In the Holy Land, in connection with the Temple, things happened differently. The hard shell was broken in that spot and did not rule at all; it was broken there, and yawned asunder. And the opening thus made existed there as long as Israel worshipped in manner due.
Their sins, however, caused the two sides of the opening to draw together, until the shell became whole again. As soon as the shell closed up over the brain it ruled over Israel and drove them out from that place.
Yet, in spite of this, the hard shell cannot rule in that holy spot, since it has no right there. If that is so, it may be asked, why is the Temple still in ruins, for all destruction comes only from the influence of that hard shell?
The answer is that the destruction was indeed caused by that “side” when it closed over the brain, but the Holy One prevented it from ruling in that place, and when Israel had been driven out from there, the shell broke open as before. But because the holy people was no longer there, the opening was covered with a holy covering, a kind of thin curtain, to protect that spot and prevent the hard shell from closing over it again. This covering spreads over it from all sides.
It is not possible for the holy ointment to descend upon the Land as formerly, as that thin covering prevents it, the Holy People being no longer there. Therefore it is that the ruined Temple has not been rebuilt. On the other hand, it is also impossible for the hard shell to rule there, because the thin covering prevents it from entirely closing over the brain.
For this reason all the souls of members of other nations who live in the Holy Land, when they leave this world, are not accepted there, but are thrust out and are forced to roam about and go through many wanderings until they leave the Holy Land behind them and reach instead those impure regions where they belong. But all the Israelitish souls that leave this world from the Holy Land ascend from there, and that covering receives them into itself and through it they enter the Upper Holiness, because like always tends to like.
And the souls of those Israelites who have departed from this world while still outside the confines of the Holy Land, and while in the power and dominion of that hard shell, wander hither and thither and roam about until they reach their appointed places. Happy is the lot of that man whose soul leaves this world in the domain of holiness, in the cavity provided by the Holy Land.
He whose soul leaves him in the Holy Land, if his body is buried upon the day of his death, is in no way dominated by the spirit of impurity. Therefore it says of one who has been put to death by hanging that “his body shall not remain all night upon the tree, but thou shalt in any wise bury him that day.. that thy land be not defiled” (Deut. 21, 23), for at night the impure spirit is given permission to rule. However, although these last are given temporary power, they cannot exercise their sway within the boundaries of the Holy Land, because it is impossible for them to enter it unless they can come upon an organ or means of approach
in the parts and fat of those sacrifices that are consumed at night for the purpose of feeding other (foreign) kinds.1v. supra pp. 129b-130a. But even these portions were not left with the purpose of attracting evil potencies to the Holy Land, but rather, on the contra y, to entice them away from it, for, as has been said on another occasion, the smoke of these parts of the sacrifices was wont to ascend crookedly and drift away until it reached that hidden cavern in the North in which all the powers of the “other side” have their abode; into which cave the smoke would enter and all the demons and impure spirits be nourished thereby.
But the smoke of those sacrifices which were burnt during the day ascended in a straight line unto its rightful place and all the proper spirits received nourishment from it.
Over the bodies of the righteous, who were not seduced in this world by the lusts of the hard shell, the impure spirit has no power at all, because they did not associate themselves therewith. But just as the wicked in this life were seduced by that powerful shell of evil and its pleasures and practices, so are their bodies unclean after the soul has left them.
The bodies of the righteous, because in this life they took their delight in religious rejoicings and the meals and ceremonies of Sabbaths and festivals, are, as we have said, not in the power of the impure spirit at all, since they had no joy nor part in anything appertaining to it. Blessed is he who derived no pleasure therefrom at any time of his allotted mortal span!
As for him whose soul left him outside the precincts of the Holy Land, his body is defiled by that impure spirit, which remains in it until it returns to the dust. And if such a body is brought into the Holy Land to be buried, to it applies the text, “And ye entered and defiled my land and made my heritage an abomination” (Jer. 2, 7)-that is: “Into My Land over which the spirit of impurity has no power or dominion, ye have brought this your body wherein that very impure spirit has entrenched itself, to be buried in the hallowed soil! Ye defile My Land!” However, the Holy One, blessed be He, provides the land with a means of purging from this defilement: when such a body decomposes, the Holy One causes a wind to blow from above which thrusts the impure spirit outside, for He has compassion on His land.
