Daf 206a (דַּף ר״ו ע״א)

And the Neshama is crowned in three levels (וְנִשְׁמָתָא אִיהִי כְּלִילָא בִּתְלַת דַּרְגִּין), and for this reason the Neshama has three names (וְעַל דָּא תְּלַת שְׁמָהָן אִינוּן לְנִשְׁמָתָא), in the likeness of the supernal secret (כְּגַוְונָא דְרָזָא עִלָּאָה): Nefesh, Ruach, Neshama (נֶפֶ״שׁ, רוּ״חַ, נְשָׁמָ״ה).

Nefesh-this has been established as the lowest of all (נֶפֶשׁ, הָא אוּקְמוּהָ דְּאִיהִי תַּתָּאָה מִכֹּלָּא). Ruach-it is the sustaining force that rules over the Nefesh (רוּחַ, אִיהוּ קִיּוּמָא דְּשָׁלְטָא עַל נֶפֶשׁ), and it is a higher level than it (וְאִיהוּ דַרְגָּא עִלָּאָה עֲלָהּ), to maintain it properly in all things (לְקָיְימָא עֲלָהּ בְּכֹלָּא כְּדְקָא חָזֵי). Neshama-it is the highest sustaining force of all (נְשָׁמָה, אִיהִי קִיּוּמָא עִלָּאָה עַל כֹּלָּא), and it rules over all (וְשָׁלְטָא עַל כֹּלָּא), a holy level above all of them (דַּרְגָּא קַדִּישָׁא עִלָּאָה עַל כֻּלְּהוּ). And these three levels are crowned within human beings (וְאִלֵּין תְּלַת דַּרְגִּין, כְּלִילָן בְּהוּ בִּבְנֵי נָשָׁא), for those who merit to serve their Master (לְאִינוּן דְּזָכָאן לְפוּלְחָנָא דְּמָארֵיהוֹן).

For at first there is within him Nefesh (דְּהָא בְּקַדְמִיתָא אִית בֵּיהּ נֶפֶשׁ), and it is a holy foundation for a person to be rectified through it (וְאִיהוּ תִּקּוּנָא קַדִּישָׁא לְאִתְתַּקָּנָא בָּהּ בַּר נָשׁ). Once the person purifies himself in this level (כֵּיוָן דְּאָתֵי בַּר נָשׁ לְאִתְדַּכָּאָה בְּהַאי דַרְגָא), he is rectified to be crowned with Ruach (אִתְתַּקַּן לְאִתְעַטְּרָא בְּרוּחַ). For it is a holy level that rests upon the Nefesh (דְּאִיהוּ דַרְגָּא קַדִּישָׁא דְּשָׁרְיָא עַל נֶפֶשׁ), to crown the person who has merited it (לְאִתְעַטְּרָא בֵּיהּ בַּר נָשׁ, הַהוּא דְזָכֵי). Once he has ascended through them-Nefesh and Ruach-and entered and was rectified in the service of his Master properly (כֵּיוָן דְּאִסְתַּלַּק בְּהוּ, בְּנֶפֶשׁ וְרוּחַ, וְעָאל וְאִתְתַּקַּן בְּפוּלְחָנָא דְמָארֵיהּ כְּדְקָא יְאוּת), then the Neshama rests upon him (כְּדֵין שַׁרְיָא עֲלֵיהּ נְשָׁמָה) a supernal, holy level, that rules over all (דַּרְגָּא עִלָּאָה קַדִּישָׁא, דְּשָׁלְטָא עַל כֹּלָּא), so as to be crowned in a supernal holy level (בְּגִין לְאִתְעַטְּרָא בְּדַרְגָּא עִלָּאָה קַדִּישָׁא). And then he is complete in all (וּכְדֵין אִיהוּ שְׁלִימָא דְּכֹלָּא), complete in all aspects (שְׁלִים בְּכָל סִטְרִין), to merit in the world to come (לְמִזְכֵּי בְּעַלְמָא דְאָתֵי). And he is beloved of Kudsha Berikh Hu (וְאִיהוּ רְחִימָא דְּקוּדְשָׁא בְּרִיךְ הוּא), as it is said: “That I may cause those that love Me to inherit substance” (כְּמָא דְאַתְּ אָמֵר לְהַנְחִיל אוֹהֲבַי יֵשׁ) (Proverbs 8). Who are “those that love Me”? These are those in whom the holy Neshama dwells (מַאן אִינוּן אוֹהֲבַי, אִלֵּין אִינוּן דְּנִשְׁמָתָא קַדִּישָׁא בְּהוּ).

