It is written in the book of Tehillim, “Be a guarantor for Your servant for the good; do not allow the arrogant to oppress me” (119:122). This verse can be understood by an analogy of a man burdened with many debts, but with enough silver and other valuables to satisfy all his creditors. However, since the creditors are unaware that he has enough for each of them all they are intent on confiscating whatever they can find. For each one is afraid that the debtor will pay the others and have nothing left for him. The only solution is for the debtor to find a guarantor who will keep the creditors at bay while he sells his merchandise. Then when he has the money in hand he can pay each of them what he owes him. In this way he will be saved from the injury, loss of reputation and other misfortunes that result from the hounding of creditors. It seems to me that this is what Dovid HaMelech meant when he wrote, “Be a guarantor for Your servant for good” (Tehillim 119:122). That is, he wished for the Holy One Blessed is He to serve as his guarantor against his accusers and pursuers to prevent them from falling upon him on the pretext of some misdeed on his part. For he also possessed many merits to counterbalance the debits of his transgressions. Therefore he adds, “Do not allow the arrogant to oppress me” (Ibid.), which indicates that his accusers were waiting for the day when this “sinner” (i.e., Dovid) would fall into their hands. For they wished to “collect” what he owed in the form of sins and transgressions by carrying out the sentence of the Heavenly court after he was found guilty.
A person must possess much merit to be found innocent, for the reckoning is thorough and exact. See what is written in the Midrash on Mishlei (10:3): Rabbi Yishmael said: Woe for that shame! Woe for that disgrace! Along will come one who has mastered Scripture but not Mishnah and the Holy One Blessed is He will turn His face away from him and allow the agents of Gehinnom to overwhelm him like wolves of the evening. They will take him and cast him into Gehinnom. Along will come one who mastered two sections of the Mishnah and the Holy One Blessed is He will ask him, “My son, why did you not master the law?” If the Holy One says, “Leave him be,” fine. But if not, they will treat him as they did the first one. Along will come one who mastered the law and they will ask him, “My son, why did you not master Toras Kohanim [the halachic Midrash on Vayikra]? For it contains the laws of defilement by small creatures and the form of purification from them, the defilement and purification from skin plagues, the defilement and purification of houses, males with a flow, women after childbirth, menstruating women, the order of the confession on Yom Kippur, the laws of pledges, the comprehensive summary of Torah law contained in Parashas Kedoshim, the laws of sacrifices, and the laws of the Sabbatical and Jubilee years.
If the Holy One Blessed is He says, “Leave him be,” that is fine. But if not, they will treat him as they did the first one. Along will come one who mastered Toras Kohanim and they will ask him, “Why did you not master all five books of the Torah?” For they contain the Shema and many other commandments, such as tefillin, mezuzah, etc. Along will come one who mastered all these and they will ask him, “Why did you not study and master the Aggadah? For when a Torah scholar sits and interprets (these texts), Hashem grants atonement for Israel’s sins. Moreover, when the listeners respond, Amein, yehei shemei rabba (at the end of the lesson in Aggadah), even if a decree has been written and sealed against them Hashem will forgive them and grant atonement for their sins.” Along will come one who mastered the Aggadah and the Holy One Blessed is He will ask him, “Why did you not master the Gemara, which is called the “Sea of the Talmud”? Concerning this was it written, “All streams flow to the sea but the sea is not full” (Koheles 1:7) — this alludes to Gemara.
Along will come one who mastered Gemara and the Holy One Blessed is He will ask him, “My son, since you toiled in Gemara, did you contemplate the Throne? For the only time I have pleasure from My world is when Torah scholars sit engaged in study and glimpse, peer, behold and contemplate from their Talmud studies how the Throne of Glory stands. How the first leg stands and what it is used for; then the second leg and the third and the fourth. “How Chashmal is situated and to how many directions it turns every hour. Which wind is used by the lightening and which by the cherub. How the cherubim and the ministering angels stand and minister. And most important of all, how the Throne of Glory is situated; is it circular, and fashioned like a frame, established like a bridge. How many bridges does it contain and over which one do I pass. Upon which bridge the Ofanim pass. Upon which bridge do the wheels of the Throne pass, etc. “Is this not My glory, My magnificence, the splendor of My beauty — when My children appreciate My glory?” Concerning this Dovid HaMelech said, “How many are your works, Hashem!” (Tehillim 104:24).
Who can possibly stand up to such inquiries? This is what prompted our Sages to declare (Bereishis Rabbah 23:11), “Woe to us for the Day of Judgment! Woe to us for the Day of Rebuke!” Nevertheless, one must neither slacken nor become depressed, for the Holy One Blessed is He examines the heart and searches out the kidneys. He sees that a person intended to cling to the good, that his soul wished to pursue Torah and good deeds and that it was only the vicissitudes of the times that caused him to fall short. Concerning this the Sages said (Berachos 5b), “It does not matter whether one did much or little as long as his intentions were for the sake of Heaven.”
A person must always rejoice when he has the opportunity to become involved in the fulfillment of any of the commandments. For whoever performs them joyously is beloved and precious to the Holy One Blessed is He. Thus it is related in Zohar Chadash (20b) that it is a very beloved matter to the Holy One Blessed is He when He sees a father rejoicing when his son becomes obligated to fulfill the commandments, upon reaching the age of thirteen. For this reason there is a great obligation to make a feast on that day, for this brings pleasure to the Holy One Blessed is He. Thus the Zohar relates: Rabbi Yitzchak said: From the age of thirteen and upwards [one is obligated to fulfill the commandments] and on that day it is the duty of the righteous to celebrate as if it were a wedding day. In this merit the Holy One Blessed is He will one day arouse them and dispatch a herald ahead of them, proclaiming joyfully, “Go out and see the daughters of Tzion….”
Rabbi Elazar said: From the age of thirteen and up, if a person wishes to be a tzaddik he is granted a holy soul from On High, carved out from beneath the King’s Throne of Glory. Rabbi Shimon ben Yochai invited penitents and masters of Mishnah to partake in the great bar mitzvah feast that he made for his son Rabbi Elazar. He covered his entire house with precious vessels and seated the scholars on either side, and the rejoicing was indeed great. The scholars said to him, “Why is our teacher’s joy greater on this day than on other days?” Rabbi Shimon answered, “For on this day a holy soul is descending from On High upon the four wings of the Chayos to my son Rabbi Elazar. At this feast my joy is complete.” He seated his son Rabbi Elazar beside him, saying, “Sit, my son, for today the Holy One Blessed is He is sanctifying you with the lot of the holy ones.” After Rabbi Shimon ben Yochai had said one word the house was surrounded with fire. The scholars went out and saw the smoke rising from the house all that day. Along came Rabbi Yose ben Lakonya and found them standing in the marketplace staring in amazement. He said to them, “The smoke that is rising from the house of Rabbi Shimon ben Yochai is there because on this day his son Rabbi Elazar is being crowned with a holy crown.” The scholars watched as the pillar of fire descended and Rabbi Yose remained there [until the fire had departed]. Then they all rejoiced, saying, “Let this rejoicing be complete!” They all blessed Rabbi Shimon’s son Rabbi Elazar and sat there sharing in their happiness and engaging in study.
Fortunate, then, is the person who fulfills the commandments, causing one holy soul to cling to another, and he is crowned with a holy crown. But this is only true if he sets aside fixed times for study and engages in acts of lovingkindness and good deeds. But if he goes after his heart’s desire, pursuing gluttony and drunkenness, spending all his days in business and wasting all his time on the needs of the body rather than those of his soul, then his holy soul abandons him, since his nature is that of a beast. Concerning this was it written in Zohar Chadash (21b): Rabbi Yehudah said: Woe to the wicked who do not wish to cling to the partner of the Holy One Blessed is He. And who is this? Rabbi Yitzchak has said, “This is the soul that the Holy One Blessed is He has instilled in him.” But instead he clings to the behavior of the beasts. This is the meaning of the verse, “But man does not endure in his splendor; he is likened to the silenced animals” (Tehillim 49:13). (See also what I will write on this matter in Ch. 61).
Why do people not consider that the Holy One Blessed is He has only created them for His honor and not to fulfill their appetites? If only a person would take to heart how they curse him On High for his lack of concern over his Creator’s honor. And how fitting it is that a person should run to see his Creator’s deeds. Thus the Zohar relates (ibid. 23a): Rabbi Elazar the son of Rabbi Shimon ben Yochai said: When the sun inclines its wings to go forth by the might of its wheels, trampling with their hooves upon the leaves of the trees of Gan Eden, then all the holy Beings, the King’s Throne of Glory, the spices of Gan Eden and the trees, Heaven and earth and their hosts — all of them tremble and give praise and acknowledgement to their Master. They arise and see the explicit holy Name engraved upon the sun in its journeys and they give praise to the Master of the Universe. Then a voice is heard, proclaiming, “Woe to the creatures who do not contemplate the glory of the King!” As it is written, “And all the hosts of Heaven bow to You, etc.,” (Nechemyah 9:6). It is also taught (ibid.): When the Holy One Blessed is He enters Gan Eden after midnight together with the righteous then all the gates of Heaven are opened and it is a favorable time to engage in study. At that time bands of ministering angels and all the spices of Gan Eden burst out in exultation and song along with the righteous before the Holy One Blessed is He.
This is what is meant by the verse, “Surely the righteous will acknowledge Your Name; the upright will dwell in Your Presence” (Tehillim 140:14). When will the righteous give thanks to Your Name? When the upright dwell in Your Presence. That is, when they sit before You in Gan Eden at midnight. Afterwards the three bands of ministering angels that are appointed over the watches of the night sing songs of praise until dawn. Then at dawn it is Israel’s duty to rise and with strength offer songs and praises before the King of the Universe. Why is this? Because they must take over serving after the ministering angels have finished. Moreover, at that time the Holy One Blessed is He is found nearer to earth. This is the meaning of the verse, “And those who seek Me will find Me” (Mishlei 8:17). (The word for “those who seek Me” — meshacharai — contains the word for “dawn” — shachar.) Rabbi Yehudah added: Provided that they do not leave off until it is time to pray as the sun rises.
Rabbi Yochanan said in the name of Rav: When the Holy One Blessed is He exits those worlds that He desires and enters Gan Eden together with the righteous, He pauses to see whether He hears the sound of Torah study. For it was taught: That sound is more pleasing to Him than all the songs and praises that are recited by the ministering angels On High, as it is written, “I descended into the Nut Garden to see, etc.” (Shir HaShirim 6:11). What is meant by “to see”? To observe those engaged in study. Rabbi Yitzchak asked, “Is Gan Eden then called the ‘Nut Garden’?” Rabbi Yochanan replied, “Yes, certainly Gan Eden is called the ‘Nut Garden.’ Just as a nut is sealed up from every side and is surrounded by many shells, so is Eden sealed up on every side and surrounded by numerous defenses so that it cannot be seen by any angel, saraf .. Chashmal and beheld by the prophets. Thus it is written, “No eye has seen it except for You, O God” (Yeshayahu 64:3). Rabbi Shimon ben Yochai said: One time I was standing before Rabbi Beroka and he said to me, “So shall I merit the level of the Nut Garden together with the pious of Israel.” But I did not understand what he meant until I heard from Rabbi Yochanan ben Zakkai that the Holy One Blessed is He refers to Gan Eden as the Nut Garden. Just as a nut is surrounded by many shells while the fruit is situated in the middle, so too Gan Eden — the garden is on the outside while Eden is on the inside.
Fortunate is he who walks innocently and toils in Torah and whose ways are all for the sake of Heaven. For then his soul is prepared to enter Eden, which is called the “Nut Garden,” that is, the World to Come.
כְּתִיב בְּסֵפֶר תְּהִלִּים (קיט, קכב): "עֲרֹב עַבְדְּךָ לְטוֹב אַל יַעַשְׁקֻנִי זֵדִים". יֵשׁ לְפָרֵשׁ הַמִּקְרָא בְּאֹפֶן דֻּגְמַת אִישׁ, שֶׁיֵּשׁ עָלָיו חוֹבוֹת הַרְבֵּה. אָמְנָם יֵשׁ בְּיָדוֹ כֶּסֶף וּשְׁוֵה כֶּסֶף בִּכְדֵי שֶׁיּוּכַל לְהַשְׁתִּיק לְבַעֲלֵי חוֹבוֹת וּלְסַלֵּק אוֹתָם. אָמְנָם הַבַּעֲלֵי חוֹבוֹת אֵינָם יוֹדְעִים מִזֶּה שֶׁיֵּשׁ בְּיָדוֹ יְכֹלֶת לְסַלֵּק לְכָל אֶחָד, וּמֵחֲמַת כֵּן רוֹצִין לִפֹּל עָלָיו וְלִקַּח מַה שֶּׁהִמָּצֵא יִמָּצֵא, שֶׁכָּל אֶחָד יָרֵא, פֶּן יְשַׁלֵּם לְאַחֵר, וְהוּא יַפְסִיד מָמוֹנוֹ. וְאֵין תַּקָּנָה לָאִישׁ הַזֶּה כִּי אִם שֶׁיְּבַקֵּשׁ עָרֵב בַּעֲדוֹ, שֶׁלֹּא יִטְרְפוּ אוֹתוֹ הַבַּעֲלֵי חוֹבוֹת הַנּוֹגְשִׂים, עַד שֶׁבְּהַרְחָבַת זְמַן יִמְכֹּר אֶת סְחוֹרָתוֹ, וְכַאֲשֶׁר יִהְיֶה הַצְּרוֹר כֶּסֶף בְּיָדוֹ, יִתֵּן לְכָל אֶחָד וְאֶחָד אֶת חוֹבוֹ, וְעַל יְדֵי כֵּן יִנָּצֵל מִן הֶזֵּקוֹת וּמִן הַכְחָשׁוֹת בַּעֲלֵי חוֹבוֹת וּשְׁאָרֵי הֶפְסֵד, הַבָּאִים עַל יְדֵי רְדִיפוֹת בַּעֲלֵי הַחוֹבוֹת. וְנִרְאֶה לוֹמַר, בָּזֶה כִּוֵּן דָּוִד הַמֶּלֶךְ בְּמַאֲמָרוֹ: "עֲרֹב עַבְדְּךָ לְטוֹב", כִּי דָּוִד הַמֶּלֶךְ בִּקֵּשׁ מֵהַקָּדוֹשׁ בָּרוּךְ הוּא, שֶׁיִּהְיֶה עָרֵב בַּעֲדוֹ נֶגֶד הַמְקַטְרְגִים וּבַעֲלֵי הַדִּינִים, שֶׁלֹּא יִטְרְפוּ אוֹתוֹ מֵחֲמַת אֵיזֶה חֵטְא שֶׁבְּיָדוֹ, כִּי יֵשׁ גַּם כֵּן בְּיָדוֹ הַרְבֵּה זְכֻיּוֹת נֶגֶד עֲבֵרוֹת, שֶׁהֵן הַחוֹבוֹת, עַל כֵּן אָמַר: "אַל יַעַשְׁקוּנִי זֵדִים", לְמַעַן נֵדַע, כִּי הַמָּארֵי דִּינִים מוּכָנִים וּמְצַפִּים, מָתַי יָבוֹא הַיּוֹם, וְיָבוֹא זֶה הָאָדָם הַחוֹטֵא בְּיָדָם כְּדֵי לִגְבּוֹת חוֹבוֹ מִמֶּנּוּ מֵחֲמַת חֲטָאִים וַעֲבֵרוֹת שֶׁבְּיָדוֹ וְלִפְעֹל בּוֹ דִּינָם הַקָּשֶׁה, כְּשֶׁיֵּצֵא חַיָּב מִדִּין הָעֶלְיוֹן.
