“The Torah of Hashem is flawless, restoring the soul” (Tehillim 19:8). Hashem has given permission for every Jew to interpret the holy Scriptures according to his own understanding, “as a hammer shatters rock” (Yirmeyahu 23:29). Therefore we may interpret the verse as follows: Hashem’s Torah is flawless in that it is lacking no “limb” of the six hundred and thirteen commandments. It is incumbent upon a human being to fulfill all six hundred and thirteen, for they correspond to the limbs of his body. Thus it is absolutely essential that he do all those that can be done, not neglecting any of them. As for the rest, he must study the Torah, the statutes and laws pertaining to them. For they are all derived from the benevolent hand of Hashem. In this way one completes the “Torah of Hashem,” which is “flawless.” But if a person passes from this world without completing his “limbs” through the performance and study of the commandments, then it “restores the soul.” That is, the soul must return to earth to be reincarnated in another body that it may fulfill its task and make good its deficiency.
This being so, a person should reflect that it is only fitting and proper that he not be lax in the study of Torah and the fulfillment of those commandments that can be fulfilled. For who knows what the future will bring? While a person is yet on this earth the announcement of his imminent demise is made On High, but he does not hear it and therefore cannot make preparations for himself. Once the announcement has been made in Heaven, the day that his soul must take leave of his body approaches. Then all of a sudden he is made cognizant of the decree through the bodily afflictions and pains that overwhelm him. But what advantage does he have at that point if he has not prepared himself through good works ahead of time?
The Zohar writes (Parashas Vayechi 217b): When the time approaches for a person to depart from this world, it [the time of his departure] is announced, thirty days beforehand, in Gan Eden. It was taught: During these thirty days his soul departs every night and sees its place in the other world, although the person himself is unaware of this. Moreover, during these thirty days he no longer has dominion over his soul as he did previously, as it is written, “A man cannot rule over the spirit, etc.” (Koheles 8:8). Rabbi Yehudah said: Once these thirty days begin a man’s visage darkens and his form can no longer be seen on earth.
Rabbi Yitzchak was sitting beside Rabbi Yehudah’s doorway one day, filled with sadness. Rabbi Yehudah came out and found him sitting there filled with sadness and asked, “Why is this day different from other days?” He replied, “I came to you to request three things: First, that when you speak words of Torah and mention things that I have said, say them in my name in order that my name will be mentioned. Second, see to it that my son Yosef merits Torah. And third, go to my grave every day during the seven days of mourning and pray for me.” Rabbi Yehudah said to him, “How do you know [that your time is approaching]?” He answered, “My soul departs from me every night and no longer enlightens me with dreams as formerly. Moreover, when I pray and arrive at the blessing, ‘Who hears prayer,’ I contemplate my form but I can no longer see it. Therefore I said to myself that since my image has departed from me so that I can no longer see it, it is clear that the announcement has already been made. For thus is it written, ‘Yet in his image a man walks’ (Tehillim 39:7). [That is, as long as a man’s image is perceivable] his spirit is maintained on account of it. But once it has departed and is no longer seen, [it is proof that his passing is imminent].”
Rabbi Yehudah said to him, “All these things that you have requested, I will do. But I have a request from you, too — that I should not be separated from you and that you will choose a spot for me next to you in the other world, just as I was near to you in this world.” Then Rabbi Yehudah wept and said, “Please, let me not be separated from you during these thirty days!” Then they went together to Rabbi Shimon ben Yochai and found him engrossed in Torah study. Rabbi Shimon ben Yochai raised his eyes and saw the Angel of Death leaping and running before Rabbi Yitzchak. Rabbi Shimon ben Yochai stood up, grabbed Rabbi Yitzchak’s hand and declared, “I decree that whoever is accustomed to come into my room may enter but whoever is not accustomed to come into my room may not enter.” Whereupon Rabbi Yehudah and Rabbi Yitzchak entered but the Angel of Death remained bound outside.
Rabbi Shimon ben Yochai looked and saw that Rabbi Yitzchak’s time had not yet come, for his time was not until the eighth hour. Rabbi Shimon ben Yochai sat Rabbi Yitzchak before him and began studying with him. Rabbi Shimon said to his son Rabbi Elazar, “Sit at the entrance and do not speak to anyone that you see. And if someone wishes to come in, pronounce an oath that he may not enter. Rabbi Shimon said to Rabbi Yitzchak, “Have you seen the image of your father today? For we have learned that when a person departs from this world his father and relatives are present with him and he beholds and recognizes them. Then all those who will dwell with him on the same level in the other world gather around and join him. Afterwards they accompany his soul to the place where it is to dwell.” Rabbi Yitzchak said to him, “I have not yet seen him.”
In the meantime Rabbi Shimon arose and said, “Master of the Universe, Rabbi Yitzchak is known to us, for he is one of the seven ‘eyes’ (i.e., one of Rabbi Shimon’s seven principle disciples). See that I am holding onto him; grant him to me!” Then a Heavenly voice proclaimed, “The Throne of the Master is upon the wings of Rabbi Shimon. Behold he is granted to you. You shall bring him with you when you come to rest in your place.” Rabbi Shimon replied, “So shall it be.” In the meantime Rabbi Elazar saw that the Angel of Death had departed. He said, “The decrees of Heaven do not stand in the place of Rabbi Shimon ben Yochai.”
