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144) One day, Rabbi Yitzhak sat by the door of Rabbi Yehuda and was sad. Rabbi Yehuda came out and found him sitting by his door, sad. He told him, “How is this day different from other days?”
145) He told him, “I have come to ask three things of you: One) When you speak words of Torah and mention any of the words that I said, say them in my name, to mention my name. Another one) Reward my son, Yosef, with the Torah. And another one) go to my grave during all seven days of mourning and pray your prayer for me.”
146) He told him, “How do you know that you are going to die?” Rabbi Yitzhak told him, “My soul leaves me each night and does not shine for me in a dream as before. Moreover, when I pray and reach, “Who hears a prayer,” I look in my semblance on the wall and I don’t see it. And I say that I will die since my semblance has passed away from me and it is not seen because a herald comes out and declares, as it is written, “Surely man walks as a mere semblance.” As long as man’s semblance has not left him, the man walks and his spirit lives within him. When man’s semblance departs and is not seen, he passes away from this world.
147) Rabbi Yehuda told him, “It seems that way from here, too, as it is written, ‘Because our days upon earth are a shadow.’ All those things that you have asked of me, I will do. However, I ask of you that in that world, you will choose my place with you, as I was with you in this world.” Rabbi Yitzhak wept and said, “Please do not part from me all these days.”
148) They went to Rabbi Shimon and found him engaged in Torah. Rabbi Shimon raised his eyes, saw Rabbi Yitzhak, and saw that the angel of death was running and dancing before him. Rabbi Shimon rose, held Rabbi Yehuda’s hand and said, “I sentence that those who usually come to my place shall come, and those who do not usually come to my place shall not come.” Rabbi Yitzhak and Rabbi Yehuda went inside. By that, he tied the angel of death outside and he couldn’t come in.
149) Rabbi Shimon looked and saw that it was still not his time to die, but the eighth hour of the day was his time. He sat him down and engaged in Torah with him. He said to Rabbi Elazar, his son, sit at the door, and whomever you see, do not speak to him. And if he wishes to enter, swear that he will not enter.
150) Rabbi Shimon said to Rabbi Yitzhak, “Did you see your father’s form today or not?” When a person leaves the world, his father and his kin are there with him. He sees them and recognizes them, and all those with whom he will dwell in that world, on one degree, gather and are there with him, and go with his soul until the place where he will stay. Rabbi Yitzhak said, “Thus far, I haven’t seen my father’s form.”
151) Rabbi Shimon rose up and said, “Lord, Rabbi Yitzhak is with us, and of those seven eyes, he is here, meaning of the seven disciples that were alive upon their departure from the Idra Rabah [the cave where Rabbi Shimon and his disciples stayed]. Here I am, holding him. Give him to me.” A voice came out and said, “The throne of his Master,” the Nukva, “Approaches the Zivug on the wings of Rabbi Shimon,” meaning through his work and raising of MAN. “Behold, Rabbi Yitzhak is yours, and you will come with him when you come to sit at your throne,” meaning when Rabbi Shimon passes away from the world. Rabbi Shimon said, “So I will do. I will bring him with me upon my passing from the world.”
152) In the midst of all that, Rabbi Elazar saw that the angel of death departed and said, “No sentence holds where Rabbi Shimon is.”
Rabbi Shimon said to Rabbi Elazar, “Come here and hold Rabbi Yitzhak, for I see that he is afraid.” Rabbi Elazar came in and held him, and Rabbi Shimon turned his face and engaged in Torah.
153) Rabbi Yitzhak slept and saw his father. His father told him, “My son, happy are you in this world and in the next world, for you are sitting among the leaves of the tree of life. Rabbi Shimon is a great and strong tree in both worlds, and holds you in his branches. Happy are you, my son.”
154) He told him, “Father, and what am I there, in the world of truth?” He told him, “For three days they were hasting to prepare your dwelling place. They fixed open windows for you, to illuminate for you from the four directions of the world, and I saw your place and I was glad, for I said, ‘Happy are you, my son.’ Only, thus far, your son has not been rewarded with the Torah, and I regretted that.
155) “And now twelve righteous from among the friends intended to come to you. But while they were leaving, a voice arose through all the worlds, ‘Who are the friends here? Crown yourselves for Rabbi Shimon. He asked of the Creator that Rabbi Yitzhak will not die and it was given to him.
156) “Even more, seventy places are crowned here for him, and in each place, doors are open to seventy worlds. And each world opens to seventy couriers, each courier opens to seventy high crowns, and from there, roads are opened to Atik, the most hidden of all, to see the uppermost pleasantness, who illuminates and delights all, as it is written, ‘To behold the pleasantness of the Lord, and to visit in His Temple.’ And it is also written, ‘In all My house, he is trusted.’”
We have no attainment in GAR, even the GAR of the ten Sefirot of the world of Assiya, but only in ZAT. In ZAT, a chosen few can attain even in ZAT de GAR of the world of Atzilut. Rabbi Yitzhak’s father tells us that Rabbi Shimon held the ZAT of all the Partzufim of Atzilut, even the ZAT de GAR de Atzilut.
A place is the Nukva de ZA, as it is written, “Behold, there is a place with Me,” and as it is written, “Seventy places are crowned here for him,” meaning ZAT de Nukva, each of which comprises ten, thus they are seventy.
ZA is called “world,” as it is written, “Let a world of Hesed [grace] be built.” And in each place, doors are open to seventy worlds, which are ZAT de ZA, each of which consists of ten.
The lights of Bina are called “couriers,” as it is written, “For in haste did you come out from the land of Egypt,” which is Bina. It was written, “Each world opens to seventy couriers,’ which are ZAT de YESHSUT, each of which consist of ten.
The Sefirot of Hochma—Partzuf upper AVI—are called “upper Ketarim [“crowns,” plural of Keter].” It was written, “Each courier opens to seventy high Ketarim, and from them to ZAT de Atik, and from there, roads open to Atik, the most hidden of all. It says that they open from here and from there, since five Partzufim clothe one atop the other and the beginning is from Nukva. It is considered that from her, the doors open to ZA because she clothes it, from ZA to YESHSUT, from YESHSUT to upper AVI, and from upper AVI to ZAT de AA, who is called Atik, since they clothe one atop the other.
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