It is stated, “Who may ascend the mountain of Hashem and who may stand in His holy place? One with clean hands … This is the generation of those who seek Him, those who seek Your Presence, Yaakov, selah” (Tehillim 24:3-6). The meaning of this passage is explained in the Zohar (1:97a, Midrash HaNe’elam). There it is related that when a righteous person passes from this world his soul ascends higher and higher until it approaches the worlds just below the Throne of Glory. Then the Holy One Blessed is He says to our forefather Yaakov, “O My precious son who endured the sorrows of child rearing! Behold, the righteous So-and-so son of So-and-so is arriving in this world adorned and arrayed with numerous ornaments and adornments of Torah, mitzvos and good deeds. It is fitting that you should go out to greet him with joy and gladness and wish him peace. Moreover, I Myself will go with you to receive his countenance, for it is a countenance radiating with Torah and awe.”
This is the meaning of the phrase, “those who seek Your Presence, Yaakov, selah.” For it does not say, “he who seeks out your countenance,” but “those who seek your countenance.” In other words, the Holy One Blessed is He will seek you out along with Yaakov. And who can observe these two going out and not go out with them to greet the righteous one? Therefore numerous bands gather and go out to greet him as well, each band waiting beside one of the gates that the righteous soul must pass through. Then all of them open their mouths and proclaim, “Peace! Peace upon you and upon your Torah! Fortunate is the one who bore you! Continue on to your chamber where beautiful canopies have been prepared for you.” Throughout that entire day a proclamation is issued in all the firmaments that no one may involve himself in the study of anything other than the insights revealed by this righteous man in his lifetime. Then they read out his insights before him just as the marriage document is read before the groom and bride under the wedding canopy. I believe that this is what the Sages were alluding to when they said, “The reward of the wedding feast is words” (Berachos 6b), that is, the words of the person’s own Torah. All the chief scholars On High take those insights and make them known to other bands and groups of the righteous. Then they announce the righteous man’s name and all of them open their mouths and proclaim, “Blessed is your arrival in peace!” Afterwards they bring in his father and mother and crown them with numerous crowns on account of their righteous son.
But even before the man’s soul leaves his body, bands of the righteous come to meet him. They enter his room and gather round his bed, bringing with them the spices and fragrances of Gan Eden. He beholds them and wishes them peace and they with him peace in return, saying, “Dear righteous one, holy son of the Holy One Blessed is He, let it not seem evil to you that you must depart from this world. For this is a world of vanity and falsehood in which a man must imperil his very life in order to earn his bread. And sometimes in the course of sustaining his life he blemishes his soul and desecrates the Name of Heaven. “But in the next world, in Gan Eden, it is called ‘the day that is entirely good.’ There is no need for him to endanger his life, nor does any sin come about through him.” They say to him further, “All the affairs of this world are vanity and a shattering of the spirit. Therefore prepare yourself for a goodly road, illuminated with the shining light of the World to Come. Numerous canopies and chambers filled with every manner of goodness have been prepared in you honor. “Therefore we have come to inform you that in a short while you will come to the house of your rejoicing where you will go from darkness to light until you stand before the Throne of Glory. There you will be seated among the bands of the righteous and you will merit singing songs of praise before the Master of the Universe. Then you will see that a moment of satisfaction in Gan Eden is better than all the pleasures of this world (Pirkei Avos 4:17).”
When the righteous man hears these things he rejoices and accepts his death happily. It was in light of this that the rabbis incorporated into the Ma’amados for Monday the petition, “And take me out from peace to peace.” This is a prayer that one should merit the death of the righteous described above. For it is stated, “For this, let every man of devotion pray to You, in a time when You may be founds” (Tehillim 32:6). The Sages explain: “This is the day of death” (Berachos 8a). In other words, let him pray that bands and camps of holy and pure saints come to greet him so that he may go with them to be crowned among them in great joy and happiness. The verse continues, “…indeed, when mighty waters threaten, they will not reach him.” These are the “waters of the wicked” mentioned in Tehillim 124:5, that is, the bands of destroying and damaging angels, Heaven spare us, that prevent the soul of the evildoer from beholding the light of the Shechinah. But as for the soul of the righteous person, who can relate the honor he will enjoy?
Come and see what is stated in the continuation of the Zohar above: The Holy One Blessed is He fashioned a special throne of glory for Yaakov to sit upon as the righteous man enters the next world. Then, when the soul beholds all this honor it blesses and praises the Holy One Blessed is He and prostrates itself before Him, giving praise and acknowledgement for the great distinction and honor it has received. Then it prays for the body as well, asking that it, too, be allowed to rest securely without suffering the afflictions of the grave. And it recites Tehillim 103, “My soul, bless Hashem, and all that is in me [bless] His holy Name, etc.” When the other Patriarchs, Avraham and Yitzchak, hear of this, they also go to greet the righteous soul. Concerning this was it stated, “And Avraham lifted up his eyes” (Bereishis 18:2). This actually refers to the soul of the righteous man, for the Zohar terms the soul of a righteous man with the name Avraham. “And Avraham saw” — this refers to the man’s soul. “And behold three men were standing over him” — this refers to the souls of Avraham, Yitzchak and Yaakov, along with the glory of the Shechinah. Then immediately it is said that “and Avraham ran” — referring again to the man’s soul — “to greet them from the opening of the tent, and he bowed to the ground” — that is, towards the Shechinah. Afterwards the soul prays, “Hashem, do not depart from Your servant!” That is, it requests that the Shechinah accompany it until the gates of Gan Eden to protect and guard it from all its accusers. See the Zohar there at length.
