Daf 130b (דַּף קל׳ ע״ב)

And when she descends (וְכַד נָחֲתָא), all those bands and networks seek to draw near to her to know that word (כָּל אִינוּן חֲבִילִין טְרִיקִין בָּעָאן לְאִתְקְרָבָא בַּהֲדָהּ לְמִנְדַּע הַהִיא מִלָּה), and they inform her of other words (וְאִינוּן מוֹדָעִין לָהּ מִלִּין אָחֳרָנִין), and that word which she received among the supernal holy ones, amid the others, is like a fetus within a womb (וְהַהִיא מִלָּה דְּנָטְלָא גּוֹ אִינוּן קַדִּישִׁין בֵּין אִינוּן אָחֳרָנִין אִיהוּ כְּעִבּוּרָא גּוֹ תִּיבְנָא). And this one (וְהַאי), who is it? The one who merits more, even while still standing and the Neshamah exists in this world (מַאן אִיהוּ דְּזַכֵּי יַתִּיר בְּעוֹד דְּאִיהוּ קָאֵים וְנִשְׁמְתָּא קַיְּימָא בְּהַאי עַלְמָא).

In this manner, when Neshamot go out from the body, from this world (כְּגַוְונָא דָּא כַּד נָפְקִין נִשְׁמָתִין מִגּוּפָא מֵהַאי עַלְמָא), they seek to ascend (בָּעָאן לְסַלְקָא), and many gates and bands of purity stand ready (וְכַמָּה תַּרְעִין חֲבִילֵי טְהִירִין קָיְימֵי), and if they are from their side, all of them hold onto them with their Nefashot (וְאִי אִינוּן מִסִּטְרַיְיהוּ כֻּלְּהוּ אָחֲדִין בְּהוּ בְּאִינוּן נַפְשָׁאן), and deliver them into the hand of Duma to bring them down to Gehinnom (וּמָסְרֵי לוֹן בִּידָא דְּדוּמָה לְאָעֳלָא לוֹן בַּגֵּיהִנָּם). And afterward they ascend and seize them, and those seize them and proclaim concerning them: “These are those who transgressed the commandments of their Master” (וּלְבָתַר סָלְקָן וְאָחֲדָן בְּהוּ וְאִינוּן נָטְלֵי לְהוֹן וּמַכְרְזֵי בְּהוּ: אִלֵּין אִינוּן דְּעָבְרוּ עַל פִּקּוּדֵי דְּמָארֵיהוֹן), and so they wander through the entire world (וְכֵן שָׁטְיָין בְּכָל עָלְמָא), and afterward they return them to Gehinnom (וּלְבָתַר מְהַדְּרֵי לְהוּ לַגֵּיהִנֹּם), and so it continues for twelve months (וְכֵן עַד תְּרֵיסַר יַרְחֵי). After twelve months, they are found in the place that was shown to them (לְבָתַר תְּרֵיסַר יַרְחֵי מִשְׁתַּכְּכֵי בְּהַהוּא אֲתַר דְּאִתְחֲזֵי לוֹן). Those Neshamot who merited ascend above, as it is said (אִינוּן נִשְׁמָתִין דְּזָכוּ סָלְקֵי לְעֵילָא כְּמָה דְאִתְּמָר), and are worthy in their places (וְזָכָאן בְּדוּכְתַּיְיהוּ).

Come and see (תָּא חֲזֵי): Blessed are the Righteous, for many goods are hidden away for them in that world (זַכָּאִין אִינוּן צַדִּיקַיָּא דְּאִתְגְּנִיז לְהוּ כַּמָּה טָבִין לְהַהוּא עַלְמָא), and there is no inner place among all those except for those who know the secret of their Master (וְלֵית אֲתַר פְּנִימָאָה בְּכָל אִינוּן כְּאִינוּן דְּיָדְעֵי רָזָא דְמָארֵיהוֹן), and know how to cleave to Him every day (וְיָדְעֵי לְאִתְדַּבְּקָא בְּהוּ בְּכָל יוֹמָא). Regarding these it is written (עַל אִלֵּין כְּתִיב): “No eye has seen, O Elohim, but You, what He has prepared for the one who waits for Him” (Isaiah 64) (עַיִן לֹא רָאָתָה אֱלֹהִים זוּלָתֶךָ, יַעֲשֶׂה לִמְחַכֵּה לוֹ). What is “to the one who waits for Him”? (מַאי לִמְחַכֵּה לוֹ) As you say (כְּמָא דְאַתְּ אָמֵר): “He waited for Job to speak” (Job 32) (חִכָּה אֶת אִיּוֹב בִּדְבָרִים). And these are they who press toward the word of Chokhmah (וְאִלֵּין אִינוּן דְּדָחֲקִין לְמִלָּה דְּחָכְמְתָא), and examine it (וְדָיְיקִין לָהּ), and wait for it to understand the clarity of the word (וּמְחַכָּאן לָהּ לְמִנְדַּע בְּרִירָא דְּמִלָּה), and it is revealed to their Master (וְאִשְׁתְּמוֹדְעָא לְמָארֵיהוֹן). These are those of whom their Master boasts every day (אִלֵּין אִינוּן דְּמָארֵיהוֹן מִשְׁתַּבַּח בְּהוֹן בְּכָל יוֹמָא), these are those who enter among the supernal holy ones (אִלֵּין אִינוּן דְּעָאלִין בֵּין עִלָּאִין קַדִּישִׁין), and these open all supernal gates, and there is none who can prevent them (וְאִלֵּין עָאלִין כָּל תַּרְעֵי דִלְעֵילָא וְלֵית מַאן דְּיִמְחֵי בִּידֵיהוֹן), blessed is their portion in this world and in the World to Come (זַכָּאָה חוּלָקֵיהוֹן בְּעַלְמָא דֵין וּבְעַלְמָא דְאָתֵי).

Come and see (תָּא חֲזֵי): Avraham entered to know and to cleave to his Master as was fitting (אַבְרָהָם עָאל לְמִנְדַּע וּלְאִתְדַּבְּקָא בְּמָארֵיהּ כְּדְקָא יָאוֹת), after first preparing his deeds beforehand (לְבָתַר דְּאַקְדִּים עוֹבָדוֹי בְּקַדְמִיתָא), and he merited those supernal days (וְזָכָה בְּאִינוּן יוֹמִין עִלָּאִין), and was blessed from the place from which all blessings issue forth (וְאִתְבָּרַךְ מֵאֲתַר דְּכָל בִּרְכָאן נָפְקֵי מִתַּמָּן), as it is written: “And Hashem blessed Avraham in all” (Bereshit 24) (דִּכְתִיב: וַיְיָ בֵּרַךְ אֶת אַבְרָהָם בַּכֹּל). What is “in all”? (מַאי בַּכֹּל) - the place of the river whose waters never cease forever (אֲתַר דְּנַהֲרָא דְּלָא פַּסְקֵי מֵימוֹי לְעָלְמִין).

Rabbi Ḥiyya said (אָמַר רִבִּי חִיָּיא): Come and see (תָּא חֲזֵי), that Avraham did not want to become mixed with the women of the world (דְּאַבְרָהָם לָא בָּעָא לְאִתְעָרְבָא בִּנְשֵׁי עַלְמָא), nor to cleave to the other nations, idolaters and stargazers (וּלְאִתְדַּבְּקָא בִּשְׁאָר עַמִּין עוֹבְדֵי כּוֹכָבִים וּמַזָּלוֹת), because the women of the nations who serve stars and constellations are defiled to their men and to those who cleave to them (בְּגִין דִּנְשַׁיָּיא דִּשְׁאָר עַמִּין עוֹבְדֵי עֲבוֹדַת כּוֹכָבִים וּמַזָּלוֹת אִינוּן סָאֲבִין לְגוּבְרַיְיהוּ וּלְאִינוּן דְּמִתְדַּבְּקִין בְּהוֹן), because when Avraham knew Chokhmah, he understood the essence and the root, and from where they emerge, and how impure spirits wander through the world (בְּגִין דְּכַד אַבְרָהָם יָדַע חָכְמְתָא, יָדַע עִקְרָא וְשָׁרְשָׁא וּמֵאָן אֲתַר נָפְקֵי וְשַׁטְיָין רוּחֵי מְסָאֲבִין בְּעַלְמָא), and therefore he commanded his servant not to take a wife for his son from among the nations (וְעַל דָּא אוֹמֵי לְעַבְדֵּיהּ דְּלָא יִסַּב אִתְּתָא לִבְרֵיהּ מִשְּׁאָר עַמִּין).

Midrash haNe'elam

“And the life of…” (מִדְרָשׁ הַנֶּעֱלָם וַיִּהְיוּ). The sages opened with this verse (רַבָּנַן פָּתְחֵי בְּהַאי קְרָא): “Come, my beloved, let us go out to the field; let us lodge in the villages” (לְכָה דוֹדִי נֵצֵּא הַשָּׂדֶה נָלִינָה בַּכְּפָרִים) (Shir haShirim 7). The sages taught (תָּנוּ רַבָּנַן): One who goes out on the road should pray three prayers (הַיּוֹצֵּא לַדֶּרֶךְ יִתְפַּלֵּל שָׁלֹשׁ תְּפִלּוֹת) a prayer that is the daily obligation (תְּפִלָּה שֶׁהִיא חוֹבָה שֶׁל יוֹם), and the Tefillat haDerekh, the road-prayer for the journey he travels (וּתְפִלַּת הַדֶּרֶךְ עַל הַדֶּרֶךְ שֶׁהוּא עוֹשֶׂה), and a prayer to return to his home in peace (וּתְפִלָּה שֶׁיַּחְזוֹר לְבֵיתוֹ לְשָׁלוֹם). And one may say these three even in one prayer (וְלֵימָא לְהוּ לְהַנֵּי שְׁלשָׁה, אֲפִילּוּ בְּאֶחָד יָכִיל לְמֶעְבְּדֵיהּ), for we have learned (דְּתָנִינָן): all of a person's requests may be included in [the blessing of] 'Who hears prayer' (Shomea Tefillah) (כָּל שְׁאֵלוֹתָיו שֶׁל אָדָם יָכִיל לְמִכְלְלִינְהוּ בְּשׁוֹמֵעַ תְּפִלָּה).

Rabbi Yehudah said (אָמַר רַבִּי יְהוּדָה): All of a person’s deeds are written in a book (כָּל עוֹבָדוֹי דְּבַר נָשׁ כְּתִיבִין בְּסִפְרָא), both good and evil (הֵן טַב הֵן בִּישׁ), and for all of them he is destined to stand in judgment (וְעַל כֻּלְּהוֹן עָתִיד לְמִיתַּן דִּינָא). For we have learned (דְּתָנִינָן): Rabbi Yehudah said in the name of Rav (אָמַר רַבִּי יְהוּדָה אָמַר רַב): What is the meaning of the verse, “My unshaped form Your eyes saw…” (מַאי דִּכְתִיב גָּלְמִי רָאוּ עֵינֶיךָ)? Those are the things the golem did, the one who is unaware of the World to Come (אוֹתָם הַדְּבָרִים שֶׁעָשָׂה הַגּוֹלֶם שֶׁאֵינוֹ מַשְׁגִּיחַ בָּעוֹלָם הַבָּא); all of them were seen by Your eyes, that You considered them (כּוּלָּם רָאוּ עֵינֶיךָ שֶׁעִיַּינְתָּ בָּהֶם). And upon Your book all of them shall be written (וְעַל סִפְרְךָ כּוּלָּם יִכָּתֵבוּ), to render judgment and account upon them in the World to Come (לִיתֵּן עֲלֵיהֶם דִּין וְחֶשְׁבּוֹן לָעוֹלָם הַבָּא). Therefore, a person should always precede his prayer and it will benefit him (הִלְכָּךְ יַקְדִּים אָדָם תְּפִלָּתוֹ תָּמִיד וְיוֹעִיל לֵיהּ).

Rabbi Yitzchak said (אָמַר רַבִּי יִצְחָק): A person does not commit transgressions except one who is a golem and not a man (אֵין אָדָם עוֹשֶׂה עֲבֵירוֹת אֶלָּא מִי שֶׁהוּא גּוֹלֶם וְלֹא אָדָם); and this is one who does not look into the holy Neshamah (וְהַיְינוּ הַהוּא דְּלָא מִסְתַּכַּל בְּנִשְׁמָתָא קַדִּישָׁא), but all his deeds are like that of a beast that does not observe and does not know (אֶלָּא כָּל עוֹבָדוֹי כְּהַאי בְּעִירָא דְּלָא מַשְׁגַּחַת וְלָא יָדְעַת).

Rabbi Bo said (אָמַר רַבִּי בּוֹ): Is David called a golem-he who said this verse? (וְכִי גוֹלֶם מִתְקְרֵי דָּוִד דְּאָמַר הַאי פְּסוּקָא) Rabbi Yitzchak said to him (אָמַר לוֹ רַבִּי יִצְחָק): Adam HaRishon said it (אָדָם הָרִאשׁוֹן אֲמָרוֹ), “My unshaped form Your eyes saw…”-before You cast into me a Neshamah, Your eyes saw to fashion in my image human beings who resemble me (גָּלְמִי רָאוּ עֵינֶיךָ, קוֹדֶם שֶׁזָּרַקְתָּ בִּי נְשָׁמָה, רָאוּ עֵינֶיךָ לְמֶעְבַּד בִּדְיוֹקְנִי בְּנֵי נָשָׁא דְּדָמוּ לִי). And upon Your book all of them shall be written-who are they? The days that were formed-in this image of mine (וְעַל סִפְרְךָ כֻּלָּם יִכָּתֵבוּ, מַאן אִינוּן יָמִים יוּצָּרוּ, כְּהַאי צוּרָה דִידִי), and not one among them was lacking, not one of them remained out (וְלֹא אֶחָד בָּהֶם דְּלָא אִשְׁתָּאַר חַד מִנְּהוֹן).

Rabbi Bo said, why is it so? (אָמַר רַבִּי בּוֹ, לָמָּה) He said to him: Come and see (אָמַר לֵיהּ: תָּא חֲזֵי), all those who resembled him, either in resemblance or allusion to him (כֻּלְּהוּ דְּדָמוּ לֵיהּ אוֹ בִּרְמִיזָא דִילֵיהּ), did not die by their own natural death (לָא מֵתוּ בְּמִיתַת נַפְשְׁהוֹן), and all of them were stricken in that very matter itself (וְכֻלְּהוּ לָקוּ בְּהַהוּא עִנְיָינָא מַמָּשׁ).

Come and see (תָּא חֲזֵי): Rabbi Yehudah said (אָמַר רַבִּי יְהוּדָה), the form of Adam haRishon and his beauty was like the radiance of the supernal firmament which is above the other firmaments (דִּיוּקְנֵיהּ דְּאָדָם הָרִאשׁוֹן וְשַׁפִּירוּתֵיהּ הֲוָה כְּזָהֲרָא דִּרְקִיעָא עִלָּאָה דְּעַל גַּבֵּי שְׁאָר רְקִיעֵי), and like that light which Kudsha Berikh Hu has stored away for the Righteous for the World to Come (וּכְהַהוּא נְהוֹרָא דְּגָנִיז קוּדְשָׁא בְּרִיךְ הוּא לְצַדִּיקַיָּיא לְעָלְמָא דְאָתֵי), and all those who were hinted at within him from the likeness of Adam haRishon were struck and died (וְכָל אִינוּן דְּהֲווּ רְמִיזָא בֵּיהּ מִדִּיוּקְנֵיהּ דְּאָדָם הָרִאשׁוֹן בֵּיהּ לָקוּ וּמֵתוּ). For thus is the way of Kudsha Berikh Hu (דְּכָךְ אוֹרְחוֹי דְּקוּדְשָׁא בְּרִיךְ הוּא): He gives wealth to a person (יָהִיב עוּתְרָא לְבַר אֱנָשׁ)-why? To support the poor and to fulfill His commandments (לָמָּה לְמֵיזַן עֲנָיִין וּלְמֶעְבַּד פִּקּוּדוֹי). If he does not do so, and he exalts himself in that wealth (לָא עָבִיד הַאי וְאִתְגָּאֵי בְּהַהוּא עוּתְרָא), in it he is stricken, as it is written: “Riches kept by their owner to his harm” (בֵּיהּ יִלְקֵי, דִּכְתִיב עֹשֶׁר שָׁמוּר לִבְעָלָיו לְרָעָתוֹ) (Kohelet 5). He gives him children-why? To teach them the way of Kudsha Berikh Hu and to guard His commandments (יָהִיב לֵיהּ בְּנִין-לָמָּה לְמֵילַף לְהוּ אוֹרְחוֹי דְּקוּדְשָׁא בְּרִיךְ הוּא, וּלְמִיטַר פִּקּוּדוֹי), as it is said regarding Avraham: “For I have known him, that he will command his children and his household after him, and they shall keep the way of Hashem, to do righteousness…” (כִּדְאָמְרוּ בְּאַבְרָהָם כִּי יְדַעְתִּיו לְמַעַן אֲשֶׁר יְצַוֶּה אֶת בָּנָיו וְאֶת בֵּיתוֹ אַחֲרָיו וְשָׁמְרוּ דֶרֶךְ יְיָ לַעֲשׂוֹת צְדָקָה וְגו׳) (Bereshit 18). If he does not do so and exalts himself through them, in them he is struck, as it is written: “He shall have neither son nor grandson among his people…” (לָא עָבִיד הַאי וּמִתְגָּאֶה בְּהוּ, בְּהוּ לָקֵי, דִּכְתִיב לֹא נִין לוֹ וְלֹא נֶכֶד בְּעַמּוֹ וְגו׳) (Job 18). And likewise in this way, when Kudsha Berikh Hu gives lofty supernal beauty like that of Adam haRishon to a person (וְכֵן כְּהַאי גַּוְנָא: כַּד יָהִיב קוּדְשָׁא בְּרִיךְ הוּא מִשַּׁפִּירוּתָא טָבָא עִלָּאָה דְּאָדָם הָרִאשׁוֹן לֵיהּ)-why? In order to guard His commandments and to do His Desire (לָמָּה בְּגִין לְמִיטַר פִּקּוּדוֹי וּלְמֶעְבַּד רְעוּתֵיהּ). If they did not act accordingly, but exalted themselves in it, through that very beauty they were stricken (לָא עָבְדוּ כְּדֵין אֶלָּא אִתְגָּאוּ בֵּיהּ-בֵּיהּ לָקוּ בְּהַאי שַׁפִּירוּתָא).

