In connection with the firmament that is above the lower Paradise there are sublime mysteries. When the Holy One was about to make the firmament, He took fire and water out of His Throne of Glory, fused them into one, and out of them made the lower firmament, which expanded until it reached the area of the Lower Paradise, where it halted. The Holy One, blessed be He, then took from the holy and supernal heaven fire and water of another kind, such as both are and are not, are both disclosed and undisclosed, and of them He made a further expanse of heaven which He spread over the lower Paradise where it joins the other firmament.
That expanse of heaven, above the lower Paradise, displays four colours: white, red, green, and black, and correspondingly contains four doors in its four sides. These four openings form a passage for four light-radiations.
Within the light-radiation on the right a certain letter stands out with scintillating effulgence, to wit, the letter Mim. That letter moves up and down continually without ever resting at one point.
Within the opposite light-radiation there similarly stands out with a scintillating effulgence the letter Resh, which on occasions, however, assumes the shape of the letter Beth. This similarly moves for ever up and down, at times being revealed and at other times hidden. When the soul of a righteous man enters the Lower Paradise, these two letters emerge out of the midst of that radiation, and appear above that soul, where they continue to rise and fall.
Then out of the same two doors there emerge from on high two legions, one under the charge of Michael the great prince, and the second under the great chieftain called Bael, who is the noble minister called Raphael. These legions descend and pause above the soul, which they greet with the words: “Peace be thy coming, he entereth into peace, he entereth into peace!” The two letters then return to their place and become absorbed within the radiation that passes through those two doors.
Similarly, through the other two doors, that on the left and on the west, there pass two light-radiations, out of which there project two other flaming and scintillating letters, to wit, a Gimel and a Nun; and when the two previous letters return to their own place these two flaming letters emerge from the midst of their surrounding illumination and appear above that soul.
Then, again, emerging out of the other two portals, there come forth two other legions, one under the charge of the great chief Gabriel, and the other under that of the great chief Nuriel. These fix themselves above the soul whilst the letters return to their place. After that these two legions enter into a certain hidden Palace in the Garden, called Ahaloth (lit. aloes).
Therein is the hidden store of the twelve varieties of sweet spices which Scripture enumerates, “Spikenard and saffron, calamus and cinnamon…” (S.S. 4, 14), these being the twelve varieties of spices of the Lower Paradise.
Therein is also the repository of all the garments wherewith men’s souls are invested, each according to its desert. On each garment all the good works that a man did in this world are inscribed, and in each case proclamation is made, saying: “This garment belongs to such a one”; after which the soul of the righteous in Paradise is clothed therewith, so as to become a replica of the man’s personality whilst in this world.
This takes place not less than thirty days after the man’s death, inasmuch as for the first thirty days there is no soul but must undergo correction before entering Paradise, as already stated elsewhere. After purification it receives its garment, in virtue of which it is then assigned to its appropriate place. All the letters and legions then disappear.
Now, the firmament over the Lower Paradise revolves twice a day under the impetus of the other firmament that is attached to it. That firmament, moreover, is inwrought with all the letters of the alphabet in various colours.
each letter distilling of the heavenly dew over the Garden. It is in that dew that the souls bathe and recuperate after their previous immersion in the Nehar dinur (river of fire) for purification. That dew descends from no other source but from the midst of the letters that are graven in that firmament, these letters containing in miniature the whole of the Torah, and that firmament forming the esoteric aspect of the Torah, since it is made out of the fire and water of the Torah itself.
Hence they drop their dew upon all those who in this world give themselves up to the study of the Torah for its own sake. The very words of their studies are inscribed in Paradise, whence they mount up to that firmament where they receive from those letters that dew on which the soul of the good man is nurtured. So Scripture says: “My doctrine shall drop as the rain, my speech shall distil as the dew” (Deut. 32, 2).
In the centre of that firmament there is an opening directly facing the opening of the supernal Palace on high and forming the gateway through which the souls soar up from the Lower Paradise unto the Higher Paradise by way of a pillar that is fixed in the Lower Paradise reaching up to the door on high.
There is, moreover, a column of light, formed of a combination of three lights of so many different colours, radiating upwards from the opening in the centre of that firmament, and thus illuminating that pillar with a many-hued light. Thus that firmament scintillates and flashes with a number of dazzling colours. The righteous are illumined by the reflection of that supernal resplendency, and on each New Moon the glory of the Shekinah as revealed in that firmament transcends that of other times. All the righteous then approach and prostrate themselves before it.
Happy is the portion of whoever is found worthy of those garments wherein the righteous are clad in the Garden of Eden. Those garments are made out of the good deeds performed by a man in this world in obedience to the commands of the Torah. In the Lower Paradise man’s soul is thus sustained by these deeds and is clad in garments of glory made out of them.
But when the soul mounts up on high through that portal of the firmament, other precious garments are provided for it of a more exalted order, made out of the zeal and devotion which characterized his study of the Torah and his prayer; for when that zeal mounts up on high a crown is made out of it for him to be crowned with, but some of it remains as the man’s portion, out of which garments of light are made for the soul to be clad in when it has ascended on high. The former garments, as we have said, depend on his actions, but these depend on his devotion of spirit, so as to qualify their owner to join the company of holy angels and spirits. This is the correct exposition of the matter as the Holy Lamp learned it from Elijah. The garments of the Lower Paradise are made of man’s actions; those of the celestia; Paradise of the devotion and earnestness of his spirit.
It is written: “And a river went out of Eden to water the garden”, etc. (Gen. 2, 10). It is of importance to know the source and origin of the river that went out of Eden into the Lower Garden. Eden itself is most recondite, and no eye is permitted to discern it. The inner reason is that had the Lower Eden been allowed to be disclosed, the position of the Higher Eden also would have become discoverable. In order, therefore, that the Higher Eden should remain enveloped in holy mystery, the Lower Eden, from which a river went out, had also to be entirely hidden, and so it is undisclosed, even to the souls in the Garden of Eden itself.
Now, as that river flows out of Eden to water the Garden, so from the portal in the centre of the Garden emerges a stream of light that divides into four sections, radiating in four directions, passing the four portals previously mentioned, and illuminating the inscribed letters. That fourfold beam issues from Eden, at the Lower Point that shines opposite the Celestial Point.
That point is illumined, and is itself transmuted into Eden, the fount of the light. That Point itself is not given to any to see or know, but only the light radiating from it, before which the righteous in the Garden of Eden prostrate themselves, as already said. That Lower Point is in its turn Garden in relation to the Celestial Eden, a spot not given to any to know or to perceive.
Concerning all this it is written: “No eye hath seen beside thee, O God” (Isa. 64, 3), which is an allusion to the holy Lower Point that alone has knowledge of the Lower Eden which is hidden in the Garden, there being none other that has knowledge of it. Again, “beside thee, O Elohim,” alludes to the Higher Eden, which is identical with the mystery of the world to come, with the principle that knows the Lower Point, none other knowing it save Elohim, the One who ascends ever higher into the Boundless (En-soph).
The river that goes forth out of the Lower Eden is a mystery only known to the initiated, and is alluded to in the words: “and he will satisfy thy soul in dry places (zahzahoth, al. with brightness)” (Isa. 58, 11). The soul that quits this dark world pants for the light of the upper world. Just as the thirsty man pants for water, so does the soul thirst for the brilliancy of the light of the Garden and the firmament.
The souls sit there by that river that flows out of Eden; they find rest there whilst clad in the ethereal garments. Without those garments they would not be able to endure the dazzling light around them; but protected by this covering they are in comfort and drink their fill of that radiance without being overwhelmed by it. It is the river which renders the souls fit and able to feast on and to enjoy that radiance.
The celestial river brings forth the souls who fly off into the Garden; the lower river in the terrestrial Garden, on the other hand, builds up the souls and makes them fit and able to enjoy those radiances, and so to mount up to the celestial Paradise through the central opening of the firmament and by the pillar that stands in the centre of the Lower Paradise.
That pillar is enveloped in cloud and smoke and bright flashes, the cloud and smoke encircling it from the outside in order to screen those mounting up into the Upper Paradise that they should not be seen by those remaining below.
Herein is involved a most recondite doctrine. When the Holy One, blessed be He, desired to adorn the “Supreme Point” with Sabbaths and festivals and ceremonial days, He sent the Eagle with the four faces who fixed himself on the Temple called “Freedom” (d’ror). So in the Jubilee year we have to proclaim freedom, as we read, “and ye shall proclaim freedom (d’ror)” (Lev. 25, 10). These four faces emit a sound inaudible to any save those souls that are worthy to ascend into the upper Paradise. These foregather there and are taken up by the four-faced eagle and made to mount by way of the central pillar.
As soon as the souls arrive at the gate of the firmament the latter revolves three times round the Garden of Eden, producing thereby such sweet music that all the souls come forth and listen and behold the rising of the pillar of fire and cloud and smoke and shining brightness, before which they all prostrate themselves. After this the souls ascend through that portal until they enter within the Supreme Point, where they see wonderful sights, and in their ecstasy flit up and down, approaching each other and again retreating.
The Supreme Point, on its side, yearns for them and adorns itself with radiance. Then one Righteous on high puts on garments of jealousy, as it were, surveys the effulgence and the gracefulness of the Supreme Point and its adornment, seizes it, raises it to Himself, so that radiance joins radiance and both become one. At that moment all the hosts of heaven break forth in chorus, saying: “Happy are ye, O righteous, who observe the Torah; happy are they who are assiduous in the study of the Torah, inasmuch as the joy of your Master is in you and the crown of your Master is fashioned by you.”
Now, after effulgence and effulgence have joined into one, a radiation of manifold hues descends to have converse with the souls of the righteous, and weaves them into a crown for the Divine Throne. Concerning this, then, Scripture says: “No eye beside thee hath seen what Elohim doth for those who wait for him” (Isa. 64, 3).’
R. Simeon said: ‘It is written, “And over the heads of the living creatures there was the likeness of a firmament, like the colour of the terrible ice, stretched forth over their heads above” (Ezek. 1, 22). This verse has already been expounded in a way. But there is a firmament and a firmament. There is a lower firmament that rests upon the four lower Holy Beasts, whence it extends and begins to take on the form of a female figure behind a male figure: this is esoterically implied in the passage, saying, “and thou shalt see my back, but my face shall not be seen” (Ex. 613, 23), also in “Thou hast formed me aft and fore” (Ps. 139, 5), and again in the words, “and he took one of his ribs” (Gen. 2, 21).
and there is an upper firmament resting on the four upper Holy Beasts, whence it extends and takes on the figure of a male, very recondite. Of these two firmaments one is named “end of heaven”, and the other, “from the end of heaven” (Deut. 4, 32). “The heads of the living creatures” refers to the four lower Holy Beasts who are inscribed above the four letters that are graven on the inner side of the four portals of the Garden of Eden.
