Daf 79b (דַּף ע״ט ע״ב)

Rabbi Abba said: If so, how many people must there have been? (אָמַר רַבִּי אַבָּא: אִי הָכִי, כַּמָּה בְּנֵי נָשָׁא הֲווּ) If you say that all of them went with him? (אִי תֵימָא דְּכֻלְּהוּ אֲזְלוּ עִמֵּיהּ) Rabbi El‘azar said: Yes. (אָמַר רַבִּי אֶלְעָזָר: אִין). (Some say: and because of all of them) (נ״א: וּבְגִין כָּלְהוּ), the people who went with him were all called the people of the God of Avraham (כָּל בְּנֵי נָשָׁא דְּהֲווּ אָזְלִין עִמֵּיהּ, כֻּלְּהוּ אִקְרוּן: עַם אֱלֹהֵי אַבְרָהָם). And he passed through the land and was not afraid, as it is written: And Avram passed through the land (וְהֲוָה מַעֲבַר בְּאַרְעָא וְלָא הֲוָה דָּחִיל, דִּכְתִּיב: וַיַּעֲבֹר אַבְרָם בָּאָרֶץ).

Rabbi Abba said to him: If it had said And the soul that they made in Ḥaran, I would have said thus (אָמַר לֵיהּ רַבִּי אַבָּא: אִי הֲוָה כְּתִיב: וְהַנֶּפֶשׁ אֲשֶׁר עָשׂוּ בְּחָרָן-הֲוָה אֲמִינָא הָכִי). But it says and the soul (אֶלָּא: וְאֶת הַנֶּפֶשׁ כְּתִיב) Et (אֶת) comes to elevate the merit of all those souls who went with him (אֶת לְאַסְגָּאָה זְכוּתָא דְּכֻלְּהוּ נַפְשָׁאן דְּהֲווּ אָזְלֵי עִמֵּיהּ), for whoever causes another to merit, that merit is dependent on him and does not leave him (דְּכָל מַאן דִּמְזַכֶּה לְאַחֲרִינָא הַהוּא זְכוּתָא תָּלְיָא בֵּיהּ וְלָא אַעֲדֵי מִנֵּיהּ). From where do we learn this? From that which is written: And the soul that they made in Ḥaran (מְנָלָן דִּכְתִּיב: וְאֶת הַנֶּפֶשׁ אֲשֶׁר עָשׂוּ בְּחָרָן)-the merit of those souls went with Avraham (זְכוּתָא דְּאִנּוּן נַפְשָׁן הֲוָה אָזִיל עִמֵּיהּ דְּאַבְרָהָם). Lekh Lekha [go for yourself] (לֶךְ לְךָ).

Rabbi Shim‘on said: What is the reason that the first revelation of Kudsha Berikh Hu to Avraham began with Lekh Lekha? (אָמַר רַבִּי שִׁמְעוֹן: מַאי טַעְמָא דְּגִילּוּיָא קַדְמָאָה דְּאִתְגְּלֵי קוּדְשָׁא בְּרִיךְ הוּא עֲלֵיהּ דְּאַבְרָהָם פָּתַח בְּלֶךְ לְךָ) For until now, Kudsha Berikh Hu had not spoken with him (דְּהָא עַד הָכָא לָא מַלִּיל עִמֵּיהּ קוּדְשָׁא בְּרִיךְ הוּא). Why then does it begin with Lekh Lekha? (מַאי טַעְמָא פָּתַח לֶךְ לְךָ) Rather, as they say: it hinted through calculation-one hundred, for at one hundred years a son was born to him (אֶלָּא: הָא קָאֲמְרוּ דְּרָמַז בְּחוּשְׁבְּנֵיהּ מֵאָה, דְּהָא לְמֵאָה שְׁנִין אִתְיְילִיד לֵיהּ בַּר).

But come and see (אֲבָל תָּא חֲזֵי): everything that Kudsha Berikh Hu does in the land-all of it is a secret of chokhmah (כָּל מַה דְּעָבִיד קוּדְשָׁא בְּרִיךְ הוּא בְּאַרְעָא, כֹּלָּא רָזָא דְּחָכְמְתָא אִיהוּ). Because Avraham had not yet cleaved to Kudsha Berikh Hu, when He saw this, He said to him: Lekh Lekha (בְּגִין דְּאַבְרָהָם לָא הֲוָה דָּבִיק בֵּיהּ בְּקוּדְשָׁא בְּרִיךְ הוּא, כְּדֵין כְּדְקָא חָזֵי, אָמַר לֵיהּ: לֶךְ לְךָ). And this is a hint to that place to which Kudsha Berikh Hu desired to draw him near (וְדָא רֶמֶז לְהַהוּא אֲתַר דְּבָעֵי לְאִתְקְרָבָא בַּהֲדֵיהּ דְּקוּדְשָׁא בְּרִיךְ הוּא), and this is the first level to ascend into Kudsha Berikh Hu (וְאִיהוּ דַּרְגָּא קַדְמָאָה לְאָעֳלָא לְקוּדְשָׁא בְּרִיךְ הוּא). Because of this: Lekh Lekha (בְּגִין כָּךְ: לֶךְ לְךָ). And this level Avraham was not able to unify with until he entered the land; there he would receive that level (וְהַאי דַּרְגָּא לָא יָכִיל אַבְרָהָם לְאִתְאַחֲדָא בֵּיהּ עַד דְּיֵיעוּל לְאַרְעָא-דְּתַמָּן יְקַבֵּל לֵיהּ לְהַהוּא דַּרְגָּא). In a similar manner it is written: And David inquired of Hashem, saying: Shall I go up into one of the cities of Yehudah? And Hashem said to him: Go up. And David said: To where shall I go up? And He said: To Ḥevron (כְּגַוְונָא דָא כְּתִיב: וַיִּשְׁאַל דָּוִד בַּי־יָ לֵאמֹר: הַאֶעֱלֶה בְּאַחַת מֵעָרֵי יְהוּדָה וַיֹּאמֶר יי: עֲלֵה; וַיֹּאמֶר: אָנָה אֶעֱלֶה וַיֹּאמֶר: חֶבְרוֹן). But if Shaul had died and kingship was fitting for David, why did he not receive the kingdom immediately over all of Yisrael? (וְכִי כֵיוָן דְּמֵית שָׁאוּל וּמַלְכוּתָא אִתְחֲזֵי לְדָוִד, אַמַּאי לָא קַבֵּיל מַלְכוּתָא מִיָּד עַל כָּל יִשְׂרָאֵל) Rather, all is a secret of Chokhmah (אֶלָּא: כֹּלָּא רָזָא דְּחָכְמְתָא אִיהוּ), because David could not receive kingship until he was joined with the Fathers who were in Ḥevron (בְּגִין דְּדָוִד לֵית לֵיהּ לְקַבְּלָא מַלְכוּתָא אֶלָּא עַד דְּיִתְחַבַּר בַּאֲבוֹהָן דְּאִנּוּן בְּחֶבְרוֹן), and only then would he receive the kingship (וּכְדֵין בְּהוּ יְקַבֵּל מַלְכוּתָא). For this reason he delayed there seven years-to receive kingship properly (וְעַל דָּא אִתְעַכַּב תַּמָּן שֶׁבַע שְׁנִין, בְּגִין דְּיְקַבֵּל מַלְכוּתָא כְּדְקָא יְאוּת), and all of it in the secret of chokhmah, in order to establish his kingdom rightly (וְכֹלָּא בְּרָזָא דְּחָכְמְתָא, וּבְגִין דִּיתַּקֵּן מַלְכוּתֵיהּ). Likewise, Avraham did not enter into the existence of Kudsha Berikh Hu until he entered the land (כְּגַוְונָא דָא: אַבְרָהָם לָא עָאל בְּקִיּוּמָא דְּקוּדְשָׁא בְּרִיךְ הוּא עַד דְּעָאל לְאַרְעָא).

