רַבִּי אַבָּא פָּתַח וְאָמַר, (תהילים כ״ד:ג׳) מִי יַעֲלֶה בְהַר יְיָ וּמִי יָקוּם בִּמְקוֹם קָדְשׁוֹ. תָּא חֲזֵי, כָּל בְּנֵי עָלְמָא לָא חָמָאן עַל מָה קָיְימֵי בְּעָלְמָא, וְיוֹמִין אָזְלִין וְסָלְקִין וְקָיְימֵי קַמֵּי קוּדְשָׁא בְּרִיךְ הוּא, כָּל אִנּוּן יוֹמִין דִּבְנֵי נָשָׁא קָיְימֵי בְּהוּ בְּהַאי עָלְמָא, דְּהָא כֻּלְהוּ אִתְבְּרִיאוּ וְכֻלְהוּ קָיְימֵי לְעֵילָא, וּמְנָלָן דְּאִתְבְּרִיאוּ, דִּכְתִיב, (תהילים קל״ט:ט״ז) יָמִים יוּצָרוּ. R. Abba opened a discourse with the verse: Who shalt ascend into the mountain of the Lord? And who shall stand in his holy place? (Ps. 24, 3). ‘Mankind’, he said, ‘little realise on what it is that they are standing whilst in this world’ For the days as they pass ascend and range themselves before the Almighty-namely, all the days of men’s existence in this world. For all these have been created, and they all present themselves on high. That they have been created we know from the words of Scripture, “The days were fashioned” (Ps. 139, 16).

וְכַד מָטָאן יוֹמִין לְאִסְתַּלָּקָא מֵהַאי עָלְמָא. כֻּלְהוּ קְרֵיבִין קַמֵּי מַלְכָּא עִלָּאָה, הֲדָא הוּא דִכְתִיב, (מלכים א ב׳:א׳) וַיִּקְרֵבוּ יְמֵי דָּוִד לָמוּת. (בראשית מ״ז:כ״ט) וַיִּקְרְבוּ יְמֵי יִשְׂרָאֵל לָמוּת. And when the time comes for the days to depart from this world, they all approach the Most High King, as it is written, “And the days of David drew nigh that he should die” (I Kings 2, 1), and again, “And the days of Israel drew nigh that he should die” (Gen. 47, 29).

בְּגִין דְּכַד בַּר נָשׁ אִיהוּ בְּהַאי עָלְמָא לָא אַשְׁגַּח וְלָא אִסְתַּכַּל עַל מַה קָאִים, אֶלָּא כָּל יוֹמָא וְיוֹמָא חָשִׁיב כְּאִלּוּ הוּא אָזִיל בְּרֵקַנְיָיא, דְּהָא כַּד נִשְׁמָתָא נָפְקַת מֵהַאי עָלְמָא לָא יָדְעַת לְאָן אָרְחָא סָלְקִין לָהּ. דְּהָא אוֹרְחָא לְסַלְקָא לְעֵילָא לְאֲתַר דִּנְהִירוּ דְּנִשְׁמָתִין עִלָּאִין נָהֲרִין, לָא אִתְיְהִיב לְכֻלְהוֹן נִשְׁמָתִין, דְּהָא כְּגַוְונָא דְּאִיהוּ אַמְשִׁיךְ עֲלֵיהּ בְּהַאי עָלְמָא, הָכִי אִתְמַשְׁכַת לְבָתַר דְּנָפִיק מִנֵּיהּ. Man, however, whilst in this world, considers not and reflects not what it is he is standing on, and each day as it passes he regards as though it has vanished into nothingness. When the soul departs this world she knows not by what path she will be made to travel; for it is not granted to all souls to ascend by the way that leads to the realm of radiance where the choicest souls shine forth. For it is the path taken by man in this world that determines the path of the soul on her departure.

תָּא חֲזֵי, אִי בַּר נָשׁ אִתְמְשִׁיךְ בָּתַר קוּדְשָׁא בְּרִיךְ הוּא, וְתִיאוּבְתָּא דִּילֵיהּ אֲבַתְרִיהּ בְּהַאי עָלְמָא, לְבָתַר כַּד נָפִיק מִנֵּיהּ, אִיהוּ אִתְמְשִׁיךְ אֲבַתְרִיהּ וְיָהֲבִין לֵיהּ אוֹרַח לְאִסְתַּלָּקָא לְעֵילָא, בָּתַר הַהוּא מְשִׁיכוּ דְּאִתְמְשִׁיךְ בִּרְעוּתָא כָּל יוֹמָא בְּהַאי עָלְמָא. Thus, if a man is drawn towards the Holy One, and is filled with longing towards Him in this world, the soul in departing from him is carried upward towards the higher realms by the impetus given her each day in this world.’

אָמַר רַבִּי אַבָא יוֹמָא חַד אִעַרְעָנָא בְּחַד מָתָא מֵאִנּוּן דְּהֲווּ מִן בְּנֵי קֶדֶם, וְאָמְרוּ לִי מֵהַהִיא חָכְמְתָא דְּהֲווּ יָדְעִין מִיּוֹמֵי קַדְמָאֵי וְהֲווּ אַשְׁכְּחָן סִפְרִין דְּחָכְמְתָא דִּלְהוֹן, וּקְרִיבוּ לִי חַד סִפְרָא. R. Abba continued: ‘I once found myself in a town inhabited by descendants of the “children of the East”, and they imparted to me some of the Wisdom of antiquity with which they were acquainted. They also possessed some books of their Wisdom, and they showed me one

וְהֲוָה כְּתִיב בֵּיהּ, דְּהָא כְּגַוְונָא דִּרְעוּתָא דְּבַּר נָשׁ אִיכַוֵּון בֵּיהּ בְּהַאי עָלְמָא, הָכִי אַמְשִׁיךְ עֲלֵיהּ רוּחַ מִלְּעֵילָא כְּגַוְונָא דְּהַהוּא רְעוּתָא דְּאִתְדָּבַּק בֵּיהּ, אִי רְעוּתֵיהּ אִיכַוִּין בְּמִלָּה עִלָּאָה קַדִּישָׁא אִיהוּ אַמְשִׁיךְ עֲלֵיהּ לְהַהִיא מִלָה מִלְּעֵילָא לְתַתָּא לְגַבֵּיהּ. in which it was written that, according to the goal which a man sets himself in this world, so does he draw to himself a spirit from on high. If he strives to attain some holy and lofty object, he draws that object from on high to himself below.

וְאִי רְעוּתֵיהּ לְאִתְדַּבְּקָא בְּסִטְרָא אָחֳרָא וְאִיכַוֵּין בֵּיהּ, אִיהוּ אַמְשִׁיךְ לְהַהִיא מִלָּה מִלְּעֵילָא לְתַתָּא לְגַבֵּיהּ. וְהֲווּ אָמְרִי דְּעִקָּרָא דְּמִלְּתָא תַּלְיָיא בְּמִלִּין וּבְעוֹבָדָא וּבִרְעוּתָא לְאִתְדַּבְּקָא, וּבְדָא אִתְמְשַׁךְ מִלְּעֵילָא לְתַתָּא הַהוּא סִטְרָא דְּאִתְדָּבַּק בָּהּ. But if his desire is to cleave to the other side, and he makes this his whole intent, then he draws to himself from above the other influence. They said, further, that all depends on the kind of speech, action, and intention to which a man habituates himself, for he draws to himself here below from on high that side to which he habitually cleaves.

כְּגַוְונָא דָא מַאן דְּבָעֵי לְאִתְדַּבְּקָא לְעֵילָא בְּרוּחַ קוּדְשָׁא דְּהָא בְּעוֹבָדָא וּבְמִלִּין וּבִרְעוּתָא דְלִבָּא לְכַוְּונָא בְּהַהִיא מִלָּה תַּלְיָיא מִלְּתָא לְאַמְשָׁכָא לֵיהּ לְגַבֵּיהּ מֵעֵילָא לְתַתָּא וּלְאִתְדַּבְּקָא בְּהַהִיא מִלָּה. The same principle applies to him who seeks to be attached to the sacred spirit on high. For it is by his acts, by his words, and by his fervency and devotion that he can draw to himself that spirit from on high.

וְהֲווּ אָמְרֵי כַּמָּה דְּבַר נָשׁ אִתְמְשַׁךְ בְּהַאי עָלְמָא הָכִי נָמֵי מָשְׁכִין לֵיהּ כַּד נָפִיק מֵהַאי עָלְמָא. וּבְמָּה דְאִתְדָּבַּק בְּהַאי עָלְמָא וְאִתְמְשַׁךְ אֲבַתְרֵיהּ הָכִי אִתְדָּבַּק בְּהַהוּא עָלְמָא, אִי בְּקוּדְשָׁא, בְּקוּדְשָׁא. וְאִי בִּמְסָאֲבָא, בִּמְסָאֲבָא. They further said that if a man follows a certain direction in this world, he will be led further in the same direction when he departs this world; as that to which he attaches himself in this world, so is that to which he will find himself attached in the other world: if holy, holy, and if defiled, defiled.

