Chapter Seven (פֶּרֶק שְׁבִיעִי)

Now we have the secret of sinful thoughts (עַתָּה יֵשׁ לָנוּ סוֹד הִרְהוּרֵי עֲבֵירָה), of which our Rabbis of blessed memory said (שֶׁאָמְרוּ רַבּוֹתֵינוּ ז״ל): “Sinful thoughts are more difficult than the sin itself” (הִרְהוּרֵי עֲבֵירָה קָשִׁים מֵעֲבֵירָה עַצְמָהּ) (Yoma 29a). And behold, a man thinks in his mind that since thought is not an action, it is accounted as nothing (וְהִנֵּה הָאָדָם סוֹבֵר בְּדַעְתּוֹ מֵאַחַר שֶׁהַהִרְהוּר אֵינוֹ מַעֲשֶׂה אֵינוֹ נֶחְשָׁב לְכָלוּם). But the Holy One, Blessed Be He, is not a forgoer (אֲבָל הקב״ה אֵינוֹ וַתְּרָן), as our Sages of blessed memory said (כְּמוֹ שֶׁאָמְרוּ חֲז״ל): “Whoever says the Holy One, Blessed Be He, is a forgoer, his life shall be forfeited” (כָּל הָאוֹמֵר הקב״ה וַתְּרָן יִוָּתְרוּ חַיָּיו) (Bava Kamma 50a). And the matter is, that Gehennom surrounds Gan Eden (וְהָעִנְיָן הוּא כִּי הַגֵּיהִנֹּם מַקִּיף לְגַן עֵדֶן), and every man is obligated to go by way of passing through there (וְכָל אָדָם מְחוּיָּב לָלֶכֶת עֲבָרַת דֶּרֶךְ שָׁם). As Rabbi Yochanan says (כְּמוֹ שֶׁאוֹמֵר ר׳ יוֹחָנָן): “I do not know by which path they will lead me” (אֵינִי יוֹדֵעַ לְאֵיזֶה דֶּרֶךְ מוֹלִיכִין אוֹתִי). And upon this it is said (וְעַל זֶה נֶאֱמַר): “For there is no righteous man on earth who does good and does not sin” (אֵין צַדִּיק בָּאָרֶץ אֲשֶׁר יַעֲשֶׂה טוֹב וְלֹא יֶחֱטָא) (Ecclesiastes 7), with sinful thoughts (בְּהִרְהוּרֵי עֲבֵירָה). And this is an astonishing verse (וְהוּא פָּסוּק תְּמוּהָה): for if he is a righteous man, he is clean from every sin (אִם הוּא צַדִּיק הוּא נָקִי מִכָּל חֵטְא); if so, how does it say, “and does not sin”? (אִם כֵּן הֵיאַךְ אוֹמֵר וְלֹא יֶחֱטָא). But according to our path it will be well resolved (אֲבָל עַל פִּי דַרְכֵּינוּ יִתּוֹרַץ הֵיטֵב), and we precisely analyze, “Who is there that does good” (וְדַיְּקִינַן מִי אֲשֶׁר יַעֲשֶׂה טוֹב), for he is a Tzaddik [Righteous One] in deed (כִּי הוּא צַדִיק בְּמַעֲשֶׂה), but a sinful thought he has (אֲבָל הִרְהוּר חֵטְא יֵשׁ לוֹ), and even for this they lower him to She’ol (וְגַם עַל זֶה מוֹרִידִין אוֹתוֹ בִּשְׁאוֹל), and he sees lions and bears of fire troubling the wicked in Gehennom (וְהוּא רוֹאֶה אֲרָיוֹת וּדֻבִּים שֶׁל אֵשׁ הַטּוֹרְדִים אֶת הָרְשָׁעִים בִּגְיהִנֹּם), and he has awe and fear and dread (וְיֵשׁ לוֹ מוֹרָא וּפַחַד וְאֵימָה), and he thinks within himself that he too will be judged (וּמַהֲרֵהֵר בְּעַצְמוֹ שֶׁגַּם הוּא יָדוּנוּ אוֹתוֹ), and he will not ascend to Gan Eden (וְלֹא יַעֲלֶה אֶל הַגַּן עֵדֶן), and this agitation atones for thoughts of sin (וְזֶה הַחַרְחֻר מְכַפֵּר הִרְהוּרֵי עֲבֵרָה), measure for measure (מִדָּה כְּנֶגֶד מִדָּה). And upon this our teacher and master, holy of holies, the Ari, of blessed memory for the life of the World to Come, expounded (וְעַל זֶה דָּרַשׁ מוֹרֵנוּ וְרַבֵּנוּ קֹדֶשׁ קָדָשִׁים הָאָרִ״י זל״ה״ה), the verse (פָּסוּק): “He lowers to She’ol and raises” (מוֹרִיד שְׁאוֹל וַיַּעַל) (I Samuel 2). That it is in a hidden form of speech (שֶׁהוּא לָשׁוֹן נִסְתָּר), and he said that there are complete Tzaddikim [Righteous Ones] who stumble in thoughts of sin (וְאָמַר כִּי יֵשׁ צַדִּיקִים גְּמוּרִים נִכְשָׁלִים בְּהִרְהוּרֵי עֲבֵרָה), none recognize them except the Blessed One, Who examines kidneys and heart (לֹא יַכִּיר בָּהֶם זוּלָתִי יִתְבָּרֵךְ הַבּוֹחֵן כִּלְיוֹת וָלֵב), and there are complete wicked ones who think thoughts of Teshuvah [Repentance] in their hearts with the crushing of soul (וְיֵשׁ רְשָׁעִים גְּמוּרִים מַהֲרְהֲרִים תְּשׁוּבָה בִּלְבָבָם עִם דַּכְדּוּכָא שֶׁל נֶפֶשׁ), the hidden things of their heart are not revealed except to Hashem alone (לֹא נִגְלוּ תַּעֲלוּמוֹת לִבָּם בִּלְתִּי לַי״י לְבַדּוֹ).

And behold, a cruel angel is sent against them (וְהִנֵּה מַלְאַךְ אַכְזָרִי יְשֻׁלַּח בָּהֶם), to lower them to the pit of destruction according to their deeds and according to the evil of their doings (לְהוֹרִידָם לְבְאֵר שַׁחַת כְּפָעֳלָם וּכְרֹעַ מַעֲלַלֵיהֶם). But to the first ones whom we mentioned, there is no Satan and no harmful occurrence (וְאֶל הָרִאשׁוֹנִים שֶׁזָּכַרְנוּ אֵין שָׂטָן וְאֵין פֶּגַע רָע). Indeed, “the Rock, His work is perfect” (אָכֵן הַצּוּר תָּמִים פָּעֳלוֹ) (Deuteronomy 32). “He lowers to She’ol” (מוֹרִיד שְׁאוֹל), those Tzaddikim [Righteous Ones] who had thoughts of iniquity (אוֹתָם הַצַּדִּיקִים שֶׁהָיוּ לָהֶם מַחֲשָׁבוֹת אָוֶן), and in order not to shame them (וּכְדֵי שֶׁלֹּא לְבַיְּשָׁם), He decrees concerning them to raise from there those who had thoughts of Teshuvah [Repentance] in their hearts (גּוֹזֵר עֲלֵיהֶם לְהַעֲלוֹת מִשָּׁם אוֹתָם שֶׁהִרְהֲרוּ תְּשׁוּבָה בִּלְבָם). And there is no judgment that has with it a greater righteousness than this (וְאֵין לְךָ מִשְׁפָּט שֶׁיֵּשׁ עִמּוֹ צְדָקָה גְדוֹלָה מִזּוֹ), and behold, the explanation of the verse is thus (וְהִנֵּה פֵּרוּשׁ הַפָּסוּק כָּךְ הוּא): “He shoots arrows to kill in order to justify” (יֹרֵי מְמִית לְהַצְדִּיק), and He revives sparks of purity through him (וּמְחַיֶּה נִיצוֹצֵי טָהֳרָה עַל יָדוֹ), and He lowers the Tzaddik [Righteous One] to She’ol (וּמוֹרִיד הַצַּדִּיק לִשְׁאוֹל), and raises the wicked one (וְיַעַל הָרָשָׁע), meaning, to raise the wicked one who chirped Teshuvah [Repentance] (רָצָה לוֹמַר לְהַעֲלוֹת הָרָשָׁע שֶׁצִפְצֵף תְּשׁוּבָה). And this is what our Rabbis of blessed memory said (וְזֶהוּ שֶׁאָמְרוּ רַבּוֹתֵינוּ זִכְרוֹנָם לִבְרָכָה): “‘I am Hashem’ before he sins” (שֶׁ'אֲנִי י־י' קוֹדֶם שֶׁיַּחֲטָא), “‘I am Hashem’ after he sins” (שֶׁ'אֲנִי י־י' לְאַחַר שֶׁיַּחֲטָא). And it is difficult concerning this (וְקָשֶׁה עַל זֶה), for granted that after he sins the wicked one needs the mercifulness of the Holy One, Blessed Be