How precious in the eyes of the Holy One Blessed is He is the individual who is accustomed to make regular mention of the merits of the three Patriarchs as well as those of Moshe, Aharon and Miriam and the other prophets and great saints. For all the souls of the righteous rejoice when they see good deeds in a living person and their merits shine down upon us continually. Thus it is related in the Zohar, Parashas Bereishis (19a): Our Rabbis have taught: Once Rabbi Yose was traveling along the road when he met up with Rabbi Yirmeyah and the two of them continued on together. Eventually they came upon a certain mountain that appeared frightening. Rabbi Yose said to Rabbi Yirmeyah, “Let us speak words of Torah and then proceed.” So he began a discourse, saying, “[It is stated], ‘And as for you, do not be afraid, My servant Yaakov’ (Yirmeyahu 30:10)…”
While they were yet walking they heard the sound of a child on the mountain, walking along and weeping. Rabbi Yose said, “Let us go to him, for I am not afraid. After all, we have learned, ‘A demon will appear to a lone individual and harm him whereas to two people it will only appear but not harm them.’ ”
So they went towards the child. When they reached him Rabbi Yose said, “We are the sons of the Master of the Universe and we are not afraid of you!” When the child heard this he understood that they only said it because they suspected that he might be a demon. Therefore he said, “I am a Jew, the grandson of Rabbi Chiya the Great. My father used to teach me verses from Shir HaShirim and Bereishis. But after he died I was kidnapped by bandits and compelled to labor as their servant. Therefore I fled to this mountain. And now I am crying because I do not know the way back to my mother’s house.”
Rabbi Yose wept and said, “Woe! Shall the grandson of Rabbi Chiya go on alone?” So they took him by the hand and went with him. Rabbi Yose said to him, “Tell me, my son, what were you studying with your father in Parashas Bereishis?” The child replied, “I was studying the verse, ‘Let there be lights in the firmament of Heaven’ (Bereishis 1:14).” Rabbi Yose inquired, “What did your father tell you about this passage?” The child answered, “This is what my father said: Israel had three righteous shepherds in the desert, Moshe, Aharon and Miriam. In Moshe’s merit the manna fell for Israel; in Aharon’s merit there were the clouds of glory; and in Miriam’s merit there was the well. Even after Aharon and Miriam died their merits stood by Israel, for out of the Holy One’s great love for them He engraved the images of Moshe, Aharon and Miriam upon the firmament so that their merits would shine upon Israel. Concerning them was it stated, ‘And God placed them in the firmament of Heaven to shine upon the earth.’” Rabbi Yose and Rabbi Yirmeyah came and kissed him and for the next three miles they carried him upon their shoulders, applying to him the verse, “And all your sons will be learned of Hashem, etc.”
One must know that all those holy images that the Holy One Blessed is He engraved to shine their merits upon Israel also gaze upon Israel, examining whether they are upright in their conduct or not. For the Holy One Blessed is He has many witnesses and warnings ready and waiting to arouse people’s hearts. Thus it is stated in the Zohar, Parashas Pekudei (220a): How important it is that a person know and reflect on the ways of the Holy One Blessed is He because each and every day a voice goes out, proclaiming, “Guard yourselves, O people of the world, lest you sin any further! Close the gates of iniquity lest you be caught in the net [that has been laid to trap sinners], before your feet become entangled in it!” [In other words, rectify your sins against Hashem at the first possible moment.] “Woe to those who fall there, for they will not be illuminated by the light that has been hidden away for the righteous in the World to Come.” Heavenly agents are appointed over every utterance and deed, whether for bad or for good. Fortunate is the one who fills the atmosphere of the world with words of Torah and fear of Hashem!
A person must take all these words to heart and recall at all times that Hashem’s “eyes” roam about the entire world continually. Here is a valuable principle to adopt: Do not anything in private that you would be ashamed to do in public! Hashem is a merciful and gracious God. When He sees that your intentions are for the sake of Heaven and that you wish to adhere to the path of virtue and integrity He will send His angel before you to save you from all sin and from every evil matter. And if you do suffer any harm or mishap, accept it with love, as I have already discussed at length (Chapter 31). If you are successful in your business ventures so that your income is generous, do not say, “My cleverness has stood me in good stead.” For one must know that, “Bread is not to the wise” (Koheles 9:1). Rather it is all a “gift from God” (ibid. 5:18). Therefore give praise and acknowledgement to the Holy One Blessed is He for everything. For the Sages comment on the verse, “Blessed is Hashem day by day” (Tehillim 68:20), that one must give praise and acknowledgement to God every day for whatever He metes out, whether for good or for evil, Heaven forbid (Berachos 40a). On this account Hashem will bless you from Tziyon and you will succeed and flourish in all your endeavors, Amein.
כְּתִיב: מִי יַעֲלֶה בְּהַר ה' וּמִי יָקוּם בִּמְקוֹם קָדְשׁוֹ? נְקִי כַפַּיִם וְגוֹ'. זֶה דּוֹר דּוֹרְשָׁיו, מְבַקְשֵׁי פָנֶיךָ יַעֲקֹב סֶלָה. וּפֵרוּשׁ הַדָּבָר כְּמוֹ שֶׁכָּתוּב בַּזֹּהַר, שֶׁבִּזְמַן שֶׁצַּדִּיק נִפְטָר מִן הָעוֹלָם, וְנִשְׁמָתוֹ עוֹלָה לְמַעְלָה וְהִיא קְרוֹבָה לָעוֹלָמוֹת שֶׁלִּפְנֵי כִּסֵּא הַכָּבוֹד, אֲזַי אוֹמֵר הַקָּדוֹשׁ בָּרוּךְ הוּא לְיַעֲקֹב אָבִינוּ: בְּנִי חֲבִיבִי, אֲשֶׁר אַתָּה סָבַלְתָּ יִסּוּרִים בַּעֲבוּר גִּדּוּל בָּנִים — הִנֵּה פְּלוֹנִי בֶּן פְּלוֹנִי זֶה הַצַּדִּיק בָּא לְעָלְמָא הָדֵין, וְהוּא מְהֻדָּר וּמְפֹאָר בְּכַמָּה קִשּׁוּטִין וּבְכַמָּה הִדּוּרִין שֶׁל תּוֹרָה וּמִצְווֹת וּמַעֲשִׂים טוֹבִים, וְיָאוֹת הוּא לְךָ לָצֵאת לִקְרָאתוֹ וּלְקַבְּלוֹ בְּשִׂמְחָה וּבְחֶדְוָה וְלִתֵּן לוֹ שָׁלוֹם, וַאֲנִי בְּעַצְמִי וּבִכְבוֹדִי אֵלֵךְ עִמָּךְ לְקַבֵּל פָּנִים שֶׁל פָּנִים הַמְּאִירוֹת וּמַסְבִּירוֹת בְּתוֹרָה וּבְיִרְאָה.
