Daf 99b (דַּף צ״ט ע״ב)

Afterward, she speaks with him (לְבָתַר, תִּשְׁתָּעֵי בַּהֲדֵיהּ), through a thin veil (מִבָּתַר שׁוּשִׁיפָא דָּקִיק), with words of riddles (מִלִּין דְּחִידָה), and this is Haggadah (וְדָא אִיהוּ הַגָּדָה). After he becomes accustomed to her (לְבָתַר דְּאִיהוּ רָגִיל לְגַבָּהּ), she reveals herself to him face-to-face (אִתְגְּלִיאַת לְגַבֵּיהּ אַנְפִּין בְּאַנְפִּין), and speaks with him all of her concealed mysteries (וּמְלִילַת בַּהֲדֵיהּ כָּל רָזִין סְתִימִין דִּילָהּ), and all hidden paths (וְכָל אָרְחִין סְתִימִין), which were hidden within her heart (דַּהֲווֹ בְּלִבְּאָה טְמִירִין), from ancient days (מִיּוֹמִין קַדְמָאִין). Then (כְּדֵין) he is a complete man (אִיהוּ בַּר נָשׁ שְׁלִים), truly a master of Torah (בַּעַל תּוֹרָה וַדַּאי), a master of the house (מָארֵי דְּבֵיתָא), for she has revealed all her secrets to him (דְּהָא כָּל רָזִין דִּילָהּ גְּלִיאַת לֵיהּ), neither distancing nor concealing from him anything at all (וְלָא רְחִיקַת, וְלָא כַּסִּיאַת מִינֵּיהּ כְּלוּם).

She says to him (אָמְרָה לֵיהּ), "You see the word that I hinted to you at first? (חָמִית מִלָּה דִּרְמִזָא דְּקָא רָמִיזְנָא לָךְ בְּקַדְמִיתָא), Such and such were its mysteries (כַּךְ וְכָךְ רָזִין הֲווֹ), thus and thus it is" (כַּךְ וְכָךְ הוּא). Then he sees (כְּדֵין חָמֵי) (some say: from above) (ס״א דְּעִלָּאִין), that these words may neither be increased nor diminished (דְּעַל אִינּוּן מִלִּין לָאו לְאוֹסָפָא, וְלָאו לְמִגְרַע מִנַּיְיהוּ). Then the literal meaning of the Scripture is seen exactly as it is (וּכְדֵין פְּשָׁטֵיהּ דִּקְרָא, כְּמָה דְּאִיהוּ), neither adding nor diminishing even one letter (דְּלָאו לְאוֹסָפָא וְלָא לְמִגְרַע אֲפִילּוּ אָת חַד). Therefore, human beings must be careful (וְעַל דָּא, בְּנִי נָשָׁא אִצְטְרִיכוּ לְאִזְדַּהֲרָא), and pursue after the Orayta (וּלְמִרְדַּף אֲבַתְרָא דְּאוֹרַיְיתָא), to become her beloved (לְמֶהוֵי רְחִימִין דִּילָהּ), as stated previously (כְּמָה דְּאִתְּמַר).