אִי בְּקוּדְשָׁא, מָשְׁכִין לֵיהּ לְגַבֵּי הַהוּא סְטַר וְאִתְדָּבַּק בֵּיהּ לְעֵילָא, וְאִתְעֲבִיד מְמַנָּא שַׁמָּשָׁא, לְשַׁמָּשָׁא קַמֵי קוּדְשָׁא בְּרִיךְ הוּא בֵּין אִנּוּן שְׁאָר מַלְאָכִין. כְּמָה דְּהָכִי אִתְדָּבַּק לְעֵילָא וְקָאִים בֵּין אִנּוּן קַדִּישִׁין דִּכְתִיב (זכריה ג׳:ז׳) וְנָתַתִּי לְךָ מַהְלְכִים בֵּין הָעוֹמְדִים הָאֵלֶה. If he cleaves to holiness he will on high be drawn to that side and be made a servant to minister before the Holy One among the angels, and will stand among those holy beings who are referred to in the words, “then I will give thee free access among these that stand by” (Zech. 3, 7).

הָכִי נָמֵי כְּגַוְונָא דָא. אִי בִּמְסָאֳבָא, מָשְׁכִין לֵיהּ לְגַבֵּי הַהוּא סְטַר וְאִתְעֲבִיד כְּחַד מִנַּיְיהוּ לְאִתְדַּבְּקַא בְּהוּ וְאִנּוּן אִקְרוּן נִזְקֵי בְּנֵי נְשָׁא. וּבְהַהִיא שַׁעֲתָא דְּנָפִיק מֵהַאי עָלְמָא נָטְלִין לֵיהּ וְשָׁאֲבִין לֵיהּ בַּגֵּיהִנָּם בְּהַהוּא אֲתַר דְּדַיְינֵי לוֹן לִבְנֵי מְסָאֳבָא דְּסָאִיבוּ גַּרְמַיְיהוּ וְרוּחַיְיהוּ, וּלְבָתַר אִתְדָּבַּק בְּהוּ. וְאִיהוּ נִזְקָא (כט א) כְּחַד מֵאִנּוּן נִזְקֵי דְעָלְמָא. Similarly if he clings here to uncleanness, he will be drawn there towards that side and be made one of the unclean company and be attached to them. These are called “pests of mankind”, and when a man leaves this world they take him up and cast him into Gehinnom, in that region where judgement is meted out to those who have sullied themselves and soiled their spirits. After that he is made a companion of the unclean spirits and becomes a “pest of mankind” like one of them.

אֲמִינָא לוֹן בָּנַי קְרִיבָא דָא לְמִלִּין דְּאוֹרַיְיתָא. אֲבָל אִית לְכוּ אִתְרַחֲקָא (מגו) מֵאִנּוּן סִפְרִין (אלין) בְּגִין דְּלָא יִסְטֵי לִבַּיְיכוּ לְאִלֵּין פּוּלְחָנִין וּלְכָל אִנּוּן סִטְרִין דְּקָאֲמַר הָכָא דִּילְמָא חַס וְשָׁלוֹם (לא) תִּסְטוּן מִבָּתַר פּוּלְחָנָא דְּקוּדְשָׁא בְּרִיךְ הוּא. I then said to them: My children, all this is similar to what we learn in our Torah, nevertheless you should keep away from these books so that your hearts should not be led astray after those idolatrous services and after those “sides” mentioned here. Be on your guard lest, God forbid, you be led astray from the worship of the Holy One, since all these books mislead mankind.

דְּהָא כָּל סְפָרִים אִלֵּין אַטְעַיָּין לוֹן לִבְנֵי נָשָׁא, בְּגִין דִּבְנֵי קֶדֶם חַכִּימִין הֲווּ, וִירוּתָא דְּחָכְמְתָא דָא יָרְתוּ מֵאַבְרָהָם דְּיָהַב לִבְנֵי פִּלַּגְּשִׁים, דִּכְתִיב, (בראשית כ״ה:ו׳) וְלִבְנֵי הַפִּלַּגְּשִׁים אֲשֶׁר לְאַבְרָהָם נָתַן אַבְרָהָם מַתָּנוֹת וַיְשַׁלְּחֵם מֵעַל יִצְחָק בְּנוֹ בְּעוֹדֶנוּ חַי קֵדְמָה אֶל אֶרֶץ קֶדֶם. וּלְבָתַר אִתְמַשְׁכוּ בְּהַהִיא חָכְמָה לְכַמָּה סִטְרִין. For the ancient children of the East were possessed of a wisdom which they inherited from Abraham, who transmitted it to the sons of the concubines, as it is written, “But unto the sons of the concubines that Abraham had, Abraham gave gifts, and he sent them away from Isaac his son, while he yet lived, eastward, unto the country of the children of the East” (Gen. 25, 6). In course of time they followed the track of that wisdom into many (wrong) directions.

אֲבָל זַרְעָא דְּיִצְחָק חוּלָקָא דְיַעֲקֹב לָאו הָכִי, דִּכְתִיב, (בראשית כ״ה:ה׳) וַיִּתֵּן אַבְרָהָם אֶת כָּל אֲשֶׁר לוֹ לְיִצְחָק, דָּא חוּלָקָא קַדִּישָׁא דִּמְהֵימְנוּתָא דְּאִתְדָּבַּק בֵּיהּ אַבְרָהָם, וְנָפַק מֵהַהוּא עַדְבָא וּמֵהַהוּא סִטְרָא, יַעֲקֹב מַה כְּתִיב בֵּיהּ (בראשית כ״ח:י״ג) וְהִנֵה יְיָ נִצָּב עָלָיו. וּכְתִיב, (ישעיה מא) וְאַתָּה יַעֲקֹב עַבְדִּי וְגו'. בְּגִינֵי כָךְ בָּעֵי לֵיהּ לְבַּר נָשׁ לְאִתְמַשְׁכָא בָּתַר קוּדְשָׁא בְּרִיךְ הוּא וּלְאִתְדַּבְּקָא בֵּיהּ תָּדִיר דִּכְתִיב, (דברים י) וּבוֹ תִדְבָּק. Not so with the seed of Isaac, with the portion of Jacob. For it is written, “And Abraham gave all that he had unto Isaac” (Ibid. 5), this being the holy heritage of faith to which Abraham clave, and from the sphere of which issued Jacob, of whom it is written, “And, behold, the Lord stood beside him” (Gen. 28, 13), and also, “And thou, Israel, my servant, etc.” (Is. 41, 8). Hence it behoves a man to follow the Holy One and to cleave to Him continually, as it is written, “and to him shalt thou cleave” (Deut. 10, 20).

תָּא חֲזֵי, (תהילים כ״ד:ג׳) מִי יַעֲלֶה בְּהַר יְיָ וְגו'. וּלְבָתַר אַהֲדַר וּפֵירַשׁ נְקִי כַפַּיִם. דְּלָא עֲבִיד בִּידוֹי טוּפְסָא וְלָא אִתְתַּקַּף בְּהוּ בְּמָּה דְּלָא אִצְטְרִיךְ. וְתוּ דְּלָא אִסְתָּאַב בְּהוּ וְלָא סָאִיב בְּהוּ לְגוּפָא כְּאִנּוּן דִּמְסָאֲבִין גַּרְמַיְיהוּ בְּיָדִין לְאִסְתָּאֲבָא, וְדָא הוּא נְקִי כַפַּיִם, וּבַר לֵבָב, כְּגַוְונָא דָא דְּלָא אַמְשִׁיךְ רְעוּתֵיהּ וְלִבֵּיהּ לְסִטְרָא אָחֳרָא, אֶלָּא לְאִתְמַשְּׁכָא בָּתַר פּוּלְחָנָא דְּקוּדְשָׁא בְּרִיךְ הוּא. It is written, “Who shall ascend into the mountain of the Lord?” and the answer is given, “He that hath clean hands and a pure heart” (Ps. 24, 3-4), that is, he that has not made with his hands vain shapes nor grasped with them wrongful objects, nor has he defiled himself through them like those who defile their bodies wilfully. “And pure of heart”: that is, he that averts his heart and mind from the “other side” and directs them towards the service of the Holy One.