See what is written: And Avram passed through the land (חֲמֵי מַה כְּתִיב: וַיַּעֲבֹר אַבְרָם בָּאָרֶץ). It should have said: And he went through, why passed through? (וַיֵּלֶךְ מִבָּעֵי לֵיהּ-אֶלָּא וַיַּעֲבֹר) Rather, here it is a hint to the holy Name, by which the world was sealed with seventy-two engraved letters-all of them in this Name (אֶלָּא הָכָא רֶמֶז שֵׁם קַדִּישָׁא, דְּאִתְחַתִּים בֵּיהּ עָלְמָא בְּע״ב אַתְוָון גְּלִיפָן, דְּכֻלְּהוּ בִּשְׁמָא דָּא). It is written here: And he passed through (כְּתִיב הָכָא: וַיַּעֲבֹר), and it is written there (Shemot 34): And Hashem passed before him and called… (וּכְתִיב הָתָם: וַיַּעֲבֹר יי עַל פָּנָיו וַיִּקְרָא).

Sitre Torah

Kudsha Berikh Hu hinted at Supernal Chokhmah in Avraham and Yitzchak p2-15(קוּדְשָׁא בְּרִיךְ הוּא רָמִיז חָכְמְתָּא עִלָּאָה בְּאַבְרָהָם וּבְיִצְחָק), Avraham-this is the Neshamah of the Neshamah (אַבְרָהָם דָּא נִשְׁמָתָּא לְנִשְׁמָתָּא), and she is (or: Av and Ram) (וְאִיהִי (ס״א אב ורם)), the Neshamah-this is Sarah (נְשָׁמָ״ה דָּא הִיא שָׂרָה). Lot-this is the Serpent (לוֹט דָּא הוּא נָחָ״שׁ), and his female pair is that Samael (וּבַתּ זוּגֵיהּ דְּהַהוּא סַמְאֵל). The Holy Spirit-this is Yitzchak (רוּ״חַ קַדִּישָׁא דָּא יִצְחָק). The Holy Nefesh-this is Rivkah (נְפֶּ״שׁ קַדִּישָׁא דָּא רִבְקָה). The Evil inclination-this is the Ruach of the Beast (יֵצֶּ״ר הָרָע דָּא רוּחַ הַבְּהֵמָה), and concerning this, Shlomo said in his wisdom (וְעַל דָּא אָמַר שְׁלֹמֹה בְּחָכְמָתֵּיהּ), “Who knows the spirit of the children of man-whether it ascends…” (מִי יוֹדֵעַ רוּחַ בְּנֵי הָאָדָם הָעוֹלָה הִיא וְגו׳) (Kohelet 3), the Beastly Nefesh-this is the Nefesh from the side of the Evil inclination (נֶפֶשׁ הַבַּהֲמִיתּ דָּא נֶפֶשׁ מִסִּטְרָא דְּיֵצֶּר הָרָע). And regarding this they said (some say: that one) (וְעַל דָּא אָמְרוּ (נ״א דההוא)), that the Neshamah of the Neshamah is aroused in a man through Yir’ah and Chokhmah (דְּאִיהִי נִשְׁמָתָּא לְנִשְׁמָתָּא אִתְּעֲרָא לְגַבְרָא בְּיִרְאָ״ה וּבְחָכְמְ״תָּא), the Neshamah is aroused in a person through Binah (נִשְׁמָתָּא אִתְּעֲרָא לְאִינִישׁ בְּבִינָה), this is that which is written (הֲדָא הוּא דִכְתִּיב), “And He said to man: behold, the fear of Hashem is wisdom…” (וַיֹּאמֶר לָאָדָם הֵן יִרְאַת יְיָ הִיא חָכְמָה וְגו׳) (Job 28). The Neshamah is aroused through Teshuvah, which is called Binah and is called Sarah (נִשְׁמָ״תָּא אִתְּעֳרֵי בִּתְּשׁוּבָ״ה דְּאִתְּקְרֵי בִּינָה וְאִקְרֵי שָׂרָ״ה). And the Ruach is the voice (וְרוּ״חַ הוּא הַקּוֹ״ל), and it is called Da’at and is aroused in the one whose voice ascends in Orayta (וְאִתְּקְרֵי דַעַתּ וְאִתְּעֳרֵי לְאִינִישׁ דִּי סָלִיק קָלֵיהּ בְּאוֹרַיְיתָּא), and it is called the Written Torah (וְאִתְּקְרֵי תּוֹרָה שֶׁבִּכְתָּב), and the Intellective Nefesh is aroused from it to perform good deeds (וְנְפֶּשׁ הַשִׂכְלִיתּ אִתְּעָר מִנֵּיהּ עוֹבָדִין טָבִין). And in this likeness, the body was created from four elements-fire, wind, dust, and water (וּבְדוּגְמָא דָא בָּרָא גוּפָּא מֵאַרְבַּע יְסוֹדוֹתּ אֵשׁ וְרוּחַ וְעָפָּר וּמַיִם), in the pattern of Neshamah of the Neshamah, Neshamah, Ruach, and Nefesh (כְּגַוְונָא דְהוּא נִשְׁמָתָּא לְנִשְׁמָתָּא נְשָׁמָה וְרוּחַ וְנֶפֶּשׁ). Water-this is masculine, and it is sweet waters of Kedushah (מַיִם דָּא דְּכַר וְדָא הוּא מַיִם מְתִּיקֵי דִקְדוּשָׁה), and there are bitter waters, which are the Evil inclination (וְאִיתּ מַיִם הַמְאָרְרִים דְּאִנּוּן יֵצֶּר הָרָע). There is Holy Fire, feminine, and there is foreign fire-strange fire (אִיתּ אֶשָׁא קַדִּישָׁא נוּקְבָא וְאִיתּ אֶשָׁא נוּכְרָאָה אֵשׁ זָרָה), and regarding this it is written, “And he shall not come at all times into the holy” (וְעַל דָּא כְּתִּיב וְאַל יָבֹא בְּכָל עֵתּ אֶל הַקֹּדֶשׁ) (Vayikra 16:2), for she is a female from the Evil inclination (דְּאִיהִי נוּקְבְתָּא מִן יֵצֶּר הָרָע). The Holy Spirit is male (רוּחַ קַדִּישָׁא אִיהוּ דְּכַר). There is a defiled spirit-this is the Evil inclination, as it is said, “From the root of the snake shall emerge a viper” (אִיתּ רוּחַ מְסָאֳבָא דָּא יֵצֶּר הָרָע שֶׁנֶּאֱמַר כִּי מִשֹׁרֶשׁ נָחָשׁ יִצֻּא צֶּפַּע) (Yeshayahu 14:29). There is Holy Dust, and there is defiled dust (אִיתּ עָפָּר קַדִּישָׁא וְאִיתּ עָפָּר מְסָאֳבָא). And regarding this, the Neshamah, which is Teshuvah, strengthens itself against that Serpent (וְעַל דָּא נִשְׁמָתָּא דְּאִיהִי תְּשׁוּבָ״ה אַתְּקִיפַּתּ בֵּיהּ בְּהַהוּא נָחָשׁ), to break him through the subjugation of Teshuvah (לְתַּבְרָא לֵיהּ בְּשִׁעְבּוּדָא דִּתְּשׁוּבָה), and to draw him into synagogues and houses of study (וְאַמְשִׁיךָ לֵיהּ לְבָתֵּי כְנֵסִיּוֹתּ וּלְבָתֵּי מִדְרָשׁוֹתּ), And they are four foundations that expand into the twenty two letters p2-16(וְאִנּוּן אַרְבַּע יְסוֹדֵי מִתְּפַּשְׁטִין לְכ״ב אַתְּוָון), Alef, Ḥet, Heh, Ayin [from the throut] (אחה״ע), Bet, Vav, Mem, Peh [from the lips] (בומ״ף), Gimel, Yod, Kaf, Qof [from the palate] (גיכ״ק), Dalet, Tet, Lamed, Nun, Tav [from the tongue] (דטלנ״ת), Zayin, Samekh, Shin, Resh, Tsadi [from the teeth] (זסשר״ץ).p2-17