He (בְּשִׁלְמָא לְאַחַר שֶׁיַּחֲטָא צָרִיךְ הָרָשָׁע רַחֲמוֹנוּתוֹ שֶׁל הקב״ה), to protect him from the attribute of judgment (לְהָגֵן עָלָיו מִן מִדַּת הַדִּין), but before he sins, is the law thus, that He should protect him?! (אֲבָל קוֹדֶם שֶׁיַּחֲטָא דִּינָא הָכִי שֶׁיָּגֵן עָלָיו). However, it is correct (אֲבָל נָכוֹן), for the Holy One, Blessed Be He, does not judge a man according to his end (כִּי אֵין הקב״ה דָּן אֶת הָאָדָם עַל שֵׁם סוֹפוֹ). As we find regarding Yishmael, on the verse, “as he is there” (בַּאֲשֶׁר הוּא שָׁם) (Genesis 21) (כְּמוֹ שֶׁמָּצִינוּ אֵצֶל יִשְׁמָעֵאל עַל פָּסוּק 'בַּאֲשֶׁר הוּא שָׁם'). The Holy One, Blessed Be He, does not judge a man except “as he is there” (בַּאֲשֶׁר הוּא שָׁם) (Genesis 21) (אֵין הקב״ה דָּן אֶת הָאָדָם אֶלָּא 'בַּאֲשֶׁר הוּא שָׁם'), rather it is necessary that “‘I am Hashem’ before he sins” refers to thoughts of sin (אֶלָּא מֻכְרָח הוּא שֶׁ'אֲנִי י־י' קוֹדֶם שֶׁיַּחֲטָא' קָאֵי עַל הִרְהוּרֵי עֲבֵרָה), and the one who understands will understand (וְהַמֵּבִין יָבִין), and thus emerges for us from our case (וְיָצָא לָנוּ מִנִּדּוֹן דִּידָן), that all descend to Gehennom (שֶׁהַכֹּל יוֹרְדִים לְגֵיהִנֹּם). And so it says in the Zohar Chadash, Parashat Lech Lecha, daf 48b (וְכֵן הוּא אוֹמֵר בְּזוֹהַר חָדָשׁ פָּרָשַׁת לֶךְ לְךָ דַף מ״ח ע״ב), and this is its language (וְזֶה לְשׁוֹנוֹ): “They brought him there and showed him all the dwellings of Gehennom” (עָאלוּ לֵיהּ לְהַלָּן וַאֲחַזְיֻהִי לֵיהּ כָּל מְדוֹרִין דְּגֵיהִנֹּם), “he said: every person of the world shall enter this place” (אָמַר כָּל בַּר נָשׁ דְּעָלְמָא יֵעוֹל בְּאַתְרָא דֵּין), “and even one who is free” (וַאֲפִילוּ מָאן דְּאִיהוּ חַפְשִׁי), this is what is written (הֲדָא הוּא דִּכְתִיב): “Small and great are there, and the servant is free from his master” (קָטֹן וְגָדוֹל שָׁם הוּא וְעֶבֶד חָפְשִׁי מֵאֲדֹנָיו) (Job 3). But every man who knows the Name of the Holy One, Blessed Be He, as is fitting (אֶלָּא כָּל גַּבַּר דְּיָדַע שְׁמָא דְּקֻדְשָׁא בְּרִיךְ הוּא כְּדְקָא יָאוֹת), that is to say, the kavanah [intention] of the Names of the recitation of Shema (נִרְצָה לוֹמַר כַּוָּנַת הַשֵּׁמוֹת שֶׁל קְרִיאַת שְׁמַע), which one must intend in its four sections (שֶׁצָּרִיךְ לְכַוֵּן בְּאַרְבַּע פָּרָשִׁיּוֹתָיו), as the kavanah [intention] says above this there in the Zohar (כְּמוֹ שֶׁאוֹמֵר הַכַּוָּנָה לְמַעְלָה מִזֶּה שָׁם בַּזֹּהַר), this is what is written (הֲדָא הוּא דִּכְתִיב): “I will set him on high because he knows My Name; he shall call upon Me and I will answer him; I am with him in trouble, I will deliver him and honor him; with length of days will I satisfy him and show him My salvation” (אֲשַׂגְּבֵהוּ כִּי יָדַע שְׁמִי יִקְרָאֵנִי וְאֶעֱנֵהוּ עִמּוֹ אָנֹכִי בְצָרָה אֲחַלְּצֵהוּ וַאֲכַבְּדֵהוּ אֹרֶךְ יָמִים אַשְׂבִּיעֵהוּ וְאַרְאֵהוּ בִּישׁוּעָתִי) (Psalms 91).