Rabbi Yehudah said (אָמַר רִבִּי יְהוּדָה): If so, then why is it written: “All that had the breath of the spirit of life in its nostrils…” (אִי הָכִי, הָא כְּתִיב כֹּל אֲשֶׁר נִשְׁמַת רוּחַ חַיִּים בְּאַפָּיו וְגו׳) (Bereshit 7)? He said to him (אָמַר לֵיהּ): It is indeed so (הָכִי הוּא וַדַּאי). For it did not remain within them (דְּהָא לָא אִשְׁתָּאַר בְּהוּ).

“All that had the breath of the spirit of life in its nostrils, of all that was on dry land, died” (כָּל אֲשֶׁר נִשְׁמַת רוּחַ חַיִּים בְּאַפָּיו מִכֹּל אֲשֶׁר בַּחֲרָבָה מֵתוּ) (Bereshit 7). Rabbi Ḥiyya asked Rabbi Abba (שָׁאַל רַבִּי חִיָּיא לְר׳ אַבָּא): You have said that the Neshama does not enter a person until he engages in the service of Kudsha Berikh Hu (אֲמַרְתּוּן דְּנִשְׁמְתָּא לָא עֲיֵילָא בְּבַר נָשׁ עַד דְּאִסְתַּכְּלַת בְּפוּלְחָנָא דְּקוּדְשָׁא בְּרִיךְ הוּא), and then that soul is within him (וּכְדֵין לֵיהֱוֵי לֵיהּ הַהִיא נִשְׁמְתָּא). And you said that the Neshama is the holiest and highest of all (וְאַמְרִיתוּן דְּנִשְׁמְתָּא הִיא קַדִּישָׁא מַעַלְיָא עַל כֹּלָּא) if so, what is the meaning of the verse “all that had the breath of the spirit of life”? (אִם כֵּן מַאי הוּא דְּאָמַר קְרָא כָּל אֲשֶׁר נִשְׁמַת רוּחַ חַיִּים וְגו׳), since they had a Neshama, they should have been saved (הוֹאִיל וַהֲוָה לְהוּ נִשְׁמְתָּא, הֲוָה לְהוּ לְאִשְׁתֵּזָבָא)? It was not in their control (לָא הֲוָה בִּידֵיהּ).

They went and asked Rabbi El‘azar son of Rabbi Shim‘on (אָתוּ שָׁיְלוּהָ לְר׳ אֶלְעָזָר בְּרַבִּי שִׁמְעוֹן). He said to them (אָמַר לְהוּ): So it is (כַּךְ הוּא), and the verse supports it (וְהָא קְרָא מְסַיֵּיעַ לֵיהּ), for thus my father said (דְּהַכִּי אָמַר אֲבוֹי), that when the flood came, it did not find any person for whom Kudsha Berikh Hu acted on their behalf-except for Noach (דְּכִי אֲתָא טוֹפָנָא לָא חָזָא בָּר נָשׁ דְּיַעֲבִיד קוּדְשָׁא בְּרִיךְ הוּא בְּגִינֵיהּ, אֶלָּא נֹחַ). And his merit was only enough to protect himself and his household (וּזְכוּתֵיהּ לָא הֲוָה אֶלָּא לְאַגָּנָא עֲלֵיהוֹן וְעַל בָּתֵּיהוֹן), for his merit was not sufficient to protect the whole generation (דְּלָא הֲוָה זְכוּתֵיהּ כָּל כַּךְ לְאַגָּנָא עַל כָּל דָּרָא). And those who were meritorious before-like Enoch and Yered-though they had the holy Neshama (וְאִינּוּן דַּהֲווּ זַכָּאִין בְּקַדְמִיתָא כְּגוֹן חֲנוֹךְ יֶרֶד, דַּהֲווּ לְהוּ נִשְׁמְתָּא קַדִּישָׁא), and were seen to do for Kudsha Berikh Hu (וְחַזְיָיאן לְמֶעְבָּד קוּדְשָׁא בְּרִיךְ הוּא בְּגִינֵיהוֹן), they died by the sword (בְּחַרְבָּא מֵתוּ).