Joseph’s body was never under the power of the impure spirit, although his soul left him when he was yet outside the Holy Land. Why had the “other side” no dominion over him? Because when he was alive he was never seduced by it. Yet he did not wish that his body should be taken for burial into the Holy Land, but only requested that his bones should be taken and deposited there.
Jacob, again, did not die at all: his body remained intact and his spirit had no fear of the impure potencies, for his bed was filled with the perfection of the celestial light, in the brightness of the twelve tribes and of the seventy souls (which came into Egypt with him). Therefore he was not afraid of the “other side”, and it had no power over him. Further, his body was in the likeness of the Supernal Form, for his beauty united all sides, and all the limbs of the first man- Adam-were united in him. Therefore Jacob said, “I will lie with my fathers, and thou shalt carry me out of Egypt” (Gen. 47, 30)- the whole body. Therefore also “the physicians embalmed Israel” in order that his body might remain intact, as was fitting. As to other men whose souls pass away in the Holy Land, their souls and bodies alike come to no harm.
בְּאַרְעָא קַדִּישָׁא, מְתַתְקְנָא כֹּלָּא בְּגַוְונָא אַחֲרָא, דְּהָא קְלִיפָה תַּקִּיפָא אִתַּבְּרַת מֵהַהוּא אֲתָר, וְלָא שַׁלְטָא (קע"ג ע"א) בֵּיהּ כְּלַל. קְלִיפָה תַּקִּיפָא אִתַּבְּרַת תְּבִיר, (ד"א מההוא יותר תדיר) וְאִתְפַּתְחַת מֵהַאי סִטְרָא (ס"א עד דאתאחיד ברזא דמשכנא. בהאי עלמא קליפה בתראה איהי לכרז קליפה תקיפא איהי לגו כגוונא דא אוף הכא לעילא קליפה תקיפא איהי לבר לגו מיניה איהי קליפה קלישא ולא שלטא ביה כלל ואתפתחת מהאי סטרא) (נ"ט ע"ב) וּמֵהַאי סִטְרָא.
In the Holy Land, in connection with the Temple, things happened differently. The hard shell was broken in that spot and did not rule at all; it was broken there, and yawned asunder. And the opening thus made existed there as long as Israel worshipped in manner due.
וְהַהִיא פְּתִיחוּ הֲוָה בְּאַרְעָא קַדִּישָׁא, בְּכָל זִמְנָא דְּפָלְחִין פּוּלְחָנָא כְּדְקָא יֵאוֹת. כֵּיוָן דְּגָרְמוּ חוֹבִין, מְשִׁיכוּ הַהוּא פְּתִיחוּ לְהַאי סִטְרָא וּלְהַאי סִטְרָא, עַד דְּאִתְקָרָב קְלִיפָה, כֹּלָּא כַּחֲדָא. כֵּיוָן דְּאַסְתִּים קְלִיפָה לְמוֹחָא, כְּדֵין שַׁלְטָא (ר"ג ע"א) הַהִיא קְלִיפָה עָלַיְיהוּ וְדָחָה לוֹן לְבַר מֵהַהוּא דּוּכְתָּא.
Their sins, however, caused the two sides of the opening to draw together, until the shell became whole again. As soon as the shell closed up over the brain it ruled over Israel and drove them out from that place.
וְעִם כָּל דָּא אַף עַל גַּב דְּדָּחָה לוֹן לְבַר, לָא יָכִיל הַהִיא קְלִיפָה תַּקִּיפָא לְשַׁלְּטָאָה בְּהַהוּא דּוּכְתָּא קַדִּישָׁא, דְּלָאו אַתְרֵיהּ אִיהוּ. וְאִי תֵּימָא, אִי הָכִי, הוֹאִיל וְלָא יָכִיל הַהִיא קְלִיפָה תַּקִּיפָא לְשַׁלְּטָאָה בְּהַהוּא דּוּכְתָּא קַדִּישָׁא, אֲמַאי קַיְּימָא חָרוּב, דְּהָא חָרְבָּא לָא הֲוֵי בְּעָלְמָא, אֶלָּא מִסִּטְרָא דְּהַהִיא קְלִיפָה תַּקִּיפָא.