And the matter of the chirping of Teshuvah [Repentance] of the wicked (וְעִנְיַן צִפְצוּפֵי תְּשׁוּבָה שֶׁל הָרְשָׁעִים), is proven in the Zohar Chadash, Parashat Lech Lecha, daf 46b (מוּכָח בְּזוֹהַר חָדָשׁ פָּרָשַׁת לֶךְ לְךָ דַף מ״ו ע״ב), and this is its language (וְזֶה לְשׁוֹנוֹ): And Rabbi Yehoshua ben Levi said (וַאֲמַר רַבִּי יְהוֹשֻׁעַ בֶּן לֵוִי): Seven dwellings there are in Gehennom (ז׳ מְדוֹרִין יֵשׁ בִּגְיהִנֹּם), when the wicked are judged in them in the future to come (כַּאֲשֶׁר נִדּוֹנִין הָרְשָׁעִים בָּהֶם לָעֲתִיד לָבוֹא). And seven gates there are in Gehennom corresponding to the seven gates through which the souls of the Tzaddikim [Righteous Ones] enter (וְשִׁבְעָה פְּתָחִים יֵשׁ בִּגְיהִנֹּם כְּנֶגֶד שִׁבְעָה פְּתָחִים שֶׁיֵּשׁ לְנִשְׁמוֹת הַצַּדִיקִים לְהֵיכָנֵס בָּהֶם), corresponding to them the soul of the wicked one has seven gates to enter through them (כְּנֶגְדָן יֵשׁ לְנֶפֶשׁ הָרָשָׁע שִׁבְעָה פְּתָחִים לְהִכָּנֵס בָּהֶם). And these are they (וְאֵלּוּ הֵן): Ophel (אוֹפֶל), and Tzalmavet [Shadow of Death] (וְצַלְמָוֶת), Gates of Death (שַׁעֲרֵי מָוֶת), Deep Mire (טִיט הַיָּוֵן), Pit of Destruction (בְּאֵר שַׁחַת), She’ol (שְׁאוֹל), and Abaddon (וְאֲבַדּוֹן), and there they are judged twelve months (וְשָׁם נִדּוֹנִין שְׁנֵים עָשָׂר חֹדֶשׁ). As Rabbi Shimon said (דַּאֲמַר רַבִּי שִׁמְעוֹן): The judgment of the wicked in Gehennom is twelve months (מִשְׁפַּט רְשָׁעִים בִּגְיהִנֹּם י״ב חֹדֶשׁ), and there they chirp Teshuvah [Repentance] (וְשָׁם יְצַפְצְפוּ תְּשׁוּבָה) [that is to say, the arousal of the groaning of the thought of Teshuvah [Repentance], which they thought in their hearts before their death] ([רָצָה לוֹמַר הִתְעוֹרְרוּת אֲנָקַת הִרְהוּר תְּשׁוּבָה שֶׁהִרְהֲרוּ בִּלְבָבָם קֹדֶם מוֹתָם]), and the souls of the Tzaddikim [Righteous Ones] encounter them before the Holy One, Blessed Be He (וְנִשְׁמָתָן שֶׁל צַדִּיקִים פּוֹגְעִין בָּהֶם לִפְנֵי הקב״ה), and raise him from She’ol, which is the sixth dwelling (וּמַעֲלִין אוֹתוֹ מִשְּׁאוֹל שֶׁהוּא הַמָּדוֹר חֲשֵׁשִׁי). As it is said (שֶׁנֶּאֱמַר): “He lowers to She’ol and raises” (מוֹרִיד שְׁאוֹל וַיַּעַל) (I Samuel 2). And one who enters into the lowest dwelling does not ascend again (וּמִי שֶׁנִּכְנָס בַּמָּדוֹר הַתַּחְתּוֹן שׁוּב אֵינוֹ עוֹלֶה). For it was taught, Rabbi Yehuda said (דְּתַאנָא אָמַר רַבִּי יְהוּדָה): Even though he enters into She’ol, he ascends through Teshuvah [Repentance] (אַף עַל פִּי שֶׁנִּכְנַס בִּשְׁאוֹל עוֹלֶה בִּתְשׁוּבָה). As it is said (שֶׁנֶּאֱמַר): “Out of the belly of She’ol I cried, You heard my voice” (מִבֶּטֶן שְׁאוֹל שִׁוַּעְתִּי שָׁמַעְתָּ קוֹלִי) (Jonah 2). Until here is the teaching (עַד כָּאן הַמַּאֲמָר).

