Daf 226b (דַּף רכ״ו ע״ב)

Afterwards (לְבָתַר), the body is disturbed (גּוּפָא אִתְטְרִיד), and the Nefesh goes and is shamed in Gehinnom (וְנַפְשָׁא אָזְלָא וְאִסְּתַחְיָא בַּגֵּיהִנָּם), and emerges and roams in the world (וְנָפְקָא וְשָׁטָא בְּעַלְמָא), and visits its grave (וּמְבַקְרָא לְקִבְרֵיהּ), until it is enclothed in what it is to be enclothed (עַד דְּמִתְלַבְּשָׁא בְּמָה דְּאִתְלַבְּשָׁא). After twelve months (לְבָתַר תְּרֵיסַר יַרְחֵי), all is at rest (נָיְיחִין כֹּלָּא). The body is left (גּוּפָא שָׁבִיק), Some say: forgotten (נ"א: שָׁכִיךְ), in the dust (בְּעַפְרָא). The Nefesh is bound and illumined in Ruach (נַפְשָׁא אִתְצְרֵיר וְאִתְנְהִיר בְּרוּחָא), in the garment in which it was enclothed (בְּמָאנָא דְּאִתְלַבַּשׁ). The Ruach is delighted in the Garden of Eden (רוּחָא אִתְעַנַּג בְּגִנְתָא דְעֵדֶן). The Neshamah ascends to the bundle of delight of all delights (נִשְׁמָתָא סָלְקָא לִצְרוֹרָא דְעִנּוּגָא דְּכָל עִנּוּגִין). And all are bound one to the other in known times (וְכֹלָּא אִתְקַשַּׁר דָּא בְּדָא לְזִמְנִין יְדִיעָן).

Come and see (תָּא חֲזֵי), woe to the sons of men (וַוֵי לוֹן לִבְנֵי נָשָׁא), who do not contemplate (דְּלָא מִסְתַּכְּלִין), and do not know (וְלָא יָדְעִין), and are not aware (וְלָא אִשְׁתְּמוֹדְעָן), upon what they stand (עַל מַה קָיְימֵי), and are withheld from doing the commandments of Orayta (וְיִתְנְשֵׁי מִנַּיְיהוּ לְמֶעְבַּד פִּקּוּדֵי אוֹרַיְּיתָא). For there are commandments of Orayta that form a garment of honor above (דְּאִית פִּקּוּדֵי אוֹרַיְּיתָא דְּעָבְדֵי לְבוּשׁ יְקָר לְעֵילָא), and there are commandments of Orayta that form a garment of honor below (וְאִית פִּקּוּדֵי אוֹרַיְּיתָא דְּעָבְדֵי לְבוּשׁ יְקָר לְתַתָּא), and there are commandments of Orayta that form garments of honor for this world (וְאִית פִּקּוּדֵי אוֹרַיְּיתָא דְּעָבְדֵי לְבוּשֵׁי יְקָר לְהַאי עַלְמָא). And all are needed for a man (וְכֹלָּא אִצְטְרִיכָן לֵיהּ לְבַר נָשׁ), and from his very days (וּמִן יוֹמוֹי מַמָּשׁ), all of them are prepared (כֻּלְּהוּ מִתְתַּקְנָן), as we have established (כְּמָה דְאוֹקִימְנָא).

Rabbi Yehuda Sava (רִבִּי יְהוּדָה סָבָא), once felt a stirring in his consciousness (אִתְרַגִּישׁ בְּדַעְתֵּיהּ יוֹמָא חַד), and he was shown in a dream (וְאַחֲזוּ לֵיהּ בְּחֶלְמֵיהּ), a certain form from his own light (חַד דִּיוּקְנָא מִנְּהוֹרָא דִּילֵיהּ), powerful (תַּקִּיף), that radiated to the four directions (דְּאִזְדְּהַר לְאַרְבַּע סִטְרִין). He said to it (אָמַר לֵיהּ), “What is this?” (מַאי הַאי). It said to him (אָמַר לֵיהּ), “This is your garment (לְבוּשָׁא דִילָךְ הוּא), for dwelling here” (לְדִיּוּרָא דְהָכָא), and from that day he rejoiced (וּמֵהַהוּא יוֹמָא הֲוָה חָדֵי).

