אמר רבי מאיר, בזמן שאדם מצטער, שכינה מה הלשון אומרת. כביכול קלני מראשי, קלני מזרועי. אם כן המקום מצטער על דמם שלרשעים שנשפך, קל וחמר על דמן שלצדיקים. ולא זו בלבד, אלא כל המלין את מתו עובר בלא תעשה. הלינו לכבודו, להביא לו ארון ותכריכים, אינו עובר עליו. ולא היו קוברין אותו בקברות אבותיו, אלא שני בתי קברות היו מתקנין לבית דין, אחד לנהרגין ולנחנקין ואחד לנסקלין ולנשרפין.
Detto rabbino Meir, quando un essere umano è in pericolo, quale espressione usa la Shekhinah [Divina Presenza], per così dire? "La mia testa è dolorante, il mio braccio è dolorante." In tal caso, l'Onnipresente prova angoscia per il sangue del malvagio che viene versato; quanto più [fa] sul sangue dei giusti. Inoltre, chiunque lasci un corpo morto sospeso durante la notte trasgredisce un comandamento negativo. Ma se uno lascia un corpo sospeso durante la notte per il suo onore, per portargli una bara o un sudario, non trasgredisce [un comandamento negativo]. E un tale corpo [cioè quello di uno lapidato a morte] non sarebbe sepolto nella tomba dei suoi antenati. Piuttosto, furono allestiti due siti di sepoltura per il tribunale, uno per quelli messi a morte per decapitazione e strangolamento, e uno per quelli messi a morte per lapidazione e incendio.
Toldot Yaakov Yosef
And let us first explain "is there Ad-nai among us, or isn't? And Amalek came." (Exodus 17:7-8) And the famous question is what is the connection between the issues. And it seems to me that it is known what the rabbis said (Sotah 31a) "in all their troubles He is troubled" (Isaiah 63:9) is written and the reading is with an alef [making in all their troubles He was not troubled." And a sage and smart person will pay attention and understand that suffering for a human being is a suffering for the Shechinah, as it is written (Sanhedrin 6:5) "My head hurts, My arm hurts", and so the person will pray over the distress of the Shechinah, and immediately the distress of the human will pass, and this is what [I say] if a person understands that in all their sufferings God suffers, then there is no suffering. This is what the verse says "Isn't it because Ad-nai is not in me that all these evils befell me?" (Deut. 31:17)- if I had paid attention that this is suffering for the Shechinah then Ad-nai would be in me, and then those evils would not have befallen me. And this is easy to understand. And through this we can understand "because they tested, is there Ad-nai among us or isn't?" and then "Amalek came", since once my God is not in me, this event happened to me. And this is easy to understand.
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