Rabbi Shimon said to his son Rabbi Elazar, “Come and hold Rabbi Yitzchak, for I see that he is afraid. So Rabbi Elazar entered and held onto Rabbi Yitzchak while Rabbi Shimon turned his face aside and immersed himself in Torah. Rabbi Yitzchak dozed off and beheld his father, who said to him, “Fortunate are you, my son! Happy is your lot in this world and the next. For from among the leaves of the Tree of Life in Gan Eden has come a great tree that is strong in both worlds, that is, Rabbi Shimon ben Yochai, and it holds you in its branches. Happy is your lot, my son!” Rabbi Yitzchak said to him, “What is my status there?”
His father answered, “For three days they were feverishly preparing your bedroom. They opened windows on your behalf so that you would have illumination from all four directions. When I saw your place I rejoiced, saying, “Fortunate is your lot … Up until a moment ago the souls of twelve righteous scholars were preparing to come to you. But while they were setting out a voice went out throughout all the worlds, saying, ‘Who are these scholars standing here preparing to meet the soul of Rabbi Yitzchak and to escort it to Gan Eden? Depart and return to your places! For Rabbi Shimon ben Yochai has made a request and it was granted to him.” Not only in this was the power of Rabbi Shimon great. Because the granted to him “seventy” — for the seventy adorned places that are mentioned here are his. And each place leads to seventy worlds, and each world leads to seventy messengers (of God), and each messenger leads to seventy lofty crowns. From there, the paths lead to the obscure Ancient One, so that they could view the lofty sweetness, the One who illuminates and delights all beings. As it says, “To behold the pleasantness of Hashem, and to meditate in His Sanctuary.” What is the meaning of “to meditate in His Sanctuary”? This is what is written: “In my entire House he is trusted.”
Rabbi Yitzchak inquired, “Father, how much more time has been granted to me in this world?” He said, “My son, I do not have permission to reveal that to any man, but at the rejoicing of Rabbi Shimon ben Yochai (i.e., at his departure) you will be the one to set his table … .”
In the meantime Rabbi Yitzchak awoke. He was smiling and his countenance was shining. Rabbi Shimon noticed and looked into Rabbi Yitzchak’s face. He asked, “Have you heard anything new?” He said to him, “Most certainly,” and he related to him all that he had seen. Then Rabbi Yitzchak prostrated himself before Rabbi Shimon and refused to leave him, but toiled continually in Torah. From that day forward Rabbi Shimon never separated from Rabbi Yitzchak. When Rabbi Yitzchak would enter Rabbi Shimon’s presence he would call out, “Hashem, steal me away and be my guarantor!” (Yeshayahu 38:14). [This was the prayer of King Chizkiyahu at the time of his illness, but Rabbi Yitzchak said it as an expression of praise and thanks to the Holy One Blessed is He, who stole him away from the Angel of Death and delivered him.]
The outcome of all this is that when a person’s time comes he must pray that Hashem take him “from peace to peace.” (This prayer is mentioned in the Ma’amados for the second day of the week.) Let him have in mind that he should be granted the death of the righteous. For when a righteous man dies he is met by many other righteous souls that come to escort him to Gan Eden and he wishes them peace. Afterwards as they are escorting his soul three classes of angels also arrive, declaring, “Peace! Peace be upon his resting place!” This is the meaning of the prayer, “Take me from peace to peace.”
"תּוֹרַת ה' תְּמִימָה מְשִׁיבַת נָפֶשׁ" (תְּהִלִּים יט, ח). כַּאֲשֶׁר נִתָּן רְשׁוּת מֵאִתּוֹ יִתְבָּרַךְ לְכָל אֶחָד מִיִּשְׂרָאֵל לְפָרֵשׁ מִקְרָא הַקֹּדֶשׁ כְּפִי הֲבָנַת שִׂכְלוֹ, וּכְפַטִּישׁ יְפוֹצֵץ סֶלַע, עַל כֵּן נוּכַל לוֹמַר: כַּוָּנַת הַמִּקְרָא זֶה לְהוֹדִיעֵנוּ, כִּי בַּעֲבוּר שֶׁתּוֹרַת ה' תְּמִימָה, בִּלְתִּי חֶסְרוֹן אֵבָר אֶחָד מִתַּרְיַ"ג מִצְווֹת, וְעַל הָאָדָם מֻטָּל לְקַיֵּם תַּרְיַ"ג מִצְווֹת, שֶׁהֵן נֶגֶד אֵבָרָיו, הַמְחֻיָּבִים עָלָיו לַעֲשׂוֹתָם מִצַּד הַהֶכְרֵחַ, לֹא יֶחְסַר מֵעֲשׂוֹת אוֹתָם. וְהַשְּׁאָר — לְלוֹמְדֵי הַתּוֹרָה, הַחֻקִּים וְהַמִּשְׁפָּטִים, הַשַּׁיָּכִים בָּהֶם — הַכֹּל מִיַּד ה' הַטּוֹבָה עָלָיו. וְאָז הוּא מַשְׁלִים תּוֹרַת ה', אֲשֶׁר הִיא תְּמִימָה. וּבַעֲבוּר כֵּן אִם עָבַר הָאָדָם מֵעוֹלָם הַזֶּה בִּלְתִּי הַשְׁלִים אֵבָרָיו בַּעֲשִׂיָּה וּבְלִמּוּד הַנִּזְכָּר, אָז הִיא מְשִׁיבַת נֶפֶשׁ, שֶׁהַנְּשָׁמָה הִיא חוֹזֶרֶת לָבוֹא עוֹד פַּעַם בְּגִלְגּוּל לָעוֹלָם הַזֶּה, וּצְרִיכָה לְהִתְגַּלְגֵּל בְּאָדָם אַחֵר, כְּדֵי שֶׁיַּשְׁלִים חֻקָּהּ וּלְמַלְּאוֹת הַחֶסְרוֹן.