Rabbi Yehuda said (אָמַר רִבִּי יְהוּדָה), each and every day (כָּל יוֹמָא וְיוֹמָא), the Ruchin of the Righteous sit in their garments (רוּחִין דְּצַדִּיקִיָּיא יָתְבִין בִּלְבוּשֵׁיהוֹן), arranged in ranks in the Garden of Eden (שׁוּרִין שׁוּרִין בְּגִנְתָא דְעֵדֶן), and offer praise to Kudsha Berikh Hu (וּמְשַׁבְּחָן לְקוּדְשָׁא בְּרִיךְ הוּא), in supernal glory (בִּיקָרָא עִלָּאָה). This is what is written (הֲדָא הוּא דִכְתִיב), “Surely the righteous shall thank Your Name; the upright shall dwell in Your presence” [Tehillim 140] (אַךְ צַדִּיקִים יוֹדוּ לִשְׁמֶךָ יֵשְׁבוּ יְשָׁרִים אֶת פָּנֶיךָ). Rabbi Abba said (אָמַר רִבִּי אַבָּא), at first, what is written? “And Yisrael bowed,” etc. (בְּקַדְמִיתָא מַה כְּתִיב, וַיִּשְׁתַּחוּ יִשְׂרָאֵל וְגו׳), as we have established (כְּמָה דְאוֹקִימְנָא): what is the bed? This is Kenesset Yisrael (מַאן מִטָּה, דָּא כְּנֶסֶת יִשְׂרָאֵל). The head of the bed-this is the Tzaddik (רֹאשׁ הַמִּטָּה, דָּא צַדִּיק). Upon the head of the bed-this is the Holy King (עַל רֹאשׁ הַמִּטָּה, דָּא מַלְכָּא קַדִּישָׁא), to whom all peace belongs (דִּשְׁלָמָא כֹּלָּה דִילֵיהּ), as it is written, “Behold his bed, which is Solomon’s” [Shir haShirim 3] (הִנֵּה מִטָּתוֹ שֶׁלִּשְׁלֹמֹה). Ya'akov bowed to Him (דְּיַעֲקֹב לְדִידֵיהּ קָא סָגִיד), to Him who stands at the head of the bed (לְהַהוּא דְּקָאֵים עַל רֹאשׁ הַמִּטָּה), His name is Yisrael (יִשְׂרָאֵל שְׁמֵיהּ). Therefore (בְּגִינִי כָּךְ), “And Yisrael bowed upon the head of the bed” (וַיִּשְׁתַּחוּ יִשְׂרָאֵל עַל רֹאשׁ הַמִּטָּה). Afterwards (לְבָתַר), once Ya'akov knew (כֵּיוָן דְּיָדַע יַעֲקֹב), that the supernal level was completed (דְּהָא בְּדַרְגָּא עִלָּאָה אִשְׁתְּלִים), and his level was above with the Patriarchs (וְדַרְגָּא דִילֵיהּ הוּא לְעֵילָא עִם אֲבָהָתָא), and he alone was a complete Tikkun (וְהוּא בִּלְחוֹדוֹי תִּקּוּנָא שְׁלֵימָתָא), he strengthened his heart (אַחְסִין לִבֵּיהּ), and rejoiced and was empowered with the supernal Desire of Kudsha Berikh Hu within him (וְחָדֵי וְאִתְתַּקַּף בִּרְעוּתָא עִלָּאָה דְּקוּדְשָׁא בְּרִיךְ הוּא בֵּיהּ). What is written of him? (מַה כְּתִיב בֵּיהּ), “And Yisrael strengthened himself and sat upon the bed” (וַיִּתְחַזֵּק יִשְׂרָאֵל וַיֵּשֶׁב עַל הַמִּטָּה), upon the bed truly (עַל הַמִּטָּה מַמָּשׁ), for a higher level was now perfected (דְּהָא בְּדַרְגָּא עִלָּאָה יַתִּיר אִשְׁתָּלַּם), fortunate is his portion (זַכָּאָה חוּלָקֵיהּ). It was taught (תָּאנָא),

Rabbi Yehuda said (אָמַר רִבִּי יְהוּדָה), In our Mishnah teaching, we have established (בְּמַתְנִיתָּא דִילָן אוֹקִימְנָא): that which we learned (הָא דְּתָנִינָן), “At four seasons of the year the world is judged” (בְּאַרְבָּעָה פְּרָקִים בַּשָּׁנָה הָעוֹלָם נִדּוֹן): on Pesach for grain (בַּפֶּסַח עַל הַתְּבוּאָה), on Atzeret for the fruits of the tree (בַּעֲצֶרֶת עַל פֵּירוֹת הָאִילָן), on Rosh haShanah all who enter the world pass before Him like sheep (בְּרֹאשׁ הַשָּׁנָה כָּל בָּאֵי הָעוֹלָם עוֹבְרִים לְפָנָיו כִּבְנֵי מְרוֹן), and on Sukkot judgment is made concerning water (וּבַחַג נִדּוֹנִין עַל הַמַּיִם) behold, we have established these matters (הָא אוֹקִימְנָא מִלֵּי). And the secret of the Mishnah we have established (וְרָזָא דְמַתְנִיתָּא אוֹקִימְנָא): on Pesach for grain, etc. (בְּפֶסַח עַל הַתְּבוּאָה וְכוּ׳), corresponding to the supernal chariot (לָקֳבֵיל רְתִיכָא עִלָּאָה), the secret of the Patriarchs (רָזָא דְּאֲבָהָן), and of King David (וְדָוִד מַלְכָּא).