Come and see (תָּא חֲזֵי), (Exodus 21) "If he takes another" (אִם אַחֶרֶת יִקַּח לוֹ), the reincarnations that revolve around this verse (גִּלְגּוּלִין דְּמִתְגַּלְגְּלָן בְּהַאי קְרָא), how great and exalted they are (כַּמָּה רַבְרְבִין וְעִלָּאִין אִינּוּן), for all souls enter by gilgul (reincarnation) (דְּהָא כָּל נִשְׁמָתִין עָאלִין בְּגִלְגּוּלָא). But people do not know the ways of Kudsha Berikh Hu (וְלָא יַדְעִין בְּנֵי נָשָׁא אָרְחוֹי דְּקוּדְשָׁא בְּרִיךְ הוּא), nor how the balance is established (וְהֵיאַךְ קַיְּימָא טִיקְלָא), nor how humans are judged each day (וְהֵיךְ אִתְדָּנוּ בְּנֵי נָשָׁא בְּכָל יוֹמָא), and at every moment (וּבְכָל עִידָּן), nor how souls enter into judgment before coming into this world (וְהֵיךְ נִשְׁמָתִין עָאלִין בְּדִינָא, עַד לָא יֵיתוּן לְהַאי עָלְמָא), and how they enter judgment after leaving this world (וְהֵיךְ עָאלִין בְּדִינָא, לְבָתַר דְּנַפְקֵי מֵהַאי עָלְמָא). How many reincarnations (כַּמָּה גִּלְגּוּלִין), and how many hidden actions (וְכַמָּה עוֹבָדִין סְתִימִין), does Kudsha Berikh Hu perform with numerous bare souls (עָבִיד קוּדְשָׁא בְּרִיךְ הוּא בַּהֲדֵי כַּמָּה נִשְׁמָתִין עַרְטִילָאִין), and how many bare spirits roam about in that world (וְכַמָּה רוּחִין עַרְטִילָאִין אַזְלִין בְּהַהוּא עָלְמָא), unable to enter beyond the curtain of the King (דְּלָא עָאלִין לְפַרְגּוֹדָא דְּמַלְכָּא). How many worlds are transformed by them (וְכַמָּה עָלְמִין אִתְהַפַּךְ בְּהוּ), and how many wonders concealed within them transform the world (וְעָלְמָא דְּאִתְהַפָּךְ בְּכַמָּה פְּלִיאָן סְתִימִין). Yet human beings neither know nor perceive (וּבְנֵי נָשָׁא לָא יַדְעִין, וְלָא מַשְׁגִּיחִין), nor how souls revolve (וְהֵיךְ מִתְגַּלְגְּלִין נִשְׁמָתִין), as stones in a sling (כְּאַבְנָא בְּקוּסְפִּיתָא). As you say (כְּמָה דְאַתְּ אָמֵר), (I Shmuel 25) “And the soul of your enemies shall He sling out in the hollow of a sling” (וְאֵת נֶפֶשׁ אוֹיְבֶיךָ יְקַלְעֶנָּה בְּתוֹךְ כַּף הַקָּלַע). Now that permission has been granted to reveal (וְהוֹאִיל אִתְדַּכֵּי לְגַלָּאָה), it is fitting to reveal (הַשְׁתָּא אִית לְגַלָּאָה): For all souls emerge from the great and mighty tree (דְּהָא כָּל נִשְׁמָתִין, מֵאִילָנָא רַבְרְבָא וְתַקִּיפָא), which is the river flowing out of Eden (דְּהוּא נָהָר דְּנָפִיק מֵעֵדֶן נַפְקֵי). And all spirits emerge from another smaller tree (וְכָל רוּחִין, מֵאִילָנָא אַחֲרָא זְעֵירָא נָפְקִין). The Neshama from above, the Ruach from below (נְשָׁמָה מִלְּעֵילָּא רוּחַ מִלְּתַתָּא), they unite as one (וּמִתְחַבְּרָן כַּחֲדָא), in the manner of male and female (כְּגַוְונָא דְּדָכַר וְנוּקְבָּא). When they unite as one (וְכַד מִתְחַבְּרָן כַּחֲדָא), they shine with supernal illumination (כְּדֵין נְהִרִין נְהִירוּ עִלָּאָה), and by this union of both, it is called a lamp (Ner) (וּבְחִבּוּרָא דְּתַרְוַיְיהוּ אִקְרֵי נֵר). (Mishlei 20) “Hashem’s lamp is the soul of man” (נֵר יְיָ' נִשְׁמַת אָדָם). What is Ner? (מַהוּ נֵ״ר) Neshama–Ruach (נְשָׁמָה רוּחַ). Due to the union of these two together, it is called Ner (וְעַל חִבּוּרָא דְּתַרְוַיְיהוּ כַּחֲדָא אִקְרֵי נֵר), as it is written (דִּכְתִּיב), “Hashem’s lamp is the soul of man” (נֵר יְיָ' נִשְׁמַת אָדָם).

Neshama and Ruach: male and female illuminating together (נְשָׁמָה וְרוּחַ: דְּכַר וְנוּקְבָּא לְאַנְהֲרָא כַּחֲדָא). This one without the other neither shines nor is called Ner (וְדָא בְּלֹא דָּא, לָא נְהִרִין, וְלָא אִקְרֵי נֵר). When they unite as one (וְכַד מִתְּחַבְּרָן כַּחֲדָא), all is called Ner (אִקְרֵי כֹּלָּא נֵר). Then the Neshama wraps itself in the Ruach (וּכְדֵין אִתְעַטָּף נְשָׁמָה בְּרוּחַ), to dwell there above in a hidden chamber (לְקַיְּימָא תַּמָּן לְעֵילָּא, בְּהֵיכְלָא טְמִירָא), as it is written (דִּכְתִּיב), (Yeshaya 57) “For a spirit from before Me shall envelop” (כִּי רוּחַ מִלְּפָנַי יַעֲטוֹף). It is not written "shall become enveloped" (יִתְעַטֵּף לָא כְּתִיב), but "shall envelop" (אֶלָּא יַעֲטוֹף). Why is this? (מַאי טַעְמָא) Because "the souls that I have made" (בְּגִין דִּנְשָׁמוֹת אֲנִי עָשִׂיתִי), there above in the garden, in the hidden chamber (תַּמָּן לְעֵילָּא בְּגִנְתָּא, בְּהֵיכְלָא טְמִירָא), the Neshama is enveloped and clothed in the Ruach (אִתְעַטָּף וְאִתְלָבַשׁ נְשָׁמָה בְּרוּחַ), as is proper (כְּמָה דְּאִתְחָזֵי). And since in that chamber (וְכֵיוָן דִּבְהַהוּא הֵיכָלָא), neither exists nor serves anything but Ruach and Neshama (לָא הֲוֵי, וְלָא אִשְׁתַּמַּשׁ אֶלָּא בְּרוּחַ וּנְשָׁמָה), the Nefesh does not enter there (נֶפֶשׁ לָא אָתֵי לְתַמָּן), (Some say: from there) (נ"א מתמן), but instead clothes itself in that Ruach there (אֶלָּא מִתְלַבַּשׁ בְּהַהוּא רוּחַ תַּמָּן). And when it descends into the Lower Garden of Eden (וְכַד נַחְתָּא לְגוֹ גַּן עֵדֶן דִּלְתַתָּא), (in this world) (בְּהַאי עָלְמָא), it is clothed with that other Ruach of which I have spoken (אִתְלָבַשׁ בְּהַהוּא רוּחָא אַחֲרָא דַּאֲמֵינָא), which emerges from there (הַהוּא דְּנָפִיק מִתַּמָּן), and exists from there (וַהֲוָה מִתַּמָּן). Within all of these, it dwells in this world (וּבְכֻלְּהוּ שַׁרְיָא בְּהַאי עָלְמָא), and clothes itself with them (וְאִתְלָבַשׁ בְּהוּ).