“The Torah of Hashem is flawless, restoring the soul” (Tehillim 19:8). Hashem has given permission for every Jew to interpret the holy Scriptures according to his own understanding, “as a hammer shatters rock” (Yirmeyahu 23:29). Therefore we may interpret the verse as follows: Hashem’s Torah is flawless in that it is lacking no “limb” of the six hundred and thirteen commandments. It is incumbent upon a human being to fulfill all six hundred and thirteen, for they correspond to the limbs of his body. Thus it is absolutely essential that he do all those that can be done, not neglecting any of them. As for the rest, he must study the Torah, the statutes and laws pertaining to them. For they are all derived from the benevolent hand of Hashem. In this way one completes the “Torah of Hashem,” which is “flawless.” But if a person passes from this world without completing his “limbs” through the performance and study of the commandments, then it “restores the soul.” That is, the soul must return to earth to be reincarnated in another body that it may fulfill its task and make good its deficiency.
וּבִהְיוֹת כֵּן, יִתְבּוֹנֵן הָאָדָם בְּעַצְמוֹ, שֶׁהָרָאוּי וְנָכוֹן אֶצְלוֹ שֶׁלֹּא לְהִתְעַצֵּל בְּלִמּוּד הַתּוֹרָה וְקִיּוּם הַמִּצְווֹת מַאי דְּאֶפְשָׁר, כִּי מִי יוֹדֵעַ מַה יּוּלַד יוֹם, כִּי הָאָדָם הוּא לְמַטָּה, וּכְרוּזִים — לְמַעְלָה, וְאֵינוֹ שׁוֹמֵעַ לְהָכֵין עַצְמוֹ. וּכְשֶׁהַכְּרוּז יוֹצֵא וְנִכְרָז לְמַעְלָה, אָז הַיָּמִים קְרוֹבִים לְהִפָּרֵד נְשָׁמָה מֵהַגּוּף, וּפִתְאֹם יַרְגִּישׁ הַגְּזַר דִּין עַל יְדֵי יִסּוּרִים וּכְאֵבִים שֶׁל גּוּפוֹ, הַמִּתְגַּבְּרִין עָלָיו, וּמָה הַיִּתְרוֹן אֵלָיו אָז, אִם לֹא הֵכִין עַצְמוֹ בְּעֻבְדִּין טָבִין מִקֹּדֶם לְזֶה?!
This being so, a person should reflect that it is only fitting and proper that he not be lax in the study of Torah and the fulfillment of those commandments that can be fulfilled. For who knows what the future will bring? While a person is yet on this earth the announcement of his imminent demise is made On High, but he does not hear it and therefore cannot make preparations for himself. Once the announcement has been made in Heaven, the day that his soul must take leave of his body approaches. Then all of a sudden he is made cognizant of the decree through the bodily afflictions and pains that overwhelm him. But what advantage does he have at that point if he has not prepared himself through good works ahead of time?
וְאִיתָא בַּזֹּהַר, פָּרָשַׁת וַיְחִי: כַּד אִתְקְרִיבוּ יוֹמֵי דְּבַר נָשׁ תְּלָתִין יוֹמִין, מַכְרִיזִין עָלָיו בְּגַן עֵדֶן. תָּאנָא, אִלֵּין תְּלָתִין יוֹמִין, נִשְׁמְתָא נָפְקָא מִנֵּיהּ בְּכָל לַיְלָה, וְסַלְקָא וְחַמְאָה דּוּכְתָּהָא בְּהַהוּא עַלְמָא, וְהַהוּא בַּר נָשׁ לֹא יָדַע וְלֹא שַׁלִּיט בְּנִשְׁמָתֵיהּ כָּל אִנּוּן תְּלָתִין יוֹמִין, כַּמָּה דַּהֲוֵי בְּקַדְמֵיתָא, דִּכְתִיב (קֹהֶלֶת ח, ח): "אֵין אָדָם שַׁלִּיט בָּרוּחַ וְגוֹ'". אָמַר רַבִּי יְהוּדָה: מִן כַּד שְׁרָאָן אִנּוּן תְּלָתִין יוֹמִין, צוּלְמָא דְּבַר נָשׁ אִתְחֲשִׁיךְ, וּדְיוּקְנָא דְּאִתְחַזֵּי בְּאַרְעָא אִתְמְנָע.
