Daf 25a (דַּף כ״ה ע״א)

Come and see (תָּא חֲזִי): It is written, “Let the earth bring forth a living soul.” (תּוֹצֵא הָאָרֶץ נֶפֶשׁ חַיָּה) (Bereshit 1). And it has been established: a living soul, simply. (וְאוּקְמוּהָ: נֶפֶשׁ חַיָּה סְתָם). And from that portion King David inherited, and was bound with a supernal bond, and took hold of kingship, as has been said (וּמֵהַהוּא חוּלָקָא יָרִית דָּוִד מַלְכָּא, וְאִתְקְשַׁר בְּקִשּׁוּרָא עִלָּאָה, וְאַחֲסִין מַלְכוּתָא, כְּמָה דְּאִתְּמַר). And because of this: “And the soul of my master shall be bound in the bundle of life.” (וְהָיְתָה נֶפֶשׁ אֲדוֹנִי צְרוּרָה בִּצְרוֹר הַחַיִּים) (I Samuel 25). And behold, it has been established that Nefesh is bound with Ruach, and Ruach with Neshamah, and Neshamah with Kudsha Berikh Hu (וְהָא אוּקְמוּהָ, דְּנֶפֶשׁ אִתְקְשַׁר בְּרוּחַ, וְרוּחַ בִּנְּשָׁמָה, וּנְשָׁמָה בְּקוּדְשָׁא בְּרִיךְ הוּא). Happy is the portion of he who inherits this supernal inheritance (זַכָּאָה חוּלָקֵיהּ, מַאן דְּיָרִית יְרוּתָא דָּא עִלָּאָה).

Woe to those wicked ones whose souls did not merit in this world, all the more so in the World to Come (ווֹי לְאִינּוּן רַשִׁיעַיָּיא, דְּנַפְשָׁאן דִּלְהוֹן לָא זַכָּאן בְּעָלְמָא דֵּין, כָּל שֶׁכֵּן בְּעָלְמָא דְּאָתֵי). Concerning them it is written: “And the soul of your enemies He shall sling out in the hollow of the sling.” (עָלַיְיהוּ כְּתִיב: וְאֵת נֶפֶשׁ אוֹיְבֶיךָ יְקַלְּעֶנָּה בְּתוֹךְ כַּף הַקָּלַע) (I Samuel 25). For they wander and roam in the world, and do not find a place of rest to be bound in, and are defiled — some say, become defiled — within the side of uncleanness (דְּאַזְלָן וְשָׁטָאן בְּעָלְמָא, וְלָא אַשְׁכְּחָן אֲתַר לְנַיְיחָא, לְאִתְקַשְּׁרָא בֵּיהּ, וְאִסְתַּאֲבָן [נ״א וְאִשְׁתַּאֲבָן] בְּגוֹ סִטְרָא דִּמְסָאֲבוּתָא). And a herald proclaims and says: “If a soul commit a trespass and sin against Hashem, and the sanctuary of Hashem he has defiled.” (וְכָרוֹזָא קָארֵי וְאָמַר: נֶפֶשׁ כִּי תִמְעוֹל מַעַל בַּיְיָ מִקְדַּשׁ יְיָ טִמֵּא) (Leviticus 5). For it did not enter into holiness, and was not included, and these are the destroyers of the world, because they cleave to them and become defiled (דְּהָא בִּקְדוּשָׁה לָא עָיֵיל, וְלָא אִתְכְּלִיל. וְאִינּוּן מַזִּיקֵי עָלְמָא, בְּגִין דְּמִתְדַּבְּקָן בְּהוּ, וּמִסְתַּאֲבָן).

Rabbi Yitzḥak said (רִבִּי יִצְחָק אָמַר): Behold, it has been established: Nefesh — when Knesset Yisrael is crowned with the Holy King, she is crowned, and is called the bundle of life, because within her all is bound (הָא אוּקְמוּהָ: נֶפֶשׁ, כַּד מִתְעַטְּרָא כְּנֶסֶת יִשְׂרָאֵל בְּמַלְכָּא קַדִישָׁא, אִתְעֲטָּר, וְאִקְרֵי צְרוֹרָא דְּחַיֵּי, בְּגִין דְּבָהּ אִתְקְשַׁר כֹּלָּא).

Rabbi El‘azar said (רִבִּי אֶלְעָזָר אָמַר): The Shekhinta, when she takes, she takes in the Patriarchs (שְׁכִינְתָּא כַּד נַטְלָא, בַּאֲבָהָתָא נַטְלָא). This is what is written: “And the angel of God, who went before…” (הֲדָא הוּא דִכְתִיב: וַיִּסַּע מַלְאַךְ הָאֱלֹהִים הַהוֹלֵךְ וגו׳) (Exodus 14).