And Avram passed through the land until the place of Shekhem (וַיַּעֲבֹר אַבְרָם בָּאָרֶץ עַד מְקוֹם שְׁכֶם). This is the synagogue (דָּא בֵּי כְנִישְׁתָּא), the place where the Shekhinta dwells (אֲתַּר דְּדִיּוּרָא דִּשְׁכִינְתָּא), there-as you say (תַּמָּן כְּמָא דְאַתְּ אָמֵר), “And I have given you Shekhem achad” (ואֲנִ״י נָתַּתִּי לְךָ שְׁכֶם אֶחָד) (Bereishit 48). This is the Shekhinta that appeared to him (דָּא שְׁכִינְתָּא דְּאִתְּחֲזֵי לֵיהּ), for he is called a Tzaddik (הוֹאִיל וְאִתְּקְרֵי צַדִּיק), for Tzedek has no dwelling except with the Tzaddik (דְּהָא צֶדֶק לָאו דִּיּוּרָהּ אֶלָּא בַּהֲדֵי צַדִּיק), and this is until the place of Shekhem (וְדָא הוּא עַד מְקוֹם שְׁכֶם). Until Elon Moreh-these are the study houses (עַד אֵלוֹן מוֹרֶה אֵלּוּ בָּתֵּי מִדְרָשׁוֹתּ), where they learn and teach Torah there publicly (דְּאוֹלְפִּין וּמוֹרִים תַּמָּן תּוֹרָה בָּרַבִּים). And the Canaanite was then in the land (וְהַכְּנַעֲנִי אָז בָּאָרֶץ). At that time the Evil inclination was sweetened and rectified within the body against its will (כְּדֵין אִתְּבַּסַּם וְאִתְּתַּקַּן יֵצֶּר הָרָע בְּגוּפָּא בְּעַל כָּרְחֵיהּ), for it has many names (דְּסַגִּיאִין שְׁמָהָן אִיתּ לֵיהּ), and for this reason (וּבְגִינֵי כָךָ), it was recalled by many names (נ״א: אִתְהַדַּר בִּשְׁמָהָן סַגִּיאִין). Then in the land-indeed! (אָז בָּאָרֶץ ודַּאי), and it was subdued in this (וְאִתְּכַּפְּיָא בְּהַאי), because then the body had not yet been fully cleansed of that Serpent (בְּגִין דִּכְדֵין אִיהוּ גוּפָּא בְּזִמְנָא דְּלָא אִתְּעֲבַר מִנִּיהּ הַהוּא נָחָשׁ כָּל כָּךָ), due to the cleaving of the body-then: the Canaanite was in the land (בְּגִין דְּבֵקוּתָּא דְּגוּפָּא כְּדֵין הַכְּנַעֲנִי אָז בָּאָרֶץ). Why is he called “Canaanite”? (אַמַּאי אִקְרֵי כְּנַעֲנִי), because he hired the body into destructive judgments (דְּאַסְחַר גּוּפָּא לְדִינִין בִּישִׁין). And the Neshamah stands in this world (וְנִשְׁמָתָּא קָיְימָא בְּהַאי עָלְמָא), in order to rectify the ways of the body properly (נ״א: לְאִתְתַּקְּנָא אוֹרְחֵי דְגוּפָא כְּדְקָא יְאוּתּ), so as to merit by means of it (בְּגִין לְמִזְכֵּי בָּהּ). Afterwards, when it departs this world (לְבָתַּר כַּד נָפְּקַתּ מֵהַאי עָלְמָא), if it merited, it ascends to its place from which it came (אִי זָכָאתּ סָלְקָא לְאַתְּרָהּ דְּנָפְּקַתּ מִתַּמָּן), as it is written, to the place of the altar which he had made there at first (דִּכְתִּיב: אֶל מְקוֹם הַמִּזְבֵּחַ אֲשֶׁר עָשָׂה שָׁם בָּרִאשׁוֹנָה) - (Bereishit 13:4), and it is written, to the place where his tent had been in the beginning (וּכְתִּיב: אֶל הַמָּקוֹם אֲשֶׁר הָיָה שָׁם אָהֳלָה בַּתְּחִלָּה), Oholah (tent) spelled with a Hei (אָהֳלָה בְּהֵ״א). And now she stands between ascending above and descending below (וְהַשְׁתָּא אִיהִי קָיְימָא בֵּין לְסָלְקָא לְעֵילָא וּבֵין לְנָחֲתָּא לְתַּתָּא), as it is written (דִּכְתִיב): between Beit-El and between the Ai (בֵּין בֵּית־אֵל וּבֵין הָעָי) - (Bereishit 12:8). If she merits, she ascends to the place of the altar which he had made there… (אִי זָכָאתּ סָלְקָא אֶל מְקוֹם הַמִּזְבֵּחַ אֲשֶׁר עָשָׂה שָׁם וְגו׳). Who made it, and who is the altar? (מַאן עָשָׂה וּמַאן מִזְבֵּחַ)? Rather: that which he made there-this is Kudsha Berikh Hu (אֶלָּא: אֲשֶׁר עָשָׂה שָׁם, דָּא קוּדְשָׁא בְּרִיךְ הוּא), for He made there this altar (דְּאִיהוּ עָבַד תַּמָּן הַאי מִזְבֵּחַ), and prepared it with twelve stones (וְאַתְּקִין לָהּ עַל תְּרֵיסַר אַבְנִין), by the number of the tribes of the sons of Ya'akov (לְמִסְפַּר שִׁבְטֵי בְּנֵי יַעֲקֹב), about whom the word of Hashem came to him saying, Yisrael shall be your name, certainly (אֲשֶׁר הָיָה דְּבַר יְיָ אֵלָיו לֵאמֹר: יִשְׂרָאֵל יִהְיֶה שְׁמֶךָ ודַּאי). And this altar is that which he made there at first (וּמִזְבֵּחַ דָּא עָשָׂה שָׁם בָּרִאשׁוֹנָה), when the upper world was created (כַּד אִתְּבְּרֵי עָלְמָא עִלָּאָה), concealed from all worlds (טְמִירָא לְכָל עָלְמִין), and Micha'el the Kohen Gadol stands there (וּמִיכָאֵ״ל כַּהֲנָא רַבָּא קָאֵים), and offers upon it offerings of souls (וּמַקְרִיב עֲלָהּ קָרְבָּנִין דְּנִשְׁמָתִּין). When the Neshamah ascends there (כֵיוָן דְּנִשְׁמָתָּא סָלְקָא תַּמָּן) what is written? And Avram called there in the Name of Hashem (מַה כְּתִיב: וַיִּקְרָא שָׁם אַבְרָם בְּשֵׁם יְיָ) - (Bereishit 13:4), the Neshamah calls there (נִשְׁמָתָּא קָארֵי תַּמָּן), and is bound in the bundle of life (וְאִצְּרִירָא בִּצְּרוֹרָא דְחַיֵּי). And all this, if one is meritorious in this world to rectify the body properly (וְכָל דָּא, אִי זַכָּאָה בְּהַאי עָלְמָא לְאַתְּקָנָא גּוּפָּא כְּדְקָא יָאוֹתּ), and to subdue (and purify) the strength of that filth (וּלְאִכַּפְּיָא (וּלְאַסְפְיָא) תּוּקְפָּא דְּהַהוּא לָטְיָיא), until it separates from him-what is written? And there was strife between the shepherds of Avram’s cattle and the shepherds of Lot’s cattle (מַה כְּתִיב: וַיְהִי רִיב בֵּין רוֹעֵי מִקְנֵה אַבְרָם וּבֵין רוֹעֵי מִקְנֵה לוֹט) - this is the Evil inclination (דָּא יֵצֶּר הָרָע). For each and every day in this world (דְּבְּכָל יוֹמָא וְיוֹמָא בְּהַאי עָלְמָא), those who escort and guide the Neshamah (אִנּוּן סִיעָן וּמַנְהִיגִי דְּנִשְׁמָתָּא), and those who escort and guide the Evil inclination (וְאִנּוּן סִיעָן וּמַנְהִיגִין דְּיֵצֶּר הָרָע), they engage in mutual accusation, one against the other (אִנּוּן בְּקִטְרוּגָא מְקַטְרְגִין אִלֵּין בְּאִלֵּין). And all the limbs of the body suffer between the Neshamah and that Serpent (וְכָל שָׁיְיפִּין דְּגוּפָּא בְּצַּעֲרָא בֵּינַיְיהוּ בֵּין נִשְׁמָתָּא וְהַהוּא נָחָשׁ), who wage war each day (דְּקָא מַגִּיחִין קְרָבָא בְּכָל יוֹמָא). What is written? And Avram said to Lot (מַה כְּתִיב: וַיֹּאמֶר אַבְרָם אֶל לוֹט). The Neshamah returned toward the Evil inclination and said to it (נִשְׁמָתָּא אֲהַדְּרָא לְגַבֵּי יֵצֶּר הָרָע וְאָמַר לֵיהּ), Let there not be strife between me and you, between my shepherds and your shepherds (אַל נָא תְּהִי מְרִיבָה בֵּינִי וּבֵינְךָ וּבֵין רֹעַי וּבֵין רֹעֶיךָ), my sides and your sides (סִטְרִין דִּילִי וְסִטְרִין דִּילָךָ), for we are men, brothers (כִּי אֲנָשִׁים אַחִים אֲנַחְנוּ)-the Good inclination and the Evil inclination are close to one another (יִצֶּר טוֹב וְיֵצֶּר הָרָע קְרֵיבִין דָּא בְּדָא), one on the right and one on the left (דָּא לִימִינָא וְדָא לִשְׂמָאלָא).

