"Aaron shall be gathered to his people"
From Rabbi Chiya we learn that when Solomon said, "So I praised the dead that are already dead more than the living that are yet alive," he meant those who had already been reincarnated more than once and have returned from the dead to redeem their earlier actions. We are told that the just deserve to reach a level higher than all the holy angels and their levels, that is the Upper Eden. Those who have less merit occupy a place below, the lower Eden that is located over the terrestrial garden. We hear about the difference between the higher Eden and the lower Eden. King Solomon said that the spirit that has not come down and is still in its original state is better than the dead or the living because it has not yet sinned and needs to receive no punishment. "But better than both of them," is the person who are innocently righteous that keep all the precepts of the Torah and stay attached always to God. Rabbi Chiya talks about Moses removing Aaron's garments and giving them to his son Elazar, and about God preparing a bed for Aaron at his death. Rabbi Shimon says that Miriam, Aaron and Moses each died in the place that was appropriate for them, and he describes some details about this. He concludes by saying that when punishment is decreed over the children of Yisrael it is voided by the righteous who are in God's presence above.
53. "Aaron shall be gathered to his people" (Bemidbar 20:24). Rabbi Chiya opened the discussion with the verse: "so I praised the dead that are already dead..." (Kohelet 4:2). We have learned this verse and it has been explained. Come and behold: all the deeds of the Holy One, blessed be He, are according to Justice and Truth. There exists no one that can present Him with ANY DIFFICULTIES, and object to it, and say to Him: 'What are you doing?' And He accomplished everything as He wished.
53. יֵאָסֵף אַהֲרֹן אֶל עַמָּיו וְגוֹ.' רִבִּי חִיָּיא פָּתַח, וְשַׁבֵּחַ אֲנִי אֶת הַמֵּתִים שֶׁכְּבָר מֵתוּ וגו.' הַאי קְרָא אִתְּמַר וְאוּקְמוּהָ. ת"ח, כָּל עוֹבָדוֹי דְקוּדְשָׁא בְּרִיךְ הוּא, בְּדִינָא וּקְשׁוֹט, וְלֵית מַאן דְּאַקְשֵׁי לָקֳבְלֵיהּ, וְיִמְחֵי בִּידֵיהּ, וְיֵימַר לֵיהּ מַה עַבְדַת, וְכִרְעוּתֵיהּ עָבֵד בְּכֹלָּא.
54. "So I praised the dead." HE ASKS: Does King Solomon then praise the dead more than the living? Here, nobody is considered living unless he is on a true path in this world, as it says, "And Benaiah ben Jehoiada, the son of a valiant (lit. 'living') man" (II Shmuel 23:20). The friends have explained this. The wicked one who does not follow the true path is considered dead, YET KING SOLOMON praises the dead more than the living ones.
54. וְשַׁבֵּחַ אֲנִי אֶת הַמֵּתִים. וְכִי שְׁלֹמֹה מַלְכָּא מְשַׁבַּח לְמֵתַיָּיא יַתִּיר מִן חַיָּיא, וְהָא לָא אִקְרֵי חַי אֶלָּא מַאן דְּאִיהוּ בְּאֹרַח קְשׁוֹט בְּהַאי עָלְמָא, כְּמָה דְּאַתְּ אָמֵר וּבְנָיָהוּ בֶן יְהוֹיָדָע בֶּן אִישׁ חַי, וְהָא אוּקְמוּהָ חַבְרַיָּיא, וְרָשָׁע דְּלָא אָזִיל בְּאֹרַח קְשׁוֹט אִקְרֵי מֵת, וְאִיהוּ מְשַׁבֵּחַ לַמֵּתִים מִן הַחַיִּים.
55. Most definitely, all the words of King Solomon were said with wisdom and here we were taught, "so I praised the dead." If nothing more had been written, I would have said so, THAT HE PRAISES THE DEAD ONES MORE THAN THE LIVING, but since it is already written, "that are already dead," we find here another gem of wisdom. "...That are already dead..." MEANS that they have already died at a different time and that they have already departed from the world and were mended by the dust. THEY HAVE ALREADY RETURNED, INCARNATED, AND REVISITED THIS WORLD, and most certainly received their punishment once or twice, SINCE THEY WERE ALREADY HERE IN THIS WORLD TWICE. It is certain that their station has been more profitably prepared than those living and that they have not yet received the punishment OF REINCARNATION.
