכְתִיב: וַיִּקְרָא אֵלָיו רַב הַחוֹבֵל — דָּא הוּא יֵצֶר הָרָע, שֶׁהוּא מַנְהִיג אֶת כָּל הַגּוּף, וַיֹּאמַר לוֹ: מַה לְּךָ נִרְדָּם?! קוּם קְרָא אֶל אֱלֹהֶיךָ וְגוֹ' — לֹא שַׁעְתָּא הוּא לְמִדְמָךְ דְּהָא סַלְקִין לְךָ לְדִינָא עַל כָּל מַה דְּעַבְדַת בְּהַאי עָלְמָא. וּרְאֵה לְהִתְוַדּוֹת לִפְנֵי בּוֹרַאֲךָ.
But the truth is that the Holy One blessed is He is merely holding His peace until the person exceeds his limit.. Meanwhile the case against him continues accumulating until Divine wrath strikes at him all of a sudden, just like the storm that struck Yonah’s ship. And just as the tempest grew stronger and stronger until it threatened to destroy the vessel, so do Heaven’s judgments shake up a person’s entire body until he is so agitated and feverish that he must take to his sick bed, where he lapses into deep sleep. This is parallel to what is written in the book of Yonah, “And Yonah went down to the depths of the ship and fell asleep” (1:5). While the person is still confined to his bed a spirit begins to awaken within him. It is the evil inclination, which on this occasion urges him to repent without delay, for the day of his departure from this world is drawing near. This is alluded to in the verse, “And the captain approached him” (1:6). As the Zohar tells us, “this is the evil inclination,” the “captain” of the body. “And he said to him, ‘Why are you sleeping? Get up and call upon your God!’ ” In other words his evil inclination implores him, “This is no time to sleep! You are about to be judged concerning everything you did in this world! Be sure to confess to your Creator!”
מַה מְּלַאכְתְּךָ? פֵּרוּשׁ: זְכֹר עַל מְלַאכְתְּךָ, שֶׁפָּעַלְתָּ בְּהַאי עָלְמָא, וְכַמָּה שְׁקָרִים וְזִיּוּפִים פָּעַלְתָּ בִּמְלַאכְתְּךָ וּבְמִחְיָתְךָ. תֵּן תּוֹדָה, וְאַל תִּתְגָּאֶה, כִּי אַתָּה רוֹאֶה כִּי קָרוֹב הוּא יוֹם הַמִּיתָה, וְהַשְׁלֵך הַגַּאֲוָה וַהֲרָמַת רוּחַ, וּזְכֹר שֶׁנִּבְרֵאתָ מִטִּפָּה סְרוּחָה. וְזֶה שֶׁכָּתוּב: מֵאַיִן תָּבוֹא, וּמָה אַרְצְךָ? הִסְתַּכֵּל דְּהָא מֵאַרְעָא אִתְבָּרִית וּלְאַרְעָא תָּשׁוּב. וְאִי מִזֶּה עַם אַתָּה? — תְּעַיֵּן, אִם יֵשׁ לְךָ זְכוּת אָבוֹת לְהָגֵן עָלֶיךָ עַתָּה בְּעֵת צָרָה. כָּל זֶה הוּא הִתְעוֹרְרוּת הַיֵּצֶר, שֶׁמְּעוֹרֵר לֵב הָאָדָם בְּעֵת חָלְיוֹ. (וְזֶהוּ נִרְאֶה לִי לְתָרֵץ הַמִּדְרָשׁ פָּרָשַׁת בְּרֵאשִׁית: וְהִנֵּה טוֹב מְאֹד — זֶה מַלְאָךְ הַמָּוֶת. וְלִפְנֵי זֶה אָמַר: טוֹב מְאֹד — זֶהוּ הַיֵּצֶר הָרָע. עַיֵּן שָׁם. רָצָה לוֹמַר: בַּזְּמַן שֶׁהוּא קָרוֹב לָמוּת, אֲזַי גַּם הַיֵּצֶר הָרָע הוּא טוֹב, הַמְעוֹרֵר הָאָדָם לַעֲשׂוֹת תְּשׁוּבָה וּלְהִתְוַדּוֹת כַּנִּזְכָּר).
“What is your craft?” (1:8). That is, “Recall how you performed your task in this world. How many lies and deceptions did you perpetrate in the practice of your profession and the pursuit of your livelihood? Make acknowledgment and do not be proud, for you can see that the day of your death is approaching. “And from where do you come?” (1:8). That is, “Cast aside your pride and arrogance and recall that you were formed from a putrid drop!” “Which is your land?” (1:8). That is, “Take note that you were created from the earth and that you will return to the earth.” “And of which people are you?” (1:8). That is, “Examine whether you have enough ancestral merit to protect you in your time of trouble.” These are the thoughts that the evil inclination awakens in a person’s heart as he lies upon his sickbed. (In light of this we can understand a passage in Midrash Rabbah, Bereishis 9:10. Commenting on the verse, “And indeed it was very good,” Bereishis 1:31, the Midrash first declares: “This refers to the evil inclination.” But afterwards the Midrash says: “This is the Angel of Death.” Perhaps what the Midrash is alluding to is that as death approaches even the evil inclination becomes good, arousing a person to repentance and confession.)