On Pesach, for the grain (בְּפֶסַח עַל הַתְּבוּאָה), for thus it is in truth (דְּהָכִי הוּא מַמָּשׁ), and behold, we have established this matter (וְהָא אוֹקִימְנָא מִלָּה דָא): why does matzah come on Pesach? (עַל מָה אַתְיָיא מַצָּה בְּפֶסַח). And this is the judgment (וְהָא דִינָא הוּא), “the law of the kingdom is law” (דִּינָא דְּמַלְכוּתָא דִּינָא), and this is the gate (וְדָא שֵׁירוּתָא) through which Yisrael are permitted to enter into the holy portion of Kudsha Berikh Hu (דְּשָׁרִיאוּ יִשְׂרָאֵל לְמֵיעַל בְּחוּלָקָא קַדִּישָׁא דְּקוּדְשָׁא בְּרִיךְ הוּא), and to remove from among them chametz (וּלְבַעֲרָא מִנַּיְיהוּ חָמֵץ), which is the foreign errors (דְּאִיהוּ טַעֲוָון אָחֳרָנִין) that are appointed over the nations who serve stars and constellations (דִּי מְמַנָּן עַל עַמִּין עוֹבְדֵי עֲבוֹדַת כּוֹכָבִים וּמַזָּלוֹת), who are called “other gods” (דְּאִקְרוּן אֱלֹהִים אֲחֵרִים), foreign gods (אֱלֹהֵי נִכָּר). And they are called chametz (וְאִקְרוּן חָמֵץ), the evil inclination (יֵצֶר הָרָע), and to enter with matzah (וּלְמֵיעַל בְּמַצָּה), the holy portion of Kudsha Berikh Hu (חוּלָקָא קַדִּישָׁא דְּקוּדְשָׁא בְּרִיךְ הוּא). Why grain? (אַמַּאי תְּבוּאָה). Some say: as you said (ס״א ל״ג כְּמָה דְּאַתְּ אָמַר), “its grain” (תְּבוּאָתָהּ), with a final hei, hinting to the first Heh of the Holy Name (בְּה״א, רְמִיז לְה״א קַדְמָאָה דְּשְׁמָא קַדִּישָׁא). Therefore (בְּגִין כָּךְ), on Pesach judgment is rendered for grain (בְּפֶסַח נִדּוֹנִין עַל הַתְּבוּאָה), and we have established (וְאוֹקִימְנָא) that the world is judged by the judgment of the hei (דְּעַלְמָא אִתְדָּן עַל דִּינָא דְה״א).

On Atzeret, for the fruits of the tree (בַּעֲצֶרֶת עַל פֵּירוֹת הָאִילָן). “Fruits of the tree”-should it not say “fruits of the trees”? (פֵּירוֹת הָאִילָן, פֵּירוֹת הָאִילָנוֹת מִבָּעֵי לֵיהּ). Who are the fruits of the tree? (מַאן פֵּירוֹת הָאִילָן). Rather, this is the great and mighty tree above (אֶלָּא, דָּא הוּא אִילָנָא רַבְרְבָא וְתַקִּיף לְעֵילָא). The fruits of the tree, as it is written (פֵּירוֹת הָאִילָן, כְּמָה דִּכְתִיב), “I am like a fresh cypress tree; from Me is your fruit found” [Hoshea 14] (אֲנִי כִבְרוֹשׁ רַעֲנָן מִמֶּנִּי פֶרְיְךָ נִמְצָא).

On Rosh haShanah, they pass before Him like sheep (בְּרֹאשׁ הַשָּׁנָה עוֹבְרִין לְפָנָיו כִּבְנֵי מָרוֹן). It was taught (תָּנָא), Rosh haShanah-this is the head of the year of the King (רֹאשׁ הַשָּׁנָה, דָּא הוּא רֵישָׁא דְּשַׁתָּא דְּמַלְכָּא). And who is Rosh haShanah? This is Yitzchak (וּמַאן הוּא רֹאשׁ הַשָּׁנָה, דָּא יִצְחָק), who is called “head” (דְּאִקְרֵי רֹאשׁ), for he is a single head of the King (דְּאִיהוּ חַד רֵישָׁא דְּמַלְכָּא), Some say: supernal (נ״א: לְעֵילָא), a place which is called “year” (אֲתַר דְּאִקְרֵי שָׁנָה). Therefore (בְּגִינֵי כָּךְ), all who enter the world pass before Him like sheep (כָּל בָּאֵי עוֹלָם עוֹבְרִין לְפָנָיו כִּבְנֵי מָרוֹן). And regarding this we have learned (וְעַל דָּא תָּנִינָן), on Rosh haShanah (בְּרֹאשׁ הַשָּׁנָה), for at the head of the year Yitzchak begins (דְּהָא בְּרֵישָׁא דְּשַׁתָּא שָׁארֵי יִצְחָק).