It is written in the book of Tehillim, “Be a guarantor for Your servant for the good; do not allow the arrogant to oppress me” (119:122). This verse can be understood by an analogy of a man burdened with many debts, but with enough silver and other valuables to satisfy all his creditors. However, since the creditors are unaware that he has enough for each of them all they are intent on confiscating whatever they can find. For each one is afraid that the debtor will pay the others and have nothing left for him. The only solution is for the debtor to find a guarantor who will keep the creditors at bay while he sells his merchandise. Then when he has the money in hand he can pay each of them what he owes him. In this way he will be saved from the injury, loss of reputation and other misfortunes that result from the hounding of creditors. It seems to me that this is what Dovid HaMelech meant when he wrote, “Be a guarantor for Your servant for good” (Tehillim 119:122). That is, he wished for the Holy One Blessed is He to serve as his guarantor against his accusers and pursuers to prevent them from falling upon him on the pretext of some misdeed on his part. For he also possessed many merits to counterbalance the debits of his transgressions. Therefore he adds, “Do not allow the arrogant to oppress me” (Ibid.), which indicates that his accusers were waiting for the day when this “sinner” (i.e., Dovid) would fall into their hands. For they wished to “collect” what he owed in the form of sins and transgressions by carrying out the sentence of the Heavenly court after he was found guilty.
וְהַרְבֵּה זְכֻיּוֹת צְרִיכִין אֶל הָאָדָם שֶׁיֵּצֵא זַכַּאי, כִּי גָּדוֹל הַחֶשְׁבּוֹן וְהַדִּקְדּוּק. רְאֵה מַה דְּאִיתָא בְּמִדְרַשׁ מִשְׁלֵי: רַבִּי יִשְׁמָעֵאל אוֹמֵר: אוֹי לְאוֹתָהּ הַבּוּשָׁה וּכְלִמָּה: בָּא לוֹ מִי שֶׁיֵּשׁ בְּיָדוֹ מִקְרָא, וְלֹא מִשְׁנָה, הוֹפֵךְ הַקָּדוֹשׁ בָּרוּךְ הוּא פָּנָיו מִמֶּנּוּ, וּמְצֵרֵי גֵּיהִנָּם מִתְגַּבְּרִין בּוֹ כִּזְאֵבֵי עֶרֶב, וְהֵם נוֹטְלִין אוֹתוֹ, מַשְׁלִיכִין אוֹתוֹ לְגֵיהִנָּם. בָּא מִי שֶׁבְּיָדוֹ שְׁנֵי סְדָרִים, הַקָּדוֹשׁ בָּרוּךְ הוּא אוֹמֵר לוֹ: בְּנִי, הֲלָכוֹת לָמָּה לֹא שָׁנִיתָ? אִם אוֹמֵר הַקָּדוֹשׁ בָּרוּךְ הוּא: הַנִּיחוּהוּ — מוּטָב, וְאִם לָאו — עוֹשִׂין לוֹ כְּמַעֲשֵׂה הָרִאשׁוֹן. בָּא מִי שֶׁבְּיָדוֹ הֲלָכוֹת, אוֹמְרִים לוֹ: בְּנִי, תּוֹרַת כֹּהֲנִים לָמָּה לֹא שָׁנִיתָ? שֶׁיֵּשׁ בּוֹ טֻמְאַת שְׁרָצִים וְטָהֳרָתָן, טֻמְאָה וְטָהֳרַת נְגָעִים, טֻמְאָה וְטָהֳרַת בָּתִּים, זָבִים וְיוֹלְדוֹת, נִדָּה, סֵדֶר וִדּוּי שֶׁל יוֹם הַכִּפּוּרִים, דִּינֵי עֲרָכִין, רֹב דִּינֵי יִשְׂרָאֵל, שֶׁהֵן גּוּפֵי הַתּוֹרָה, הַנֶּאֱמָרִים בְּפָרָשַׁת קְדוֹשִׁים, דִּינֵי הַקְרָבַת קָדָשִׁים, דִּינֵי שְׁמִטּוֹת וְיוֹבְלוֹת.
A person must possess much merit to be found innocent, for the reckoning is thorough and exact. See what is written in the Midrash on Mishlei (10:3): Rabbi Yishmael said: Woe for that shame! Woe for that disgrace! Along will come one who has mastered Scripture but not Mishnah and the Holy One Blessed is He will turn His face away from him and allow the agents of Gehinnom to overwhelm him like wolves of the evening. They will take him and cast him into Gehinnom. Along will come one who mastered two sections of the Mishnah and the Holy One Blessed is He will ask him, “My son, why did you not master the law?” If the Holy One says, “Leave him be,” fine. But if not, they will treat him as they did the first one. Along will come one who mastered the law and they will ask him, “My son, why did you not master Toras Kohanim [the halachic Midrash on Vayikra]? For it contains the laws of defilement by small creatures and the form of purification from them, the defilement and purification from skin plagues, the defilement and purification of houses, males with a flow, women after childbirth, menstruating women, the order of the confession on Yom Kippur, the laws of pledges, the comprehensive summary of Torah law contained in Parashas Kedoshim, the laws of sacrifices, and the laws of the Sabbatical and Jubilee years.