Rabbi Yehudah said (אָמַר רַב יְהוּדָה): When Kudsha Berikh Hu created Adam HaRishon (כַּד בָּרָא קוּדְשָׁא בְּרִיךְ הוּא אָדָם הָרִאשׁוֹן), he was a golem before the Neshamah was cast into him (הֲוָה גוֹלֶם עַד לָא זָרִיק בֵּיהּ נִשְׁמְתָא). And He called to that angel who is appointed over the form of human beings (וְקָרָא לְהַהוּא מַלְאָכָא דְּהוּא מְמוּנֶּה עַל דִּיוּקְנָא דִּבְנֵי נָשָׁא), and said to him: Look and form in this image the six children of men (וְאָמַר לוֹ: עַיֵּין וְצוֹר בְּדִיוּקְנָא דְּדֵין שִׁיתָּא בְּנֵי נָשָׁא). This is what is written: “And he begot in his likeness, according to his image, and called his name Shet”-that is to say, six (הֲדָא הוּא דִּכְתִיב: וַיּוֹלֶד בִּדְמוּתוֹ כְּצַלְמוֹ וַיִּקְרָא אֶת שְׁמוֹ שֵׁת-כְּלוֹמַר שִׁיתָּא) (Bereshit 5).

Rabbi Yitzchak said - from that very dust from which Adam HaRishon was created, (אָמַר רַבִּי יִצְּחָק מֵהַהוּא עַפְרָא מַמָּשׁ דְּאִתְבְּרֵי אָדָם הָרִאשׁוֹן) Kudsha Berikh Hu took to create these six, (נָסִיב קוּדְשָׁא בְּרִיךְ הוּא לְאִתְבְּרָאָה אִלֵּין שִׁיתָּא) and He called him Shet, Six, (וְקָרָא לֵיהּ שֵׁת, שִׁיתָּא) this is what is written: “And he begot in his likeness, in his image,” (הֲדָא הוּא דִכְתִיב וַיּוֹלֶד בִּדְמוּתוֹ כְּצַּלְּמוֹ) from that same dough from which his golem was formed, (מֵאוֹתָהּ הָעִיסָה שֶׁנִּבְרָא הַגּוֹלֶם שֶׁלּוֹ) and concerning this it is said: “My unformed substance Your eyes saw,” (וְעַל כָּךְ נֶאֱמַר גָּלְמִי רָאוּ עֵינֶיךָ) and You beheld it to form, (some say: in him) - those who resembled him. (וְעִיַינְת בּוֹ לַעֲשׂוֹת (ד״א ל״ג בו) דְּדָאמוּ לֵיהּ) And in Your book they all were written - who are they? (וְעַל סִפְרְךָ כֻּלָּם יִכָּתֵבוּ, מַאן אִינוּן) All those who did not guard that which Kudsha Berikh Hu gave them and were driven from the world (כֻּלְּהוּ דְּלָא נָטְרוּ מַאי דְּיָהַב קוּדְשָׁא בְּרִיךְ הוּא לוֹן וְאִתְטָרְדוּ מִן עַלְמָא) (and were judged in that judgment). (וְאִתְדַּנוּ בַּהֲהוּא דִינָא)

It was taught there: Rabbi Yehudah said in the name of Rav: I found that there are three watches in the night, (תְּנַן הָתָם אָמַר רַב יְהוּדָה אָמַר רַב אַשְׁכַּחְנָא דִּתְלַת מִטְרָן הֲוִי לֵילְיָא) and in each and every one, there is a matter of Kudsha Berikh Hu with a human being. (וְכָל חַד וְחַד אִית עִנְיָינָא דְּקוּדְשָׁא בְּרִיךְ הוּא בְּבַר נָשׁ) When his Neshama goes out from him and that golem remains lying on his bed, (כַּד נָפִיק נִשְׁמָתֵיהּ מִינֵּיהּ וְאִשְׁתָּאַר הַהוּא גּוֹלְמָא נָאִים עַל עַרְסֵיהּ) and his Neshama ascends every night before Kudsha Berikh Hu, (וְנִשְׁמָתֵיהּ סָלְקָא בְּכָל לֵילְיָא קַמֵּי קוּדְשָׁא בְּרִיךְ הוּא) Rabbi Yitzchak said: if she is meritorious, she rejoices with her; (אָמַר רַבִּי יִצְּחָק אִי זַכָּאָה הִיא חָדָאן עִמַּהּ) and if not, they cast her outside. (וְאִי לָא דַּחְיָין לָהּ לְבַר) Rabbi Yehudah said in the name of Rav: What is it that is written, “I adjure you, O daughters of Yerushalayim: if you find my Beloved, what shall you tell Him? That I am sick with love”? (אָמַר רַב יְהוּדָה אָמַר רַב מַאי דִכְתִיב הִשְׁבַּעְתִּי אֶתְכֶם בְּנוֹת יְרוּשָׁלַיִם אִם תִּמְצְּאוּ אֶת דּוֹדִי מַה תַּגִּידוּ לוֹ שֶׁחוֹלַת אַהֲבָה אָנִי)

Rabbi Pinchas said in the name of Rabbi Yehudah: “I adjure you, O daughters of Yerushalayim” - the Neshama says to those Neshamot who are worthy to enter the Upper Yerushalayim, (אָמַר רַבִּי פִנְחָס אָמַר רַבִּי יְהוּדָה הִשְׁבַּעְתִּי אֶתְכֶם בְּנוֹת יְרוּשָׁלַיִם, הַנְּשָׁמָה אוֹמֶרֶת לְאוֹתָם הַנְּשָׁמוֹת הַזּוֹכוֹת לִיכָּנֵס לִירוּשָׁלַיִם שֶׁל מַעְלָה) and they are called “daughters of Yerushalayim” because they are worthy to enter there, (וְהֵם הַנִּקְרָאוֹת בְּנוֹת יְרוּשָׁלַיִם עַל שֶׁזּוֹכוֹת לִיכָּנֵס שָׁם) and therefore the Neshama says to them: “I adjure you, O daughters of Yerushalayim: if you find my Beloved,” this is Kudsha Berikh Hu. (וּלְפִיכָךְ הַנְּשָׁמָה אוֹמֶרֶת לָהֶם הִשְׁבַּעְתִּי אֶתְכֶם בְּנוֹת יְרוּשָׁלַיִם אִם תִּמְצְּאוּ אֶת דּוֹדִי דָּא קוּדְשָׁא בְּרִיךְ הוּא) Rav said: this is the radiance of the supernal mirror. (רַב אָמַר זֶה זִיו אַסְפַּקְלַרְיָה שֶׁל מַעְלָה) “What shall you tell Him? That I am sick with love” - to delight in His radiance and to dwell in His shadow. (מַה תַּגִּידוּ לוֹ שֶׁחוֹלַת אַהֲבָה אָנִי, לֵיהָנוֹת מִזִּיו שֶׁלּוֹ וּלְהִסְתּוֹפֵף בְּצִלּוֹ) Rav Huna said: “Sick with love” - this is the yearning and the longing with which I yearned in the world more than all things; therefore I am sick. (רַב הוּנָא אָמַר שֶׁחוֹלַת אַהֲבָה אָנִי, אוֹתָהּ הַתְּשׁוּקָה וְהַכִּסּוּף שֶׁכָּסַפְתִּי בָּעוֹלָם עַל הַכֹּל לְפִיכָךְ אֲנִי חוֹלָה) Rabbi Yehudah said: this is the love that the Neshama has for the body. (רַבִּי יְהוּדָה אָמַר זוֹ אַהֲבָה שֶׁאוֹהֶבֶת הַנְּשָׁמָה לַגּוּף) For once the appointed time of the body is complete - the number of days decreed for it - as it is said, “And the life of Sarah was…” what is written? “And Avraham rose up from before his dead…” (דְּכֵיוָן שֶׁנִּשְׁלַם קִצּוֹ שֶׁל גּוּף אוֹתָם הַיָּמִים שֶׁנִּגְזְרוּ עָלָיו כְּמָה דְאַתְּ אָמֵר וַיִּהְיוּ חַיֵּי שָׂרָה, מַה כְּתִיב וַיָּקָם אַבְרָהָם מֵעַל פְּנֵי מֵתוֹ וְגו') Rabbi Yehudah said in the name of Rav: what is written in the verse before this? “And Sarah died in Kiryat Arba, which is Chevron, in the land of Kena’an.” (אָמַר רַב יְהוּדָה אָמַר רַב מַה כְּתִיב בַּפָּסוּק קוֹדֶם זֶה דִּכְתִיב וַתָּמָת שָׂרָה בְּקִרְיַת אַרְבַּע הִיא חֶבְרוֹן בְּאֶרֶץ כְּנַעַן)

Rabbi Yitzchak said in the name of Rabbi Yoḥanan: Kudsha Berikh Hu created man and placed in him four things which are divided in the body. (רַבִּי יִצְּחָק אָמַר רַבִּי יוֹחָנָן בָּרָא קוּדְשָׁא בְּרִיךְ הוּא לָאָדָם וְהִכְנִיס בּוֹ אַרְבָּעָה דְּבָרִים הַנֶּחֱלָקִים בַּגּוּף) Rabbi Yehudah said: which are joined in the body. (אָמַר רַבִּי יְהוּדָה הַמְחוּבָּרִים בַּגּוּף) Rabbi Yitzchak said: which are divided in the body, such that each separates to its own element when a person departs this world. (רַבִּי יִצְּחָק אָמַר הַנֶּחֱלָקִים בַּגּוּף שֶׁהֵם חוֹלְקִים לְהִתְפָּרֵשׁ כָּל אֶחָד לִיסוֹדוֹ כְּשֶׁיּוֹצֵא הָאָדָם מִן הָעוֹלָם הַזֶּה) Rabbi Yehudah said: which are joined in the body during his life. (רַבִּי יְהוּדָה אָמַר הַמְחוּבָּרִים בַּגּוּף בְּחַיָּיו) And the verse implies this, as it says, “And Sarah died” - this refers to the body. (מַשְׁמַע מִקְרָא דִּכְתִיב וַתָּמָת שָׂרָה, זֶה הַגּוּף) “In Kiryat Arba” - these are the four elements. (בְּקִרְיַת אַרְבַּע, אֵלּוּ הָאַרְבַּע יְסוֹדוֹת) “She is Chevron” - for they were joined in his body in his lifetime. (הִיא חֶבְרוֹן, שֶׁהָיוּ מְחוּבָּרִים בְּגוּפוֹ בְּחַיָּיו) “In the land of Kena’an” - in this world, in which a person chooses for a short time. (בְּאֶרֶץ כְּנַעַן, בָּעוֹלָם הַזֶּה הַבּוֹחֵר אָדָם בִּזְמַן מוּעָט).

And Avraham came to eulogize Sarah and to weep for her (מִדְרָשׁ הַנֶּעֱלָם: וַיָּבֹא אַבְרָהָם לִסְפֹּד לְשָׂרָה וְלִבְכֹּתָהּ). That is as it is written (הַיְינוּ דִכְתִיב): for we have learned: all seven days the soul of a person visits his body and mourns for it (דִּתְנַן: כָּל שִׁבְעַת הַיָּמִים נַפְשׁוֹ שֶׁל אָדָם פּוֹקֶדֶת לְגוּפוֹ וּמִתְאַבֶּלֶת עָלָיו). This is what is written: But his flesh shall feel pain over him, and his soul shall mourn over him (הֲדָא הוּא דִכְתִיב אַךְ בְּשָׂרוֹ עָלָיו יִכְאָב וְנַפְשׁוֹ עָלָיו תֶּאֱבָל) (Job 14). In this manner: And Avraham came to eulogize Sarah and to weep for her (כְּהַאי גַוְונָא: וַיָּבֹא אַבְרָהָם לִסְפֹּד לְשָׂרָה וְלִבְכֹּתָהּ). And Avraham came-this is the Neshamah (וַיָּבֹא אַבְרָהָם-זוֹ הִיא הַנְּשָׁמָה). To eulogize Sarah-this is the body (לִסְפֹּד לְשָׂרָה-זֶה הַגּוּף).

Rabbi Yitzchak said: At the time when the Neshamah is worthy and ascends to the place of its elevation (אָמַר רַבִּי יִצְחָק: בְּשָׁעָה שֶׁהַנְּשָׁמָה זוֹכָה וְעוֹלָה לִמְקוֹם מַעֲלָתָהּ), the body lies in peace and rests upon its place (הַגּוּף שׁוֹכֵב בְּשָׁלוֹם וְיָנוּחַ עַל מִשְׁכָּבוֹ), as it is written: He shall come in peace; they shall rest upon their resting-places, walking straight ahead (הֲדָא הוּא דִכְתִיב יָבֹא שָׁלוֹם יָנוּחוּ עַל מִשְׁכְּבוֹתָם הֹלֵךְ נְכֹחֹה) (Job 57). What is walking straight ahead? (מַאי הֹלֵךְ נְכֹחֹה)

Rabbi Yitzchak said: The Neshamah walks straight ahead to the place of the Eden that is hidden for it (אָמַר רַבִּי יִצְחָק: הַנְּשָׁמָה הוֹלֵךְ נְכֹחֹה לִמְקוֹם הָעֵדֶן הַגָּנוּז לָהּ). What is the implication? (מַאי מַשְׁמַע) Rabbi Yehudah said: From this expression, it is nechocha written with a hei (אָמַר רַבִּי יְהוּדָה: מֵהַאי מַשְׁמַע, נְכֹחֹה כְּתִיב בְּה״א) And at the time when she is not worthy and she is fit to receive her punishment (וּבְשָׁעָה שֶׁאֵינָהּ זוֹכָה וְהִיא רְאוּיָה לְקַבֵּל עוֹנְשָׁהּ), she goes wandering and visits every day the body and the grave (הוֹלֶכֶת מְשׁוֹמֶמֶת וּמְבַקֶּרֶת בְּכָל יוֹם לַגּוּף וְלַקֶּבֶר).

Rabbi Yose said: This Hard Spark (אָמַר רַבִּי יוֹסֵי: הַאי קוּלִיתָא דְקַרְדִינוּתָא), when it decays, it goes here and there and visits its place for twelve months (כַּד אָזִיל בִּסְרִיחוּתָא לְכָאן וּלְכָאן-אָזַל וּמְבַקֵּר לָהּ לְאַתְרָהּ תְּרֵיסַר יַרְחֵי). So too, that Neshamah which is found fit to receive punishment (כָּךְ נִשְׁמָתָא הַהִיא דְּאִתְחַזְּיָא לְקַבְּלָא עָנְשָׁא), it goes about in the world and visits its place for twelve months in graves and in the world (אָזְלָה לְבַר בְּעָלְמָא, וּמַפְקֶדֶת לָהּ לְאַתְרָהּ תְּרֵיסַר יַרְחֵי בְּבָתֵּי קִבְרֵי וּבְעָלְמָא).