It is stated, “Who may ascend the mountain of Hashem and who may stand in His holy place? One with clean hands … This is the generation of those who seek Him, those who seek Your Presence, Yaakov, selah” (Tehillim 24:3-6). The meaning of this passage is explained in the Zohar (1:97a, Midrash HaNe’elam). There it is related that when a righteous person passes from this world his soul ascends higher and higher until it approaches the worlds just below the Throne of Glory. Then the Holy One Blessed is He says to our forefather Yaakov, “O My precious son who endured the sorrows of child rearing! Behold, the righteous So-and-so son of So-and-so is arriving in this world adorned and arrayed with numerous ornaments and adornments of Torah, mitzvos and good deeds. It is fitting that you should go out to greet him with joy and gladness and wish him peace. Moreover, I Myself will go with you to receive his countenance, for it is a countenance radiating with Torah and awe.”
וְזֶה שֶׁאָמַר הַכָּתוּב: מְבַקְשֵׁי פָנֶיךָ, יַעֲקֹב, סֶלָה. ('מְבַקֵּשׁ' אֵין כְּתִיב כָּאן, אֶלָּא 'מְבַקְשֵׁי', דְּהַיְנוּ הַקָּדוֹשׁ בָּרוּךְ הוּא עִם יַעֲקֹב) וּמִי רוֹאֶה אֵלּוּ יוֹצְאִים וְלֹא יֵצֵא לִקְרָאתוֹ?! וְאָז מִתְאַסְּפִים כַּמָּה כִּתּוֹת וְיוֹצְאִים כָּל כַּת וְכַת אֵצֶל שַׁעַר אֶחָד, שֶׁעוֹבֶרֶת שָׁם הַנְּשָׁמָה שֶׁל הַצַּדִּיקִים, וְכֻלָּם פּוֹתְחִים אֶת פִּיהֶם וְאוֹמְרִים: שָׁלוֹם, אַתָּה שָׁלוֹם וּלְתוֹרָתְךָ שָׁלוֹם, אַשְׁרֶיךָ וְאַשְׁרֵי יוֹלַדְתֶּךָ, לֵךְ בּוֹא אֶל חֲדָרֶיךָ, וְחֻפּוֹת נָאִים מוּכָנִים לְךָ. וּבְכָל יוֹם מַכְרִיזִים בְּכָל רְקִיעִין, שֶׁלֹּא יִתְעַסְּקוּ בְּשׁוּם לִמּוּד, כִּי אִם בְּתוֹרָה זוֹ שֶׁחִדֵּשׁ זֶה הַצַּדִּיק בְּחַיָּיו, וּמַקְרִין לְפָנָיו כָּל חִדּוּשָׁיו כְּדִמְיוֹן שֶׁקּוֹרִין הַכְּתֻבָּה לִפְנֵי הֶחָתָן וְכַלָּה תַּחַת הַחֻפָּה. וְנִרְאֶה לִי, דְּזֶהוּ הָרֶמֶז שֶׁאָמְרוּ רַבּוֹתֵינוּ זִכְרוֹנָם לִבְרָכָה: אַגְרָא דְּבֵי הִלּוּלָא — מִלֵּי; הַינוּ מִלִּין דְּאוֹרַיְתָא דִּילֵיהּ. וְכָל רָאשֵׁי בְּנֵי יְשִׁיבָה שֶׁל מַעְלָה נוֹטְלִין הַנֵּי חִדּוּשִׁים וּמוֹדִיעִין לִשְׁאָר כִּתּוֹת וַחֲבוּרוֹת הַצַּדִּיקִים, וּמַזְכִּירִין שְׁמוֹ שֶׁל הַצַּדִּיק, וְכֻלָּן פּוֹתְחִין אֶת פִּיהֶם וְאוֹמְרִים: בְּרִיךְ מְתַיִךְ לְשָׁלוֹם. וְאַחַר כָּךְ מְבִיאִין אָבִיו וְאִמּוֹ וּמְעַטְּרִין לְהוֹן בְּכַמָּה עִטְרִין בְּגִין בְּנָם הַצַּדִּיק.
This is the meaning of the phrase, “those who seek Your Presence, Yaakov, selah.” For it does not say, “he who seeks out your countenance,” but “those who seek your countenance.” In other words, the Holy One Blessed is He will seek you out along with Yaakov. And who can observe these two going out and not go out with them to greet the righteous one? Therefore numerous bands gather and go out to greet him as well, each band waiting beside one of the gates that the righteous soul must pass through. Then all of them open their mouths and proclaim, “Peace! Peace upon you and upon your Torah! Fortunate is the one who bore you! Continue on to your chamber where beautiful canopies have been prepared for you.” Throughout that entire day a proclamation is issued in all the firmaments that no one may involve himself in the study of anything other than the insights revealed by this righteous man in his lifetime. Then they read out his insights before him just as the marriage document is read before the groom and bride under the wedding canopy. I believe that this is what the Sages were alluding to when they said, “The reward of the wedding feast is words” (Berachos 6b), that is, the words of the person’s own Torah. All the chief scholars On High take those insights and make them known to other bands and groups of the righteous. Then they announce the righteous man’s name and all of them open their mouths and proclaim, “Blessed is your arrival in peace!” Afterwards they bring in his father and mother and crown them with numerous crowns on account of their righteous son.