אִם אוֹמֵר הַקָּדוֹשׁ בָּרוּךְ הוּא: הַנִּיחוּהוּ — מוּטָב, וְאִם לָאו — עוֹשִׂין לוֹ כְּמִשְׁפַּט הָרִאשׁוֹן. בָּא מִי שֶׁיֵּשׁ בְּיָדוֹ מִקְרָא וְתוֹרַת כֹּהֲנִים, חֲמִשָּׁה חֻמְּשֵׁי תּוֹרָה לָמָּה לֹא שָׁנִית? שֶׁיֵּשׁ בָּהֶן קְרִיאַת שְׁמַע וְהַרְבֵּה מִצְווֹת, תְּפִלִּין, מְזוּזָה וְכוּ'. בָּא מִי שֶׁיֵּשׁ בְּיָדוֹ כָּל הַנִּזְכָּר לְעֵיל, שׁוֹאֲלִין אוֹתוֹ: מִפְּנֵי מָה לֹא לָמַדְתָּ הַגָּדָה וְלֹא שָׁנִיתָ? שֶׁבְּשָׁעָה שֶׁחָכָם יוֹשֵׁב וְדוֹרֵשׁ, מְכַפֵּר אֲנִי עֲווֹנוֹתֵיהֶן שֶׁל יִשְׂרָאֵל, וְלֹא עוֹד אֶלָּא שֶׁבְּשָׁעָה שֶׁהֵן עוֹנִין "אָמֵן, יְהֵא שְׁמֵיהּ רַבָּה" אֲפִלּוּ אִם נִכְתַּב וְנֶחְתַּם גְּזַר דִּין שֶׁלָּהֶם לְרָעָה, אֲנִי מוֹחֵל לָהֶם וּמְכַפֵּר עֲווֹנוֹתֵיהֶם. בָּא מִי שֶׁבְּיָדוֹ הַגָּדָה, הַקָּדוֹשׁ בָּרוּךְ הוּא אוֹמֵר: מַאי טַעֲמָא לֹא לָמַדְתָּ גְּמָרָא, שֶׁנִּקְרָא תַּלְמוּד? וְעַל זֶה נֶאֱמַר (קֹהֶלֶת א, ז): "כָּל הַנְּחָלִים הוֹלְכִין אֶל הַיָּם וְהַיָּם אֵינֶנּוּ מָלֵא" — זֶה גְּמָרָא.
If the Holy One Blessed is He says, “Leave him be,” that is fine. But if not, they will treat him as they did the first one. Along will come one who mastered Toras Kohanim and they will ask him, “Why did you not master all five books of the Torah?” For they contain the Shema and many other commandments, such as tefillin, mezuzah, etc. Along will come one who mastered all these and they will ask him, “Why did you not study and master the Aggadah? For when a Torah scholar sits and interprets (these texts), Hashem grants atonement for Israel’s sins. Moreover, when the listeners respond, Amein, yehei shemei rabba (at the end of the lesson in Aggadah), even if a decree has been written and sealed against them Hashem will forgive them and grant atonement for their sins.” Along will come one who mastered the Aggadah and the Holy One Blessed is He will ask him, “Why did you not master the Gemara, which is called the “Sea of the Talmud”? Concerning this was it written, “All streams flow to the sea but the sea is not full” (Koheles 1:7) — this alludes to Gemara.
בָּא מִי שֶׁבְּיָדוֹ גְּמָרָא, הַקָּדוֹשׁ בָּרוּךְ הוּא אוֹמֵר לוֹ: בְּנִי, הוֹאִיל וְנִתְעַסַּקְתָּ בִּגְמָרָא, צָפִיתָ בַּמֶּרְכָּבָה? שֶׁאֵין לִי הֲנָאָה בְּעוֹלָמִי אֶלָּא בְּשָׁעָה שֶׁתַּלְמִידֵי חֲכָמִים יוֹשְׁבִין וְעוֹסְקִין בַּתּוֹרָה וּמְצִיצִין וּמַבִּיטִים וְרוֹאִין וְהוֹגִין בְּכִסֵּא הַכָּבוֹד הֵיאַךְ הוּא עוֹמֵד, הָרֶגֶל הָאֶחָד הָאֵיךְ הוּא עוֹמֵד וּבַמָּה הוּא מִשְׁתַּמֵּשׁ. וְכֵן רֶגֶל הַשֵּׁנִי וְכֵן רֶגֶל הַשְּׁלִישִׁי וְכֵן רֶגֶל הָרְבִיעִי, בַּמָּה הֵם מִשְׁתַּמְּשִׁים. חַשְׁמַ"ל הֵיאַךְ הוּא עוֹמֵד וּבְכַמָּה פָּנִים הוּא מִתְהַפֵּך בְּשָׁעָה אַחַת, לְאֵיזֶה רוּחַ מְשַׁמֵּשׁ הַבָּרָק, לְאֵיזֶה הָרוּחַ מְשַׁמֵּשׁ הַכְּרוּב, וְהָאֵיךְ הַכְּרוּבִים וּמַלְאֲכֵי הַשָּׁרֵת עוֹמְדִים וּמְשַׁמְּשִׁים. גְּדוֹלָה מִכֻּלָּן עִנְיַן כִּסֵּא הַכָּבוֹד, הֵיאַךְ הוּא עוֹמֵד: עָגֹל, כְּמִין מַלְבֵּן מְתֻקָּן אוֹ כְּמִין גֶּשֶׁר? כַּמָּה וּבְאֵיזֶה גֶּשֶׁר אֲנִי עוֹבֵר, בְּאֵיזֶה גֶּשֶׁר הָאוֹפַנִּים עוֹבְרִים? בְּאֵיזֶה גַּלְגַּלֵּי הַמֶּרְכָּבָה עוֹבְרִים? וְכוּ'. וְכִי לֹא זֶה הוּא הַדְרַת כְּבוֹדִי?! זֶהוּ גְּדֻלָּתִי, זֶהוּ הֲדַר יוֹפִי, שֶׁבָּנַי מַכִּירִין אֶת כְּבוֹדִי; וְעַל זֶה אָמַר דָּוִד הַמֶּלֶךְ (תְּהִלִּים קד, כד): "מָה רַבּוּ מַעֲשֶׂיךָ ה'"! עַד כָּאן.
