Daf 224b (דַּף רכ״ד ע״ב)

It was taught (תָּנָא): Blessed are the Righteous (זַכָּאִין אִינוּן צַדִּיקַיָּא), whose days are meritorious (דְּיוֹמֵיהוֹן זַכָּאִין), and who have remained for the world to come (וְאִשְׁתָּאֲרוּ לְעַלְמָא דְאָתֵי [זכאין]). And when they depart (וְכַד נָפְקִין), all are joined together (מִתְחַבְּרָן כֻּלְּהוּ), and become garments of glory (וְאִתְעֲבִידוּ לְבוּשֵׁי יְקָר), to be clothed in them (לְאִתְלַבְּשָׁא בֵּיהּ). And in that garment (וּבְהַהוּא לְבוּשָׁא), they merit to delight in the delight of the world to come (זָכָאן לְאִתְעַנָּגָא מֵעִנּוּגָא דְעַלְמָא דְאָתֵי). And in that garment (וּבְהַהוּא לְבוּשָׁא), they are destined to live and rise (זְמִינִין לַאֲחָיָיא וּלְמֵיקַם). And all those who have a garment will rise (וְכָל אִינוּן דְּאִית לְהוּ לְבוּשָׁא יְקוּמוּן) - this is what is written (הֲדָא הוּא דִכְתִיב): And they stood as in a garment [Job 38] (וַיִּתְיַצְּבוּ כְּמוֹ לְבוּשׁ). Woe to the wicked of the world (וַוי לְאִינוּן חַיָּיבֵי עַלְמָא), whose days are lacking due to their sins (דְּיוֹמֵיהוֹן בְּחוֹבֵיהוֹן [עַלְמִין] חַסְרִין), and none of them remains (וְלָא אִשְׁתָּאַר מִנַּיְיהוּ) with which to be covered when they depart the world (בַּמֶּה דְאִתְכַּסְיָין, כַּד יִפְקוּן מֵעַלְמָא).

It was taught (תָּאנָא): all those who are meritorious (כָּל אִינוּן זַכָּאִין), who merited to be clothed in a garment of glory from their days (דְּזָכוּ לְאִתְלַבְּשָׁא בִּלְבוּשׁ יְקָר בְּיוֹמֵיהוֹן), are crowned in that world (מִתְעַטְּרָן בְּהַהוּא עַלְמָא), some say: in a formless mass (ס״א: גוּלְמָא) - the supernal form. From the crowns with which the Fathers are crowned (מֵעִטּוּרֵי דְּמִתְעַטְּרֵי בְּהוּ אֲבָהָן), from that river that flows and issues into the Garden of Eden (מֵהַהוּא נַחַל דְּנָגִיד וְנָפִיק לְגִנְתָא דְעֵדֶן). This is what is written (הֲדָא הוּא דִכְתִיב): And Hashem will guide you always, and satisfy your soul in parched places… [Yeshayahu 48] (וְנָחֲךָ ה' תָּמִיד וְהִשְׂבִּיעַ בְּצַחְצָחוֹת נַפְשֶׁךָ וְגו'). But those wicked of the world (וְאִינוּן חַיָּיבֵי עַלְמָא), who did not merit to be clothed in the garment of their days (דְּלָא זָכוּ לְאִתְלַבְּשָׁא בִּלְבוּשָׁא דְּיוֹמֵיהוֹן), upon them it is written (עֲלַיְיהוּ כְּתִיב): He shall be like a juniper in the desert, and shall not see when good comes, and shall dwell in parched places in the wilderness [Yirmeyahu 17] (וְהָיָה כְּעַרְעָר בָּעֲרָבָה וְלֹא יִרְאֶה כִּי יָבֹא טוֹב וְשָׁכַן חֲרֵרִים בַּמִּדְבָּר).

Rabbi Yitzḥak said (אָמַר רִבִּי יִצְחָק): Blessed is the portion of Ya'akov (זַכָּאָה חוּלָקֵיהּ דְּיַעֲקֹב), whose purification was greater (דְּרָחֲצָנוּ יַתִּיר הֲוָה לֵיהּ), as it is written (דִּכְתִיב): And I shall lie with my fathers (וְשָׁכַבְתִּי עִם אֲבוֹתַי). For he merited with them and not with another (דְּאֶזְכֵּי בְּהוּ וְלָא בְּאָחֳרָא) - he merited with them (דְּאֶזְכֵּי בְּהוּ), to be clothed in his own days and in their days (לְאִתְלַבְּשָׁא בְּיוֹמִין דִּילֵיהּ, וּבְיוֹמִין דִּלְהוֹן).