וְגַם קֹדֶם יְצִיאַת נִשְׁמָתוֹ מַקְדִּימִין גַּם כֵּן כִּתּוֹת צַדִּיקִים וּבָאִים לִקְרַאת נִשְׁמָתוֹ בְּעוֹדוֹ בְּחַיָּיו, בָּאִין אֶצְלוֹ לְחַדְרוֹ, וּמְסַבְּבִים הַצַּדִּיקִים אֶת מִטָּתוֹ וּמְבִיאִין עִמָּהֶם בֻּסְמִין וְרֵיחִין שֶׁל גַּן עֵדֶן, וְהוּא זוֹכֶה וְרוֹאֶה אוֹתָן וְנוֹתֵן לָהֶם שָׁלוֹם, וְהֵן מְשִׁיבִים לוֹ שָׁלוֹם וְאוֹמְרִים לוֹ: צַדִּיקָא חֲבִיבָא, בְּרָא קַדִּישָׁא לְהַקָּדוֹשׁ בָּרוּךְ הוּא, אַל יֵרַע לְבָבְךָ בִּשְׁבִיל פְּרֵדָתְךָ מֵעוֹלָם הַזֶּה, אֲשֶׁר הָעוֹלָם הַזֶּה הוּא שָׁוְא וָשֶׁקֶר, וּבְנַפְשׁוֹ יָבִיא לַחְמוֹ. וְלִפְעָמִים מֵחֲמַת קִיּוּם נַפְשׁוֹ פּוֹגֵם בְּנִשְׁמָתוֹ, וְנַעֲשֶׂה חִלּוּל הַשֵּׁם עַל יָדוֹ. אֲבָל הָעוֹלָם הַבָּא בְּגַן עֵדֶן הוּא יוֹם שֶׁכֻּלּוֹ טוֹב, וְאֵין צָרִיךְ לְסַכֵּן נַפְשׁוֹ, וְאֵין שׁוּם חֵטְא בָּא עַל יָדוֹ. וְאוֹמְרִים הַצַּדִּיקִים: עִנְיְנֵי הָעוֹלָם הַזֶּה הוּא הַכֹּל הֶבֶל וּרְעוּת רוּחַ, עַל כֵּן תָּכִין לְךָ הַדֶּרֶךְ הַטּוֹבָה וְהַמְּאִירָה בָּאוֹר הַבָּהִיר לְחַיֵּי עוֹלָם הַבָּא. וְכַמָּה חֻפּוֹת וְכַמָּה חֲדָרִים מְלֵאִים כָּל טוּב מוּכָנִים לִכְבוֹדְךָ. עַל כֵּן בָּאנוּ לְהוֹדִיעַ אוֹתְךָ, כִּי לְשָׁעָה קַלָּה תָּבוֹא אֶל בֵּית שִׂמְחָתְךָ וְתָבוֹא מֵאֲפֵלָה לְאוֹרָה, וְתַעֲמֹד לִפְנֵי הַבּוֹרֵא הָעוֹלָם יִתְבָּרַךְ וְתֵשֵׁב בֵּין חֲבוּרוֹת צַדִּיקִים, וְתִזְכֶּה לוֹמַר שִׁירָה לִפְנֵי רִבּוֹן עָלְמָא. וְאָז תִּרְאֶה, שֶׁיָּפָה קוֹרַת רוּחַ שָׁעָה אַחַת בְּגַן עֵדֶן מִכָּל תַּעֲנוּגֵי עוֹלָם הַזֶּה.
But even before the man’s soul leaves his body, bands of the righteous come to meet him. They enter his room and gather round his bed, bringing with them the spices and fragrances of Gan Eden. He beholds them and wishes them peace and they with him peace in return, saying, “Dear righteous one, holy son of the Holy One Blessed is He, let it not seem evil to you that you must depart from this world. For this is a world of vanity and falsehood in which a man must imperil his very life in order to earn his bread. And sometimes in the course of sustaining his life he blemishes his soul and desecrates the Name of Heaven. “But in the next world, in Gan Eden, it is called ‘the day that is entirely good.’ There is no need for him to endanger his life, nor does any sin come about through him.” They say to him further, “All the affairs of this world are vanity and a shattering of the spirit. Therefore prepare yourself for a goodly road, illuminated with the shining light of the World to Come. Numerous canopies and chambers filled with every manner of goodness have been prepared in you honor. “Therefore we have come to inform you that in a short while you will come to the house of your rejoicing where you will go from darkness to light until you stand before the Throne of Glory. There you will be seated among the bands of the righteous and you will merit singing songs of praise before the Master of the Universe. Then you will see that a moment of satisfaction in Gan Eden is better than all the pleasures of this world (Pirkei Avos 4:17).”
וּכְשֶׁשּׁוֹמֵעַ הַצַּדִּיק דְּבָרִים הָאֵלּוּ, אָז הוּא בְּשִׂמְחָה וּמְקַבֵּל עָלָיו הַמִּיתָה בְּשִׂמְחָה. עַל זֶה תִּקְּנוּ לוֹמַר יְהִי רָצוֹן, שֶׁהִיא בַּמַּעֲמָדוֹת בְּיוֹם שֵׁנִי, וְזֶה לְשׁוֹנוֹ: וְתוֹצִיאֵנִי מִשָּׁלוֹם אֶל שָׁלוֹם. כַּוָּנַת תְּפִלָּה זוֹ: שֶׁאֶזְכֶּה לְמִיתַת הַצַּדִּיקִים הַנִּזְכָּרִים. וְעַל זֶה יִתְפַּלֵּל כָּל חָסִיד לְעֵת מְצוֹא — זֶה יוֹם הַמִּיתָה. רָצָה לוֹמַר: שֶׁיִּתְפַּלֵּל שֶׁיָּבוֹאוּ לִקְרָאתוֹ כִּתּוֹת וּמַחֲנוֹת צַדִּיקִים קְדוֹשִׁים וּטְהוֹרִים, כְּדֵי שֶׁיֵּלֵךְ עִמָּהֶם וְיִתְעַטֵּר בֵּינֵיהֶם בְּשִׂמְחָה וּבְחֶדְוָה סַגִּיאִין. רַק לְשֶׁטֶף מַיִם רַבִּים, אֵלָיו לֹא יַגִּיעוּ — הֵמָּה הַמַּיִם הַזֵּידוֹנִים — כִּתּוֹת הַמַּשְׁחִיתִים וּמְחַבְּלִים, רַחֲמָנָא לִצְלַן, וְאֵינָם זוֹכִים לִרְאוֹת בְּאוֹר הַשְּׁכִינָה. מַה שֶּׁאֵין כֵּן נִשְׁמַת הַצַּדִּיק — מִי יָכוֹל לְסַפֵּר כְּבוֹדוֹ?!