אֲשֶׁר לא נָשָׂא לַשָׁוְא נַפְשׁוֹ. נַפְשׁוֹ כְּתִיב נַפְשִׁי קְרִי, וְהָא אוּקְמוּהָ נַפְשִׁי דָּא נֶפֶשׁ דָּוִד סִטְרָא דִּמְהֵימְנוּתָא. נַפְשׁוֹ דָּא נֶפֶשׁ דְּבַר נָשׁ מַמָּשׁ. בְּגִין דְּכַד יִפּוּק מֵהַאי עָלְמָא. וְנַפְשֵׁיהּ יִסְתַּלַּק בְּעוֹבָדִין דְּכָשְׁרִין עַל מַה דְּיִתְקַיַּים בְּהוּ לְמֵיהַךְ בֵּין כָּל אִנּוּן קַדִּישִׁין כְּמָא דְאַתְּ אָמֵר, (תהילים קט״ז:ט׳) אֶתְהַלֵּךְ לִפְנֵי יְיָ בְּאַרְצוֹת הַחַיִּים. וּבְגִין דְּלָא נָשָׂא לַשָּׁוְא נַפְשִׁי יִשָּׂא בְרָכָה מֵאֵת יְיָ וְגו'. It says further: “Who hath not lifted up his soul unto falsehood… he shall receive a blessing from the Lord” (Ibid. 4-5); that is to say, when he leaves this world his soul ascends furnished with good works which will enable him to obtain entry among the holy celestial beings, in accordance with the verse, “I shall walk before the Lord in the lands of the living” (Ps. 116, 9), for since “he hath not lifted his soul unto falsehood, he shall receive a blessing from the Lord, etc.”’

רַבִּי אַבָּא פָּתַח וְאָמַר, (תהילים כ״ד:ג׳) מִי יַעֲלֶה בְהַר יְיָ וּמִי יָקוּם בִּמְקוֹם קָדְשׁוֹ. תָּא חֲזֵי, כָּל בְּנֵי עָלְמָא לָא חָמָאן עַל מָה קָיְימֵי בְּעָלְמָא, וְיוֹמִין אָזְלִין וְסָלְקִין וְקָיְימֵי קַמֵּי קוּדְשָׁא בְּרִיךְ הוּא, כָּל אִנּוּן יוֹמִין דִּבְנֵי נָשָׁא קָיְימֵי בְּהוּ בְּהַאי עָלְמָא, דְּהָא כֻּלְהוּ אִתְבְּרִיאוּ וְכֻלְהוּ קָיְימֵי לְעֵילָא, וּמְנָלָן דְּאִתְבְּרִיאוּ, דִּכְתִיב, (תהילים קל״ט:ט״ז) יָמִים יוּצָרוּ. R. Abba opened a discourse with the verse: Who shalt ascend into the mountain of the Lord? And who shall stand in his holy place? (Ps. 24, 3). ‘Mankind’, he said, ‘little realise on what it is that they are standing whilst in this world’ For the days as they pass ascend and range themselves before the Almighty-namely, all the days of men’s existence in this world. For all these have been created, and they all present themselves on high. That they have been created we know from the words of Scripture, “The days were fashioned” (Ps. 139, 16).

וְכַד מָטָאן יוֹמִין לְאִסְתַּלָּקָא מֵהַאי עָלְמָא. כֻּלְהוּ קְרֵיבִין קַמֵּי מַלְכָּא עִלָּאָה, הֲדָא הוּא דִכְתִיב, (מלכים א ב׳:א׳) וַיִּקְרֵבוּ יְמֵי דָּוִד לָמוּת. (בראשית מ״ז:כ״ט) וַיִּקְרְבוּ יְמֵי יִשְׂרָאֵל לָמוּת. And when the time comes for the days to depart from this world, they all approach the Most High King, as it is written, “And the days of David drew nigh that he should die” (I Kings 2, 1), and again, “And the days of Israel drew nigh that he should die” (Gen. 47, 29).

כְּגַוְונָא דָא מַאן דְּבָעֵי לְאִתְדַּבְּקָא לְעֵילָא בְּרוּחַ קוּדְשָׁא דְּהָא בְּעוֹבָדָא וּבְמִלִּין וּבִרְעוּתָא דְלִבָּא לְכַוְּונָא בְּהַהִיא מִלָּה תַּלְיָיא מִלְּתָא לְאַמְשָׁכָא לֵיהּ לְגַבֵּיהּ מֵעֵילָא לְתַתָּא וּלְאִתְדַּבְּקָא בְּהַהִיא מִלָּה. The same principle applies to him who seeks to be attached to the sacred spirit on high. For it is by his acts, by his words, and by his fervency and devotion that he can draw to himself that spirit from on high.

וְהֲווּ אָמְרֵי כַּמָּה דְּבַר נָשׁ אִתְמְשַׁךְ בְּהַאי עָלְמָא הָכִי נָמֵי מָשְׁכִין לֵיהּ כַּד נָפִיק מֵהַאי עָלְמָא. וּבְמָּה דְאִתְדָּבַּק בְּהַאי עָלְמָא וְאִתְמְשַׁךְ אֲבַתְרֵיהּ הָכִי אִתְדָּבַּק בְּהַהוּא עָלְמָא, אִי בְּקוּדְשָׁא, בְּקוּדְשָׁא. וְאִי בִּמְסָאֲבָא, בִּמְסָאֲבָא. They further said that if a man follows a certain direction in this world, he will be led further in the same direction when he departs this world; as that to which he attaches himself in this world, so is that to which he will find himself attached in the other world: if holy, holy, and if defiled, defiled.

אִי בְּקוּדְשָׁא, מָשְׁכִין לֵיהּ לְגַבֵּי הַהוּא סְטַר וְאִתְדָּבַּק בֵּיהּ לְעֵילָא, וְאִתְעֲבִיד מְמַנָּא שַׁמָּשָׁא, לְשַׁמָּשָׁא קַמֵי קוּדְשָׁא בְּרִיךְ הוּא בֵּין אִנּוּן שְׁאָר מַלְאָכִין. כְּמָה דְּהָכִי אִתְדָּבַּק לְעֵילָא וְקָאִים בֵּין אִנּוּן קַדִּישִׁין דִּכְתִיב (זכריה ג׳:ז׳) וְנָתַתִּי לְךָ מַהְלְכִים בֵּין הָעוֹמְדִים הָאֵלֶה. If he cleaves to holiness he will on high be drawn to that side and be made a servant to minister before the Holy One among the angels, and will stand among those holy beings who are referred to in the words, “then I will give thee free access among these that stand by” (Zech. 3, 7).

הָכִי נָמֵי כְּגַוְונָא דָא. אִי בִּמְסָאֳבָא, מָשְׁכִין לֵיהּ לְגַבֵּי הַהוּא סְטַר וְאִתְעֲבִיד כְּחַד מִנַּיְיהוּ לְאִתְדַּבְּקַא בְּהוּ וְאִנּוּן אִקְרוּן נִזְקֵי בְּנֵי נְשָׁא. וּבְהַהִיא שַׁעֲתָא דְּנָפִיק מֵהַאי עָלְמָא נָטְלִין לֵיהּ וְשָׁאֲבִין לֵיהּ בַּגֵּיהִנָּם בְּהַהוּא אֲתַר דְּדַיְינֵי לוֹן לִבְנֵי מְסָאֳבָא דְּסָאִיבוּ גַּרְמַיְיהוּ וְרוּחַיְיהוּ, וּלְבָתַר אִתְדָּבַּק בְּהוּ. וְאִיהוּ נִזְקָא (כט א) כְּחַד מֵאִנּוּן נִזְקֵי דְעָלְמָא. Similarly if he clings here to uncleanness, he will be drawn there towards that side and be made one of the unclean company and be attached to them. These are called “pests of mankind”, and when a man leaves this world they take him up and cast him into Gehinnom, in that region where judgement is meted out to those who have sullied themselves and soiled their spirits. After that he is made a companion of the unclean spirits and becomes a “pest of mankind” like one of them.

אֲמִינָא לוֹן בָּנַי קְרִיבָא דָא לְמִלִּין דְּאוֹרַיְיתָא. אֲבָל אִית לְכוּ אִתְרַחֲקָא (מגו) מֵאִנּוּן סִפְרִין (אלין) בְּגִין דְּלָא יִסְטֵי לִבַּיְיכוּ לְאִלֵּין פּוּלְחָנִין וּלְכָל אִנּוּן סִטְרִין דְּקָאֲמַר הָכָא דִּילְמָא חַס וְשָׁלוֹם (לא) תִּסְטוּן מִבָּתַר פּוּלְחָנָא דְּקוּדְשָׁא בְּרִיךְ הוּא. I then said to them: My children, all this is similar to what we learn in our Torah, nevertheless you should keep away from these books so that your hearts should not be led astray after those idolatrous services and after those “sides” mentioned here. Be on your guard lest, God forbid, you be led astray from the worship of the Holy One, since all these books mislead mankind.