Now, although we said that the Lower Eden is on earth, and it is indeed so, nevertheless the subject is a most recondite one, the fact being that the Supreme Point mentioned above has its part in the lower world as well as in the upper world, the Lower Garden being the portion of that Point through which it communes joyfully with the souls of the righteous on earth, and thus is filled both with celestial and terrestrial delight, communing above with the Righteous One and below with the product of the Righteous One (the souls of the righteous). The Garden is an emanation of the Point called Eden.
“The heads of the living creatures”, every one having four faces, that of a lion, an ox, an eagle, and that of a man, the latter embracing them all - as it says: “And the likeness of their faces was that of a man” (Ezek. 1, 10) - are identical with the four “heads of the rivers” (Gen. 2, 10); and it is they who support the Divine Throne; and out of the weight of that burden they ooze perspiration; and out of that perspiration there was formed the River of Fire (nehar dinur), of which it is written “a fiery stream issued and came forth from before him; thousand thousands ministered unto him” (Dan. 7, 10).
The souls of men before ascending into Paradise are immersed in that “river of fire”, where they are purged without being consumed. It is with the soul as with a garment made of the skin of a salamander.1A reptile believed to be engendered in fire, so that its skin was fireproof. Such a garment, by reason of its having its origin in fire, can only be cleansed in fire, fire alone having the power to purge it of its impurities. For the soul indeed originated in fire, being an emanation from the Divine Throne, of which it is written, “his throne was fiery flames” (Ibid. 7, 9). So, in order to be purged of its impurities it has to pass through fire. Thus fire alone has the virtue of consuming every pollution in the soul, and making it emerge pure and white.
Yet let it not be thought from this that the soul undergoes no penance. For, indeed, woe to the soul that has to endure a strange fire, although it thereby be purged and made white; and still more, woe to the soul which is greatly defiled, for that soul will have to pass twice through the fire in order to come out pure and white.
At first the soul is taken to a spot called Ben-hinnom, so called because it is in the interior of Gehinnom, where souls are cleansed and purified before they enter the Lower Paradise. Two angel messengers stand at the gate of Paradise and call aloud to the chieftains who have charge of that spot in Gehinnom, summoning them to receive that soul,
and during the whole process of purification they continue to utter aloud repeatedly the word “Hinnom”. When the process is completed, the chieftains take the soul out of Gehinnom and lead it to the gate of Paradise, and say to the angel messengers standing there: “Hinnom (lit. here they are), behold, here is the soul that has come out pure and white.” The soul is then brought into Paradise.
Oh, how broken is that soul after her ordeal in the infernal fire! For, although it has descended from on high, yet when it reaches the earth below it is less rarefied, and it causes the soul intense suffering and leaves it enfeebled and broken. God then causes the rays of the sun to penetrate through the four openings of the firmament above Paradise and to shed its rays on that soul and heal it. Of this Scripture says: “But unto you that fear my name shall the sun of righteousness arise with healing in its wings” (Malachi 3, 29).
A second ordeal has to be undergone by the soul on its passage from Lower Paradise to Upper Paradise; for whilst in Lower Paradise it is not yet entirely purged of the materialities of this world, so as to be fit to ascend on high. They thus pass it through that “river of fire” from which it emerges completely purified and so comes before the presence of the Sovereign of the universe beatified1Al. purified. in every aspect. Also the rays of the celestial light afford it healing. This is its final stage. At that stage the souls stand garbed in their raiment and adorned in their crowns before their Master. Happy is the portion of the righteous in this world and in the world to come.
The souls in Lower Paradise, on every New Moon and Sabbath day, go about and ascend to the spot called “Walls of Jerusalem”, where there are a great many chieftains and legions mounting guard, as written: “I have set watchmen upon thy walls, O Jerusalem” (Isa. 62, 6). They mount up as far as that spot, but do not enter it until their purging is complete. There they prostrate themselves, drink in ecstatically of the celestial radiance, and then return into Paradise.
They also at times go forth, roaming about the world and viewing the bodies of the sinners undergoing their punishment. So Scripture says: “And they shall go forth, and look upon the carcases of the men that have rebelled against me; for their worm shall not die, neither shall their fire be quenched; and they shall be an abhorring unto all flesh” (Ibid. 66, 24). They continue to roam about, casting their glance on those who are victims of pain and disease, who suffer for their belief in the unity of their Master. They then return and make all this known to the Messiah.
When the Messiah hears of the great suffering of Israel in their dispersion, and of the wicked amongst them who seek not to know their Master, he weeps aloud on account of those wicked ones amongst them, as it is written: “But he was wounded because of our transgression, he was crushed because of our iniquities” (Ibid. 53, 5). The souls then return to their place.
The Messiah, on his part, enters a certain Hall in the Garden of Eden, called the Hall of the Afflicted. There he calls for all the diseases and pains and sufferings of Israel, bidding them settle on himself, which they do. And were it not that he thus eases the burden from Israel, taking it on himself, no one could endure the sufferings meted out to Israel in expiation on account of their neglect of the Torah. So Scripture says; “Surely our diseases he did bear”, etc. (Ibid. 53, 4). A similar function was performed by R. Eleazar here on earth.
For, indeed, beyond number are the chastisements awaiting every man daily for the neglect of the Torah, all of which descended into the world at the time when the Torah was given. As long as Israel were in the Holy Land, by means of the Temple service and sacrifices they averted all evil diseases and afflictions from the world. Now it is the Messiah who is the means of averting them from mankind until the time when a man quits this world and receives his punishment, as already said. When a man’s sins are so numerous that he has to pass through the nethermost compartments of Gehinnom in order to receive heavier punishment corresponding to the contamination of his soul, a more intense fire is kindled in order to consume that contamination. The destroying angels make use for this purpose of fiery rods, so as to expel that contamination. Woe to the soul that is subjected to such punishment!
Happy are those who guard the precepts of the Torah! ‘As already said, the Supreme Holy Point desires to hold converse with the spirits of the righteous, both on high and here below. It is at midnight that it descends below to converse with the spirits of the righteous and to fondle them as a mother fondles her children.
בְּגִנְתָּא דְּעֵדֶן דִּלְתַתָּא, רְקִיעָא דְּקַיְּימָא עָלֵיהּ, אִית בֵּיהּ רָזִין עִלָּאִין, כַּד עֲבַד קוּדְשָׁא בְּרִיךְ הוּא רְקִיעָא אַיְיתֵי אֵשׁ וּמַיִם, מִגּוֹ כּוּרְסֵי יְקָרֵיהּ, וְשִׁתֵּף לוֹן כַּחֲדָא, וְעֲבַד מִנְּהוֹן רְקִיעָא לְתַתָּא, וְאִתְפָּשָׁטוּ עַד דְּמָטוּ לְהַהוּא אֲתָר דְּגִּנְתָּא דְּעֵדֶן, וְיָתְבוּ. מַה עֲבַד קוּדְשָׁא בְּרִיךְ הוּא. נָטַל מִשָּׁמַיִם עִלָּאִין קַדִּישִׁין, אֵשׁ וּמַיִם אַחֲרָנִין דְּמִשְׁתַּכְּחִין וְלָא מִשְׁתַּכְּחִין, דְּאִתְגַּלְּיָין וְלָא אִתְגַּלְּיָין, וּמֵאִינּוּן אֵשׁ וּמַיִם, דְּאִתְנְטָלוּ מִשָּׁמַיִם עִלָּאִין, עֲבַד מִנַּיְיהוּ מְתִיחוּ דִּרְקִיעָא, וּמָתַח לֵיהּ עַל הַאי גִּנְתָּא דִּלְתַתָּא, וּמִתְחַבֵּר גּוֹ רְקִיעָא אַחֲרָא.
In connection with the firmament that is above the lower Paradise there are sublime mysteries. When the Holy One was about to make the firmament, He took fire and water out of His Throne of Glory, fused them into one, and out of them made the lower firmament, which expanded until it reached the area of the Lower Paradise, where it halted. The Holy One, blessed be He, then took from the holy and supernal heaven fire and water of another kind, such as both are and are not, are both disclosed and undisclosed, and of them He made a further expanse of heaven which He spread over the lower Paradise where it joins the other firmament.
אַרְבַּע גַּוְונִין, בְּהַהוּא מְתִיחוּ דִּרְקִיעָא דְּעַל גִּנְתָּא, חִיוָּר וְסוּמָק יָרוֹק וְאוּכָם. לְגַבֵּי הָנֵי גַּוְונִין, אִית אַרְבַּע פִּתְחִין, לְתַתָּא מֵהַהוּא מְתִיחוּ דִּרְקִיעָא. וְאִינּוּן פְּתִחִין לְאַרְבַּע סִטְרִין דִּרְקִיעָא דְּעַל גַּבֵּי גִּנְתָּא. מֵאִינּוּן אֵשׁ וּמַיִם, דְּאִתְעָבִיד מִנְּהוֹן הַהוּא רְקִיעָא. מִתְפַּתְּחִין בְּאַרְבַּע פִּתְחִין, אַרְבַּע נְהוֹרִין.
That expanse of heaven, above the lower Paradise, displays four colours: white, red, green, and black, and correspondingly contains four doors in its four sides. These four openings form a passage for four light-radiations.
לִסְטַר יְמִינָא בְּהַהוּא פִּתְחָא, מִגּוֹ מְתִיחוּ דִּסְטָר (נ"א מיא) יְמִינָא, נַהֲרִין תְּרֵין נְהוֹרִין, בְּאִינּוּן תְּרֵין פִּתְחִין, בְּפִתְחָא דִּימִינָא, וּבְפִתְחָא דְּאִיהוּ (נ"א לגו נפקא נהורא ואיהו אנפין) לָקֳבֵל אַנְפִּין.
On the right side two lights shine forth through two doors, one through the door of the right and one through the opposite.
גּוֹ נְהוֹרָא דְּנָהִיר לִסְטַר יְמִינָא, אִתְרְשִׁים אָת חַד, נָהִיר וּבָלִיט, (נ"א ולהיט) וְנָצִיץ בִּנְצִיצוּ, מִגּוֹ הַהוּא נְהוֹרָא, וְאִיהוּ אָת מ', וְקַיְּימָא בְּאֶמְצָעִיתָא דְּהַהוּא נְהוֹרָא דְּפִתְחָא. אָת דָּא, סַלְּקָא וְנַחְתָּא, וְלָא קָאִים בַּאֲתָר חַד. הַהוּא נְהוֹרָא, נָטִיל לְהַהוּא אָת וְאַפִּיק לָהּ, בְּגִין כָּךְ לָא קַיְּימָא בַּאֲתָר חַד.
Within the light-radiation on the right a certain letter stands out with scintillating effulgence, to wit, the letter Mim. That letter moves up and down continually without ever resting at one point.
