Daf 142a (דַּף קמ״ב ע״א)

And when the Neshamah is delayed from ascending to its place (וְכַד נִשְׁמְתָא אִתְעַכְּבָת מִלְסַלְּקָא לְדוּכְתָּהָא), the Ruach goes and stands at the entrance of the Garden of Eden (רוּחָא אַזְלָא וְקַיְּימָא בְּפִתְחָא דְּגִּנְתָּא דְּעֵדֶן), and the entrance is not opened for it (וְלָא פַּתְחִין לָהּ פִּתְחָא), and it goes and wanders (וְאָזְלָא וּמְשַׁטְּטָא), and there is none who regards it (וְלֵית מַאן דְּיִשְׁגַּח בָּהּ).

The Nefesh goes and wanders in the world (נֶפֶשׁ אַזְלָא וּמְשַׁטְּטָא בְּעָלְמָא), it sees the body being consumed by worms (חָמָאת לְגוּפָא דְּסַלְּקָא תּוֹלָעִין), and in that judgment of the grave (וּבְהַהוּא דִּינָא דְּקִבְרָא), and it mourns over it (וּמִתְאַבְּלָת עָלֵיהּ), as we have established: But his flesh upon him shall ache, and his soul upon him shall mourn (כְּמָה דְּאוּקְמוּהָ דִּכְתִּיב, אַךְ בְּשָׂרוֹ עָלָיו יִכְאָב וְנַפְשׁוֹ עָלָיו תֶּאֱבָל) (Job 14). And all of this is in punishment (וְכֹלָּא אִיהוּ בְּעוֹנְשָׁא). Until the Neshamah is bound in its place above (עַד דִּנְשָׁמָה אִתְקָשָׁרַת בְּדוּכְתָּהָא לְעֵילָּא), and then all of them are bound in their places (וּכְדֵין כּוּלְּהוּ מִתְקַשְּׁרִין בְּדוּכְתַּיְיהוּ). For all these three are one bond (בְּגִין דְּכָל הָנֵי תְּלַת, קִשּׁוּרָא חֲדָא אִינּוּן), in the likeness of above (כְּגַוְונָא דִּלְעֵילָּא), in the secret of Nefesh, Ruach, and Neshamah, that are all one, and one bond (בְּרָזָא דְּנֶפֶשׁ רוּחַ וּנְשָׁמָה, דְּכֹלָּא חַד, וְקִשּׁוּרָא חַד).

The Nefesh has no light of its own at all (נֶפֶשׁ: לֵית לָהּ נְהוֹרָא מִגַּרְמָהּ כְּלוּם), and this is that which participates in the secret of the body (וְדָא אִיהוּ דְּמִשְׁתַּתְּפָא בְּרָזָא דְּגוּפָא), to delight it and to sustain it with all that it requires (חַד, לְאַעְנְגָא וּלְמֵיזָן לֵיהּ, בְּכָל מָה דְּאִצְטְרִיךְ), as it is said: She gives food to her household and a portion to her maidens (כְּמָה דְאַתְּ אָמֵר, וַתִּתֵּן טֶרֶף לְבֵיתָהּ וְחֹק לְנַעֲרוֹתֶיהָ) (Mishlei 31). Her household - this is the body (בֵּיתָה, דָּא אִיהוּ גּוּפָא), that she sustains it (דְּאִיהִי זָנָא לֵיהּ). Her maidens - these are the channels of this body (וְנַעֲרוֹתֶיהָ, אִלֵּין אִינּוּן שַׁיְיפִין דְּהַאי גּוּפָא).

The Ruach - this is that which rides upon this Nefesh (רוּחַ: דָּא אִיהוּ דְּרָכִיב עַל הַאי נֶפֶשׁ), and rules over it (וְשָׁלִיט עָלָהּ), and gives it light with all that it needs (וְנָהִיר לָהּ בְּכָל מָה דְּאִצְטְרִיךְ), and the Nefesh is the throne for this Ruach (וְנֶפֶשׁ אִיהוּ כֻּרְסְיָּיא לְהַאי רוּחַ).

The Neshamah - this brings forth this Ruach (נְשָׁמָה: אִיהִי דְּאַפִּיקַת לְהַאי רוּחָא), and rules over it (וּשְׁלִיטַת עֲלֵיהּ), and illumines it with the light of life (וְנָהִירַת לֵיהּ בְּהַהוּא נְהוֹרָא דְּחַיִּין). And this Ruach depends upon this Neshamah (וְהַהוּא רוּחַ תַּלְיָא בְּהַאי נְשָׁמָה), and is illumined from it with the light that shines (וְאִתְנְהִיר מִנָּהּ בְּהַהוּא נְהוֹרָא דְּנָהִיר). The Nefesh depends upon this Ruach (הַהוּא נְפֶשׁ, תַּלְיָא בְּהַאי רוּחַ), and is illumined from it, and is sustained from it (וְאִתְנְהִירַת מִנֵּיהּ, וְאִתְּזָנַת מִנֵּיהּ). And all is one bond (וְכֹלָּא קִשּׁוּרָא חַד).