דְּהָא כָּל סְפָרִים אִלֵּין אַטְעַיָּין לוֹן לִבְנֵי נָשָׁא, בְּגִין דִּבְנֵי קֶדֶם חַכִּימִין הֲווּ, וִירוּתָא דְּחָכְמְתָא דָא יָרְתוּ מֵאַבְרָהָם דְּיָהַב לִבְנֵי פִּלַּגְּשִׁים, דִּכְתִיב, (בראשית כ״ה:ו׳) וְלִבְנֵי הַפִּלַּגְּשִׁים אֲשֶׁר לְאַבְרָהָם נָתַן אַבְרָהָם מַתָּנוֹת וַיְשַׁלְּחֵם מֵעַל יִצְחָק בְּנוֹ בְּעוֹדֶנוּ חַי קֵדְמָה אֶל אֶרֶץ קֶדֶם. וּלְבָתַר אִתְמַשְׁכוּ בְּהַהִיא חָכְמָה לְכַמָּה סִטְרִין. For the ancient children of the East were possessed of a wisdom which they inherited from Abraham, who transmitted it to the sons of the concubines, as it is written, “But unto the sons of the concubines that Abraham had, Abraham gave gifts, and he sent them away from Isaac his son, while he yet lived, eastward, unto the country of the children of the East” (Gen. 25, 6). In course of time they followed the track of that wisdom into many (wrong) directions.

אֲבָל זַרְעָא דְּיִצְחָק חוּלָקָא דְיַעֲקֹב לָאו הָכִי, דִּכְתִיב, (בראשית כ״ה:ה׳) וַיִּתֵּן אַבְרָהָם אֶת כָּל אֲשֶׁר לוֹ לְיִצְחָק, דָּא חוּלָקָא קַדִּישָׁא דִּמְהֵימְנוּתָא דְּאִתְדָּבַּק בֵּיהּ אַבְרָהָם, וְנָפַק מֵהַהוּא עַדְבָא וּמֵהַהוּא סִטְרָא, יַעֲקֹב מַה כְּתִיב בֵּיהּ (בראשית כ״ח:י״ג) וְהִנֵה יְיָ נִצָּב עָלָיו. וּכְתִיב, (ישעיה מא) וְאַתָּה יַעֲקֹב עַבְדִּי וְגו'. בְּגִינֵי כָךְ בָּעֵי לֵיהּ לְבַּר נָשׁ לְאִתְמַשְׁכָא בָּתַר קוּדְשָׁא בְּרִיךְ הוּא וּלְאִתְדַּבְּקָא בֵּיהּ תָּדִיר דִּכְתִיב, (דברים י) וּבוֹ תִדְבָּק. Not so with the seed of Isaac, with the portion of Jacob. For it is written, “And Abraham gave all that he had unto Isaac” (Ibid. 5), this being the holy heritage of faith to which Abraham clave, and from the sphere of which issued Jacob, of whom it is written, “And, behold, the Lord stood beside him” (Gen. 28, 13), and also, “And thou, Israel, my servant, etc.” (Is. 41, 8). Hence it behoves a man to follow the Holy One and to cleave to Him continually, as it is written, “and to him shalt thou cleave” (Deut. 10, 20).

תָּא חֲזֵי, (תהילים כ״ד:ג׳) מִי יַעֲלֶה בְּהַר יְיָ וְגו'. וּלְבָתַר אַהֲדַר וּפֵירַשׁ נְקִי כַפַּיִם. דְּלָא עֲבִיד בִּידוֹי טוּפְסָא וְלָא אִתְתַּקַּף בְּהוּ בְּמָּה דְּלָא אִצְטְרִיךְ. וְתוּ דְּלָא אִסְתָּאַב בְּהוּ וְלָא סָאִיב בְּהוּ לְגוּפָא כְּאִנּוּן דִּמְסָאֲבִין גַּרְמַיְיהוּ בְּיָדִין לְאִסְתָּאֲבָא, וְדָא הוּא נְקִי כַפַּיִם, וּבַר לֵבָב, כְּגַוְונָא דָא דְּלָא אַמְשִׁיךְ רְעוּתֵיהּ וְלִבֵּיהּ לְסִטְרָא אָחֳרָא, אֶלָּא לְאִתְמַשְּׁכָא בָּתַר פּוּלְחָנָא דְּקוּדְשָׁא בְּרִיךְ הוּא. It is written, “Who shall ascend into the mountain of the Lord?” and the answer is given, “He that hath clean hands and a pure heart” (Ps. 24, 3-4), that is, he that has not made with his hands vain shapes nor grasped with them wrongful objects, nor has he defiled himself through them like those who defile their bodies wilfully. “And pure of heart”: that is, he that averts his heart and mind from the “other side” and directs them towards the service of the Holy One.

אֲשֶׁר לא נָשָׂא לַשָׁוְא נַפְשׁוֹ. נַפְשׁוֹ כְּתִיב נַפְשִׁי קְרִי, וְהָא אוּקְמוּהָ נַפְשִׁי דָּא נֶפֶשׁ דָּוִד סִטְרָא דִּמְהֵימְנוּתָא. נַפְשׁוֹ דָּא נֶפֶשׁ דְּבַר נָשׁ מַמָּשׁ. בְּגִין דְּכַד יִפּוּק מֵהַאי עָלְמָא. וְנַפְשֵׁיהּ יִסְתַּלַּק בְּעוֹבָדִין דְּכָשְׁרִין עַל מַה דְּיִתְקַיַּים בְּהוּ לְמֵיהַךְ בֵּין כָּל אִנּוּן קַדִּישִׁין כְּמָא דְאַתְּ אָמֵר, (תהילים קט״ז:ט׳) אֶתְהַלֵּךְ לִפְנֵי יְיָ בְּאַרְצוֹת הַחַיִּים. וּבְגִין דְּלָא נָשָׂא לַשָּׁוְא נַפְשִׁי יִשָּׂא בְרָכָה מֵאֵת יְיָ וְגו'. It says further: “Who hath not lifted up his soul unto falsehood… he shall receive a blessing from the Lord” (Ibid. 4-5); that is to say, when he leaves this world his soul ascends furnished with good works which will enable him to obtain entry among the holy celestial beings, in accordance with the verse, “I shall walk before the Lord in the lands of the living” (Ps. 116, 9), for since “he hath not lifted his soul unto falsehood, he shall receive a blessing from the Lord, etc.”’

רַבִּי אַבָּא פָּתַח וְאָמַר, (תהילים כ״ד:ג׳) מִי יַעֲלֶה בְהַר יְיָ וּמִי יָקוּם בִּמְקוֹם קָדְשׁוֹ. תָּא חֲזֵי, כָּל בְּנֵי עָלְמָא לָא חָמָאן עַל מָה קָיְימֵי בְּעָלְמָא, וְיוֹמִין אָזְלִין וְסָלְקִין וְקָיְימֵי קַמֵּי קוּדְשָׁא בְּרִיךְ הוּא, כָּל אִנּוּן יוֹמִין דִּבְנֵי נָשָׁא קָיְימֵי בְּהוּ בְּהַאי עָלְמָא, דְּהָא כֻּלְהוּ אִתְבְּרִיאוּ וְכֻלְהוּ קָיְימֵי לְעֵילָא, וּמְנָלָן דְּאִתְבְּרִיאוּ, דִּכְתִיב, (תהילים קל״ט:ט״ז) יָמִים יוּצָרוּ. R. Abba opened a discourse with the verse: Who shalt ascend into the mountain of the Lord? And who shall stand in his holy place? (Ps. 24, 3). ‘Mankind’, he said, ‘little realise on what it is that they are standing whilst in this world’ For the days as they pass ascend and range themselves before the Almighty-namely, all the days of men’s existence in this world. For all these have been created, and they all present themselves on high. That they have been created we know from the words of Scripture, “The days were fashioned” (Ps. 139, 16).

וְכַד מָטָאן יוֹמִין לְאִסְתַּלָּקָא מֵהַאי עָלְמָא. כֻּלְהוּ קְרֵיבִין קַמֵּי מַלְכָּא עִלָּאָה, הֲדָא הוּא דִכְתִיב, (מלכים א ב׳:א׳) וַיִּקְרֵבוּ יְמֵי דָּוִד לָמוּת. (בראשית מ״ז:כ״ט) וַיִּקְרְבוּ יְמֵי יִשְׂרָאֵל לָמוּת. And when the time comes for the days to depart from this world, they all approach the Most High King, as it is written, “And the days of David drew nigh that he should die” (I Kings 2, 1), and again, “And the days of Israel drew nigh that he should die” (Gen. 47, 29).