גּוֹ נְהוֹרָא דְּנָהִיר בְּסִטְרָא דְּאִיהוּ לָקֳבֵל אַנְפִּין, אִתְרְשִׁים אָת חַד, דְּנָהִיר וּבָלִיט וְנָצִיץ בִּנְצִיצוּ גּוֹ הַהוּא נְהוֹרָא, וְאִיהִי אָת ר', וּלְזִמְנִין אִתְחָזֵי ב' (נ"א ד') וְקַיְּימָא בְּאֶמְצָעִיתָא דְּהַהוּא נְהוֹרָא דְּפִתְחָא. וְסַלְּקָא וְנַחְתָּא, לְזִמְנִין אִתְגַּלְיָא, וּלְזִמְנִין לָא אִתְגַּלְיָא, וְלָא קַיְּימָא בַּאֲתָר חַד. אִלֵּין תְּרֵין אַתְוָון קַיְימִין, וְכַד נִשְׁמְתָא דְּצַדִּיקַיָּא עָאלַת בְּגִנְתָּא דְּעֵדֶן, אִלֵּין תְּרֵין אַתְוָון נָפְקִין מִגּוֹ הַהוּא נְהוֹרָא, וְקַיְימִין עַל הַהִיא נִשְׁמְתָא, וְסַלְקֵי וְנַחְתֵּי.
Within the opposite light-radiation there similarly stands out with a scintillating effulgence the letter Resh, which on occasions, however, assumes the shape of the letter Beth. This similarly moves for ever up and down, at times being revealed and at other times hidden. When the soul of a righteous man enters the Lower Paradise, these two letters emerge out of the midst of that radiation, and appear above that soul, where they continue to rise and fall.
כְּדֵין, מֵאִינּוּן תְּרֵין פִּתְחִין, מְקַדְּמֵי וְנַחְתֵּי מֵעֵילָּא, תְּרֵין רְתִיכִין. רְתִיכָא חֲדָא עִלָּאָה, דְּאִיהִי רְתִיכָא דְּמִיכָאֵל, רַב סְגָנִין. רְתִיכָא תִּנְיָינָא, דְּאִיהִי רְתִיכָא מֵהַהוּא רַב מְמָנָא, דְּאִקְרֵי בּוֹאֵ"ל. וְדָא אִיהוּ שָׁמָשָׁא יַקִּירָא דְּאִקְרֵי רְפָאֵ"ל. וְאִינּוּן נַחְתִּין וְקַיְימִין עַל נִשְׁמְתָא, (מ"ז ע"א) אַמְרִין לָהּ שָׁלוֹם בּוֹאֶךְ. (ישעיהו נ״ז:ב׳) יָבֹא שָׁלוֹם יָבֹא שָׁלוֹם. כְּדֵין אִינּוּן תְּרֵין אַתְוָון, סַלְּקִין וְקַיְימִין בְּאַתְרַיְיהוּ, וְאִתְגְּנִיזוּ גּוֹ הַהוּא נְהוֹרָא, דְּאִינּוּן פִּתְחִין.
Then out of the same two doors there emerge from on high two legions, one under the charge of Michael the great prince, and the second under the great chieftain called Bael, who is the noble minister called Raphael. These legions descend and pause above the soul, which they greet with the words: “Peace be thy coming, he entereth into peace, he entereth into peace!” The two letters then return to their place and become absorbed within the radiation that passes through those two doors.
תְּרֵין פִּתְחִין אַחֲרָנִין, תְּרֵין נְהוֹרִין אַחֲרָנִין קָא מְלַהֲטִין, מִנְהִירוּ דְּאֶשָּׁא, בְּאִינּוּן פִּתְחִין חַד לִסְטַר שְׂמָאלָא, וְחַד לַאֲחוֹרָא. תְּרֵין אַתְוָון אַחֲרָנִין, מְלַהֲטִין בְּאִינּוּן נְהוֹרִין, וּנְצִיצִין בְּגַּוַּויְיהוּ, אָת חַד ג', וְאָת חַד נ', וְכַד אַתְוָון קַדְמָאֵי מִתְהַדְּרָן לְאַתְרַיְיהוּ, אִלֵּין תְּרֵין אַחֲרָנִין נִצוֹצִין, סַלְּקִין וְנַחְתִּין, נָפְקִין מֵאִינּוּן נְהוֹרִין, וְקַיְימִין עַל נִשְׁמְתָא.
Similarly, through the other two doors, that on the left and on the west, there pass two light-radiations, out of which there project two other flaming and scintillating letters, to wit, a Gimel and a Nun; and when the two previous letters return to their own place these two flaming letters emerge from the midst of their surrounding illumination and appear above that soul.
כְּדֵין נַחְתִּין תְּרֵין רְתִיכִין, מֵאִינּוּן תְּרֵין פִּתְחִין. רְתִיכָא חֲדָא אִיהוּ רְתִיכָא דְּגַבְרִיאֵל, רַב מְמָנָא וְיַקִּירָא. רְתִיכָא תִּנְיָינָא, אִיהִי רְתִיכָא אַחֲרָא קַדִּישָׁא דְּנוּרִיאֵ"ל רַב מְמָנָא, וְנַחְתִּין מֵאִינּוּן פִּתְחִין, וְקַיְימִין עַל נִשְׁמְתָא, וְאַתְוָון מִתְהַדְּרָן לְאַתְרַיְיהוּ.
Then, again, emerging out of the other two portals, there come forth two other legions, one under the charge of the great chief Gabriel, and the other under that of the great chief Nuriel. These fix themselves above the soul whilst the letters return to their place. After that these two legions enter into a certain hidden Palace in the Garden, called Ahaloth (lit. aloes).
כְּדֵין, אִלֵּין תְּרֵין רְתִיכִין, עָאלִין לְגוֹ הֵיכָלָא חֲדָא טְמִירָא דְּגִּנְתָּא, דְּאִקְרֵי אֲהָלוֹ"ת, וְתַמָּן (קל"ב ע"א) תְּרִיסָר זִינֵי בּוּסְמִין גְּנִיזִין, דִּכְתִּיב, (שיר השירים ד׳:י״ד) נִרְדְּ וְכַרְכֹּם קָנֶה וְקִנָּמוֹן וְגוֹ'. וְאִינּוּן תְּרֵיסָר זִינֵי דְּבוּסְמִין דִּלְתַתָּא.
Therein is the hidden store of the twelve varieties of sweet spices which Scripture enumerates, “Spikenard and saffron, calamus and cinnamon…” (S.S. 4, 14), these being the twelve varieties of spices of the Lower Paradise.
וְתַמָּן כָּל אִינּוּן לְבוּשִׁין דְּנִשְׁמָתִין, דְּאִתְחָזוּן לְאִתְלַבְּשָׁא בְּהוּ, כָּל חַד וְחַד, כַּדְקָא חֲזֵי. בְּהַהוּא לְבוּשָׁא, אִתְרְשִׁימוּ כָּל אִינּוּן עוֹבָדִין טָבִין, דְּעֲבַד בְּהַאי עָלְמָא. וְכֻלְּהוּ רְשִׁימִין בֵּיהּ, וּמַכְרִיזֵי הַאי אִיהוּ לְבוּשָׁא דִּפְלַנְיָא, וְנַטְלִין לְהַהוּא לְבוּשָׁא וְאִתְלַבְּשַׁת בֵּיהּ הַהִיא נִשְׁמְתָא דְּצַדִּיקַיָּא (ויחי רכ"ד ע"ב) דִּבְגִנְתָּא, כְּגַוְונָא דְּדִיּוּקְנָא דְּהַאי עָלְמָא.
Therein is also the repository of all the garments wherewith men’s souls are invested, each according to its desert. On each garment all the good works that a man did in this world are inscribed, and in each case proclamation is made, saying: “This garment belongs to such a one”; after which the soul of the righteous in Paradise is clothed therewith, so as to become a replica of the man’s personality whilst in this world.
וְהָנֵי מִילֵי, מִתְּלָתִין יוֹמִין וְאֵילָךְ, דְּהָא כָּל תְּלָתִין יוֹמִין, לֵית לָךְ נִשְׁמְתָא דְּלָא תְּקַבֵּל עוֹנְשָׁא, עַד לָא תֵּיעוּל לְגִנְתָּא דְּעֵדֶן. כֵּיוָן דְּקַבִּילַת עוֹנְשָׁא, עָאלַת לְגִנְתָּא דְּעֵדֶן, כְּמָה דְּאוּקְמוּהָ. לְבָתַר דְּאִתְלַבְּנַת, אִתְלַבְּשַׁת כֵּיוָן דְּאִתְלַבְּשַׁת בְּהַאי לְבוּשָׁא, יַהֲבִין לָהּ אֲתָר כְּמָה דְּאִתְחָזֵי לָהּ. כְּדֵין, כָּל אִינּוּן אַתְוָון, נַחְתִּין, וְסַלְּקִין אִינּוּן רְתִיכִין.
This takes place not less than thirty days after the man’s death, inasmuch as for the first thirty days there is no soul but must undergo correction before entering Paradise, as already stated elsewhere. After purification it receives its garment, in virtue of which it is then assigned to its appropriate place. All the letters and legions then disappear.
הַהוּא רְקִיעָא אָהֲדַּר תְּרֵין זִמְנִין בְּכָל יוֹמָא, בְּהַהוּא נְטִילוּ דְּהַאי רְקִיעָ אַחֲרָא, דְּמִתְדָּבַק בֵּיהּ. וְהַאי רְקִיעָא לָא נָפִיק לְבַר מִגִּנְתָּא. רְקִיעָא דָּא, מְרֻקְּמָא בְּכָל זִינֵי גַּוְונִין.
Now, the firmament over the Lower Paradise revolves twice a day under the impetus of the other firmament that is attached to it. That firmament, moreover, is inwrought with all the letters of the alphabet in various colours.
תְּרֵין וְעֶשְׂרִין אַתְוָון רְשִׁימִין מְחַקְּקָן, בְּהַהוּא רְקִיעָא, כָּל אָת וְאָת, נָטִיף מִמָנָא (ס"א מטלא), מִטַּלָּא דִּלְעֵילָּא עַל גִּנְתָּא. וּמֵהַהוּא טַלָּא דְּאַתְוָון אִתְסַחְיָין אִינּוּן נִשְׁמָתִין, וּמְתַסְּיָין, בָּתַר דְּטָבְלוּ בִּנְהַר דִּינוּר לְאִתְדְכָּאָה. וְטַלָא לָא נָחִית, אֶלָּא מִגּוֹ אַתְוָון דִּרְשִׁימִין וּמְחַקְּקָן בְּהַהוּא רְקִיעָא, בְּגִין דְּאִינּוּן אַתְוָון כְּלָלָא דְּאוֹרַיְיתָא. וְהַהוּא רְקִיעָא רָזָא דְּאוֹרַיְיתָא, דְּהָא מֵאֵשׁ וּמַיִם דְּאוֹרַיְיתָא אִתְעָבִיד.
each letter distilling of the heavenly dew over the Garden. It is in that dew that the souls bathe and recuperate after their previous immersion in the Nehar dinur (river of fire) for purification. That dew descends from no other source but from the midst of the letters that are graven in that firmament, these letters containing in miniature the whole of the Torah, and that firmament forming the esoteric aspect of the Torah, since it is made out of the fire and water of the Torah itself.
