Daf 100a (דַּף ק׳ ע״א)

And if you say (וְאִי תֵּימָא), this Ruach is what it was before (רוּחַ דָּא הוּא מַה דְּהֲוָה), indeed it is so (הָכִי הוּא), but it was rebuilt only due to that other Ruach that was left behind in that vessel (אֲבָל לָא אִתְבְּנֵי, אֶלָּא בְּגִין הַהוּא רוּחָא אַחֲרָא דְּקָא שָׁבַק בְּהַהוּא מָאנָא). Herein lie hidden mysteries (some say: the secret of secrets in that vessel) (הָכָא אִית רָזִין (ס״א רָזָא דְרָזִין בְּהַהוּא מָאנָא)), in the Book of Enoch (בְּסִפְרָא דְּחֲנוֹךְ): this structure that is rebuilt (בִּנְיָינָא דָּא דְּאִתְבְּנֵי), is rebuilt only by means of that other Ruach left behind there, in that vessel (לָא אִתְבְּנֵי, אֶלָּא בְּהַהוּא רוּחָא אַחֲרָא דְּשָׁבִיק תַּמָּן, בְּהַהוּא מָאנָא). And when rebuilding begins (וְכַד שָׁארֵי לְאִתְבְּנָאָה), this draws after itself that Ruach which wandered naked (דָּא מָשִׁיךְ אֲבַתְרֵיהּ דְּהַהוּא רוּחַ דְּאָזִיל עַרְטִילָאָה), pulling it toward itself (וּמָשִׁיךְ לֵיהּ לְגַבֵּיהּ). Then there are two spirits which become one (וְתַמָּן תְּרֵי רוּחוֹת דְּאִינּוּן חַד). Afterward, this one is called Ruach (לְבָתַר, דָּא אִיהוּ רוּחַ), and this one is called Neshama (וְדָא אִיהוּ נְשָׁמָה), and both become one (וְתַרְוַויְיהוּ חַד).

If he merits purification properly (אִי זָכָה לְאִתְדַכְּאָה כְּדְקָא יֵאוֹת), both become unified (תַּרְוַויְיהוּ אִינּוּן חַד), and an even higher Neshama clothes itself within them (לְאִתְלַבְּשָׁא בְּהוּ נִשְׁמְתָא אַחֲרָא עִלָּאָה). As is found among certain people in the world (כְּמָה דְּאִית לִשְׁאַר בְּנֵי עָלְמָא), the Ruach through which souls gain merit (רוּחַ, דְּזַכָּאִין בְּהוּ נִשְׁמָתִין), are those who first hold within them another higher Ruach (אִינּוּן דְּקַדְמָן וְאֲחִידָן בְּהוּ, וְרוּחָא אַחֲרָא מִלְּעֵילָּא). And the holy Neshama clothes itself in them (וְנִשְׁמְתָא קַדִּישָׁא אִתְלַבְּשָׁא בְּהוּ). Thus it is here also (אוּף הָכִי נָמֵי): from his own self, there are two spirits (מִדִּילֵיהּ מַמָּשׁ אִית תְּרֵין רוּחִין), so that a higher Neshama may clothe itself in them (בְּגִין לְאִתְלַבְּשָׁא בְּהוּ נְשָׁמָה עִלָּאָה).

Concerning this new body now rebuilt (יְהֵא לְדֵין גּוּפָא אַחֲרָא, דְּקָא אִתְבְּנֵי הַשְׁתָּא חַדְתָּא), what becomes of that first body he left behind? (הַהוּא גּוּפָא קַדְמָאָה דְּשָׁבַק, מָה אִתְעָבִיד מִנִּיהּ). Either this one was in vain or that one was in vain (אוֹ הַאי בְּרֵיקָנַיָּיא, אוֹ הַאי בְּרֵיקָנַיָּיא). From a human’s limited perspective (לְפוּם סָכְלְתָנוּ דְּבַּר נָשׁ אִשְׁתְּמַע), it would appear that this first one, which was not completed originally, is lost (דְּהַאי קַדְמָאָה דְּלָא אִשְׁתְּלִים בְּקַדְמִיתָא, אִתְאֲבִיד), since it did not merit (הוֹאִיל וְלָא זָכָה). If so, he toiled in the commandments of the Orayta for nothing (אִי הָכִי, לְמַגָּנָא אִשְׁתַּדַּל בְּפִקּוּדֵי אוֹרַיְיתָא), or even in just one of them (אוֹ אֲפִילּוּ בְּחַד מִנַּיְיהוּ). But we know (וְהָא אֲנָן יַדְעֵינָן) that even the emptiest among Yisrael (דְּאֲפִילּוּ רֵיקָנִין שֶׁבְּיִשְׂרָאֵל), are all full of commandments like a pomegranate (כֻּלְּהוּ מַלְיָין מִצְוֹת כָּרִמּוֹן). And this body (וְגוּפָא דָּא), even though it was not completed sufficiently (אַף עַל גַּב דְּלָא אִשְׁתְּלִים), did perform other commandments of the Orayta (פִּקּוּדִין אַחֲרָנִין דְּאוֹרַיְיתָא נָטַר), not lost from it (דְּלָא אִתְאֲבִידוּ מִנֵּיהּ). Were these done in vain? (וְכִי לְמַגָּנָא הֲווֹ).