Rabbi Yehudah said: Come and see, as it is written: And Avraham arose from before his dead… (אָמַר רַבִּי יְהוּדָה: תָּא חֲזֵי, דִּכְתִיב: וַיָּקָם אַבְרָהָם מֵעַל פְּנֵי מֵתוֹ וְגו׳) (Bereishit 23). Rabbi Abba said: And it is taught that when the Neshamah is in supernal completion (אָמַר רַבִּי אַבָּא: וְהָא תְּנַן: דְּכַד נִשְׁמָתָא הִיא בְּתַשְׁלוּמָא עִלָּאָה), the letter Heh is added to it, and he is called Avraham in supernal completion (נִיתּוֹסַף בָּהּ ה״א וְנִקְרֵאת אַבְרָהָם בְּתַשְׁלוּמָא עִלָּאָה). And here you say: when she is not yet fully meritorious, it is written: And Avraham arose (וְהָכָא אַתְּ אָמֵר: דְּכַד לֵיתָא זַכָּאָה כָּל כָּךְ-דִּכְתִיב: וַיָּקָם אַבְרָהָם). The action is that of one who sits in the throne, descending below into the small world (עָבְדַת מַאן דְּיָתִיב בְּכּוּרְסְיָיא-נָחִית בְּגוֹ זוּטָר תַּתָּאָה). Rather, thus we have decreed: And Avraham rose from before his dead… (אֶלָּא הָכִי גַּזַּרְנָא: וַיָּקָם אַבְרָהָם מֵעַל פְּנֵי מֵתוֹ), for Rabbi Bo said in the name of Rabbi Zerika (דְּאָמַר רַבִּי בּוֹ אָמַר רַבִּי זְרִיקָא): When the Neshamah is fit to ascend to its place of delight (כְּשֶׁהַנְּשָׁמָה רְאוּיָה לַעֲלוֹת לִמְקוֹם עִדְנָּה), first it shields the sacred body from which it departs (קוֹדֶם מְגִינָה עַל הַגּוּף הַקָּדוֹשׁ שֶׁיּוֹצֵּאת מִשָּׁם), and afterward it ascends to the place of its elevation (וְאַחַר כָּךְ עוֹלָה לִמְקוֹם מַעֲלָתָהּ). This is what is written: And Avraham rose from before his dead-this is the body (הֲדָא הוּא דִכְתִיב: וַיָּקָם אַבְרָהָם מֵעַל פְּנֵי מֵתוֹ-זֶהוּ הַגּוּף). And he spoke to the sons of Ḥet-these are the other bodies of the Tzaddikim (וַיְדַבֵּר אֶל בְּנֵי חֵת-אֵלּוּ שְׁאָר גּוּפוֹת הַצַּדִּיקִים), who are, some say: the sons of hiding, concealed in the world for the sake of fear of their Maker (שֶׁהֵם (ד״א ל״ג: בְּנֵי) חַתְּחַתִּים וְנְהֶאֱלָמִים בָּעוֹלָם לְמַעַן יִרְאַת קוֹנָם), sealed upon because they are dwellers of the dust (חָתִּים עַל שֶׁהֵם שׁוֹכְנֵי עָפָר). And why did he need them? Rabbi Yehudah said (וְאַמַּאי צְּרִיכָה לְהוּ-אָמַר רַבִּי יְהוּדָה): All is written by number (כֹּלָּא בְּמִנְיָינָא כְּתִיבִין), and regarding that very body it is included in their count (וְעַל (דַּהֲוֵי, ד״א: דָּא הֲוֵי) גוּפָא בְּמִנְיָינָא עִמְּהוֹן). And he spoke to them in the manner of appeasement and in the manner of honor (וּמַה דְּאָמַר לְהוּ בְּדֶרֶךְ פִּיּוּס וּבְדֶרֶךְ כָּבוֹד).

A Ger and a sojourner I am among you… This body should be numbered as one with you, in this union (גֵּר וְתוֹשָׁב אָנֹכִי עִמָּכֶם וְגו׳-דְּהַאי גּוּפָא יֶהֱוִי בְּמִנְיָינָא חַד עִמְּכוֹן בְּחִבּוּרָא דָא). Rabbi said: See what is written (אָמַר רַבִּי: רְאֵה מַה כְּתִיב): And the sons of Ḥet answered Avraham… (וַיַּעֲנוּ בְּנֵי חֵת אֶת אַבְרָהָם וְגו׳), likewise with honor and appeasement (כְּמוֹ כֵן בְּדֶרֶךְ כָּבוֹד, בְּדֶרֶךְ פִּיּוּס). This is what is written: Hear us, my lord; you are a prince of Elohim among us (הֲדָא הוּא דִכְתִיב: שְׁמָעֵנוּ אֲדוֹנִי נְשִׂיא אֱלֹהִים אַתָּה בְּתוֹכֵנוּ) (Bereishit 23). What is a prince of Elohim you are? (מַאי: נְשִׂיא אֱלֹהִים אַתָּה) Rabbi Pinchas said: Before the Tzaddik departs from the world (אָמַר רַבִּי פִּנְחָס: קוֹדֶם שֶׁיִּצֵּא הַצַּדִּיק מִן הָעוֹלָם), a bat kol emerges every day upon those Tzaddikim in Gan Eden (בַּת קוֹל יוֹצֵּאת בְּכָל יוֹם עַל אוֹתָם הַצַּדִּיקִים בְּגַן עֵדֶן): Prepare a place for So-and-so, who is coming here (הָכִינוּ מָקוֹם לִפְלוֹנִי שֶׁיָּבֹא לְכָאן). And therefore they say: From Elohim above you are a prince among us every day (וְעַל כֵּן הֵם אוֹמְרִים: מֵאֵת אֱלֹהִים מִלְּמַעְלָה אַתָּה נָשִׂיא בְּכָל יוֹם בְּתוֹכֵנוּ). In the choicest of our graves-in the choicest of the Tzaddikim (בְּמִבְחַר קְבָרֵינוּ-בְּמִבְחַר הַצַּדִּיקִים), the Tzaddikim in the choicest fellowship-count him, bring him in among us (הַצַּדִּיקִים בַּחֲבוּרַת הַמּוּבְחָרִים-מְנֵה אוֹתוֹ, הַכְנִיסֵהוּ בְּחֶשְׁבּוֹן עִמָּנוּ). And none of us shall withhold the count, for we all rejoice in him and greet him with peace (וְאִישׁ מִמֶּנּוּ לֹא יִמְנַע אֶת הַמִּנְיָן, כִּי כֻלָּנוּ שְׂמֵחִים בּוֹ וּמַקְדִּימִים לוֹ שָׁלוֹם).

Rabbi Yose ben Pazzi said: Come and see, when the Neshamah encounters them-she judges, and afterwards she encounters the angel appointed over them (אָמַר רַבִּי יוֹסֵי בֶּן פַּזִּי: תָּא חֲזֵי, כֵּיוָן שֶׁהַנְּשָׁמָה פּוֹגַעַת בָּהֶם-(וְתִדּוֹן), לְאַחַר כָּךְ פּוֹגַעַת לְאוֹתוֹ הַמַּלְאָךְ הַמְמוּנֶּה עֲלֵיהֶם). For it was taught: an angel is appointed over the graves, and his name is Duma (דִּתְנַן: מַלְאָךְ מְמוּנֶּה עַל בָּתֵּי קִבְרֵי, וְדוּמָה שְׁמוֹ), and he proclaims among them daily concerning the Tzaddikim who are destined to enter among them (וְהוּא מַכְרִיז בֵּינֵיהֶם בְּכָל יוֹם עַל הַצַּדִּיקִים הָעֲתִידִים לִיכָּנֵס בֵּינֵיהֶם). And immediately she encounters him, to settle the body in stillness, and in security, and in rest, and in pleasure above (וּמִיָּד פּוֹגַעַת בּוֹ כְּדֵי לְשַׁכֵּן הַגּוּף בְּהַשְׁקֵט וּבְבִטְחָה וּבִמְנוּחָה וּבַהֲנָאָה עִלָּאָה). This is what is written: And he spoke to Ephron (הֲדָא הוּא דִכְתִיב: וַיְדַבֵּר אֶל עֶפְרוֹן).

Rabbi Yissa said: This is the angel named Duma (אָמַר רַבִּי יִיסָא: זֶה הַמַּלְאָךְ הַנִּקְרָא דּוּמָה), and why is his name called Ephron? Because he is appointed over those who dwell in the dust (וְלָמָּה נִתְכַּנֶּה שְׁמוֹ עֶפְרוֹן עַל שֶׁהוּא מְמוּנֶּה עַל שׁוֹכְנֵי עָפָר). And into his hands are entrusted all the ledgers of the Tzaddikim and the fellowships of the Chassidim who dwell in the dust (וְהוּפְקְדוּ בְּיָדוֹ כָּל פִּנְקְסֵי הַצַּדִּיקִים וַחֲבוּרוֹת הַחֲסִידִים הַשּׁוֹכְנִים בֶּעָפָר), and he is destined to bring them forth by number (וְהוּא עָתִיד לְהוֹצִיאָם בְּחֶשְׁבּוֹן). And it was taught: Rabbi El‘azar said (וְתָאנָא אָמַר רַבִּי אֶלְעָזָר): In the time to come, when the Holy One, Blessed be He, will command the resurrection of the dead (לֶעָתִיד לָבֹא, כְּשֶׁיִּפְקֹד הַקָּדוֹשׁ בָּרוּךְ הוּא לְהַחֲיוֹת הַמֵּתִים), He will summon the angel appointed over the graves-his name is Duma (יִקְרָא לַמַּלְאָךְ הַמְמוּנֶּה עַל הַקְּבָרוֹת, וְדוּמָה שְׁמוֹ), and He will demand from him the count of all the dead: the Tzaddikim, and the Chassidim, and those righteous converts, and those who were slain for His Name (וְיִתְבַּע מִמֶּנּוּ מִנְיַן כָּל הַמֵּתִים הַצַּדִּיקִים וְהַחֲסִידִים וְאוֹתָם גֵּרֵי הַצֶּדֶק וְשֶׁנֶּהֶרְגוּ עַל שְׁמוֹ), and he will bring them forth in number just as he received them (וְהוּא מוֹצִיאָם בְּחֶשְׁבּוֹן כְּמוֹ שֶׁנְּטָלָם). As it is written: He who brings forth their hosts by number… not one is missing (הֲדָא הוּא דִכְתִיב הַמּוֹצִיא בְּמִסְפַּר צְבָאָם… אִישׁ לֹא נֶעְדָּר) (Yeshayah 40). And it was taught: Rabbi Shmuel son of Rabbi Ya'akov said (וְתָאנָא אָמַר רַבִּי שְׁמוּאֵל בְּרַבִּי יַעֲקֹב): The souls of the wicked are given into the hand of this angel whose name is Duma (נְפָשׁוֹת הָרְשָׁעִים נְתוּנוֹת בְּיָדוֹ שֶׁל מַלְאָךְ זֶה שֶׁשְּׁמוֹ דּוּמָה), to bring them into Gehinnom and to judge them there (לְהַכְנִיסָם בַּגֵּיהִנָּם וּלְדּוּן שָׁם). And once they are given into his hand, they do not return until they have entered into Gehinnom (וְכֵיוָן שֶׁנִּמְסָרוּת בְּיָדוֹ, שׁוּב אֵינָן חוֹזְרוֹת עַד שֶׁיִּכָּנְסוּ לַגֵּיהִנֹּם). And this is the fear of David, who was afraid when he committed that sin (וְזֶה יִרְאַת דָּוִד שֶׁנִּתְיָירֵא כְּשֶׁעָשָׂה אוֹתוֹ עָוֹן), as it is said: Had not Hashem been my help, my soul had almost dwelled in Duma (שֶׁנֶּאֱמַר לוּלֵי יְיָ עֶזְרָתָה לִי, כִּמְעַט שָׁכְנָה דּוּמָה נַפְשִׁי) (Tehillim 94).

Rabbi Yissa said: The Neshamah encounters him to bring that body into the accounting with the other bodies of the Tzaddikim (אָמַר רַבִּי יִיסָא: הַנְּשָׁמָה פּוֹגַעַת לוֹ, לְהַכְנִיס אוֹתוֹ גּוּף עִם שְׁאָר גּוּפוֹת הַצַּדִּיקִים בְּחֶשְׁבּוֹנָם). This is what is written: And he spoke to Ephron… (הֲדָא הוּא דִכְתִיב: וַיְדַבֵּר אֶל עֶפְרוֹן) (Bereishit 23).

Rabbi Tanchum said: The angel precedes and says to him (אָמַר רַבִּי תַּנְחוּם: הַמַּלְאָךְ קוֹדֵם וְאוֹמֵר לוֹ), look what is written above: And Ephron was sitting among the sons of Ḥet (רְאֵה מַה כְּתִיב לְמַעְלָה: וְעֶפְרוֹן יוֹשֵׁב בְּתוֹךְ בְּנֵי חֵת), his corruption is to dwell in the dust (שִׁחֲתוֹ לִשְׁכּוֹן בֶּעָפָר). And he goes before and tells him to enter that body into the accounting of the Tzaddikim (וְהוּא מַקְדִּים וְאוֹמֵר לוֹ לְהַכְנִיס אוֹתוֹ הַגּוּף בְּחֶשְׁבּוֹן הַצַּדִּיקִים). This is what is written: And Ephron the Ḥittite answered Avraham in the ears of the sons of Ḥet, to all who came to the gate of his city, saying… (הֲדָא הוּא דִכְתִיב: וַיַּעַן עֶפְרוֹן הַחִתִּי אֶת אַבְרָהָם בְּאָזְנֵי בְנֵי חֵת לְכֹל בָּאֵי שַׁעַר עִירוֹ לֵאמֹר) (Bereishit 23). What is to all who came to the gate of his city? (מַאי: לְכֹל בָּאֵי שַׁעַר עִירוֹ) Rav Naḥman said: These are those who entered in the ledger of his reckoning (רַב נַחְמָן אָמַר: אִינוּן דְּעָאלוּ בִּכְתַב חוּשְׁבַּן פִּנְקָסֵיהּ), for Rav Naḥman said: and thus was the decree-by reckoning (דְּאָמַר רַב נַחְמָן: וְהָכִי אִתְגְּזַר עַל חֶשְׁבּוֹן), by the hand of Duma they enter the graves (עַל יְדוֹי דְּדוּמָה עָאלִין בְּבָתֵּי קִבְרֵי), and by the reckoning of the ledger he is designated to bring them forth (וּבְחוּשְׁבַּן פִּתְקָא זַמִּין לְאַפָּקָא לוֹן), and he is appointed over the dwellers of dust (וְהוּא מְמוּנֶּה עַל דַּיְירֵי עַפְרָא). What is the field I have given you, and the cave that is in it? (מַהוּ: הַשָּׂדֶה נָתַתִּי לָךְ וְהַמְּעָרָה אֲשֶׁר בּוֹ) Rabbi Yose said: It is the appointment of tranquility and great rest (אָמַר רַבִּי יוֹסֵי: הַפְקָדָא דְּשַׁלְּוָה וּמְנוּחָה רַבָּה).

Rabbi Shalom bar Minyumei said: There is not a single Tzaddik among those who labor in Torah who does not have two hundred worlds and desires for the sake of Torah (אָמַר רַבִּי שָׁלוֹם בַּר מִנְיוּמֵי: אֵין לְךָ כָּל צַדִּיק וְצַדִּיק מֵאוֹתָם הָעוֹסְקִים בַּתּוֹרָה שֶׁאֵין לוֹ מָאתַיִם עוֹלָמוֹת וְכִסּוּפִין בִּשְׁבִיל הַתּוֹרָה). This is what is written: And two hundred for the keepers of its fruit (הֲדָא הוּא דִכְתִיב וּמָאתַיִם לַנּוֹטְרִים אֶת פִּרְיוֹ) (Shir haShirim 8). And two hundred-for those who give themselves over every day as if they were slain for the sanctification of His Name (וּמָאתַיִם עַל שֶׁמּוֹסְרִים עַצְמָם בְּכָל יוֹם כְּאִלּוּ נֶהֶרְגוּ עַל קְדוּשַׁת שְׁמוֹ). They fulfill this verse (נִצְּחוֹ כְּהַאי פְּסוּקָא): And you shall love Hashem your Elohim… (נ״א: וְכָךְ אָמְרוּ בְּהַאי פְּסוּקָא: וְאָהַבְתָּ אֵת יְיָ וגו׳) (Devarim 6). And it was taught: Whoever focuses his heart on this verse with intent to give his life for the sanctification of His Name, the verse reckons it as if he were slain every day for it (וְתָאנָא: כָּל הַמְכַוֵּין לִבּוֹ בְּהַאי פְּסוּקָא כְּדֵי לִמְסוֹר נַפְשׁוֹ עַל קְדוּשַׁת שְׁמוֹ-מַעֲלֶה עָלָיו הַכָּתוּב כְּאִלּוּ נֶהֱרַג בְּכָל יוֹם עָלָיו). This is what is written: For Your sake we are killed all the day (הֲדָא הוּא דִכְתִיב כִּי עָלֶיךָ הוֹרַגְנוּ כָּל הַיּוֹם) (Tehillim 44).