Is not the whole land before you? Please separate from me… (הֲלֹא כָל הָאָרֶץ לְפָנֶיךָ הִפָּרֶד נָא מֵעָלַי) - many are the guilty in the world (סַגִּיאִין חַיָּיבַיָיא אִנּוּן בְּעָלְמָא), go and wander after them, and separate from me (זִיל וְשׁוּט אֲבַּתְּרַיְיהוּ וְאִתְּפְּרַשׁ מֵעִמִּי). If to the left, then I will go right… etc. (אִם הַשְׂמֹאל וְאֵימִינָה וְגו׳). And he rebuked him, and troubled him through many battles which he fought against him daily (וְאוֹכַח לֵיהּ וְאָעִיק לֵיהּ בְּכַמָּה קְרָבִין דְּעָבִיד בַּהֲדֵיהּ בְּכָל יוֹמָא), until it is written: And they separated one man from his brother (עַד דִּכְתִיב: וַיִּפָּרְדוּ אִישׁ מֵעַל אָחִיו).

Once this one separated from that one-what is written? Avram dwelled in the land of Canaan (כֵּיוָן דְּמִתְּפָּרְשִׁין דָּא מִן דָּא מַה כְּתִיב: אַבְרָם יָשַׁב בְּאֶרֶץ כְּנָעַן). The Neshamah settled among the Righteous in good and peaceful settlement (אִתְּיַשְׁבַתּ נִשְׁמָתָּא בְּאִנּוּן צַדִּיקַיָּיא בְּיִשׁוּבָא טַב בִּשְׁלָם). And Lot settled in the cities of the plain (וְלוֹט יָשַׁב בְּעָרֵי הַכִּכָּר)-that filth, the accuser, went to accuse and to join himself with the place of the guilty (הַהוּא לָטְיָא מְקַטְרְגָא אָזִיל לְקַטְרְגָא וּלְאִתְּחַבְּרָא בְּאֲתַּר דְּחַיָּיבַיָא), as it is written: And he pitched his tent until Sedom (דִּכְתִיב: וַיֶּאֱהַל עַד סְדוֹם). What is written afterward? And the men of Sedom were wicked and sinners against Hashem exceedingly (מַה כְּתִיב בַּתְּרֵיהּ: וְאַנְשֵׁי סְדוֹם רָעִים וְחַטָּאִים לַיְיָ מְאֹד) there he settled, making his dwelling among them, to join them, to incite them, and to destroy them (תַּמָּן שַׁרְיָא וְשָׁוִי דִּיּוּרֵיהּ בֵּינַיְיהוּ לְאִתְּחַבְּרָא בְּהוּ לְאַסְטָאָה לוֹן וּלְאוֹבָדָא לוֹן). (And Avraham with good deeds, with Teshuvah, and with Orayta…) (וְאַבְרָהָם בְּעוֹבָדִין טָבִין בִּתְשׁוּבָה בְּאוֹרַיְיתָא) (חֲסֵר) (ס״א: בְּעוֹבָדִין בִּישִׁין).

Once the Neshamah remained without accuser, and the body was purified from that defilement (כֵּיוָן דְּאִשְׁתְּאָרַתּ נִשְׁמָתָּא בְּלָא מְקַטְרְגָא וְאִתְּדְּכֵי גוּפָּא מֵהַהוּא זוּהֲמָא), immediately Kudsha Berikh Hu rests His presence with her (מִיָּד קוּדְשָׁא בְּרִיךְ הוּא אַשְׁרֵי דִיּוּרֵיהּ בַּהֲדֵיהּ), and she inherits the upper and lower inheritance (וְיָרִיתּ אַחְסַנְתָּא עִלָּאָה וְתַּתָּאָה), and she has serenity among the Righteous (וְאִיתּ לֵיהּ נַיְיחָא בֵּין צַדִּיקַיָּא), and that filth among those wicked sinners with him (וְהַהוּא לָטְיָא בֵּין אִנּוּן רַשִׁיעַיָּיא חָטָּאן בַּהֲדֵיהּ), until there was no redemption for their sins (עַד דְּלָא הֲוָה פּוּרְקָנָא לְחוֹבַיְיהוּ). What is written? And Avram heard that his brother was captured (מַה כְּתִיב: וַיִּשְׁמַע אַבְרָם כִּי נִשְׁבָּה אָחִיו). And Avram heard-this is the Neshamah that remained pure in the body (וַיִּשְׁמַע אַבְרָם דָּא נִשְׁמָתָּא דְּאִשְׁתְּאָרַתּ בְּדַכְיוּ בְּגוּפָּא). That his brother was taken captive-this is the Evil inclination that was taken captive among the guilty through many sins (כִּי נִשְׁבָּה אָחִיו, דָּא יֵצֶּר הָרָע דְּנִשְׁבָּה בֵּין אִנּוּן חַיָּיבַיָא בְּחוֹבִין סַגִּיאִין). And he armed his trained ones, those born in his house-these are the Righteous who labor in Orayta (וַיָּרֶק אֶת חֲנִיכָיו יְלִידֵי בֵיתּוֹ אִלֵּין אִנּוּן צַדִּיקַיָּיא דְּלָעָאן בְּאוֹרַיְיתָא), who are the limbs of the body, zealous to go with him (דְּאִנּוּן שַׁיְיפֵּי דְגוּפָּא זְרִיזִין לְמֵיהַךָ בַּהֲדֵיהּ), eighteen and three hundred-these are the 248 limbs of the body (י״ח וּשְׁלוֹשׁ מֵאוֹת, אִלֵּין רמ״ח שַׁיְיפִּין דְגוּפָּא), and seventy-the secret of the Neshamah that goes forth from there (וְשִׁבְעִין, דְּרָזָא דְּנִשְׁמָתָּא דְּנָפְקָא מִתַּמָּן). In all this, he hastened to go there toward the guilty, to return them from their sins (בְּכֻלָּא אִזְדְּרָז לְמֵיהַךָ תַּמָּן לְגַבֵּי אִנּוּן חַיָּיבַיָא לְאַתָּבָא לוֹן מֵחוֹבֵיהוֹן).

