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She Woke Alone in a Burial Cave at Midnight

A traveling scholar refused every inn and slept in the synagogue. The caretaker there heard him weep till dawn for a wife he had carried to burial.

Curated by Arthur · Told by Maggid ·
Table of Contents
  1. The Dream She Took To a Beam
  2. Midnight in the Cave
  3. The Bird Over the Pearls
  4. The Tree in the King's Garden
  5. The Man Who Would Not Sleep In a Bed
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The Dream She Took To a Beam

She had fasted for it, so she could not tell herself afterward that it was the meat.

The sages held that a person is shown at night only the business of his own heart, which is why most dreams can be waved off by breakfast. They also held that a sixtieth of prophecy is mixed in, and that a dream follows the mouth that reads it. A woman in another town brought a bad dream to Rabbi Eliezer, and he said she would bear a son, and she bore a son. When his students tried it without him and found the dark reading, the dark reading is what arrived.

So there were three men in any town who could have taken hers and turned it, and the daughter of Rabbi Meir went to none of them.

The dream had given her a number. Twenty-one years, in three portions: seven of slavery, seven in a brothel, seven of unpaid work in a synagogue and a house of study. She was the daughter of the greatest sage of the generation and the wife of the head of the academy, and no arrangement of those years left either of those men standing. She did not argue with it or ask anyone to. She got a rope and went up on a beam.

Midnight in the Cave

Her husband cut her down and carried her out to the cemetery, and it was Friday afternoon.

Nobody digs into the Sabbath. So they laid her in a burial cave to wait until the day passed, rolled the stone across, and went home to light lamps, and the sun went down on a woman who was not actually dead.

At midnight she came back. Her cheek was on stone. The air had the shut, cold smell of a room that has never had a fire in it, there was cloth over her face, and her hands, when she got them up, found rock a foot above her chest. She lay still a while in the dark, working out where she was, until she understood that the rope had not worked and the twenty-one years had not started until now. Then she began to cry and could not stop.

She cried through the last of the night. A little after dawn a duke rode past close enough to hear a woman weeping inside a hillside, and he had his men break the cave open and pull her out, and he took her home and gave her to his wife as a slave.

The first seven began that morning.

The Bird Over the Pearls

Word came that the duke was riding home from a long absence, so the household turned itself inside out getting ready.

His wife wanted her pearls restrung before he arrived. She put the loose pearls and the thread in the slave woman's hands and went off to the bath, and the woman sat in the open with the string half filled, and a bird came down and took it out of her fingers and flew off with it.

She told the truth, which was the whole of her defense, and it sounded exactly like what a thief would say. Her mistress heard the account and gave it the dark reading, since a bird is a convenient bird, and there is no third party to a woman alone in a courtyard with a fortune in her lap. She was sold into a brothel that day, and the second seven years began there.

Fourteen years of her sentence had now been spent, and both halves had been handed to her by someone who preferred the worse account of what she said.

The Tree in the King's Garden

The king of that country decided to build a palace, and his builders wanted one long timber for a beam, and the tree they picked was the big one in the garden.

It came down. High in the wreck of the top branches the workmen found a nest, and worked into the twigs, the way a bird works in anything that shines, was the string of pearls a great house in that city had been missing for seven years.

The duke's household remembered. They sent for the woman they had sold, stood in front of her and asked her pardon, and signed her free. She did not go back to her father's town. She walked until she came to a place with a synagogue and a study house, and took the work nobody was paid for: sweeping the floor, filling the lamps, locking the doors at night.

Seven years of that were owed. She paid them a day at a time and did not tell anyone whose daughter she was.

The Man Who Would Not Sleep In a Bed

A great scholar was coming through, and he turned down every bed the town offered him. Not the inn. Not the houses of the rich men. He would sleep in the synagogue or outside it, so they put a mat between the benches and told the caretaker to see to him.

In the middle of the night she heard him crying, and he cried until it was light.