55. אֶלָּא, וַדַּאי כָּל מִלּוֹי דִּשְׁלֹמֹה מַלְכָּא, בְּחָכְמְתָא אִתְּמָרוּ, וְהָא אִתְּמַר, וְשַׁבֵּחַ אֲנִי אֶת הַמֵּתִים, אִילּוּ לָא כְּתִיב יַתִּיר, הֲוָה אֲמֵינָא הָכִי, אֲבָל כֵּיוָן דִּכְתִּיב שֶׁכְּבָר מֵתוּ, אִשְׁתְּכַח מִלָּה אַחֲרָא בְּחָכְמְתָא. שֶׁכְּבָר מֵתוּ: זִמְנָא אַחֲרָא אִסְתְּלָקוּ מִן עָלְמָא, וְאִתְתָּקַּן בְּעַפְרָא, כ"ש דְּהָא קַבִּיל עוֹנְשָׁא זִמְנָא וּתְרֵין, וְדָא וַדַּאי, אַתְרֵיהּ אִתְתָּקַּן בִּשְׁבָחָא יַתִּיר מֵאִינּוּן חַיֵּי, דְּעַד לָא קַבִּילוּ עוֹנְשָׁא.
56. Therefore, it is written: "so I praised the dead that are already dead," AND "THAT ARE ALREADY DEAD" is precise, MEANING those that are alive now, but are considered dead. What is the reason that they are considered dead? It is because they have already felt the taste of death and, although they exist in this world, they are dead and they were returned here from the dead. In addition, they are ready to repair the earlier activities THAT THEY PERFORMED PRIOR TO DYING. THEREFORE, they are considered dead, SINCE THEY ARE IN THE PROCESS OF CORRECTING THE DEEDS OF SOMEONE WHO ALREADY DIED. "...From these living that are alive..." (Kohelet 4:2). Since they have not yet tasted the taste of death and have not received their punishment, they do not know if they are worthy of that world or not.
56. וע"ד כְּתִיב וְשַׁבֵּחַ אֲנִי אֶת הַמֵּתִים שֶׁכְּבָר מֵתוּ, דַּיְיקָא, אִלֵּין אִינּוּן חַיִּין, וְאִקְרוּן מֵתִים. מ"ט אִקְרוּן מֵתִים, בְּגִין דְּהָא טָעֲמוּ טַעֲמָא דְּמוֹתָא, ואע"ג דְּקַיְּימֵי בְּהַאי עָלְמָא, מֵתִים אִינּוּן, וּמִבֵּין מֵתַיָּיא אָהַדְרוּ. וְעוֹד עַל עוֹבָדִין קַדְמָאִין קַיְימִין לְאַתְקְנָא, וְאִקְרוּן מֵתִים. מִן הַחַיִּים אֲשֶׁר הֵמָּה חַיִּים, דְּעַד לָא טָעֲמוּ טַעֲמָא דְּמוֹתָא, וְלָא קַבִּילוּ עוֹנְשַׁיְיהוּ, וְלָא יַדְעֵי אִי זַכָּאן בְּהַהוּא עָלְמָא וְאִי לָאו.
57. Come and behold: the just merit to be bound in the bundle of Life, THAT IS YESOD IN ZEIR ANPIN. They are worthy of seeing the glory of the Holy King up high, as it is written: "to behold the beauty of Hashem, and to inquire in His Temple" (Tehilim 27:4). Their dwelling is higher than all the holy angels and all their levels, since neither the upper nor the lower grades merit seeing this highest location. This is what is said: "neither has the eye seen that Elohim, besides You..." (Yeshayah 64:3). THAT IS THE SECRET OF THE UPPER EDEN.
