Daf 226a (דַּף רכ״ו ע״א)

Rabbi Yehuda said (אָמַר רִבִּי יְהוּדָה), Ya'akov said: “And I will lie with my fathers, and you shall carry me out of Egypt and bury me in their burial place” (יַעֲקֹב אָמַר, וְשָׁכַבְתִּי עִם אֲבוֹתַי וּנְשָׂאתַנִי מִמִּצְרַיִם וּקְבַרְתַּנִי בִּקְבוּרָתָם) [Bereishit 47]. There we learned (תַּמָּן תָּנִינָן): One whose Neshama departs under foreign authority (מַאן דְּנָפַק נִשְׁמָתֵיהּ בִּרְשׁוּתָא אָחֳרָא), and his body is buried in the holy land (וְגוּפָא דִילֵיהּ אִתְקַבַּר בְּאַרְעָא קַדִּישָׁא), upon him it is written, “And you came and defiled My land, and My heritage you made an abomination” (עֲלֵיהּ כְּתִיב וַתָּבֹאוּ וַתְּטַמְּאוּ אֶת אַרְצִי וְנַחֲלָתִי שַׂמְתֶּם לְתוֹעֵבָה). And Ya'akov said, “And bury me in their burial place” (וְיַעֲקֹב אָמַר וּקְבַרְתַּנִי בִּקְבוּרָתָם), though his Neshama departed under foreign authority (וְנִשְׁמָתֵיהּ נָפְקָא בִּרְשׁוּתָא אָחֳרָא).

Rabbi Yehuda said (אָמַר רִבִּי יְהוּדָה), Ya'akov is different (שָׁאנֵי יַעֲקֹב), for the Shekhinta was bound to him (דִּשְׁכִינְתָּא הֲוַת אֲחִידַת בֵּיהּ), and cleaved to him (וְאִתְדַּבְּקַת בֵּיהּ). This is what is written (הֲדָא הוּא דִכְתִיב), “I Myself will go down with you to Egypt” (אָנֹכִי אֵרֵד עִמְּךָ מִצְרַיְמָה), to dwell with you in exile (לְדָיְירָא עִמָּךְ בְּגָלוּתָא). “And I Myself will also bring you up again” (וְאָנֹכִי אֲעַלְךָ גַּם עָלֶה), to unite your Neshama with Me (לְאִזְדַּוְּוגָא בִּי נִשְׁמָתָךְ), and to bury your body in the graves of your fathers (וּלְאִתְקְבָרָא גּוּפָךְ בְּקִבְרֵי אֲבָהָתָךְ). What is he teaching us? (מַאי קָא מַיְירֵי), Even though- (אף על גב דקא), Some say: for he did not (נ"א: דהא לֹא) his Neshama departed under foreign authority (נָפְקַת נִשְׁמָתֵיהּ בִּרְשׁוּתָא אָחֳרָא). Some say: and because of this it is written, “And I Myself will bring you up again” (נ"א: וְעַל דָּא וְאָנֹכִי אֲעַלְךָ גַּם עָלֶה כְּתִיב). “And Yosef shall place his hand upon your eyes” (וְיוֹסֵף יָשִׁית יָדוֹ עַל עֵינֶיךָ), Yosef indeed (יוֹסֵף וַדַּאי), for he was the firstborn of the heart’s thought (דְּהָא הוּא בּוּכְרָא דְהִרְהוּרָא דְלִבָּא), the firstborn of the initial drop (בּוּכְרָא דְּטִפָּה קַדְמָאָה הֲוַת), as it is said (כִּדְאִתְּמָר). And because Kudsha Berikh Hu knew this secret (וּבְגִין דְּיָדַע קוּדְשָׁא בְּרִיךְ הוּא טְמִירָא דָא), the tidings were given through Yosef (אִתְבַּשַּׂר לֵיהּ בְּיוֹסֵף), for all the love was bound to him (דְּהָא כָּל רְחִימוּתָא בֵּיהּ תַּלְיָא). He shall place his hand upon your eyes (יָשִׁית יָדוֹ עַל עֵינֶיךָ). What does this teach us? (מַאי קָא מַיְירֵי). Rabbi Yisa said (אָמַר רִבִּי יֵיסָא), for the honor of Ya'akov (בְּגִין יְקָרָא דְיַעֲקֹב), and to announce that Yosef still lives (וּלְאִתְבַּשְּׂרָא דְּהָא יוֹסֵף קַיָּים), and would be present at his death (וְיִשְׁתַּכַּח עֲלֵיהּ בְּמִיתָתֵיהּ).

Rabbi Ḥizkiyah said (רִבִּי חִזְקִיָּה אָמַר), a word I have learned (מִלָּה אוֹלִיפְנָא), but I fear to reveal it (וְדָחִילְנָא לְגַלָּאָה), and in the ways of the world wisdom is found (וּבְעוֹבָדֵי עַלְמָא חָכְמְתָא אִשְׁתַּכַּח). Rabbi Abba came (אֲתָא רִבִּי אַבָּא), Some say: and kissed him (ד״א: וְנַשֵּׁקֵיהּ), and struck him (בָּטַשׁ בֵּיהּ). He said (אָמַר), say your word (אֵימָא מִילָךְ), and arm your weapons (וְזַיֵּין זַיְינָךְ).