The Zohar writes (Parashas Vayechi 217b): When the time approaches for a person to depart from this world, it [the time of his departure] is announced, thirty days beforehand, in Gan Eden. It was taught: During these thirty days his soul departs every night and sees its place in the other world, although the person himself is unaware of this. Moreover, during these thirty days he no longer has dominion over his soul as he did previously, as it is written, “A man cannot rule over the spirit, etc.” (Koheles 8:8). Rabbi Yehudah said: Once these thirty days begin a man’s visage darkens and his form can no longer be seen on earth.
רַבִּי יִצְחָק הֲוֵי יָתִיב יוֹמָא חַד אַפִּתְחָתָא דְרַבִּי יְהוּדָה, וַהֲוָה עָצִיב. נָפִיק רַבִּי יְהוּדָה, אַשְׁכָּחֵיהּ דַּהֲוֵי יָתִיב וְעָצִיב. אָמַר לֵיהּ: מַה יּוֹמָא דֵּין מִשְּׁאָר יוֹמִין? אָמַר לֵיהּ: אָתִינָא לְגַבָּךְ לְמִבְעֵי מִנָּךְ תְּלַת מִלִּין: חַד — דְּכַד תֵּימָא מִלָּא דְּאוֹרַיְתָא, וְתִדְכַּר מֵאִנּוּן מִלִּין דַּאֲנָא אֲמֵינָא, תֵּימַר לוֹן מִשְּׁמִי, לְאַדְכָּרָא שְׁמִי: וְחַד — דִּתְזַכֶּה לְיוֹסֵף בְּרִי בְּאוֹרַיְתָא; וְחַד — דְּתֵיזִיל לְקִבְרִי כָּל שִׁבְעָה יוֹמִין וְתִבְעִי בָּעוּתֵךְ עָלַי. אָמַר לֵיהּ: מִנַּיִן לְךָ? אָמַר לֵיהּ: הָא נִשְׁמָתִי אִסְתַּלֵּיקַת מִנִּי בְּכָל לַיְלָה, וְלֹא אַנְהִיר לִי בְּחֶלְמָא כַּמָּה דַּהֲוֵי בְּקַדְמֵיתָא, וְתוּ: דְּכַד אֲנָא מַצְלֵינָא וּמָטִינָא בְּ'שׁוֹמֵעַ תְּפִלָּה' אַשְׁגַּחְנָא בְּצוּלְמָא דִּילִי, וְלָא חֲמֵינָא. וַאֲמֵינָא, דְּהוֹאִיל וְצוּלְמָא אִתְעַבַּר, וְלָא אִתְחַזֵּי, דְּהָא כְּרוּזָא נָפֵק, דִּכְתִיב (תְּהִלִּים לט, ז): "אַךְ בְּצֶלֶם יִתְהַלֵּךְ אִישׁ", וְרוּחֵיהּ אִתְקַיְּמָא בְּגִינֵיהּ, אִתְעַבַּר צוּלְמָא דְּבַר נָשׁ, וְלָא אִתְחַזֵּי וְכוּ'.
Rabbi Yitzchak was sitting beside Rabbi Yehudah’s doorway one day, filled with sadness. Rabbi Yehudah came out and found him sitting there filled with sadness and asked, “Why is this day different from other days?” He replied, “I came to you to request three things: First, that when you speak words of Torah and mention things that I have said, say them in my name in order that my name will be mentioned. Second, see to it that my son Yosef merits Torah. And third, go to my grave every day during the seven days of mourning and pray for me.” Rabbi Yehudah said to him, “How do you know [that your time is approaching]?” He answered, “My soul departs from me every night and no longer enlightens me with dreams as formerly. Moreover, when I pray and arrive at the blessing, ‘Who hears prayer,’ I contemplate my form but I can no longer see it. Therefore I said to myself that since my image has departed from me so that I can no longer see it, it is clear that the announcement has already been made. For thus is it written, ‘Yet in his image a man walks’ (Tehillim 39:7). [That is, as long as a man’s image is perceivable] his spirit is maintained on account of it. But once it has departed and is no longer seen, [it is proof that his passing is imminent].”