וְעַל דָּא אִינּוּן נַגְדִּין טַלָּא, עַל כָּל אִינּוּן דְּאִשְׁתַּדְּלוּ בְּאוֹרַיְיתָא לִשְׁמָהּ בְּהַאי עָלְמָא. וְאִלֵּין מִלִּין רְשִׁימִין בְּגִנְתָּא דְּעֵדֶן, וְסַלְּקִין עַד הַהוּא רְקִיעָא וְנַטְלִין מֵאִינּוּן אַתְוָון הַהוּא טַלָּא, לְאַתְּזָנָא הַהִיא נִשְׁמְתָא. הֲדָא הוּא דִּכְתִּיב, (דברים ל״ב:ב׳) יַעֲרֹף כַּמָּטָר לִקְחִי תִּזַּל כַּטַּל אִמְרָתִי.
Hence they drop their dew upon all those who in this world give themselves up to the study of the Torah for its own sake. The very words of their studies are inscribed in Paradise, whence they mount up to that firmament where they receive from those letters that dew on which the soul of the good man is nurtured. So Scripture says: “My doctrine shall drop as the rain, my speech shall distil as the dew” (Deut. 32, 2).
בְּאֶמְצָעִיתָא דְּהַאי רְקִיעָא, קַיְּימָא פִּתְחָא חֲדָא, לָקֳבֵל פִּתְחָא דְּהֵיכְלָא דִּלְעֵילָּא, דִּבְהַהוּא פִּתְחָא, פַּרְחִין נִשְׁמָתִין מִגִּנְתָּא דִּלְתַתָּא לְעֵילָּא, בְּחַד עַמּוּדָא דְּנָעִיץ (ויחי רי"ט ע"א) בְּגִנְתָּא, עַד הַהוּא פִּתְחָא.
In the centre of that firmament there is an opening directly facing the opening of the supernal Palace on high and forming the gateway through which the souls soar up from the Lower Paradise unto the Higher Paradise by way of a pillar that is fixed in the Lower Paradise reaching up to the door on high.
גּוֹ הַהוּא רְקִיעָא (נ"א עמודא) בְּהַהוּא פִּתְחָא דְּאִיהוּ בְּאֶמְצָעִיתָא דִּרְקִיעָא דִּבְגִנְתָּא, עָאלִין בְּגַוָהּ תְּלַת גַּוְונִין דִּנְהוֹרָא כְּלִילָן כַּחֲדָא, וְנָהֲרָן לִגְוָונִין דְּהַהוּא עַמּוּדָא. וּכְדֵין רְקִיעָא (נ"א עמודא) דָּא, נָצִיץ וְאִתְלְהִיט בְּכַמָּה גַּוְונִין (נ"א נהורין) דְּמִתְלָהֲטָן. בְּכָל שַׁעֲתָא, נַהֲרִין צַדִּיקַיָּא, מֵהַהוּא זִיוָא עִלָּאָה. אֲבָל בְּכָל שַׁבְּתָא וְשַׁבְּתָא, וּבְכָל רֵישׁ יַרְחָא, אִתְגַּלְיָיא שְׁכִינְתָּא, יַתִּיר מִשְּׁאָר זְמַנִי בְּהַאי רְקִיעָא, וְאַתְיָין כֻּלְּהוּ צַדִּיקַיָּא, וְסַגְדִּין לְגַבֵּיהּ.
There is, moreover, a column of light, formed of a combination of three lights of so many different colours, radiating upwards from the opening in the centre of that firmament, and thus illuminating that pillar with a many-hued light. Thus that firmament scintillates and flashes with a number of dazzling colours. The righteous are illumined by the reflection of that supernal resplendency, and on each New Moon the glory of the Shekinah as revealed in that firmament transcends that of other times. All the righteous then approach and prostrate themselves before it.
זַכָּאָה חוּלָקֵיהּ, מַאן דְּזָכֵי לְהָנֵי לְבוּשֵׁי דְּקָאָמַרָן, דְּמִתְלַבְּשָׁן בְּהוּ צַדִּיקַיָּא בְּגִנְתָּא דְּעֵדֶן (לתתא). אִלֵּין מֵעוֹבָדִין טָבִין, דְּעָבִיד בַּר נָשׁ, בְּהַאי עָלְמָא, בְּפִקּוּדֵי אוֹרַיְיתָא. וּבְהוֹן קַיְּימָא נִשְׁמְתָא בְּגִנְתָּא דְּעֵדֶן לְתַתָּא, וְאִתְלַבְּשַׁת בְּהָנֵי לְבוּשִׁין יַקִּירִין.
Happy is the portion of whoever is found worthy of those garments wherein the righteous are clad in the Garden of Eden. Those garments are made out of the good deeds performed by a man in this world in obedience to the commands of the Torah. In the Lower Paradise man’s soul is thus sustained by these deeds and is clad in garments of glory made out of them.
כַּד (רכ"ט ע"ב) סַלְּקָא נִשְׁמְתָא בְּהַהוּא פִּתְחָא דִּרְקִיעָא לְעֵילָּא, אִזְדַּמְּנָן לָהּ לְבוּשִׁין אַחֲרָנִין יַקִּירִין עִלָּאִין, דְּאִינּוּן מֵרְעוּתָא וְכַוָּנָה דְּלִבָּא בְּאוֹרַיְיתָא וּבִצְלוֹתָא, דְּכַד סַלְּקָא הַהוּא רְעוּתָא לְעֵילָּא, מִתְעַטָּר בָּהּ מַאן דְּמִתְעַטְּרָא, וְאִשְׁתְּאַר חוּלָקָא לְהַהוּא בַּר נָשׁ, וְאִתְעָבֵד מִנֵּיהּ לְבוּשִׁין דִּנְהוֹרָא, לְאִתְלַבְּשָׁא בְּהוּ נִשְׁמְתָא. לְסַלְּקָא לְעֵילָּא. וְאַף עַל גַּב דְּאוּקְמוּהָ, דְּאִינּוּן לְבוּשִׁין בְּעוֹבָדִין תַּלְיָין. אִלֵּין לָא תַּלְיָין אֶלָּא בִּרְעוּתָא דְּרוּחָא, כְּמָה דְּאִתְּמַר, לְקַיְּימָא גּוֹ מַלְאֲכִין רוּחִין קַדִּישִׁין וְדָא אִיהוּ בְּרִירוּ דְּמִלָּה. וּבוּצִינָא קַדִּישָׁא, אוֹלִיף הָכִי מֵאֵלִיָּהוּ, לְבוּשִׁין דִּלְתַתָּא בְּגִנְתָּא דְּאַרְעָא בְּעוֹבָדִין. לְבוּשִׁין דִּלְעֵילָּא, (ס"א ברוחא ברעותא וכוונא דלבא) בִּרְעוּתָא וְכַוָּונָא דְּרוּחָא בְּלִבָּא.
But when the soul mounts up on high through that portal of the firmament, other precious garments are provided for it of a more exalted order, made out of the zeal and devotion which characterized his study of the Torah and his prayer; for when that zeal mounts up on high a crown is made out of it for him to be crowned with, but some of it remains as the man’s portion, out of which garments of light are made for the soul to be clad in when it has ascended on high. The former garments, as we have said, depend on his actions, but these depend on his devotion of spirit, so as to qualify their owner to join the company of holy angels and spirits. This is the correct exposition of the matter as the Holy Lamp learned it from Elijah. The garments of the Lower Paradise are made of man’s actions; those of the celestia; Paradise of the devotion and earnestness of his spirit.
(בראשית ב׳:י׳) (ויקרא י"א ע"א) וְנָהָר יוֹצֵא מֵעֵדֶן לְהַשְׁקוֹת אֶת הַגָּן וְגוֹ', הָא אוּקְמוּהָ, אֲבָל בְּהַאי גִּנְתָּא דִּלְתַתָּא, נָהָר יוֹצֵא מֵעֵדֶן וַדַּאי. וְאִצְטְרִיךְ לְמִנְדַּע, הַאי נָהָר דְּנָפִיק בְּגִנְתָּא דִּלְתַתָּא, בְּאָן אֲתָר עִקָּרָא וְשָׁרְשָׁא דִּילֵיהּ. בְּאָן אֲתָר, בְּעֵדֶן. עֵדֶן דָּא רָזָא עִלָּאָה אִיהוּ, וְלָא אִתְיְיהִיב רְשׁוּ לְשַׁלְּטָאָה בֵּיהּ עֵינָא דְּסֻכְלְתָנוּ. וְרָזָא דְּמִלָּה אִלְמָלֵי אֲתָר דָּא אִתְמְסַר לְתַתָּא לְאִתְגַלָאָה, אֲתָר דְּעֵדֶן עִלָּאָה קַדִּישָׁא, אִתְמְסַר אוּף הָכִי לְמִנְדַּע. אֶלָּא (נ"א אבל) בְּגִין טְמִירוּ דִּיְקָרָא דְּעֵדֶן עִלָּאָה קַדִּישָׁא, אִתְטָמַר וְאִתְגְּנִיז עֵדֶן תַּתָּאָה, דְּהַהוּא נָהָר נָגִיד וְנָפִיק מִנֵּיהּ. וְעַל דָּא לָא אִתְמְסַר לְאִתְגַּלָּאָה, אֲפִילּוּ לְאִינּוּן נִשְׁמָתִין דִּבְגִנְתָּא דְּעֵדֶן.
It is written: “And a river went out of Eden to water the garden”, etc. (Gen. 2, 10). It is of importance to know the source and origin of the river that went out of Eden into the Lower Garden. Eden itself is most recondite, and no eye is permitted to discern it. The inner reason is that had the Lower Eden been allowed to be disclosed, the position of the Higher Eden also would have become discoverable. In order, therefore, that the Higher Eden should remain enveloped in holy mystery, the Lower Eden, from which a river went out, had also to be entirely hidden, and so it is undisclosed, even to the souls in the Garden of Eden itself.
כְּמָה דְּהַאי נָהָר אִתְפְּרַשׁ וְנָפִיק מִגּוֹ עֵדֶן, לְאַשְׁקָאָה לְגִנְתָּא דִּלְעֵילָּא, הָכִי נָמֵי מִגּוֹ הַהוּא פִּתְחָא דְּאֶמְצָעִיתָא נָפִיק חַד נְהוֹרָא, דְּאִתְפְּרַשׁ לְד' סִטְרִין, בְּד' פִּתְחִין דְּקָאָמַרָן. אֲתָר דְּקַיְימִין אִינּוּן אַתְוָון רְשִׁימָן. וְהַהוּא נְהוֹרָא דְּאִתְפְּרַשׁ לְאַרְבַּע נְהוֹרִין, בְּד' אַתְוָון דְּנִיצוֹצִין, (נ"א ונפקין) נָפִיק מֵעֵדֶן, אֲתָר דְּזָהֲרָא נְקוּדָה לְעֵילָּא.
Now, as that river flows out of Eden to water the Garden, so from the portal in the centre of the Garden emerges a stream of light that divides into four sections, radiating in four directions, passing the four portals previously mentioned, and illuminating the inscribed letters. That fourfold beam issues from Eden, at the Lower Point that shines opposite the Celestial Point.