57. ת"ח, זַכָּאִין דְּזַכָּאָן לְאִתְקַשְּׁרָא בִּצְרוֹרָא דְּחַיֵּי, אִינּוּן זַכָּאִין לְמֵחֱמֵי בִּיקָרָא דְּמַלְכָּא עִלָּאָה קַדִּישָׁא, כְּמָה דְּאַתְּ אָמֵר, לַחֲזוֹת בְּנֹעַם יְיָ' וּלְבַקֵּר בְּהֵיכָלוֹ. וְאִינּוּן מָדוֹרֵהוֹן, יַתִּיר וְעִלָּאָה מִכָּל אִינּוּן מַלְאֲכִין קַדִּישִׁין, וְכָל דַּרְגִּין דִּלְהוֹן. דְּהָא הַהוּא אַתְרָא עִלָּאָה, לָא זַכָאִין עִלָּאִין וְתַתָּאִין לְמֵחֱמֵי לֵיהּ, הה"ד עַיִן לֹא רָאָתָה אֱלֹהִים זוּלָתְךָ וְגוֹ.'
58. Those who do not merit to rise as much as these occupy a place below, according to their deeds. They do not merit that location and to see what those above see; they merit ONLY to remain in the lower Eden and not more. If you wonder what the lower Eden is, it is the Eden that is considered lower Chochmah, WHICH IS MALCHUT, and is located over the terrestrial garden. This Eden watches over THIS GARDEN, and the righteous remain in the Garden of Eden, THAT IS ON EARTH, and enjoy this Eden, WHICH IS THE LOWER CHOCHMAH.
58. וְאִינּוּן דְּלָא זַכָּאן לְסַלְּקָא כ"כ כְּאִינּוּן, דּוּכְתָּא, אִית לוֹן לְתַתָּא כְּפוּם אוֹרְחַיְיהוּ, וְאִלֵּין לָא זַכָּאן לְהַהוּא אֲתָר, וּלְמֵחֱמֵי כְּמָה דְּחָמָאן אִינּוּן דִּלְעֵילָּא, וְאִלֵּין קַיְימֵי בְּקִיּוּמָא דְּעֵדֶן תַּתָּאָה וְלָא יַתִּיר. וְאִי תֵּימָא מַאן עֵדֶן תַּתָּאָה. אֶלָּא דָּא עֵדֶן דְּאִקְרֵי חָכְמָה תַּתָּאָה, וְדָא קַיְּימָא עַל גַּן דִּבְאַרְעָא, וְאַשְׁגָחוּתָא דְּהַאי עֵדֶן עָלֵיהּ, וְאִלֵּין קַיְימֵי בְּהַאי גַּן, וְאִתְהֲנוּן מֵעֵדֶן דָּא.
59. What is the difference between the lower Eden and the higher Eden? It is: "as far as light excels darkness" (Kohelet 2:13). The lower Eden is called 'pleasure (Heb. ednah),' which is female, and the higher Eden is considered 'delight (Heb. eden),' which is masculine. About this it is written: "neither has the eye seen that Elohim, besides you." This lower Eden is considered a garden in comparison to the Eden above, and that garden is considered Eden in comparison to the garden below. Those who exist in the lower garden, WHICH IS THE GARDEN OF EDEN ON EARTH, receive pleasure from that Eden that is above them, WHICH IS THE LOWER CHOCHMAH, every single Shabbat and every new moon, as it is written: "And it shall come to pass, that every new moon, and every Shabbat" (Yeshayah 66:23).
59. מַאי בֵּין עֵדֶן תַּתָּאָה לְעִלָּאָה. כִּיתְרוֹן הָאוֹר מִן הַחֹשֶׁךְ, עֵדֶן תַּתָּאָה, אִקְרֵי עֶדְנָא נוּקְבָּא. עֵדֶן עִלָּאָה, אִקְרֵי עֵדֶן דְּכַר, עָלֵיהּ כְּתִיב עַיִן לֹא רָאָתָה אֱלֹֹהִים זוּלָתְךָ. הַאי עֵדֶן תַּתָּאָה, אִקְרֵי גַּן לְעֵדֶן דִּלְעֵילָּא, וְהַאי גַּן אִקְרֵי עֵדֶן, לְגַן דִּלְתַּתָּא. וְאִלֵּין דְּמִשְׁתַּכְּחֵי בְּגַן תַּתָּאָה, אִתְהֲנוּן מֵהַאי עֵדֶן דְּעָלַיְיהוּ, בְּכָל שַׁבָּת וְשַׁבָּת, וּבְכָל יַרְחָא וְיַרְחָא, הה"ד וְהָיָה מִדֵּי חֹדֶשׁ בְּחָדְשׁוֹ וּמִדֵּי שַׁבָּת בְּשַׁבַּתוֹ.