אָמַר לֵיהּ רַבִּי יְהוּדָה: כָּל אִלֵּין מִלִּין דְּאַתְּ בָּעֵי, עֲבִידְנָא, אֲבָל בְּעִינָא מִנָּךְ, דְּלָא אִתְפָּרֵשׁ מִנָּךְ, דִּבְהַהוּא עָלְמָא תְּבָרֵר דּוּכְתָּאִי גַּבָּךְ, כַּמָּה דַּהֲוֵינָא בְּהַאי עָלְמָא. בָּכָה רַבִּי יְהוּדָה וְאָמַר: בְּמָטוּ מִנָּךְ, דְּלָא תִּתְפָּרֵשׁ מִנָּאִי כָּל הַנֵּי תְּלָתִין יוֹמִין. אָזְלוּ כַּחֲדָא לְגַבֵּיהּ דְּרַבִּי שִׁמְעוֹן בֶּן יוֹחַאי. אַשְׁכָּחוּ דַּהֲוֵי לָעֵי בְּאוֹרַיְתָא. זָקִיף רַבִּי שִׁמְעוֹן בֶּן יוֹחַאי וַחֲמָא לְמַלְאַךְ הַמָּוֶת דְּרָקִיד וְרָהִיט קַמֵּיהּ דְּרַבִּי יִצְחָק. קָם רַבִּי שִׁמְעוֹן בֶּן יוֹחַאי, אָחִיד בְּיָדֵיהּ דְּרַבִּי יִצְחָק וְאָמַר: גּוֹזְרַנִי, מָאן דְּרָגִיל לְמֵיעוּל — יֵיעוּל, וּמָאן דְּלָא רָגִיל — לָא יֵיעוּל. אַעְלוּ רַבִּי יְהוּדָה וְרַבִּי יִצְחָק, וּמַלְאַךְ הַמָּוֶת נָטִיר לֵיהּ לְבַר.
Rabbi Yehudah said to him, “All these things that you have requested, I will do. But I have a request from you, too — that I should not be separated from you and that you will choose a spot for me next to you in the other world, just as I was near to you in this world.” Then Rabbi Yehudah wept and said, “Please, let me not be separated from you during these thirty days!” Then they went together to Rabbi Shimon ben Yochai and found him engrossed in Torah study. Rabbi Shimon ben Yochai raised his eyes and saw the Angel of Death leaping and running before Rabbi Yitzchak. Rabbi Shimon ben Yochai stood up, grabbed Rabbi Yitzchak’s hand and declared, “I decree that whoever is accustomed to come into my room may enter but whoever is not accustomed to come into my room may not enter.” Whereupon Rabbi Yehudah and Rabbi Yitzchak entered but the Angel of Death remained bound outside.
אַשְׁגַּח רַבִּי שִׁמְעוֹן בֶּן יוֹחַאי וַחֲמָא, דְּעַד כָּאן לֹא מָטִי זִמְנֵיהּ, דְּעַד תְּמַנְיָא שָׁעְתִּין בְּיוֹמָא הֲוֵי זִמְנֵיהּ. אוֹתְבֵיהּ רַבִּי שִׁמְעוֹן בֶּן יוֹחַאי לְרַבִּי יִצְחָק קַמֵּי וַהֲוֵי לָעֵי בְּאוֹרַיְתָא. אָמַר רַבִּי שִׁמְעוֹן לְרַבִּי אֶלְעָזָר בְּרֵיהּ: תִּיב אַפִּתְחָא, וּמָאן דְּתֶחְמֵי לָא תִשְׁתָּעֵי בַּהֲדֵיהּ, וְאִי בָּעֵי לְמֵיעַל אוֹמֵי אוֹמָאָה (פֵּרוּשׁ: הַשְׁבֵּעַ תַּשְׁבִּיעַ אוֹתוֹ) דְּלָא יֵיעוּל. אָמַר רַבִּי שִׁמְעוֹן בֶּן יוֹחַאי לְרַבִּי יִצְחָק: חֲמֵית דְּיוּקְנָא דְּאָבוּךְ יוֹמָא הַדֵּין? דְּהָא תָּנֵינָן: בְּשַׁעְתָּא דְּבַר נָשׁ יִסְתַּלִּיק מֵעָלְמָא, אָבוּי וּקְרִיבֵיהּ מִשְׁתַּכְּחִין תַּמָּן עִמֵּיהּ וַחֲמָא לוֹן וְאִשְׁתְּמוֹדַע לוֹן, וְכָל אִנּוּן דְּהַוְיָן מְדוֹרֵיהּ לְגַבֵּיהּ בְּהַהוּא עָלְמָא בְּדַרְגָּא חַד, כֻּלְּהוֹן מִתְכַּנְפִין לְחַבְּרָא עִמֵּיהּ, וְאָזְלוּ עִם נִשְׁמְתָא עַד אֲתָר דְּתִשְׁרִי בְּאַתְרֵיהּ. אָמַר לֵיהּ רַבִּי יִצְחָק: לָא חֲמִינָא עֲדַיִן.
Rabbi Shimon ben Yochai looked and saw that Rabbi Yitzchak’s time had not yet come, for his time was not until the eighth hour. Rabbi Shimon ben Yochai sat Rabbi Yitzchak before him and began studying with him. Rabbi Shimon said to his son Rabbi Elazar, “Sit at the entrance and do not speak to anyone that you see. And if someone wishes to come in, pronounce an oath that he may not enter. Rabbi Shimon said to Rabbi Yitzchak, “Have you seen the image of your father today? For we have learned that when a person departs from this world his father and relatives are present with him and he beholds and recognizes them. Then all those who will dwell with him on the same level in the other world gather around and join him. Afterwards they accompany his soul to the place where it is to dwell.” Rabbi Yitzchak said to him, “I have not yet seen him.”