She pressed him about it in the morning, the way a servant can press a guest who has kept her awake. He said his wife had hanged herself years ago and he had laid her in a burial cave with his own hands, and when they came back the next evening the cave was empty. He had never found her and had never remarried. He said he still went from town to town half looking, and he said it without once raising his eyes to see who was standing over him.

She sat down beside him on the floor of the synagogue and told him he was talking to his wife.

He would not have it, so she gave him the signs. The private things between a husband and a wife, one after another, in order, until he stopped shaking his head and started shaking. The twenty-one years were finished to the day. They walked out of the synagogue together in the morning and went home, and this time nobody had to break anything open to get her out.


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From the tradition

Sources

3 sources

The texts behind this telling. Some cards carry a translation of the source; others are our own retelling of it, and each card says which. Every card links out to the original.

Gaster, Exempla of the Rabbis, No. 341; Codex Gaster 66The Exempla of the Rabbis (1924)

Retold in our words. Read the original at the link below.The Exempla of the Rabbis, Moses Gaster (1924) · PD-US-pre-1929

The daughter of Rabbi Meir, one of the greatest sages of the second century CE, had a vision in a dream that her fate was sealed. Twenty-one years of suffering lay ahead. Seven years of slavery, seven years in a brothel, and seven years of unpaid service in a synagogue and study hall. She was the daughter of the most famous rabbi of her generation and the wife of the head of the academy. She could not accept it. She tried to kill herself, hanging herself from a beam.

Her husband found her hanging, cut her down, and carried her to the cemetery. Because it was Friday afternoon and Sabbath was about to begin, she could not be buried before sundown. They placed her in a burial cave to wait. At midnight she stirred. She had been unconscious, not dead. She awoke alone in a cave in the dark and began to weep.

At dawn a duke riding past heard her crying. He ordered the cave opened, pulled her out, and took her home as a slave for his wife. Seven years passed in service. Then, as the duke was expected home from a long trip, his wife asked the slave to string a necklace of pearls. Mid-task, a bird swooped down and carried the string of pearls away. Her mistress refused to believe her. As punishment, she was sold into a brothel. Another seven years passed.

The king of that country ordered a new palace built. A great tree in the garden was cut down to serve as a beam. High in its branches, the workers found a bird's nest with a string of pearls woven into it. The missing necklace. The duke's household remembered the slave they had punished. They sent for her, begged her pardon, and freed her. She found her way to a synagogue where she took up unpaid work. Seven more years passed.

One day a traveling scholar arrived in her town. He refused the inn and refused every private house. He insisted on sleeping in the synagogue itself. The woman, now caretaker, attended to him. One night she heard him weeping until dawn. When she pressed him, he told her his story. Years ago his wife had tried to hang herself. He had laid her in a burial cave. When they went to bury her the next evening, the cave was empty. He had spent his life hoping she might still be alive, refusing to remarry, waiting.

She sat down beside him. I am your wife, she said. She gave him the identifying signs of their marriage. He recognized her. The twenty-one years of her sentence were complete. They went home together and lived many more years in peace.

This story from Codex Gaster 66, preserved in The Exempla of the Rabbis (Gaster, 1924), is a remarkable Jewish folk tale of yissurin, decreed suffering, and its counterpart, patient faith. What is decreed from heaven cannot always be outrun. But the end of it, in the rabbinic imagination, is reunion.

Full source
Berakhot 55aTalmud Bavli, Berakhot

Translation of the source text.William Davidson Edition - Vocalized Aramaic + William Davidson Edition - English · CC-BY-NC

Anyone who prolongs his prayer and expects it to be answered, will ultimately come to heartache, as it is stated: “Hope deferred makes the heart sick” (Proverbs 13:12). Similarly, Rabbi Yitzḥak said: Three matters evoke a person’s sins, and they are: Endangering oneself by sitting or standing next to an inclined wall that is about to collapse, expecting prayer to be accepted, as that leads to an assessment of his status and merit, and passing a case against another to Heaven, as praying for Heaven to pass judgment on another person causes one’s own deeds to be examined and compared with the deeds of that other person.