בְּגִין דְּכַד בַּר נָשׁ אִיהוּ בְּהַאי עָלְמָא לָא אַשְׁגַּח וְלָא אִסְתַּכַּל עַל מַה קָאִים, אֶלָּא כָּל יוֹמָא וְיוֹמָא חָשִׁיב כְּאִלּוּ הוּא אָזִיל בְּרֵקַנְיָיא, דְּהָא כַּד נִשְׁמָתָא נָפְקַת מֵהַאי עָלְמָא לָא יָדְעַת לְאָן אָרְחָא סָלְקִין לָהּ. דְּהָא אוֹרְחָא לְסַלְקָא לְעֵילָא לְאֲתַר דִּנְהִירוּ דְּנִשְׁמָתִין עִלָּאִין נָהֲרִין, לָא אִתְיְהִיב לְכֻלְהוֹן נִשְׁמָתִין, דְּהָא כְּגַוְונָא דְּאִיהוּ אַמְשִׁיךְ עֲלֵיהּ בְּהַאי עָלְמָא, הָכִי אִתְמַשְׁכַת לְבָתַר דְּנָפִיק מִנֵּיהּ. Man, however, whilst in this world, considers not and reflects not what it is he is standing on, and each day as it passes he regards as though it has vanished into nothingness. When the soul departs this world she knows not by what path she will be made to travel; for it is not granted to all souls to ascend by the way that leads to the realm of radiance where the choicest souls shine forth. For it is the path taken by man in this world that determines the path of the soul on her departure.

תָּא חֲזֵי, אִי בַּר נָשׁ אִתְמְשִׁיךְ בָּתַר קוּדְשָׁא בְּרִיךְ הוּא, וְתִיאוּבְתָּא דִּילֵיהּ אֲבַתְרִיהּ בְּהַאי עָלְמָא, לְבָתַר כַּד נָפִיק מִנֵּיהּ, אִיהוּ אִתְמְשִׁיךְ אֲבַתְרִיהּ וְיָהֲבִין לֵיהּ אוֹרַח לְאִסְתַּלָּקָא לְעֵילָא, בָּתַר הַהוּא מְשִׁיכוּ דְּאִתְמְשִׁיךְ בִּרְעוּתָא כָּל יוֹמָא בְּהַאי עָלְמָא. Thus, if a man is drawn towards the Holy One, and is filled with longing towards Him in this world, the soul in departing from him is carried upward towards the higher realms by the impetus given her each day in this world.’

אָמַר רַבִּי אַבָא יוֹמָא חַד אִעַרְעָנָא בְּחַד מָתָא מֵאִנּוּן דְּהֲווּ מִן בְּנֵי קֶדֶם, וְאָמְרוּ לִי מֵהַהִיא חָכְמְתָא דְּהֲווּ יָדְעִין מִיּוֹמֵי קַדְמָאֵי וְהֲווּ אַשְׁכְּחָן סִפְרִין דְּחָכְמְתָא דִּלְהוֹן, וּקְרִיבוּ לִי חַד סִפְרָא. R. Abba continued: ‘I once found myself in a town inhabited by descendants of the “children of the East”, and they imparted to me some of the Wisdom of antiquity with which they were acquainted. They also possessed some books of their Wisdom, and they showed me one

וְהֲוָה כְּתִיב בֵּיהּ, דְּהָא כְּגַוְונָא דִּרְעוּתָא דְּבַּר נָשׁ אִיכַוֵּון בֵּיהּ בְּהַאי עָלְמָא, הָכִי אַמְשִׁיךְ עֲלֵיהּ רוּחַ מִלְּעֵילָא כְּגַוְונָא דְּהַהוּא רְעוּתָא דְּאִתְדָּבַּק בֵּיהּ, אִי רְעוּתֵיהּ אִיכַוִּין בְּמִלָּה עִלָּאָה קַדִּישָׁא אִיהוּ אַמְשִׁיךְ עֲלֵיהּ לְהַהִיא מִלָה מִלְּעֵילָא לְתַתָּא לְגַבֵּיהּ. in which it was written that, according to the goal which a man sets himself in this world, so does he draw to himself a spirit from on high. If he strives to attain some holy and lofty object, he draws that object from on high to himself below.

וְאִי רְעוּתֵיהּ לְאִתְדַּבְּקָא בְּסִטְרָא אָחֳרָא וְאִיכַוֵּין בֵּיהּ, אִיהוּ אַמְשִׁיךְ לְהַהִיא מִלָּה מִלְּעֵילָא לְתַתָּא לְגַבֵּיהּ. וְהֲווּ אָמְרִי דְּעִקָּרָא דְּמִלְּתָא תַּלְיָיא בְּמִלִּין וּבְעוֹבָדָא וּבִרְעוּתָא לְאִתְדַּבְּקָא, וּבְדָא אִתְמְשַׁךְ מִלְּעֵילָא לְתַתָּא הַהוּא סִטְרָא דְּאִתְדָּבַּק בָּהּ. But if his desire is to cleave to the other side, and he makes this his whole intent, then he draws to himself from above the other influence. They said, further, that all depends on the kind of speech, action, and intention to which a man habituates himself, for he draws to himself here below from on high that side to which he habitually cleaves.

וְאַשְׁכַּחְנָא בֵּיהּ כָּל אִנּוּן עוֹבָדִין וּפוּלְחָנִין דְּכֹכְבַיָא וּמַזָּלֵי וּמִלִּין דְּאִצְטְרִיכוּ לוֹן וְהֵיאַךְ רְעוּתָא לְאִתְכַּוְּונָא בְּהוּ בְּגִין לְאַמְשָׁכָא לוֹן לְגַבַּיְיהוּ. I found also in the same book the rites and ceremonies pertaining to the worship of the stars, with the requisite formulas and the directions for concentrating the thought upon them, so as to draw them near the worshipper.

כְּגַוְונָא דָא מַאן דְּבָעֵי לְאִתְדַּבְּקָא לְעֵילָא בְּרוּחַ קוּדְשָׁא דְּהָא בְּעוֹבָדָא וּבְמִלִּין וּבִרְעוּתָא דְלִבָּא לְכַוְּונָא בְּהַהִיא מִלָּה תַּלְיָיא מִלְּתָא לְאַמְשָׁכָא לֵיהּ לְגַבֵּיהּ מֵעֵילָא לְתַתָּא וּלְאִתְדַּבְּקָא בְּהַהִיא מִלָּה. The same principle applies to him who seeks to be attached to the sacred spirit on high. For it is by his acts, by his words, and by his fervency and devotion that he can draw to himself that spirit from on high.

וְהֲווּ אָמְרֵי כַּמָּה דְּבַר נָשׁ אִתְמְשַׁךְ בְּהַאי עָלְמָא הָכִי נָמֵי מָשְׁכִין לֵיהּ כַּד נָפִיק מֵהַאי עָלְמָא. וּבְמָּה דְאִתְדָּבַּק בְּהַאי עָלְמָא וְאִתְמְשַׁךְ אֲבַתְרֵיהּ הָכִי אִתְדָּבַּק בְּהַהוּא עָלְמָא, אִי בְּקוּדְשָׁא, בְּקוּדְשָׁא. וְאִי בִּמְסָאֲבָא, בִּמְסָאֲבָא. They further said that if a man follows a certain direction in this world, he will be led further in the same direction when he departs this world; as that to which he attaches himself in this world, so is that to which he will find himself attached in the other world: if holy, holy, and if defiled, defiled.

אִי בְּקוּדְשָׁא, מָשְׁכִין לֵיהּ לְגַבֵּי הַהוּא סְטַר וְאִתְדָּבַּק בֵּיהּ לְעֵילָא, וְאִתְעֲבִיד מְמַנָּא שַׁמָּשָׁא, לְשַׁמָּשָׁא קַמֵי קוּדְשָׁא בְּרִיךְ הוּא בֵּין אִנּוּן שְׁאָר מַלְאָכִין. כְּמָה דְּהָכִי אִתְדָּבַּק לְעֵילָא וְקָאִים בֵּין אִנּוּן קַדִּישִׁין דִּכְתִיב (זכריה ג׳:ז׳) וְנָתַתִּי לְךָ מַהְלְכִים בֵּין הָעוֹמְדִים הָאֵלֶה. If he cleaves to holiness he will on high be drawn to that side and be made a servant to minister before the Holy One among the angels, and will stand among those holy beings who are referred to in the words, “then I will give thee free access among these that stand by” (Zech. 3, 7).