In the days of Rabbi Shimon, words were revealed (בְּיוֹמוֹי דְּרִבִּי שִׁמְעוֹן מִלִּין אִתְגַּלְּיָין). He said (אָמַר), I have learned from the teachings of Rav Yisa Sava (אוֹלִיפְנָא מִפִּרְקִין דְּרַב יֵיסָא סָבָא), in the customs of the world (בְּנִמּוּסֵי עַלְמָא): a man who merits a son in this world (בַּר נָשׁ דְּזָכֵי לְבַר בְּהַאי עַלְמָא), it is fitting for him to place dust upon his eyes when he is buried (לִיבָּעֵי לֵיהּ לְנַגְדָּא עַפְרָא עַל עֵינוֹי כַּד אִתְקַבַּר), and this is his honor (וְדָא הוּא יְקָרָא דִילֵיהּ), to show that the world is concealed from him (לְאַחֲזָאָה דְעַלְמָא אַסְתִּים מִנֵּיהּ), and he has passed it on to the world below (וְהוּא יָרִית לֵיהּ לְעַלְמָא תְּחוֹתוֹי). For the eyes of a man, the vision of the world is seen in them (בְּגִין דְּעֵינוֹי דְבַר נָשׁ, חֵיזוּ דְעַלְמָא בֵּיהּ אִתְחֲזֵי), and all colors are thus stored therein (וְכָל גְּוָונִין הָכִי אִינוּן דְּאַסְחָרוּ).

The white in it-this is the great sea, the Oceanus (חִוָּורָא דְבֵיהּ, הוּא יַמָּא רַבָּא אוֹקְיָנוֹס), that surrounds all the world in all directions (דְּאַסְחַר כָּל עַלְמָא בְּכָל סִטְרֵי). Another color is the land (גּווָֹנָא אָחֳרָא הוּא יַבֶּשְׁתָּא), which surrounds it (דְּאַקִּיפוּ), that brings forth water (דְּאֲפִיקוּ מַיָּא), and the land stands between the waters (וְיַבֶּשְׁתָּא קָאִים בֵּין מַיָּא), so too is the color between the waters (הָכִי הוּא גּווָֹנָא בֵּין מַיָּא). Another, third color is in its center (גּווָֹנָא אָחֳרָא תְּלִיתָאָה, הִיא בִּמְצִיעוּתָא דְבֵיהּ), this is Yerushalayim (דָּא יְרוּשָׁלַיִם), which is the center of the world (דְּהִיא אֶמְצָעוּתָא דְעַלְמָא).

A fourth color is the vision of every eye (גּווָֹנָא רְבִיעָאָה, הִיא חֵיזוּ דְכָל עֵינָא), and it is called “bat ayin” (וְאִקְרֵי בַּת עַיִן), for in that “bat ayin” the Partzuf is seen (דִּבְהַהוּא בַּת עַיִן, אִתְחֲזֵי פַּרְצוּפָא). And the most glorious vision of all-this is Tziyon (וְחֵיזוּ יְקָרָא מִכֹּלָּא, דָּא צִיּוֹן), which is the central point of all (דְּאִיהִי נְקוּדָה אֶמְצָעוּתָא מִכֹּלָּא), for the vision of the whole world is seen there (דְּחֵיזוּ דְכָל עַלְמָא תַּמָּן אִתְחֲזֵי). And there the Shekhinta rests (וְתַמָּן שָׁרְיָא שְׁכִינְתָּא), which is the beauty of all (דְּהִיא שַׁפִּירוּ דְכֹלָּא), and the vision of all (וְחֵיזוּ דְכֹלָּא), and that eye-this is the gaze of the world (וְעֵינָא דָּא הוּא יְרוּתַת עַלְמָא). Therefore (וּבְגִינֵי כָּךְ), this one leaves it (הַאי שָׁבִיק לֵיהּ), and this one takes it (וְהַאי נָטִיל לֵיהּ), and inherits it (וְיָרִית לֵיהּ). He said to him (אָמַר לֵיהּ), “You have spoken well” (שַׁפִּיר קָאֲמַרְתְּ), “but this matter is even more hidden” (אֲבָל מִלָּה סְתִימָא אִיהוּ יַתִּיר), “and the people of the world do not know it” (וּבְנֵי עַלְמָא לָא יָדְעִין), “and do not contemplate it” (וְלָא מִסְתַּכְּלָן), “for at the time a man departs from the world” (דְּהָא בְּשַׁעְתָּא דְּבַר נָשׁ נָפִיק מֵעַלְמָא), “his Nefesh is hidden with him” (נַפְשָׁא דִילֵיהּ טְמִירָא עִמֵּיהּ), “and before it departs” (וְעַד לָא נָפְקַת), “the eyes of a man see what they see” (עֵינוֹי דְבַּר נָשׁ חָמוּ מַה דְּחָמוּ), “as we have established” (כְּמָה דְאוֹקִימְנָא), “as it is written: ‘For no man shall see Me and live’” [Shemot 33] (דִּכְתִיב, כִּי לֹא יִרְאַנִי הָאָדָם וָחָי).