And this is the meaning of “all that had the breath of the spirit of life in its nostrils”-they were those in whom the holy Neshama was found (וְהַיְינוּ דְּאָמַר כָּל אֲשֶׁר נִשְׁמַת רוּחַ חַיִּים בְּאַפָּיו, אִינּוּן דְּנִשְׁמְתָּא קַדִּישָׁא הֲוָה בְּהוֹן). And do not say that it is said only about those who were in the flood (וְלֹא תֵימָא דְּעַל אִינּוּן דַּהֲווּ בְּטוֹפָנָא אָמַר), but rather, the verse says “of all that was on dry land they died” (אֶלָּא אֲתָא קְרָא וְאָמַר מִכֹּל אֲשֶׁר בַּחֲרָבָה מֵתוּ). From all those in whom was the holy Neshama (מִכָּל אִינוּן דְּהֲווּ בְּהוּ נִשְׁמָתָא קַדִּישָׁא) such as Enoch, Yered, and all the Righteous (כְּגוֹן חֲנוֹךְ, יֶרֶד וְכֻלְּהוּ צַדִּיקַיָּא) in order not to shield the earth, so that it not be spared on their account (בְּגִין לַאֲגָנָא עַל אַרְעָא, דְּלָא יִשְׁתֵּצֵי בְּגִינַיְיהוּ). This is what is written: “All that had the breath of the spirit of life in its nostrils, of all that was on dry land, died” (הֲדָא הוּא דִכְתִיב, כָּל אֲשֶׁר נִשְׁמַת רוּחַ חַיִּים בְּאַפָּיו מִכֹּל אֲשֶׁר בֶּחָרָבָה מֵתוּ) (Bereshit 7). They had already died and departed from the world (כְּבָר מֵתוּ וְאִסְתַּלָּקוּ מֵעַלְמָא), and none remained among them who would shield the world at that time (וְלָא אִשְׁתָּאַר מִנְּהוֹן מַאן דְּיָגִין עַל עַלְמָא בְּהַהוּא זִמְנָא).

Come and see (תָּא חֲזֵי): All of these levels, one upon the other-Nefesh, Ruach, Neshama (כֹּלָּא אִינוּן דַּרְגִּין, אִלֵּין עַל אִלֵּין. נֶפֶ״שׁ, רוּ״חַ, נְשָׁמָ״ה) level upon level (דַּרְגָּא עַל דַּרְגָּא). Nefesh is first, and it is the lowest level as we have said (נֶפֶשׁ בְּקַדְמִיתָא, וְאִיהִי דַרְגָּא תַּתָּאָה כִּדְקָאֲמָרָן). Ruach comes after, which rests upon the Nefesh and sustains it (רוּחַ לְבָתַר, דְּשַׁרְיָא עַל נֶפֶשׁ וְקָיְימָא עֲלָהּ). Neshama is the level that ascends above all (נְשָׁמָה, דַּרְגָּא דְסָלְקָא עַל כֹּלָּא), and this has been established (וְאוּקְמוּהָ).

Nefesh-this is the Nefesh of David (נֶפֶשׁ, דָּא נֶפֶשׁ דָּוִד), and it is that which is prepared to receive Nefesh from that river that flows and issues forth (וְאִיהִי דְקָיְימָא לְקַבְּלָא נֶפֶשׁ מֵהַהוּא נָהָר דְּנָגִיד וְנָפִיק). Ruach-this is the Ruach that rests upon the Nefesh (רוּחַ, דָּא רוּחַ דְּקָיְימָא עֲלֵיהּ דְּנַפְשָׁא), and the Nefesh has no existence without the Ruach (וְלֵית קִיּוּמָא לְנֶפֶשׁ אֶלָּא בְּרוּחַ). And this is the Ruach that rests between fire and water (וְדָא אִיהוּ רוּחַ דְּשַׁרְיָא בֵּין אֶשָּׁא וּמַיָּא), and from here the Nefesh is sustained (וּמֵהָכָא אִתְּזָן הַאי נֶפֶשׁ).

Ruach is sustained from another higher level called Neshama (רוּחַ, קָיְימָא בְּקִיּוּמָא דְּדַרְגָּא אוֹחֲרָא עִלָּאָה דְּאִקְרֵי נְשָׁמָה), for from there come forth both Nefesh and Ruach (דְּהָא מִתַּמָּן נָפְקֵי נֶפֶשׁ וְרוּחַ), and from there Ruach is sustained (מִתַּמָּן אִתְּזָן רוּחַ). And when Ruach is taken, then also Nefesh is taken (וְכַד נָטִיל רוּחַ, כְּדֵין נָטְלָא נֶפֶשׁ), and all are one (וְכֹלָּא חַד). And these are drawn one into the other: Nefesh is drawn into Ruach, and Ruach is drawn into Neshama, and all are one (וְאִתְקְרִיבוּ דָּא בְּדָא. נֶפֶשׁ אִתְקְרִיב בְּרוּחַ, וְרוּחַ אִתְקְרִיב בִּנְשָׁמָה, וְכֹלָּא חַד).

Come and see (תָּא חֲזֵי): “And Yehudah approached him” (וַיִּגַּשׁ אֵלָיו) this is the drawing near of world to world (תִּקְרוּבְתָּא דְעַלְמָא בְּעַלְמָא), to unify one with the other, to become all one (לְאִתְאַחֲדָא דָּא בְּדָא לְמֶהוֵי כֹּלָּא חַד). Because Yehudah is a king, and Yosef is a king (בְּגִין דִּיְהוּדָה אִיהוּ מֶלֶךְ וְיוֹסֵף מֶלֶךְ). They drew near one to the other (אִתְקְרִיבוּ דָא בְּדָא), and they were unified together (וְאִתְאֲחִידוּ דָּא בְּדָא).