וְהַהוּא נְקוּדָה אִתְנְהִיר, וְאִתְעָבִיד עֵדֶן לְאַנְהָרָא. וְלָא אִית מַאן דְּשַׁלִּיט לְמֵחמֵי וּלְמִנְדַּע לְהַאי נְקוּדָה, בַּר הַהוּא נְהִירוּ דְּאִתְפָּשַּׁט מִנֵּיהּ, דְּסַגְדִּין לְקַמֵּיהּ אִינּוּן צַדִּיקַיָּא דִּבְגִנְתָּא דְּעֵדֶן, כְּמָה דְּאִתְּמַר. וְהַאי נְקוּדָה תַּתָּאָה, אִיהִי גִּנְתָּא לְגַבֵּי עֵדֶן עִלָּאָה, אֲתָר דְּלָא אִתְיְיהִיב לְמִנְדַּע וּלְאִסְתַּכְּלָא.
That point is illumined, and is itself transmuted into Eden, the fount of the light. That Point itself is not given to any to see or know, but only the light radiating from it, before which the righteous in the Garden of Eden prostrate themselves, as already said. That Lower Point is in its turn Garden in relation to the Celestial Eden, a spot not given to any to know or to perceive.
עַל כָּל דָּא כְּתִיב, (ישעיהו ס״ד:ג׳) עַיִן לא רָאָתָה אֱלֹהִים זוּלָתְךָ. שְׁמָא דָּא אִתְפְּרַשׁ, אֱלֹהִים זוּלָתְךָ, דָּא נְקוּדָה תַּתָּאָה קַדִּישָׁא, דְּאִיהוּ יָדַע הַאי עֵדֶן דִּלְתַתָּא, דְּטָמִיר בְּגִנְתָּא, וְלֵית אַחֲרָא מַאן דְּיָדַע לֵיהּ. (בראשית כ"ו ע"א) אֱלֹהִים זוּלָתְךָ, דָּא עֵדֶן עִלָּאָה עַל כֹּלָּא, דְּאִיהוּ רָזָא דְּעָלְמָא דְּאָתֵי, דְּאִיהוּ יָדַע לִנְקוּדָה תַּתָּאָה, בְּחַד צַדִּיק דְּנָפִיק מִנֵּיהּ, נָהָר דְּרַוֵּי לֵיהּ, וְלֵית מַאן דְּיָדַע לֵיהּ בַּר אִיהוּ, דִּכְתִּיב אֱלֹהִים זוּלָתְךָ, דְּאִיהוּ אָחִיד לְעֵילָּא לְעֵילָּא עַד אֵין סוֹף.
Concerning all this it is written: “No eye hath seen beside thee, O God” (Isa. 64, 3), which is an allusion to the holy Lower Point that alone has knowledge of the Lower Eden which is hidden in the Garden, there being none other that has knowledge of it. Again, “beside thee, O Elohim,” alludes to the Higher Eden, which is identical with the mystery of the world to come, with the principle that knows the Lower Point, none other knowing it save Elohim, the One who ascends ever higher into the Boundless (En-soph).
וְהַאי נָהָר דְּנָפִיק מֵעֵדֶן לְתַתָּא, רָזָא אִיהוּ לְחַכִּימִין, בְּרָזָא דִּכְתִּיב, (ישעיהו נ״ח:י״א) וְהִשְׁבִּיעַ בְּצַחְצָחוֹת נַפְשֶׁךָ. וּמִלָּה דָּא אִתְפְּרַשׁ לְעֵילָּא וְתַתָּא. נִשְׁמְתָא דְּנַפְקָא מֵהַאי עָלְמָא דְּחַשׁוֹכָא, אִיהִי תָּאִיבַת לְמֵחמֵי בִּנְהִירוּ דְּעָלְמָא עִלָּאָה, כְּהַאי בַּר נָשׁ דְּתָאִיב לְמִשְׁתֵּי בִּתְאִיבוּ לְמַיָּא, הָכִי כָּל חַד וְחַד, אִיהוּ צַחְצָחוֹת, כְּמָה דְּאַתְּ אָמַר, (ישעיהו ה׳:י״ג) צִחֵה צָמָא. צָמָא, מֵאִינּוּן צָחוֹת דִּנְהוֹרִין דְּגִּנְתָּא וּרְקִיעָא וְהֵיכָלִין דְּגִּנְתָּא.
The river that goes forth out of the Lower Eden is a mystery only known to the initiated, and is alluded to in the words: “and he will satisfy thy soul in dry places (zahzahoth, al. with brightness)” (Isa. 58, 11). The soul that quits this dark world pants for the light of the upper world. Just as the thirsty man pants for water, so does the soul thirst for the brilliancy of the light of the Garden and the firmament.
וְהַהוּא נָהָר דְּנָפִיק מֵעֵדֶן, כָּל אִינּוּן נִשְׁמָתִין בִּלְבוּשֵׁי יְקָר, יַתְבִין עַל הַהוּא נָהָר, וְאִלְמָלֵא הַהוּא לְבוּשָׁא, לָא יַכְלִין לְמִסְבַּל. וּכְדֵין מִתְיַישְּׁבָן, וְרַוָּון בְּאִינּוּן צָחוֹת, וְיַכְלֵי לְמִסְבַּל. וְהַהוּא נָהָר אִיהוּ תִּקּוּנָא דְּנִשְׁמָתִין, לְאִתְיַישְּׁבָא, וּלְאִתְּזְנָא וּלְאִתְהֲנָאָה, מֵאִינּוּן צָחוֹת וְנִשְׁמָתִין אִתְהַקְּנָן (נ"א אתתקנן) עַל הַהוּא נָהָר, וּמִתְיַישְּׁבָן בֵּיהּ.
The souls sit there by that river that flows out of Eden; they find rest there whilst clad in the ethereal garments. Without those garments they would not be able to endure the dazzling light around them; but protected by this covering they are in comfort and drink their fill of that radiance without being overwhelmed by it. It is the river which renders the souls fit and able to feast on and to enjoy that radiance.
הַהוּא נָהָר עִלָּאָה דִּלְעֵילָּא, אַפִּיק נִשְׁמָתִין, וּפַרְחִין מִנֵּיהּ, לְגוֹ גִּנְתָּא, דְּהַאי נָהָר דִּלְתַתָּא בְּגִנְתָּא דְּאַרְעָא, אַתְקִין נִשְׁמָתִין, לְאִתְתַּקְּנָא לְאִתְיַישְּׁבָא, בְּאִינּוּן צָחוֹת. כְּגַוְונָא דָּא בְּהַאי עָלְמָא לְבַר, בְּרֵיחָא דְּמַיָיא מִתְיַישְּׁבָא נַפְשָׁא לְאִתְנַהֲרָא, דְּהָא מֵעִיקָּרָא כְּגַוְונָא דָּא נָפְקָא. וּבְגִין דְּמִתַּתְקְנִין נִשְׁמָתִין עַל הַהוּא נָהָר דְּנָגִיד וְנָפִיק מֵעֵדֶן, יַכְלִין לְאִתְיַישְּׁבָא בְּאִינּוּן צָחוֹת עִלָּאִין, וּלְסַלְּקָא לְעֵילָּא. בְּהַהוּא פִּתְחָא דְּאֶמְצָעִיתָא דִּרְקִיעָא (ויחי רי"ט ע"א) וְחַד עַמּוּדָא דְּקָאִים בְּאֶמְצָעוּת גִּנְתָּא דְּקָאָמַרָן.
The celestial river brings forth the souls who fly off into the Garden; the lower river in the terrestrial Garden, on the other hand, builds up the souls and makes them fit and able to enjoy those radiances, and so to mount up to the celestial Paradise through the central opening of the firmament and by the pillar that stands in the centre of the Lower Paradise.
בְּהַהוּא עַמּוּדָא סַלְּקִין לְעֵילָּא, בְּגּוֹ הַהוּא פִּתְחָא דִּרְקִיעָא, וּבֵיהּ סַחֲרָנֵיהּ, אִית בֵּיהּ (ישעיהו ד׳:ה׳) עָנָן וְעָשָׁן וְנֹגַהּ. וְאַף עַל גַּב דְּאוּקְמוּהָ לְהַאי קְרָא, אֲבָל עָנָן וְעָשָׁן אִלֵּין מִלְּבַר, וְנֹגַהּ מִלְּגָו. וְדָא אִיהוּ לְחַפְיָיא עַל אִינּוּן דְּסַלְּקִין לְעֵילָּא, דְּלָא יִתְחֲזוּן מִקַּמֵּי אִינּוּן דְּיַתְבִין לְתַתָּא.
That pillar is enveloped in cloud and smoke and bright flashes, the cloud and smoke encircling it from the outside in order to screen those mounting up into the Upper Paradise that they should not be seen by those remaining below.
וְהָא הָכָא רָזָא דְּרָזִין, כַּד (נ"א בעי קודשא בריך הוא לאתתקנא האי נקודה וכו') הַאי נְקוּדָה בָּעָא לְאִתְתַּקְנָא בְּתִקּוּנוֹי, וּלְאִתְקַשְּׁטָא, בְּשַׁבָּתֵי וּבִזְמַנִּי וּבְחַגֵּי, מְשַׁדֵּר אַרְבַּע אַנְפִּין דְּנֶשֶׁר, וְקַיְימִין עַל הֵיכָלָא דְּאִקְרֵי דְּרוֹר, וְהַיְינוּ מָר דְּרוֹר. וּבְגִין דָּא בְּשַׁתָּא דְּיוֹבְלָא, בָּעֵינָן לְאַכְרְזָא דְּרוֹר, כְּמָה דְאַתְּ אָמֵר (ויקרא כ״ה:י׳) וּקְרָאתֶם דְּרוֹר. וְאִינּוּן אַרְבַּע אַנְפִּין יַהֲבִין קָלָא, וְלֵית מַאן דְּיִשְׁמַע לֵיהּ, בַּר אִינּוּן נִשְׁמָתִין דְּאִתְחָזוּן לְסַלְּקָא, וְאִינּוּן מִתְכַּנְּשִׁין תַּמָּן, וְנַטְלֵי לוֹן אִלֵּין ד' אַנְפִּין, וְאַעֲלִין לוֹן לְגוֹ, בְּהַהוּא עַמּוּדָא דְּקַיְּימָא בְּאֶמְצָעִיתָא.
Herein is involved a most recondite doctrine. When the Holy One, blessed be He, desired to adorn the “Supreme Point” with Sabbaths and festivals and ceremonial days, He sent the Eagle with the four faces who fixed himself on the Temple called “Freedom” (d’ror). So in the Jubilee year we have to proclaim freedom, as we read, “and ye shall proclaim freedom (d’ror)” (Lev. 25, 10). These four faces emit a sound inaudible to any save those souls that are worthy to ascend into the upper Paradise. These foregather there and are taken up by the four-faced eagle and made to mount by way of the central pillar.