Rabbi Yehudah said (רִבִּי יְהוּדָה אָמַר): It is written (כְּתִיב): And he smelled the fragrance of his garments and blessed him [Bereshit 27] (וַיָּרַח אֶת רֵיחַ בְּגָדָיו וַיְבָרַכֵהוּ). Begadav - his garments (בְּגָדָיו). It should have said the garments of Esav (בִּגְדֵי עֵשָׂו מִבָּעֵי לֵיהּ), for they were not his (דְּהָא לָאו דִּידֵיהּ הֲווּ), rather they were Esav’s garments (אֶלָּא דְעֵשָׂו הֲווּ הַנְהוּ בְּגָדִים). As it is written (דִּכְתִיב): And Rivkah took the garments of Esav her older son, the coveted ones [Bereshit 27] (וַתִּקַּח רִבְקָה אֶת בִּגְדֵי עֵשָׂו בְּנָהּ הַגָּדוֹל הַחֲמוּדוֹת). It is written Bigdei Esav (the Garments of Esau) (בִּגְדֵי עֵשָׂו כְּתִיב), and here Reiach Begadav (the scent of his garments) (וְהָכָא רֵיחַ בְּגָדָיו), It implies “of Ya‘akov” (דְּיַעֲקֹב מַשְׁמַע). Rather, thus have we established (אֶלָּא, הָכִי אוֹקִימְנָא): And he smelled—that is to say, he gazed forward (וַיָּרַח, כְּלוֹמַר, אִסְתָּכַּל לְהָלְאָה), and smelled the fragrance of the garments of that world (וְאָרַח רֵיחָא דִלְבוּשׁוֹי דְּהַהוּא עַלְמָא), and then blessed him (כְּדֵין בָּרְכֵיהּ). And about this it is written (וְעַל דָּא כְּתִיב): See, the fragrance of my son is like the fragrance of a field (רְאֵה רֵיחַ בְּנִי כְּרֵיחַ שָׂדֶה) - this is the field of holy apples (דָּא הוּא חֲקַל דְּתַפּוּחִין קַדִּישִׁין). He said: since you have merited those garments of glory (אָמַר, הוֹאִיל וְזָכִיתָ בְּאִינוּן לְבוּשֵׁי יְקָר), May Elohim give you from the dew of the heavens (וְיִתֶּן לְךָ הָאֱלֹהִים מִטַּל הַשָּׁמַיִם). What is the meaning? (מַאי מַשְׁמַע) Because in that field of holy apples (בְּגִין דִּבְהַהוּא חֲקַל דְּתַפּוּחִין קַדִּישִׁין), dew drips daily (נָטִיל [ס״א נָטִיף] טַלָּא כָּל יוֹמָא) from that place called Shamayim (מֵהַהוּא אֲתַר דְּאִקְרֵי שָׁמַיִם), as it is written (דִּכְתִיב): from the dew of the heavens (מִטַּל הַשָּׁמַיִם).

Rabbi Yose said (אָמַר רִבִּי יוֹסֵי): In all, he blessed him (בְּכֹלָּא בָּרְכֵיהּ): from the dew of the heavens and from the fatness of the land (מִטַּל הַשָּׁמַיִם וּמִשְׁמַנֵּי הָאָרֶץ). Why? (מַאי טַעְמָא) Because he smelled the fragrance of his garments (בְּגִין דְּוַיָּרַח אֶת רֵיחַ בְּגָדָיו) - his garments, truly, as we have established (בְּגָדָיו מַמָּשׁ, כְּמָה דְאוֹקִימְנָא). It was taught (תָּנָא): One thousand five hundred fragrances ascend every day from the Garden of Eden (אֶלֶף וַחֲמֲשׁ מְאָה רֵיחִין, סָלְקִין בְּכָל יוֹמָא מִגַּן עֵדֶן), and those garments of glory of that world are perfumed by them (דְּמִתְבַּסְּמֵי בְּהוּ אִינוּן לְבוּשִׁין דִּיקָר דְּהַהוּא עַלְמָא), which are adorned from the days of a person (דְּמִתְעַטְּרָן מִן יוֹמוֹי דְּבַר נָשׁ).

Rabbi Yehudah said (אָמַר רִבִּי יְהוּדָה): How many garments are there? (כַּמָּה לְבוּשִׁין אִינוּן). Rabbi El'azar said (אָמַר רִבִּי אֶלְעָזָר): The mountains of the world dispute over this (טוּרֵי דְעָלְמָא, עַל דָּא פְּלִיגוּ). But there are three (אֲבָל תְּלָתָא אִינוּן): One in which the Ruach is clothed, from the Garden of Eden of earth (חַד דְּמִתְלַבְּשֵׁי בְּהַהוּא לְבוּשָׁא, רוּחָא דִּבְגִנְתָא דְעֵדֶן דְּאַרְעָא). And one that is more precious than all (וְחַד יְקָרָא מִכֹּלָּא), in which the Neshamah is clothed, within the bundle of life, among the purple garments of the King (דְּמִתְלַבְּשָׁא בֵּיהּ נִשְׁמַתָא בְּגוֹ צְרוֹרָא דְחַיֵּי, בֵּין פּוּרְפִּירָא דְמַלְכָּא).