What is written? And he pursued until Dan (מַה כְּתִּיב: וַיִּרְדֹּף עַד דָּן) he pursued after them and made known to them the judgment of that world and the punishment of Gehinnom (רָדִיף אֲבַּתְּרַיְיהוּ וְאוֹדַע לוֹן דִּינָא דְּהַהוּא עָלְמָא וְעוֹנְשָׁא דְּגֵיהִנֹּם), and he gave no sleep to his eyes by day or night (וְלָא יָהִיב דְּמִיכוּ לְעֵינֵיהּ בִּימָמָא וּבְלֵילְיָא), until he rebuked those guilty ones and returned them in Teshuvah to Kudsha Berikh Hu (עַד דְּאוֹכַח לוֹן לְאִנּוּן חַיָּיבִין וְאָתִּיב לוֹן בִּתְּיוּבְתָּא לְגַבֵּי קוּדְשָׁא בְּרִיךְ הוּא). What is written? And he returned all the possessions (מַה כְּתִּיב: וַיָּשֶׁב אֶת כָּל הָרְכוּשׁ) - he returned them in complete Teshuvah, as is proper (אָתִּיב לוֹן בִּתְּיוּבְתָּא שְׁלֵימָא כְּדְקָא יְאוּתּ).

And also Lot his brother… (וְגַם אֶת לוֹט אָחִיו וְגו׳) even that Evil inclination, he overpowered alongside him until he subdued it against its will (אֲפִּלּוּ לְהַהוּא יֵצֶּר הָרָע אַתְּקִיף בַּהֲדֵיהּ עַד דְּאַכְפְּיֵיה בְּעַל כָּרְחֵיהּ), and sweetened it as was fitting (וְאַמְתִּיק לֵיהּ כְּדְקָא חָזֵי). All of it he returned in complete Teshuvah, as was proper (כָּלָּא אָתִּיב בִּתְּיוּבְתָּא שְׁלֵימָתָּא כְּדְקָא יְאוּתּ), for there was neither day nor night until he rebuked them and pursued them over that sin which they had sinned, until they repented in complete Teshuvah, as is fitting (בְּגִין דְּלָא אִשְׁתְּכַח יְמָמָא וְלֵילְיָא עַד דְּאוֹכַח לוֹן וּרְדַף לוֹן עַל הַהוּא חוֹבָא דְּחָאבוּ עַד דְּתָּאבוּ בִּתְּיוּבְתָּא שְׁלֵימָתָּא כִּדְקָחָזוּ).

I return to the earlier matters of the parsha (אַהֲדַרְנָא לְמִילֵּי קַדְמָאֵי דְּפָּרְשָׁתָּא). It is written: The watchmen who go about the city found me… (כְּתִיב: מְצָאוּנִי הַשׁוֹמְרִים הַסּוֹבְבִים בָּעִיר וְגו׳) (Shir haShirim 3:3). It was taught: similar to that which was hinted in Avraham and Yitzchak and Sarah and Rivkah YHVH (תְּנַן: כְּדוּגְמָתָא דְּרָמִיז בְּאַבְרָהָם וְיִצְחָק וְשָׂרָה וְרִבְקָה יהוה), so too is hinted in this verse (כְּדוּגְמָא דָא רָמִיז בְּהַאי קְרָא): And the name of the man was Elimelekh, and the name of his wife Na‘ami, and the names of his two sons, Machlon and Kilyon, Ephrathites… (וְשֵׁם הָאִישׁ אֱלִימֶלֶךְ וְשֵׁם אִשְׁתּוֹ נָעֳמִי וְשֵׁם שְׁנֵי בָנָיו מַחְלוֹן וְכִלְיוֹן אֶפְרָתִים). Elimelekh - this is Neshamah of Neshamah (אֱלִימֶלֶךְ דָּא נִשְׁמְתָא לְנִשְׁמְתָא). Na‘ami - this is Neshamah (נָעֳמִי דָּא נְשָׁמָה), and why is she called Na‘ami? Because it is written: And may the pleasantness of Hashem our God be upon us (מִשּׁוּם וִיהִי נֹעַם יְיָ אֱלֹהֵינוּ). Machlon - this is the Holy Spirit (מַחְלוֹן דָּא רוּחָא קַדִּישָׁא), and why is he called Machlon? Because Kudsha Berikh Hu forgave him (וְלָמָּה אִתְקְרֵי מַחְלוֹן דְּמָחַל לֵיהּ קוּדְשָׁא בְּרִיךְ הוּא). Rut - this is the Holy Nefesh (רוּ״ת דָּא נֶפֶשׁ קַדִּישָׁא), and why is she called Rut? On account of Torah (וְלָמָּה אִתְקְרֵי רוּ״ת עַל שֵׁם תּוֹ״ר). Kilyon - this is the Ruach of Beri’ah (כִלְיוֹ״ן דָּא רוּחָ״א דְּבְּרִיאָ״א), and concerning this, Shlomo - peace be upon him - said: The spirit of the beast - this is the Evil inclination (וְעַל דָּא אָמַר שְׁלֹמֹה עָלָיו הַשָּׁלוֹם רוּחַ הַבְּהֵמָה דָּא יֵצֶ״ר הָרָ״ע). Orpah - this is the Left-Side Nefesh, mate of the Evil inclination (עָרְפָּ״ה דָּא נַפְשָׁא דִּשְׂמָאלָא, בַּת זוּגֵיהּ שֶׁל יֵצֶר הָרָע), and why is she called Orpah? Because it is a stiff-necked people (וְלָמָּה אִתְקְרֵי עָרְפָּה מִשּׁוּם: כִּי עַם קְשֵׁה עֹרֶף הוּא).

If a person is meritorious, the Neshamah ascends above (אִי זָכָה בַּר נָשׁ, סָלְקָא נִשְׁמָתָּא עִלָּאָה), and if not, those garments of Neshamah and Ruach depart, and what remains is the upper Neshamah and the Intellectual Nefesh (וְאִי לָאו, מִסְתַּלְּקֵי אִנּוּן דּוֹבְרֵי נִשְׁמָתָּא וְרוּחָא, וְאִשְׁתָּאַר נִשְׁמָתָּא עִלָּאָה וְנֶפֶשׁ הַשִּׂכְלִיתּ). What is written? (Rut 1:7) And she went out from the place where she was, and her two daughters-in-law with her, and Na‘ami said to her daughters-in-law: Return, my daughters… (מַה כְּתִּיב: וַתֵּצֵא מִן הַמָּקוֹם אֲשֶׁר הָיְתָה שָׁם וּשְׁתֵּי כַלּוֹתֶיהָ עִמָּהּ, וַתֹּאמֶר נָעֳמִי לִכַלּוֹתֶיהָ: שֹׁבְנָה בְּנוֹתַי וְגו׳). And Rut said: Do not entreat me…, and Orpah returned to her people and to her gods (וַתֹּאמֶר רוּת: אַל תִּפְגְּעִי בִי וְגו׳. וְעָרְפָּה שָׁבָה לְעַמָּהּ וּלֵאלֹהֶיהָ) - (Rut 1:15–16).