וּבְהַהִיא שַׁעֲתָא סַלְּקָא הַהוּא עַמּוּדָא, דְעֲנָנָא וְאֶשָּׁא וּתְנָנָא, וְנֹגַהּ מִלְּגָו. וְאִלֵּין תְּרֵין אִקְרוּן, (ישעיהו ד׳:ה׳) מְכוֹן הַר צִיּוֹן וּמִקְרָאֶיהָ. מְכוֹן הַר צִיּוֹן, דָּא אִיהוּ תִּקּוּנָא דִּלְעֵילָּא, כַּד נְקוּדָה תַּתָּאָה מִתְקַשְּׁטָא, וְאִינּוּן מִקְרָאֶיהָ דְּהַהִיא נְקוּדָה לְאִתְקַשְּׁטָא.
At that moment the other pillar goes up, the pillar of cloud and fire and smoke, with shining light in the interior (v. Isa. 4, 5).
כֵּיוָן דְּסַלְּקִין אִלֵּין נִשְׁמָתִין עַד הַהוּא פִּתְחָא דִּרְקִיעָא, כְּדֵין, הַהוּא רְקִיעָא סָחֲרָא סַחֲרָנֵי דְּגִנְתָּא, תְּלַת זִמְנִין. וּמִקָל נְעִימוּ דְּסָחֲרָא הַהוּא רְקִיעָא, נָפְקִין כָּל אִינּוּן נִשְׁמָתִין וְשַׁמְעִין הַהוּא נְעִימוּ דְּהַהוּא רְקִיעָא, וְחָמָאן הַהוּא עַמּוּדָא, דְּסַלְּקָא אֶשָּׁא וַעֲנָנָא וּתְנָנָא וְנֹגַהּ דְּלָהִיט, וְסַגְדִּין כֻּלְּהוּ. כְּדֵין נִשְׁמָתִין סַלְּקִין בְּהַהוּא פִּתְחָא, עַד דְּסַלְּקִין לְגוֹ עִגּוּלָא, דְּסַחֲרָא בְּהַהִיא (נ"א לההוא) נְקוּדָה. כְּדֵין חָמָאן מַה דְּחָמָאן. וּמִגּוֹ נְהִירוּ וְחֶדְוָותָא מֵהַהוּא דְּחָמָאן, סַלְּקִין וְנַחְתִּין קַרְבִין וְרָחֲקִין.
As soon as the souls arrive at the gate of the firmament the latter revolves three times round the Garden of Eden, producing thereby such sweet music that all the souls come forth and listen and behold the rising of the pillar of fire and cloud and smoke and shining brightness, before which they all prostrate themselves. After this the souls ascend through that portal until they enter within the Supreme Point, where they see wonderful sights, and in their ecstasy flit up and down, approaching each other and again retreating.
וְאִיהִי תָּאִיבָא לְגַבַּיְיהוּ, וּמִתְקַשְּׁטָא בִּנְהִירוּ. כְּדֵין אַלְבִּישׁ קִנְאָה (מנהורא) חַד צַדִּיק עִלָּאָה, וְאִסְתָּכַּל בִּנְהוֹרָא וּשְׁפִירוּ דְּהַאי נְקוּדָה, וּבְתִקוּנָהָא, וְאָחִיד בָּהּ, וְסָלִיק לָהּ לְגַבֵּיהּ, וְנָהִיר נְהוֹרָא בִּנְהוֹרָא, וַהֲווּ חַד. כָּל חֵילָא דִּשְׁמַיָּיא פַּתְחֵי בְּהַהִיא שַׁעֲתָא וְאַמְרֵי, זַכָּאִין אַתּוּן צַדִּיקַיָּיא, נַטְרֵי אוֹרַיְיתָא, זַכָּאִין אִינּוּן דְּמִשְׁתַּדְּלִין בְּאוֹרַיְיתָא, דְּהָא חֶדְוָותָא דְּמָארֵיכוֹן הֲוִי בְּכוּ, דְּהָא עָטָרָא דְּמָארֵיכוֹן, מִתְעַטֵּר בְּכוֹן.
The Supreme Point, on its side, yearns for them and adorns itself with radiance. Then one Righteous on high puts on garments of jealousy, as it were, surveys the effulgence and the gracefulness of the Supreme Point and its adornment, seizes it, raises it to Himself, so that radiance joins radiance and both become one. At that moment all the hosts of heaven break forth in chorus, saying: “Happy are ye, O righteous, who observe the Torah; happy are they who are assiduous in the study of the Torah, inasmuch as the joy of your Master is in you and the crown of your Master is fashioned by you.”
כְּדֵין כֵּיוָן דְּנַהֲרִין נְהוֹרָא בִּנְהוֹרָא, תְּרֵין נְהוֹרִין מִתְחַבְּרָן כַּחֲדָא, וְנַהֲרִין. לְבָתַר אִינּוּן גַּוְונִין נַחְתִּין, וְאִסְתַּכְּלָן לְאִשְׁתַּעְשְׁעָא בְּאִינּוּן נִשְׁמָתִין דְּצַדִּיקַיָּיא, וּמְתַקְּנִי לוֹן לְעַטְרָא לְעֵילָּא. וְעַל דָּא אִתְּמַר, עַיִן לא רָאָתָה אֱלקִים זוּלָתְךָ יַעֲשֶׂה לִמְחַכֵּה לוֹ.
Now, after effulgence and effulgence have joined into one, a radiation of manifold hues descends to have converse with the souls of the righteous, and weaves them into a crown for the Divine Throne. Concerning this, then, Scripture says: “No eye beside thee hath seen what Elohim doth for those who wait for him” (Isa. 64, 3).’
פָּתַח רַבִּי שִׁמְעוֹן וְאָמַר, כְּתִיב (יחזקאל א׳:כ״ב) וּדְמוּת עַל רָאשֵׁי הַחַיָּה רָקִיעַ כְּעֵין הַקֶרַח הַנּוֹרָא נָטוּי עַל רָאשֵׁיהֶם מִלְּמָעְלָה. הַאי קְרָא אוּקְמוּהָ, אֲבָל אִית רָקִיעַ וְאִית רָקִיעַ, רָקִיעַ דִּלְתַתָּא אִיהוּ קַיְּימָא עַל גַּבֵּי ד' חֵיוָון. וּמִתַּמָּן אִתְפָּשַׁט וְשָׁארִי דִּיּוּקְנָא דְּחָד נוּקְבָּא, דְּאֲחוֹרֵי דְּכוּרָא, וְדָא אִיהוּ רָזָא דִּכְתִּיב, (שמות ל״ג:כ״ג) וְרָאִיתָ אֶת אֲחוֹרָי. כְּמָה דְאַתְּ אָמֵר, (תהילים קל״ט:ה׳) אָחוֹר וָקֶדֶם צַרְתָּנִי. וּכְתִיב (בראשית ב׳:כ״א) וַיִּקַּח אַחַת מִצַּלְעוֹתָיו.
R. Simeon said: ‘It is written, “And over the heads of the living creatures there was the likeness of a firmament, like the colour of the terrible ice, stretched forth over their heads above” (Ezek. 1, 22). This verse has already been expounded in a way. But there is a firmament and a firmament. There is a lower firmament that rests upon the four lower Holy Beasts, whence it extends and begins to take on the form of a female figure behind a male figure: this is esoterically implied in the passage, saying, “and thou shalt see my back, but my face shall not be seen” (Ex. 613, 23), also in “Thou hast formed me aft and fore” (Ps. 139, 5), and again in the words, “and he took one of his ribs” (Gen. 2, 21).
רָקִיעַ דִּלְעֵילָּא אִיהוּ קַיְּימָא עַל גַּבֵּי חֵיוָון עִלָּאִין, וּמִתַּמָּן אִתְפָּשַׁט וְשָׁארִי דִּיּוּקְנָא דְּחָד דְּכוּרָא, דְּאִיהוּ רָזָא עִלָּאָה. וְהָנִי תְּרֵין רְקִיעִין, חַד אִקְרֵי קְצֵה הַשָּׁמַיִם. וְחַד אִקְרֵי מִקְצֵה הַשָּׁמָיִם. דִּכְתִּיב, (דברים ד׳:ל״ב) וּלְמִקְצֵה הַשָּׁמָיִם וְעַד קְצֵה הַשָּׁמָיִם. רָאשֵׁי הַחַיָּה דִּלְתַתָּא אִינּוּן אַרְבַּע חֵיוָון, דְּאִינּוּן רְשִׁימִין (נ"א נהורין) עִלָּאִין, עַל אִינּוּן אַרְבַּע אַתְוָון רְשִׁימִין, דִּי בְּגוֹ אִינּוּן אַרְבַּע פִּתְחִין, דִּבְגִנְתָּא דְּעֵדֶן.
and there is an upper firmament resting on the four upper Holy Beasts, whence it extends and takes on the figure of a male, very recondite. Of these two firmaments one is named “end of heaven”, and the other, “from the end of heaven” (Deut. 4, 32). “The heads of the living creatures” refers to the four lower Holy Beasts who are inscribed above the four letters that are graven on the inner side of the four portals of the Garden of Eden.
וְאַף עַל גַּב דְּאַמָרָן עֵדֶן דִּלְתַתָּא בְּאַרְעָא, הָכִי הוּא וַדַּאי. אֲבָל כֹּלָּא רָזָא עִלָּאָה אִיהוּ, כְּמָה דְּאִתְּמַר דְּהַאי נְקוּדָה דְּקָאָמַרָן, כְּמָה דְּאִית לָהּ חוּלָקָא לְעֵילָּא, הָכִי נָמֵי אִית לָהּ חוּלָקָא לְתַתָּא בְּאַרְעָא. וְהַאי גִּנְתָּא לְתַתָּא, אִיהוּ חוּלָקָא דְּהַהִיא נְקוּדָה לְאִשְׁתַּעְשְׁעָא בְּרוּחֵי דְּצַדִּיקַיָּיא בְּאַרְעָא, וְאִתְהֲנֵי בְּכָל סִטְרִין לְעֵילָּא (ויצא קנ"ז ע"ב) וְתַתָּא. לְעֵילָּא בְּצַדִּיק. לְתַתָּא בְּהַהוּא אִיבָּא דְּצַדִּיק, וְלָא אִשְׁתְּכַח שַׁעְשׁוּעָא עֵילָּא וְתַתָּא אֶלָּא בְּצַדִּיק. וְהַאי גִּנְתָּא אִיהוּ, מֵהַהִיא נְקוּדָה דְּאִקְרֵי עֵדֶן (נקודה דנטלא מאימא עילאה טמירא איהי גן עדן דארעא).
Now, although we said that the Lower Eden is on earth, and it is indeed so, nevertheless the subject is a most recondite one, the fact being that the Supreme Point mentioned above has its part in the lower world as well as in the upper world, the Lower Garden being the portion of that Point through which it communes joyfully with the souls of the righteous on earth, and thus is filled both with celestial and terrestrial delight, communing above with the Righteous One and below with the product of the Righteous One (the souls of the righteous). The Garden is an emanation of the Point called Eden.