Rabbi Naḥman said: Whoever gives his life with this verse inherits four hundred worlds in the World to Come (אָמַר רַב נַחְמָן: כָּל הַמּוֹסֵר נַפְשׁוֹ בְּהַאי פְּסוּקָא-נוֹחֵל אַרְבַּע מֵאוֹת עוֹלָמוֹת לָעוֹלָם הַבָּא). Rabbi Yosef said: But we have learned only two hundred! (אָמַר רַב יוֹסֵף: וְהָא תְּנַן: מָאתַיִם). Rabbi Naḥman said: Two hundred for Torah, and two hundred for giving his life each day for the sanctification of His Name (אָמַר רַב נַחְמָן: מָאתַיִם עַל הַתּוֹרָה, וּמָאתַיִם עַל שֶׁמָּסַר עַצְמוֹ בְּכָל יוֹם עַל קְדוּשַׁת שְׁמוֹ).

And Avraham was old, coming in days… (וְאַבְרָהָם זָקֵן בָּא בַּיָּמִים וְגו׳). A Mishnah: Rabbi El‘azar said (מַתְנִיתִין. אָמַר רַבִּי אֶלְעָזָר): in every aspect, this Mishnah is correct (עַל כָּל פָּנִים כָּךְ הוּא דְּהַאי מַתְנִיתִין שַׁפִּיר), for that Neshamah was formed (דְּאִתְעֲבִיד נִשְׁמָתָא), as it is written regarding it: And behold, one Ofan on the earth beside the Ḥayyot, toward their four faces (הַהוּא דִכְתִיב בֵּיהּ וְהִנֵּה אוֹפַן אֶחָד בָּאָרֶץ אֵצֶל הַחַיּוֹת לְאַרְבַּעַת פָּנָיו), as it is said in that first Mishnah (כִּדְאָמְרוּ בְּהַהִיא מַתְנִיתָא קַמָּיְיתָא).

Rabbi Abba said to him: Let the Master tell us from that Mishnah (אָמַר לֵיהּ רִבִּי אַבָּא: לֵימָא לָן מַר מֵהַהִיא מַתְנִיתִין). He said to him: thus it was explained with thirteen measures of mercy in its parashah (אָמַר לֵיהּ: הָכִי אִתְפְּרַשׁ בִּתְלַת עֶשֶׂר מְכִילָן דְּרַחֲמֵי בְּפָרְשָׁתָא דִילֵיהּ), but here we have something to say (אֲבָל הָכָא אִית לָן לְמֵימַר). He opened and said: One is she, my dove, my perfect one, one is she to her mother… (פָּתַח וְאָמַר אַחַת הִיא יוֹנָתִי תַמָּתִי אַחַת הִיא לְאִמָּהּ וְגו׳).

Rabbi El‘azar said: what is she, that we read here in Shir haShirim in feminine language, but there in Orayta it is masculine language? (אָמַר רִבִּי אֶלְעָזָר: מַאי הִיא דְּאֲנַן קָרִינָן הָכָא בְּשִׁיר הַשִּׁירִים לִישְׁנָא דְּנוּקְבְתָּא, וְהָתָם בְּאוֹרַיְיתָא לִישְׁנָא דִּדְכוּרָא) Rather, Rabbi El‘azar said: here in Torah it is called masculine relative to the body, because the body compared to the Neshamah is like a woman compared to a man (אֶלָּא אָמַר רַבִּי אֶלְעָזָר: הָכָא בַּתּוֹרָה נִקְרָא בְּלָשׁוֹן זָכָר אֵצֶל הַגּוּף, מִפְּנֵי שֶׁהַגּוּף אֵצֶל הַנְּשָׁמָה כְּאִשָּׁה אֵצֶל הַזָּכָר), and the Neshamah above is as a female before the male (וְהַנְּשָׁמָה לְגַבֵּי מַעְלָה, כִּנְקֵבָה בִּפְנֵי הַזָּכָר), and each one inherits according to his level (וְכָל אֶחָד מַעֲלָתוֹ יוֹרֵשׁ).

It was taught there: at four times (תְּנַן הָתָם: בְּאַרְבָּעָה פְּעָמִים), some say: in a year (נ״א: בַּשָּׁנָה), at times during each day (בְּשָׁעָה בְּכָל יוֹם), Eden drips upon the Garden (עֵדֶן מְנַטֵּף עַל הַגָּן), and from those drops issues a great river that divides into four heads (וְיוֹצֵא מֵאוֹתָם הַטִּפּוֹת נָהָר גָּדוֹל הַמִּתְחַלֵּק לְאַרְבָּעָה רָאשִׁים), and eighty-four drops drip each day (וּשְׁמוֹנֶה וְאַרְבָּעִים טִפּוֹת מְנַטֵּף בְּכָל יוֹם), and from there seventy trees of the Garden are satisfied (וּמִשָּׁם שְׂבֵעִים אִילָנֵי הַגַּן), as it is written: The trees of Hashem shall be satisfied (הֲדָא הוּא דִכְתִיב יִשְׂבְּעוּ עֲצֵי יְיָ).

Rabbi Tanchum said: from here it is written: He waters the mountains from His upper chambers (רַבִּי תַנְחוּם אָמַר: מֵהָכָא מַשְׁקֶה הָרִים מֵעֲלִיּוֹתָיו)-what is His upper chamber? This is Eden (אֵיזוֹ הִיא עֲלִיָּה זֶהוּ עֵדֶן). And where is Eden? Rabbi Yehudah said: above Aravot it is (וְעֵדֶן בְּאֵיזֶה מָקוֹם הוּא רַבִּי יְהוּדָה אָמַר: לְמַעְלָה מֵעֲרָבוֹת הוּא). Rabbi Yose said: it is in Aravot (רַבִּי יוֹסֵי אָמַר: בַּעֲרָבוֹת הוּא), for it was taught: there are stored the treasuries of life, goodness, blessing, peace, and the Neshamot of the Tzaddikim (דְּהָא תְּנַן: שָׁם גִּנְזֵי חַיִּים, טוֹבִים, בְּרָכָה, וְשָׁלוֹם, וְנִשְׁמָתָן שֶׁל צַדִּיקִים), and the supernal concealment-that is Eden (וְהַגָּנוּז הָעֶלְיוֹן-הוּא עֵדֶן), and below it, aligned with it, is the Garden in the earth (לְמַטָּה מְכוּוָן כְּנֶגְדּוֹ גַּן בָּאָרֶץ), and it receives flow from it every day (וְנוֹטֵל מִמֶּנּוּ שֶׁפַע בְּכָל יוֹם).

Rabbi Abbahu said: Eighty-four prophets arose for Yisrael (אָמַר רַבִּי אַבָּהוּ: שְׁמוֹנָה וְאַרְבָּעִים נְבִיאִים עָמְדוּ לָהֶם לְיִשְׂרָאֵל), and each one took in his portion a concentrated drop from those drops of Eden (וְכָל אֶחָד נָטַל בְּחֶלְקוֹ תַמְצִּית טִפָּה אַחַת מֵאוֹתָם טִפּוֹת שֶׁל עֵדֶן), which are eighty-four drops (שֶׁהֵם שְׁמוֹנָה וְאַרְבָּעִים טִפּוֹת). And if each prophet who took even a single drop attained such a level of Holy Spirit beyond all others (וּמַה אִם כָּל נָבִיא שֶׁנָּטַל טִפָּה אַחַת מֵהֶן-הָיְתָה מַעֲלָתוֹ בְּרוּחַ הַקֹּדֶשׁ עַל כָּל הַשְּׁאָר), how much more so Adam haRishon, who received from all eighty-four! (אָדָם הָרִאשׁוֹן שֶׁהָיָה מְקַבֵּל מִשְּׁמוֹנָה וְאַרְבָּעִים-לֹא כָּל שֶׁכֵּן), from here you learn how great was his wisdom (מִכָּאן אַתָּה לָמֵד כַּמָּה הָיְתָה חָכְמָתוֹ).

Rabbi Ba said in the name of Rav Kahana (רַבִּי בָּא אָמַר רַב כַּהֲנָא): And from where did the prophets receive those drops? (וְכִי מֵאַיִן הָיָה לָהֶם לַנְּבִיאִים מֵאוֹתָם הַטִּפּוֹת) But thus was it taught (אֶלָּא הָכִי תְּנַן): in every drop that goes out from Eden, a spirit of wisdom goes out with it (בְּכָל טִפָּה וְטִפָּה הַיּוֹצֵּאת מֵעֵדֶן רוּחַ חָכְמָה יוֹצֵא עִמּוֹ), and therefore it was decreed in the Mishnah (וְעַל כֵּן אִתְגְּזַר בְּמַתְנִיתִין): there is water that makes wise men grow, and there is water that makes fools grow (אִית מַיָא מְגַדְּלָן חַכִּימִין, וְאִית מַיָא מְגַדְּלָן טִפְּשִׁין), and the waters that make wise men grow are waters that come from the drops of Eden (וְאִינוּן מַיָא דִּמְגַדְּלָן חַכִּימִין-אִינוּן מַיָא הֲווּ מִטִפִּין דְּעֵדֶן).

Rabbi Yose said (דְּאָמַר רַבִּי יוֹסֵי): water whose drops are more than all those four original rivers (מַיָא דְּבֵיהּ טִפִּין יָתְבִין (נ״א: יְתִירִין) מִכָּל אִינוּן אַרְבַּע נַהֲרֵי קַדְמָאָה)-this is what is written: The name of the one is Pishon (הוּא דִּכְתִיב שֵׁם הָאֶחָד פִּישׁוֹן). What is the name of the one is Pishon?-the one distinguished above them all (מַאי: שֵׁם הָאֶחָד פִּישׁוֹן הַמְיֻחָד מִכּוּלָּם-פִּישׁוֹן), and it is that which falls in the land of Egypt (וְהוּא הַנּוֹפֵל בְּאֶרֶץ מִצְרַיִם), and therefore the wisdom of Egypt was greater than all the world (וּלְפִיכָךְ הָיְתָה חָכְמַת מִצְרַיִם יוֹתֵר מִכָּל הָעוֹלָם). But once the decree was issued and the wisdom of Egypt perished (וּמִשֶּׁנִּגְזְרָה גְּזֵרָה-שֶׁאָבְדָה חָכְמַת מִצְרַיִם), Kudsha Berikh Hu took those drops and cast them into that Garden (נָטַל קוּדְשָׁא בְּרִיךְ הוּא אוֹתָם טִפִּין וְזָרַק לוֹן בְּהַהוּא גִּנָּא), into that river of the Garden of Eden, as it is written: And a river went out of Eden to water the Garden (בְּהַהוּא נַהֲרָא דְּגִנְתָּא דְעֵדֶן, דִּכְתִיב וְנָהָר יוֹצֵא מֵעֵדֶן לְהַשְׁקוֹת אֶת הַגָּן). And this one begets four others (וְזֶה הָיָה מוֹלִיד אַרְבָּעָה אֲחֵרִים), and the one distinguished born from it was Pishon (וְהָאֶחָד הַמְיֻחָד הַנּוֹלַד מִמֶּנּוּ-פִּישׁוֹן הָיָה). From the moment those drops were taken and no longer flowed from the Garden, wisdom departed from Egypt (מִשֶּׁנִּטְלוּ אֵלּוּ הַטִפּוֹת שֶׁלֹּא יָצְאוּ מֵהַגַּן-אָבְדָה הַחָכְמָה מִמִּצְרַיִם). And from that spirit that went out from Eden (וּמֵאוֹתוֹ הָרוּחַ שֶׁהָיָה יוֹצֵא מֵעֵדֶן), every prophet drew (תִּמְצּוּ כָּל נָבִיא וְנָבִיא), as it is written: Walking in the Garden to the spirit of the day (וְהַיְינוּ דִּכְתִיב: מִתְהַלֵּךְ בַּגָּן לְרוּחַ הַיּוֹם) (Bereishit 3). And it is hidden in Gan Eden for the time to come (וְגָנוּז זֶה בְּגַּן עֵדֶן לֶעָתִיד לָבוֹא), and this is the river that Yeḥezkel saw in his prophecy (וְזֶה הוּא הַנָּהָר שֶׁרָאָה יְחֶזְקֵאל בִּנְבוּאָתוֹ), and concerning this it is written: For the earth shall be filled with the knowledge of Hashem… (וְעַל כֵּן אָמַר הַכָּתוּב כִּי מָלְאָה הָאָרֶץ דֵּעָה אֶת יְיָ וְגו׳), for those waters always increase knowledge in the world (שֶׁאוֹתָם מַיִם תָּמִיד מְגַדְּלִים הַיְדִיעָה בָּעוֹלָם).

The Rabbis taught (תָּנוּ רַבָּנָן): all the Neshamot of the Tzaddikim are above in Eden (כָּל נִשְׁמָתָן שֶׁל צַדִּיקִים לְמַעְלָה בְּעֵדֶן הֵן), and if that which descends from Eden increases wisdom in the world (וּמַה מִמַּה שֶׁיּוֹרֵד מֵעֵדֶן יִשְׂגֶּא הַחָכְמָה בָּעוֹלָם), for those who stand in it and enjoy its pleasures and longings (לָעוֹמְדִים בּוֹ וְנֶהֱנִין מֵהֲנָאוֹתָיו וְכִסּוּפָיו), how much more so! (עַל אַחַת כַּמָּה וְכַמָּה).

Rabbi Yitzchak said (אָמַר רַבִּי יִצְחָק): once the Neshamah is worthy to enter the gates of Yerushalayim above (כֵּיוָן שֶׁהַנְּשָׁמָה זוֹכָה לִיכָּנֵס בְּשַׁעֲרֵי יְרוּשָׁלַיִם שֶׁל מַעְלָה), Miche'al the great prince walks with her and precedes her with peace (מִיכָאֵל הַשַּׂר הַגָּדוֹל הוֹלֵךְ עִמָּהּ וּמַקְדִּים לָהּ שָׁלוֹם). The ministering angels are astonished and ask about her (מַלְאֲכֵי הַשָּׁרֵת תְּמֵהִים בּוֹ וְשׁוֹאֲלִים עָלֶיהָ): Who is this ascending from the wilderness? (מִי זֹאת עוֹלָה מִן הַמִּדְבָּר). Who is this ascending among the supernals-from that desolate body that resembles vapor? (מִי זֹאת עוֹלָה בֵּין הָעֶלְיוֹנִים מֵהַגּוּף הֶחָרֵב שֶׁדּוֹמֶה לְהֶבֶל), as it is written: Man is like a breath (דִּכְתִיב אָדָם לַהֶבֶל דָּמָה). He responds and says (הוּא מֵשִׁיב וְאוֹמֵר): One is she, my dove, my perfect one (שִׁיר הַשִּׁירִים ו׳: אַחַת הִיא יוֹנָתִי תַּמָּתִי), one she is-singular she is (אַחַת הִיא-מְיוּחֶדֶת הִיא), one she is to her mother (אַחַת הִיא לְאִמָּהּ)-her mother, this is the Throne of Glory (לְאִמָּהּ-זוֹ הִיא כִּסֵּא הַכָּבוֹד), which is the mother of the Neshamah and gives birth to her, for she was decreed from it (שֶׁהִיא אֵם לַנְּשָׁמָה וְיוֹלֶדֶת לָהּ שֶׁנִּגְזְרָה מִמֶּנָּה). Daughters saw her and praised her (רָאוּהָ בָּנוֹת וַיְאַשְׁרוּהָ)-these are the other Neshamot who are on high, and they are called the daughters of Yerushalayim (אֵלּוּ שְׁאָר הַנְּשָׁמוֹת שֶׁהֵן בְּמַעֲלָתָן לְמַעְלָה, וְהֵן הַנִּקְרָאוֹת בְּנוֹת יְרוּשָׁלַיִם). Rabbi Yose said (אָמַר רַבִּי יוֹסֵי): I have reviewed what was said-that these are called daughters of Yerushalayim, and the others are called daughters of Lot (הָא חָזַרְנָא עַל מַה דְּאֲמָרָן-אֵלּוּ נִקְרָאוֹת בְּנוֹת יְרוּשָׁלַיִם, וְהָאֲחֵרוֹת נִקְרָאוֹת בְּנוֹת לוֹט). Daughters saw her and praised her-other Neshamot praise her and say: Peace to you in your coming (רָאוּהָ בָּנוֹת וַיְאַשְׁרוּהָ-שְׁאָר הַנְּשָׁמוֹת מְשַׁבְּחוֹת לָהּ וְאוֹמְרוֹת: שָׁלוֹם בּוֹאֵךְ).

Queens and concubines (מְלָכוֹת וּפִילַגְּשִׁים)-queens are the Patriarchs, who are kings (מְלָכוֹת-אֵלּוּ הָאָבוֹת שֶׁהֵם מְלָכוֹת), and concubines are righteous converts (וּפִילַגְּשִׁים-הֵן גֵּירֵי הַצֶּדֶק). All of them praise and glorify her until she enters above (כּוּלָּם מְשַׁבְּחוֹת וּמְקַלְּסוֹת אוֹתָהּ עַד שֶׁנִּכְנֶסֶת לְמַעְלָה), and then the Neshamah is in its elevation and is established in the length of days-this is what is written: And Avraham was old, coming in days (וְאָזַי הַנְּשָׁמָה בְּמַעֲלָתָהּ וּמִתְקַיְּימָא אֲרִיכוּת הַיָּמִים, הֲדָא הוּא דִכְתִיב: וְאַבְרָהָם זָקֵן בָּא בַּיָּמִים) (Bereishit 24), he entered the length of days of the World to Come (נִכְנַס בַּאֲרִיכוּת הַיָּמִים לָעוֹלָם הַבָּא).