60. About these, Solomon said: .''..from these living that alive..." since these are in a level higher than them. Who are they? This refers to those who have already died before and received their punishment twice. They are considered like refined silver that has entered the oven once or twice and has had the impurities sorted out, picked clean. "But better than both of them is he who has not yet been" (Kohelet 4:3). That is the spirit that remains above and is restrained from coming down, since that one is still in its original state AND HAS NOT SINNED YET. It does not need to receive punishment and obtains sustenance from that sustenance that is up very high.
60. וְעַל אִלֵּין אָמַר שְׁלֹמֹה, מִן הַחַיִּים אֲשֶׁר הֵמָּה חַיִּים עֲדֶנָּה, דְּהָא אִלֵּין בְּדַרְגָּא עִלָּאָה יַתִּיר מִנַּיְיהוּ. מַאן אִינּוּן. אִינּוּן שֶׁכְּבָר מֵתוּ, וְקַבִּילוּ עוֹנְשָׁא תְּרֵי זִמְנֵי, וְאִלֵּין אִקְרוּן כֶּסֶף מְזוּקָּק, דְּעָאל לְנוּרָא זִמְנִין וּתְרֵין, וְנָפִיק מִנֵּיהּ זוּהֲמָא, וְאִתְבָּרַר וְאִתְנָקֵי. וְטוֹב מִשְּׁנֵיהֶם אֶת אֲשֶׁר עֲדֶן לֹא הָיָה. הַהוּא רוּחָא דְּקָאֵים לְעֵילָּא, וְאִתְעַכָּב לְנַחְתָּא לְתַתָּא, דְּהַאי קָאֵים בְּקִיּוּמֵיהּ, וְלֵית לֵיהּ לְקַבְּלָא עוֹנְשָׁא, וְאִית לֵיהּ מְזוֹנָא מֵהַהוּא מְזוֹנָא עִלָּאָה דִּלְעֵילָּא לְעֵילָּא.
61. "But better than both of them" is he WHO ARRIVES IN THIS WORLD and does not part FROM THE HOLY ONE, BLESSED BE HE, and is not known. All his words are covert. That is the innocent pious that kept the precepts of the Torah and upheld them, and dealt in the Torah day and night. Such a person is united and enjoys the higher level above all other people, and all the rest are burned from GAZING AT this one's canopy.
61. טַב מְכֻּלְּהוּ, מַאן דְּלָא אִתְפְּרַשׁ, וְלָא אִתְגַּלְיָיא, וְכָל מִלּוֹי בִּסְתִּימָא אִינּוּן. דָּא הוּא זַכָּאָה חֲסִידָא, דְּנָטַר פִּקּוּדֵי אוֹרַיְיתָא, וְקִיֵּים לוֹן, וְאִשְׁתָּדַּל בְּאוֹרַיְיתָא יְמָמָא וְלֵילֵי. דָּא אִתְאֲחִיד וְאִתְהֲנֵי בְּדַרְגָּא עִלָּאָה עַל כָּל שְׁאַר בְּנֵי נָשָׁא, וְכֻלְּהוּ אִתּוֹקְדָן מֵחוּפָּה דְּהַאי.
62. Come and behold: at the time the Holy One, blessed be He, said to Moses, "Aaron shall be gathered to his people," his strength was weakened and he knew that his right arm, WHICH IS CHESED, broke and his entire body trembled. As soon as he said: "Take Aaron and Elazar his son," the Holy One, blessed be He, said to him: 'Here, I will lend you another arm.' "And strip Aaron...and Aaron shall be gathered." Elazar shall serve as the right hand for you instead of his father. In spite of all this, he did not entirely fill the place of his father, since the clouds of glory departed and would not have returned if not for the merit of Moses, but not because of Elazar's merit.