Along will come one who mastered Gemara and the Holy One Blessed is He will ask him, “My son, since you toiled in Gemara, did you contemplate the Throne? For the only time I have pleasure from My world is when Torah scholars sit engaged in study and glimpse, peer, behold and contemplate from their Talmud studies how the Throne of Glory stands. How the first leg stands and what it is used for; then the second leg and the third and the fourth. “How Chashmal is situated and to how many directions it turns every hour. Which wind is used by the lightening and which by the cherub. How the cherubim and the ministering angels stand and minister. And most important of all, how the Throne of Glory is situated; is it circular, and fashioned like a frame, established like a bridge. How many bridges does it contain and over which one do I pass. Upon which bridge the Ofanim pass. Upon which bridge do the wheels of the Throne pass, etc. “Is this not My glory, My magnificence, the splendor of My beauty — when My children appreciate My glory?” Concerning this Dovid HaMelech said, “How many are your works, Hashem!” (Tehillim 104:24).
הִנֵּה מִי זֶה הָאָדָם, אֲשֶׁר יוּכַל לַעֲמֹד בַּחֲקִירוֹת אֵלֶּה?! וְעַל זֶה אָמְרוּ רַבּוֹתֵינוּ זִכְרוֹנָם לִבְרָכָה: אוֹי לָנוּ מִיּוֹם הַדִּין וְאוֹי לָנוּ מִיּוֹם הַתּוֹכֵחָה! אָמְנָם אַף עַל פִּי כֵן אַל יִתְרַשֵּׁל וְאַל יִתְעַצֵּב לֵב הָאָדָם, כִּי הַקָּדוֹשׁ בָּרוּךְ הוּא בֹּחֵן לֵב וְחוֹקֵר כְּלָיוֹת. בִּרְאוֹתוֹ דְּכַוָּנָתוֹ הוּא לִדְבֹּק בַּטּוֹב, וְנַפְשׁוֹ חָשְׁקָה בַּתּוֹרָה וּבְמַעֲשִׂים טוֹבִים, וּשְׁעַת הַדְּחָק גּוֹרֶמֶת לְמַעֵט, עַל זֶה אָמְרוּ רַבּוֹתֵינוּ זִכְרוֹנָם לִבְרָכָה (מְנָחוֹת פֶּרֶק יג, מִשְׁנָה יא): אֶחָד הַמַּרְבֶּה וְאֶחָד הַמַּמְעִיט, וּבִלְבַד שֶׁיְּכַוֵּן לִבּוֹ לְשֵׁם שָׁמַיִם.
Who can possibly stand up to such inquiries? This is what prompted our Sages to declare (Bereishis Rabbah 23:11), “Woe to us for the Day of Judgment! Woe to us for the Day of Rebuke!” Nevertheless, one must neither slacken nor become depressed, for the Holy One Blessed is He examines the heart and searches out the kidneys. He sees that a person intended to cling to the good, that his soul wished to pursue Torah and good deeds and that it was only the vicissitudes of the times that caused him to fall short. Concerning this the Sages said (Berachos 5b), “It does not matter whether one did much or little as long as his intentions were for the sake of Heaven.”
וְיִהְיֶה תָּמִיד בְּשִׂמְחָה כְּשֶׁבָּא לְיָדוֹ עֵסֶק מִצְוָה, כִּי הָעוֹשֶׂה הַמִּצְווֹת בְּשִׂמְחָה, אָהוּב וְחָבִיב מְאֹד לִפְנֵי הַקָּדוֹשׁ בָּרוּךְ הוּא, שֶׁעַל כֵּן אָמַר בְּזֹהַר חָדָשׁ: בִּהְיוֹת הָאָדָם זוֹכֶה, שֶׁהִכְנִיס אֶת בְּנוֹ לְחִיּוּב מִצְוָה, דְּהַיְנוּ כְּשֶׁיַּגִּיעַ לְבֶן הַשְּׁלשׁ עֶשְׂרֵה שָׁנִים, חָבִיב מְאֹד לִפְנֵי הַקָּדוֹשׁ בָּרוּךְ הוּא, כְּשֶׁרוֹאֶה שֶׁהָאָב שָׂמֵחַ עַל זֶה שֶׁזָּכָה לְהַגִּיעַ אֶת בְּנוֹ לְחִיּוּב קִיּוּם הַמִּצְווֹת. וְעַל כֵּן חִיּוּב גָּדוֹל לַעֲשׂוֹת מִשְׁתֶּה וְשִׂמְחָה בְּאוֹתוֹ הַיּוֹם, כִּי יֵשׁ נַחַת רוּחַ לְהַקָּדוֹשׁ בָּרוּךְ הוּא. וְכִדְאִיתָא בַּזֹּהַר, הַנִּזְכָּר לְעֵיל: אָמַר רַבִּי יְהוּדָה: מִתְּלֵיסַר שְׁנִי וּלְעֵילָא הַהוּא יוֹמָא חוֹבְתָא עַל צַדִּיקִים לְמֶעְבַּד חֶדְוָתָא דְּלִבָּא כְּיוֹמָא דְסָלִיק לְחֻפָּה, וּבְגִין הַהִיא זְכוּת עָתִיד הַקָּדוֹשׁ בָּרוּךְ הוּא לֵיעַטֵּר לְהוּ וְלַעֲבֹר כְּרוּזָא קַדְמֵיהוֹן בְּחֶדְוְתָא: צֶאנָה וּרְאֶינָה, בְּנוֹת צִיּוֹן, וְכוּ'.
A person must always rejoice when he has the opportunity to become involved in the fulfillment of any of the commandments. For whoever performs them joyously is beloved and precious to the Holy One Blessed is He. Thus it is related in Zohar Chadash (20b) that it is a very beloved matter to the Holy One Blessed is He when He sees a father rejoicing when his son becomes obligated to fulfill the commandments, upon reaching the age of thirteen. For this reason there is a great obligation to make a feast on that day, for this brings pleasure to the Holy One Blessed is He. Thus the Zohar relates: Rabbi Yitzchak said: From the age of thirteen and upwards [one is obligated to fulfill the commandments] and on that day it is the duty of the righteous to celebrate as if it were a wedding day. In this merit the Holy One Blessed is He will one day arouse them and dispatch a herald ahead of them, proclaiming joyfully, “Go out and see the daughters of Tzion….”
