Certain signs were also noted as to the time and manner of dying. Sudden death was called "being swallowed up," death after one day's illness, that of rejection; after two days', that of despair; after four days', that of reproof; after five days', a natural death. Similarly, the posture of the dying was carefully marked. To die with a happy smile, or at least with a bright countenance, or looking upward, was a good omen; to look downward, to seem disturbed, to weep, or even to turn to the wall, were evil signs. On recovering from illness, it was enjoined to return special thanks. It was a curious superstition (Ber. 55 b), that, if any one announced his illness on the first day of its occurrence, it might tend to make him worse, and that only on the second day should prayers be offered for him. Lastly, we may mention in this connection, as possibly throwing light on the practice referred to by St. James (James 5:14), that it was the custom to anoint the sick with a mixture of oil, wine, and water, the preparation of which was even allowed on the Sabbath (Jer. Ber. ii. 2).
When our Lord mentioned visitation of the sick among the evidences of that religion which would stand the test of the judgment day (Matt 25:36), He appealed to a principle universally acknowledged among the Jews. The great Jewish doctor Maimonides holds that this duty takes precedence of all other good works, and the Talmud goes even so far as to assert, that whoever visits the sick shall deliver his soul from Gehenna (Ned. 40- a). Accordingly, a Rabbi, discussing the meaning of the expression, "Ye shall walk after the Lord your God" (Deu 13:4), arrives at the conclusion, that it refers to the imitation of what we read in Scripture of His doings. Thus God clothed the naked (Gen 3:21), and so should we; He visited the sick (Gen 18:1); He comforted the mourners, (Gen 25:11); and He buried the dead (Deu 35:6); leaving us in all this an ensample that we should follow in His footsteps (Sota 14 a). It was possibly to encourage to this duty, or else in reference to the good effects of sympathy upon the sick, that we are told, that whoever visits the sick takes away a sixtieth part of his sufferings (Ned. 39 b). Nor was the service of love to stop here; for, as we have seen, the burial of the dead was quite as urgent a duty as the visitation of the sick. As the funeral procession passed, every one was expected, if possible, to join the convoy. The Rabbis applied to the observance of this direction Proverbs 14:32, and 19:17; and to its neglect Proverbs 17:5 (Ber. 18 a). Similarly, all reverence was shown towards the remains of the dead, and burying-places were kept free from every kind of profanation, and even from light conversation.
Burial followed generally as soon as possible after death (Matt 9:23; Acts 5:6, 10, 8:2), no doubt partly on sanitary grounds. For special reasons, however (Acts 9:37, 39), or in the case of parents, there might be a delay even of days. The preparations for the burial of our Lord, mentioned in the gospels--the ointment against His burial (Matt 26:12), the spices and ointments (Luke 23:56), the mixture of myrrh and aloes--find their literal confirmation in what the Rabbis tell us of the customs of the period (Ber. 53 a). At one time the wasteful expenditure connected with funerals was so great as to involve in serious difficulties the poor, who would not be outdone by their neighbours. The folly extended not only to the funeral rites, the burning of spices at the grave, and the depositing of money and valuables in the tomb, but even to luxury in the wrappings of the dead body. At last a much-needed reform was introduced by Rabbi Gamaliel, who left directions that he was to be buried in simple linen garments. In recognition of this a cup is to this day emptied to his memory at funeral meals. His grandson limited even the number of graveclothes to one dress. The burial-dress is made of the most inexpensive linen, and bears the name of (Tachrichin) "wrappings," or else the "travelling-dress." At present it is always white, but formerly any other colour might be chosen, of which we have some curious instances. Thus one Rabbi would not be buried in white, lest he might seem like one glad, nor yet in black, so as not to appear to sorrow, but in red; while another ordered a white dress, to show that he was not ashamed of his works; and yet a third directed that he should have his shoes and stockings, and a stick, to be ready for the resurrection! As we know from the gospel, the body was wrapped in "linen clothes," and the face bound about with a napkin (John 11:44, 20:5, 7).