Rabbi Abba the Elder stood on his feet and said (רַבִּי אַבָּא סָבָא קָם עַל רַגְלוֹי וְאָמַר): rest and peace be granted to you, Rabbi Shim‘on ben Yochai, for you have returned the crown to its place (מְנוּחָה וְשָׁלוֹם גָּרְמִין יְהֵא לָךְ רַבִּי שִׁמְעוֹן בֶּן יוֹחָאי, דְּחָזָרַת עֲטָרָה לְיוֹשְׁנָהּ). For we have learned in the early Mishnah that once the Neshamah is in its completeness in the supernal place (דְּתָנִינָן בְּמַתְנִיתָּא קַדְמָאָה, דְּכֵיוָן שֶׁהַנְּשָׁמָה הִיא בְּתַשְׁלוּמָהּ בְּאֲתַר עִלָּאָה), at the end of time it does not return to the body (לִזְמַנָא בָּתְרָאָה לָא תָבַאת לְגוּפָא), rather other Neshamot are created from her that go out from her (אֶלָּא אִתְבְּרִיאוּן מִנָּהּ נִשְׁמֵי אָחֳרָנִין דְּנָפְקֵי מִנָּהּ), and she remains in existence (וְאִיהִי אִשְׁתְּאָרַת בְּקִיּוּמָא). Until Rabbi Shim‘on ben Yochai came and expounded (עַד דְּאֲתָא רַבִּי שִׁמְעוֹן בֶּן יוֹחָאי וְדָרַשׁ): and if in this world, which is vapor, and the body which is a putrid drop, that Neshamah enters it (וּמַה אִם בָּעוֹלָם הַזֶּה שֶׁהוּא הֶבֶל, וְהַגּוּף שֶׁהוּא טִפָּה סְרוּחָה-נִכְנֶסֶת בּוֹ אוֹתָהּ הַנְּשָׁמָה), then in the world to come, when all will be refined, and the body will be chosen in its existence and completeness (לֶעָתִיד לָבוֹא שֶׁיִּצָּרְפוּ כּוּלָּם, וְיִהְיֶה הַגּוּף מוּבְחָר בְּקִיּוּם וְתַשְׁלוּם יוֹתֵר), is it not just that that Neshamah should enter it with all her completion and supernal elevation? (אֵינוֹ דִּין לְהִכָּנֵס אוֹתָהּ הַנְּשָׁמָה בּוֹ בְּכָל הַתַּשְׁלוּמִין וְהָעִלּוּיִין שֶׁבָּהּ).

Rabbi Aḥa said (אָמַר רַבִּי אַחָא): that very Neshamah (אוֹתָהּ הַנְּשָׁמָה) and that very body (וְאוֹתוֹ הַגּוּף מַמָּשׁ), the Holy One, Blessed be He, will restore and establish in their existence in the world to come (עָתִיד הַקָּדוֹשׁ בָּרוּךְ הוּא לְהַעֲמִידָן בְּקִיּוּמָן לֶעָתִיד לָבוֹא). But the two will be complete in the perfection of knowledge to attain what they could not attain in this world (אֲבָל שְׁנֵיהֶם יִהְיוּ שְׁלֵמִים בְּתַשְׁלוּם הַדַּעַת לְהַשִּׂיג מַה שֶּׁלֹּא הִשִּׂיגוּ בָּעוֹלָם הַזֶּה). And Avraham was old, coming in days… (וְאַבְרָהָם זָקֵן בָּא בַּיָּמִים וְגו׳). Rabbi Bo said in the name of Rabbi Yoḥanan (רַבִּי בּוֹ אָמַר רַבִּי יוֹחָנָן): in that world, which is composed of days, and not in this world, which is night (בְּאוֹתוֹ הָעוֹלָם שֶׁהוּא יָמִים, וְלֹא בָּעוֹלָם הַזֶּה שֶׁהוּא לַיְלָה). Rabbi Ya‘aqov said: in those worlds that are days-in those delights and yearnings which he inherits (אָמַר רַבִּי יַעֲקֹב: בְּאוֹתָם הָעוֹלָמוֹת שֶׁהֵם יָמִים, בְּאוֹתָם הַהֲנָאוֹת וְהַכִּסּוּפִין שֶׁהוּא נוֹחֵל). And Hashem blessed Avraham in all (וַיְיָ בֵּרַךְ אֶת אַבְרָהָם בַּכֹּל)-in that authority (some say: tithe) which Kudsha Berikh Hu gave him from His Name, which is the letter Heh, by which the world was created (בְּאוֹתוֹ הַמִּשְׂרָה (נ״א: הַמַּעֲשֵׂר) שֶׁנָּתַן לוֹ הַקָּדוֹשׁ בָּרוּךְ הוּא מִשְּׁמוֹ, שֶׁהִיא אוֹת ה״א, שֶׁבּוֹ נִבְרָא הָעוֹלָם). And it was taught: Rabbi Yoḥanan said (וְתַנְיָא אָמַר רַבִּי יוֹחָנָן): Metatron, the Sar haPanim, who is a youth and servant of his master, the Lord who rules over him (מֶטַּטְרוֹן שַׂר הַפָּנִים, שֶׁהוּא נַעַר, עֶבֶד מֵרַבּוֹ הָאָדוֹן הַמּוֹשֵׁל עָלָיו), is appointed over the Neshamah each day to supply her with that light which she was commanded (מְמוּנֶּה עַל הַנְּשָׁמָה בְּכָל יוֹם, לְהַסְפִּיק לָהּ מֵאוֹתוֹ הָאוֹר שֶׁנִּצְטַוָּה), and he is destined to receive the accounting ledger from Duma at the graves and to show it before his Master (וְהוּא עָתִיד לְמֵיסַב חוּשְׁבַּן פִּתְקָא בְּבָתֵּי קִבְרֵי מִן דּוּמָה, וּלְאַחֲזָאָה לֵיהּ קַמֵּי מָארֵיהּ), and he is prepared to refine that substance beneath the earth to rectify the bodies and establish them in bodily wholeness without Neshamah, until the time that Kudsha Berikh Hu sends her back to her place (וְהוּא זַמִּין לְמֶעְבַּד חָמִיר הַהוּא גַּרְמָא תְּחוֹת אַרְעָא לְתַקָּנָא לְגוּפַיָיא, וּלְקָיְימָא לוֹן בִּשְׁלֵימוּתָא דְּגוּפָא בְּלָא נִשְׁמָתָא, (בִּזְמַנָא) דְּקוּדְשָׁא בְּרִיךְ הוּא יְשַׁדַּר לָהּ לְאַתְרָהּ).

Rabbi Yitzḥak said (אָמַר רַבִּי יִצְחָק): at that time, what is written? And Avraham said to his servant, the elder of his house, who rules over all he has… (בְּאוֹתָהּ שָׁעָה מַה כְּתִיב וַיֹּאמֶר אַבְרָהָם אֶל עַבְדּוֹ זְקַן בֵּיתוֹ הַמּוֹשֵׁל וְגו׳). What is to his servant? If with wisdom this was contemplated, what is to his servant? (מַהוּ: אֶל עַבְדּוֹ אִי בְּחָכְמְתָא-דָא נִסְתַּכֵּל: מַהוּ אֶל עַבְדּוֹ) Rabbi Nehorai said: it only means what it says-his servant, the servant of the Holy One (אָמַר רַבִּי נְהוֹרָאי: לֹא נִסְתַּכֵּל אֶלָּא בַּמֶּה שֶׁאָמַר עַבְדּוֹ, עַבְדּוֹ שֶׁל מָקוֹם). The elder of his house-the one nearest to His service (זָקֵן בֵּיתוֹ-הַקָּרוֹב לַעֲבוֹדָתוֹ), and who is he? This is Metatron, as we have said (וּמַאן אִיהוּ זֶה מֶטַּטְרוֹן כִּדְקָאֲמָרָן), for he is destined to beautify the body in the graves (דְּאִיהוּ עָתִיד לְיַפּוֹת לַגּוּף בְּבָתֵּי קִבְרֵי). This is what is written: And Avraham said to his servant-this is Metatron, the servant of the Holy One (הֲדָא הוּא דִכְתִיב: וַיֹּאמֶר אַבְרָהָם אֶל עַבְדּוֹ-זֶה מֶטַּטְרוֹן, עַבְדּוֹ שֶׁל מָקוֹם). The elder of his house-he is the first of the creations of the Holy One (זָקֵן בֵּיתוֹ-שֶׁהוּא תְּחִלַּת בְּרִיּוֹתָיו שֶׁל מָקוֹם). Who rules over all that he has-for Kudsha Berikh Hu gave him dominion over all His hosts (הַמּוֹשֵׁל בְּכָל אֲשֶׁר לוֹ-שֶׁנָּתַן לוֹ קוּדְשָׁא בְּרִיךְ הוּא מֶמְשָׁלָה עַל כָּל צִבְאוֹתָיו).

And it was taught: Rabbi Shim‘on said in the name of Rabbi Yose in the name of Rav (וְתָנָא אָמַר רַבִּי שִׁמְעוֹן אָמַר רַבִּי יוֹסֵי אָמַר רַב): all his hosts take light and enjoy from the radiance of the Neshamah (כָּל צִבְאוֹתָיו שֶׁל אוֹתוֹ עֶבֶד-נוֹטְלִים אוֹר וְנֶהֱנִין מִזִּיו הַנְּשָׁמָה), for it was taught: the light of the Neshamah in the World to Come is greater than the light of the Throne (דְּתָנָא: אוֹר הַנְּשָׁמָה לָעוֹלָם הַבָּא גָּדוֹל מֵאוֹר הַכִּסֵּא). And behold, the Neshamah is taken from the Throne (וְהָא מֵהַכִּסֵּא נִטְלָה הַנְּשָׁמָה)! Rather-this one according to what is fitting for it, and that one according to what is fitting for it (אֶלָּא: זֶה לְפִי הָרָאוּי לוֹ, וְזֶה לְפִי הָרָאוּי לוֹ). Rav Naḥman said: it is truly greater than the light of the Throne (רַב נַחְמָן אָמַר: גָּדוֹל מֵאוֹר הַכִּסֵּא מַמָּשׁ), as it is written: A likeness as the appearance of man upon it above (דִּכְתִיב דְּמוּת כְּמַרְאֵה אָדָם עָלָיו מִלְמַעְלָה)-what is upon it? Upon His brilliance (מַאי: עָלָיו עַל זָהֳרוֹ). And when he goes to fulfill his mission, all his hosts and his Merkavah are sustained from that radiance (וּכְשֶׁהוּא הוֹלֵךְ לַעֲשׂוֹת שְׁלִיחוּתוֹ, כָּל צִבְאוֹתָיו וְהַמֶּרְכָּבָה שֶׁלּוֹ נִזּוֹנִין מֵאוֹתוֹ הַזּוֹהַר). This is what the Neshamah says to him, as it is written: Please place your hand-meaning your support-under my thigh (הֲדָא הוּא שֶׁהַנְּשָׁמָה אוֹמֶרֶת לוֹ, (דִכְתִיב) שִׂים נָא יָדְךָ-כְּלוֹמַר: סִיעָתְךָ-תַּחַת יְרֵכִי), this is the light that flows from the Neshamah upon them (זֶהוּ אוֹר הַנִּשְׁפַּע מִן הַנְּשָׁמָה עֲלֵיהֶם).

Rabbi Yehudah son of Rabbi Shalom said (אָמַר רַבִּי יְהוּדָה בְּרַבִּי שָׁלוֹם): thus we have received, that when he goes on his mission from the Holy One, Blessed be He, Kudsha Berikh Hu moves all His supernal hosts with one letter of His Name (כָּךְ קִבַּלְנוּ, בְּשָׁעָה שֶׁזֶּה הוֹלֵךְ בִּשְׁלִיחוּתוֹ שֶׁל מָקוֹם, קוּדְשָׁא בְּרִיךְ הוּא מֵנִיעַ כָּל צִבְאוֹתָיו שֶׁל מַעְלָה בְּאוֹת אַחַת מִשְּׁמוֹ). Rav Huna said: Yerekhī (my thigh) in gematria is 240 (רָ״ם) (אָמַר רַב הוּנָא: כָּךְ-יְרֵכִי בְּגִימַטְרִיָּא: רָ״ם). That is, the Neshamah says: place your hand-your support-beneath the exalted level, exalted and uplifted, the ruler over all (כְּלוֹמַר: הַנְּשָׁמָה אוֹמֶרֶת: שִׂים נָא יָדְךָ, סִיעָתְךָ תַּחַת מַעֲלָתוֹ שֶׁל רָם וְנִשָּׂא, הַמּוֹשֵׁל עַל הַכֹּל). And after He commanded the aid of the supernals under his hand, I adjure you with a great oath in Him (וּלְאַחַר שֶׁצִּוָּה סִיעַת עֶלְיוֹנִים תַּחַת יָדוֹ, אֲנִי מַשְׁבִּיעֲךָ שְׁבוּעָה גְּדוֹלָה בּוֹ).

Rabbi Yitzḥak said (אָמַר רַבִּי יִצְחָק): The God of the heavens and the God of the earth (אֱלֹהֵי הַשָּׁמַיִם וֵאלֹהֵי הָאָרֶץ)-since he already said "Hashem," which includes everything, why then is it written the God of the heavens? (הוֹאִיל וְאָמַר בַּי־יָּה, שֶׁהוּא הַכֹּל, לָמָּה נֶאֱמַר אֱלֹהֵי הַשָּׁמַיִם) Rabbi Yehudah said: for He is master of all, in one moment and with one utterance He moves all, and all are as nothing before Him (אָמַר רַבִּי יְהוּדָה: שֶׁהוּא אָדוֹן עַל הַכֹּל, בְּבַת אַחַת וּבְרֶגַע אֶחָד הוּא מֵנִיעַ לַכֹּל, וְכֻלָּם כְּאַיִן נְגְדּוֹ). Rabbi Yitzḥak said: on two letters of His Name, to indicate that He is the All and there is none besides Him (רַבִּי יִצְחָק אוֹמֵר: עַל שְׁתַּיִם אוֹתִיּוֹת מִשְּׁמוֹ, לְהוֹרוֹת שֶׁהוּא הַכֹּל, וְאֵין אַחֵר בִּלְתּוֹ). And I adjure you by Hashem, the God of the heavens and the God of the earth… (וְאַשְׁבִּיעֲךָ בַּי־יָּה אֱלֹהֵי הַשָּׁמַיִם וֵאלֹהֵי הָאָרֶץ) (Bereishit 24). Rav Huna said: and if I had been with the masters of the Mishnah when they revealed this secret, I would never have separated from them, for I saw many depths in their mouths that were revealed yet not seen to any man (אָמַר רַב הוּנָא: וְאִי הֲוִינָא עִמְּהוֹן דְּמָארֵי מַתְנִיתָּא כַּד גִּלּוּ רָזָא דְּנָא, לָא אִיפְרַשְׁנָא מִנְּהוֹן הָכִי, דְּהָא אֲנָא חָזֵי עֲמִיקִין סַגִּיאִין בְּפוּמַיְיהוּ דְּגָלוּ, וְלָא אִתְחַזְּיָין לְכָל אֵינִישׁ).

Come and see (תָּא חֲזֵי): an oath of endurance this was (שְׁבוּעַת קְיָימָא דָּא), spoken by the Neshamah, as it is written: That you not take a wife for my son… (אוֹמֵי לָהּ נִשְׁמָתָא, דִּכְתִיב: אֲשֶׁר לֹא תִקַּח אִשָּׁה לִבְנִי) (Bereishit 24). Rabbi Yitzḥak said: from here we understand that since you go on this mission, do not take a wife for my son-meaning, do not take a body for my son (אָמַר רַבִּי יִצְחָק: מֵהָכָא מַשְׁמַע: שֶׁהוֹאִיל וְאַתָּה הוֹלֵךְ בִּשְׁלִיחוּת, זֶה לֹא תִקַּח אִשָּׁה לִבְנִי-כְּלוֹמַר: שֶׁלֹּא תִקַּח גּוּף לִבְנִי), to enter into a foreign body, a body not fitting for him-rather, that very one which is his, that very one from which I emerged (לִיכָּנֵס בְּגוּף אַחֵר, בְּגוּף זָר שֶׁאֵינוֹ רָאוּי לוֹ-אֶלָּא בְּהַהוּא מַמָּשׁ שֶׁהוּא שֶׁלִּי, בְּהַהוּא מַמָּשׁ שֶׁיָּצָאתִי מִמֶּנּוּ). This is what is written: But to my land and my birthplace you shall go (הֲדָא הוּא דִכְתִיב: כִּי אִם אֶל אַרְצִי וְאֶל מוֹלַדְתִּי תֵּלֵךְ) (Bereishit 24).