אָמַר רַבִּי אֶלְעָזָר: מִתְּלֵיסַר שְׁנִין וּלְעֵילָא — אִי בָּעֵי לְמֶהֱוֵי זַכָּאָה, יַהֲבִין לֵיהּ הַהִיא נִשְׁמְתָא קַדִּישָׁא עִלָּאָה, דְּאִתְגַּזְרִית מִכֻּרְסֵיהּ יְקָרָא דְמַלְכָּא. רַבִּי שִׁמְעוֹן בֶּן יוֹחַאי זָמִין לְמָארֵי דְתִיּוּבְתָּא וּמָארֵי דְּמַתְּנִיתָא לְמֵיכַל בִּסְעוּדָתָא רַבָּתִי, דְּעָבַד בַּר מִצְוָה לִבְרֵיהּ רַבִּי אֶלְעָזָר וְחָפָא לְבֵיתֵיהּ בְּמַאנָן דִּיקָר, וְאוֹתִיב לְרַבָּנָן בְּהַאי גִּיסָא וּבְהַאי גִּיסָא, וַהֲוֵי קָא בָּדַח טוּבָא. אָמְרוּ לֵיהּ רַבָּנָן: מַאי בְּדִיחוּתָא דְּמַר בְּיוֹמָא דֵּין יְתֵרָה מִשְּׁאָר יוֹמִין? אָמַר לָהֶם רַבִּי שִׁמְעוֹן בֶּן יוֹחַאי, דְּיוֹמָא דֵּין נַחְתִין נִשְׁמָתִין קַדִּישָׁא עִלָּאִין בְּאַרְבָּעָה גַּפִּין דְּחֵיוָתָא לִבְרִי רַבִּי אֶלְעָזָר, וּבְהִלּוּלָא דָּא חֲדִי בְּדִיחוּתָא שְׁלֵמָתָא. אוֹתְבִי לְרַבִּי אֶלְעָזָר בְּרֵיהּ לְגַבֵּיהּ. אָמַר: תִּיב, בְּרִי, דְּיוֹמָא דֵּין הַקָּדוֹשׁ בָּרוּךְ הוּא מְקַדֵּשׁ יָתַךְ בְּעַדְבָא (רוֹצֶה לוֹמַר: בְּגוֹרָל) דְּקַדִּישִׁין. אָמַר רַבִּי שִׁמְעוֹן בֶּן יוֹחַאי מִלָּה חֲדָא, וְאַסְחָר אֶשָּׁא לְבֵיתָא. נָפְקוּ רַבָּנָן וַחֲמֵי קִטְרָא, דַּהֲוֵי סְלִיק מִבֵּיתָא כָּל הַאי יוֹמָא. אָתָא רַבִּי יוֹסִי בֶּן לַקּוֹנְיָה אַשְׁכַּח לְרַבָּנָן, דַהֲווּ תַּוְהִי וְקָיְמִין בְּשׁוּקָא. אָמַר לְהוּ: הָא הַאי קִטְרָא, דְּסָלִיק מִבֵּיתָא דְּרַבִּי שִׁמְעוֹן בֶּן יוֹחַאי, דְּהָא יוֹמָא דֵּין מַכְתִּירִין בְּכִתְרָא קַדִּישָׁא לְרַבִּי אֶלְעָזָר בְּרֵיהּ. וַהֲוֵי רַבָּנָן רוֹאִין, דַּהֲוֵי נָחִית עַמּוּדָא דְאֶשָּׁא. יָתִיב תַּמָּן רַבִּי יוֹסֵי. חֲדוּ כֻּלְּהוּ וְאָמְרוּ: הַאי הִלּוּלָא לֶהֱוֵי שְׁלֵמָא! וּבְרִיכוּ כֻּלְּהוּ לְרַבִּי אֶלְעָזָר בְּרַבִּי שִׁמְעוֹן, וִיָתִיבוּ תַּמָּן וַחֲדוּ בְּחֶדְוָא וְלָעֵי בְּאוֹרַיְתָא. עַד כָּאן.
Rabbi Elazar said: From the age of thirteen and up, if a person wishes to be a tzaddik he is granted a holy soul from On High, carved out from beneath the King’s Throne of Glory. Rabbi Shimon ben Yochai invited penitents and masters of Mishnah to partake in the great bar mitzvah feast that he made for his son Rabbi Elazar. He covered his entire house with precious vessels and seated the scholars on either side, and the rejoicing was indeed great. The scholars said to him, “Why is our teacher’s joy greater on this day than on other days?” Rabbi Shimon answered, “For on this day a holy soul is descending from On High upon the four wings of the Chayos to my son Rabbi Elazar. At this feast my joy is complete.” He seated his son Rabbi Elazar beside him, saying, “Sit, my son, for today the Holy One Blessed is He is sanctifying you with the lot of the holy ones.” After Rabbi Shimon ben Yochai had said one word the house was surrounded with fire. The scholars went out and saw the smoke rising from the house all that day. Along came Rabbi Yose ben Lakonya and found them standing in the marketplace staring in amazement. He said to them, “The smoke that is rising from the house of Rabbi Shimon ben Yochai is there because on this day his son Rabbi Elazar is being crowned with a holy crown.” The scholars watched as the pillar of fire descended and Rabbi Yose remained there [until the fire had departed]. Then they all rejoiced, saying, “Let this rejoicing be complete!” They all blessed Rabbi Shimon’s son Rabbi Elazar and sat there sharing in their happiness and engaging in study.
אַשְׁרֵי לָאָדָם וְטוֹב לוֹ, שֶׁמְּקַיֵּם וּמִדַּבֵּק נִשְׁמְתָא קַדִּישָׁא אֵצֶל נִשְׁמְתָא קַדִּישָׁא, וּמַכְתִּירִין לֵיהּ בְּכִתְרָא קַדִּישָׁא, וְכָל זֶה כְּשֶׁיִּקְבַּע עִתִּים לַתּוֹרָה וְיִהְיֶה עוֹסֵק בִּגְמִילוּת חֲסָדִים וּבְמַעֲשִׂים טוֹבִים, אֲבָל כְּשֶׁהָאָדָם הוֹלֵךְ אַחַר שְׁרִירוּת לִבּוֹ וְאַחַר זוֹלֵלוּת וְסוֹבְאוּת, וְכָל יָמָיו הוֹלֵךְ אַחַר מַשָּׂא וּמַתָּן, וְרַק מְבַלֶּה זְמַנּוֹ לְצֹרֶךְ גּוּפוֹ, וְלֹא לְצֹרֶךְ נִשְׁמָתוֹ, אָז נִשְׁמְתָא קַדִּישָׁא מִסְתַּלֶּקֶת מִמֶּנּוּ, כִּי אַחַר שֶׁטִּבְעוֹ כְּטֶבַע הַבְּהֵמָה. וְעַל זֶה אִיתָא בַּמִּדְרָשׁ הַנֶּעֱלָם: אָמַר רַבִּי יְהוּדָה: וַי לָרְשָׁעִים, שֶׁאֵינָם רוֹצִים לְהִדָּבֵק בְּשֻׁתְּפָא שֶׁל הַקָּדוֹשׁ בָּרוּךְ הוּא. בַּמֶּה? אָמַר רַבִּי יִצְחָק: בְּאוֹתוֹ הַנְּשָׁמָה, שֶׁנָּתַן בּוֹ הַקָּדוֹשׁ בָּרוּךְ הוּא, וּמְדַבֵּק עַצְמוֹ בְּמַעֲשֵׂה הַבְּהֵמָה. הֲדָא הוּא דִּכְתִיב (תְּהִלִּים מט, יג): "וְאָדָם בִּיקָר בַּל יָלִין נִמְשָׁל כַּבְּהֵמוֹת נִדְמוּ" (וְעַיֵּן לְקַמָּן, פֶּרֶק סא, מַה שֶּׁכָּתַבְתִּי שָׁם).