When the righteous man hears these things he rejoices and accepts his death happily. It was in light of this that the rabbis incorporated into the Ma’amados for Monday the petition, “And take me out from peace to peace.” This is a prayer that one should merit the death of the righteous described above. For it is stated, “For this, let every man of devotion pray to You, in a time when You may be founds” (Tehillim 32:6). The Sages explain: “This is the day of death” (Berachos 8a). In other words, let him pray that bands and camps of holy and pure saints come to greet him so that he may go with them to be crowned among them in great joy and happiness. The verse continues, “…indeed, when mighty waters threaten, they will not reach him.” These are the “waters of the wicked” mentioned in Tehillim 124:5, that is, the bands of destroying and damaging angels, Heaven spare us, that prevent the soul of the evildoer from beholding the light of the Shechinah. But as for the soul of the righteous person, who can relate the honor he will enjoy?
וּבוֹא וּרְאֵה מַה שֶּׁכָּתוּב שָׁם בַּזֹּהַר: בְּיִחוּד עָשָׂה הַקָּדוֹשׁ בָּרוּךְ הוּא כִּסֵּא כָּבוֹד לְיַעֲקֹב אָבִינוּ לֵישֵׁב עָלָיו. בְּשָׁעָה שֶׁהַצַּדִּיק בָּא לָעוֹלָם הַבָּא, וּכְשֶׁרוֹאָה הַנְּשָׁמָה כָּל הַכָּבוֹד הַזֶּה — מְבָרֶכֶת וּמְשַׁבַּחַת לְהַקָּדוֹשׁ בָּרוּךְ הוּא וּמִשְׁתַּחֲוֵית לְפָנָיו וְנוֹתֶנֶת שֶׁבַח וְהוֹדָיָה עַל גֹּדֶל הַיְקָר וְכָבוֹד שֶׁנַּעֲשָׂה לָהּ, וְאָז הַנְּשָׁמָה מִתְפַּלֶּלֶת גַּם כֵּן עַל הַגּוּף שֶׁיִּשְׁכֹּן לָבֶטַח, בְּלִי עֹנֶשׁ חִבּוּט הַקֶּבֶר, וְאוֹמֶרֶת מִזְמוֹר קד: בָּרְכִי נַפְשִׁי אֶת ה', וְכָל קְרָבַי אֶת שֵׁם קָדְשׁוֹ וְכוּ'. וְכֵיוָן שֶׁשּׁוֹמְעִין שְׁאָר הָאָבוֹת, אַבְרָהָם וְיִצְחָק, אָז אַף הֵן הוֹלְכִין לִקְרַאת הַצַּדִּיק. וְעַל זֶה נֶאֱמַר: וַיִּשָּׂא אַבְרָהָם אֶת עֵינָיו, וְזֶהוּ נִשְׁמַת הַצַּדִּיק. כִּי הַזֹּהַר מְכַנֶּה אֶת נִשְׁמַת הַצַּדִּיק בְּשֵׁם 'אַבְרָהָם': וַיַּרְא אַבְרָהָם — דָא הִיא הַנְּשָׁמָה. וְהִנֵּה שְׁלשָׁה אֲנָשִׁים נִצָּבִים עָלָיו — זֶהוּ נִשְׁמַת אַבְרָהָם, יִצְחָק וְיַעֲקֹב. וּכְבוֹד הַשְּׁכִינָה עִמָּהֶם. וּמִיָּד: וַיָּרָץ — אַבְרָהָם, שֶׁהוּא הַנְּשָׁמָה; לִקְרָאתָם מִפֶּתַח הָאֹהֶל וַיִשְׁתַּחוּ אַרְצָה — נֶגֶד הַשְּׁכִינָה, וּמִתְפַּלֶּלֶת הַנְּשָׁמָה: וַיֹּאמֶר: אֲדֹנָי, אַל נָא תַּעֲבֹר מֵעַל עַבְדֶּךָ. רָצָה לוֹמַר, שֶׁהַנְּשָׁמָה מְבַקֶּשֶׁת מֵאֵת הַשְּׁכִינָה, שֶׁתֵּלֵךְ הַשְּׁכִינָה עִמָּהּ לְלַוּוֹת אוֹתָהּ עַד שַׁעֲרֵי גַּן עֵדֶן וְלִנְטֹר וְלִשְׁמֹר לָהּ מִכָּל הַמְקַטְרְגִים. עַיֵּן שָׁם בַּזֹּהַר בַּאֲרִיכוּת.