It was taught: Kudsha Berikh Hu made Upper Yerushalayim like the lower Yerushalayim (תְּנַן: עָבַד קוּדְשָׁא בְּרִיךְ הוּא יְרוּשָׁלֵם לְעֵילָא כְּגַוְונָא דִּירוּשָׁלֵםִ דִּלְתַּתָּא), with walls and towers and open gates (בְּשׁוּרִין וּמִגְדָּלִין וּפִתְּחִין פְּתִיחִין), and those walls there have guardians upon them (וְאִנּוּן חוֹמוֹתּ דְּתַמָּן אִיתּ עֲלַיְיהוּ נָטְרִין), as is written (Yeshayahu 62:6): Upon your walls, O Jerusalem, I have appointed watchmen… (דִּכְתִּיב: עַל חוֹמוֹתַיִךְ יְרוּשָׁלַיִם הִפְקַדְתִּי שׁוֹמְרִים וְגו׳) - (Yeshayahu 62:6). And Micha'el, the Kohen Gadol, is above them all, guardian of the gates of those walls (וּמִיכָאֵל כַּהֲנָא רַבָּא עִלָּאָה מִכֻּלְהוּ נָטְרֵי תַּרְעֵי דְּאִנּוּן חוֹמוֹתּ).

The Neshamah (which is called Na‘ami) (נְשָׁמָ״ה (דְּאִתְקְרֵי נָעֳמִ״י), when she departs from this world (כַּד נָפְקַתּ מֵהַאי עָלְמָא), if she is meritorious, she enters the Garden of Eden of Earth, which Kudsha Berikh Hu planted for the spirits of the Righteous (אִי זָכָאתּ עָיְלַתּ בְּגִנְתָּא דְעֵדֶן דְּאַרְעָא דְּנָטַע קוּדְשָׁא בְּרִיךְ הוּא לְרוּחֵיהוֹן דְּצַדִּיקַיָּיא), in the pattern of that upper Garden of Eden (כְּגַוְונָא דְהַהוּא גִּנְתָּא דְּעֵדֶן דִּלְעֵילָא). And there are gathered all the Righteous of the world (וְתַמָּן כָּל צַדִּיקַיָּיא דְּעָלְמָא). And when the Neshamah leaves this world (וְכַד נִשְׁמָתָא נָפְקַתּ מֵהַאי עָלְמָא), she enters the Cave of Machpelah (עָיְלַתּ בִּמְעָרְתָּא דְּכָפֶלְתָּא), for there is the gate to Gan Eden (דְּתַמָּן אִיהִי פִּתְּחָא דְגַן עֵדֶן). She encounters Adam HaRishon and the Avot who are there (פָּגְעַתּ בְּאָדָם הָרִאשׁוֹן וּבְאִנּוּן אֲבָהָן דְּתַמָּן). If she is worthy, they rejoice in her and open gates for her and she enters (אִי זָכָאתּ אִיהִי, חָדָאן בָּהּ וּפָתְּחִין לָהּ פִּתְּחִין וְעָיְלַתּ). And if not, they drive her away (וְאִי לָא דַּחְיָין לָהּ לְבַר).

(And what does she say when they drive her out) “The watchmen found me…” (וּמַה הִיא אָמְרָה כַּד דַּחְיָין לָהּ לְבַר מְצָאוּנִי הַשּׁוֹמְרִים וְגו׳), and she goes (אָזְלַת). After she goes from there, before she comes into this world, a lamp is placed upon her head, as it is written: “By His light I walked through darkness” (מִקַּמֵּי דְאַתְיָא לְעָלְמָא דָא וִיהֵיבַת נֵר עַל רֵישָׁהּ שֶׁנֶּאֱמַר: בְּהִלּוֹ נֵרוֹ עָלַי רֹאשִׁי). All who see her tremble and say: Is this Na‘ami? (כָּל מַאן דְּחָזְוָן לָהּ מִזְדַּעְזְעִין וְאָמְרִי: הַזֹּאת נָעֳמִי).

She returns and says (אָתִּיבַת הִיא וְאָמְרָה): “Do not call me Na‘ami; call me Marah…” (אַל תִּקְרֶאנָה לִי נָעֳמִי קְרֶאן לִי מָרָא וְגו׳), “I went out full” to that place, and “Hashem returned me empty”-without Torah and without good deeds, which I was supposed to bring into the body (אֲנִי מְלֵאָה הָלַכְתִּי בְּהַהוּא אֲתַר, וְרֵיקָם הֱשִׁיבַנִי יְיָ, בְּלֹא תּוֹרָה וּבְלֹא מַעֲשִׂים טוֹבִים דְּאֶעֱלֵי לִי בְּגוּפָא בִּישָׁא), why do you call me Na‘ami, when Hashem has afflicted me? (לָמָּה תִּקְרֶאנָה לִי נָעֳמִי, וַי־י עָנָה בִי). And if she was meritorious, she entered Gan Eden (וְאִי זָכָאתּ עָיְילַתּ לְגִנְתָּא דְעֵדֶן). Once she entered, she dwelled there in the Garden (כֵּיוָן דְּעָיְילַתּ, יָתְבָא תַמָּן בְּגִנְתָּא), she was joined with Elimelekh-this is Machlon, which is Ruach-and he was joined with Rut, which is the Intellectual Nefesh (אִזְדַּוְּגַתּ בְּאֱלִימֶלֶךְ דָּא מַחְלוֹן דְּדָא רוּחַ, אִזְדַּוֵּג בְּרוּת דְּדָא נֶפֶשׁ הַשִּׂכְלִיתּ), and they were enclothed there in the garments of the image of this world (וְאִתְלַבְּשׁוּ תַמָּן בִּלְבוּשָׁא דִּדְיוּקְנָא דְּהַאי עָלְמָא), and there they were made to delight (וְאִתְעַדְּנַתּ תַמָּן).

The secret of secrets is transmitted to the wise of heart (סִתְּרָא דְסִתְּרִין לַחֲכִימֵי לִבָּא אִתְּמָסַר). Three levels are bound together one with another (תְּלַת דַּרְגִּין אִנּוּן דְּאֲחִידָן דָּא בְּדָא), and these are: Nefesh (נֶפֶשׁ), Ruach (רוּ״חַ), and Neshamah (וּנְשָׁמָה), and Neshamah of Neshamah-the supernal Neshamah called Yod (נִשְׁמְתָא לְנִשְׁמְתָא נִשְׁמָתָא עִלָּאָה דְּאִתְקְרֵי יו״ד). The Nefesh is the power of the body; from it the body is constructed (נֶפֶשׁ אִיהוּ חֵילָא דְּגוּפָא אִתְּבְּנֵי מִנֵּיהּ).