And so it is stated explicitly in the Great Zohar, Parashat Terumah, daf 66b, column 3 (וְכֵן אִיתָא בְּהֲדִיא בִּזְהָר גָּדוֹל פָּרָשַׁת תְּרוּמָה דַּף ס״ו ע״ב עָלָה ג׳), and this is its language (וְזֶה לְשׁוֹנוֹ): And there are among them those who chirp and ascend (וְאִית מִנְהוֹן דְּמִצְפְּצְפִי וְסַלְּקֵי), that is to say, above (פֵּירוּשׁ לְמַעְלָה). From this it says (מִזֶּה אוֹמֵר): “And they are judged in that Gehennom which is in the earth; from it is that fire Above” (וְאִתְדַּנְּתוּ בְּהַהוּא גֵיהִנֹּם דְּבְאַרְעָא מִנּוּ הַהוּא אֲשָׁא דְּלְעֵילָא). And afterwards it says (וְאוֹמֵר אַחַר כָּךְ): “And there are among them those who chirp and ascend” (וְאִית מִנְהוֹן דְּמִצְפְּצְפִי וְסַלְּקֵי). And he asks (וּשְׁאֵיל): “And who are they?” (וּמַאן אִנּוּן). They are those guilty ones who considered Teshuvah [Repentance] in their hearts, and died, and were not able to do it for Hashem (אִנּוּן חַיָּיבַיָּא דְּחֲשִׁיבוּ בְּלִבַּיְיהוּ תְּשׁוּבָה וּמֵיתוּ וְלָא יָכִילוּ לְמֶעְבַּד לַה׳). These are judged there in Gehennom, and afterwards they chirp and ascend (אֵלִין אִתְדַּנּוּ תַּמָּן בִּגֵיהִנֹּם וּלְבָתַר מִצְפְּצְפִי וְסַלְּקִין). Behold how great is the mercy that the Holy One, Blessed Be He, performs with His creatures (חֲמֵי כַּמָּה רַחֲמָנוּתָא דְּקב״ה עֲבֵיד עִם בְּרִיּוֹהִי), that even though he is exceedingly guilty, yet he contemplated Teshuvah [Repentance], and was not able to perform Teshuvah [Repentance], and died, certainly he receives punishment because he went without Teshuvah [Repentance] (דַּאֲפִילוּ דְּאִיהוּ חַיָּיבָא יְתִיר וְהִרְהֵר בִּתְשׁוּבָה וְלָא יָכִיל לְמֶעְבַּד תְּשׁוּבָה וּמֵית בְּוַדַּאי מְקַבֵּל עוֹנְשָׁא עַל דְּאַזִיל בְּלֹא תְשׁוּבָה). Afterwards, that desire which he set to perform Teshuvah [Repentance] was not removed from before the Supernal King (לְבָתַר הַהִיא רְעוּתָא דְּשָׁוֵי לְמֶעְבַּד תְּשׁוּבָה לָא אִתְעֲדִּיאָה מִקָּמֵי מַלְכָּא עִלָּאָה), and the Holy One, Blessed Be He, prepared for that guilty one a place in the dwelling of She’ol (וּקב״ה אִתְקִין לֵיהּ לְהַהוּא חַיָּיבָא דוּכְתָּא בְּמַדּוֹרָא דִּשְׁאוֹל), and there he chirps Teshuvah [Repentance] (וְתַמָּן מִצְפְּצֵפָא תְּשׁוּבָה).