אִינּוּן רָאשֵׁי הַחַיָּה, אִלֵּין אַרְבַּע רֵישֵׁי אַנְפִּין. חַד אַרְיֵה, דִּכְתִּיב, (יחזקאל א׳:י׳) וּפְנֵי אַרְיֵה אֶל הַיָּמִין. וְחַד שׁוֹר, דִּכְתִּיב וּפְנֵי שׁוֹר מֵהַשְּׂמֹאל. וְחַד נֶשֶׁר, דִּכְתִּיב וּפְנֵי נֶשֶׁר לְאַרְבַּעְתָּן. אָדָם כְּלָלָא דְּכֹלָּא, דִּכְתִּיב וּדְמוּת פְּנֵיהֶם פְּנִי אָדָם. וְאִלֵּין אַרְבַּע רֵישֵׁי נַהֲרִין דְמָטוּלֵיהוֹן (ס"א חיוון דנטלין) לְכוּרְסְיָיא קַדִּישָׁא, וּמִגּוֹ מָטוּלָא דִּילְהוֹן זָעִין. וּמֵהַהוּא זִיעָא דְּמָטוּלָא דִּילְהוֹן, אִתְעָבִיד הַהוּא נָהָר דִּי נוּר. דִּכְתִּיב, (דניאל ז׳:י׳) נְהַר דִּי נוּר נָגֵד וְנָפֵק מִן קֳדָמוֹהִי אֶלֶף אַלְפִין יְשַׁמְשׁוּנִהּ.
“The heads of the living creatures”, every one having four faces, that of a lion, an ox, an eagle, and that of a man, the latter embracing them all - as it says: “And the likeness of their faces was that of a man” (Ezek. 1, 10) - are identical with the four “heads of the rivers” (Gen. 2, 10); and it is they who support the Divine Throne; and out of the weight of that burden they ooze perspiration; and out of that perspiration there was formed the River of Fire (nehar dinur), of which it is written “a fiery stream issued and came forth from before him; thousand thousands ministered unto him” (Dan. 7, 10).
וְנִשְׁמָתִין כַּד סַלְּקִין, אִתְסַחְיָין בְּהַהוּא נָהָר דִּי נוּר, וְסַלְּקִין לְקוּרְבְּנָא וְלָא אִתּוֹקְדָן, אֶלָּא אִתְסַחְיָין. תָּא חֲזֵי מִסַּלָּמַנְדְּרָא, דְּעַבְדִין מִנָּהּ לְבוּשָׁא. וּמִגּוֹ דְּאִיהִי מִנּוּרָא, לָא אִתְסַחְיָיא הַהוּא לְבוּשָׁא, אֶלָּא בְּנוּרָא, אֶשָּׁא אָכִיל זוּהֲמָא דְּבֵיהּ, וְאִתְסַחֵי הַהוּא לְבוּשָׁא. הָכִי נָמֵי נִשְׁמְתָא דִּי נוּר דְּאִתְנְטִילַת מִגּוֹ כּוּרְסְיָּיא קַדִּישָׁא. דִּכְתִיב בָּהּ (דניאל ז׳:ט׳) כָּרְסְיֵהּ שְׁבִיבִין דִּי נוּר. בְּזִמְנָא דְּבַעְיָיא לְאִתְסַחְיָיא מֵהַהוּא זוּהֲמָא דְּבָהּ, אִתְעַבְּרַת בְּנוּרָא וְאִתְסַחְיָיא. וְנוּרָא אַכְלָא כָּל הַהוּא זוּהֲמָא דִּי בְּנִשְׁמְתָא. וְנִשְׁמְתָא אִתְסַחְיָיא וְאִתְלַבְּנַת.
The souls of men before ascending into Paradise are immersed in that “river of fire”, where they are purged without being consumed. It is with the soul as with a garment made of the skin of a salamander.1A reptile believed to be engendered in fire, so that its skin was fireproof. Such a garment, by reason of its having its origin in fire, can only be cleansed in fire, fire alone having the power to purge it of its impurities. For the soul indeed originated in fire, being an emanation from the Divine Throne, of which it is written, “his throne was fiery flames” (Ibid. 7, 9). So, in order to be purged of its impurities it has to pass through fire. Thus fire alone has the virtue of consuming every pollution in the soul, and making it emerge pure and white.
וְאִי תֵּימָא אִי הָכִי עוֹנְשָׁא לֵית לָהּ לְנִשְׁמְתָא בְּהַאי. תָּא חֲזֵי, וַוי לְנִשְׁמְתָא דְּסַבְלָת אֶשָּׁא נוּכְרָאָה, וְאַף עַל גַּב דְּאִיהִי אִתְלַבְּנָא. אֲבָל כַּד זוּהֲמָא אִיהוּ סַגִּי עָלָהּ, וַוי לְנִשְׁמְתָא דְּסַבְלַת הַהוּא עוֹנְשָׁא, בְּגִין דְּהַהוּא זוּהֲמָא בִּתְרִי זִמְנֵי אִתְלַבְּנַת בְּנוּרָא.
Yet let it not be thought from this that the soul undergoes no penance. For, indeed, woe to the soul that has to endure a strange fire, although it thereby be purged and made white; and still more, woe to the soul which is greatly defiled, for that soul will have to pass twice through the fire in order to come out pure and white.
זִמְנָא קַדְמָאָה כֵּיוָן דְּקַבִּילַת עוֹנְשָׁא בְּגוּפָא, אַזְלָא נִשְׁמְתָא, וְנַטְלֵי לָהּ, וְאַעֲלִין לָהּ בְּגוֹ אֲתָר חַד דְּאִקְרֵי בֶּן הִנֹּם, וַאֲמַאי אִקְרֵי בֶּן הִנֹּם. אֶלָּא אֲתָר חַד אִיהוּ בְּגֵיהִנָּם, דְּתַמָּן אִתְצְרִיפוּ נִשְׁמָתִין, בְּצִרוּפָא, לְאִתְלַבְּנָא עַד לָא עָאלִין בְּגִנְתָּא דְּעֵדֶן. (ואי זכאין אינון נשמתין כד אעלין לון בההוא אתר) תְּרֵין מַלְאֲכִין שְׁלִיחָן זְמִינִין בְּגִנְתָּא דְּעֵדֶן, וְקַיְימִין לְתַרְעָא, וְצַוְוחִין לְגַבֵּי אִינּוּן מְמָנָן דִּבְהַהוּא אֲתָר דְּגֵיהִנָּם, בְּגִין לְקַבְּלָא הַהִיא נִשְׁמְתָא.
At first the soul is taken to a spot called Ben-hinnom, so called because it is in the interior of Gehinnom, where souls are cleansed and purified before they enter the Lower Paradise. Two angel messengers stand at the gate of Paradise and call aloud to the chieftains who have charge of that spot in Gehinnom, summoning them to receive that soul,
וְהַהִיא נִשְׁמְתָא עַד לָא אִתְלַבְּנַת בְּנוּרָא, אִינּוּן שְׁלִיחָן צַוְוחִין לְגַבַּיְיהוּ, וְאַמְרֵי הִנֹּם. וּבְזִמְנָא דְּהִיא אִתְלַבְּנַת, אִינּוּן מְמָנָן נָפְקִין עִמָּהּ מֵהַהוּא אֲתָר, וּזְמִינִי לָהּ לְגַבֵּי פִּתְחָא דְּגִּנְתָּא דְּעֵדֶן, דְּתַמָּן אִינּוּן שְׁלִיחָן וְאַמְרֵי לוֹן הִנֹּם. הָא אִינּוּן נִשְׁמָתִין דְּהָא אִתְלַבְּנוּ, כְּדֵין אַעְלִין לְהַהִיא נִשְׁמְתָא בְּגִנְתָּא דְּעֵדֶן.
and during the whole process of purification they continue to utter aloud repeatedly the word “Hinnom”. When the process is completed, the chieftains take the soul out of Gehinnom and lead it to the gate of Paradise, and say to the angel messengers standing there: “Hinnom (lit. here they are), behold, here is the soul that has come out pure and white.” The soul is then brought into Paradise.
וְכַמָּה אִיהִי תְּבִירָא מִגּוֹ הַהוּא תְּבִירוּ דְּאִתְלַבְּנוּתָא דְּגֵיהִנָּם. (ס"א דהוא) דְּהַהִיא תְּבִירוּ דְּאֶשָּׁא תַּתָּאָה. וְאַף עַל גַּב דְּנָחִית מִלְעֵילָּא, (אבל) כֵּיוָן דְּמָטָא לְאַרְעָא לְתַתָּא, אִיהוּ אֶשָּׁא דְּלָא דָּקִיק, וְנִשְׁמְתָא אִתְעַנְשָׁא בֵּיהּ, וְאִתְבָּרַת. כְּדֵין קוּדְשָׁא בְּרִיךְ הוּא אַפִּיק שִׁמְשָׁא דְּנָהִיר מֵאִינּוּן אַרְבַּע פִּתְחִין דְּנָהֲרִין בִּרְקִיעָא דְּעַל גִּנְתָּא, וּמָטָא לְהַהִיא נִשְׁמְתָא וְאִתְּסִיאַת. הֲדָא הוּא דִכְתִיב, (מלאכי ג׳:כ׳) וְזָרְחָה לָכֶם יִרְאֵי שְׁמִי שֶׁמֶשׁ צְדָקָה וּמַרְפֵּא בִּכְנָפֶיהָ.
Oh, how broken is that soul after her ordeal in the infernal fire! For, although it has descended from on high, yet when it reaches the earth below it is less rarefied, and it causes the soul intense suffering and leaves it enfeebled and broken. God then causes the rays of the sun to penetrate through the four openings of the firmament above Paradise and to shed its rays on that soul and heal it. Of this Scripture says: “But unto you that fear my name shall the sun of righteousness arise with healing in its wings” (Malachi 3, 29).
זִמְנָא תִּנְיָינָא, לְבָתַר דְּיָתְבָא בְּגִנְתָּא דְּעֵדֶן דִּלְתַתָּא, כָּל הַהוּא זִמְנָא דְּיָתְבָא וְעַד כְּעַן לָא אִתְפָּרְשַׁת מֵאִינּוּן מִלִּין דְּחֵיזוּ דְּהַאי עָלְמָא מִכֹּל וָכֹל. וְכַד סַלְּקִין לָהּ לְעֵילָּא, אִצְטְרִיךְ לְאִתְפָּרְשָׁא, מִכָּל חֵיזוּ וּמִכָּל מִלִּין דִּלְתַתָּא. וְאַעְבְּרוּ לָהּ בְּהַהוּא נְהַר דִּי נוּר, כְּדֵין נִשְׁמְתָא אִתְלַבְּנַת בֵּיהּ מִכֹּל וָכֹל. וְנַפְקַת וְאִתְחֲזִיאַת קַמֵּי מָארֵי דְּעָלְמָא בְּרֵיכָא (ד"א ברירא) מִכָּל סִטְרִין. כֵּיוָן דְּאִסְתַּכְּלַת בְּהַהוּא נְהוֹרָא אַתְּסִיאַת וְאִשְׁתְּלִימַת מִכֹּלָּא. וּכְדֵין קַיְימִין אִינּוּן נִשְׁמָתִין בִּלְבוּשִׁין, מִתְעַטְּרִין קַמֵּי מָארֵיהוֹן. זַכָּאָה חוּלָקֵיהוֹן דְּצַדִּיקַיָּיא בְּעָלְמָא דֵּין וּבְעָלְמָא דְּאָתֵי.