This proves that prolonging prayer is a fault. The Gemara resolves the apparent contradiction: This is not difficult. This, where we learned that prolonging prayer is undesirable, refers to a situation when one expects his prayer to be accepted, while this, where Rav Yehuda says that prolonging prayer prolongs one’s life, refers to a situation where one does not expect his prayer to be accepted. How does he prolong his prayer?

By increasing his supplication. As for the virtue of prolonging one’s mealtime at the table, which Rav Yehuda mentioned, the Gemara explains: Perhaps a poor person will come during the meal and the host will be in a position to give him food immediately, without forcing the poor person to wait. The Sages elsewhere praised a person who acts appropriately at a meal, as it is written: “The altar, three cubits high and the length thereof, two cubits, was of wood, and so the corners thereof; the length thereof, and the walls thereof, were also of wood” (Ezekiel 41:22), and it is written in the continuation of that verse: “And he said unto me: This is the table that is before the Lord.”

The language of this verse is difficult, as it begins with the altar and concludes with the table. Rather, Rabbi Yoḥanan and Rabbi Elazar both say: As long as the Temple stood, the altar atoned for Israel’s transgressions. Now that it is destroyed, a person’s table atones for his transgressions. With regard to what Rav Yehuda said in praise of one who prolongs his time in the bathroom, the Gemara asks: Is that a virtue?

Wasn’t it taught in a baraita: Ten things bring a person to suffer from hemorrhoids: One who eats the leaves of bulrushes, grape leaves, tendrils of grapevines, the palate and tongue of an animal, as well as any other part of the animal which is not smooth and which has protrusions, the spine of a fish, a salty fish that is not fully cooked, and one who drinks wine dregs, and one who wipes himself with lime and clay, the materials from which earthenware is made, and one who wipes himself with a stone with which another person wiped himself.

And some say: One who suspends himself too much in the bathroom as well. This proves that prolonging one’s time in the bathroom is harmful. The Gemara responds: This is not difficult. This baraita, which teaches that doing so is harmful, refers to where one prolongs his time there and suspends himself, while this statement of Rav Yehuda refers to where one prolongs his time there and does not suspend himself.

The Gemara relates the benefits of prolonging one’s time in the bathroom. Like that incident when a matron [matronita] said to Rabbi Yehuda son of Rabbi El’ai: Your face is fat and full, like the faces of pig farmers and usurers who do not work hard and who make a plentiful living. He said to her: Honestly, those two occupations are prohibited to me; rather, why is it that my face is nice? Because there are twenty-four bathrooms between my lodging and the study hall, and when I walk I stop and examine myself in all of them.

And Rav Yehuda said: Three things curtail a person’s days and years: One who is invited and given the Torah scroll to read and he does not read, one who is given a cup of blessing over which to recite a blessing and he does not recite a blessing, and one who conducts himself with an air of superiority. The Gemara details the biblical sources for these cases: One who is given the Torah scroll to read and he does not read, as it is written of the Torah: “It is your life and the length of your days” (Deuteronomy 30:20).

A cup of blessing over which to recite a blessing and he does not recite a blessing, as it is written: “I will bless them that bless you” (Genesis 12:3); one who blesses is blessed and one who does not bless does not merit a blessing. And with regard to one who conducts himself with an air of superiority, as Rabbi Ḥama, son of Rabbi Ḥanina, said: Why did Joseph die before his brothers, as evidenced by the order in the verse: “And Joseph died, and all his brethren, and all that generation” (Exodus 1:6)?

Because he conducted himself with an air of superiority, and those who did not serve in a leadership role lived on after he died. Rav Yehuda said in the name of Rav: Three matters require a plea for mercy to bring them about: A good king, a good year, and a good dream. These three, kings, years, and dreams, are all bestowed by God and one must pray that they should be positive and constructive. The Gemara enumerates the sources for these cases: A good king, as it is written: “The king’s heart is in the hand of the Lord as the watercourses: He turns it whithersoever He will” (Proverbs 21:1).