For behold, that desire descends from before the Holy One, Blessed Be He (דַּהָא הַהִיא רְעוּתָא נָחֵית מִקָּמֵי קֻדְשָׁא בְּרִיךְ הוּא), and it breaks all the barriers of the gates of the dwellings of Gehennom (וּתְבַר כָּל גְּזִיזִין דִּתְרָעֵי מְדוֹרֵי דִגֵיהִנֹּם), and reaches that place where that guilty one is (וּמַטֵּי לְהַהוּא אֲתַר דְּהַהוּא חַיָּיבָא תַּמָּן). And it strikes him and awakens in him that desire as before (וּבָטִישׁ בֵּיהּ וְאִתְעַר לֵיהּ הִיא רְעוּתָא כְּמִלְּקַדְמִין), and then that Neshamah [Soul] chirps and ascends from within the dwelling of She’ol (וְכַדֵּין מִצְפְּצְפָא הִיא נִשְׁמְתָא וְסַלְּקָא מִגּוֹ מַדּוֹרָא דִּשְׁאוֹל). And there is no good desire that shall be lost from before the Holy King (וְלֵית רְעוּתָא טָבָא דִּיְּהֵא אָבֵיד מִקֳּמֵי מַלְכָּא קַדִּישָׁא). And therefore fortunate is he who meditates good thoughts toward his Master (וּבְגִין כָּךְ זָכָּאָה אִיהוּ מַאן דְּמַהֲרֵהֵר הִרְהוּרִין טָבִין לְגַבֵּי מָרֵיהּ), for even though he is not able to perform them (דַּאֲף עַל גַּב דְּלָא יָכִיל לְמֶעְבַּד לוֹן), the Holy One, Blessed Be He, elevates his desire as though he had done it for good (קב״ה סַלֵּיק לֵיהּ רְעוּתֵיהּ כְּאִלּוּ עֲבִיד דָּא לְטָב). For concerning this it is written (עַל קַדְמָי כְּתִיב): “Hashem kills and gives life; He lowers to She’ol and raises” (י־י מֵמִית וּמְחַיֶּה מוֹרִיד שְׁאוֹל וַיַּעַל) (I Samuel 2). Until here is the teaching (עַד כָּאן הַמַּאֲמָר). And even though Teshuvah [Repentance] is better when one is healthy, and not at the time when one inclines toward death (וְאַף שֶׁיוֹתֵר טוֹבָה הַתְּשׁוּבָה כְּשֶׁהוּא בָּרִיא וְלֹא בִּזְמַן שֶׁנוֹטֶה לָמוּת), nevertheless this thought is not lost from him (עִם כָּל זֶה הַהִרְהוּר הַזֶּה לֹא נֶאֱבַד מִמֶּנּוּ).

And so it says in the Zohar Chadash, Parashat Lech Lecha, daf 45 (וְכֵן הוּא אוֹמֵר בְּזוֹהַר חָדָשׁ פָּרָשַׁת לֶךְ לְךָ דַּף מ״ה), and this is its language (וְזֶה לְשׁוֹנוֹ): Another explanation (דָּבָר אַחֵר): “I arose to open to my Beloved, but my Beloved had withdrawn and passed on; my soul failed when He spoke” (Song of Songs 5) ("קַמְתִּי אֲנִי לִפְתֹּחַ לְדוֹדִי וְדוֹדִי חָמַק עָבָר נַפְשִׁי יָצְאָה בְּדַבְּרוֹ"). This is the soul when it is in the body, it does not wish to awaken the ways of repentance (זוֹ הִיא הַנְּשָׁמָה כְּשֶׁהִיא בַּגּוּף אֵינָהּ רוֹצָה לְהָעִיר דַּרְכֵי הַתְּשׁוּבָה). Rabbi Pinchas said (אָמַר רַבִּי פִנְחָס): At the time when the soul wishes to depart from the body, it regrets why it did not repent before it went out from the body (בִּשְׁעָה שֶׁהַנְּשָׁמָה