Friends, Friends (חַבְרַיָּיא חַבְרַיָּיא), open your eyes (פְּקִיחוּ עֵינַיְיכוּ), for I know that thus you think and perceive (דְּהָא אֲנָא יְדַעְנָא, דְּהָכִי אַתּוּן סַבְרִין וְיַדְעִין), (Some say: it enters your minds) (נ''א סלקא דעתין), that all those bodies (דְּכָל אִינּוּן גּוּפִין), are merely images in emptiness (צִיּוּנִין אִינּוּן בְּרֵיקָנַיָּיא), having no eternal existence (דְּלָא אִית לוֹן קִיּוּמָא לְעָלְמִין). It is not so (לָאו הָכִי), and Heaven forbid we consider such things (וְחָס לָן לְאִסְתַּכְּלָא בְּאִלֵּין מִלִּין).

The Sava opened and said (פָּתַח סָבָא וְאָמַר), (Tehillim 106) “Who can utter the mighty acts of Hashem, or proclaim all His praise?” (מִי יְמַלֵּל גְּבוּרוֹת יְיָ' יַשְׁמִיעַ כָּל תְּהִלָּתוֹ). Who in the world can recount the mighty deeds (מַאן הוּא בְּעָלְמָא, דְּיָכִיל לְמַלְּלָא גְּבוּרָן) that Kudsha Berikh Hu constantly performs in the world? (דְּעָבִיד קוּדְשָׁא בְּרִיךְ הוּא בְּעָלְמָא תָּדִיר). That first body he left behind is not lost (הַהוּא גּוּפָא קַדְמָאָה דְּשָׁבַק, לָא אִתְאֲבִיד), but shall endure until the future time (וְקִיּוּמָא לֶהוֵי לֵיהּ לְזִמְנָא דְּאָתֵי). For it bore its punishment multiple times (דְּהָא עוֹנְשֵׁיהּ סָבַל בְּכַמָּה זִינִין), and Kudsha Berikh Hu does not withhold the reward of any created being (וְקוּדְשָׁא בְּרִיךְ הוּא לָא מְקַפֵּחַ אַגְרָא דְּשׁוּם בִּרְיָין דְּבָרָא), except for those who departed from His faith (בַּר אִינּוּן דְּנַפְקוּ מִגּוֹ מְהֵימָנוּתָא דִּילֵיהּ), who never possessed any goodness at all (וְלָא הֲוָה בְּהוּ טָב לְעָלְמִין), and except those who did not bow in "Modim" (וּבַר מֵאִינּוּן דְּלָא כָּרְעוּ בְּמוֹדִים). For from these, Kudsha Berikh Hu creates other beings (דְּהָנֵי קוּדְשָׁא בְּרִיךְ הוּא עָבִיד מִנַּיְיהוּ בִּרְיָין אַחֲרָנִין), so that this human form will never be rebuilt nor endure forever (בְּגִין דְּלָא יִתְבְּנֵי הַהוּא גּוּפָא דִּיּוּקְנָא דְּבַר נָשׁ, וְלָא יְקוּם לְעָלְמִין). But these here are not like that (אֲבָל הָנֵי לָאו הָכִי).

What does Kudsha Berikh Hu do? (מַה עָבֵד קוּדְשָׁא בְּרִיךְ הוּא). If that Ruach merits rectification in this world (אִי הַהוּא רוּחַ, זָכֵי לְאִתְתָּקְנָא בְּהַאי עָלְמָא), within that other body (בְּהַהוּא גּוּפָא אַחֲרָא), what does Kudsha Berikh Hu do? (מֶה עָבִיד קוּדְשָׁא בְּרִיךְ הוּא).