62. ת"ח, בְּשַׁעֲתָא דְּאָמַר קוּדְשָׁא בְּרִיךְ הוּא לְמֹשֶׁה יֵאָסֵף אַהֲרֹן אֶל עַמָּיו, אִתְחֲלָשׁ חֵילָא דִּילֵיהּ, וְיָדַע דְּהָא אַתְּבַּר דְּרוֹעָא יְמִינָא דִּילֵיהּ, וְאִזְדַּעְזְעָא כָּל גּוּפֵיהּ, כֵּיוָן דְּאָמַר קַח אֶת אַהֲרֹן וְאֶת אֶלְעָזָר בְּנוֹ, אָ"ל קוּדְשָׁא בְּרִיךְ הוּא, מֹשֶׁה, הָא דְּרוֹעָא אַחֲרָא אוֹזִיפְנָא לָךָ, וְהַפְשֵׁט אֶת אַהֲרֹן וְגוֹ,' וְאַהֲרֹן יֵאָסֵף, הֵא אֶלְעָזָר יְהֵא לְגַבָּךְ, יְמִינָא דָא תֵּחוֹת אֲבוֹי. וְעִם כָּל דָּא לָא אַשְׁלִים אֲתָר בְּהַהוּא זִמְנָא כַּאֲבוֹי, דְּהָא עֲנָנֵי יְקָר אִסְתְּלָקוּ, וְלָא אָהַדְרוּ אֶלָּא בִּזְכוּתָא דְּמֹשֶׁה, וְלָא בִּזְכוּתָא דְּאֶלְעָזָר.
63. "And Moses did as Hashem commanded..." (Bemidbar 20:27). HE ASKS: Why, "in the sight of all the congregation" (Ibid.)? HE RESPONDS: This was because Aaron was the most beloved by the nation and they should not say that he died through Moses. Moses drew Aaron with words until they ascended the mountain, and all of Yisrael watched while Moses undressed the garments of Aaron and robed Elazar with them.
63. וַיַּעַשׂ מֹשֶׁה כַּאֲשֶׁר צִוָּה וְגוֹ.' אֲמַאי לְעֵינֵי כָּל הָעֵדָה. אֶלָּא, בְּגִין דְּאַהֲרֹן הֲוָה רְחִימָא דְּעַמָּא, יַתִּיר מִכֹּלָּא, וְלָא יֵימְרוּן דְּהָא אִתְנְגִיד עַל יְדָא דְּמֹשֶׁה. וּמֹשֶׁה מָשִׁיךְ לְאַהֲרֹן בְּמִלִּין, עַד דְּסָלִיקוּ לְטוּרָא, וְכָל יִשְׂרָאֵל הֲווֹ חָמָאן, בְּשַׁעֲתָא דְּאַפְשִׁיט מֹשֶׁה לְבוּשֵׁי דְּאַהֲרֹן, וְאַלְבִּישׁ לוֹן לְאֶלְעָזָר.
64. HE ASKS: What is the reason that Moses REMOVED HIS GARMENTS? HE REPLIES: It is because Moses was the one that put them on Aaron when he was elevated to the priesthood. It says that Moses clothed Aaron with the garments, and it is written: "and clothed him with the robe" (Vayikra 8:7). THEREFORE, Moses then removed what he gave him and the Holy One, blessed be He, removed that which He granted him, MEANING HIS SOUL. Both of them undressed Aaron completely, Moses removed what was external, and the Holy One, blessed be He, removed what was internal. As long as Moses did not complete his removal, the Holy One, blessed be He, did not complete His own. Happy is the lot of Moses.
64. מַאי טַעֲמָא מֹשֶׁה. אֶלָּא מֹשֶׁה אַלְבִּשִׁינוּן לְאַהֲרֹן כַּד סָלִיק לְכַהֲנָא, הה"ד וְיַלְבֵּשׁ מֹשֶׁה אֶת אַהֲרֹן אֶת בְּגָדָיו, וּכְתִיב וְיַלְבֵּשׁ אוֹתוֹ אֶת הַמְּעִיל. הַשְׁתָּא. מֹשֶׁה אַעְדֵּי מִנֵּיהּ, מַה דְּיָהַב לֵיהּ. וְקוּדְשָׁא בְּרִיךְ הוּא אַעְדֵּי מִנֵּיהּ, מַה דְּיָהַב לֵיהּ. וְתַרְוַויְיהוּ אַפְשִׁיטוּ לֵיהּ לְאַהֲרֹן מִכֹּלָּא, וּמֹשֶׁה אַעְדֵּי לְבַר, וְקוּדְשָׁא בְּרִיךְ הוּא לְגוֹ. וְעַד דְּאַעְדֵּי מֹשֶׁה, קוּדְשָׁא בְּרִיךְ הוּא לָא אַעְדֵּי, זַכָּאָה חוּלָקָא דְּמֹשֶׁה.