Yet, in spite of this, the hard shell cannot rule in that holy spot, since it has no right there. If that is so, it may be asked, why is the Temple still in ruins, for all destruction comes only from the influence of that hard shell?
אֶלָּא וַדַּאי כַּד אִתְחָרַב, לָא אִתְחָרַב אֶלָּא מֵהַהוּא סִטְרָא, בְּשַׁעֲתָא דְּאַסְתִּים לְמוֹחָא, וְקוּדְשָׁא בְּרִיךְ הוּא עָבֵד דְּלָא תִּשְׁלוֹט הַהִיא קְלִיפָה תַּקִּיפָא עַל הַהוּא דּוּכְתָּא. וְכַד דָּחָה לוֹן לְיִשְׂרָאֵל מִנֵּיהּ, הַהִיא קְלִיפָה אִתְהַדְּרַת וְאִתְפַּתְחַת כְּמִלְּקַדְּמִין. וּבְגִין (נ"ח, ע"ח ע"ב) דְּעַמָּא קַדִּישָׁא לָא הֲווֹ תַּמָּן, חַפְיָא עַל הַהוּא פְּתִיחוּ, חוּפָּאָה קַדִּישָׁא דְּפָרוֹכְתָּא קְלִישָׁא, לְנַטְרָא הַהוּא אֲתָר, דְּלָא יִסְתּוֹם לֵיהּ הַהִיא קְלִיפָה תַּקִּיפָא, וְאָחִיד בְּכָל סִטְרוֹי.
The answer is that the destruction was indeed caused by that “side” when it closed over the brain, but the Holy One prevented it from ruling in that place, and when Israel had been driven out from there, the shell broke open as before. But because the holy people was no longer there, the opening was covered with a holy covering, a kind of thin curtain, to protect that spot and prevent the hard shell from closing over it again. This covering spreads over it from all sides.
לְמֶהֱוֵי רְבוּת קֻדְשָׁא עַל אַרְעָא כְּמִלְקַדְּמִין, לָא יָכִיל, דְּהָא הַהוּא חוּפָּאָה קְלִישָׁא אָחִיד, דְּלָא יֵחוּת לְתַתָּא, דְּהָא עַמָּא קַדִּישָׁא לָאו תַּמָּן. וְעַל דָּא לָא אִתְבְּנֵי חָרְבַּן, מִיּוֹמָא דְּאִתְחֲרִיבוּ. לְשַׁלְּטָאָה הַהִיא קְלִיפָה תַּקִּיפָא, לָא יַכְלָא, דְּהָא הַהוּא חוּפָּאָה קְלִישָׁה אָחִיד בֵּיהּ בְּכָל סִטְרוֹי בְּהַהוּא פְּתִיחוּ דְּלָא תִּשְׁלוֹט תַּמָּן, וְלָא תַּסְתִּים מוֹחָא, בְּהַהוּא חוּפָּאָה דְּפָרוֹכְתָּא קְלִישָׁא, דְּאִיהוּ מִגּוֹ מְשִׁיכוּ דְּפָרוֹכְתָּא קַדִּישָׁא דִּלְעֵילָּא, דְּנָטִיר הַהוּא אֲתָר.
It is not possible for the holy ointment to descend upon the Land as formerly, as that thin covering prevents it, the Holy People being no longer there. Therefore it is that the ruined Temple has not been rebuilt. On the other hand, it is also impossible for the hard shell to rule there, because the thin covering prevents it from entirely closing over the brain.