Come and see what is stated in the continuation of the Zohar above: The Holy One Blessed is He fashioned a special throne of glory for Yaakov to sit upon as the righteous man enters the next world. Then, when the soul beholds all this honor it blesses and praises the Holy One Blessed is He and prostrates itself before Him, giving praise and acknowledgement for the great distinction and honor it has received. Then it prays for the body as well, asking that it, too, be allowed to rest securely without suffering the afflictions of the grave. And it recites Tehillim 103, “My soul, bless Hashem, and all that is in me [bless] His holy Name, etc.” When the other Patriarchs, Avraham and Yitzchak, hear of this, they also go to greet the righteous soul. Concerning this was it stated, “And Avraham lifted up his eyes” (Bereishis 18:2). This actually refers to the soul of the righteous man, for the Zohar terms the soul of a righteous man with the name Avraham. “And Avraham saw” — this refers to the man’s soul. “And behold three men were standing over him” — this refers to the souls of Avraham, Yitzchak and Yaakov, along with the glory of the Shechinah. Then immediately it is said that “and Avraham ran” — referring again to the man’s soul — “to greet them from the opening of the tent, and he bowed to the ground” — that is, towards the Shechinah. Afterwards the soul prays, “Hashem, do not depart from Your servant!” That is, it requests that the Shechinah accompany it until the gates of Gan Eden to protect and guard it from all its accusers. See the Zohar there at length.
וּמַה מְּאֹד חָבִיב בְּעֵינֵי הַקָּדוֹשׁ בָּרוּךְ הוּא, מִי שֶׁרָגִיל וּמַזְכִּיר תָּמִיד זְכוּת שְׁלשֶׁת אָבוֹת, וְכֵן זְכוּתָן שֶׁל משֶׁה וְאַהֲרֹן וּמִרְיָם וּשְׁאָר נְבִיאִים וַחֲסִידֵי עֶלְיוֹן, כִּי כָּל הַנְּשָׁמוֹת שֶׁל צַדִּיקִים שְׂמֵחִים בִּרְאוֹתָן מַעֲשִׂים טוֹבִים בָּאָדָם, וּזְכוּתָן מֵאִיר עָלֵינוּ תָּמִיד. וְכִדְאִיתָא בַּזֹּהַר חָדָשׁ פָּרָשַׁת בְּרֵאשִׁית: תָּנוּ רַבָּנָן: זִמְנָא חַדָּא הֲוֵי אָזִיל רַבִּי יוֹסֵי בְּאוֹרְחָא. פָּגַע בֵּיהּ רַבִּי יִרְמְיָה וְאָזְלוּ כַּחֲדָא, פָּגְעוּ בְּחַד טוּרָא, וְהַאי טוּרָא דָּחִיל עֲלֵיהוֹן מְאֹד. אָמַר רַבִּי יוֹסֵי לְרַבִּי יִרְמְיָה: נֵימָא מִלִּין דְּאוֹרַיְתָא וְאַחַר כָּךְ נֵיזוּל. פָּתַח וְאָמַר: וְאַתָּה אַל תִּירָא, עַבְדִּי יַעֲקֹב וְכוּ'.
How precious in the eyes of the Holy One Blessed is He is the individual who is accustomed to make regular mention of the merits of the three Patriarchs as well as those of Moshe, Aharon and Miriam and the other prophets and great saints. For all the souls of the righteous rejoice when they see good deeds in a living person and their merits shine down upon us continually. Thus it is related in the Zohar, Parashas Bereishis (19a): Our Rabbis have taught: Once Rabbi Yose was traveling along the road when he met up with Rabbi Yirmeyah and the two of them continued on together. Eventually they came upon a certain mountain that appeared frightening. Rabbi Yose said to Rabbi Yirmeyah, “Let us speak words of Torah and then proceed.” So he began a discourse, saying, “[It is stated], ‘And as for you, do not be afraid, My servant Yaakov’ (Yirmeyahu 30:10)…”
עַד דַּהֲוֵי אָזְלֵי, שָׁמְעוּ חַד קָלָא דְּיַנּוּקָא בְּטוּרָא, דַּהֲוֵי אָזִיל וּבָכֵי. אָמַר רַבִּי יוֹסֵי: נֵיזוּל לְגַבֵּיהּ דְּלָא מִסְתְּפִינָא, דְּהָא תָּנָן: שֵׁד — לְחַד מִתְחַזֵּיהּ וּמַזִּיק, לִתְרֵי — אִתְחַזֵּי וְלֹא מַזִּיק.
While they were yet walking they heard the sound of a child on the mountain, walking along and weeping. Rabbi Yose said, “Let us go to him, for I am not afraid. After all, we have learned, ‘A demon will appear to a lone individual and harm him whereas to two people it will only appear but not harm them.’ ”
אָזְלוּ לְגַבֵּי יַנּוּקָא, כַּד מָטוּ לְגַבֵּיהּ. אָמַר רַבִּי יוֹסֵי: בָּנֵי דְּמָארֵי עָלְמָא אֲנַן, וְלָא מִסְתָּפִינָא מִנָּךְ! כַּד שָׁמַע הַהוּא יַנּוּקָא מִלָּא דָּא, הָיָה מַשִּׂיג בְּדַעְתּוֹ, דְּאוֹמְרִים כֵּן דְּחַיְשׁוּ שֶׁמָּא שֵׁד הוּא. אָמַר הַהוּא יַנּוּקָא: יְהוּדָאִי אֲנִי, וּבַר בְּרֵיהּ דְּרַבִּי חַיָּא רַבָּא אֲנָא, וַהֲוֵי אַבָּא מוֹלִיף לִי פְּסוּקֵי דְּשִׁיר הַשִּׁירִים וּפְסוּקֵי בְּרֵאשִׁית, וְאַבָּא מִית, וְגָנְבוּ לִי גַּנָּבִים, וּמֻכְרָח אֲנִי לִהְיוֹת מְשָׁרֵת אֶצְלָם, וְאָעַרְקִינָא בְּהַהוּא טוּרָא וּבָכִינָא עַל דָּא דְּלָא יָדַע אֲנָא לֵילֵךְ וְלִפְנוֹת לְבֵית אִמִּי.
So they went towards the child. When they reached him Rabbi Yose said, “We are the sons of the Master of the Universe and we are not afraid of you!” When the child heard this he understood that they only said it because they suspected that he might be a demon. Therefore he said, “I am a Jew, the grandson of Rabbi Chiya the Great. My father used to teach me verses from Shir HaShirim and Bereishis. But after he died I was kidnapped by bandits and compelled to labor as their servant. Therefore I fled to this mountain. And now I am crying because I do not know the way back to my mother’s house.”