In their lifetime they do not see (בְּחַיֵּיהוֹן לָא חָמָאן), but in their death they do see (אֲבָל בְּמִיתַתְהוֹן חָמָאן). And the eyes are open from that vision which they have seen (וְעֵינוֹי פְּקִיחָן מֵהַהוּא חֵיזוּ דְּחָמָא), and those who stand over him (וְאִינוּן דְּקָיְימִין עֲלֵיהּ), must place the hand upon his eyes (בָּעָא לְשַׁוְאָה יָדָא עַל עֵינוֹי), and to close his eyes (וּלְאַסְתָּמָא עֵינוֹי), because of that which I have learned in the secret of the customs of the world (בְּגִין הַהוּא דְּאוֹלִיפְנָא בְּרָזָא דְנִמּוּסֵי עַלְמָא). For at the moment the eyes remain open (דִּבְשַׁעְתָּא דְאִשְׁתָּאֲרוּ עֵינוֹי פְּקִיחָן), from that precious vision they have seen (מֵהַהוּא חֵיזוּ יַקִּירָא דְּחָמָא), if he merited to have a son (אִי זָכֵי לְבַר), the son should first place his hand upon his eyes and close them (בְּרָא קָדִים לְשַׁוְאָה יָדֵיהּ עַל עֵינוֹי וּלְאַסְתָּמָא לוֹן), as it is written: “And Yosef shall place his hand upon your eyes” (כְּמָה דִכְתִיב, וְיוֹסֵף יָשִׁית יָדוֹ עַל עֵינֶיךָ) [Bereishit 46). For another vision, which is not holy, comes toward him (בְּגִין דְּהָא חֵיזוּ אָחֳרָא דְּלָא קַדִּישָׁא אִזְדַּמְּנַת לְקֳבְלֵיהּ), and the eye that now saw a supernal holy vision (וְעֵינָא דְחָמָא הַשְׁתָּא חֵיזוּ קַדִּישָׁא עִלָּאָה), must not gaze upon another vision (לָא יִסְתַּכַּל בְּחֵיזוּ אָחֳרָא).

And furthermore (וְעוֹד), that Nefesh is present opposite him in the house (דְּהַהוּא נֶפֶשׁ סְמִיכַת לְקֳבְלֵיהּ בְּבֵיתָא), and if the eye remains open (וְאִי אִשְׁתָּאַר עֵינָא פְּקִיחָא), and that other vision rests upon his eyes (וְהַהוּא חֵיזוּ אָחֳרָא יִשְׁרֵי עַל עֵינוֹי), then in whatever he sees, it is defiled (בְּכָל מַה דְּאִסְתַּכַּל אִתְלַטְיָא), and it is not the honor of the eye (וְלָאו יְקָרָא דְעֵינָא הוּא), and all the more so for his relatives (וְכָל שֶׁכֵּן מִקְרִיבוֹי), and all the more so from the deceased (וְכָל שֶׁכֵּן מִן מִיתָא), that it is not his honor to be looked upon in that which is not necessary (דְּלָאו יְקָרָא דִילֵיהּ לְאִסְתַּכָּלָא בַּמֶּה דְלָא אִצְטְרִיךְ), and to let rest upon his eyes something else (וּלְאַשְׁרַיָא עַל עֵינוֹי מִלָּה אָחֳרָא).

Afterwards he is covered in dust (לְבָתַר אִתְכַּסְיָא בְּעַפְרָא), and behold, the Friends were awakened concerning the law of the grave, what it is (וְהָא אִתְעָרוּ חַבְרַיָא עַל דִּינָא דְקִבְרָא מַהוּ). And it is an honor (וִיקָרָא הוּא), that his eyes should be sealed from all (דְּיַסְתִּים עֵינָא מִן כֹּלָּא), by the hand of his son whom he left in the world (עַל יְדָא דִבְרֵיהּ דְּשָׁבַק בְּעַלְמָא).

Come and see (תָּא חֲזֵי), all seven days (כָּל שִׁבְעָה יוֹמִין), the Nefesh goes from the house to the grave (נַפְשָׁא אָזְלָא מִבֵּיתָא לְקִבְרָא), and from the grave to the house (וּמִקִּבְרָא לְבֵיתָא), and mourns over him (וְאִתְאַבָּלַת עֲלֵיהּ), and three times a day (וּתְלַת זִמְנִין בְּיוֹמָא), it is judged together as one-the Nefesh and the body (אִתְדָּנוּ כְּחֲדָא נַפְשָׁא וְגוּפָא), and there is no one in the world who knows (וְלֵית מַאן דְּיָדַע בְּעַלְמָא), and would take heed to awaken the heart (וְיַשְׁגַּח לְאַתְעָרָא לִבָּא).