וּבְגִין כַּךְ, כָּל אִינּוּן נִשְׁמָתִין דִּשְׁאַר עַמִּין, דְּדַיְירִין בְּאַרְעָא, כַּד נָפְקִין מֵהַאי עָלְמָא, לָא מְקַבְּלָא לוֹן, וְדָחֵי לוֹן לְבַר, וְאַזְלִין וְשָׁטָאן וּמִתְגַּלְגְּלִין בְּכַמָּה גִּלְגּוּלִין, עַד דְּנַפְקֵי מִכָּל אַרְעָא קַדִּישָׁא, וְסָחֲרָן (לסוחרנייהו) לְסִטְרַיְיהוּ, בִּמְסָאֲבוּ דִּלְהוֹן. וְכָל אִינּוּן נִשְׁמָתִין דְּיִשְׂרָאֵל דְּנָפְקִין תַּמָּן, סַלְּקִין, וְהַהוּא חוּפָּאָה קְלִישָׁא מְקַבְּלָא לוֹן, וְעָאלִין לִקְדוּשָּׁא עִלָּאָה, בְּגִין דְּכָל זִּינָא אַזְלָא לְזִינֵיהּ.
For this reason all the souls of members of other nations who live in the Holy Land, when they leave this world, are not accepted there, but are thrust out and are forced to roam about and go through many wanderings until they leave the Holy Land behind them and reach instead those impure regions where they belong. But all the Israelitish souls that leave this world from the Holy Land ascend from there, and that covering receives them into itself and through it they enter the Upper Holiness, because like always tends to like.
וְנִשְׁמָתֵיהוֹן דְּיִשְׂרָאֵל דְּנַפְקֵי לְבַר מֵאַרְעָא, בִּרְשׁוּתָא דְּהַהִיא קְלִיפָה תַּקִּיפָא, אַזְלָא וְסָחֲרָא וּמִתְגַּלְגְּלָא, עַד דְּתָבַת לְדּוּכְתָּהָא, וְעָאלַת לַאֲתָר דְּאִתְחָזֵי לָהּ. זַכָּאָה חוּלָקֵיהּ, מַאן דְּנִשְׁמָתֵיהּ נָפְקָא בִּרְשׁוּ קַדִּישָׁא, בְּהַהוּא פְּתִיחוּ דְּאַרְעָא קַדִּישָׁא.
And the souls of those Israelites who have departed from this world while still outside the confines of the Holy Land, and while in the power and dominion of that hard shell, wander hither and thither and roam about until they reach their appointed places. Happy is the lot of that man whose soul leaves this world in the domain of holiness, in the cavity provided by the Holy Land.
מַאן דְּנִשְׁמָתֵיהּ נַפְקַת בְּאַרְעָא קַדִּישָׁא, אִי אִתְקְבַּר בְּהַהוּא יוֹמָא, לָא שַׁלְטָא עָלֵיהּ רוּחָא מְסַאֲבָא כְּלַל. וְעַל דָּא כְּתִיב בִּצְלִיבָא, (דברים כ״א:כ״ג) כִּי קָבוֹר תִּקְבְּרֶנּוּ בַּיוֹם הַהוּא וְלֹא תְטַמֵּא אֶת אַדְמָתְךָ. בְּגִין דִּבְלֵילְיָא אִתְיְהִיב רְשׁוּ לְרוּחַ מְסַאֲבָא לִמְשַׁטְּטָא. וְאַף עַל גַּב דְּאִתְיְהִיב לוֹן רְשׁוּ, לָא עָאלִין בְּאַרְעָא קַדִּישָׁא, בַּר אִי אַשְׁכְּחָן תַּמָּן מָנָא לְאַעֲלָא בֵּיהּ.