Fortunate, then, is the person who fulfills the commandments, causing one holy soul to cling to another, and he is crowned with a holy crown. But this is only true if he sets aside fixed times for study and engages in acts of lovingkindness and good deeds. But if he goes after his heart’s desire, pursuing gluttony and drunkenness, spending all his days in business and wasting all his time on the needs of the body rather than those of his soul, then his holy soul abandons him, since his nature is that of a beast. Concerning this was it written in Zohar Chadash (21b): Rabbi Yehudah said: Woe to the wicked who do not wish to cling to the partner of the Holy One Blessed is He. And who is this? Rabbi Yitzchak has said, “This is the soul that the Holy One Blessed is He has instilled in him.” But instead he clings to the behavior of the beasts. This is the meaning of the verse, “But man does not endure in his splendor; he is likened to the silenced animals” (Tehillim 49:13). (See also what I will write on this matter in Ch. 61).
וְלָמָּה לֹא יַחֲשֹׁב הָאָדָם, כִּי לֹא בָּרָא הַקָּדוֹשׁ בָּרוּךְ הוּא אוֹתוֹ אֶלָּא לִכְבוֹדו, וְלֹא שֶׁיְּמַלֵּא תַּאֲוָתוֹ?! וְאִלְמָלֵא הָיָה מֵשִׂים הָאָדָם אֶל לִבּוֹ, כַּמָּה מְקַלְּלִים אוֹתוֹ בִּהְיוֹתוֹ אֵינוֹ מַשְׁגִּיחַ לִכְבוֹד בּוֹרְאוֹ, כַּמָּה הָיָה רָאוּי לִרְדֹף אַחַר מַעֲשֵׂה בּוֹרְאוֹ יִתְבָּרַךְ, כִּדְאִיתָא בַּזֹּהַר: תַּנְיָא: אָמַר רַבִּי אֶלְעָזָר בְּרַבִּי שִׁמְעוֹן בֶּן יוֹחַאי: כַּד נָטָה שִׁמְשָׁא גַּדְפוֹי לְמֵיהָךְ בְּתוּקְפְתָא דְּגַלְגַּלּוֹי, מַפְרִישׁ בְּטַפְלֵיהוֹן דְּטַרְפֵי אִילָנָא דְּגַן עֵדֶן, וְכָל מַלְאָכִין עִלָּאִין וְחַיּוֹת קַדִּישִׁין וְכֻרְסוֹי יְקָרָא דְמַלְכָּא וּבֻסְמַיָּא דְּגַן עֵדֶן וְאִילָנֵי, שְׁמַיָּא וְאַרְעָא וְתוֹלְדוֹתֵיהֶן, כֻּלְּהוֹן מִזְדַּעְזְעִים וּמְשַׁבְּחִים וּמוֹדִים לְמָארֵיהֶם. וְזַקְפָן וַחֲמָאָן דִּי שְׁמָא קַדִּישָׁא דְּאִתְפַּרַשׁ דְּגָלִיף בְּשִׁמְשָׁא בְּמַטְלָנּוֹי, יַהֲבִין תֻּשְׁבְּחָן לְמָארֵי עָלְמִין. וְנָפִיק קָלָא, וְאָמַר: וַי לְהוּא לִבְרִיָּתָא, דְּלָא מַשְׁגִּיחִין בִּיקָרָא דְמַלְכָּא! וּכְתִיב (נְחֶמְיָה ט, ו): "כָּל צְבָא הַשָּׁמַיִם לְךָ מִשְׁתַּחֲוִים וְכוּ'", וּתְנַן נָמֵי, כְּשֶׁהַקָּדוֹשׁ בָּרוּךְ הוּא נִכְנַס אַחַר חֲצוֹת לַיְלָה עִם הַצַּדִּיקִים בְּגַן עֵדֶן, אֲזַי כָּל שַׁעֲרֵי שָׁמַיִם נִפְתָּחִין, וְהוּא עֵת רָצוֹן לַעֲסֹק בַּתּוֹרָה, וְכִתּוֹת שֶׁל מַלְאֲכֵי הַשָּׁרֵת וְכָל בֻּסְמֵי גַּן עֵדֶן עִם צַדִּיקִים פּוֹצְחִין רִנָּה וְשִׁירָה לִפְנֵי הַקָּדוֹשׁ בָּרוּךְ הוּא.
Why do people not consider that the Holy One Blessed is He has only created them for His honor and not to fulfill their appetites? If only a person would take to heart how they curse him On High for his lack of concern over his Creator’s honor. And how fitting it is that a person should run to see his Creator’s deeds. Thus the Zohar relates (ibid. 23a): Rabbi Elazar the son of Rabbi Shimon ben Yochai said: When the sun inclines its wings to go forth by the might of its wheels, trampling with their hooves upon the leaves of the trees of Gan Eden, then all the holy Beings, the King’s Throne of Glory, the spices of Gan Eden and the trees, Heaven and earth and their hosts — all of them tremble and give praise and acknowledgement to their Master. They arise and see the explicit holy Name engraved upon the sun in its journeys and they give praise to the Master of the Universe. Then a voice is heard, proclaiming, “Woe to the creatures who do not contemplate the glory of the King!” As it is written, “And all the hosts of Heaven bow to You, etc.,” (Nechemyah 9:6). It is also taught (ibid.): When the Holy One Blessed is He enters Gan Eden after midnight together with the righteous then all the gates of Heaven are opened and it is a favorable time to engage in study. At that time bands of ministering angels and all the spices of Gan Eden burst out in exultation and song along with the righteous before the Holy One Blessed is He.
הֲדָא הוּא דִּכְתִיב (תְּהִלִּים קמ, יד): "אַךְ צַדִּיקִים יוֹדוּ לִשְׁמֶךָ יֵשְׁבוּ יְשָׁרִים אֶת פָּנֶיךָ". אֵימָתַי צַדִּיקִים יוֹדוּ לִשְׁמֶךָ? כְּשֶׁיֵּשְׁבוּ יְשָׁרִים אֶת פָּנֶיךָ, דְּהוּא בְּשָׁעָה שֶׁיּוֹשְׁבִים לְפָנֶיךָ בַּחֲצוֹת לַיְלָה. וְאַחַר כָּךְ שְׁלשָׁה כִּתּוֹת שֶׁל מַלְאֲכֵי הַשָּׁרֵת, שֶׁהֵן מְמֻנִּים עַל מִשְׁמְרוֹת הַלַּיְלָה, אוֹמְרִים שִׁירָה, עַד שֶׁהִגִּיעַ עַמּוּד הַשַּׁחַר. וְיֵשׁ חוֹבָה לְיִשְׂרָאֵל בְּשָׁעָה שֶׁעוֹלֶה עַמּוּד הַשַּׁחַר לָקוּם וּלְהִתְגַּבֵּר בְּשִׁירוֹת וְתִשְׁבָּחוֹת לִפְנֵי מַלְכּוֹ שֶׁל עוֹלָם. מַאי טַעֲמָא? מִשּׁוּם דְּנַסְבִּין שִׁירָתָא בָּתַר מַלְאֲכֵי הַשָּׁרֵת, וְהַקָּדוֹשׁ בָּרוּךְ הוּא בְּאוֹתוֹ זְמַן מָצוּי לְמַטָּה. הֲדָא הוּא דִּכְתִיב (מִשְׁלֵי ח, יז): "וּמְשַׁחֲרַי יִמְצְאֻנְנִי". וְאָמַר רַבִּי יְהוּדָה: וּבִלְבַד שֶׁלֹּא יַפְסִיק, עַד שֶׁיִּתְפַּלֵּל, כְּשֶׁהַחַמָּה זוֹרַחַת.