When a person is awakened in this world to become joined with his female, all his limbs are gathered (דְּכַד בַּר נָשׁ אִתְעַר בְּהַאי עָלְמָא לְאִזְדַּוְּגָא בְּנוּקְבֵיהּ כָּל שַׁיְּיפֵי מִסְתַּכְּמֵי) - Some say: are gathered (נ״א: מִתְּכַּנְּשִׁי) - and are prepared for her to be delighted (וּמִתְּתַּקְּנֵי לְאִתְהַנָּאָה), and that Nefesh and his desire are concentrated within that action (וְהַהוּא נֶפֶשׁ וּרְעוּתָא דִילֵיהּ אִסְתַּכַּם בֵּיהּ בְּהַהוּא עוֹבָדָא), and it draws that Nefesh and causes it to enter into that seed which he emits (וּמָשִׁיךָ לֵיהּ לְהַהוּא נֶפֶשׁ וְאָעִיל לֵיהּ תַמָּן בְּהַהוּא זַרְעָא דְּאוֹשִׁיד). And from the desire and the drawing of the Nefesh which draws there, another power is drawn there from those levels which are called Ishiyim (וּמִגּוֹ רְעוּתָא וּמְשִׁיכוּ דְּנַפְשָׁא דְּמָשִׁיךָ תַמָּן, אִתְּמְשַׁךְ חֵילָא אָחֲרָא תַמָּן מֵאִנּוּן דַּרְגִּין דְּאִתְּקְרוּן אִישִׁי״ם), and everything enters by the drawing of that seed, and from it the body is built (וְעָאַל כֻּלָּא בִּמְשִׁיכוּ דְּהַהוּא זַרְעָא, וְאִתְּבְּנֵי מִנֵּיהּ גּוּפָא). And this is the first, lower power among the three (וְדָא אִיהוּ חֵילָא קַדְמָאָה תַּתָּאָה דְּאִנּוּן תְּלַתּ). And because this Nefesh (which is Neshamah of Neshamah) draws near in attachment and foundation of the body (וּבְגִין דְּהַאי נְפֶשׁ (נִשְׁמְתָא לְנִשְׁמְתָא) אַקְרִיב בִּדְבֵקוּתָא וִיסוֹדָא דְּגוּפָא), the offering that is brought for atonement upon the Neshamah is given as a portion to those levels of Ishiyim (הַקָּרְבָּנָא דְּאִתְּקְרֵיב לְכַפָּרָא עַל נִשְׁמָתָא אִתְּיְהִיבַת חוּלָקָא לְאִנּוּן דַּרְגִּין דְּאִישִׁי״ם), which are called Ruach and Intellectual Nefesh (דְּאִתְּקְרוּן רוּחַ וְנֶפֶשׁ הַשִּׂכְלִיתּ), because the portion of that Nefesh came from them (בְּגִין דִּמְשִׁיכוּ דְּחוּלְקָא דְּהַהוּא נְפֶשׁ אָתֵי מִנַּיְיהוּ). And this is what is written: My offering, My bread, for My fires… (בְּמִנְיָנָא: אֶת קָרְבָּנִי לַחְמִי לְאִשָּׁי) - what is “My bread for My fire”? That He gives nourishment to My fires, and this is the influx of light (מַהוּ לַחְמִי לְאִשָּׁי דְּיָהִיב מְזוֹנָא לְאִשָּׁי, וְדָא הוּא שֶׁפַע מָאוֹר), and they are delighted in the radiance of the Shekhinta (דְּאַנּוּן מִתְהַנַּן מִזִּיו הַשְּׁכִינְתָא), because it is the kapparah of the Nefesh that gives them their portion (בְּגִין דְּהוּא כַּפָּרָה דְּנֶפֶשׁ נָטְלֵי חוּלָקֵיהוֹן). And when a person dies in this world (וְכַד מֵית בַּר נָשׁ בְּהַאי עָלְמָא), that Nefesh is not removed from the grave forever (הַהִיא נֶפֶשׁ לָא אִתְּעֲדֵי מִן קִבְרָא לְעָלְמִין), and with that power they recognize the dead and speak one with another (וּבְחֵילָא דָא יָדְעֵי מֵתַּיָּיא וּמִשְׁתָּעוּ דָּא עִם דָּא).

The Ruach is that which sustains the Nefesh in this world (רוּחַ אִיהוּ דִּמְקַיֵּים לַנֶּפֶשׁ בְּהַאי עָלְמָא). And it is the drawing of arousal from the female toward the male (וְאִיהוּ מְשִׁיכוּ דְאִתְּעֲרוּתָּא דְּנוּקְבָא לְגַבֵּי דְכוּרָא), when they are in unified desire (כַּד אִנּוּן בְּתִּיאוּבְתָּא חָדָא). And then she is aroused toward the male with her own desire (וּכְדֵין אִתְּעָרַתּ לְגַבֵּי דְכוּרָא בְּתִּיאוּבְתָּא דִילָהּ), to this Ruach, in the manner of a female toward the lower male (לְהַאי רוּחַ כְּגַוְונָא דְּנוּקְבָא לְגַבֵּי דִּלְתַּתָּא), she casts seed in desire toward the male (אַשְׁדִיאַתּ זַרְעָא בְּתִּיאוּבְתָּא לְגַבֵּי דְכוּרָא). And this is the secret (וְסִתְּרָא דָא), when she casts down abundance in desire toward the female, and here is the mystery (כְּד אַשְׁדִיאַת שֶׁפַע בְּתִּיאוּבְתָּא לְגַבֵּי נוּקְבָא וְהָכָא רָזָא): “And the spirit shall return to the Elohim who gave it” (וְהָרוּחַ תָּשׁוּב אֶל הָאֱלֹהִים אֲשֶׁר נְתָנָהּ) (Kohelet 12:7). And this Ruach (וְהַאי רוּ״חַ), and the Nefesh (וְנֶפֶ״ש), and the Neshamah (וְנְשָׁמָ״ה), and the Neshamah of Neshamah (וְנִשְׁמְתָּ״א לְנִשְׁמְתָּא), when it departs from this world (כַּד נָפְקָא מֵהַאי עָלְמָא), and separates from the Nefesh (וְאִתְפָּרְשַׁת מִנֶּפֶשׁ), some say: they were separated (נ״א: אִתְפָּרְשַׁן), it ascends to the Gan Eden of the upper heavens (אִסְתַּלַּק לְגַנְתָּא דְעֵדֶן בִּשְׁמַיָּא עִלָּאָה), and is enclothed in the supernal form (וּמִתְלַבֵּשׁ בְּדִיּוּקְנָא עִלָּאָה), embroidered in all colors (מְרֻקָּמָא בְּכָל גְּוָנִין). It enters the Gan Eden of this world, the lower one (עָאל לְגִנְתָּא דְעֵדֶן דִּבְהַאי עָלְמָא תַּתָּאָה), and is enclothed there in the atmosphere of the garden (וְאִתְּלַבַּשׁ תַּמָּן גּוֹ אֲוִירָא דְגִנְתָּא), just as the supernal angels are enclothed when they descend to this world (כְּמָה דְּמִתְלַבְּשֵׁי מַלְאֲכֵי עִלָּאֵי כַּד נָחֲתִין לְהַאי עָלְמָא). Because they are from that Ruach (בְּגִין דְּאִנּוּן מֵהַהוּא רוּחַ הֲווּ), as it is written: “He makes His angels spirits” (עֹשֶׂה מַלְאָכָיו רוּחוֹת) (Tehillim 104:4). And Micha’el Kohen Gadol takes her (וְנָטִיל לָהּ מִיכָאֵל כַּהֲנָא רַבָּא), and offers her as a fragrant offering before Kudsha Berikh Hu (וּמַקְרִיב לָהּ קָרְבַּן בּוּסְמִין קַמֵּי קוּדְשָׁא בְּרִיךְ הוּא). And she sits there and is delighted in the bundle of life (וְיָתְּבָא תַּמָּן וּמִתְּעַדְּנָא בְּהַהוּא צְרוֹרָא דְחַיֵּי), “That no eye has seen, O God, besides You…” (עַיִן לֹא רָאָתָה אֱלֹהִים זוּלָתְךָ) (Yeshayahu 64:3).