A good year, as it is written: “The eyes of the Lord, thy God, are always upon it, from the beginning of the year even unto the end of the year” (Deuteronomy 11:12). And a good dream, as it is written: “O Lord, by these things men live, and altogether therein is the life of my spirit; wherefore You will recover me [vataḥlimeni], and make me to live” (Isaiah 38:16). Due to their apparent etymological similarity, the word taḥlimeni is interpreted as deriving from the word ḥalom, dream.

Similarly, Rabbi Yoḥanan said: Three matters are proclaimed by the Holy One, Blessed be He, Himself: Famine, plenty, and a good leader. The Gemara enumerates the sources for these cases: Famine, as it is written: “For the Lord has called for a famine; and it shall also come upon the land seven years” (II Kings 8:1). Plenty, as it is written: “And I will call for the grain, and will increase it, and lay no famine upon you” (Ezekiel 36:29).

And a good leader, as it is written: “And the Lord spoke unto Moses, saying: See, I have called by name Bezalel, son of Uri, son of Hur, of the tribe of Judah” (Exodus 31:1–2). With regard to Bezalel’s appointment, Rabbi Yitzḥak said: One may only appoint a leader over a community if he consults with the community and they agree to the appointment, as it is stated: “And Moses said unto the children of Israel: See, the Lord has called by name Bezalel, son of Uri, son of Hur, of the tribe of Judah” (Exodus 35:30).

The Lord said to Moses: Moses, is Bezalel a suitable appointment in your eyes? Moses said to Him: Master of the universe, if he is a suitable appointment in Your eyes, then all the more so in my eyes. The Holy One, Blessed be He, said to him: Nevertheless, go and tell Israel and ask their opinion. Moses went and said to Israel: Is Bezalel suitable in your eyes?

They said to him: If he is suitable in the eyes of the Holy One, Blessed be He, and in your eyes, all the more so he is suitable in our eyes. Rabbi Shmuel bar Naḥmani said that Rabbi Yonatan said: Bezalel was called by that name on account of his wisdom. When the Holy One, Blessed be He, said to Moses: Go say to Bezalel, “Make a tabernacle, an ark, and vessels” (see Exodus 31:7–11), Moses went and reversed the order and told Bezalel: “Make an ark, and vessels, and a tabernacle” (see Exodus 25–26).

He said to Moses: Moses, our teacher, the standard practice throughout the world is that a person builds a house and only afterward places the vessels in the house, and you say to me: Make an ark, and vessels, and a tabernacle. If I do so in the order you have commanded, the vessels that I make, where shall I put them? Perhaps God told you the following: “Make a tabernacle, ark, and vessels” (see Exodus 36).

Moses said to Bezalel: Perhaps you were in God’s shadow [betzel El], and you knew precisely what He said. You intuited God’s commands just as He stated them, as if you were there. Rav Yehuda said that Rav said: Bezalel knew how to join the letters with which heaven and earth were created. From where do we derive this?

It is written here in praise of Bezalel: “And I have filled him with the spirit of God, in wisdom, and in understanding, and in knowledge, and in all manner of workmanship” (Exodus 31:3); and it is written there with regard to creation of heaven and earth: “The Lord, by wisdom, founded the earth; by understanding He established the heavens” (Proverbs 3:19), and it is written: “By His knowledge the depths were broken up and the skies drop down the dew” (Proverbs 3:20).

We see that wisdom, understanding, and knowledge, the qualities with which the heavens and earth were created, are all found in Bezalel. On a similar note, Rabbi Yoḥanan said: The Holy One, Blessed be He, only grants wisdom to one who already possesses wisdom, as it is stated: “He gives wisdom unto the wise, and knowledge to they who know understanding” (Daniel 2:21). Rav Taḥalifa, from the West, Eretz Yisrael, heard this and repeated it before Rabbi Abbahu.