That redeemer who redeemed it (הַהוּא פָּרוֹקָא דְּקָא פָּרִיק לֵיהּ), his own Ruach that he brought into it (הַהוּא רוּחַ דִּילֵיהּ דְּקָא אָעִיל תַּמָּן), combines and mixes with the Ruach that was in that vessel (וְשָׁתַף וְעָרַב בְּהַהוּא רוּחַ דְּהֲוָה בְּהַהוּא מָאנָא), which surely is not lost (וַדַּאי לָא אִתְאֲבִיד). And what happens, now there are three spirits there (וּמַה אִתְעָבִיד, דְּהָא תְּלַת רוּחִין תַּמָּן): One that was originally in that vessel and remains there (חַד, דְּהֲוָה בְּהַהוּא מָאנָא, וְאִשְׁתְּאָר תַּמָּן), one drawn back there, which had wandered naked (וְחַד, הַהוּא דְּאִתְמְשָׁךְ תַּמָּן דְּהֲוָה עַרְטִילָאָה), and one spirit that the redeemer brought and mixed into it (וְחַד, הַהוּא דְּאָעִיל תַּמָּן הַהוּא פָּרוֹקָא, וְאִתְעֲרַב בְּהוּ). It is impossible for there to be three spirits (לְמֶהוֵי בִּתְלַת רוּחִין אִי אֶפְשָׁר). Thus, what happens? (וּמָה אִתְעָבִיד).

Rather, such are the exalted mighty deeds (אֶלָּא, כָּךְ אִינּוּן גְּבוּרָן עִלָּאִין) that Kudsha Berikh Hu performs (דְּעָבִיד קוּדְשָׁא בְּרִיךְ הוּא): that Ruach the redeemer brought there (הַהוּא רוּחָא דְּאָעִיל תַּמָּן הַהוּא פָּרוֹקָא), becomes the garment in which that Neshama is clothed (בֵּיהּ אִתְלָבַּשׁ הַהִיא נִשְׁמְתָא), in place of the garment of converts (בַּאֲתָר דִּלְבוּשָׁא דְּגִיּוֹרֵי). And that bare Ruach (וְהַהוּא רוּחָא עַרְטִילָאָה) returning there to be rebuilt (דְּתָב תַּמָּן לְאִתְבְּנָאָה), becomes a garment for the higher Neshama (לֶהוֵי לְבוּשָׁא לְנִשְׁמְתָא עִלָּאָה). And that first Ruach which remained in that vessel initially (וְהַהוּא רוּחַ דְּהֲוָה בְּקַדְמִיתָא, דְּאִשְׁתְּאַר בְּהַהוּא מָנָא), flies away from there (פָּרַח מִתַּמָּן), and Kudsha Berikh Hu prepares for it a special place (וְקוּדְשָׁא בְּרִיךְ הוּא אַזְמִין לֵיהּ אֲתָר), among the hidden mysteries of the Rock (בְּגוֹ רָזִין כַּוִּין דְּטִנָרָא), behind the shoulders of the Garden of Eden (דְּבָתַר כִּתְפוֹי דְגַּן עֵדֶן), concealed there (וְאִתְטָמַּר תַּמָּן).

It ascends afterward to that first body (וְאִסְתַּלָּק לְהַהוּא גּוּפָא קַדְמָאָה), which was originally its own (דְּהוּא בְּקַדְמִיתָא), and through this Ruach that body will rise again (וּבְהַהוּא רוּחַ יְקוּם הַהוּא גּוּפָא). And thus, these two become one, as mentioned above (וְדָא אִיהוּ חַד דְּאִינּוּן תְּרֵין, דְּקָא אֲמֵינָא לְעֵילָּא). However, that body, before it rises again (אֲבָל הַהוּא גּוּפָא, עַד דְּלָא יְקוּם), endures great punishment (עוֹנְשֵׁיהּ סַגְיָא), for since it did not merit sufficient growth (דְּהָא בְּגִין דְּלָא זָכָה לְאִתְרַבְּאָה), it is brought down into the earth (נַחְתֵּי לֵיהּ לְגוֹ אֲדָמָה), near the lower ground (דְּסָמִיךְ לְאַרְקָא), and is judged there (וְאִתְדָן תַּמָּן). Afterward, it rises again to this world (וּלְבָתַר סַלְּקִין לֵיהּ לְהַאי תֵּבֵל). Now it descends, now it ascends (הַשְׁתָּא נָחִית, וְהַשְׁתָּא סָלִיק), continually rising and descending (הָא סָלִיק, וְהָא נָחִית), without rest (לֵית לֵיהּ שְׁכִיכוּ), except on Shabbat, Festivals, and New Moons (בַּר בְּשַׁבָּתֵי, וּבְיוֹמִין טָבִין וּבְרֵישֵׁי יַרְחֵי).