Afterwards (לְבָתַר), she descends into the earthly Gan Eden (נָחֲתָא לְגוֹ גִנְתָּא דְאַרְעָא), and is delighted there in all pleasures (וּמִתְּעַדְּנָא בְּכָל עִדּוּנִין), and is enclothed in that garment (וְאִתְּלַבְּשַׁתּ בְּהַהוּא לְבוּשָׁא). And she is joined with her Nefesh (וְאִזְדַּוְּוגָא בְּנֶפֶשׁ דִּידָהּ), and she sits there on the same mountain as before (וְיָתְּבָא תַּמָּן בְּטוּרָא עַל חַד תְּרֵין מִכַּמָּה דְּהֲוַתּ בְּקַדְמִיתָּא). And this is on weekdays (וְדָא הוּא בְּחוֹל), and she ascends to the Yeshivot of Gan Eden and engages in Orayta (וְאִסְתַּלְּקָא בִּישִׁיבוֹת דְּגַן עֵדֶן וּמִתְעַסְּקָא בְּאוֹרַיְיתָא), and at every Rosh Chodesh, and at Appointed times, and Shabbat, she descends (וּבְכָל רֵישֵׁי יַרְחֵי וּזִמְנֵי וְשַׁבְּתֵי נָחֲתָא), and is joined with the Nefesh (וְאִזְדַּוְּוגַת בְּנֶפֶשׁ). The Neshamah is a supernal power above all of them (נְשָׁמָה הִיא חֵילָא עִלָּאָה עַל כָּל אִלֵּין), and she is from the masculine power, the mystery of the Tree of Life (וְאִיהִי מֵחֵילָא דִדְכוּרָא רָזָא דְאִילָנָא דְחַיֵּי). And this ascends immediately above (וְדָא סָלְקָא לְעֵילָא מִיָּד). And all these three levels are bound together one to another (וְכָל הַנֵּי תְּלַתּ דַּרְגִּין מִתְּקַשְׁרִין כְּחֲדָא דָּא בְּדָא). And when they are separated, all ascend and return to the place from which they emerged (וְכַד מִתְּפָּרְשָׁן כֻּלְהוּ סָלְקִין וְתָבִין לְהַהוּא אֲתַּר דְּנַפְּקוּ מִנֵּיהּ). When this Ruach departs from this world (כַּד הַאי רוּחָא נָפְקַתּ מֵהַאי עָלְמָא), and enters the Cave of Adam and the Patriarchs there (וְעָאלַתּ בְּגוֹ מְעַרְתָּא דְּאָדָם וְאֲבָהָן תַּמָּן), they give her a sealed scroll (אִנּוּן יָהֲבִין לָהּ פִּנְקָס סִימָנָא), and she enters the Gan Eden (וְעָאלַתּ לְגַבֵּי גִנְתָּא דְעֵדֶן). She draws near and finds the Keruvim and the flaming sword that turns (קְרִיבַתּ תַּמָּן וְאַשְׁכָּחַתּ כְּרוּבִים וְהַהוּא לַהַט הַחֶרֶב הַמִּתְהַפֶּכֶתּ). If she is meritorious, they see the sealed scroll and open the gate for her, and she enters (אִי זָכָאתּ חָמָאן פִּנְקָס סִימָנָא וּפָתְּחִין לָהּ פִּתְּחָא וְעָאלַתּ). And if not, they drive her away (וְאִי לָא דַּחְיָין לָהּ לְבַר). And she sits there, all that time she is enclothed in the image of this world (וְיָתְּבָא תַּמָּן, כָּל הַהוּא זִמְנָא דְּיָתְּבָא מִתְּלַבְּשָׁא תַּמָּן בְּדִיּוּקְנָא דְהַאי עָלְמָא). And at Rosh Chodesh and Shabbat, when she comes to ascend (וּבְרֵישׁ יַרְחֵי וְשַׁבַּתֵּי כַּד בָּעָאתּ לְסַלְקָא), the Righteous in Gan Eden give her the sealed scroll (צַדִּיקַיָּיא דִּבְגִנְתָּא דְעֵדֶן יָהֲבִין לָהּ פִּנְקָס סִימָנָא), and she ascends in that pillar and encounters the guardians of the walls of Yerushalayim (וְסָלְקַתּ בְּהַהוּא עַמּוּדָא וּפָגְעַתּ בְּאִנּוּן נָטְרֵי חוֹמוֹתּ יְרוּשָׁלַיִם). If she is worthy, they open the gate for her and she enters (אִי זָכְאָה פָּתְּחִין לָהּ פִּתְּחָא וְעָאלַתּ), and if not, they take the scroll and drive her out (וְאִי לָא נָטְלִין מִינָהּ הַהוּא פִּנְקָס וְדַחְיָין לָהּ לְבַר). She returns to the Gan and says (תָּבַתּ לְגִנְתָּא וְאָמְרָה): “The watchmen that go about the city found me…” (מְצָאוּנִי הַשּׁוֹמְרִים הַסּוֹבְבִים בָּעִיר) (Shir haShirim 3:3), “…they took my veil from me” (נָשְׂאוּ אֶת רְדִידִי מֵעָלַי) - this is the sealed scroll they took from her (דָּא אִיהוּ פִּנְקָס סִימָנָא דְּנָטְלֵי מִנֵּיהּ). The keepers of the walls are the guardians of the walls of Yerushalayim (שׁוֹמְרֵי הַחוֹמוֹתּ אִלֵּין אִנּוּן נָטְרֵי חוֹמוֹתּ יְרוּשָׁלַיִם).

Just as the Neshamah of Neshamah is stripped of its upper garment and ascends higher and higher (כְּדּוּגְמָא דָּא: נְשָׁמָתָא לְנְשָׁמָתָא אִתְפָּשְּׁט מֵהַהוּא לְבוּשָׁא דְּעִילָּאָה וְאִסְתַּלֵּק לְעֵילָּא לְעֵילָּא), and delights in the radiance of the Shekhinta (וְאִתְהֲנִי מֵאוֹר הַשְּׁכִינְתָּא). And the Neshamah - some say: the Nefesh - remains in the body (וְהַנְּשָׁמָה (ס״א: וְהַנֶּפֶשׁ) אִשְׁתָּאַרַת בְּגוּפָא), as it is written: (Shemot 1:2). And at every Rosh Chodesh, Appointed times, and Shabbat, the Neshamah of Neshamah descends and is joined with the Neshamah that remains in the body (וּבְכָל רֵישֵׁי יַרְחֵי וּזִמְנֵי וּשַׁבְּתֵי נָחֲתָא נְשָׁמָה לְנְשָׁמָה וּמִזְדַּוְּוגַת לְנְשָׁמָה דְּאִשְׁתָּאַרַת בְּגוּפָא), and is united with the Neshamah (וּמִזְדַּוְּוגַת בְּנְשָׁמָה), and the form of the lower Gan Eden is fire and water, as it is said: “Shamayim” (וְדִיּוּקְנָא דְּגַנְתָּא דְּעֵדֶן דְּלְתַתָּא הוּא אֵשׁ וּמַיִם, שֶׁנֶּאֱמַר: שָׁמַיִם). Until this point - the Ruach of the left that descends below (עַד כָּאן רוּחָא דִּשְׂמָאלא דְּנוֹחֵת לְמַטָּה), it goes to its level (אָזְלָא לְדַרְגָּא דִילֵיהּ), and its Nefesh remains in the earthly body (וְנֶפֶשׁ דִּילֵיהּ אִשְׁתָּאַרָא בְּגוּפָא דְּאַרְעָא), as it is written: “But his flesh shall ache over him…” (אַךְ בְּשָׂרוֹ עָלָיו יִכְאַב) (Job 14:22). And concerning this they said: the dead know of the World to Come (וְעַל דָּא אָמְרוּ: דְּמֵתַּיָּיא יָדְעִי בְּעָלְמָא דְּאָתֵי), and they recognize the voices of the Righteous from the lower world (מִקָּרָא דְּצַדִּיקַיָּיא וּמֵעָלְמָא תַּתָּאָה), and they converse with one another (וּמִשְׁתָּעַיָּין דָּא עִם דָּא). End of Sitre Torah (עַד כָּאן סִתְרֵי תוֹרָה)