הָכִי נָמֵי כְּגַוְונָא דָא. אִי בִּמְסָאֳבָא, מָשְׁכִין לֵיהּ לְגַבֵּי הַהוּא סְטַר וְאִתְעֲבִיד כְּחַד מִנַּיְיהוּ לְאִתְדַּבְּקַא בְּהוּ וְאִנּוּן אִקְרוּן נִזְקֵי בְּנֵי נְשָׁא. וּבְהַהִיא שַׁעֲתָא דְּנָפִיק מֵהַאי עָלְמָא נָטְלִין לֵיהּ וְשָׁאֲבִין לֵיהּ בַּגֵּיהִנָּם בְּהַהוּא אֲתַר דְּדַיְינֵי לוֹן לִבְנֵי מְסָאֳבָא דְּסָאִיבוּ גַּרְמַיְיהוּ וְרוּחַיְיהוּ, וּלְבָתַר אִתְדָּבַּק בְּהוּ. וְאִיהוּ נִזְקָא (כט א) כְּחַד מֵאִנּוּן נִזְקֵי דְעָלְמָא. Similarly if he clings here to uncleanness, he will be drawn there towards that side and be made one of the unclean company and be attached to them. These are called “pests of mankind”, and when a man leaves this world they take him up and cast him into Gehinnom, in that region where judgement is meted out to those who have sullied themselves and soiled their spirits. After that he is made a companion of the unclean spirits and becomes a “pest of mankind” like one of them.

דְּהָא כָּל סְפָרִים אִלֵּין אַטְעַיָּין לוֹן לִבְנֵי נָשָׁא, בְּגִין דִּבְנֵי קֶדֶם חַכִּימִין הֲווּ, וִירוּתָא דְּחָכְמְתָא דָא יָרְתוּ מֵאַבְרָהָם דְּיָהַב לִבְנֵי פִּלַּגְּשִׁים, דִּכְתִיב, (בראשית כ״ה:ו׳) וְלִבְנֵי הַפִּלַּגְּשִׁים אֲשֶׁר לְאַבְרָהָם נָתַן אַבְרָהָם מַתָּנוֹת וַיְשַׁלְּחֵם מֵעַל יִצְחָק בְּנוֹ בְּעוֹדֶנוּ חַי קֵדְמָה אֶל אֶרֶץ קֶדֶם. וּלְבָתַר אִתְמַשְׁכוּ בְּהַהִיא חָכְמָה לְכַמָּה סִטְרִין. For the ancient children of the East were possessed of a wisdom which they inherited from Abraham, who transmitted it to the sons of the concubines, as it is written, “But unto the sons of the concubines that Abraham had, Abraham gave gifts, and he sent them away from Isaac his son, while he yet lived, eastward, unto the country of the children of the East” (Gen. 25, 6). In course of time they followed the track of that wisdom into many (wrong) directions.

אֲבָל זַרְעָא דְּיִצְחָק חוּלָקָא דְיַעֲקֹב לָאו הָכִי, דִּכְתִיב, (בראשית כ״ה:ה׳) וַיִּתֵּן אַבְרָהָם אֶת כָּל אֲשֶׁר לוֹ לְיִצְחָק, דָּא חוּלָקָא קַדִּישָׁא דִּמְהֵימְנוּתָא דְּאִתְדָּבַּק בֵּיהּ אַבְרָהָם, וְנָפַק מֵהַהוּא עַדְבָא וּמֵהַהוּא סִטְרָא, יַעֲקֹב מַה כְּתִיב בֵּיהּ (בראשית כ״ח:י״ג) וְהִנֵה יְיָ נִצָּב עָלָיו. וּכְתִיב, (ישעיה מא) וְאַתָּה יַעֲקֹב עַבְדִּי וְגו'. בְּגִינֵי כָךְ בָּעֵי לֵיהּ לְבַּר נָשׁ לְאִתְמַשְׁכָא בָּתַר קוּדְשָׁא בְּרִיךְ הוּא וּלְאִתְדַּבְּקָא בֵּיהּ תָּדִיר דִּכְתִיב, (דברים י) וּבוֹ תִדְבָּק. Not so with the seed of Isaac, with the portion of Jacob. For it is written, “And Abraham gave all that he had unto Isaac” (Ibid. 5), this being the holy heritage of faith to which Abraham clave, and from the sphere of which issued Jacob, of whom it is written, “And, behold, the Lord stood beside him” (Gen. 28, 13), and also, “And thou, Israel, my servant, etc.” (Is. 41, 8). Hence it behoves a man to follow the Holy One and to cleave to Him continually, as it is written, “and to him shalt thou cleave” (Deut. 10, 20).

תָּא חֲזֵי, (תהילים כ״ד:ג׳) מִי יַעֲלֶה בְּהַר יְיָ וְגו'. וּלְבָתַר אַהֲדַר וּפֵירַשׁ נְקִי כַפַּיִם. דְּלָא עֲבִיד בִּידוֹי טוּפְסָא וְלָא אִתְתַּקַּף בְּהוּ בְּמָּה דְּלָא אִצְטְרִיךְ. וְתוּ דְּלָא אִסְתָּאַב בְּהוּ וְלָא סָאִיב בְּהוּ לְגוּפָא כְּאִנּוּן דִּמְסָאֲבִין גַּרְמַיְיהוּ בְּיָדִין לְאִסְתָּאֲבָא, וְדָא הוּא נְקִי כַפַּיִם, וּבַר לֵבָב, כְּגַוְונָא דָא דְּלָא אַמְשִׁיךְ רְעוּתֵיהּ וְלִבֵּיהּ לְסִטְרָא אָחֳרָא, אֶלָּא לְאִתְמַשְּׁכָא בָּתַר פּוּלְחָנָא דְּקוּדְשָׁא בְּרִיךְ הוּא. It is written, “Who shall ascend into the mountain of the Lord?” and the answer is given, “He that hath clean hands and a pure heart” (Ps. 24, 3-4), that is, he that has not made with his hands vain shapes nor grasped with them wrongful objects, nor has he defiled himself through them like those who defile their bodies wilfully. “And pure of heart”: that is, he that averts his heart and mind from the “other side” and directs them towards the service of the Holy One.

אֲשֶׁר לא נָשָׂא לַשָׁוְא נַפְשׁוֹ. נַפְשׁוֹ כְּתִיב נַפְשִׁי קְרִי, וְהָא אוּקְמוּהָ נַפְשִׁי דָּא נֶפֶשׁ דָּוִד סִטְרָא דִּמְהֵימְנוּתָא. נַפְשׁוֹ דָּא נֶפֶשׁ דְּבַר נָשׁ מַמָּשׁ. בְּגִין דְּכַד יִפּוּק מֵהַאי עָלְמָא. וְנַפְשֵׁיהּ יִסְתַּלַּק בְּעוֹבָדִין דְּכָשְׁרִין עַל מַה דְּיִתְקַיַּים בְּהוּ לְמֵיהַךְ בֵּין כָּל אִנּוּן קַדִּישִׁין כְּמָא דְאַתְּ אָמֵר, (תהילים קט״ז:ט׳) אֶתְהַלֵּךְ לִפְנֵי יְיָ בְּאַרְצוֹת הַחַיִּים. וּבְגִין דְּלָא נָשָׂא לַשָּׁוְא נַפְשִׁי יִשָּׂא בְרָכָה מֵאֵת יְיָ וְגו'. It says further: “Who hath not lifted up his soul unto falsehood… he shall receive a blessing from the Lord” (Ibid. 4-5); that is to say, when he leaves this world his soul ascends furnished with good works which will enable him to obtain entry among the holy celestial beings, in accordance with the verse, “I shall walk before the Lord in the lands of the living” (Ps. 116, 9), for since “he hath not lifted his soul unto falsehood, he shall receive a blessing from the Lord, etc.”’