Rabbi Abba said (רִבִּי אַבָּא אָמַר): All is made into one crown, in order that it may be crowned as one, and the Holy Name is seen within them — some say: within the colors (כֹּלָּא אִתְעָבִיד חַד עָטָרָא, בְּגִין דְּיִתְעֲטָּר כַּחֲדָא, וּשְׁמָא קַדִּישָׁא אִתְחֲזֵי בְּגַוַויְיהוּ [ס״א: בְּגוֹוָנֵי]). At that time, it is called: “As the apple tree among the trees of the forest, so is my beloved among the sons.” (בְּהַהִיא שַׁעֲתָא, אִקְרֵי: כְּתַפּוּחַ בַּעֲצֵי הַיַּעַר כֵּן דוֹדִי בֵּין הַבָּנִים) (Song of Songs 2). And Yisrael beheld the radiance of the supernal splendor taken before them (וַהֲווּ חָמָאן יִשְׂרָאֵל זִיו יְקָרָא עִלָּאָה נָטִיל קָמַיְיהוּ). And this is what we have learned: “And He brought you out before Him, with His great power, from Egypt.” (וְדָא הוּא דְּתָנֵינָן: וַיּוֹצִיאֲךָ בְּפָנָיו בְּכֹחוֹ הַגָּדוֹל מִמִּצְרָיִם) (Deuteronomy 4). These are the Patriarchs (אִלֵּין אֲבָהָתָא). And therefore this Name breaks mountains and breaks rocks, and within it there is good and evil (וּבְגִין כָּךְ, הַאי שְׁמָא מַתְבַּר טוּרִין, וּמַתְבַּר טִנָרִין, וְאִית בֵּיהּ לְטָב וּלְבִישׁ). Happy is the portion of Yisrael (זַכָּאָה חוּלָקֵיהוֹן דְּיִשְׂרָאֵל).

Come and see (תָּא חֲזֵי): A goat for a sacrifice — why? (עֵז לְקָרְבְּנָא, אֲמַאי). And behold, Rabbi Shim‘on said: The goat, its name causes it, to learn from its name, for the side of evil is a weapon of evil (וְהָא אָמַר רִבִּי שִׁמְעוֹן: עֵז שְׁמָא דִּילֵיהּ גָּרִים, לְאוֹלִיף מִן שְׁמֵיהּ, דְּהָא סִטְרָא בִּישָׁא זִינָא בִּישָׁא הוּא). Rather, so Rabbi Shim‘on said: This must be brought near, for if a spirit of defilement has passed over him, or has engaged with him, then this goat is his sacrifice, in the same manner in which he sinned with it (אֶלָּא הָכִי אָמַר רַבִּי שִׁמְעוֹן: דָּא בָּעֵי לְקָרְבָא, דְּהָא אִי אַעְבָּר עָלֵיהּ רוּחָא דִּמְסַאֲבָא, אוֹ אִתְעֲסַּק בֵּיהּ, הַאי עֵז קָרְבָּנֵיהּ, בְּהַהוּא גַּוְונָא דְּאִיהוּ חָטֵי בֵּיהּ). And Rabbi Shim‘on said (ואָמַר רִבִּי שִׁמְעוֹן):

Behold we have learned, there are those who merited in Neshamah, and there are those who merited in the arousal of Ruach, and there are those who merited only in Nefesh (הָא תָּנֵינָן: אִית מַאן דְּזָכָה בִּנְּשָׁמָה, וְאִית מַאן דְּזָכָה בְּאִתְעָרוּתָא דְּרוּחַ, וְאִית מַאן דְּלָא זָכֵי אֶלָּא בְּנֶפֶשׁ). He who merited only in Nefesh and did not ascend further — behold, he is joined to that side of defilement (הַאי מַאן דְּלָא זָכֵי אֶלָּא בְּנֶפֶשׁ, וְלָא סָלִיק יַתִּיר, הָא אִתְדְּבַּק בְּהַהוּא סִטְרָא מִסְאֲבָא). And when he sleeps, those evil sides come and cleave to him (וְכַד אִיהוּ נָאִים, אִינּוּן סִטְרִין בִּישִׁין אַתְיָין וּמִתְדַּבְּקָן בֵּיהּ). And they make known to him in dreams matters of the world — some of them lies, and some of them truth (וּמוֹדְעִין לֵיהּ בְּחֶלְמָא מִלִּין דְּעָלְמָא. מִנְּהוֹן כְּדִיבִין, וּמִנְּהוֹן קְשׁוֹט). And at times they laugh with him and show him false matters, and they trouble him in his dream (וּלְזִמְנִין דְּחַיְיכָן בֵּיהּ, וְאַחְזִיאוּ לֵיהּ מִלֵי שְׁקָר, וְצַעְרִין לֵיהּ בְּחֶלְמֵיהּ). And because of this the nations, idol worshippers, among whom are those who see in their dreams matters of truth, it is because of that side which clings to them (וְעַל דָּא אוּמִין עוֹבְדֵי עֲבוֹדָה זָרָה, מִנְּהוֹן דְּחָמָאן בְּחֶלְמַיְיהוּ מִלֵי קְשׁוֹט, בְּגִין הַהוּא סִטְרָא דְּמִתְדַּבְּקָן בֵּיהּ). And all these matters are for a near time (וְכֻלְּהוּ מִלִּין לִזְמַן קָרִיב).

