life after death

(1) God said to Moses: Speak to the priests, the sons of Aaron, and say to them: None shall defile himself for any [dead] person among his kin, (2) except for the relatives that are closest to him: his mother, his father, his son, his daughter, and his brother; (3) also for a virgin sister, close to him because she has not become someone’s [wife], for her he may defile himself. (4) But he shall not defile himself as a kinsman by marriage, and so profane himself. (5) They shall not shave smooth any part of their heads, or cut the side-growth of their beards, or make gashes in their flesh. (6) They shall be holy to their God and not profane the name of their God; for they offer God’s offerings by fire, the food of their God, and so must be holy. (7) They shall not take [into their household as their wife] a woman defiled by harlotry, nor shall they take one divorced from her husband. For they are holy to their God (8) and you must treat them as holy, since they offer the food of your God; they shall be holy to you, for I ה' who sanctify you am holy. (9) When the daughter of a priest defiles herself through harlotry, it is her father whom she defiles; she shall be put to the fire. (10) The priest who is exalted above his fellows, on whose head the anointing oil has been poured and who has been ordained to wear the vestments, shall not bare his head or rend his vestments. (11) He shall not go in where there is any dead body; he shall not defile himself even for his father or mother. (12) He shall not go outside the sanctuary and profane the sanctuary of his God, for upon him is the distinction of the anointing oil of his God, Mine יהוה’s. (13) He may take [into his household as his wife] only a woman who is a virgin. (14) A widow, or a divorced woman, or one who is degraded by harlotry—such he may not take. Only a virgin of his own kin may he take as his wife— (15) that he may not profane his offspring among his kin, for I ה' have sanctified him.

(27) A man or a woman who has a ghost or a familiar spirit shall be put to death; they shall be pelted with stones—and they shall retain the bloodguilt.

Another interpretation (of Lev. 21:1): SPEAK UNTO THE PRIESTS. What is written above of the matter (in Lev. 20:27)? WHEN A MAN OR A WOMAN HAS A GHOST OR A FAMILIAR SPIRIT…. This text is related (to Is. 8:19): AND WHEN THEY SAY UNTO YOU: INQUIRE OF GHOSTS AND FAMILIAR SPIRITS. The Holy One said to Israel: If they say unto you: INQUIRE OF GHOSTS, and forsake the God who is in the heavens, say to them (ibid. cont.): SHOULD NOT A PEOPLE INQUIRE OF ITS GOD? Just as Elijah said to Ahaziah (in II Kings 1:3): IS IT FOR LACK OF A GOD IN ISRAEL < THAT YOU ARE SENDING TO INQUIRE OF BAAL-ZEBUB >…? Why should we forsake the everlasting God? (Jer. 10:10:) BUT THE LORD IS A TRUE GOD; [HE IS A LIVING GOD AND AN EVERLASTING KING]. It is also written (in Deut. 4:4): BUT YOU WHO CLUNG TO THE LORD YOUR GOD ARE < ALL > ALIVE < TODAY >. We therefore seek a living God; however, [the god< s > of] the nations of the world are dead, < and > (according to Ps. 115:8:) THOSE WHO MAKE THEM SHALL BE LIKE THEM. What is written after < Is. 8:19 >, (in vs. 20)? FOR INSTRUCTION (Torah) AND FOR TESTIMONY: [IF THEY DO NOT SPEAK ACCORDING TO THIS WORD, SUCH A ONE SHALL HAVE NO DAWN]. R. Johanan and R. Laqish differed. R. Johanan said: The Holy One said: IF THEY DO NOT SPEAK ACCORDING TO THIS WORD to the nations of the world THEY (sic) HAVE NO LIGHT; [but R. Laqish says: IT (i.e., the word of a necromancer) HAS NO LIGHT.] The ghosts and the familiar spirits do not enlighten (literally: raise up the dawn) on their own, since they are < themselves > set in darkness; and all the more does this < principle > hold true for the nations of the world. So if you should say: Of whom shall we inquire? see, it says (in Deut. 17:9–11): AND YOU SHALL COME UNTO THE LEVITICAL PRIESTS AND UNTO THE JUDGE…. < YOU SHALL ACT > ACCORDING TO THE TORAH WHICH THEY SHALL TEACH YOU.

there is no ritual impurity is present upon the righteous, and the scholars

Commanded his slaves. Acknowledging his (Joseph's) greatness, that he had special doctors who were his slaves, and the matter of embalming that was customary for Egypt is known from the Momian, which are the embalmed bodies that existed for several thousand years and did decompose. but it would be wonder if they acted according to their beliefs at the time, how Joseph treated his father's holy body in a simlar fashion. Know that the burial is for the purpose of the dead that the body will worm in the dirt, for even though the divine soul in man will separate from the body soon after death and return to its source, here is his Hiloan soul called the Spirit it will not be separated immediately, for man in his lifetime will do the work of alchemy to become a spiritual object distinguished by the reference and deed, by which they will be fused from the material parts of the spiritual, And the spiritual will buy eternal GK, but not every person will be able to do this work in its entirety, for this soul that was born with matter and intervened with it will always not part with his company in Kel, for both the reference and the act have intervened in them material matters, the reference is through the simulator and the senses, and the act will intervene in them many material turns, until by them this alchemical work will be destroyed and the combination and the distillation will not rise properly, Hence even after death, these spiritual parts of Eden did not part with the flesh until the dirt settled on the earth when it was, for then the spirit would return to its spirituality, too...

The Gemara asks: But isn’t it taught in a baraita: When Rabbi Yehuda HaNasi fell ill, Rabbi Ḥiyya entered to be with him and found him crying. He said to him: My teacher, for what reason are you crying? Isn’t it taught in a baraita:
If one dies while laughing, it is a good sign for him; while crying, it is a bad sign for him. ....

Rabbi Yehuda HaNasi said to him: I am crying for the Torah and the mitzvot that I will be unable to fulfill after I die.

One may not walk in a cemetery with phylacteries on his head and a Torah scroll in his arm and read from it? If one does so he commits a transgression due to the verse: “He who mocks the poor blasphemes his Creator” (Proverbs 17:5). As the deceased is incapable of fulfilling mitzvot, fulfilling a mitzva in his presence is seen as mocking him.