He should not be put in a coffin

384. It is written concerning Joseph, "and he was put (Heb. vayisem) in a coffin (Heb. aron)" (Beresheet 50:26). HE ASKS: Why IS VAYISEM SPELLED with two Yuds? HE ANSWERS: It shows the connection between one covenant and another covenant, FOR YUD ALLUDES TO THE COVENANT, NAMELY, TO YESOD; AND THE TWO WRITTEN YUDS, CORRESPONDING TO THE TWO COVENANTS, one in the secret of the lower COVENANT, and the other in the secret of the upper COVENANT, THE ARK (HEB. ARON) OF THE COVENANT. Then he was placed in a coffin (Heb. aron). Why so? because he observed the holy covenant, which was established through him. Therefore he deserved to be put in a coffin. And everything is proper.

385. Rabbi Aba wept and said, woe to people who are unaware of that disgrace, and woe to the punishment exacted from all those who wish to be put in a coffin, AFTER THEIR DEATH. For only the righteous may be put in a coffin, who knows himself and sees that he did not offend the covenant, the sign of the holy covenant, during his lifetime, and kept it as he should. And if this is not so, he must not be put in a coffin (Heb. aron) AFTER HIS DEATH and impair the ark (Heb. aron). FOR THE IMPAIRMENT REACHES THE ARK OF THE COVENANT.

386. The inner meaning of this is that A MAN has to be connected with the sign of the holy covenant, the secret that is fit for him, WHICH ALLUDES TO YESOD OF ZEIR ANPIN, and not for the other, THE OTHER SIDE. For the ark (or coffin), ALLUDING TO MALCHUT, is united only with the righteous who keeps the sigh of the holy covenant. And whoever impairs the member of the covenant and is nevertheless put in a coffin, woe to him, for impairing it in his life, woe to him for impairing it in his death. Woe to him who receives this punishment, for impairing the sign of the covenant, and the holy ark of the covenant. Woe to the disgrace, for which there will be forever upon him the revenge of this world and of that impairment. This is the secret of the verse "for the scepter of wickedness shall not rest upon the share allotted to the righteous" (Tehilim 125:3).

387. When a man is judged in that world, his deeds are examined. If he used to impair the secret of the holy covenant stamped in his flesh, and now he also desecrates his coffin, he is not of the righteous. They look at him and sentence him to be excluded from the community of mankind, and from those who were given eternal life. He is given to that side, which has no part in the secret of man, NAMELY, THE OTHER SIDE, AS MENTIONED. When he is delivered to that side, woe to him, for he is put in Gehenom, never to leave. Upon this says the verse "and they shall go forth, and look upon the carcasses of the men that have rebelled against Me'..." (Yeshayah 66:24). These stay apart from mankind, THAT IS, THEY WERE LEFT OUT OF HUMANITY.

388. That is true only for those who did not repent completely, enough to wipe their misdeeds. It is nevertheless better for them not to be put in a coffin, for as long as the body exists, the soul is judged and does not go to its place, save the high righteous worthy of ascending in their bodies. Happy is their portion in this world and in the World to Come.

389. For there is not a graver offense before the Holy One, blessed be He, than that of lying and impairing the holy sign of the covenant. That person may not see the face of the Shechinah, if he thus sins, as is written: "And Er, Judah's firstborn, was wicked in the sight of Hashem" (Beresheet 38:7) and also "nor shall evil dwell with You" (Tehilim 5:5), FOR THIS OFFENSE IS CALLED 'EVIL'.

390. It is written: "and Betzalel made the ark" (Shemot 37:1). HE ASKS: Why did not the wise men who made the tabernacle proceed to build the ark? HE REPLIES THAT Betzalel was of the grade of the ending part of the body, which symbolizes the holy covenant, and kept it. Therefore he deserves the part allotted to him, THE ARK HE MADE, NAMELY, MALCHUT. He strove in what he did, and not another. All the friends came and kissed Rabbi Aba.