Come and see (תָּא חֲזֵי), in these evil kinds there are three levels one above the other (בְּאִלֵּין זִינִין בִּישִׁין אִית תְּלַת דַּרְגִּין אִלֵּין עַל אִלֵּין). The upper level of them are those who dwell in the air (דַּרְגָּא עִלָּאָה דִּלְהוֹן הַנְהוּ דְּתַלְיָין בַּאֲוִירָא). The lower level of them are those who laugh with men and trouble them in their dreams, for they are all brazen like dogs (דַּרְגָּא תַּתָּאָה דִלְהוֹן אִינּוּן דְּחַיְיכָן בִּבְנֵי נָשָׁא וְצַעֲרָן לְהוּ בְּחֶלְמַיְיהוּ בְּגִין דְּכֻלְּהוּ חֲצִיפִין כְּכַלְבֵּי). And there is a supernal level above them, from above and below, and these inform man of matters, some lies and some truth, and the matters of truth are all for a near time (וְאִית דַּרְגָּא עִלָּאָה עָלַיְיהוּ דְּאִינּוּן מֵעִלָּאֵי וְתַתָּאֵי וְאִלֵּין מוֹדָעִין לֵיהּ לְבַר נָשׁ מִלִּין מִנְּהוֹן כְּדִיבִין וּמִנְּהוֹן קְשׁוֹט וְאִינּוּן מִלֵי דִּקְשׁוֹט כֻּלְּהוּ לִזְמַן קָרִיב). And that level is from those who dwell in the air who are higher (וְהַהוּא דַּרְגָּא מֵאִינּוּן דְּתַלְיָין בַּאֲוִירָא דְּאִינּוּן עִלָּאִין יַתִּיר).

That one who has not merited more than Nefesh (הַהוּא דְּלָא זָכֵי יַתִּיר אֶלָּא בְּנֶפֶשׁ), and that Nefesh requires rectification to receive Ruach (וְהַהוּא נֶפֶשׁ בָּעֵי לְאִתְתַּקְּנָא לְקַבְּלָא רוּחָא), before it has been broadened for him (עַד לָא רָוַח לֵיהּ), something goes forth from that Nefesh (נָפְקָא מַה דְּנָפְקָא מֵהַהוּא נֶפֶשׁ), and spreads in the world (וְאִתְפְּשַׁט בְּעָלְמָא), and seeks to ascend but does not (וּבָעָא לְסַלְּקָא וְלָא בָּעֵי), until it encounters those of the air (עַד דְּאַעְרַע בְּהוּ בְּאִינּוּן דַּאֲוִירָא), and they inform him of matters, some near and some distant (וְאִינּוּן מוֹדָעִין לֵיהּ מִלִּין מִנְּהוֹן קְרִיבִין וּמִנְּהוֹן רְחִיקִין יַתִּיר), and in that level it goes and is bound in his dream until he acquires Ruach (וּבְהַהוּא דַּרְגָּא אָזִיל וְאִתְקְשַׁר בְּחֶלְמֵיהּ עַד דְּקָנִי רוּחַ).

When he acquires Ruach, that Ruach goes forth (כֵּיוָן דְּקָנָה רוּחָא הַהוּא רוּחָא נָפִיק), breaks mountains and rocks (מְתָּבַר טוּרִין וְטִנָרִין), ascends and spreads (סָלִיק וְאִתְפָּשַׁט), and enters among the holy supernal angels (וְאָעִיל בֵּין מַלְאֲכֵי עִלָּאֵי קַדִּישֵׁי), and there he knows what he knows (וְתַמָּן יָדַע מַה דְּיָדַע), and learns matters (וְאוֹלִיף מִלִּין), and returns to his place (וְאִתְהַדָּר לְאַתְרֵיהּ). Then this is the bond of man in holiness until he merits the Neshamah and acquires her (כְּדֵין הוּא קִשּׁוּרָא דְּבַּר נָשׁ בִּקְדוּשָּׁה עַד דְּזָכֵי בַּנְּשָׁמָה וְקָנֵי לָהּ).

When he acquires the Neshamah, she ascends higher and higher (כֵּיוָן דְּקָנָה נְשָׁמָה הִיא סַלְּקָא לְעֵילָּא לְעֵילָּא), and the guardians of the gates do not prevent her (וּנְטוּרֵי פִּתְחִין לָא מְעַכְּבֵי לָהּ), and she goes and spreads and enters among those Righteous who are bound in the bundle of life (וְאַזְלָא וּמִתְפַּשְׁטָא וְעַיְילָא בֵּין אִינּוּן צַדִּיקַיָּיא דִּצְרִירָן בִּצְרוֹרָא דְּחַיֵּי), and there she beholds the delight of the King and enjoys the supernal radiance (וְתַמָּן חָמֵי עִנּוּגָא דְּמַלְכָּא וּמִתְהַנְיָא מִן זִיוָא עִלָּאָה).