וּבְהַהוּא שַׁעְתָּא יַתְבִין בֵּית דִּין שֶׁל מַעְלָה, וְהַמְּלִיצִים מְלַמְּדִין זְכוּת, וְהַמְקַטְרְגִים מַזְכִּירִין חוֹבָה וְטוֹעֲנִים לִפְנֵי הַקָּדוֹשׁ בָּרוּךְ הוּא. וְאִם נִגְזַר לִזְכוּת — מוּטָב, וְאִם נִגְזַר, חַס וְשָׁלוֹם, לְמָוֶת — אֲזַי נֶאֱמַר עַל הַמְלַמְּדִין זְכוּת, שֶׁטָּרְחוּ וְיָצְאוּ לְהַצִּילוֹ. וְעַל זֶה נֶאֱמַר: וַיַּחְתְּרוּ הָאֲנָשִׁים לְהָשִׁיב אֶל הַיַּבָּשָׁה, וְלֹא יָכְלוּ — לֹא עָלָה בְּיָדָם לְהוֹשִׁיבוֹ לַיַּבָּשָׁה שֶׁיָּקוּם מִמִּטָּתוֹ מֵחָלְיוֹ, כִּי כְּבָר נִגְזַר מִבֵּי דִּינָא רַבָּא. וְאָז שְׁלשָׁה שְׁלוּחִים מְמֻנִּים יוֹצְאִים: חַד כּוֹתֵב כָּל הַזְּכֻיּוֹת שֶׁלּוֹ וְכָל הַחֲטָאִים שֶׁלּוֹ. וְחַד דְּנָטִיל חֶשְׁבּוֹן הַיָּמִים לִפְנֵי שְׁנֵי חַיָּיו, שֶׁיִּהְיוּ כָּל הַיָּמִים בַּחֶשְׁבּוֹן, וְכַנִּזְכָּר לְעֵיל. וְחַד דַּהֲוֵי עִמֵּיהּ מִיּוֹם שֶׁנִּתְּנָה נִשְׁמָתוֹ בַּגּוּף בִּמְעֵי אִמּוֹ.
Meanwhile on High, the Heavenly court is sitting in judgment. The defending angels find merit for him while the accusers bring up his offences, each side making its case before the Holy One Blessed is He. If the decision is in the person’s favor, good and well. But if it is decreed, Heaven forbid, that he must die, then it can be said that the defenders toiled and wearied themselves in vain to save him. This is alluded to in the verse, “And the men rowed hard to return to the dry land but were unable to do so” (1:13). The inability to return to “dry land” signifies the failure of the defenders to enable him to rise from his sickbed in light of the ruling of the Heavenly court. Then three emissaries are dispatched: one that has been recording all his merits and debits; one to make the reckoning of his days in proportion to his years, as discussed earlier; and one that has accompanied him ever since his soul was first instilled in his body in his mother’s womb.
וּגְזֵרוֹת דִּינָא לֹא נָח וְלֹא שָׁקַט עַד דְּעָבִיד דִּילֵיהּ, שֶׁתֵּצֵא נִשְׁמָתוֹ מֵהַגּוּף. וְאָז כְּתִיב: וַיִּשְׂאוּ אֶת יוֹנָה, שֶׁנּוֹשְׂאִים אוֹתוֹ לְבֵית הַקְּבָרוֹת, וְאָז הַכְּרוּזִים נִכְרָזִים לִפְנֵי מִטָּתוֹ כְּשֶׁנּוֹשְׂאִים אוֹתוֹ. אִי אִיהוּ זַכָּאָה — מַכְרִיזִין עָלָיו: הָבוּ יְקָר לִדְיוּקְנָא דְּמַלְכָּא! יָבוֹא שָׁלוֹם וְכוּ'. וְזֶה שֶׁאָמַר הַכָּתוּב (יְשַׁעְיָה נח, ח): וְהָלַךְ לְפָנֶיךָ צִדְקֶךָ — פֵּרוּשׁ: לִפְנֵי הַמִּטָּה. וְאִם הוּא חַס וְשָׁלוֹם מְטֻנָּף בַּחֲטָאִים, מַכְרִיזִין עָלָיו: וַי לִפְלוֹנִי הַדֵּין, טָב דְּלָא יִתְבְּרֵי! כְּדֵין מַה כְּתִיב בֵּיהּ? וַיְטִילוּהוּ אֶל הַיָּם, וַיַּעֲמֹד הַיָּם מִזַּעְפּוֹ — כַּד עָאלִין לֵיהּ לְבֵית הַקְּבָרוֹת, וְהַדָּג דְּבָלַע לֵיהּ לְיוֹנָה דָּא אִיהוּ קִבְרָא, וּשְׁלשָׁה יָמִים הָרִאשׁוֹנִים כְּשֶׁהוּא בְּקֶבֶר, נִתְבַּקְעִים הַבְּנֵי מֵעַיִם, וּלְבָתַר שְׁלשָׁה יָמִים הַהוּא טִנּוּפָא אִתְהַפַּךְ עַל אַנְפּוֹי, וְאָמַר לוֹ: טֹל מַה דִּיהַבְתָּ לִי אָכַלְתָּ וְשָׁתִיתָ, וְלֹא יְהָבִית לְמִסְכְּנָא, וְכָל יוֹמְךָ הֲוֵי כְּחַגִּין וּכְמוֹעֲדִין, וּמִסְכֵּנֵי הֲוֵי רְעֵבִין, וְלֹא אָכְלוּ בַּהֲדָךְ, טֹל מַה דִּיהַבְתָּ בִּי. הַדָּא הוּא דִּכְתִיב (מַלְאָכִי ב, ג): "וְזֵרִיתִי פַּר עַל פְּנֵיכֶם וְגוֹ'".
