Daf 141b (דַּף קמ״א ע״ב)

The bodies of the Righteous, who did not enjoy themselves in this world (גּוּפֵיהוֹן דְּצַדִּיקַיָּא, דְּלָא מִתְעַנְּגֵי בְּהַאי עָלְמָא), but only from the delights of the mitzvah (אֶלָּא מִתַּעֲנוּגֵי דְּמִצְוָה), and from the meals of Shabbatot, festivals, and appointed times (וּסְעוּדָתֵי שַׁבָּתִין וְחַגִּין וּזְמָנִין) - that impure spirit cannot rule over them (הַהוּא רוּחַ מְסַאֲבָא לָא יָכִיל לְשַׁלְטָאָה עָלַיְיהוּ), for they did not enjoy anything of its portion (דְּהָא לָא אִתְעֲנְּגוּ מִדִילֵיהּ כְּלוּם). And since they did not take from its portion (וְהוֹאִיל וְלָא נַטְלוּ מִדִילֵיהּ), it has no permission over them at all (לֵית לֵיהּ רְשׁוּ עֲלֵיהוֹן כְּלַל).

Blessed is he who did not enjoy anything of its portion (זַכָּאָה אִיהוּ מַאן דְּלָא אִתְהֲנֵי מִדִילֵיהּ כְּלוּם). One whose soul departs outside the Holy Land (מַאן דְּנִשְׁמָתֵיהּ נָפְקָא לְבַר מֵאַרְעָא קַדִּישָׁא), and that body is defiled in that impure spirit (וְהַהוּא גּוּפָא אִסְתְּאַב בְּהַהוּא רוּחַ מְסַאֲבָא), that impure spirit dwells within it until it returns to dust (הַהוּא רוּחַ מְסַאֲבָא אִשְׁתְּאִיב בְּגַוִּיהּ, עַד דְּתָב לֵיהּ עַפְרָא), Some say: until the body is mixed into dust (נ״א: דְּאִתְבַּלֵי גוּפָא בַּעֲפָרָא). And if that body, in which the impure spirit dwelt (וְאִי הַהוּא גּוּפָא, דְּאִשְׁתְּאִיב בֵּיהּ הַהוּא רוּחַ מְסַאֲבָא), is brought up to be buried in the Holy Land (סַלְּקִין לֵיהּ לְאִתְקַבְּרָא גּוֹ אַרְעָא קַדִּישָׁא), concerning him it is written: And you came and defiled My Land, and My inheritance you made an abomination (עָלֵיהּ כְּתִיב: וַתָּבֹאוּ וַתְּטַמְּאוּ אֶת אַרְצִי, וְנַחֲלָתִי שַׂמְתֶּם לְתוֹעֵבָה) (Yirmeyahu 2). My Land - upon which the impure spirit does not rule (אַרְצִי, דְּלָא שַׁלְטָא עָלָהּ רוּחַ מְסַאֲבוּ), with that body of yours in which the impure spirit dwelt (בְּהַהוּא גּוּפָא דִּלְכוֹן, דְּאִשְׁתְּאִיב בֵּיהּ רוּחַ מְסַאֲבָא), which you bring to bury in My Land (דְּקָא מַיְיתִין לְקָבְרָא לֵיהּ בְּאַרְצִי), you defile it, to be defiled in it (אַתּוּן מְסָאָבִין לָהּ, לְאִסְתָּאֲבָא בֵּיהּ). If not that Kudsha Berikh Hu provides healing to the Land (אִי לָא דְּעָבִיד קוּדְשָׁא בְּרִיךְ הוּא אַסְוָותָא לְאַרְעָא) - for once that body decomposes (דְּהָא כֵּיוָן דְּאִתְבַּלֵי הַהוּא גּוּפָא), Kudsha Berikh Hu sends down a spirit from above (נָשִׁיב קוּדְשָׁא בְּרִיךְ הוּא רוּחָא מִלְּעֵילָּא), and casts out that impure spirit to the outside (וְדָחֵי לֵיהּ לְהַהוּא רוּחַ מְסַאֲבָא לְבַר), for He has compassion on His Land (דְּהָא אִיהוּ חָס עַל אַרְעֵיהּ).