רְצוֹנָהּ לָצֵאת מִן הַגּוּף הִיא מִתְחָרֶטֶת לָמָּה לֹא שָׁבָה בִּתְשׁוּבָה קֹדֶם שֶׁיָּצְאָה מִן הַגּוּף), and the body remains like a vessel in which there is no desire (וְנִשְׁאַר הַגּוּף כִּכְלִי אֵין חֵפֶץ בּוֹ). As Rabbi Pinchas said (דַּאֲמַר רַבִּי פִנְחָס): All seven days the soul mourns over it (כָּל ז׳ הַיָּמִים נַפְשׁוֹ מִתְאַבֶּלֶת עָלָיו), and it says: “I arose to open to my Beloved” (וְאוֹמֶרֶת קַמְתִּי אֲנִי לִפְתֹּחַ לְדוֹדִי). Know that as long as the soul is in the body and the body stands in its strength, repentance is supreme (תֵּדַע לְךָ בְּעוֹד שֶׁהַנְּשָׁמָה בַּגּוּף וְהַגּוּף עוֹמֵד בְּכֹחוֹ הִיא תְּשׁוּבָה מֵעֲלִיָּיתָא), and not at the time when it cannot (וְלֹא בִּשְׁעָתָא דְּלָא יָכִיל). As Rabbi Pinchas said, a parable: To what is this matter similar? (כְּדָאָמַר רַבִּי פִנְחָס מָשָׁל לְמָה הַדָּבָר דּוֹמֶה): To a man who was standing at his table, and he was hungry and desired to eat (לְאָדָם הָעוֹמֵד עַל שֻׁלְחָנוֹ וְהָיָה רָעֵב וְתָאֵב לֶאֱכוֹל), and while he was eating, a poor man stood at the entrance, who asked him to feed him, but he did not turn his face to him (וּבְעוֹד שֶׁהָיָה אוֹכֵל עָמַד עָנִי עַל הַפֶּתַח שָׁאַל מִמֶּנּוּ לְהַאֲכִילוֹ וְלֹא הֶחֱזִיר לוֹ פָּנִים). That poor man went away broken-hearted (הָלַךְ אוֹתוֹ הֶעָנִי בְּפַחֵי נֶפֶשׁ). After a time, more food was brought before him, but his stomach was already full from all (לְאַחַר שָׁעָה הִגִּישׁוּ עוֹד לְפָנָיו לֶאֱכוֹל וְהָיְתָה בִטְנוֹ מָלֵא מִכֹּל), and when he saw that he was not able to eat more, he said: Give it to that poor man (כֵּיוָן שֶׁרָאָה שֶׁאֵינוֹ יָכוֹל לֶאֱכוֹל עוֹד אָמַר תְּנוּ לְאוֹתוֹ הֶעָנִי). And there was a wise man standing by him, who said to him: Fool! (וְהָיָה חָכָם עוֹמֵד עָלָיו אָמַר לוֹ שׁוֹטֶה), if you could have eaten it, you would not have given it to him; now that you cannot eat more, you gave it to the poor man?! (אִלּוּ יָכוֹלְתָּ לֶאֱכָלוֹ לֹא נָתַתָּ לוֹ עַתָּה שֶׁאֵין בְּךָ כֹּחַ לֶאֱכוֹל יוֹתֵר נָתַתָּ אוֹתוֹ לֶעָנִי). So is man in this world (כָּךְ הוּא הָאָדָם בָּעוֹלָם הַזֶּה), he goes on his feet (הוֹלֵךְ בְּרַגְלָיו), hungry to eat and to profit money (רָעֵב לֶאֱכוֹל וּלְהַרְוִיחַ מָמוֹן). The poor man comes, who is the Good Inclination (בָּא הֶעָנִי שֶׁהוּא הַיֵּצֶר טוֹב), and asks of him in request, that he should return in repentance and engage in Torah (וְשׁוֹאֵל מִמֶּנּוּ בְּבַקָּשָׁה שֶׁיַּחֲזוֹר בִּתְשׁוּבָה וְלַעֲסוֹק בַּתּוֹרָה), and he does not want (וְהוּא אֵינוֹ רוֹצֶה), because he is hungrier to profit money (מִפְּנֵי שֶׁהוּא רָעֵב יוֹתֵר לְהַרְוִיחַ מָמוֹן).