He whose soul leaves him in the Holy Land, if his body is buried upon the day of his death, is in no way dominated by the spirit of impurity. Therefore it says of one who has been put to death by hanging that “his body shall not remain all night upon the tree, but thou shalt in any wise bury him that day.. that thy land be not defiled” (Deut. 21, 23), for at night the impure spirit is given permission to rule. However, although these last are given temporary power, they cannot exercise their sway within the boundaries of the Holy Land, because it is impossible for them to enter it unless they can come upon an organ or means of approach
(ק"ל ע"א) אֵבָרִין וּפְדָרִין דְּמִתְאַכְּלָן בְּלֵילְיָא, לְאַתְּזְנָא זִינִין אַחֲרָנִין, לָאו דְּעַיְילִין בְּאַרְעָא, וְלָא לְאַמְשָׁכָא לוֹן בְּאַרְעָא, אֶלָּא, בְּגִין דְּלָא תִּשְׁלוֹט סִטְרָא אַחֲרָא גּוֹ אַרְעָא, וְלָא יִתְמַשְׁכָא לְאַעֲלָא תַּמָּן. וּבְגִין כַּךְ, תְּנָנָא מִנַּיְיהוּ הֲוָה סָלִיק (ק"ל ע"א) עֲקִימָא, וּמִתְגַּלְגְּלָא לְבַר, וְאָזִיל (תקיף) בִּבְהִילוּ, עַד דְּעָאל לְנוּקְבָּא דְּצָפוֹן, דְּתַמָּן מָדוֹרִין דְּכָל סִטְרִין אַחֲרָנִין, וְתַמָּן עָאל תְּנָנָא, וְכֻלְּהוּ אִתְּזָנוּ תַּמָּן.
in the parts and fat of those sacrifices that are consumed at night for the purpose of feeding other (foreign) kinds.1v. supra pp. 129b-130a. But even these portions were not left with the purpose of attracting evil potencies to the Holy Land, but rather, on the contra y, to entice them away from it, for, as has been said on another occasion, the smoke of these parts of the sacrifices was wont to ascend crookedly and drift away until it reached that hidden cavern in the North in which all the powers of the “other side” have their abode; into which cave the smoke would enter and all the demons and impure spirits be nourished thereby.
תְּנָנָא דִּימָמָא, הֲוָה סָלִיק לְדוּכְתֵּיהּ בְּאֹרַח מֵישַׁר, וְאִתְּזָן מַה דְּאִתְּזָן. וּמֵהַהוּא פְּתִיחוּ, (ק"ט ע"ב) אִתְּזָנוּ כָּל סִטְרֵי קְלִיפָה תַּקִּיפָא, דְּאִיהִי לְבַר מֵאַרְעָא קַדִּישָׁא, וּמֵהַהִיא תְּנָנָא גַּסָּה כְּמָה דְּאוֹקִימְנָא.
But the smoke of those sacrifices which were burnt during the day ascended in a straight line unto its rightful place and all the proper spirits received nourishment from it.
גּוּפֵיהוֹן דְּצַדִּיקַיָּיא, דְּלָא אִתְמְשָׁכוּ בְּהַאי עָלְמָא בָּתַר הֲנָאִין דְּהַהִיא קְלִיפָה תַּקִּיפָא, לָא שַׁלְטָא עָלַיְיהוּ רוּחַ מְסָאֲבוּ כְּלָל, דְּהָא לָא אִשְׁתַּתְפוּ אֲבַתְרֵיהּ כְּלוּם בְּהַאי עָלְמָא. כְּמָה דְּגוּפָא דְּרַשִׁיעַיָּיא (נ"א גופיהון דצדיקייא דלא אתמשכו בתר הנאין וכסופין דהאי עלמא ההיא קליפה תקיפא לא שלטא עלייהו דהא לא אתמשכו אבתריה בהאי עלמא דהא כמה דגופיה דרשיעיא) אִתְמְשָׁךְ בְּהַאי עָלְמָא בָּתַר הַהִיא קְלִיפָה תַּקִּיפָא, וַהֲנָאִין וְעִנּוּגִין דִּילֵיהּ וְתִיקּוּנִין דִּילֵיהּ, הָכִי אִסְתְּאָב, בָּתַר דְּנַפְקָת נִשְׁמָתֵיהּ מִנֵּיהּ.
Over the bodies of the righteous, who were not seduced in this world by the lusts of the hard shell, the impure spirit has no power at all, because they did not associate themselves therewith. But just as the wicked in this life were seduced by that powerful shell of evil and its pleasures and practices, so are their bodies unclean after the soul has left them.