Rabbi Yose said: What is meant by and you shall take a wife for my son, for Yitzḥak? (אָמַר רַבִּי יוֹסֵי: מַהוּ וְלָקַחְתָּ אִשָּׁה לִבְנִי לְיִצְחָק) Rabbi Yitzḥak said: that very body that suffered with me in that world, and had no enjoyment or yearning in it due to fear of its Master (אָמַר רַבִּי יִצְחָק: אוֹתוֹ הַגּוּף שֶׁנִּצְטַעֵר עִמִּי בְּאוֹתוֹ הָעוֹלָם, וְלֹא הָיְתָה לוֹ הֲנָאָה וְכִסּוּף בּוֹ מִפְּנֵי יִרְאַת קוֹנוֹ), that very body shall be taken for Yitzḥak (אוֹתוֹ הַגּוּף מַמָּשׁ תִּקַּח לְיִצְחָק), to rejoice with him in the joy of the Tzaddikim (עִמּוֹ בְּהַאי שִׂמְחַת הַצַּדִּיקִים), to rejoice with him in the joy of Kudsha Berikh Hu (לְיִצַּחֵק עִמּוֹ בְּשִׂמְחַת הַקָּדוֹשׁ בָּרוּךְ הוּא), to rejoice with him now that the time of laughter has arrived in the world (לְיִצַּחֵק עִמּוֹ, דְּעַכְשָׁיו עֵת שְׂחוֹק בָּעוֹלָם). This is what is written: Then our mouth will be filled with laughter… (הֲדָא הוּא דִכְתִיב אָז יִמָּלֵא שְׂחוֹק פִּינוּ וְגו׳).

Rabbi Yehudah bar Yitzḥak said (אָמַר רַבִּי יְהוּדָה בַּר יִצְחָק): Come and hear-no single angel performs more than one mission, and not two missions at once (תָּא שְׁמַע, אֵין מַלְאָךְ אֶחָד עוֹשֶׂה אֶלָּא שְׁלִיחוּת אֶחָד, וְלֹא ב׳ שְׁלִיחוּת בְּבַת אַחַת). And it was taught: Rabbi Abba said, the one angel who has the scribe’s inkwell at his waist (וְתַנְיָא, אָמַר רַבִּי אַבָּא: מַלְאָךְ אֶחָד אֲשֶׁר קֶסֶת הַסּוֹפֵר בְּמָתְנָיו), is destined to inscribe each and every one upon his forehead (עָתִיד לְהַרְשִׁים כָּל אֶחָד וְאֶחָד עַל מִצְחוֹ), and afterward the great prince comes to rectify each one and establish him to receive his Neshamah (וּלְאַחַר כֵּן הַשָּׂר הַגָּדוֹל הוֹלֵךְ לְתַקֵּן כָּל אֶחָד וְאֶחָד וּלְהַעֲמִידוֹ לְקַבֵּל נִשְׁמָתוֹ). This is what is written: He shall send His angel before you and you shall take a wife (הֲדָא הוּא דִּכְתִיב: הוּא יִשְׁלַח מַלְאָכוֹ לְפָנֶיךָ וְלָקַחְתָּ אִשָּׁה) (Bereishit 24); what is before you? Before your mission (מַאי לְפָנֶיךָ לִפְנֵי שְׁלִיחוּתְךָ).

Rabbi El‘azar went to see Rabban Yoḥanan ben Zakkai his teacher (רַבִּי אֶלְעָזָר אֲזַל לְמֶחֱמֵי לְרַבָּן יוֹחָנָן בֶּן זַכַּאי רַבֵּיהּ), and that day was Rosh Ḥodesh (וְהַהוּא יוֹמָא רֵישׁ יַרְחָא הֲוָה). When he came before him, he said to him: “You have come to greet your teacher” (כַּד מָטָא גַבֵּיהּ, אָמַר לֵיהּ: לְהַקְבִּיל פְּנֵי רַבּוֹ). He said to him: “It was not for that I came; rather, I see on your face that a new word is with you, from the deep matters which you are destined to expound” (אָמַר לֵיהּ: לָאו עַל כָּךְ אֲמָרִית, אֶלָּא אֲנָא חָמֵי בְּאַנְפָּךְ דְּמִלָּה חַדְתָּא אִית גַּבָּךְ מֵאִינוּן עֲמִיקִין דְּאַתְּ עָתִיד לְמִתְבַּע).

He said to him: “I have seen that first light which sustains tens and takes tens (אָמַר לֵיהּ: חָמֵינָא הַאי אוֹר הָרִאשׁוֹן דְּמַטְלָנוֹי עֲשָׂרָה וּבַעֲשָׂרָה נָטִיל), and by the secret of ten He leads all, and by the letters of ten He performs His deeds (וּבְרָזָא דַעֲשָׂרָה נָהִיג לְכֹלָּא, וּבְאַתְוָותָא דַעֲשָׂרָה עָבִיד עוֹבָדוֹי). And it was taught: ten scrolls, ten keys of the House of Decree are in His hand (וְתָאנָא: עֲשָׂרָה פִּתְקִין, עֲשָׂרָה מַפְתְּחָן דְּבֵי קַצְּרֵי בִּידוֹי), and He takes ten scrolls in the Garden of Eden to prepare the earth upon the bodies of the Righteous (וּפִתְקִין עֲשָׂרָה נָטִיל בְּגִנְתָא דְעֵדֶן לְאַתְקָנָא אַרְעָא עַל גּוּפֵיהוֹן דְּצַדִּיקַיָּא).

He said to him: “El‘azar my son, you have seen more than the sacred angel of the world (אָמַר לֵיהּ: אֱלִיעֶזֶר בְּרִי, חָמִית הֲוִית יַתִּיר מִמַּלְאָכָא קַדִּישָׁא דְּעָלְמָא), in ten it was created, in ten it is governed (בַּעֲשָׂרָה אִתְבְּרֵי, בַּעֲשָׂרָה אִתְנְהִיג), in ten are the holy Thrones, in ten the Orayta, it is in ten that it is sustained (בַּעֲשָׂרָה כּוּרְסְיָיא קַדִּישָׁא, בַּעֲשָׂרָה אוֹרַיְתָא, הוּא בַּעֲשָׂרָה מַטְלָנוֹי), in ten supernal worlds and one above all-Blessed be He” (בַּעֲשָׂרָה עַלְמִין עִלָּאִין, וְחַד עִלָּאָה עַל כֹּלָּא-בָּרוּךְ הוּא). And I shall say to you a word that was in the mind of the master of the Mishnah (וְאֵימָא לָךְ מִלָּה דַּעְתֵּיהּ דְּמָארֵי דְּמַתְנִיתָּא הֲוָה): What is written? And the servant took ten camels of the camels of his master and he went (מַה כְּתִיב וַיִּקַּח הָעֶבֶד עֲשָׂרָה גְמַלִּים מִגְּמַלֵּי אֲדֹנָיו, וַיֵּלֶךְ) (Bereishit 24). He said to him: “Rabbi, I have merited this verse; but what is and all the goodness of his master was in his hand?” (אָמַר לֵיהּ: רִבִּי, זָכִינָא לִפְסוּקָא דָא. אֲבָל: וְכָל טוּב אֲדֹנָיו בְּיָדוֹ-מַהוּ). He said to him: “That is the Name of his Master which he carried with him to elevate and to lead him (אָמַר לֵיהּ: הוּא שְׁמֵיהּ דְּמָארֵיהּ, דְּאָזִיל גַּבֵּי לְאַעֲלָא לֵיהּ וּלְאַנְהָגָא לֵיהּ). He said: this is certainly so, for My Name is within him” (אָמַר: דָּא וַדַּאי הוּא, כִּי שְׁמִי בְּקִרְבּוֹ) (Shemot 23).

It was taught: Rabbi Abbahu said (תְּנַן, אָמַר רַבִּי אַבָּהוּ): come and see-whoever knows His Name in its clarity knows that He and His Name are One (תָּא חֲזֵי: מַאן דְּיָדַע שְׁמֵיהּ עַל בּוּרְיֵיהּ, יָדַע דְּהוּא וּשְׁמֵיהּ חַד הוּא), Kudsha Berikh Hu and His Name are One, as it is written: Hashem is One… (קוּדְשָׁא בְּרִיךְ הוּא וּשְׁמֵיהּ חַד, דִּכְתִיב יְיָ אֶחָד וְגו׳), that is: the Name and He are One (כְּלוֹמַר: הַשֵּׁם וְהוּא אֶחָד).

Rabbi Abba said: there is to contemplate in this parashah (אָמַר רַבִּי אַבָּא: אִית לְאִסְתַּכָּלָא בְּפָרְשָׁתָא דָא): And he made the camels kneel down outside the city by the well of water (וַיַּבְרֵךְ הַגְּמַלִּים מִחוּץ לָעִיר אֶל בְּאֵר הַמָּיִם) (Bereishit 24). Rabbi Abba said: outside the city-this is the cemetery (אָמַר רַבִּי אַבָּא: מִחוּץ לָעִיר, דָּא הוּא בֵּי קִבְרֵי). By the well of water-for it was taught: those who precede in the graves are those who dealt in Torah (אֶל בְּאֵר הַמָּיִם, דְּתַנְיָא: הַנִּקְדָּמִים בְּבָתֵּי קִבְרֵי אוֹתָם שֶׁנָּשְׂאוּ וְנָתְנוּ בַּתּוֹרָה), for it was taught: when a person enters the grave, what do they first ask him?-if he established fixed times for Torah, as it is written: And the stability of your times… (דְּהָא תְּנַן: כְּשֶׁנִּכְנַס אָדָם לַקֶּבֶר מַה דְּשָׁאֲלוּ לֵיהּ תְּחִילָּה: אִם קָבַע עִתִּים לַתּוֹרָה, דִּכְתִיב וְהָיָה אֱמוּנַת עִתֶּךָ וְגו׳). And when he exits, there is no judgment to raise them up first (וּכְשֶׁיֵּצֵּא: אֵינוֹ דִּין לַהֲקִימָם בַּתְּחִלָּה).

Rabbi Abba said: toward evening-this is the sixth day, which is the eve of Shabbat, which is the time to raise the dead (אָמַר רַבִּי אַבָּא: לְעֵת עֶרֶב-זֶהוּ יוֹם שִׁשִּׁי, שֶׁהוּא עֶרֶב הַשַּׁבָּת, שֶׁאָז הַזְּמַן לְקָיְימָא מֵתַיָּיא). What is the implication? For it was taught: six thousand years shall the world exist, and this is the sixth thousand, which is the completion of all (מַאי מַשְׁמַע דִּתְנַן: שִׁיתָּא אַלְפֵי שְׁנִין הֲוֵי עַלְמָא, וְהוּא אֶלֶף הַשִּׁשִּׁי שֶׁהוּא סִיּוּם הַכֹּל), and this is toward evening-the time of the completion of all (וְהַיְינוּ: לְעֵת עֶרֶב, זְמַן סִיּוּם הַכֹּל). At the time of the drawing of water-these are the sages who draw from the waters of Torah, which is the time to go forth and be shaken from the dust (לְעֵת צֵאת הַשּׁוֹאֲבוֹת: אֵלּוּ הֵם תַּלְמִידֵי חֲכָמִים הַשּׁוֹאֲבִים מֵימֶיהָ שֶׁל תּוֹרָה, שֶׁהוּא עֵת לָצֵאת וּלְהִתְנַעֵר מִן הֶעָפָר).

And Rabbi Abba said further: know that it was taught-those who engage in knowledge of their Creator in this world and whose Neshamah is in fullness in the World to Come (וְאָמַר רַבִּי אַבָּא עוֹד: יֵשׁ לָדַעַת, דִּתְנַן: אוֹתָם הַמִּתְעַסְּקִים לָדַעַת אֶת בּוֹרְאָם בָּעוֹלָם הַזֶּה, וְנִשְׁמָתָם בְּתַשְׁלוּמָהּ לָעוֹלָם הַבָּא)-they have merited to depart from the oaths of the Neshamah, which goes to know who is her very body and what it is (זָכוּ לָצֵאת מִשְּׁבוּעוֹת הַנְּשָׁמָה, הוֹלֵךְ לָדַעַת מִי הוּא גּוּפָהּ מַמָּשׁ, וּמַאי הוּא).

Behold, I stand by the spring of water-even though he is a sage, he goes after the completion (הִנֵּה אָנֹכִי נִצָּב עַל עֵין הַמָּיִם, אַף עַל גַּב שֶׁתַּלְמִיד חָכָם הוּא, הוֹלֵךְ אַחַר הַתַּשְׁלוּם), as it is written: and the maiden who comes to draw water… (דִּכְתִיב: וְהָיָה הָעַלְמָה הַיּוֹצֵאת לִשְׁאוֹב), and I shall say to her: Please let me drink a little water from your jug-say to me a hint of your knowledge from that which you attained (וְאָמַרְתִּי אֵלֶיהָ: הַשְׁקִינִי נָא מְעַט מַיִם מִכַּדֵּךְ-אֱמוֹר לִי רֶמֶז יְדִיעָתוֹ מִמַּה שֶׁהִשַּׂגְתָּ). And she says to me: You also drink-you too are a servant like me (וְאָמְרָה אֵלַי: גַּם אַתָּה שְׁתֵה-אַף אַתָּה עֶבֶד כָּמוֹנִי), and do not exchange your knowledge for the knowledge of the Holy One, Blessed be He (וְלֹא נִתְחַלֵּף לִי עַל יְדִיעָתְךָ בִּידִיעָתוֹ שֶׁל מָקוֹם בָּרוּךְ הוּא), and you need to realize that you were created like me (וְצָרִיךְ אַתָּה לְהַשִּׂיג שֶׁאַתָּה נִבְרָא כָּמוֹנִי).

And also for your camels I will draw-that is to say, the knowledge of my comprehension which your entourage has not attained (וְגַם לִגְמַלֶּיךָ אֶשְׁאָב-כְּלוֹמַר: יְדִיעַת הַשָּׂגָתִי שֶׁלֹּא הִשִּׂיגוּ סִיעָתְךָ), and I have known that I have a superiority over you (וְיָדַעְתִּי כִּי מַעֲלָה יֵשׁ לִי עָלֶיךָ), and how you were created from the radiance set near you (וְהֵיאַךְ נִבְרָאתָ מִזִּיו הַנָּתוּן אֶצְלְךָ). If he says this sign, let it be entrusted to me for all these things, and I shall know that she is the one-that is, the body from that Neshamah of the oath by which he adjured me (אִם הוּא אוֹמֵר סִימָן זֶה, יְהִי מָסוּר בְּיָדִי עַל כָּל דְּבָרִים אֵלּוּ, וְאֵדַע שֶׁהִיא הָאִשָּׁה-הוּא הַגּוּף מֵאוֹתָהּ הַנְּשָׁמָה הַשְּׁבוּעָה שֶׁהִשְׁבִּיעַנִי). And it came to pass before he had finished speaking, etc. (וַיְהִי הוּא טֶרֶם כִּלָּה לְדַבֵּר וְגו׳). Rabbi Yitzḥak said: Rabbi Yehudah-while all this matter was still being intended to be tested on the body (רִבִּי יִצְחָק אָמַר רִבִּי יְהוּדָה: בְּעוֹד שֶׁכָּל הָעִנְיָינִים הוּא רוֹצֶה לְנַסּוֹת עַל הַגּוּף), what is written? Behold, Rivkah came out (מַהִי כְּתִיב וְהִנֵּה רִבְקָה יוֹצֵאת)-this is the sacred body which engaged in Torah words (זֶהוּ הַגּוּף קָדוֹשׁ שֶׁנִּתְעַסָּק בְּדִּבְרֵי תּוֹרָה), and crushed its body to attain and know its Creator (וְכִתֵּת גּוּפוֹ לְהַשִּׂיג וְלָדַעַת אֶת קוֹנוֹ). Who was born to Betuel-Rabbi Yehudah said: daughter of El (אֲשֶׁר יָלְדָה לִבְתוּאֵל, אָמַר רַב יְהוּדָה: בִּתּוֹ שֶׁל אֵל). Son of Milkah-son of the Queen of the World (בֶּן מִלְכָּה, בֶּן מַלְכָּהּ שֶׁל עוֹלָם). Wife of Nachor, Abraham’s brother-companion of intellect (אֵשֶׁת נָחוֹר אֲחִי אַבְרָהָם, חֶבְרַת הַשֵּׂכֶל), the body that cleaved to intellect and is brother to the Neshamah (גּוּף שֶׁנִּדְבַּק בַּשֵּׂכֶל, וְהִיא אָח הַנְּשָׁמָה). And her pitcher was upon her shoulder-the burden of wisdom upon her (וְכַדָּהּ עַל שִׁכְמָהּ, מַשָּׂא הַחָכְמָה עָלֶיהָ). And the servant ran toward her-this is Metatron (וַיָּרָץ הָעֶבֶד לִקְרָאתָהּ, זֶה מֶטַּטְרוֹ״ן). And said: Please let me sip a little water from your jug-tell me a hint of wisdom, in the knowledge of your Creator, from what you engaged in during the world you came from (וַיֹּאמֶר: הַגְּמִיאִינִי נָא מְעַט מַיִם מִכַּדֵּךְ-אֱמוֹר לִי רֶמֶז חָכְמָתָא בִּידִיעַת בּוֹרְאֵךְ מִמַּה שֶׁעָסַקְתְּ בָּעוֹלָם שֶׁיָּצָּאת מִמֶּנּוּ).