And until this supernal Neshamah ascends into the fountain of Atika d’Atikin (וְעַד דְּהַאי נְשָׁמָה עִלָּאָה, לָא סַלְּקָא גּוֹ נְבִיעוּ דְּעַתִּיקָא דְּעַתִּיקִין), the hidden of all hidden (סְתִימָא דְּכָל סְתִימִין), and is filled from it (וְאִתְמַלְיָא מִנֵּיהּ), because it does not cease (בְּגִין דְּלָא פָּסִיק). This Ruach does not enter into the Garden of Eden - that is for the Nefesh (רוּחַ דָּא לָא עָאל בְּגִּנְתָּא דְּעֵדֶן, דְּאִיהוּ נֶפֶשׁ). And forever, the Ruach only abides in the Garden of Eden (וּלְעוֹלָם רוּחַ לָא שַׁרְיָא אֶלָּא בְּגִּנְתָּא דְּעֵדֶן), and the Neshamah above (וּנְשָׁמָה לְעֵילָּא). The Nefesh dwells in its place within the body below (נֶפֶשׁ דָּא אִתְיַשְׁבָת בְּדוּכְתָּהָא גּוֹ גּוּפָא לְתַתָּא). Some say: it does not dwell (ס״א לָא אִתְיַשְׁבָת).

In this manner, all below are thus divided in man (כְּגַוְונָא דָּא, כֹּלָּא לְתַתָּא הָכִי מִתְפָּרְשָׁן בְּבַר נָשׁ), and even though all are one bond (וְאַף עַל גַּב דְּכֻלְּהוּ קִשּׁוּרָא חֲדָא), the Neshamah ascends above into the fountain of the River (נְשָׁמָה סַלְּקָא לְעֵילָּא, גּוֹ נְבִיעוּ דְּבֵירָא). The Ruach enters into the Garden of Eden (רוּחַ עָאל בְּגִּנְתָּא דְּעֵדֶן), as above p1-29(כְּגַוְונָא דִּלְעֵילָּא). The Nefesh dwells in the grave (נֶפֶשׁ אִתְיַשְׁבָא גּוֹ קִבְרָא). And if you say, the Nefesh above, which dwells in the body in the grave - where is that grave? (וְאִי תֵּימָא, נֶפֶשׁ לְעֵילָּא, דְּאִתְיַשְׁבַת גּוֹ גּוּפָא בְּקִבְרָא, אָן הוּא קִבְרָא).

Rather, within that strong kelipah (אֶלָּא גּוֹ הַהוּא קְלִיפָה תַּקִּיפָא). And therefore, the Nefesh is like this below, and all is like this likeness (וְעַל דָּא, נֶפֶשׁ כְּגַוְונָא דָּא לְתַתָּא, וְכֹלָּא דָּא כְּגַוְונָא דָּא). And because of this, three levels are distinguished, and they are one bond and one secret (וּבְגִין כַּךְ, תְּלַת דַּרְגִּין מִתְפָּרְשָׁן, וְאִינּוּן קִשּׁוּרָא חֲדָא וְרָזָא חֲדָא). And whenever bones are found in the grave, that Nefesh is found there (וּבְכָל זִמְנָא דְּגַרְמֵי אִשְׁתְּכָחוּ גּוֹ קִבְרָא, הַאי נֶפֶשׁ אִשְׁתְּכָחַת תַּמָּן).

This is the secret for those who know the path of truth, who fear sin (רָזָא הָכָא לְאִינוּן דְּיַדְעֵי אֹרַח קְשׁוֹט, דַּחֲלֵי חַטָּאָה). At the time that the Neshamah is crowned above in the holy crown (בְּשַׁעֲתָא דְּנִשְׁמְתָא מִתְעַטְּרָא לְעֵילָּא, גּוֹ עִטְרָא קַדִּישָׁא), and the Ruach stands in supernal radiance (וְרוּחָא קָאִים בִּנְהִירוּ עִלָּאָה), on Shabbatot, new moons, and festivals (בְּשַׁבָּתֵי וְיַרְחֵי וּזְמָנֵי), this Nefesh, at the time when the Ruach descends from supernal radiance to dwell in the Garden of Eden - radiant and shining (הַאי נֶפֶשׁ בְּשַׁעֲתָא דְּרוּחַ נַחְתָּא מִגּוֹ נְהִירוּ עִלָּאָה, לְדַיָּירָא בְּגִּנְתָּא דְּעֵדֶן נָהִיר וְנָצִיץ) - it is (אִיהוּ) established in the grave (קַיָּימָא גּוֹ קִבְרָא), and is clothed in the likeness that was in the body originally (וְאִתְגְלִימַת בְּדִיּוּקְנָא, דַּהֲוַת גּוֹ גּוּפָא בְּקַדְמִיתָא). And all those bones, in that likeness, rise and praise and give thanks to Kudsha Berikh Hu (וְכָל אִינּוּן גַּרְמֵי בְּהַהוּא דִּיּוּקְנָא סַלְקָן, וּמְשַׁבְּחָאן וְאוֹדָן לְקוּדְשָׁא בְּרִיךְ הוּא). This is what is written: All my bones shall say: Hashem, who is like You (הֲדָא הוּא דִכְתִיב, כָּל עַצְמוֹתַי תֹּאמַרְנָה יְיָ' מִי כָמוֹךָ) (Tehillim 35). It does not say they said, but they shall say (אוֹמְרוֹת לָא כְּתִיב, אֶלָּא תֹּאמַרְנָּה).