After a time they seize him in a collar (לְאַחַר זְמַן תּוֹפְסִין אוֹתוֹ בְּקוֹלָר), when he sees that he cannot profit anymore (כַּאֲשֶׁר רוֹאֶה שֶׁאֵינוֹ יָכוֹל לְהַרְוִיחַ יוֹתֵר), he says: I will return in repentance (אוֹמֵר אַחֲזוֹר בִּתְשׁוּבָה). Perhaps they will give (me) [him] time and an hour for this (שֶׁמָּא יִתְּנוּ (לִי) [לוֹ] זְמַן וְשָׁעָה לְכָךְ), or perhaps they will not give (me) [him] (אוֹ שֶׁמָּא לֹא יִתְּנוּ (לִי) [לוֹ]). [The Holy One Blessed Be He said to him: Fool! Now that you cannot anymore profit you say, “I will return in repentance”?] ([אָמַר לוֹ הקב״ה: שׁוֹטֶה, עַכְשָׁיו שֶׁאֵינְךָ יָכוֹל עוֹד לְהַרְוִיחַ יוֹתֵר אַתָּה אוֹמֵר אַחֲזוֹר בִּתְשׁוּבָה]). For if you had wished, would you not have returned in repentance? (דְּאִלּוּ הָיִיתָ רוֹצֶה לֹא הָיִיתָ חוֹזֵר בִּתְשׁוּבָה). While thus, his soul departed from him (וּבְעוֹדוֹ כָּךְ יָצְאָה נִשְׁמָתוֹ מִמֶּנּוּ). And Rabbi Zerika said (וְאָמַר רַבִּי זְרִיקָא): Rav from among the companions - Elisha ben Avuya he was (רַב דְּמִן חַבְרַיָּא אֱלִישָׁע בֶּן אֲבוּיָה הֲוָה), and they did not give him permission to return in repentance (וְלָא יַהֲבוּ לֵיהּ רְשׁוּתָא לְמֵיהֲדַר בִּתְשׁוּבָה), for that voice went out and said (דְּנָפְקָא הַהוּא קָלָא וְאָמַר): At the time when he was dying (בִּשְׁעָתָא דַהֲוָה מֵית), all the roads and paths above and below were closed off from that man (כָּל אוֹרְחִין וּשְׁבִילִין מִלְעֵילָא וּמִלְרַע יִסְתַּתְּמוּן מֵהַהוּא גַּבְרָא), that he not come to the World to Come (דְּלָא יֵיתֵי לְעָלְמָא דְאָתֵי). Rabbi Yehoshua ben Levi said (אָמַר רַבִּי יְהוֹשֻׁעַ בֶּן לֵוִי): Why for us is all of this? (לָמָּה לָן כּוּלֵּי הַאי), is it not a clear verse: “And remember your Creator… before the days of evil come” (Ecclesiastes 12) (וְהֲלֹא הוּא פָּסוּק מָלֵא וּזְכוֹר אֶת בּוֹרְאֶיךָ… עַד אֲשֶׁר לֹא יָבֹאוּ יְמֵי הָרָעָה). Until here is his language (עַד כָּאן לְשׁוֹנוֹ).

Behold, before you is the matter of the chirping of Teshuvah [Repentance] at the time when one sees death before him (הֲרֵי לְפָנֶיךָ עִנְיַן צִפְצוּפֵי תְּשׁוּבָה בִּזְמַן שֶׁרוֹאֶה הַמָּוֶת לְפָנָיו), and he has no strength to speak (וְאֵין בּוֹ כֹּחַ לְדַבֵּר). And he meditates and chirps Teshuvah [Repentance] at the time of the Viduy [Confession] (וּמַהֲרֵהֵר וּמְצַפְצֵף תְּשׁוּבָה בִּזְמַן הַוִּדּוּי), and even this “is reckoned to him as righteousness” (וְגַם זֶה צְדָקָה יֵחָשֵׁב לוֹ) (Genesis 15), in order to bring him out from Gehennom after twelve months (לְהוֹצִיאוֹ מִן הַגֵּיהִנֹּם אַחַר י״ב חֹדֶשׁ). And this is: “and He will cleanse” (וְזֶהוּ וְנַקֵּה), to bring him out from the judgment of Gehennom (לְהוֹצִיאוֹ מִדִּינוֹ שֶׁל גֵּיהִנֹּם), “and He will not cleanse” (וְלֹא יְנַקֵּה), at the time of twelve months (בִּזְמַן י״ב חֹדֶשׁ). As it is written (דִּכְתִיב): “And He, being merciful, atones for iniquity and does not destroy, and abundantly turns back His anger, and does not arouse all His wrath” (וְהוּא רַחוּם יְכַפֵּר עָוֹן וְלֹא יַשְׁחִית וְהִרְבָּה לְהָשִׁיב אַפּוֹ וְלֹא יָעִיר כָּל חֲמָתוֹ) (Psalms 78). For His mercies are not consumed upon all creation (כִּי לֹא כָּלוּ רַחֲמָיו עַל כָּל הַיְצוּר). Blessed is Hashem forever, amen and amen (בָּרוּךְ י־י לְעוֹלָם אָמֵן וְאָמֵן).