Rabbi Abba said, as we explained: after all this, what is written? And I placed the nose-ring on her face and the bracelets on her arms (אָמַר רַבִּי אַבָּא, כִּדְפָרְשִׁינָן: אַחַר כָּל זֶה מַה כְּתִיב וָאָשִׂים הַנֶּזֶם עַל אַפָּהּ וְהַצְּמִידִים עַל יָדֶיהָ). Rabbi Abba said: those bones that were scattered here and there (אָמַר רַבִּי אַבָּא: אוֹתָם הָעֲצָּמוֹת שֶׁנִּפְזְרוּ לְכָאן וּלְכָאן), he binds them and weighs them one against the other, as it is said: And your bones shall be invigorated (הוּא צוֹמֵד אוֹתָם וְשׁוֹקְלָם זֶה עַל זֶה, כְּמָה דְּאַתְּ אָמֵר: (יְשַׁעְיָה נ״ח) וְעַצְמוֹתֶיךָ יַחְלִיץ).

Rabbi Abba said: at that moment, that body is standing in the Land of Israel, and there its Neshamah enters (אָמַר רַבִּי אַבָּא: בְּאוֹתָהּ שָׁעָה אוֹתוֹ הַגּוּף עוֹמֵד בְּאֶרֶץ יִשְׂרָאֵל, וְשָׁם נִכְנַס בּוֹ נִשְׁמָתוֹ). Rabbi Yoḥanan said: who brings the body to the Land of Israel? (אָמַר רַבִּי יוֹחָנָן: מִי מוֹלִיךְ הַגּוּף לְאֶרֶץ יִשְׂרָאֵל) Rabbi Zeira said: Kudsha Berikh Hu makes tunnels under the earth and they roll and go to the Land of Israel (אָמַר רַבִּי זֵירָא: קוּדְשָׁא בְּרִיךְ הוּא עוֹשֶׂה מְחִילוֹת תַּחַת הָאָרֶץ, וְהֵם מִתְגַּלְגְּלִים וְהוֹלְכִים לְאֶרֶץ יִשְׂרָאֵל). This is what is written: And the land of the Refa’im you shall cast down (הֲדָא הוּא דִכְתִיב וָאֶרֶץ רְפָאִים תַּפִּיל).

Rabbi Yitzḥak said: Gavri’el brings them to the Land of Israel (אָמַר רַבִּי יִצְחָק: גַּבְרִיאֵ״ל מוֹלִיךְ אוֹתָם לְאֶרֶץ יִשְׂרָאֵל). From where do we learn this? For it is written: Will you go with this man? (מִנָּא לָן דִּכְתִיב: הֲתֵלְכִי עִם הָאִישׁ הַזֶּה), and it is written there: And the man Gavri’el (וּכְתִיב הָתָם וְהָאִישׁ גַּבְרִיאֵל).

Rabbi Yose said: what is written? And Rivkah had a brother, and his name was Lavan (אָמַר רַבִּי יוֹסֵי: מַהוּ דִכְתִיב וּלְרִבְקָה אָח, וּשְׁמוֹ לָבָן). Rabbi Yitzḥak said: the evil inclination is not nullified from the world (אָמַר רַבִּי יִצְחָק: אֵין יֵצֶר הָרָע בָּטֵל מִן הָעוֹלָם), even though it is not fully present, part of it still remains (אַף עַל פִּי שֶׁכֻּלּוֹ לֹא נִמְצָא, קְצָתוֹ נִמְצָא).

Come and see: at first, when it was cast into this world, it was called Lot (תָּא חֲזֵי: בַּתְּחִלָּה כְּשֶׁהָיָה מוּטָל בָּעוֹלָם הַזֶּה, נִקְרָא לוֹט); in the World to Come it shall be nullified (לָעוֹלָם הַבָּא יִבָּטֵל מִן הָעוֹלָם), but not entirely, and it is called Lavan (אֲבָל לֹא כּוּלּוֹ, וְנִקְרָא לָבָן)-not vile as at first, but like one who is washed from his filth (לֹא מְנוּוָל כְּבָרִאשׁוֹנָה, אֶלָּא כְּמַאן דְּסָחֵי מִנִּוּוּלוֹ). Why is he called Lavan? Rabbi Shim‘on said: to effect procreation he is necessary (לָבָן לְמַאי אִצְטְרִיךְ אָמַר רַבִּי שִׁמְעוֹן: לְמֶעְבַּד פְּרִיָּה וּרְבִיָּה אִצְטְרִיךְ), for Rabbi Shim‘on said: if the evil inclination did not exist, procreation and multiplication would not be found (דְּאָמַר רַבִּי שִׁמְעוֹן: אִם אֵין יֵצֶר הָרָע נִמְצָא, פְּרִיָּה וּרְבִיָּה אֵינוֹ מָצּוּי).

Come and hear: once the body is built and standing in its establishment (תָּא שְׁמַע כֵּיוָן שֶׁהַגּוּף נִבְנָה וְעוֹמֵד בְּקִיּוּמוֹ), what is written? And they sent away Rivkah their sister (מַאי כְּתִיב וַיְשַׁלְּחוּ אֶת רִבְקָה אֲחוֹתָם), what is meant by and her nurse (מַאי וְאֶת מֵנִיקְתָּהּ)? This is the power of motion (זֶה כֹּחַ הַתְּנוּעָה). Rabbi Yitzḥak said: this is the strength of the body (רִבִּי יִצְחָק אָמַר: זֶה כֹּחַ הַגּוּף).

Rabbi Abbahu opened with this verse: With Me from Levanon, My bride, with Me from Levanon you shall come (רִבִּי אַבָּהוּ פָּתַח בְּהַאי קְרָא אִתִּי מִלְּבָנוֹן כַּלָּה אִתִּי מִלְּבָנוֹן תָּבֹאִי), Rabbi Abbahu said: once the body is built in its stability, and they bring it to receive its Neshamah in Eretz Yisrael (אָמַר רַבִּי אַבָּהוּ כֵּיוָן שֶׁהַגּוּף נִבְנֶה עַל קִיּוּמוֹ וּמְבִיאִין אוֹתוֹ לְקַבֵּל נִשְׁמָתוֹ לְאֶרֶץ יִשְׂרָאֵל), the Neshamah waits for it and comes out to greet it (הַנְּשָׁמָה מַמְתֶּנֶת אֵלָיו וְיוֹצֵּאת לִקְרָאתוֹ), as it is said: And Yitzḥak went out to meditate in the field (כְּמָה דְאַתְּ אָמֵר: וַיֵּצֵּא יִצְחָק לָשׂוּחַ בַּשָּׂדֶה). This is what is written: With Me from Levanon, My bride-this is the Neshamah (הֲדָא הוּא דִכְתִיב: אִתִּי מִלְּבָנוֹן כַּלָּה, זוֹ הִיא הַנְּשָׁמָה). You shall gaze from the top of Amanah-that is as it is written: And he lifted his eyes and saw (תָּשׁוּרִי מֵרֹאשׁ אֲמָנָה, הַיְינוּ דִכְתִיב: וַיִּשָּׂא עֵינָיו וַיַּרְא).

Rabbi Yehudah said: if that is the Neshamah, then it applies well to Avraham as we have said-but what of Yitzḥak? (אָמַר רַבִּי יְהוּדָה: אִם הִיא הַנְּשָׁמָה, תֵּינַח אַבְרָהָם כִּדְקָאֲמָרָן, אֲבָל יִצְחָק מַהוּ) Rabbi Abbahu said: our colleagues said that now he is called Yitzḥak for the great joy destined to come to the world (אָמַר רַבִּי אַבָּהוּ: הָא חַבְרַיָּיא אָמְרוּ דְּעַכְשָׁיו אִתְקְרֵי יִצְחָק עַל שׁוּם חֶדְוָותָא סַגִּיאָה דִּבְעָלְמָא).

Rabbi Abbahu said: at first the Neshamah was called Avraham and the body Sarah, but now the Neshamah is called Yitzḥak and the body Rivkah (אָמַר רַבִּי אַבָּהוּ: בַּתְּחִלָּה נִקְרֵאת הַנְּשָׁמָה אַבְרָהָם וְהַגּוּף שָׂרָה, עַכְשָׁיו נִקְרֵאת הַנְּשָׁמָה יִצְחָק וְהַגּוּף רִבְקָה).

It is taught in the Mishnah: Rabbi Shim‘on said: for forty years before the body’s establishment, the Neshamah waits for the body in Eretz Yisrael (תְּנַן בְּמַתְנִיתִין: אָמַר רַבִּי שִׁמְעוֹן: אַרְבָּעִים שָׁנָה קוֹדֶם קִיּוּם הַגּוּף מַמְתֶּנֶת הַנְּשָׁמָה לַגּוּף בְּאֶרֶץ יִשְׂרָאֵל). In what place? In the place of the Mikdash (בְּאֵיזֶה מָקוֹם בְּמָקוֹם הַמִּקְדָּשׁ).

Rabbi Abbahu said: come and see-And Yitzḥak took Rivkah and she became his wife, and he loved her, and Yitzḥak was comforted after his mother (אָמַר רַבִּי אַבָּהוּ: תָּא חֲזֵי, וַיִּקַּח אֶת רִבְקָה וַתְּהִי לוֹ לְאִשָּׁה וַיֶּאֱהָבֶהָ וַיִּנָּחֵם יִצְחָק אַחֲרֵי אִמּוֹ). He loved that body and found comfort in it-this is the time of joy and delight in the world (אוֹהֵב לְאוֹתוֹ הַגּוּף וּמִתְנַחֵם עִמּוֹ, וְהוּא עֵת לִשְׂחוֹק וְהַחֶדְוָה בָּעוֹלָם).

Rabbi Yehudah said: behold, this whole parashah has been clarified to us-but I am unable to know what it is (אָמַר רַבִּי יְהוּדָה: הָא כָּל פָּרְשָׁתָא דָא אִתְבְּרַר לָן, אֲבָל לָא יָכִילְנָא לְמִנְדַע מַהוּ).

“And Avraham continued and took a wife, and her name was Keturah” (Bereishit 25) (מִדְרַשּׁ הַנֶּעֱלָם: וַיּוֹסֶף אַבְרָהָם וַיִּקַּח אִשָּׁה וּשְׁמָהּ קְטוּרָה). And according to the weighing of the mind, this entire passage is to be concealed (וּלְשִׁקּוּלָא דְדַעְתָּא כָּל פָּרְשָׁתָא דָא לִיסְתּוּרֵי). When Rav Dimi came, he said: This passage I heard, but I did not recall it (כַּד אֲתָא רַב דִּימִי, אָמַר: הַאי פָּרְשָׁתָא דָא שָׁמַעְנָא וְלָא אִדְכַּרְנָא). They said: The supernal mighty ones did not designate it to be revealed - and what shall we say? (אָמְרוּ: דְּעִלָּאִין תַּקִּיפִין לָא זִמְנוּהָ לְגַלָּאָה, וַאֲנַן מַאי נֵימָא).

Rabbi Yehudah arose and said: From the Academy of the friends, masters of the Mishnah, it has been revealed (קָם רִבִּי יְהוּדָה וְאָמַר: מִמְתִיבְתָּא דְּחַבְרָנָא מָארֵי מַתְנִיתָּא גַּלְיָא). They arose and went - he and Rabbi Yissa and Rabbi Ḥiyya (קָמוּ וְאֲזְלוּ הוּא וְרִבִּי יִיסָא וְרִבִּי חִיָּיא), and they found Rabbi El'azar son of Rabbi Shim'on, who was revealing secrets of the Tefillin (אַשְׁכְּחוּהָ לְרִבִּי אֶלְעָזָר בְּרִבִּי שִׁמְעוֹן, וְהֲוָה מְגַלֶּה רָזִין דִּתְפִילִּין). They entered before him and said: With what is the Master engaged? (עָאלוּ קַמֵּיהּ וְאָמְרוּ: בְּמַאי אִתְעַסַּק מַר). He said to them: I am saying the inner meaning of Tefillin - for happy is the man who lays Tefillin and knows their reason (אָמַר לוֹן: טַעְמָא דִתְפִילִּין אֲמִינָא, דְּהָא זַכָּאָה הוּא בַּר נָשׁ דְּמָנַח תְּפִילִּין וְיָדַע טַעְמָא דִידְהוּ). They said: If it pleases the Master, let him tell us a word (אָמְרוּ: אִי נִיחָא קַמֵּיהּ דְּמַר לֵימָא לָן מִלָּה). They said: We have heard from your father that Kudsha Berikh Hu, in great love that He had for Yisrael, said He would make for them a Mishkan in the likeness of the supernal Chariot above, and dwell with them (אָמְרוּ: שְׁמַעְנָא מֵאֲבוּךְ דְּקוּדְשָׁא בְּרִיךְ הוּא בִּרְחִימוּ סַגִּיאָה דְּהֲוָה לֵיהּ עִם יִשְׂרָאֵל, אָמַר לוֹן לְמֶעְבַּד לֵיהּ בֵּי מַשְׁכְּנָא כְּגַוְונָא דִּרְתִיכָא עִלָּאָה דִּלְעֵילָא, וְיֵיתֵי דִיּוּרֵיהּ עִמְּהוֹן). This is what is written: “And they shall make for Me a sanctuary, and I shall dwell among them” (Exodus 25) (הֲדָא הוּא דִכְתִיב: וְעָשׂוּ לִי מִקְדָּשׁ וְשָׁכַנְתִּי בְּתוֹכָם). And we heard from your father that here is hidden the secret of Tefillin in this verse (וְשָׁמַעְנָא מֵאֲבוּךְ דְּהָכָא סָתִים טַעְמָא דִּתְפִילִּין בְּהַאי פְּסוּקָא).