אַדְהָכֵי קָם רַבִּי שִׁמְעוֹן בֶּן יוֹחַאי וְאָמַר: מָארֵי דְעָלְמָא! אִשְׁתְּמוֹדַע רַבִּי יִצְחָק לְגַבָּן, דְּאִיהוּ מִשִּׁבְעָה עַיְנִין דְּהָכָא הוּא, הָא אֲחִידְנָא בֵּיהּ, וְהַב לֵיהּ! נָפַק קָלָא וְאָמַר: בּוּצִינָא דְּכֻרְסַיָּא, דְּמָרָא קְרִיבֵיהּ בְּגַדְפוֹהִי דְּרַבִּי שִׁמְעוֹן, הָא דִּידָךְ הוּא, וְעִמֵּיהּ תֵּיתֵי בְּזִמְנָא דְּתֵיעוֹל לְמִשְׁרֵי בְּדוּכְתִּיךְ. אָמַר רַבִּי שִׁמְעוֹן בֶּן יוֹחַאי: וַדַּאי! אַדְהָכֵי חֲמָא רַבִּי אֶלְעָזָר דְּאִסְתַּלִּיק מַלְאַךְ הַמָּוֶת. וְאָמַר לֵיהּ: קַפִּטְרָא דְטַפְסָא בַּאֲתַר דְּרַבִּי שִׁמְעוֹן בֶּן יוֹחַאי שָׁכִיחַ.
In the meantime Rabbi Shimon arose and said, “Master of the Universe, Rabbi Yitzchak is known to us, for he is one of the seven ‘eyes’ (i.e., one of Rabbi Shimon’s seven principle disciples). See that I am holding onto him; grant him to me!” Then a Heavenly voice proclaimed, “The Throne of the Master is upon the wings of Rabbi Shimon. Behold he is granted to you. You shall bring him with you when you come to rest in your place.” Rabbi Shimon replied, “So shall it be.” In the meantime Rabbi Elazar saw that the Angel of Death had departed. He said, “The decrees of Heaven do not stand in the place of Rabbi Shimon ben Yochai.”
אָמַר רַבִּי שִׁמְעוֹן בֶּן יוֹחַאי לְרַבִּי אֶלְעָזָר בְּרֵיהּ: עוּל וְאָחִיד בֵּיהּ, בְּרַבִּי יִצְחָק, דְּהָא חֲמִינָא בֵּיהּ דְּמִסְתָּפֵי. עָאל רַבִּי אֶלְעָזָר וְאָחִיד בֵּיהּ, וְרַבִּי שִׁמְעוֹן אַהֲדַר אַנְפּוֹי וְלָעֵי בְּאוֹרַיְתָא. נָאִים רַבִּי יִצְחָק וַחֲמֵי לַאֲבוּהָ. אָמַר לֵיהּ: זַכַּאי בְּרִי, חוּלְקָךְ בְּעָלְמָא דְּאָתִי, דְּהָא בֵּין טַרְפֵי אִילָנָא דְחַיֵּי דְּגַן עֵדֶן אִתְיַהַב אִילָנָא רַבָּא וְתַקִּיפָא בִּתְרֵין עָלְמִין, דְּהָא רַבִּי שִׁמְעוֹן בֶּן יוֹחַאי הָא אָחִיד לָךְ בְּכַנְפֵיהּ. זַכָּאָה חוּלְקָךְ, בְּרִי! אָמַר לֵיהּ רַבִּי יִצְחָק: וּמָה אֲנָא הָתָם?
Rabbi Shimon said to his son Rabbi Elazar, “Come and hold Rabbi Yitzchak, for I see that he is afraid. So Rabbi Elazar entered and held onto Rabbi Yitzchak while Rabbi Shimon turned his face aside and immersed himself in Torah. Rabbi Yitzchak dozed off and beheld his father, who said to him, “Fortunate are you, my son! Happy is your lot in this world and the next. For from among the leaves of the Tree of Life in Gan Eden has come a great tree that is strong in both worlds, that is, Rabbi Shimon ben Yochai, and it holds you in its branches. Happy is your lot, my son!” Rabbi Yitzchak said to him, “What is my status there?”