65. Happy is the lot of the just, since the Holy One, blessed be He, desires their honor. The Holy One, blessed be He, prepared for Aaron a bed and candelabra of gold that gives light, and took it from him, from that lamp that he used to light twice every day. AND AFTER THAT, He sealed the opening of the cave and they went down.
65. זַכָּאָה חוּלָקֵהוֹן דְּצַדִּיקַיָּיא, דְקוּדְשָׁא בְּרִיךְ הוּא בָּעֵי בִּיקָרֵיהוֹן. אַתְקִין קוּדְשָׁא בְּרִיךְ הוּא לְאַהֲרֹן, עַרְסָא וּמְנַרְתָּא דְּדַהֲבָא דְּנַהֲרָא. וּמִדִּידֵיהּ נָטִיל, מֵהַהוּא מְנַרְתָּא דַּהֲוָה דָּלִיק בְּכָל יוֹמָא תְּרֵי זִמְנֵי וְאַסְתִּים פּוּם מְעַרְתָּא וְנַחְתּוּ.
66. Rabbi Yehuda said: The entrance of the cave was wide open; all of Yisrael observed Aaron dead. The candle of the lamp was lit before him, his bed was coming in and out, SO THAT ALL OF YISRAEL COULD SEE THAT HE WAS DEAD, and one cloud remained OVER THE BED. At that point, Yisrael knew that Aaron was dead. They noticed that the clouds of glory departed FROM YISRAEL, as it is written: "and when all the congregation saw that Aaron was dead..." (Bemidbar 20:29). And this was previously explained. Therefore, "they mourned for Aaron...all the house of Yisrael," men, women and children, since he was beloved by all.
66. רִבִּי יְהוּדָה אָמַר, פּוּם מְעַרְתָּא הֲוָה פְּתִיחָא, דְּכָל יִשְׂרָאֵל הֲווֹ חָמָאן לְאַהֲרֹן שָׁכִיב, וּבוּצִינָא דִּמְנַרְתָּא דָּלִיק קַמֵּיהּ, וְעַרְסֵיהּ נָפִיק וְעָיֵיל, וַעֲנָנָא חַד קָאֵים עָלֵיהּ. וּכְדֵין יָדְעוּ יִשְׂרָאֵל דְּהָא אַהֲרֹן מִית. וְחָמוּ דְּהָא אִסְתְּלָקוּ עֲנָנֵי כָּבוֹד, הה"ד וַיִּרְאוּ כָּל הָעֵדָה כִּי גָוַע אַהֲרֹן וְגוֹ,' וְהָא אוּקְמוּהָ. וע"ד בָּכוּ לְאַהֲרֹן כָּל בֵּית יִשְׂרָאֵל, גּוּבְרִין וְנָשִׁין וְטָף, דְּהָא רְחִימָא מְכֻּלְּהוּ הֲוָה.
67. Rabbi Shimon said: Why were these three holy elevated siblings not buried in a single area? And why were the limbs spread about, one here and one in another place? There are some who say that each one died at a location where Yisrael were destined to be in danger in the future in order to defend Yisrael, so that they would be saved. However, THE EXPLANATION IS that each one died as appropriate. Miriam died in Kadesh and was in the location between North and South, SINCE MIRIAM WAS THE CHARIOT TO MALCHUT, WHICH IS BETWEEN THE RIGHT AND LEFT OF ZEIR ANPIN, REFERRED TO AS SOUTH AND NORTH. Aaron, WHO WAS THE CHARIOT FOR CHESED, DIED IN MOUNT HOR, and was to the right direction. Moses, WHO DIED IN THE MOUNTAIN OF AVARIM, WAS IN THE CENTER, as was appropriate for him, SINCE MOSES WAS THE CARRIAGE TO THE CENTRAL COLUMN, THAT IS, TIFERET. This was WHERE MOSES WAS pulled onto the mountain where Aaron was, and he collected Miriam's burial ground to that mountain OF MOSES, which was held on both sides, FROM THE RIGHT AND FROM THE LEFT, SINCE THE CENTRAL COLUMN COMBINES THE RIGHT AND THE LEFT. Therefore, it is called the 'Mountain of Avarim' IN ORDER TO COMMEMORATE THE PASSAGE THAT EXISTS BETWEEN the two sides of the mountain that allow crossings (Heb. ma'avarim). THAT PASSAGEWAY is attached to this side and to that side, TO THE RIGHT AND TO THE LEFT.