He said to him: Come and see - in the supernal configuration, a Mikdash was made in the form of holy chambers, and afterward Kudsha Berikh Hu caused His dwelling to abide among them (אָמַר לֵיהּ: תָּא חֲזֵי, כְּגַוְונָא עִלָּאָה אִתְעֲבַד מִקְדָּשׁ בִּרְתִיכוֹי קַדִּישִׁין, וּבָתַר כֵּן אַשְׁרֵי קוּדְשָׁא בְּרִיךְ הוּא דִּיּוּרֵיהּ עִמְּהוֹן), corresponding to this pattern (כְּעִנְיָינָא דָא), and in this likeness the friends, masters of the Mishnah, were aroused regarding the secret of Tefillin (וּכְגַוְונָא דָא אִתְעָרוּ חַבְרַיָּיא מָארֵי מַתְנִיתָּא בְּטַעְמָא דִּתְפִלִּין), that the person might be a likeness of the supernal chambers - lower chamber, upper chamber (לְמֶהֱוִי הַהוּא גַבְרָא דּוּגְמָא דִרְתִיכֵי עִלָּאִין: רְתִיכָא תַּתָּאָה, רְתִיכָא עִלָּאָה), to establish His kingship upon him and dwell over him (לְמֵיתֵי מַלְכוּתָא דִילֵיהּ וְיַשְׁרֵי דִּיּוּרֵיהּ עִלָוִיהּ). And we have learned that there are supernal secrets and their likenesses in them (וְתָנִינָן: אִית בֵּיהּ רָזִין עִלָּאִין וְדוּגְמֵיהוֹן), and it contains three chambers, corresponding to the holy supernal ones - secrets of the three letters of the holy Name (וְאִית בֵּיהּ תְּלַת רְתִיכִין, דּוּגְמַת עִלָּאִין קַדִּישִׁין, רָזִין דִּתְלַת אַתְוָותָא דִּשְׁמָהָן קַדִּישֵׁי), three worlds, three chambers, three letters (עָלְמִין תְּלַת, רְתִיכִין תְּלָתָא, אַתְוָותָא), four parshiyyot - one governing four (אַרְבַּע פָּרָשִׁיּוֹת, שַׁלִּיט עַל אַרְבַּע). Therefore the secret of the Shin - of three Keterin and of the Shin of four Keterin (וְעַל כָּךְ רָזָא דְּשִׁי״ן דִּתְלַת כִּתְרִין, וְשִׁי״ן דְּאַרְבַּע כִּתְרִין): three kings rule in the body of the Tefillin, upon which Kudsha Berikh Hu reigns above (תְּלָתָא מְלָכִין שַׁלִּיטִין בְּגוּפָא תְּפִילִּין, עֲלוֹי קוּדְשָׁא בְּרִיךְ הוּא לְעֵילָא). These are the Tefillin of the head (אִלֵּין תְּפִילִּין דְּרֵישָׁא); the Tefillin of the arm have four parshiyyot (תְּפִילִּין דִּדְרוֹעָא אַרְבַּע פָּרָשִׁיָּין). The heart rides, corresponding to the lower chamber, and the lower rides (לִבָּא רָכִיב, דּוּגְמָא דִּרְתִיכָא תַּתָּאָה, וְתַתָּאָה רָכִיב). We also learned that the riding of the arm is below (עוֹד תָּנִינָן: דָּא רְכִיבָא דִּדְרוֹעָא לְתַתָּא). And the heart rides - corresponding to that which is below - and all the hosts of Heaven were given into his hand to elevate them (וְלִבָּא רָכִיב, דּוּגְמָא דְּאִיהוּ לְתַתָּא, וְאִתְמַסְּרוּן בִּידֵיהּ לְאַעֲלָאָה לוֹן כָּל חֵילֵי שְׁמַיָא), so too the heart rides below and into his hands are delivered all limbs of the body (כָּךְ לִבָּא הוּא רָכִיב לְתַתָּא, וְאִתְמַסְּרוּ בִּידוֹי כָּל אֵבְרֵי גוּפָא). And above it are the four parshiot upon the moḥa of the head (וְעֵילָא מִנֵּיהּ אַרְבַּע פָּרָשִׁיָּין עַל מוֹחָא דְּרֵישָׁא אִיהוּ); but Kudsha Berikh Hu is the supreme Ruler - the King over all (אֲבָל קוּדְשָׁא בְּרִיךְ הוּא שַׁלִּיטָא עִלָּאָה, מַלְכָּא מִכֹּלָּא). And the spirit and the secret of Chokhmah - this is like the form of the Mikdash, as it is written: “And make one keruv on this end, and one keruv on that end” (Exodus 25) (וְרוּחַ וְרָזָא דְחָכְמְתָא דָא, הוּא כְּגַוונָא דְמִקְדְּשָׁא, דִּכְתִיב: וַעֲשֵׂה כְרוּב אֶחָד מִקָּצָּה מִזֶּה וּכְרוּב אֶחָד מִקָּצָּה), and upon them is the dwelling of the King in four letters, two chambers (וְעֲלַיְיהוּ דִּיּוּרֵיהּ דְּמַלְכָּא בְּאַרְבַּע אַתְוָון, תְּרֵין רְתִיכִין). And in this configuration: heart and brain - heart from here, and brain from there, and upon them is the dwelling of Kudsha Berikh Hu in four parshiot (וּכְהַאי גַוונָא: לִבָּא וּמוֹחָא, לִבָּא מִכָּאן, וּמוֹחָא מִכָּאן, וְעֲלַיְיהוּ מְדוֹרֵיהּ דְּקוּדְשָׁא בְּרִיךְ הוּא בְּאַרְבַּע פָּרָשִׁיָּין).

Rabbi El'azar said: From here onward are the secrets of the crowns of the letters, the parshiot in their bodies and their straps (אָמַר רַבִּי אֶלְעָזָר: מִכָּאן וּלְהָלְאָה רָזֵי דְּכִתְרֵי אַתְוָותָא וּפָרָשִׁיָּין בְּגוּפַיְיהוּ וּרְצוּעוֹתֵיהוֹן). Halakhah to Moshe from Sinai (הֲלָכָה לְמשֶׁה מִסִּינַי), and their hint has been revealed (וּרְמִיזָא דִילְהוֹן אִתְגְּלִי), and the reason for all is in the thirteen attributes of mercy (וְטַעְמָא דְּכֹלָּא בִּתְלַת עֶשֶׂר מְכִילָן דְּרַחֲמֵי).

Rabbi Yehudah said: If I had come only for this secret, it would be enough for me (אָמַר רִבִּי יְהוּדָה: אִלְמָלֵא לָא אָתֵינָא אֶלָּא בְּדִיל רָזָא דָא - דַּיַּי). They said to him: Fortunate is your portion in the world to come, for no secret is withheld from you (אָמְרוּ לֵיהּ: זַכָּאָה חוּלָקָךְ לְעָלְמָא דְּאָתֵי, דְּכָל רָז לָא אָנִיס לָךְ). They said to him: We have come before the Master to understand the secret of this verse: “And Avraham continued and took a wife, and her name was Keturah” (Bereshit 25) (אָמְרוּ לֵיהּ: אָתֵינָא קַמֵּיהּ דְּמַר לְמִנְדַּע רָזָא דְהַאי פְּסוּקָא: וַיּוֹסֶף אַבְרָהָם וַיִּקַּח אִשָּׁה וּשְׁמָהּ קְטוּרָה). He said: The explanation of this verse (אָמַר פֵּירוּשָׁא דְהַאי פְּסוּקָא) is as the friends, masters of the Mishnah, have revealed (כְּמָה דְגָלוּ חַבְרָנָא מָארֵי מַתְנִיתִין), that when the Neshamah comes into that holy body that is hers (דְּכַד נִשְׁמָתָא יֵיתֵי בְּהַהוּא גוּפָא קַדִּישָׁא דִילָהּ), this is a matter concerning the guilty who will rise and rectify deeds (הָא מִילַיָּיא הֲווּ עַל חַיָּיבַיָא דִּיקוּמוּן וְיִכְשְׁרוּן עוֹבָדִין), and He will give them from His radiant glory (וְיִתֵּן לְהוּ מִזִּיוָא יְקָרָא דִילֵיהּ), that they may know and repent and merit complete merit (דְּיִנְדְּעוּן וִיתוּבוּן וְיִזְכּוּן זְכוּתָא שְׁלֵימָתָא). And when Shlomo saw that this was abundant (וְכַד חָמָא שְׁלֹמֹה דָא הֲוָה סַגֵּי), he said (וְאָמַר): “And so I saw the wicked buried and coming, and from the holy place they go forth” (Ecclesiastes 8) (וּבְכֵן רָאִיתִי רְשָׁעִים קְבוּרִים וּבָאוּ וּמִמְּקוֹם קָדוֹשׁ יְהַלֵּכוּ), meaning: that they will come and live from the holy place (שֶׁיָּבֹאוּ וְיִחְיוּ מִמְּקוֹם קָדוֹשׁ). And we have learned (וְתָנִינָן):

Rabbi Abba said in the name of Rabbi Yoḥanan (אָמַר רַבִּי אַבָּא אָמַר רַבִּי יוֹחָנָן): It is written (כְּתִיב), “Can a Cushite change his skin, or a leopard his spots?” (Jeremiah 13) (הֲיַהֲפֹךְ כּוּשִׁי עוֹרוֹ וְנָמֵר חֲבַרְבֻּרֹתָיו), so too the wicked who did not merit to repent in this world and to offer good deeds to the world (כָּךְ הָרְשָׁעִים שֶׁלֹּא זָכוּ לָשׁוּב בָּעוֹלָם הַזֶּה וּלְהַקְטִיר מַעֲשִׂים טוֹבִים לָעוֹלָם), will not offer them in the World to Come (לֹא יַקְטִירוּ בָּעוֹלָם הַבָּא). See what is written (רְאֵה מַה כְּתִיב): “And Avraham continued and took a wife” (וַיּוֹסֶף אַבְרָהָם וַיִּקַּח אִשָּׁה), for He wishes to implant within them a Neshamah into their bodies and draw them close through Teshuvah (וְשֶׁרוֹצֶּה לַעֲשׂוֹת לָהֶם נְשָׁמָה לְגוּפָם וּלְקַרְבָם בִּתְשׁוּבָה), as you say (כְּמָא דְאַתְּ אָמֵר): “And the soul that they made in Charan” (Bereishit 12) (וְאֶת הַנֶּפֶשׁ אֲשֶׁר עָשׂוּ בְּחָרָן).

Rabbi El'azar said (אָמַר רִבִּי אֶלְעָזָר): Come and see, what is written? (תָּא חֲזֵי, מַה כְּתִיב): “And she bore him Zimran and Yokshan” (וַתֵּלֶד לוֹ אֶת זִמְרָן וְאֶת יָקְשָׁן), meaning: many wicked deeds until they were driven from the world (הַרְבֵּה מַעֲשִׂים רָעִים עַד שֶׁנִּגְרָשִׁים מִן הָעוֹלָם), as it is written (דִּכְתִיב): “And he sent them away from Yitzḥak his son” (וַיְשַׁלְּחֵם מֵעַל יִצְּחָק בְּנוֹ). And concerning them it is said (וַעֲלֵיהֶם נֶאֱמַר): “And many of those who sleep in the dust of the earth shall awake…” (Daniel 12) (וְרַבִּים מִישֵׁנֵי אַדְמַת עָפָר יָקִיצּוּ וְגו׳), and concerning the others it is said (וְעַל הָאֲחֵרִים נֶאֱמַר): “And the wise shall shine like the brightness of the firmament…” (וְהַמַּשְׂכִּילִים יַזְהִירוּ כְּזֹהַר הָרָקִיעַ וְגו׳).

Rabbi Yehudah said (אָמַר רִבִּי יְהוּדָה): This implies concerning the parashah (הַאי מַשְׁמַע עַל פָּרְשָׁתָא), and it implies that at that time (וּמַשְׁמַע דְּאוֹתוֹ זְמַן), He made the name Avraham (עֲבַד שֵׁם אַבְרָהָם), and in his place it was called Yitzḥak, as we have said (וּבִמְקוֹמוֹ נִקְרֵאת יִצְּחָק כִּדְקָאֲמָרָן). This is what is written (הֲדָא הוּא דִכְתִיב): “And it was after the death of Avraham that Elohim blessed Yitzḥak his son, and Yitzḥak dwelled at Be’er Lachai Ro’i” (וַיְהִי אַחֲרֵי מוֹת אַבְרָהָם וַיְבָרֶךְ אֱלֹהִים אֶת יִצְּחָק בְּנוֹ, וַיִּשֶׁב יִצְּחָק עִם בְּאֵר לַחַי רֹאִי), with the knowledge of the Living One, who is the Life of Worlds, to know and to grasp what was not grasped in this world (עִם יְדִיעַת הַחַי שֶׁהוּא חַי הָעוֹלָמִים לָדַעַת וּלְהַשִּׂיג מַה שֶּׁלֹּא הִשִּׂיג בָּעוֹלָם הַזֶּה). This is what is written (הֲדָא הוּא דִכְתִיב): “For the earth shall be filled with the knowledge of Hashem” (Isaiah 11) (כִּי מָלְאָה הָאָרֶץ דֵּעָה אֶת יְיָ). Until here is Midrash haNe’elam (עַד כָּאן מִדְרַשׁ הַנֶּעֱלָם)

זהר

Rabbi Yitzḥak opened and said (רִבִּי יִצְחָק פָּתַח וְאָמַר): “And the dust shall return to the earth as it was, and the spirit shall return to the Elohim who gave it” (Ecclesiastes 12) (וְיָשֹׁב הֶעָפָר עַל הָאָרֶץ כְּשֶׁהָיָה וְהָרוּחַ תָּשׁוּב אֶל הָאֱלֹהִים אֲשֶׁר נְתָנָהּ). Come and see (תָּא חֲזֵי), when Kudsha Berikh Hu created man (כַּד בָּרָא קוּדְשָׁא בְּרִיךְ הוּא לָאָדָם), He took his dust from the place of the Mikdash (נָטַל עֲפָרֵיהּ מֵאֲתַר דְּמַקְדְּשָׁא), and He built his body from the four directions of the world (וּבָנָה גוּפֵיהּ מֵאַרְבַּע סִטְרִין דְּעַלְמָא), that all of them gave him strength (דְּכֻלְּהוּ יָהֲבוּ לֵיהּ חֵילָא). Afterward a spirit of life blew upon him (לְבָתַר אִתְרַק עֲלֵיהּ רוּחָא דְחַיֵּי), as it is said: “And He blew into his nostrils the breath of life” (Bereshit 2) (כְּמָא דְאַתְּ אָמֵר: וַיִּפַּח בְּאַפָּיו נִשְׁמַת חַיִּים וְגו׳), and afterward he stood and knew that he was from above and below (לְבָתַר קָם וְיָדַע דְּאִיהוּ מֵעֵילָא וְתַתָּא), and then he cleaved and knew supernal Chokhmah (וּכְדֵין אִתְדָּבַּק וְיָדַע חָכְמָה עִלָּאָה).

In this manner, every human being of the world is comprised of above and below (כְּגַוְונָא דָא כָּל בַּר נָשׁ דְּעַלְמָא אִיהוּ כָּלִיל מֵעֵילָא וְתַתָּא), and all those who know to sanctify themselves in this world properly (וְכָל אִינוּן דְּיָדְעִין לְאִתְקַדְּשָׁא בְּהַאי עַלְמָא כְּדְקָא יְאוּת), when they give birth to a son (כַּד אוֹלִידוּ בַּר), they draw upon him a holy spirit from the place from which all holiness goes forth (מָשְׁכִין עֲלֵיהּ רוּחַ קַדִּישָׁא מֵאֲתַר דְּכָל קַדִּישֵׁי נָפְקִין מִנֵּיהּ), and these are called children of Kudsha Berikh Hu (וְאִלֵּין אִקְרוּן בְּנִין לְקוּדְשָׁא בְּרִיךְ הוּא), because the body was formed in holiness as is proper (בְּגִין דְּגוּפָא אִתְעֲבִיד בִּקְדוּשָׁה כְּדְקָא יָאוֹת), so too is given to him a spirit from a supernal holy place as is fitting (הָכִי נָמֵי יָהֲבִין לֵיהּ רוּחָא מֵאֲתַר עִלָּאָה קַדִּישָׁא כְּדְקָא חָזֵי), and this has been taught (וְהָא אִתְּמַר).

Come and see (תָּא חֲזֵי): at the time when a man is summoned to give account of his deeds before departing from the world (בְּשַׁעְתָּא דְּזַמִּין בַּר נָשׁ לְמֵיהַב חוּשְׁבַּן עוֹבָדוֹי עַד לָא יִפּוּק מֵעַלְמָא), that day is a day of reckoning (הַהוּא יוֹמָא, יוֹמָא דְּחוּשְׁבַּן אִיהוּ), when body and soul give account (דְּגוּפָא וְנִשְׁמָתָא יָהֲבֵי חוּשְׁבְּנָא). Afterward, the Neshamah separates from him (לְבָתַר נִשְׁמָתָא אִתְפָּרְשָׁא מִינֵיהּ), and the body returns to the earth (וְגוּפָא תָּב לְאַרְעָא), and everything returns to its place from which it was taken (וְכֹלָּא תָּב לְאַתְרֵיהּ דְּאִתְנָסִיב מִתַּמָּן), and this has been established (וְהָא אוּקְמוּהָ), until the time when Kudsha Berikh Hu is destined to revive the dead (עַד זִמְנָא דְּקוּדְשָׁא בְּרִיךְ הוּא זַמִּין לַאֲחָיָיא מֵתַיָיא), everything is hidden before Him (כֹּלָּא גָּנִיז קַמֵּיהּ). And that very body, and that very Neshamah, Kudsha Berikh Hu is destined to restore to the world as before, and to renew the face of the world (וְהַהוּא גּוּפָא מַמָּשׁ וְהַהִיא נִשְׁמָתָא מַמָּשׁ זַמִּין קוּדְשָׁא בְּרִיךְ הוּא לְאֲתָבָא לְעַלְמָא כְּמִלְּקַדְמִין וּלְחַדְתָּא אַנְפֵּי עַלְמָא). This is what is written (הֲדָא הוּא דִכְתִיב): “Your dead shall live, My corpses shall rise” (Isaiah 26) (יִחְיוּ מֵתֶיךָ נְבֵלָתִי יְקוּמוּן). And that very Neshamah is kept before Kudsha Berikh Hu (וְהַהִיא נִשְׁמָתָא מַמָּשׁ גְּנִיזָא קַמֵּי קוּדְשָׁא בְּרִיךְ הוּא), and returns to her place according to her path (וְתָבַת לְאַתְרָהּ כְּפוּם אָרְחָהָא), as you say: “And the spirit shall return to Elohim who gave it” (Ecclesiastes 12) (כְּמָא דְאַתְּ אָמֵר: וְהָרוּחַ תָּשׁוּב אֶל הָאֱלֹהִים אֲשֶׁר נְתָנָהּ). And at the time when Kudsha Berikh Hu is destined to revive the dead (וּלְזִמְנָא דְּזַמִּין קוּדְשָׁא בְּרִיךְ הוּא לַאֲחָיָיא מֵתַיָיא), He is destined to pour upon them dew from His head (זַמִּין אִיהוּ לְאֲרָקָא טַלָּא מֵרִישֵׁיהּ עֲלַיְיהוּ), and through that dew they shall all arise from the dust (וּבְהַהוּא טַלָּא יְקוּמוּן כֹּלָּא מֵעַפְרָא).