רַבִּי אַבָּא פָּתַח וְאָמַר, (תהילים כ״ד:ג׳) מִי יַעֲלֶה בְהַר יְיָ וּמִי יָקוּם בִּמְקוֹם קָדְשׁוֹ. תָּא חֲזֵי, כָּל בְּנֵי עָלְמָא לָא חָמָאן עַל מָה קָיְימֵי בְּעָלְמָא, וְיוֹמִין אָזְלִין וְסָלְקִין וְקָיְימֵי קַמֵּי קוּדְשָׁא בְּרִיךְ הוּא, כָּל אִנּוּן יוֹמִין דִּבְנֵי נָשָׁא קָיְימֵי בְּהוּ בְּהַאי עָלְמָא, דְּהָא כֻּלְהוּ אִתְבְּרִיאוּ וְכֻלְהוּ קָיְימֵי לְעֵילָא, וּמְנָלָן דְּאִתְבְּרִיאוּ, דִּכְתִיב, (תהילים קל״ט:ט״ז) יָמִים יוּצָרוּ. R. Abba opened a discourse with the verse: Who shalt ascend into the mountain of the Lord? And who shall stand in his holy place? (Ps. 24, 3). ‘Mankind’, he said, ‘little realise on what it is that they are standing whilst in this world’ For the days as they pass ascend and range themselves before the Almighty-namely, all the days of men’s existence in this world. For all these have been created, and they all present themselves on high. That they have been created we know from the words of Scripture, “The days were fashioned” (Ps. 139, 16).

וְכַד מָטָאן יוֹמִין לְאִסְתַּלָּקָא מֵהַאי עָלְמָא. כֻּלְהוּ קְרֵיבִין קַמֵּי מַלְכָּא עִלָּאָה, הֲדָא הוּא דִכְתִיב, (מלכים א ב׳:א׳) וַיִּקְרֵבוּ יְמֵי דָּוִד לָמוּת. (בראשית מ״ז:כ״ט) וַיִּקְרְבוּ יְמֵי יִשְׂרָאֵל לָמוּת. And when the time comes for the days to depart from this world, they all approach the Most High King, as it is written, “And the days of David drew nigh that he should die” (I Kings 2, 1), and again, “And the days of Israel drew nigh that he should die” (Gen. 47, 29).

בְּגִין דְּכַד בַּר נָשׁ אִיהוּ בְּהַאי עָלְמָא לָא אַשְׁגַּח וְלָא אִסְתַּכַּל עַל מַה קָאִים, אֶלָּא כָּל יוֹמָא וְיוֹמָא חָשִׁיב כְּאִלּוּ הוּא אָזִיל בְּרֵקַנְיָיא, דְּהָא כַּד נִשְׁמָתָא נָפְקַת מֵהַאי עָלְמָא לָא יָדְעַת לְאָן אָרְחָא סָלְקִין לָהּ. דְּהָא אוֹרְחָא לְסַלְקָא לְעֵילָא לְאֲתַר דִּנְהִירוּ דְּנִשְׁמָתִין עִלָּאִין נָהֲרִין, לָא אִתְיְהִיב לְכֻלְהוֹן נִשְׁמָתִין, דְּהָא כְּגַוְונָא דְּאִיהוּ אַמְשִׁיךְ עֲלֵיהּ בְּהַאי עָלְמָא, הָכִי אִתְמַשְׁכַת לְבָתַר דְּנָפִיק מִנֵּיהּ. Man, however, whilst in this world, considers not and reflects not what it is he is standing on, and each day as it passes he regards as though it has vanished into nothingness. When the soul departs this world she knows not by what path she will be made to travel; for it is not granted to all souls to ascend by the way that leads to the realm of radiance where the choicest souls shine forth. For it is the path taken by man in this world that determines the path of the soul on her departure.

תָּא חֲזֵי, אִי בַּר נָשׁ אִתְמְשִׁיךְ בָּתַר קוּדְשָׁא בְּרִיךְ הוּא, וְתִיאוּבְתָּא דִּילֵיהּ אֲבַתְרִיהּ בְּהַאי עָלְמָא, לְבָתַר כַּד נָפִיק מִנֵּיהּ, אִיהוּ אִתְמְשִׁיךְ אֲבַתְרִיהּ וְיָהֲבִין לֵיהּ אוֹרַח לְאִסְתַּלָּקָא לְעֵילָא, בָּתַר הַהוּא מְשִׁיכוּ דְּאִתְמְשִׁיךְ בִּרְעוּתָא כָּל יוֹמָא בְּהַאי עָלְמָא. Thus, if a man is drawn towards the Holy One, and is filled with longing towards Him in this world, the soul in departing from him is carried upward towards the higher realms by the impetus given her each day in this world.’

אָמַר רַבִּי אַבָא יוֹמָא חַד אִעַרְעָנָא בְּחַד מָתָא מֵאִנּוּן דְּהֲווּ מִן בְּנֵי קֶדֶם, וְאָמְרוּ לִי מֵהַהִיא חָכְמְתָא דְּהֲווּ יָדְעִין מִיּוֹמֵי קַדְמָאֵי וְהֲווּ אַשְׁכְּחָן סִפְרִין דְּחָכְמְתָא דִּלְהוֹן, וּקְרִיבוּ לִי חַד סִפְרָא. R. Abba continued: ‘I once found myself in a town inhabited by descendants of the “children of the East”, and they imparted to me some of the Wisdom of antiquity with which they were acquainted. They also possessed some books of their Wisdom, and they showed me one

וְהֲוָה כְּתִיב בֵּיהּ, דְּהָא כְּגַוְונָא דִּרְעוּתָא דְּבַּר נָשׁ אִיכַוֵּון בֵּיהּ בְּהַאי עָלְמָא, הָכִי אַמְשִׁיךְ עֲלֵיהּ רוּחַ מִלְּעֵילָא כְּגַוְונָא דְּהַהוּא רְעוּתָא דְּאִתְדָּבַּק בֵּיהּ, אִי רְעוּתֵיהּ אִיכַוִּין בְּמִלָּה עִלָּאָה קַדִּישָׁא אִיהוּ אַמְשִׁיךְ עֲלֵיהּ לְהַהִיא מִלָה מִלְּעֵילָא לְתַתָּא לְגַבֵּיהּ. in which it was written that, according to the goal which a man sets himself in this world, so does he draw to himself a spirit from on high. If he strives to attain some holy and lofty object, he draws that object from on high to himself below.

וְאִי רְעוּתֵיהּ לְאִתְדַּבְּקָא בְּסִטְרָא אָחֳרָא וְאִיכַוֵּין בֵּיהּ, אִיהוּ אַמְשִׁיךְ לְהַהִיא מִלָּה מִלְּעֵילָא לְתַתָּא לְגַבֵּיהּ. וְהֲווּ אָמְרִי דְּעִקָּרָא דְּמִלְּתָא תַּלְיָיא בְּמִלִּין וּבְעוֹבָדָא וּבִרְעוּתָא לְאִתְדַּבְּקָא, וּבְדָא אִתְמְשַׁךְ מִלְּעֵילָא לְתַתָּא הַהוּא סִטְרָא דְּאִתְדָּבַּק בָּהּ. But if his desire is to cleave to the other side, and he makes this his whole intent, then he draws to himself from above the other influence. They said, further, that all depends on the kind of speech, action, and intention to which a man habituates himself, for he draws to himself here below from on high that side to which he habitually cleaves.

וְאַשְׁכַּחְנָא בֵּיהּ כָּל אִנּוּן עוֹבָדִין וּפוּלְחָנִין דְּכֹכְבַיָא וּמַזָּלֵי וּמִלִּין דְּאִצְטְרִיכוּ לוֹן וְהֵיאַךְ רְעוּתָא לְאִתְכַּוְּונָא בְּהוּ בְּגִין לְאַמְשָׁכָא לוֹן לְגַבַּיְיהוּ. I found also in the same book the rites and ceremonies pertaining to the worship of the stars, with the requisite formulas and the directions for concentrating the thought upon them, so as to draw them near the worshipper.

כְּגַוְונָא דָא מַאן דְּבָעֵי לְאִתְדַּבְּקָא לְעֵילָא בְּרוּחַ קוּדְשָׁא דְּהָא בְּעוֹבָדָא וּבְמִלִּין וּבִרְעוּתָא דְלִבָּא לְכַוְּונָא בְּהַהִיא מִלָּה תַּלְיָיא מִלְּתָא לְאַמְשָׁכָא לֵיהּ לְגַבֵּיהּ מֵעֵילָא לְתַתָּא וּלְאִתְדַּבְּקָא בְּהַהִיא מִלָּה. The same principle applies to him who seeks to be attached to the sacred spirit on high. For it is by his acts, by his words, and by his fervency and devotion that he can draw to himself that spirit from on high.