The decree of Heaven does not rest and will not be silenced until it has completed its task and taken his soul from his body. This hinted at in the verse, “And they bore Yonah” (1:15). That is, upon his death a person’s body is born to the cemetery. As this is taking place heralds go ahead of his casket. If he has lived meritoriously they proclaim, “Give honor to the image of the King! Let him come in peace!” (Yeshayahu 57:2). This is alluded to in the verse, “And your righteousness will go before you” (ibid. 58:8). That is, it will go ahead of your casket. But if he sullied himself with sin, Heaven forbid, then they proclaim, “Woe to So-and-so! It would have been better had he not been born!” Concerning this was it written, “And they cast him into the sea and the sea stopped its raging” (Yonah 1:15). That is, when they brought him to the cemetery. The fish that swallowed Yonah represents the grave. During the first three days that the body is in the grave the intestines burst open. After three days they cast their filth upon his face, saying, “Take back what you put into me! You ate and drank but did not give to the poor. You spent all your days as if they were holidays and festivals, while the poor went hungry and were not invited to eat with you. So take back what you put into me.” This is the meaning of the verse, “And I will scatter excrement upon your faces, etc.” (Malachi 2:3).
וּלְבָתַר דָא בָּאִים מְמֻנִּים וּמַחֲזִיקִין הַנְּשָׁמָה אֶל הַגּוּף, וְהוּא בְּתוֹךְ הַגּוּף עַד שְׁלשִׁים יוֹם, וּבְהַנַךְ עֶשְׂרִים וְשִׁבְעָה יָמִים הַגּוּף נִדּוֹן בְּיִסּוּרִים קָשִׁים וּמָרִים. וְהַתְחָלַת הַדִּין הוּא עַל הַחֲטָאִים שֶׁעָשָׂה בְּעֵינָיו, וְאַחַר כָּךְ בַּיָּדַיִם וּבָרַגְלַיִם וּבְכָל הַגּוּף בְּהַכָּאָה אַכְזָרִית מְאֹד. וְאַחַר תְּלָתִין יוֹם נִשְׁמְתָא סַלְקָא לְעֵילָא לָתֵת חֶשְׁבּוֹן וּלְקַבֵּל דִּין גֵּיהִנָּם וּשְׁאָר דִּינִים, וְהַגּוּף סוֹבֵל יִסּוּרִים קָשִׁים עַל יְדֵי תּוֹלָעִים.
Afterwards, appointed angels come and return the soul to the body where it remains until thirty days have passed since his death. During these twenty-seven days the body undergoes terrible and bitter afflictions. His judgment begins with the sins that he committed with his eyes. Afterwards he receives cruel blows for the sins that he committed with his hands and feet and the rest of his body. When the thirty days are over the soul ascends On High to give an accounting and to accept punishment in Gehinnom and other forms of judgment while the body endures the terrible torment of being devoured by worms.