And one garment of the outside (וְחַד לְבוּשָׁא דִּלְבַר), which stands and does not stand, is seen and not seen (דְּקָאִים וְלָא קָאִים, אִתְחֲזֵי וְלָא אִתְחֲזֵי). In this garment the Nefesh is clothed (בְּהַאי מִתְלַבְּשָׁא בֵּיהּ נַפְשָׁא), and it goes and roams in the world (וְאָזְלָא וְשָׁטָא בְּעַלְמָא). And on every Rosh Chodesh and Shabbat (וּבְכָל רֵישׁ יַרְחֵי [שַׁתָּא] וְשַׁבָּתָּא), she goes and becomes bound to the Ruach from the Garden of Eden below (אָזְלַת וְאִתְקַשְּׁרַת בְּרוּחָא דִּבְגִנְתָא דְּעֵדֶן דְּאַרְעָא), which stands between the precious veil (דְּקָיְימָא בֵּין פַּרְגּוֹדָא יַקִּירָא), and from it she learns and knows what she knows (וּמִנֵּיהּ אוֹלִיף וְיָדַע מַה דִּיָּדַע), and goes and makes it known in the world (וְשָׁט וְאוֹדַע לֵיהּ בְּעָלְמָא).

It was taught (תָּנָא): through two bindings the Nefesh is bound (בִּתְרֵין קִשּׁוּרִין אִתְקַשַּׁר נַפְשָׁא), on every Rosh Chodesh and Shabbat (בְּכָל רֵישׁ יַרְחָא וְשַׁבָּתָּא), in the binding of the Ruach (בְּקִשּׁוּרָא דְּרוּחָא), which is among the fragrant aromas of the Garden of Eden of earth (דִּי בֵּין רֵיחֵי בּוּסְמִין דִּבְגִנְתָא דְּעֵדֶן דְּאַרְעָא), and from there she goes and roams (וּמִתַּמָּן אָזִיל וְשָׁט), and becomes bound with the Ruach in the Neshamah that is bound in the bundle of life (וְאִתְקַשַּׁר עִם רוּחָא בְּנִשְׁמְתָא דִּצְרִירָא בִּצְרוֹרָא דְּחַיֵּי), and is nourished and sustained from those radiant glories (וּמִתְרַוְיָא וּמִתְזָנַת מֵאִינוּן זִיוִין יְקָרִין), from this side and from that side (דְּהַאי סִטְרָא, וּדְהַאי סִטְרָא). This is what is written (הֲדָא הוּא דִּכְתִיב):

And Hashem shall lead you always [Yeshayahu 48] (וְנָחֲךָ ה׳ תָּמִיד) - always, precisely (תָּמִיד דַּיְיקָא). And He will satisfy your soul in parched, radiant places (וְהִשְׂבִּיעַ בְּצַחְצָחוֹת נַפְשֶׁךָ). What are radiant places? (מַהוּ בְּצַחְצָחוֹת) - rather, one clarity (אֶלָּא צַחוּתָא חַד), when she is bound with the Ruach from the Garden below (כַּד אִתְקַשַּׁר בְּרוּחָא דִּבְגִנְתָא דִּלְתַתָּא), an inner clarity from clarity (צַחוּתָא דִּלְגַו מִן צַחוּתָא), when they are bound with the Neshamah from above (כַּד מִתְקַשְּׁרָן בְּנִשְׁמְתָא דִּלְעֵילָא), in the bundle of life (בִּצְרוֹרָא דְּחַיֵּי). And this is in one clarity; clarities are two (וְהַיְינוּ בְּצַח חַד, צַחוֹת תְּרֵין), which are above, above (דְּאִינוּן לְעֵילָא לְעֵילָא), in the preciousness of the Neshamah, truly (בְּיַקִּירוּ דְּנִשְׁמְתָא וַדַּאי). That is to say: radiant places (כְּלוֹמַר צַחְצָחוֹת). Who inherits this? Your soul (מַאן יָרִית דָּא, נַפְשָׁךָ) - your very soul (נַפְשָׁךָ מַמָּשׁ). Blessed is the portion of the Righteous (זַכָּאָה חוּלְקֵיהוֹן דְּצַדִּיקִיָּיא).

Rabbi Shim‘on said (אָמַר רַבִּי שִׁמְעוֹן): when I am among those friends of Bavel (כַּד אֲנָא בֵּין אִינוּן חַבְרַיָּיא דְּבָבֶל), they gather to me (מִתְכַּנְשֵׁי גַבָּאי), and learn matters from me in the revealed (וְאוֹלְפֵי מִלֵּי בְּאִתְגַּלְיָיא), and they carry them in a strong iron seal (וְאִינוּן עַיְּילֵי לוֹן בְּגוּשְׁפַּנְקָא דְּפַרְזְלָא תַקִּיפָא), sealed from all sides (סְתִימָא מִכָּל סִטְרִין). Many times I taught them the paths of the Garden of the King (כַּמָּה זִמְנִין אוֹלִיפְנָא לוֹן אָרְחוֹי דְּגִנְתָא דְּמַלְכָּא), the ways of the King (אוֹרְחוֹי דְּמַלְכָּא). Some say: Many times I said to them the ways of the Orayta of the Holy King and supernal paths (נ״א: כַּמָּה זִמְנִין אֲמִינָא לוֹן אָרְחוֹי דְּאוֹרַיְּיתָא דְּמַלְכָּא קַדִּישָׁא וְאוֹרְחִין עִלָּאִין).