אָמַר לֵיהּ: תְּלָת יוֹמִין הֲווּ דְּחַפּוֹי אִדְרָא דְּמִשְׁכָּבָךְ. וְתַקִּינוּ לָךְ פְּתִיחִין לְאַנְהָרָא לָךְ מֵאַרְבַּע סִטְרִין. וַחֲמִינָא דּוּכְתָּךְ וַחֲדִינָא וַאֲמֵינָא: זַכָּאָה חוּלְקָךְ וְגוֹ', וְהָא הַשְׁתָּא הֲוֵי זְמִינִין לְמֵיתִי לְגַבָּךְ תְּרֵיסַר צַדִּיקַיָּא חַבְרַיָּא וְעַד דַּהֲוֵינָא נָפְקָא, אִתְעַר קָלָא בְּכֻלְּהוּ עָלְמִין. מָאן חַבְרַיָּא דְקַיְּמָא הָכָא לֵילֵךְ נֶגֶד נִשְׁמַת רַבִּי יִצְחָק לְלַוּוֹת נִשְׁמָתָךְ לְגַן עֵדֶן אִתְעַטְּרוּ (פֵּרוּשׁ: סְלִיקוּ) וְחָזְרוּ לְדוּכְתֵּיהוֹן, דְּרַבִּי שִׁמְעוֹן בֶּן יוֹחַאי שָׁאַל שְׁאִילְתָּא, וְאִתְיַהַב לֵיהּ, וְלָא דָּא בִּלְחוֹדוֹי גָּדוֹל כֹּחַ דְּרַבִּי שִׁמְעוֹן בֶּן יוֹחַאי, אֶלָּא אַף זוֹ, שֶׁנּוֹתְנִין לוֹ שִׁבְעִין וְכוּ', דְּהָא שִׁבְעִין דּוּכְתָּא מִתְעַטְּרָא הָכֵי — דִּילֵיהּ, וְכָל דּוּכְתָּא וְדוּכְתָּא פָּתְחִין פִּתְחִין לְשִׁבְעִין עָלְמִין, וְכָל עָלְמָא וְעָלְמָא — לְשִׁבְעִין רָהִיטִין (פֵּרוּשׁ: מַלְאָכִים מְמֻנִּים עַל עוֹלָמוֹת שֶׁל מַלְאָכִים, וּלְפִי שֶׁהֵם רָצִים וְשָׁבִים בִּשְׁלִיחוּת שֶׁל מֶלֶךְ מַלְכֵי הַמְּלָכִים, הַקָּדוֹשׁ בָּרוּךְ הוּא, עַל כֵּן נִקְרָאִים 'רָהִיטִין') וְכָל רְהִיטָא וּרְהִיטָא אִתְּפַּתַּח לְשִׁבְעִין כִּתְּרִין עִלָּאִין, וּמִתַּמָּן אִתְפַּתָּחָא אֹרַח לְעַתִּיק סְתִימָא דְּיוּכְלוּ לְמֶחְמֵיהּ בְּהַהוּא נְעִימוּתָא עִלָּאָה דְּנַהֲרָא וּמְהַנְיָא לְכֹלָּא, כַּמָּה דְּאַתְּ אָמַר (תְּהִלִּים כז, ד): "לַחֲזוֹת בְּנֹעַם ה' וּלְבַקֵּר בְּהֵיכָלוֹ". מַהוּ "וּלְבַקֵּר בְּהֵיכָלוֹ"? הַיְנוּ דִּכְתִיב (בַּמִּדְבָּר יב, ז): "בְּכָל בֵּיתִי נֶאֱמָן הוּא".
His father answered, “For three days they were feverishly preparing your bedroom. They opened windows on your behalf so that you would have illumination from all four directions. When I saw your place I rejoiced, saying, “Fortunate is your lot … Up until a moment ago the souls of twelve righteous scholars were preparing to come to you. But while they were setting out a voice went out throughout all the worlds, saying, ‘Who are these scholars standing here preparing to meet the soul of Rabbi Yitzchak and to escort it to Gan Eden? Depart and return to your places! For Rabbi Shimon ben Yochai has made a request and it was granted to him.” Not only in this was the power of Rabbi Shimon great. Because the granted to him “seventy” — for the seventy adorned places that are mentioned here are his. And each place leads to seventy worlds, and each world leads to seventy messengers (of God), and each messenger leads to seventy lofty crowns. From there, the paths lead to the obscure Ancient One, so that they could view the lofty sweetness, the One who illuminates and delights all beings. As it says, “To behold the pleasantness of Hashem, and to meditate in His Sanctuary.” What is the meaning of “to meditate in His Sanctuary”? This is what is written: “In my entire House he is trusted.”
אָמַר לֵיהּ: אַבָּא, כַּמָּה זִמְנָא יָהִיבוּ לִי בְּהַהוּא עָלְמָא? אָמַר לֵיהּ: בְּרִי, לֵית רְשׁוּת לְגַלָּאָה, לְבַר נָשׁ, אֲבָל בְּהִלּוּלָא דְּרַבִּי שִׁמְעוֹן בֶּן יוֹחַאי (רָצָה לוֹמַר: בְּיוֹם פְּקֻדָּתוֹ שֶׁל רַבִּי שִׁמְעוֹן בַּר יוֹחַאי) תְּהֵא מְתַקֵּן פְּתוֹרֵיהּ כוּ'.
Rabbi Yitzchak inquired, “Father, how much more time has been granted to me in this world?” He said, “My son, I do not have permission to reveal that to any man, but at the rejoicing of Rabbi Shimon ben Yochai (i.e., at his departure) you will be the one to set his table … .”