Yosef - the impure spirit never ruled over his body at all (יוֹסֵף, לָא שַׁלִּיט עַל גּוּפֵיהּ רוּחַ מְסַאֲבָא לְעָלְמִין), even though his soul departed in another domain (אַף עַל גַּב דְּנִשְׁמָתֵיהּ נָפְקָת בִּרְשׁוּ אַחֲרָא). Why is this? (מַאי טַעְמָא). Because he was never drawn in his lifetime after the impure spirit (בְּגִין דְּלָא אִתְמְשִׁיךְ בְּחַיּוֹי בָּתַר רוּחַ מְסַאֲבָא). And even with this, he did not wish that his body be brought up to be buried in the Holy Land (וְעִם כָּל דָּא, לָא בָּעָא דְּגוּפֵיהּ יְסַלְּקוּן לֵיהּ לְאִתְקַבְּרָא בְּאַרְעָא קַדִּישָׁא). Rather he said: And you shall carry up my bones (אֶלָּא אָמַר: וְהַעֲלִיתֶם אֶת עַצְמוֹתַי) (Bereshit 50), but not my body (וְלָא גּוּפִי).

Ya'akov did not die (יַעֲקֹב לָא מִית), and his body remained in eternal existence (וְגוּפֵיהּ אִתְקָיָּים בְּקִיּוּמָא תָּדִיר), and he did not fear the Sitra achra (וְלָא דָּחִיל לְסִטְרָא אַחֲרָא), for his bed was whole, in the completeness of supernal radiance (דְּהָא עַרְסֵיהּ הֲוָה שְׁלִים, בִּשְׁלִימוּ דִּנְהוֹרָא עִלָּאָה), in the radiance of the twelve tribes (בִּנְהִירוּ דִּתְרֵיסָר שְׁבָטִין), and in the seventy souls (וּבְשִׁבְעִים נֶפֶשׁ). For this reason he did not fear the Sitra achra (בְּגִין כַּךְ לָא דָּחִיל לְסִטְרָא אַחֲרָא), and it could not rule over him (וְלָא יָכִיל לְשַׁלְּטָאָה עָלֵיהּ).

And furthermore, he is the body of the supernal image (וְתוּ, דְּאִיהוּ גּוּפָא דְּדִיּוּקְנָא עִלָּאָה), whose beauty is held on every side (דִּשְׁפִּירוּ דִּילֵיהּ אָחִיד לְכָל סִטְרִין), and all the limbs of Adam Kadma’ah were held in him (וְכָל אִינּוּן שַׁיְיפִין דְּאָדָם קַדְמָאָה הֲווֹ אֲחִידָן בֵּיהּ). And about him it is written: I will lie with my fathers and you shall carry me from Egypt (וְעַל דָּא כְּתִיב בֵּיהּ, וְשָׁכַבְתִּי עִם אֲבוֹתַי וּנְשָׂאתַנִי מִמִּצְרַיִם) (Bereshit 47), a body complete (גוּפָא שְׁלִים).

And for this reason: And the physicians embalmed Yisrael (וְעַל דָּא וַיַּחַנְטוּ הָרוֹפְאִים אֶת יִשְׂרָאֵל), so that his body would stand in existence (דְּגוּפֵיהּ יְהֵא קָאִים בְּקִיּוּמָא). And so it was necessary (וְהָכִי אִצְטְרִיךְ). The rest of the people whose souls departed in the Holy Land (שְׁאַר בְּנֵי עָלְמָא דְּנַפְקָת נִשְׁמָתַיְיהוּ בְּאַרְעָא קַדִּישָׁא), the soul and the body are delivered from everything (נַפְשָׁא וְגוּפָא אִשְׁתֵּזִּיב מִכֹּלָּא). Three names are called the soul of man (תְּלַת שְׁמָהָן אִקְרֵי נִשְׁמְתָא דְּבַר נָשׁ): Nefesh, Ruach, and Neshamah (נֶפֶשׁ, רוּחָא, וְנִשְׁמָתָא). And all of them are included one within the other (וְכֻלְּהוּ כְּלִילָן דָּא בְּדָא), and in three places are their forces found (וּבִתְלַת דּוּכְתֵּי אִשְׁתְּכַח חֵילַיְיהוּ).

The Nefesh - this is found in the grave (נֶפֶשׁ דָּא, אִשְׁתְּכַחַת גּוֹ קִבְרָא), until the body decays in the dust (עַד דְּגוּפָא אִתְבְּלֵי בְּעַפְרָא). And with this the world revolves (וּבְדָא מִתְגַּלְגְּלָת הַאי עָלְמָא), to be found among the living (לְאִשְׁתַּכְּחָא גּוֹ חַיַּיָא), and to know their suffering (וּלְמִנְדַּע בְּצַעֲרָא דִּלְהוֹן), and at the time they are in need, it requests mercy upon them (וּבְשַׁעֲתָא דִּי אִצְטְרִיכוּ, בָּעָאת רַחֲמֵי עָלַיְיהוּ).