That Ruach which departs from this world (הַהוּא רוּחַ דְּנָפִיק מֵהַאי עָלְמָא), without having grown (some say: without having been purified) nor expanded sufficiently in this world (דְּלָא אִתְרַבֵּי (דלא אתדכי) וְלָא אִתְפָּשַׁט בְּהַאי עָלְמָא), continues in a state of gilgul (אַזְלָא בְּגִלְגּוּלָא), finding no rest (וְלָא אַשְׁכַּח נַיְיחָא), wandering in the world as a stone in a sling (אִתִּי בְּגִלְגּוּלָא בְּעָלְמָא, כְּאַבְנָא בְּקוּסְפִיתָא), until it finds that redeemer who will redeem it (עַד דְּיִשְׁכַּח הַהוּא פָּרוֹקָא דְּיִפְרוֹק לֵיהּ), bringing it back into precisely that vessel (וְאַיְיתֵי לֵיהּ בְּהַהוּא מָאנָא מַמָּשׁ), which it had previously used (דְּהֲוָה אִיהוּ אִשְׁתַּמַּשׁ בֵּיהּ), wherein its Ruach and Nefesh had constantly clung (וְדָבִיק בֵּיהּ תָּדִיר רוּחֵיהּ וְנַפְשֵׁיהּ), and was its mate (וַהֲוַת בַּת זוּגֵיהּ), Ruach with Ruach (רוּחָא בְּרוּחָא). Then the redeemer rebuilds it as before (וְהַהוּא פָּרוֹקָא בָּנִי לֵיהּ כְּמִלְּקַדְּמִין).

That Ruach which was left behind, clinging to that vessel (וְהַהוּא רוּחָא דְּשָׁבַק וְאִתְדְּבַק בְּהַהוּא מָאנָא), is not lost (לָא אִתְאֲבִיד). For there is nothing in existence, even the smallest matter (דְּהָא לֵית מִלָּה אֲפִילּוּ זְעֵירָא בְּעָלְמָא), that does not have a specific place to hide and gather there (דְּלָא הֲוֵי לֵיהּ אֲתָר וְדוּכְתָּא לְאִתְטַמְּרָא וּלְאִתְכַּנְּשָׁא תַּמָּן), and is never lost forever (וְלָא אִתְאֲבִיד לְעָלְמִין). Therefore, that Ruach left behind in that vessel (וּבְּגִין כָּךְ, הַהוּא רוּחָא דְּשָׁבַק בְּהַהוּא מָנָא), remains there indeed (תַּמָּן הוּא), surely pursuing after its root and foundation (וַדַּאי רָדִיף בָּתַר עִקָרָא וִיסוֹדָא דִּילֵיהּ), from which it originally emerged (דְּקָא נָפִיק מִינֵּיהּ), until it retrieves and rebuilds it in its proper place (וְאַיְיתֵי לֵיהּ, וּבָנֵי לֵיהּ בְּדוּכְתֵּיהּ), in the very location of the mate of that Ruach p6-43(בַּאֲתָר דְּהַהוּא רוּחַ בַּת זוּגֵיהּ), which came forth together with it (דְּנַפְקַת בַּהֲדֵיהּ), and there it is rebuilt exactly as before (וְאִתְבְּנֵי תַּמָּן כְּמִלְּקַדְּמִין). This is now a new creation in the world (וְדָא אִיהוּ בִּרְיָה חַדְתָּא הַשְׁתָּא בְּעָלְמָא), a new Ruach and a new body (רוּחָא חַדְתָּא וְגוּפָא חַדְתָּא).