From Chapter 8 of Rabbi Shloma Majeski’s Likkutei Mekoros
Translated by Boruch Merkur
“Every Friday evening [after his passing], he would visit his house”: It appears to me, with the help of Heaven, that the reason why G-d provided this special condition for Rabbeinu HaKodesh [Rebbi Yehuda HaNasi] – that [after his passing] he should openly appear in his physical body, and sit at his table as any other living person, something that was never done for any other tzaddik, not before him nor after him – the reason for this is because G-d Alm-ghty does not withhold the reward of any creature [as will be explained].
The fact is that all the Sages in the time of Rabbeinu HaKadosh exerted themselves for his sake, praying for him that he should not die, and fasting [see translation of the selection from K’suvos 104a]. They prayed copiously in large gatherings of people and wept, on a scale that was unprecedented for the sake of a contemporary tzaddik.
But in the end the angels were victorious [in bringing Rebbi Yehuda HaNasi to heaven] over the righteous [who wished that he remained in the world]: Rabbeinu HaKadosh passed on. G-d, however, did not withhold reward [from the people, for praying for him, etc.]; the Alm-ghty granted him permission to go to his home openly, in a physical body, in order that the influence and blessings he imparted [while alive] would not be interrupted. This is in accordance with the well-known principle that the people who live in the time of a tzaddik derive benefit from him. Thus, during the lifetime of Rabbeinu HaKadosh, the people of the generation benefited from his merit.
After his passing, however, the influence and blessings Rabbeinu HaKadosh had imparted ceased. Indeed, the lack felt by the people upon the passing of a tzaddik comprises the main significance of the eulogy; it is the reason for which they weep and eulogize their loss. But since Rabbeinu HaKadosh returned to the physical world, dwelling among the living, he was not considered to have parted from the world. Again the influence and blessings that were derived from him when he was alive in the typical sense [continued and] did not depart.
It was only on Shabbos that he would come to his house openly because on Shabbos influence is drawn into the world, and from Shabbos it extends to all the days of the week. The physical appearance of Rabbeinu HaKadosh was for this sake, so that his influence should not depart. For this reason it would happen specifically on the night of Shabbos, which is when the world receives influence from Above.
Furthermore, it appears to me, with the help of Heaven, that the reason why Rabbeinu HaKadosh’s return to the physical world took place on the night of Shabbos is to teach that he did not suffer a lack or loss from the fact that they were involved with him on the night of Shabbos [preparing his body for burial], for it says in Yerushalmi Talmud, Kilayim, that the day continued, and the sun does not set until midnight of Shabbos. The Jews were concerned lest they had, G-d forbid, violated Shabbos, but a Heavenly voice issued forth, saying that all of the people invoked in his burial are invited to the life of the Future Era.
It also appears to me that the reason why this special quality took place on the night of Shabbos is because the Shabbos day corresponds to the Written Torah, whereas the night of Shabbos corresponds to the Oral Torah, as discussed in the holy Zohar. And it is known that Rabbeinu HaKadosh was the one who arranged the Oral Torah in the form of the Six Orders of Mishna. Thus, this special quality was brought about for him on the night of Shabbos, as it pertains to him.
(Ben Yehoyada on K’suvos Perek 12, daf 103)
On the day that Rebbi passed away, the Sages decreed a public fast and offered prayers for heavenly mercy. They also announced that whoever said that Rebbi had passed away would be stabbed with a sword. (K’suvos 104a)