Halakhah su Isaia 60:26

And you already knew that the words of our rabbis follow the Torah’s means of expression, and so in the Torah there are permitted and prohibited foods: this you shall eat; this you shall not eat, and it is written, “from their flesh you shall not eat.”²⁷Lev 11:8. You wouldn’t say that this is an allegory – God forbid! – but it’s the actual literal meaning. And so they went on to say The Holy One, blessed be He, will in time to come make a sukkah for the righteous from the skin of Leviathan; for it is said: “Can you fill sukkot with his skin?”²⁸Job 40:31. Sukkot here is spelled with a sin, not a samekh as in sukkah meaning “tent,” and means “darts.” Thus, the meaning of the verse in context is “Can you fill his skin with darts?” If a man is worthy, a sukkah is made for him; if he is not worthy, a shadow [tzel] is made for him, for it is said: “And his head with a fish covering [bi-tziltzel].”²⁹Job 30:41. R. Bahya following the Talmud takes the two parts of this verse in Job as contrasting: the first part hints at the reward of the worthy, the second part to the punishment of the unworthy – “shade.” After this he skips a few lines of Talmud that expand on this theme of the worthy and unworthy’s “rewards.” The rest [of Leviathan] will be spread by the Holy One, blessed be He, upon the walls of Jerusalem, and its splendor will shine from one end of the world to the other; as it is said: “And nations shall walk by Your light.”³⁰Is 60:3, in b. Baba Batra 75a.

The essence of piety is to apply oneself constantly to things, where his passions are most challenging, such as evil gossip, the evil inclination, vanities, not to speak falsely, not to stare at women or speak of worldly curiosities or walk about idly; implicit in all this is evil passion. Thus he should not swear at all, nor invoke God’s name in vain, and so in all similar matters that go on constantly, where his passion overpowers him and he cannot withstand (he will be able to resist) only if he has been trained from childhood. Therefore let a man train his children in these matters while they are yet small and when they grow old they will not forsake them or set them aside; as it is written, “And even when he is old he will not depart from it” (Prov. 22:6). Take, for example, tallith and phylacteries, many men of quality wish to garb themselves with fringes and put on the phylacteries but refrain from doing so because of embarrassment; however all matters in which a man is trained (to do so) in childhood, when he grows up and attempts to forsake (them) it will be as difficult for him as death. But if a man strengthens himself in Torah and commandments and good deeds, then it becomes difficult for him to depart from them because of the embarrassment; people will say all that he has done so far has been to deceive people, as has been mentioned. He is called hasid, which is derived from hasadim (kindness).¹The term hasid used to describe the pious and saintly, derives from the Hebrew word hesed, meaning act of loving kindness. He is also called hasid because of the term hasidah (stork) (Deut. 14:18) which Onkelos translates huraitha (white bird). And it is written, “not now shall he be ashamed, neither shall his face now wax pale” (Isa. 29:22), which has the meaning of insult and shame that if they insult him and cause his face to become white and he like one deaf can not hear and like a mute does not open his mouth and does not insult anyone, then he is called pious.²Midrash Tehillim, ed. Buber, p. 123. And in the hereafter his face will shine brightly and he will succeed to sit in the seven classes of righteous men who will receive the Shekhina and enjoy the Divine Glory.³Midrash Rabbah (New York-Berlin: Horeb Publishers, 1924), Leviticus, Chapter XXX, p. 81a. As it is written, “Arise, shine for thy light is come and the glory of the Lord is risen upon thee etc…. But upon thee the Lord will arise and His glory shall be seen upon thee. And nations shall walk by thy light and kings by the brightness of thy rising” (Isa. 60:1-3). These seven classes enjoy Divine Glory.

A man close to death (As explained by Targum "on the side" (Isaiah 60:4), On gisiseihen, as if to say, on their chest, which means [a person] close to death who brings up liquid to his throat because of pain in the heart), is like he's alive and is able to divorce [his wife]. Rem"a: And some say specifically a man close to death who can still speak. But one who cannot speak, not. (Smag and Smak, and the Mordechai). Some are stringent.

There was an incident: one jew traveled to a distant place and saw in a night dream another jew whom they weighed on heavenly scales: he was put on one side of the scales whereas his sins were put on the other side. As a result his sins outweighed and they said to him that seeing that his sins outweighed he has no portion in the World to Come. After that came in another ones and said: "You didn't weigh correctly!" And they put on that man fox skins and other skins so the man outweighed and they declared that he does have a portion in the World to Come. The man who saw this in his dream thought that the man was alive whereas in fact the man whom they weighed was already dead by that moment. They said: those skins that were put on him were the ones he gave as a tax as is written: "... (I will make) your rullers righteousnes (Yeshayahu 60). When a congregation sees fit to impose a tax and one gives it in good faith - it is thought to be a tzedakah for them. An as for the body that they weighed it is written: "You were weighed on the scales and found wanting" (Daniel 5). Alternative explanation: ... in the merit of the fact that he strived with his body to perform good deeds.