And were it granted permission to the eye to see, they would see, on the night that Shabbat enters (וְאִלְמָלֵי אִתְיְהִיב רְשׁוּ לְעֵינָא לְמֵחמֵי וְחָמֵי בְּלֵילְיָא דְּעָיִיל שַׁבְּתָא) - Some say: when it departs (נ״א דנפיק) - and on the nights of the new moon and festivals (וְלֵילֵי יַרְחֵי וּזְמָנֵי), the forms upon the graves, giving thanks and praising Kudsha Berikh Hu (כְּדִיּוּקְנִין עַל גַּבֵּי קִבְרֵי, אוֹדָן וּמְשַׁבְּחָן לְּקוּדְשָׁא בְּרִיךְ הוּא). But the foolishness of mankind prevents them, for they do not know (אֲבָל טִפְּשׁוּ דִּבְנֵי נָשָׁא, קָא מְעַכְּבָא לְהוּ, דְּלָא יַדְעִין), and they do not pay attention to what sustains them in this world (וְלָא מַשְׁגִּיחִין עַל מָה קַיְימִין בְּהַאי עָלְמָא), nor are they mindful to regard the glory of the supernal King in this world (וְלָא חַשְׁשִׁין לְאַשְׁגְּחָא בִּיקָרָא דְּמַלְכָּא עִלָּאָה בְּהַאי עָלְמָא), all the more so to regard the glory of that world, and what sustains it, and how matters are divided (כָּל שֶׁכֵּן לְאַשְׁגְּחָא בִּיקָרָא דְּהַהוּא עָלְמָא, וְעַל מָה קַיְּימָא, וְאֵיךְ מִתְפָּרְשָׁן מִלִּין). On the day of Rosh HaShanah, when the world is judged (בְּיוֹמָא דְּרֹאשׁ הַשָּׁנָה, דְּעָלְמָא אִתְּדָּן), and the throne of judgment stands before the supernal King to judge the world (וְכֻרְסְיָא דְּדִינָא קַיְּימָא, לְגַבֵּי מַלְכָּא עִלָּאָה, לְמֵידָן עָלְמָא), every Nefesh wanders and seeks mercy for the living (כָּל נֶפֶשׁ וְנֶפֶשׁ מְשַׁטְטָן, וּבָעָאן רַחֲמֵי עַל חַיֵּי).

On the night when the day of judgment departs (בְּלֵילְיָא דְּנָפְקָא יוֹמָא דְּדִינָא), they go and wander to hear and to know who is the judgment decreed upon the world (אַזְלִין וְקָא מְשַׁטְטִין לְמִשְׁמַע וּלְמִנְדַּע מַאן הוּא דִּינָא דְּאִתְּדָּן עַל עָלְמָא). And sometimes they inform, in a vision, to the living (וּלְזִמְנִין דְּקָא מוֹדִיעִין בְּחֶזְוָוא לְחַיָּיָא), as it is said: In a dream, a vision of the night, when deep sleep falls upon men, then He opens the ear of men, and seals their instruction (כְּמָה דְאַתְּ אָמֵר, בַּחֲלוֹם חֶזְיוֹן לַיְלָה בִּנְפוֹל תַּרְדֵּמָה עַל אֲנָשִׁים וְגוֹ', אָז יִגְלֶה אֹזֶן אֲנָשִׁים וּבְמוֹסָרָם יַחְתּוֹם) (Job 33). What is their discipline? (מַאי מוֹסָרָם). This is the soul (דָּא נֶפֶשׁ), for it stands and seals words upon human beings (דְּאִיהִי קַיְּימָא וְחָתִים לִבְנֵי נָשָׁא מִלִּין), to receive discipline (לְקַבְּלָא מוּסָר).