גּוּפֵיהוֹן דְּצַדִּיקַיָּא, דְּלָא מִתְעַנְּגֵי בְּהַאי עָלְמָא, אֶלָּא מִתַּעֲנוּגֵי דְּמִצְוָה, וּסְעוּדָתֵי שַׁבָּתִין וְחַגִּין וּזְמָנִין, הַהוּא רוּחַ מְסַאֲבָא לָא יָכִיל לְשַׁלְטָאָה עָלַיְיהוּ, דְּהָא לָא אִתְעֲנְּגוּ מִדִילֵיהּ כְּלוּם. וְהוֹאִיל וְלָא נַטְלוּ מִדִילֵיהּ, לֵית לֵיהּ רְשׁוּ עֲלֵיהוֹן כְּלַל. זַכָּאָה אִיהוּ מַאן דְּלָא אִתְהֲנֵי מִדִילֵיהּ כְּלוּם.
The bodies of the righteous, because in this life they took their delight in religious rejoicings and the meals and ceremonies of Sabbaths and festivals, are, as we have said, not in the power of the impure spirit at all, since they had no joy nor part in anything appertaining to it. Blessed is he who derived no pleasure therefrom at any time of his allotted mortal span!
מַאן דְּנִשְׁמָתֵיהּ נָפְקָא לְבַר מֵאַרְעָא קַדִּישָׁא, וְהַהוּא גּוּפָא אִסְתְּאַב בְּהַהוּא רוּחַ מְסָאֲבוּ, הַהוּא רוּחַ מְסָאֲבוּ אִשְׁתְּאִיב בְּגַוִּיהּ, עַד דְּתָב לֵיהּ עַפְרָא. (נ"א דאתבלי גופא בעפרא) וְאִי הַהוּא (ויקרא ע"ב ע"ב) גּוּפָא, דְּאִשְׁתְּאִיב בֵּיהּ הַהוּא רוּחַ מְסַאֲבָא, סַלְּקִין לֵיהּ לְאִתְקַבְּרָא גּוֹ אַרְעָא קַדִּישָׁא, עָלֵיהּ כְּתִיב, (ירמיהו ב׳:ז׳) וַתָּבֹאוּ וַתְּטַמְּאוּ אֶת אַרְצִי וְנַחֲלָתִי שַׂמְתֶּם לְתוֹעֵבָה. אַרְצִי, דְּלָא שַׁלְטָא עָלָהּ רוּחַ מְסָאֲבוּ, בְּהַהוּא גּוּפָא דִּלְכוֹן, דְּאִשְׁתְּאִיב בֵּיהּ רוּחַ מְסָאֲבוּ, דְּקָא מַיְיתִין לְקָבְרָא לֵיהּ בְּאַרְצִי, אַתּוּן מְסָאָבִין לָהּ, לְאִסְתָּאֲבָא בֵּיהּ. אִי לָא דְּעָבִיד קוּדְשָׁא בְּרִיךְ הוּא אַסְוָותָא לְאַרְעָא, דְּהָא כֵּיוָן דְּאִתְבַּלֵי הַהוּא גּוּפָא, נָשִׁיב קוּדְשָׁא בְּרִיךְ הוּא רוּחָא מִלְּעֵילָּא, וְדָחֵי לֵיהּ לְהַהוּא רוּחַ מְסַאֲבָא לְבַר, דְּהָא אִיהוּ חָס עַל אַרְעֵיהּ.
As for him whose soul left him outside the precincts of the Holy Land, his body is defiled by that impure spirit, which remains in it until it returns to the dust. And if such a body is brought into the Holy Land to be buried, to it applies the text, “And ye entered and defiled my land and made my heritage an abomination” (Jer. 2, 7)-that is: “Into My Land over which the spirit of impurity has no power or dominion, ye have brought this your body wherein that very impure spirit has entrenched itself, to be buried in the hallowed soil! Ye defile My Land!” However, the Holy One, blessed be He, provides the land with a means of purging from this defilement: when such a body decomposes, the Holy One causes a wind to blow from above which thrusts the impure spirit outside, for He has compassion on His land.