אַדְהָכֵי אִתְּעַר רַבִּי יִצְחָק וַחֲמָא, הֵיאַךְ אַנְפּוֹי נְהִירִין. חֲמָא רַבִּי שִׁמְעוֹן בֶּן יוֹחַאי וְאִסְתַּכַּל בְּאַנְפּוֹי דְּרַבִּי יִצְחָק. אָמַר לֵיהּ: מִלְּתָא חֲדַתָּא שְׁמַעְתָּא? אָמַר לֵיהּ: וַדַּאי. סָח לֵיהּ וְאֶשְׁתַּטַּח רַבִּי יִצְחָק קַמֵּיהּ דְּרַבִּי שִׁמְעוֹן בַּר יוֹחַאי, וְלֹא הָיָה זָז מִנֵּיהּ, וְתָמִיד הֲוֵי לָעֵי בְּאוֹרַיְתָא, וְרַבִּי שִׁמְעוֹן בֶּן יוֹחַאי לֹא הֲוֵי שַׁבְקֵיהּ לְרַבִּי יִצְחָק מֵהַהוּא יוֹמָא. כַּד הֲוֵי אָעִיל קַמֵּיהּ דְּרַבִּי שִׁמְעוֹן בֶּן יוֹחַאי, הֲוֵי קָרִי קַמֵּיהּ (יְשַׁעְיָה לח, יד): "ה' עָשְׁקָה לִי, עָרְבֵנִי". רָצָה לוֹמַר, שֶׁהוּא תְּפִלַּת חִזְקִיָּה מֶלֶךְ יְהוּדָה בְחָלְיוֹ: ה' עָשַׁק אוֹתִי (פֵּרוּשׁ: לְקָחַנִי מִיַּד מַלְאַךְ הַמָּוֶת) וְעָרְבַנִי לְהַצִּילֵנִי (וְהוּא שֶׁפֵּרֵשׁ רַשִּׁ"י זִכְרוֹנוֹ לִבְרָכָה, עַיֵּן יְשַׁעְיָה, סִימָן לח). כִּי רַבִּי יִצְחָק אָמַר זֶה דֶּרֶךְ שֶׁבַח וְהוֹדָיָה לְהַקָּדוֹשׁ בָּרוּךְ הוּא, שֶׁעָשַׁק אוֹתוֹ מִיַּד מַלְאַךְ הַמָּוֶת וְהִצִּילוֹ. עַד כָּאן.
In the meantime Rabbi Yitzchak awoke. He was smiling and his countenance was shining. Rabbi Shimon noticed and looked into Rabbi Yitzchak’s face. He asked, “Have you heard anything new?” He said to him, “Most certainly,” and he related to him all that he had seen. Then Rabbi Yitzchak prostrated himself before Rabbi Shimon and refused to leave him, but toiled continually in Torah. From that day forward Rabbi Shimon never separated from Rabbi Yitzchak. When Rabbi Yitzchak would enter Rabbi Shimon’s presence he would call out, “Hashem, steal me away and be my guarantor!” (Yeshayahu 38:14). [This was the prayer of King Chizkiyahu at the time of his illness, but Rabbi Yitzchak said it as an expression of praise and thanks to the Holy One Blessed is He, who stole him away from the Angel of Death and delivered him.]
וְהַנַּפְקוּתָא מִזֶּה, שֶׁצָּרִיךְ הָאָדָם לְהִתְפַּלֵּל עַל זֶה לְעֵת מְצֹא, וִיכַוֵּן בַּאֲמִירָתוֹ: שֶׁתּוֹצִיאֵנוּ מִשָּׁלוֹם אֶל שָׁלוֹם (וּתְפִלָּה זוֹ הִיא נִזְכֶּרֶת בִּתְפִלַּת מַעֲמָדוֹת בְּיוֹם שֵׁנִי, עַיֵּן שָׁם) שֶׁנִּזְכֶּה לְמִיתַת הַצַּדִּיקִים, דְּכֵיוָן שֶׁמֵּת צַדִּיק, בָּאִים לִקְרָאתוֹ צַדִּיקִים הַרְבֵּה מִגַּן עֵדֶן לְלַוּוֹת אֶת נִשְׁמָתוֹ, וְהוּא נוֹתֵן לָהֶם שָׁלוֹם; וְאַחַר כָּךְ כְּשֶׁהוֹלְכִין לְלַוּוֹת הַנְּשָׁמָה, אַף מַלְאָכִים שְׁלשָׁה כִּתּוֹת בָּאִים וְאוֹמְרִים: שָׁלוֹם שָׁלוֹם עַל מִשְׁכָּבוֹ. וְזֶהוּ סוֹד "וְתוֹצִיאֵנוּ מִשָּׁלוֹם אֶל שָׁלוֹם".
The outcome of all this is that when a person’s time comes he must pray that Hashem take him “from peace to peace.” (This prayer is mentioned in the Ma’amados for the second day of the week.) Let him have in mind that he should be granted the death of the righteous. For when a righteous man dies he is met by many other righteous souls that come to escort him to Gan Eden and he wishes them peace. Afterwards as they are escorting his soul three classes of angels also arrive, declaring, “Peace! Peace be upon his resting place!” This is the meaning of the prayer, “Take me from peace to peace.”