The Ruach - this enters the Garden that is on earth (רוּחָא דָּא, אִיהוּ דְּעָאל בְּגִּנְתָּא דִּי בְּאַרְעָא), and is depicted there in the likeness of the body of this world (וְאִצְטַיָיר תַּמָּן, בְּדִיּוּקְנָא דְּגוּפָא דְּהַאי עָלְמָא), in a garment that is worn there (בְּחַד מַלְבּוּשָׁא דְּמִתְלַבְּשָׁא תַּמָּן). And this enjoys there the delights and longings in the radiance of the Garden (וְדָא אִתְהֲנֵי תַּמָּן בַּהֲנָאִין וְכִסּוּפִין בְּזִיוָא דִּבְגִּנְתָּא). And on Shabbatot, new moons, and festivals, it ascends above p1-28(וּבְשַׁבָּתֵי וְיַרְחֵי וּזְמָנֵי, סַלְּקָא לְעֵילָּא), and enjoys there, and returns to its place (וְאִתְהֲנֵי תַּמָּן, וְתָב לְאַתְרֵיהּ). And concerning this it is written: And the spirit shall return to the Elohim Who gave it (וְעַל דָּא כְּתִיב, וְהָרוּחַ תָּשׁוּב אֶל הָאֱלֹהִים אֲשֶׁר נְתָנָהּ) (Kohelet 12). Shall return - indeed, at these times that we mentioned (תָּשׁוּב וַדַּאי, בְּהָנֵי זִמְנִין דְּקַאמְרָן).

The Neshamah ascends immediately to its place (נְשָׁמָה אִיהִי סַלְּקָא מִיָּד לְאַתְרָהָא), to that place from which it departed (לְהַהוּא אֲתָר דְּנַפְקָת מִתַּמָּן). And this is that for whose sake the Lamp shines, to give light above (וְדָא אִיהִי דִּבְגִינָהּ אִתְנְהִירַת בּוּצִינָא, לְאַנְהָרָא לְעֵילָּא). This one never descends below, forever (דָּא לָא נַחְתַּת לְתַתָּא לְעָלְמִין). In this one is included, whoever is included from all sides, above and below (בְּדָא אִתְכְּלִילַת, מַאן דְּאִתְכְּלִילַת מִכָּל סִטְרִין מֵעֵילָּא וּמִתַּתָּא). And until this one ascends to be bound in the Throne (וְעַד דְּהַאי לָא סַלְּקָא לְאִתְקַשְּׁרָא בְּכוּרְסְיָּיא) - Some say: in its place (נ״א בְּדוּכְתָּהָ) - the Ruach is not crowned in the Garden that is on earth (לָא מִתְעַטְּרָא רוּחַ בְּגִּנְתָּא דִּי בְּאַרְעָא), and the Nefesh is not settled in its place (וְנֶפֶשׁ לָא מִתְיַשְּׁבָא בְּדוּכְתָּהָא).

Once it ascends, all of them have rest (כֵּיוָן דְּאִיהִי סַלְּקָא, כֻּלְּהוּ אִית לְהוּ נַיְיחָא). And when it is needed for the people of the world (וְכַד אִצְטְרִיךְ לִבְנֵי עָלְמָא), when they are in suffering and go to the graves (כַּד אִינּוּן בְּצַעֲרָא, וְאָזְלֵי לְבֵי קִבְרֵי), that Nefesh is aroused (הַאי נֶפֶשׁ אִתְּעָרַת), and it goes and wanders (וְאִיהִי אַזְלָא וּמְשַׁטְּטָא), and it arouses the Ruach (וְאִתְּעָרַת לְרוּחַ). And that Ruach is aroused toward the Patriarchs (וְהַהוּא רוּחַ אִתְּעַר לְגַבֵּי אֲבָהָן), and ascends and is aroused toward the Neshamah (וְסָלִיק וְאִתְּעַר לְגַבֵּי נְשָׁמָה). And then Kudsha Berikh Hu has compassion on the world (וּכְדֵין, קֻדְשָׁא בְּרִיךְ הוּא חַיִּיס עַל עָלְמָא), and this we have already established (וְהָא אוֹקִימְנָא). And even though these matters of the Neshamah have been explained in other forms (וְאַף עַל גַּב דְּהָא אִתְּעָרוּ מִלִּין אִלֵּין דְּנִשְׁמְתָא בִּגְוָונִין אַחֲרָנִין), all of them ascend into one balance (כֻּלְּהוּ סַלְּקִין בְּמַתְקְלָא). This is the sifted, clarified word, and all is one (דָּא, וְדָא אִיהוּ בְּרִירָה דְּמִלָּה, וְכֹלָּא חַד).