Rabbi Abbahu said to him: You learned proof for this idea from there; we learn it from here: As it is written in praise of the builders of the Tabernacle: “And in the hearts of all who are wise-hearted I have placed wisdom” (Exodus 31:6). Related to what was stated above, that one should pray for a good dream, the Gemara cites additional maxims concerning dreams and their interpretation. Rav Ḥisda said: One should see any dream, and not a fast.

In other words, any dream is preferable to a dream during a fast. And Rav Ḥisda said: A dream not interpreted is like a letter not read. As long as it is not interpreted it cannot be fulfilled; the interpretation of a dream creates its meaning. And Rav Ḥisda said: A good dream is not entirely fulfilled and a bad dream is not entirely fulfilled.

And Rav Ḥisda said: A bad dream is preferable to a good dream, as a bad dream causes one to feel remorse and to repent. And Rav Ḥisda said: A bad dream, his sadness is enough for him; a good dream, his joy is enough for him. This means that the sadness or joy engendered by the dream renders the actual fulfillment of the dream superfluous. Similarly, Rav Yosef said: Even for me, the joy of a good dream negates it.

Even Rav Yosef, who was blind and ill, derived such pleasure from a good dream that it was never actually realized. And Rav Ḥisda said: A bad dream is worse than lashes, as it is stated: “God has so made it, that men should fear before Him” (Ecclesiastes 3:14), and Rabba bar bar Ḥana said that Rabbi Yoḥanan said: That is a bad dream that causes man to fear. With regard to the verse: “The prophet that has a dream, let him tell a dream; and he that has My word, let him speak My word faithfully.

What has the straw to do with the grain? says the Lord” (Jeremiah 23:28), the Gemara asks: What do straw and grain have to do with a dream? Rather, Rabbi Yoḥanan said in the name of Rabbi Shimon bar Yoḥai: Just as it is impossible for the grain to grow without straw, so too it is impossible to dream without idle matters. Even a dream that will be fulfilled in the future contains some element of nonsense.

On a similar note, Rabbi Berekhya said: Even though part of a dream is fulfilled, all of it is not fulfilled. From where do we derive this? From the story of Joseph’s dream, as it is written: “And he said: Behold, I have dreamed yet a dream: and, behold, the sun and the moon

Full source
Exempla of the Rabbis, No. 219Exempla of the Rabbis (Gaster, 1924)

Retold in our words. Read the original at the link below.The Exempla of the Rabbis, Moses Gaster (1924) · Public Domain

A woman came to Rabbi Eliezer with a dream that troubled her. She described its images, its strange sequences, its unsettling feeling. Rabbi Eliezer listened and then interpreted: "You will bear a son." The interpretation was specific, confident, and hopeful.

It came true. The woman bore a male child, exactly as Rabbi Eliezer had predicted.

The story does not end there. On another occasion, Rabbi Eliezer was absent when a woman came with a similar dream. His pupils, younger, less experienced, less careful with their words, attempted the interpretation themselves. Unlike their master, who had seen hope in the dream's imagery, the pupils saw darkness. They gave a negative interpretation.

That interpretation also came true.

The Talmud records this double story to drive home a principle that the sages took with deadly seriousness: a dream follows its interpretation. The dream itself was neutral, it could have meant blessing or curse, depending on who read it. Rabbi Eliezer's eyes found the good, and good manifested. His pupils' eyes found the bad, and bad manifested.

The lesson was not that Rabbi Eliezer was a better prophet. It was that he was a better person. A sage who looks at the world with hopeful eyes will find hope in every sign. A person who looks with fear will find fear in the same sign. The dream does not dictate reality, the interpreter does. And this is why the sages warned: never speak evil of a dream. Never give a dark interpretation when a bright one is possible. Your words are not mere commentary. They are creation.

Full source