A second ordeal has to be undergone by the soul on its passage from Lower Paradise to Upper Paradise; for whilst in Lower Paradise it is not yet entirely purged of the materialities of this world, so as to be fit to ascend on high. They thus pass it through that “river of fire” from which it emerges completely purified and so comes before the presence of the Sovereign of the universe beatified1Al. purified. in every aspect. Also the rays of the celestial light afford it healing. This is its final stage. At that stage the souls stand garbed in their raiment and adorned in their crowns before their Master. Happy is the portion of the righteous in this world and in the world to come.
וְאִינּוּן נִשְׁמָתִין דִּבְגִנְתָּא דְּעֵדֶן דִּלְתַתָּא, שָׁטָאן בְּכָל רֵישֵׁי יַרְחֵי וְשַׁבַּתֵּי, וְסַלְּקִין עַד הַהוּא אֲתָר דְּאִקְרֵי חוֹמוֹת יְרוּשָׁלַ ם. דְּתַמָּן כַּמָה מְמָנָן וּרְתִיכִין דְּנַטְרֵי אִינּוּן חוֹמוֹת. דִּכְתִּיב, (ישעיהו ס״ב:ו׳) עַל חוֹמוֹתַיִךְ יְרוּשָׁלַם הִפְקַדְתִּי שׁוֹמְרִים. וְסַלְּקִין עַד הַהוּא אֲתָר, וְלָא עָאלִין לְגוֹ, עַד דְּאִתְלַבְּנַן. וְתַמָּן סַגְדִּין, וְחַדָּאן מֵהַהוּא נְהִירוּ, וְתַיְיבִין לְגוֹ גִּנְתָּא.
The souls in Lower Paradise, on every New Moon and Sabbath day, go about and ascend to the spot called “Walls of Jerusalem”, where there are a great many chieftains and legions mounting guard, as written: “I have set watchmen upon thy walls, O Jerusalem” (Isa. 62, 6). They mount up as far as that spot, but do not enter it until their purging is complete. There they prostrate themselves, drink in ecstatically of the celestial radiance, and then return into Paradise.
נָפְקִין מִתַּמָּן וְשָׁטָאן בְּעָלְמָא, וְחָמָאן בְּאִינּוּן גּוּפִין דְּחַיָּיבַיָּא, בְּהַהוּא עוֹנְשָׁא דִּילְהוֹן, (קנ"א ע"א) דִּכְתִּיב, (ישעיהו ס״ו:כ״ד) וְיָּצְאוּ וְרָאוּ בְּפִגְרֵי הָאֲנָשִׁים הַפּוֹשְׁעִים בִּי כִּי תוֹלַעְתָּם לֹא תָמוּת וְאִשָּׁם לא תִכְבֶּה וְהָיוּ דֵרָאוֹן לְכָל בָּשָׂר. מַאי לְכָל בָּשָׂר. לְאִינּוּן שְׁאָר גּוּפִין דִּבְסָחֲרָנַיְיהוּ, וְהָא אוּקְמוּהָ. וּלְבָתַר מְשַׁטְּטֵי וּמִסְתַּכְּלָן בְּאִינּוּן מָארֵיהוֹן דִּכְאֵבִין, וּבְנֵי מַרְעִין, וְאִינּוּן דְּסַבְלִּין עַל יִחוּדָא דְּמָארֵיהוֹן, וְתָבִין וְאָמְרִין לֵיהּ לִמְשִׁיחָא.
They also at times go forth, roaming about the world and viewing the bodies of the sinners undergoing their punishment. So Scripture says: “And they shall go forth, and look upon the carcases of the men that have rebelled against me; for their worm shall not die, neither shall their fire be quenched; and they shall be an abhorring unto all flesh” (Ibid. 66, 24). They continue to roam about, casting their glance on those who are victims of pain and disease, who suffer for their belief in the unity of their Master. They then return and make all this known to the Messiah.
בְּשַׁעֲתָא דְּאַמְרִין לֵיהּ לִמְשִׁיחָא צַעֲרָא דְּיִשְׂרָאֵל בְּגָלְוּתְהוֹן, וְאִינּוּן חַיָּיבַיָּא דִּי בְּהוֹן, דְּלָא מִסְתַּכְּלֵי לְמִנְדַּע לְמָארֵיהוֹן, אָרִים קָלָא וּבָכֵי, עַל אִינּוּן חַיָּיבִין דִּבְהוּ. הֲדָא הוּא דִכְתִיב, (ישעיהו נ״ג:ה׳) וְהוּא מְחוֹלָל מִפְּשָׁעֵינוּ מְדוּכָּא מֵעֲוֹנוֹתֵינוּ תַּיְיבִין אִינּוּן נִשְׁמָתִין וְקַיְימִין בְּאַתְרַיְיהוּ.
When the Messiah hears of the great suffering of Israel in their dispersion, and of the wicked amongst them who seek not to know their Master, he weeps aloud on account of those wicked ones amongst them, as it is written: “But he was wounded because of our transgression, he was crushed because of our iniquities” (Ibid. 53, 5). The souls then return to their place.
בְּגִנְתָּא דְּעֵדֶן אִית הֵיכָלָא חֲדָא, דְּאִקְרֵי הֵיכָלָא דִּבְנִי מַרְעִין. כְּדֵין מָשִׁיחַ עָאל בְּהַהוּא הֵיכָלָא, וְקָרֵי לְכָל מַרְעִין וְכָל כְּאֵבִין, כָּל יִסּוּרֵיהוֹן דְּיִשְׂרָאֵל, דְּיֵיתוּן עָלֵיהּ, וְכֻלְּהוּ אַתְיָין עָלֵיהּ. וְאִלְמָלֵא דְּאִיהוּ אָקִיל מֵעָלַיְיהוּ דְּיִשְׂרָאֵל, וְנָטִיל עָלֵיהּ, לָא הֲוֵי בַּר נָשׁ דְּיָכִיל לְמִסְבַּל יִסּוּרֵיהוֹן דְּיִשְׂרָאֵל, עַל עוֹנְשֵׁי דְּאוֹרַיְיתָא. הֲדָא הוּא דִכְתִיב (ישעיהו נ״ג:ד׳) אָכֵן חֳלָיֵינוּ הוּא נָשָׁא וְגוֹ'. כְּגַוְונָא דָּא רִבִּי אֶלְעָזָר בְּאַרְעָא.
The Messiah, on his part, enters a certain Hall in the Garden of Eden, called the Hall of the Afflicted. There he calls for all the diseases and pains and sufferings of Israel, bidding them settle on himself, which they do. And were it not that he thus eases the burden from Israel, taking it on himself, no one could endure the sufferings meted out to Israel in expiation on account of their neglect of the Torah. So Scripture says; “Surely our diseases he did bear”, etc. (Ibid. 53, 4). A similar function was performed by R. Eleazar here on earth.
בְּגִין דְּלֵית חוּשְׁבָּנָא, לְאִינּוּן יִסּוּרִין דְּקַיְימִין עָלֵיהּ דְּבַּר נָשׁ בְּכָל יוֹמָא, עַל עוֹנְשֵׁי דְּאוֹרַיְיתָא, וְכֻלְּהוּ נַחְתוּ לְעָלְמָא, בְּשַׁעֲתָא דְּאִתְיְהִיבַת אוֹרַיְיתָא. וְכַד הֲווֹ יִשְׂרָאֵל בְּאַרְעָא קַדִּישָׁא, בְּאִינּוּן פּוּלְחָנִין וְקָרְבְּנִין דַּהֲווֹ עַבְדֵי, הֲווֹ מְסַלְּקִין כָּל אִינּוּן מַרְעִין וְיִסוּרִין מֵעָלְמָא. הַשְׁתָּא מָשִׁיחַ מְסָלַק לוֹן מִבְּנֵי עָלְמָא, עַד דְּנָפִיק בַּר נָשׁ מֵהַאי עָלְמָא, וּמְקַבֵּל עוֹנְשֵׁיהּ, כְּמָה דְּאִתְּמַר. כַּד אִינּוּן חוֹבִין יַתִּיר דְּעַיְילִין לוֹן לְגוֹ בְּגוֹ גֵּהִינָּם, בְּאִינּוּן מָדוֹרִין תַּתָּאִין אַחֲרָנִין, וּמְקַבְּלִין עוֹנְשָׁא סַגִּי מִסְּגִיאוּת זוּהֲמָא דִּי בְּנִשְׁמְתָא, כְּדֵין אַדְלִיקוּ נוּרָא יַתִּיר, לְמֵיכַל הַהוּא זוּהֲמָא. (ווי לההיא נשמתא דסבלת ההוא עונשא. ועל דא אינון מלאכי חבלה דבגיהנם מטרדין לון בחוטרין דאשא לנערא ההוא זוהמא. ווי לנשמתא דסבלת ההוא עונש).
For, indeed, beyond number are the chastisements awaiting every man daily for the neglect of the Torah, all of which descended into the world at the time when the Torah was given. As long as Israel were in the Holy Land, by means of the Temple service and sacrifices they averted all evil diseases and afflictions from the world. Now it is the Messiah who is the means of averting them from mankind until the time when a man quits this world and receives his punishment, as already said. When a man’s sins are so numerous that he has to pass through the nethermost compartments of Gehinnom in order to receive heavier punishment corresponding to the contamination of his soul, a more intense fire is kindled in order to consume that contamination. The destroying angels make use for this purpose of fiery rods, so as to expel that contamination. Woe to the soul that is subjected to such punishment!
זַכָּאִין אִינּוּן דְּנַטְרֵי פִּקּוּדֵי אוֹרַיְיתָא. הַהִיא נְקוּדָה קַדִּישָׁא, דְּאִיהִי בַּעְיָא לְאִשְׁתַּעְשְׁעָא לְעֵילָּא וּלְתַתָּא בְּרוּחֵיהוֹן דְּצַדִּיקַיָּיא, כְּמָה (רי"א ע"ב) דְּאִתְּמַר. כַּד הַהִיא נְקוּדָה בָּעָא לְאִשְׁתַּעְשְׁעָא לְתַתָּא בְּרוּחֵיהוֹן דְּצַדִּיקַיָּיא, כְּאִמָּא דְּחַדָּאת עַל בְּנָהָא, וְאִשְׁתַּעְשְׁעָא בְּהוֹן, הָכִי נָמֵי בְּפַלְגוּת לֵילְיָא אִיהִי נַחְתָּא וְאִשְׁתַּעְשְׁעָא בְּהוּ.
Happy are those who guard the precepts of the Torah! ‘As already said, the Supreme Holy Point desires to hold converse with the spirits of the righteous, both on high and here below. It is at midnight that it descends below to converse with the spirits of the righteous and to fondle them as a mother fondles her children.