וְהֲווּ אָמְרֵי כַּמָּה דְּבַר נָשׁ אִתְמְשַׁךְ בְּהַאי עָלְמָא הָכִי נָמֵי מָשְׁכִין לֵיהּ כַּד נָפִיק מֵהַאי עָלְמָא. וּבְמָּה דְאִתְדָּבַּק בְּהַאי עָלְמָא וְאִתְמְשַׁךְ אֲבַתְרֵיהּ הָכִי אִתְדָּבַּק בְּהַהוּא עָלְמָא, אִי בְּקוּדְשָׁא, בְּקוּדְשָׁא. וְאִי בִּמְסָאֲבָא, בִּמְסָאֲבָא. They further said that if a man follows a certain direction in this world, he will be led further in the same direction when he departs this world; as that to which he attaches himself in this world, so is that to which he will find himself attached in the other world: if holy, holy, and if defiled, defiled.

אִי בְּקוּדְשָׁא, מָשְׁכִין לֵיהּ לְגַבֵּי הַהוּא סְטַר וְאִתְדָּבַּק בֵּיהּ לְעֵילָא, וְאִתְעֲבִיד מְמַנָּא שַׁמָּשָׁא, לְשַׁמָּשָׁא קַמֵי קוּדְשָׁא בְּרִיךְ הוּא בֵּין אִנּוּן שְׁאָר מַלְאָכִין. כְּמָה דְּהָכִי אִתְדָּבַּק לְעֵילָא וְקָאִים בֵּין אִנּוּן קַדִּישִׁין דִּכְתִיב (זכריה ג׳:ז׳) וְנָתַתִּי לְךָ מַהְלְכִים בֵּין הָעוֹמְדִים הָאֵלֶה. If he cleaves to holiness he will on high be drawn to that side and be made a servant to minister before the Holy One among the angels, and will stand among those holy beings who are referred to in the words, “then I will give thee free access among these that stand by” (Zech. 3, 7).

הָכִי נָמֵי כְּגַוְונָא דָא. אִי בִּמְסָאֳבָא, מָשְׁכִין לֵיהּ לְגַבֵּי הַהוּא סְטַר וְאִתְעֲבִיד כְּחַד מִנַּיְיהוּ לְאִתְדַּבְּקַא בְּהוּ וְאִנּוּן אִקְרוּן נִזְקֵי בְּנֵי נְשָׁא. וּבְהַהִיא שַׁעֲתָא דְּנָפִיק מֵהַאי עָלְמָא נָטְלִין לֵיהּ וְשָׁאֲבִין לֵיהּ בַּגֵּיהִנָּם בְּהַהוּא אֲתַר דְּדַיְינֵי לוֹן לִבְנֵי מְסָאֳבָא דְּסָאִיבוּ גַּרְמַיְיהוּ וְרוּחַיְיהוּ, וּלְבָתַר אִתְדָּבַּק בְּהוּ. וְאִיהוּ נִזְקָא (כט א) כְּחַד מֵאִנּוּן נִזְקֵי דְעָלְמָא. Similarly if he clings here to uncleanness, he will be drawn there towards that side and be made one of the unclean company and be attached to them. These are called “pests of mankind”, and when a man leaves this world they take him up and cast him into Gehinnom, in that region where judgement is meted out to those who have sullied themselves and soiled their spirits. After that he is made a companion of the unclean spirits and becomes a “pest of mankind” like one of them.

אֲמִינָא לוֹן בָּנַי קְרִיבָא דָא לְמִלִּין דְּאוֹרַיְיתָא. אֲבָל אִית לְכוּ אִתְרַחֲקָא (מגו) מֵאִנּוּן סִפְרִין (אלין) בְּגִין דְּלָא יִסְטֵי לִבַּיְיכוּ לְאִלֵּין פּוּלְחָנִין וּלְכָל אִנּוּן סִטְרִין דְּקָאֲמַר הָכָא דִּילְמָא חַס וְשָׁלוֹם (לא) תִּסְטוּן מִבָּתַר פּוּלְחָנָא דְּקוּדְשָׁא בְּרִיךְ הוּא. I then said to them: My children, all this is similar to what we learn in our Torah, nevertheless you should keep away from these books so that your hearts should not be led astray after those idolatrous services and after those “sides” mentioned here. Be on your guard lest, God forbid, you be led astray from the worship of the Holy One, since all these books mislead mankind.

דְּהָא כָּל סְפָרִים אִלֵּין אַטְעַיָּין לוֹן לִבְנֵי נָשָׁא, בְּגִין דִּבְנֵי קֶדֶם חַכִּימִין הֲווּ, וִירוּתָא דְּחָכְמְתָא דָא יָרְתוּ מֵאַבְרָהָם דְּיָהַב לִבְנֵי פִּלַּגְּשִׁים, דִּכְתִיב, (בראשית כ״ה:ו׳) וְלִבְנֵי הַפִּלַּגְּשִׁים אֲשֶׁר לְאַבְרָהָם נָתַן אַבְרָהָם מַתָּנוֹת וַיְשַׁלְּחֵם מֵעַל יִצְחָק בְּנוֹ בְּעוֹדֶנוּ חַי קֵדְמָה אֶל אֶרֶץ קֶדֶם. וּלְבָתַר אִתְמַשְׁכוּ בְּהַהִיא חָכְמָה לְכַמָּה סִטְרִין. For the ancient children of the East were possessed of a wisdom which they inherited from Abraham, who transmitted it to the sons of the concubines, as it is written, “But unto the sons of the concubines that Abraham had, Abraham gave gifts, and he sent them away from Isaac his son, while he yet lived, eastward, unto the country of the children of the East” (Gen. 25, 6). In course of time they followed the track of that wisdom into many (wrong) directions.

אֲבָל זַרְעָא דְּיִצְחָק חוּלָקָא דְיַעֲקֹב לָאו הָכִי, דִּכְתִיב, (בראשית כ״ה:ה׳) וַיִּתֵּן אַבְרָהָם אֶת כָּל אֲשֶׁר לוֹ לְיִצְחָק, דָּא חוּלָקָא קַדִּישָׁא דִּמְהֵימְנוּתָא דְּאִתְדָּבַּק בֵּיהּ אַבְרָהָם, וְנָפַק מֵהַהוּא עַדְבָא וּמֵהַהוּא סִטְרָא, יַעֲקֹב מַה כְּתִיב בֵּיהּ (בראשית כ״ח:י״ג) וְהִנֵה יְיָ נִצָּב עָלָיו. וּכְתִיב, (ישעיה מא) וְאַתָּה יַעֲקֹב עַבְדִּי וְגו'. בְּגִינֵי כָךְ בָּעֵי לֵיהּ לְבַּר נָשׁ לְאִתְמַשְׁכָא בָּתַר קוּדְשָׁא בְּרִיךְ הוּא וּלְאִתְדַּבְּקָא בֵּיהּ תָּדִיר דִּכְתִיב, (דברים י) וּבוֹ תִדְבָּק. Not so with the seed of Isaac, with the portion of Jacob. For it is written, “And Abraham gave all that he had unto Isaac” (Ibid. 5), this being the holy heritage of faith to which Abraham clave, and from the sphere of which issued Jacob, of whom it is written, “And, behold, the Lord stood beside him” (Gen. 28, 13), and also, “And thou, Israel, my servant, etc.” (Is. 41, 8). Hence it behoves a man to follow the Holy One and to cleave to Him continually, as it is written, “and to him shalt thou cleave” (Deut. 10, 20).

תָּא חֲזֵי, (תהילים כ״ד:ג׳) מִי יַעֲלֶה בְּהַר יְיָ וְגו'. וּלְבָתַר אַהֲדַר וּפֵירַשׁ נְקִי כַפַּיִם. דְּלָא עֲבִיד בִּידוֹי טוּפְסָא וְלָא אִתְתַּקַּף בְּהוּ בְּמָּה דְּלָא אִצְטְרִיךְ. וְתוּ דְּלָא אִסְתָּאַב בְּהוּ וְלָא סָאִיב בְּהוּ לְגוּפָא כְּאִנּוּן דִּמְסָאֲבִין גַּרְמַיְיהוּ בְּיָדִין לְאִסְתָּאֲבָא, וְדָא הוּא נְקִי כַפַּיִם, וּבַר לֵבָב, כְּגַוְונָא דָא דְּלָא אַמְשִׁיךְ רְעוּתֵיהּ וְלִבֵּיהּ לְסִטְרָא אָחֳרָא, אֶלָּא לְאִתְמַשְּׁכָא בָּתַר פּוּלְחָנָא דְּקוּדְשָׁא בְּרִיךְ הוּא. It is written, “Who shall ascend into the mountain of the Lord?” and the answer is given, “He that hath clean hands and a pure heart” (Ps. 24, 3-4), that is, he that has not made with his hands vain shapes nor grasped with them wrongful objects, nor has he defiled himself through them like those who defile their bodies wilfully. “And pure of heart”: that is, he that averts his heart and mind from the “other side” and directs them towards the service of the Holy One.