This is what is meant by the verse, “Surely the righteous will acknowledge Your Name; the upright will dwell in Your Presence” (Tehillim 140:14). When will the righteous give thanks to Your Name? When the upright dwell in Your Presence. That is, when they sit before You in Gan Eden at midnight. Afterwards the three bands of ministering angels that are appointed over the watches of the night sing songs of praise until dawn. Then at dawn it is Israel’s duty to rise and with strength offer songs and praises before the King of the Universe. Why is this? Because they must take over serving after the ministering angels have finished. Moreover, at that time the Holy One Blessed is He is found nearer to earth. This is the meaning of the verse, “And those who seek Me will find Me” (Mishlei 8:17). (The word for “those who seek Me” — meshacharai — contains the word for “dawn” — shachar.) Rabbi Yehudah added: Provided that they do not leave off until it is time to pray as the sun rises.
אָמַר רַבִּי יוֹחָנָן, אָמַר רַב: כְּשֶׁהַקָּדוֹשׁ בָּרוּךְ הוּא יוֹצֵא מֵאוֹתָן הָעוֹלָמוֹת, דְּכָסִיף בְּהוֹן, וּבָא לְהִכָּנֵס עִם הַצַּדִּיקִים בְּגַן עֵדֶן, הוּא מַמְתִּין וְרוֹאֶה: אִם שׁוֹמֵעַ קוֹל הָעוֹסֵק בַּתּוֹרָה, הַאי קָלָא נִיחָא קַמֵּיהּ מִכָּל שִׁירִין וְתֻשְׁבְּחִין דְּאַמְרֵי מַלְאֲכֵי הַשָּׁרֵת לְעֵילָא, הֲדָא הוּא דִּכְתִיב (שִׁיר הַשִּׁירִים ו, יא): "אֶל גִּנַּת אֱגוֹז יָרַדְתִּי לִרְאוֹת וְגוֹ'", מַאי לִרְאוֹת? אוֹתָן הָעוֹסְקִין בַּתּוֹרָה. אָמַר רַבִּי יִצְחָק: וְכִי גַּן עֵדֶן נִקְרָא גִּנַּת אֱגוֹז? אָמַר רַבִּי יוֹחָנָן: אִין בְּוַדַּאי! שֶׁהַגַּן עֵדֶן נִקְרָא "גִּנַּת אֱגוֹז", מָה אֱגוֹז סָתוּם מִכָּל עֲבָרָיו וְיֵשׁ עָלָיו כַּמָּה קְלִפּוֹת, כָּךְ גַּן עֵדֶן סָתוּם מִכָּל צְדָדָיו וְיֵשׁ עָלָיו כַּמָּה שְׁמִירוֹת, שֶׁלֹּא שָׁלְטוּ בּוֹ לִרְאוֹת לֹא מַלְאָךְ וְלֹא שָׂרָף וְחַשְׁמַל וְלֹא עֵין נְבִיאִים. הֲדָא הוּא דִּכְתִיב (יְשַׁעְיָה סד, ג): "עַיִן לֹא רָאֲתָה אֱלֹהִים זוּלָתֶךָ". אָמַר רַבִּי שִׁמְעוֹן בֶּן יוֹחַאי: אֲנָא הֲוֵית קָם קַמֵּיהּ דְּרַבִּי בְּרוֹקָא וַהֲוָה אָמַר: כְּדֵין אֶזְכֶּה לְמַעֲלַת גִּנַּת אֱגוֹז עִם חֲסִידֵי יִשְׂרָאֵל, וְלָא הֲוֵי יְדַעְנָא מַאי קָאֳמַר, עַד דִּשְׁמַעְנָא דְּאָמַר רַבִּי יוֹחָנָן בֶּן זַכַּאי, דְּקָרֵי הַקָּדוֹשׁ בָּרוּךְ הוּא לְגַן עֵדֶן "גִּנַּת אֱגוֹז". מָה אֱגוֹז יֵשׁ לָהּ כַּמָּה קְלִפּוֹת וְהַפְּרִי הוּא מִבִּפְנִים, כָּךְ עֵדֶן, הַגָּן הוּא מִבַּחוּץ, וְהָעֵדֶן מִבִּפְנִים. עַד כָּאן.
Rabbi Yochanan said in the name of Rav: When the Holy One Blessed is He exits those worlds that He desires and enters Gan Eden together with the righteous, He pauses to see whether He hears the sound of Torah study. For it was taught: That sound is more pleasing to Him than all the songs and praises that are recited by the ministering angels On High, as it is written, “I descended into the Nut Garden to see, etc.” (Shir HaShirim 6:11). What is meant by “to see”? To observe those engaged in study. Rabbi Yitzchak asked, “Is Gan Eden then called the ‘Nut Garden’?” Rabbi Yochanan replied, “Yes, certainly Gan Eden is called the ‘Nut Garden.’ Just as a nut is sealed up from every side and is surrounded by many shells, so is Eden sealed up on every side and surrounded by numerous defenses so that it cannot be seen by any angel, saraf .. Chashmal and beheld by the prophets. Thus it is written, “No eye has seen it except for You, O God” (Yeshayahu 64:3). Rabbi Shimon ben Yochai said: One time I was standing before Rabbi Beroka and he said to me, “So shall I merit the level of the Nut Garden together with the pious of Israel.” But I did not understand what he meant until I heard from Rabbi Yochanan ben Zakkai that the Holy One Blessed is He refers to Gan Eden as the Nut Garden. Just as a nut is surrounded by many shells while the fruit is situated in the middle, so too Gan Eden — the garden is on the outside while Eden is on the inside.
אַשְׁרֵי מִי שֶׁהוֹלֵךְ תָּמִים, וַעֲמָלוֹ בַּתּוֹרָה, וְכָל דְּרָכָיו הוּא לְשֵׁם שָׁמַיִם, אֲזַי נִשְׁמָתוֹ הוּא מוּכֶנֶת לִכָּנֵס לְעֵדֶן, דְּאִקְרֵי "גִּנַּת אֱגוֹז", וְהוּא חַיֵּי עוֹלָם הַבָּא.
Fortunate is he who walks innocently and toils in Torah and whose ways are all for the sake of Heaven. For then his soul is prepared to enter Eden, which is called the “Nut Garden,” that is, the World to Come.