Moed Katan 25 How to Honour Torah Scholars After They Have Died

Upright people, those who have not committed grave sins or avoided mitzvot, should be honoured upon their deaths.  We rend our clothing for them, thought they do not have to know any Torah - even Torah scholars.  

Torah scholars are the royalty; the movie stars of our Jewish past.  Everyone is to rend our clothing for them, for they were like our parents. The remainder of amud (a) is devoted to stories about how rabbis are honoured in their deaths.

Rabbis did not rend their clothing for Rabbi Safra, for they thought him to be less of a scholar than others.  Rabbi Safra would travel with business.  A scholar of halacha but not aggada or Bible, the rabbis were not certain that the presence of his name in their learning made him worthy as a scholar.  Of course, Rabbi Safra was an upright man!  Wasn't that enough to warrant rent clothing?  Alas, the rabbis discussed this too late in the process and missed the opportunity to show honour for Rabbi Safra by rending their clothing.

Rabbi Huna did not agree with the opinion that a Torah scroll should sit on a person's bed.  Following his death, some rabbis wanted to honour Rabbi Huna by placing a Torah on a bier with him.  The Gemara notes the procession that followed Rabbi Huna's coffin as it travelled from place to place.  The skeleton must be intact for such demonstrations of respect to be permitted.

We are told a fantastical tale about Rabbi Huna's burial next to two scholars who rose from the grave in flames when Rabbi Huna's coffin approached.  Though Rabbi Chagga left the coffin and ran, he left it in a standing position where Rabbi Huna could protect himself [sic], and so this behaviour was considered reasonable.

When a Torah scroll is burned, the letters detach themselves from the parchment and float to heaven.  Similarly, our souls float to heaven when we die.  Thus people and Torah scrolls are considered to be similar; holy containers for their content.

Amud (b) shares famous eulogies.  Beautiful words and fascinating stories are shared.  Magical stories of revenge are plentiful, too.  Rav Ashi's displeasure in how some rabbis will eulogize Ravina is so great that their feet become crooked.  

A number of surreal 'natural' events are associated with the death of great scholars - storms, destruction, etc.  The poetic language used to describe and honour rabbis following their deaths seems motivated both by grief and by pressure.  It is clear that rabbis are judged harshly based on the eulogies that they present to honour other rabbis.  In this powerful, close-knit community, it is critical to be respectful of others at all times.