67. רִבִּי שִׁמְעוֹן אָמַר, הָנֵי תְּלָתָא אָחִין עִלָּאִין קַדִּישִׁין, אֲמַאי לָא אִתְקָבָרוּ בְּאֲתָר חַד, וְשַׁיְיפִין אִתְבַּדְרוּ, חַד הָכָא, וְחַד הָכָא, וְחַד בְּאֲתָר אַחֲרָא. אֶלָּא אִית דְּאַמְרֵי, בַּאֲתָר דְּבָעָאן יִשְׂרָאֵל לְאִסְתַּכְּנָא בֵּיהּ, מִית כָּל חַד וְחַד, בְּגִין לְאַגָּנָא עָלַיְיהוּ, וְאִשְׁתֵּזְבוּן, אֲבָל כָּל חַד וְחַד מִית כַּדְּקָא חֲזֵי עָלַיְיהוּ. מִרְיָם בְּקָדֵשׁ, בֵּין צָפוֹן לְדָרוֹם. אַהֲרֹן לִסְטַר יְמִינָא. מֹשֶׁה כַּדְּקָא חֲזֵי לֵיהּ. אָחִיד הַהוּא טוּרָא לְטוּרָא דְּאַהֲרֹן, וְכָנִישׁ לִקְבוּרָתָא דְּמִרְיָם לְגַבֵּי הַהוּא טוּרָא, אָחִיד לִתְרֵי סִטְרֵי. וְעַל דָּא אִתְקְרֵי הַר הָעֲבָרִים, דִּתְרֵי סִטְרֵי טוּרָא דִּמְעַבְרֵי, וְאָחִיד לְסִטְרָא דָּא וּלְסִטְרָא דָּא.
68. Happy is the portion of the righteous in this world and the World to Come. Even though they are in another world, in another higher world, their merit endures in this world for generations to come. During the period that Yisrael return to repent in the presence of the Holy One, blessed be He, some punishment is decreed over them. Then the Holy One, blessed be He, calls upon the righteous, who remain in His presence above, and informs them. They void that decree and the Holy One, blessed be He, has Mercy on Yisrael. Happy are the just, about whom it is written, "and Hashem will guide you continually..." (Yeshayah 58:11).
68. זַכָּאָה חוּלָקֵהוֹן דְּצַדִּיקַיָּיא בְּעָלְמָא דֵּין וּבְעָלְמָא דְּאָתֵי. ואע"ג דְּאִינּוּן בַּאֲתָר אַחֲרָא, בְּעָלְמָא אַחֲרָא עִלָּאָה, זְכוּתְהוֹן קַיְּימָא בְּעָלְמָא דָּא, לְדָרֵי דָּרִין. וּבְשַׁעֲתָא דְּיִשְׂרָאֵל תַּיְיבִין בְּתִיּוּבְתָּא קַמֵּי קוּדְשָׁא בְּרִיךְ הוּא, וּגְזֵירָה אִתְגְּזַר עָלַיְיהוּ, כְּדֵין קָארֵי קוּדְשָׁא בְּרִיךְ הוּא לְצַדִּיקַיָּיא דְּקַיְימֵי קַמֵּיהּ לְעֵילָּא, וְאוֹדַע לוֹן, וְאִינּוּן מְבַטְּלֵי הַהִיא גְּזֵרָה, וְחָיֵיס קוּדְשָׁא בְּרִיךְ הוּא עָלַיְיהוּ דְּיִשְׂרָאֵל. זַכָּאִין אִינּוּן צַדִּיקַיָּיא, דְּעָלַיְיהוּ כְּתִיב וְנָחֲךָ יְיָ' תָּמִיד וְגוֹ.'