Rabbi Yehudah opened and said (רִבִּי יְהוּדָה פָּתַח וְאָמַר): “For behold, the kings assembled” (תְּהִלִּים מ״ח: כִּי הִנֵּה הַמְלָכִים נוֹעֲדוּ) this is Yehudah and Yosef (דָּא יְהוּדָה וְיוֹסֵף). Because both of them are kings (בְּגִין דְּתַרְוַויְיהוּ מְלָכִים), and they drew near one to the other to debate with each other as one (וְאִתְקְרִיבוּ דָא בְּדָא לְאִתְוַוכְּחָא תַּרְוַויְיהוּ כָּחֲדָא). For Yehudah was mingled with Binyamin, and became a guarantor for him to his father (בְּגִין דִּיְהוּדָה אִתְעָרֵב בֵּיהּ בְּבִנְיָמִן, וְהֲוָה עָרֵב לְגַבֵּיהּ דְּאֲבוֹי בֵּיהּ), in this world and in the world to come (בְּהַאי עַלְמָא וּבְעַלְמָא דְאָתֵי). And therefore he approached Yosef (וְעַל דָּא אִתְקְרִיב קַמֵּיהּ דְּיוֹסֵף), to argue with him regarding the matter of Binyamin (לְאִתְוַוכְּחָא עִמֵּיהּ עַל עִסְקָא דְבִנְיָמִן), that he not be excommunicated (דְּלָא לְמֶהוֵי בְּנִדּוּי), neither in this world nor in the world to come (בְּהַאי עַלְמָא וּבְעַלְמָא דְאָתֵי), as it is said: “I will be his surety; from my hand you shall demand him; if I bring him not to you and set him before you, then I shall bear the blame to my father forever” (כְּמָא דְאַתְּ אָמֵר, אָנֹכִי אֶעֶרְבֶנּוּ מִיָּדִי תְּבַקְּשֶׁנּוּ אִם לֹא הֲבִיאוֹתִיו אֵלֶיךָ וְהִצַּגְתִּיו לְפָנֶיךָ וְחָטָאתִי לְאָבִי כָּל הַיָּמִים). And because of this: “For behold, the kings assembled, they passed on together” (וְעַל דָּא, כִּי הִנֵּה הַמְּלָכִים נוֹעֲדוּ עָבְרוּ יַחְדָּיו) they were provoked together (אִתְרְגִיזוּ כְּחֲדָא), and they clashed one with the other over Binyamin (וְאִתְרְגִּיזוּ דָּא בְּדָא בְּגִינֵיהּ דְּבִנְיָמִן). What is written? “They saw, so they marveled; they were dismayed, they were hastened away; trembling took hold of them there” (מַה כְּתִיב, הֵמָּה רָאוּ כֵּן תָּמָהוּ נִבְהֲלוּ נֶחְפָּזוּ רְעָדָה אֲחָזָתַם שָׁם) (Tehillim 48) referring to all those who were there (לְכָל אִינוּן דְּהֲווּ תַּמָּן), meaning all the other tribes that were present (לְכָלְהוּ שְׁאָר שְׁבָטִין דְּהֲווּ תַּמָּן).

Trembling like a woman in labor (חִיל כַּיּוֹלֵדָה), because they feared killing and being killed (בְּגִין דְּהֲווּ דַּחֲלִין, לְקָטְלָא וּלְאִתְקְטָלָא), and all this because of Binyamin (וְכֹלָּא בְּגִינֵיהּ דְּבִנְיָמִן). Another matter (ד״א): note what is written-“So they marveled, were dismayed, hastened away”-all because of him (ציין זה מה כתיב: כֵּן תָּמָהוּ נִבְהֲלוּ נֶחְפָּזוּ-וְכֹלָּא בְּגִינֵיהּ). For Yosef had been sold on account of Yehudah (דְּהָא יוֹסֵף אִזְדַּבַּן בְּגִינֵיהּ דִּיהוּדָה), and became lost from his father (וְאִתְאֲבִיד מֵאֲבוֹי). And now Yehudah was intermingled with Binyamin (וְהַשְׁתָּא אִתְעָרַב בֵּיהּ בְּבִנְיָמִין), and feared that he too would be lost (וְדָחִיל דְּלָא יִתְאֲבִיד). And because of this, “And Yehudah approached him” (וּבְגִין כָּךְ וַיִּגַּשׁ אֵלָיו יְהוּדָה).