יוֹסֵף, לָא שַׁלִּיט עַל גּוּפֵיהּ רוּחַ מְסַאֲבָא לְעָלְמִין, אַף עַל גַּב דְּנִשְׁמָתֵיהּ נָפְקָת בִּרְשׁוּ אַחֲרָא. מַאי טַעְמָא. בְּגִין דְּלָא אִתְמְשִׁיךְ בְּחַיּיוֹי בָּתַר רוּחַ מְסַאֲבָא. וְעִם כָּל דָּא, לָא בָּעָא דְּגוּפֵיהּ יְסַלְּקוּן לֵיהּ לְאִתְקַבְּרָא בְּאַרְעָא קַדִּישָׁא, אֶלָּא אָמַר, (בראשית נ׳:כ״ה) וְהַעֲלִיתֶם אֶת עַצְמוֹתַי, וְלָא גּוּפִי.
Joseph’s body was never under the power of the impure spirit, although his soul left him when he was yet outside the Holy Land. Why had the “other side” no dominion over him? Because when he was alive he was never seduced by it. Yet he did not wish that his body should be taken for burial into the Holy Land, but only requested that his bones should be taken and deposited there.
יַעֲקֹב לָא מִית, וְגוּפֵיהּ אִתְקָיָּים בְּקִיּוּמָא תָּדִיר, וְלָא דָּחִיל לְסִטְרָא אַחֲרָא, דְּהָא עַרְסֵיהּ הֲוָה שְׁלִים, בִּשְׁלִימוּ דִּנְהוֹרָא עִלָּאָה, בִּנְהִירוּ דִּתְרֵיסָר שְׁבָטִין, וּבְשִׁבְעִים נֶפֶשׁ, בְּגִין כַּךְ לָא דָּחִיל לְסִטְרָא אַחֲרָא, וְלָא יָכִיל לְשַׁלְּטָאָה עָלֵיהּ. וְתוּ, דְּאִיהוּ גּוּפָא דְּדִיּוּקְנָא עִלָּאָה, דִּשְׁפִּירוּ דִּילֵיהּ אָחִיד לְכָל סִטְרִין, וְכָל אִינּוּן שַׁיְיפִין דְּאָדָם קַדְמָאָה הֲווֹ אֲחִידָן בֵּיהּ. וְעַל דָּא כְּתִיב בֵּיהּ, (בראשית מ״ז:ל׳) וְשָׁכַבְתִּי עִם אֲבוֹתַי וּנְשָׂאתַנִי מִמִּצְרַיִם, גּוּפָא שְׁלִים. וְעַל דָּא וַיַּחַנְטוּ הָרוֹפְאִים אֶת יִשְׂרָאֵל, דְּגוּפֵיהּ יְהֵא קָאִים בְּקִיּוּמָא. וְהָכִי אִצְטְרִיךְ. שְׁאַר בְּנֵי עָלְמָא דְּנַפְקָת נִשְׁמָתַיְיהוּ בְּאַרְעָא קַדִּישָׁא, נַפְשָׁא וְגוּפָא אִשְׁתֵּזִּיב מִכֹּלָּא.
Jacob, again, did not die at all: his body remained intact and his spirit had no fear of the impure potencies, for his bed was filled with the perfection of the celestial light, in the brightness of the twelve tribes and of the seventy souls (which came into Egypt with him). Therefore he was not afraid of the “other side”, and it had no power over him. Further, his body was in the likeness of the Supernal Form, for his beauty united all sides, and all the limbs of the first man- Adam-were united in him. Therefore Jacob said, “I will lie with my fathers, and thou shalt carry me out of Egypt” (Gen. 47, 30)- the whole body. Therefore also “the physicians embalmed Israel” in order that his body might remain intact, as was fitting. As to other men whose souls pass away in the Holy Land, their souls and bodies alike come to no harm.