וְעִנְיָן כִּי שִׁבְעָה דִּינִים קָשִׁים חוֹלְפִים וְעוֹבְרִים עַל בְּנֵי אָדָם כְּשֶׁנִּפְטַר מֵהַהוּא עָלְמָא: חַד — כְּשֶׁהַנְּשָׁמָה יוֹצֵאת מֵהַגּוּף. שְׁנַיִם — כְּשֶׁנּוֹשְׂאִים אוֹתוֹ לְבֵית הַקְּבָרוֹת, וְהַכְּרוּזִים מַכְרִיזִין מַעֲשִׂים רָעִים שֶׁעָשָׂה. אוֹי לְאוֹתָהּ בּוּשָׁה וּכְלִמָּה! שְׁלִישִׁי — כְּשֶׁמַּכְנִיסִין אוֹתוֹ לַקֶּבֶר. דִּין הָרְבִיעִי — מַה שֶּׁסּוֹבֵל בִּשְׁלשִׁים יוֹם. דִּין חֲמִישִׁי — הַתּוֹלָעִים בַּגּוּף. דִּין שִׁשִּׁי — דִּין שֶׁל גֵּיהִנָּם. דִּין שְׁבִיעִי — שֶׁהַנְּשָׁמָה נִדְחֵית מִחוּץ לְפַרְגּוֹדָא קַדִּישָׁא, וְאָזְלָא וּנְחָתַּת בְּעָלְמָא, וְאֵין לָהּ מְקוֹם מְנוּחָה, עַד שֶׁנִּתְמָרְקוּ כָּל הַחֲטָאִים וּפְשָׁעִים.
The idea behind this is that a person undergoes seven distinct judgments upon leaving this world: 1. When the soul first leaves the body. 2. When he is carried to the graveyard and the heralds proclaim his evil deeds, to his great shame and disgrace. 3. When he is placed in the grave. 4. His terrible suffering during the first thirty days. 5. When his flesh is devoured by worms. 6. When he is punished in Gehinnom. 7.When the soul is pushed outside the Holy Partition to return to earth, where it finds no rest until it has been cleansed of its sins and transgressions.
עַל כֵּן צָרִיךְ כָּל אָדָם לִזְכֹּר, כַּמָּה הַרְפַּתְקָאוֹת יַעַבְרוּ עָלָיו, כַּמָּה יִסּוּרִים וְכַמָּה חִיל וּרְעָדָה וָרֶתֶת וְזִיעַ וְחַלְחָלָה, עַד שֶׁתָּבוֹא נִשְׁמָתוֹ לִמְקוֹם מְנוּחָה. וְעַל זֶה כְּתִיב בַּזֹּהַר: בַּר נָשׁ צָרִיךְ לִצְלָאָה תָּדִיר וְלוֹמַר בְּכָל יוֹם: בָּרְכִי נַפְשִׁי אֶת ה' וְכוּ' (קַפִּיטְל קג וקד), וְאַחַר כָּךְ:
Therefore it behooves a person to recall how many ordeals he will go through, how many afflictions he will be suffer and how much trembling, shuddering, shaking, sweating and shivering he will experience before his soul comes to its place of rest. Concerning this matter the Zohar advises that one pray continually, reciting daily the Psalms that begin, “Let my soul bless Hashem, etc.,” Chapters 103 and 104. Afterwards let him recite the following:
יְהִי רָצוֹן מִלְּפָנֶיךָ ה' אֱלֹהַי וֵאלֹהֵי אֲבוֹתַי, שֶׁתִּסְלַח וְתִמְחַל לִי עַל כָּל פְּשָׁעִים וַחֲטָאִים מַה שֶּׁעָשִׂיתִי, הֵן בִּרְאוֹת עֵינַי, הֵן מַה שֶּׁחָטָאתִי בְּיָדַי וְרַגְלַי וּבְגוּפִי. וּבְאִם שֶׁהִגִּיעַ עֵת וּזְמַן פְּטִירָתִי, וּמֻכְרָח אֲנִי לִפּוֹק מִן עָלְמָא דֵּין — אֲזַי בְּאוֹתוֹ זְמַן לֹא אוּכַל לְבָרְכָא יָתָךְ וּלְאָתְבָא בְּתִיבוּתָא; עַל כֵּן הַיּוֹם הַזֶּה אֲנִי מְבַקֵּשׁ שֶׁלֹּא תְיַסְּרֵנִי אַחַר מוֹתִי וּלְאָתְבָא נִשְׁמָתִי בְּגַן עֵדֶן בְּלִי שׁוּם מוֹרָא וָפַחַד. וְזֶה שֶׁאָמַר הַכָּתוּב (תְּהִלִּים נא, יב): "בָּרְכִי נַפְשִׁי אֶת ה' הַלְלוּיָהּ".
May it be Your will, Hashem my God and God of my fathers, to pardon and forgive me for the transgressions and sins that I have committed whether with the sight of my eyes or with the deeds of my hands, feet and body. And since when the time comes for me to leave this world I will no longer be able to bless you nor to repent, therefore I request now that You should not afflict me after my death but return my soul to Gan Eden without fear or dismay.” Thus it is written, “Let my soul praise Hashem, Hallelu- yah!”