בָּכָה רַבִּי יוֹסֵי וְאָמַר: וַי! בְּרֵיהּ דְּרַבִּי חִיָּא רַבָּא יֵיזִיל בִּלְחוֹדוֹי כְּדֵין?! נַטְלִין לֵיהּ בִּידוֹי וְאָזְלוּ. אָמַר רַבִּי יוֹסֵי: אֵימָא, בְּרִי, מַה הֲוֵית לָעִית עִם אָבִיךָ בְּפָרָשַׁת בְּרֵאשִׁית? אָמַר לוֹ הַתִּינוֹק: בַּפָּסוּק 'יְהִי מְאֹרוֹת בִּרְקִיעַ הַשָּׁמַיִם' הֲוֵינָא לָעֵי. אָמַר לֵיהּ רַבִּי יוֹסֵי: מָה אָמַר לְךָ אָבִיךָ בְּפָרָשָׁה דָּא? אָמַר לֵיהּ הַתִּינוֹק: כָּךְ אָמַר אַבָּא: שְׁלשָׁה רוֹעִים טוֹבִים הָיוּ לְיִשְׂרָאֵל בַּמִּדְבָּר: משֶׁה וְאַהֲרֹן וּמִרְיָם. בִּזְכוּת משֶׁה הֲוֵי יוֹרֵד מָן לְיִשְׂרָאֵל, וּבִזְכוּת אַהֲרֹן הָיוּ עַנְנֵי כָּבוֹד, וּבִזְכוּת מִרְיָם הָיָה הַבְּאֵר. וְאַף לְאַחַר דְּמִיתוּ אַהֲרֹן וּמִרְיָם, זְכוּתָן הָיָה עוֹמֵד לְיִשְׂרָאֵל, כִּי מִגֹּדֶל אַהֲבַת הַקָּדוֹשׁ בָּרוּךְ הוּא חָקַק דְּיוֹקְנֵיהוֹן שֶׁל משֶׁה וְאַהֲרֹן וּמִרְיָם בָּרָקִיעַ לְאַנְהָרָא זְכוּתֵיהֶן עַל יִשְׂרָאֵל. וַעֲלֵיהֶם אִתְּמַר: וַיִּתֵּן אוֹתָם אֱלֹהִים בִּרְקִיעַ הַשָּׁמַיִם לְהָאִיר עַל הָאָרֶץ. אָתֵי רַבִּי יוֹסֵי וְרַבִּי יִרְמְיָה וּנְשָׁקוּהוּ וְהָלְכוּ עִמּוֹ שְׁלשָׁה מִילִין, וְהָיוּ נוֹשְׂאִין אוֹתוֹ עַל כִּתְפֵיהֶן וְקָרוּ עֲלֵיהּ: וְכָל בָּנַיִךְ לִמּוּדֵי ה' וְכוּ'.
Rabbi Yose wept and said, “Woe! Shall the grandson of Rabbi Chiya go on alone?” So they took him by the hand and went with him. Rabbi Yose said to him, “Tell me, my son, what were you studying with your father in Parashas Bereishis?” The child replied, “I was studying the verse, ‘Let there be lights in the firmament of Heaven’ (Bereishis 1:14).” Rabbi Yose inquired, “What did your father tell you about this passage?” The child answered, “This is what my father said: Israel had three righteous shepherds in the desert, Moshe, Aharon and Miriam. In Moshe’s merit the manna fell for Israel; in Aharon’s merit there were the clouds of glory; and in Miriam’s merit there was the well. Even after Aharon and Miriam died their merits stood by Israel, for out of the Holy One’s great love for them He engraved the images of Moshe, Aharon and Miriam upon the firmament so that their merits would shine upon Israel. Concerning them was it stated, ‘And God placed them in the firmament of Heaven to shine upon the earth.’” Rabbi Yose and Rabbi Yirmeyah came and kissed him and for the next three miles they carried him upon their shoulders, applying to him the verse, “And all your sons will be learned of Hashem, etc.”
עַל כֵּן צָרִיךְ לֵידַע, כִּי כָּל אִנּוּן דְּיוֹקְנִין קַדִּישִׁין, דְּחָקַק הַקָּדוֹשׁ בָּרוּךְ הוּא לְהָאִיר זְכוּתָן עַל יִשְׂרָאֵל, כְּמוֹ כֵן מִסְתַּכְּלִין כָּל אִנּוּן דְּיוֹקְנִין וְנוֹתְנִין הַשְׁגָּחָה עַל יִשְׂרָאֵל, אִם יְשָׁרִים הֵם בְּמַעֲשֵׂיהֶם אוֹ לָאו, כִּי הַרְבֵּה עֵדִים וְהַתְרָאוֹת מוּכָנִים וַעֲרוּכִים מִפִּי הַקָּדוֹשׁ בָּרוּךְ הוּא לְעוֹרֵר לִבְבוֹת בְּנֵי הָאָדָם, כִּדְאִיתָא בַּזֹּהַר פָּרָשַׁת פְּקוּדֵי: כַּמָּה אִית לֵיהּ לְבַר נָשׁ לְמִנְדַּע וּלְאִסְתַּכְּלָא בְּאוֹרְחֵיהּ דְּקֻדְשָׁא בְּרִיךְ הוּא, דְּהָא בְּכָל יוֹמָא וְיוֹמָא קָלָא נָפִיק וְאַכְרִיז: אִסְתַּמְרוּ בְּנֵי עָלְמִין, טְרִיקוּ כַּוֵי חוֹבֵי, פֶּן תִּלְקוּ בְּרִשְׁתָּא דְּתָפִיס. פֵּרוּשׁ: סִגְרוּ בִּפְנֵיכֶם שַׁעֲרֵי הָעֲווֹנוֹת וְהִזָּהֲרוּ שֶׁתַּרְחִיקוּ מֵהַמְּצוּדָה, הַפְּרוּסָה לִבְנֵי אָדָם מֵחוֹטְאִים, פֶּן תִּלָּכְדוּ בִּמְצוּדָה רָעָה, עַד דְּלָא יִתָּפְסוּן רַגְלֵיכוֹן בְּהַהוּא רִשְׁתָּא. וַי לוֹן דְּנַפְלִין לְתַמָּן, וְלָא יִנָּהֲרוּן בִּנְהוֹרָא דִּגְנִיזֵי לַצַּדִּיקַיָּא לְעָלְמָא דְּאָתֵי. וְעַל כָּל דִּבּוּר וּמַעֲשֶׂה אִתְפַּקְּדָן מְמֻנִּים לְמַעְלָה הֵן לְרָעָה וְהֵן לְטוֹבָה, וְאַשְׁרֵי מִי שֶׁדִּבּוּרוֹ מְמַלֵּא אֲוִירָא דְּעָלְמָא בְּדִבְרֵי תּוֹרָה וּבְיִרְאַת ה'.
One must know that all those holy images that the Holy One Blessed is He engraved to shine their merits upon Israel also gaze upon Israel, examining whether they are upright in their conduct or not. For the Holy One Blessed is He has many witnesses and warnings ready and waiting to arouse people’s hearts. Thus it is stated in the Zohar, Parashas Pekudei (220a): How important it is that a person know and reflect on the ways of the Holy One Blessed is He because each and every day a voice goes out, proclaiming, “Guard yourselves, O people of the world, lest you sin any further! Close the gates of iniquity lest you be caught in the net [that has been laid to trap sinners], before your feet become entangled in it!” [In other words, rectify your sins against Hashem at the first possible moment.] “Woe to those who fall there, for they will not be illuminated by the light that has been hidden away for the righteous in the World to Come.” Heavenly agents are appointed over every utterance and deed, whether for bad or for good. Fortunate is the one who fills the atmosphere of the world with words of Torah and fear of Hashem!
עַל כֵּן צָרִיךְ הָאָדָם לִקַּח כָּל אֵלֶה הַדְּבָרִים וְלָשׂוּם אֶל לִבּוֹ, וְיַחֲשֹׁב תָּמִיד שֶׁעֵינֵי ה' הֵמָּה מְשׁוֹטְטִים תָּמִיד בְּכָל הָאָרֶץ. וְזֶהוּ כְּלָל גָּדוֹל: אַל תַּעֲשֶׂה דָּבָר בַּסֵּתֶר מַה שֶּׁאַתָּה מִתְבַּיֵּשׁ לַעֲשׂוֹת בְּגָלוּי. וַה' הוּא אֵל רַחוּם וְחַנּוּן, בִּרְאוֹתוֹ שֶׁכַּוָּנָתְךָ לְשֵׁם שָׁמַיִם, לֵילֵךְ בְּדֶרֶךְ הַטּוֹב וְהַיָּשָׁר, הוּא יִשְׁלַח מַלְאָכָיו לְפָנָיו לְהַצִּילְךָ מִכָּל חֵטְא וּמִכָּל דְּבָרִים רָעִים. וְאִם יֶאֱרַע לְךָ אֵיזֶה הֶזֵּק אוֹ מִקְרֶה — תְּקַבֵּל בְּאַהֲבָה, כְּמוֹ שֶׁהֶאֱרַכְתִּי לְעֵיל. וְאִם תַּצְלִיחַ בְּמַעֲשֶׂיךָ וּבְמַשָּׂא וּמַתָּן, וּפַרְנָסָה שֶׁלְּךָ הוּא בִּרְוָחָה — אַל תֹּאמַר: חָכְמָתִי עָמְדָה לִי, כִּי צָרִיךְ לֵידַע כִּי לֹא לַחֲכָמִים לֶחֶם, וְכִי הַכֹּל מֵאֵת אֱלֹהִים הוּא, וְעַל כֻּלָּם תִּתֵּן שֶׁבַח וְהוֹדָיָה לְהַקָּדוֹשׁ בָּרוּךְ הוּא, כְּמוֹ שֶׁאָמְרוּ רַבּוֹתֵינוּ זִכְרוֹנָם לִבְרָכָה: בָּרוּךְ ה' יוֹם יוֹם. וּבְכָל יוֹם תֵּן שֶׁבַח וְהוֹדָיָה לֹא לְפִי פְּעֻלָּתוֹ — הֵן לְטוֹבָה, הֵן לְרָעָה, חַס וְשָׁלוֹם — וּבִגְלַל זֶה יְבָרֶכְךָ ה' מִצִּיּוֹן, וּבְכָל מַעֲשֶׂיךָ תַּשְׂכִּיל וְתַצְלִיחַ, אָמֵן.
A person must take all these words to heart and recall at all times that Hashem’s “eyes” roam about the entire world continually. Here is a valuable principle to adopt: Do not anything in private that you would be ashamed to do in public! Hashem is a merciful and gracious God. When He sees that your intentions are for the sake of Heaven and that you wish to adhere to the path of virtue and integrity He will send His angel before you to save you from all sin and from every evil matter. And if you do suffer any harm or mishap, accept it with love, as I have already discussed at length (Chapter 31). If you are successful in your business ventures so that your income is generous, do not say, “My cleverness has stood me in good stead.” For one must know that, “Bread is not to the wise” (Koheles 9:1). Rather it is all a “gift from God” (ibid. 5:18). Therefore give praise and acknowledgement to the Holy One Blessed is He for everything. For the Sages comment on the verse, “Blessed is Hashem day by day” (Tehillim 68:20), that one must give praise and acknowledgement to God every day for whatever He metes out, whether for good or for evil, Heaven forbid (Berachos 40a). On this account Hashem will bless you from Tziyon and you will succeed and flourish in all your endeavors, Amein.