תְּלַת שְׁמָהָן אִקְרֵי נִשְׁמְתָא דְּבַר נָשׁ, נֶפֶשׁ, רוּחָא, וְנִשְׁמָתָא. וְכֻלְּהוּ כְּלִילָן דָּא בְּדָא, וּבִתְלַת דּוּכְתֵּי אִשְׁתְּכַח חֵילַיְיהוּ. נֶפֶשׁ דָּא, אִשְׁתְּכַחַת גּוֹ קִבְרָא, עַד דְּגוּפָא אִתְבְּלֵי בְּעַפְרָא, וּבְדָא מִתְגַּלְגְּלָת הַאי עָלְמָא, לְאִשְׁתַּכְּחָא גּוֹ חַיַּיָא, וּלְמִנְדַּע בְּצַעֲרָא דִּלְהוֹן, וּבְשַׁעֲתָא דִּי אִצְטְרִיכוּ, בָּעָאת רַחֲמֵי עָלַיְיהוּ. Three names has the soul of man: nephesh, ruah, neshamah. They are all comprised one within the other, yet they have three distinct abodes. Nephesh remains in the grave until the body is decomposed and turned into dust, during which time it flits about in this world, seeking to mingle with the living and to learn of their troubles; and in the hour of need it intercedes for them.

רוּחָא דָּא, אִיהוּ דְּעָאל בְּגִּנְתָּא דִּי בְּאַרְעָא, וְאִצְטַיָיר תַּמָּן, בְּדִיּוּקְנָא דְּגוּפָא דְּהַאי עָלְמָא, בְּחַד מַלְבּוּשָׁא דְּמִתְלַבְּשָׁא תַּמָּן. וְדָא אִתְהֲנֵי תַּמָּן בַּהֲנָאִין וְכִסּוּפִין בְּזִיוָא דִּבְגִּנְתָּא. וּבְשַׁבָּתֵי וְיַרְחֵי וּזְמָנֵי, סַלְּקָא לְעֵילָּא, (קל"ו ע"א, צ"ט ע"ב) וְאִתְהֲנֵי תַּמָּן, וְתָב לְאַתְרֵיהּ. וְעַל דָּא כְּתִיב, (קהלת י״ב:ז׳) וְהָרוּחַ תָּשׁוּב אֶל הָאֱלֹהִים אֲשֶׁר נְתָנָהּ. תָּשׁוּב וַדַּאי, בְּהָנֵי זִמְנִין דְּקַאמְרָן. Rua,h enters the earthly Garden (of Eden) and there dons a likeness which is in the semblance of the body it tenanted in this world: that likeness being, as it were, a garment with which the spirit robes itself, so that it may enjoy the delights of the radiant Garden. On Sabbaths, New Moons and festivals it ascends unto higher regions, imbibes the joys thereof, and then returns to its place. Concerning this it is written: “And the spirit (ruah) returns to God who hath given it” (Eccl. 12, 7)-namely, at the special seasons and on the special occasions which we have enumerated.

נְשָׁמָה אִיהִי סַלְּקָא מִיָּד לְאַתְרָהָא, לְהַהוּא אֲתָר דְּנַפְקָת מִתַּמָּן, וְדָא אִיהִי דִּבְגִינָהּ אִתְנְהִירַת בּוּצִינָא, לְאַנְהָרָא לְעֵילָּא. דָּא לָא נַחְתַּת לְתַתָּא לְעָלְמִין, בְּדָא אִתְכְּלִילַת, מַאן דְּאִתְכְּלִילַת מִכָּל סִטְרִין מֵעֵילָּא וּמִתַּתָּא. וְעַד דְּהַאי לָא סַלְּקָא לְאִתְקַשְּׁרָא (נ"א בדוכתהא) בְּכוּרְסְיָּיא, לָא מִתְעַטְּרָא רוּחַ בְּגִּנְתָּא דִּי בְּאַרְעָא, וְנֶפֶשׁ לָא מִתְיַשְּׁבָא בְּדוּכְתָּהָא. כֵּיוָן דְּאִיהִי סַלְּקָא, כֻּלְּהוּ אִית לְהוּ נַיְיחָא. Neshamah ascends at once to her place, the region from whence she emanated, and for her sake the light is kindled to shine above. She never again descends to earth. In her is consummated the One who combines all sides, the upper and the lower. And as long as she has not ascended to be united with the Throne, the ruah cannot crown itself in the lower Garden, nor can the nephesh be at ease in its place; but when she ascends all the others find rest.

וְכַד אִצְטְרִיךְ לִבְנֵי עָלְמָא, כַּד אִינּוּן בְּצַעֲרָא, וְאָזְלֵי לְבֵי קִבְרֵי, הַאי נֶפֶשׁ אִתְּעָרַת, וְאִיהִי אַזְלָא וּמְשַׁטְּטָא, וְאִתְּעָרַת לְרוּחַ, וְהַהוּא רוּחַ אִתְּעַר לְגַבֵּי אֲבָהָן, וְסָלִיק וְאִתְּעַר לְגַבֵּי נְשָׁמָה, וּכְדֵין, קֻדְשָׁא בְּרִיךְ הוּא חַיִּיס עַל עָלְמָא, וְהָא אוֹקִימְנָא. וְאַף עַל גַּב דְּהָא אִתְּעָרוּ מִלִּין אִלֵּין דְּנִשְׁמְתָא בִּגְוָונִין אַחֲרָנִין, כֻּלְּהוּ סַלְּקִין בְּמַתְקְלָא, דָּא, וְדָא אִיהוּ בְּרִירָה דְּמִלָּה, וְכֹלָּא חַד. Now when the children of men are in sorrow or trouble, and repair to the graves of the departed, then the nephesh is awakened and it wanders forth and rouses the ruah, which in turn rouses the Patriarchs, and then the neshamah. Then the Holy One, blessed be He, takes pity on the world. This matter has already been explained, although the doctrine of the neshamah has been put in a somewhat different form; but it all amounts to the same, and what we have said is entirely correct.

וְכַד נִשְׁמְתָא אִתְעַכְּבָת מִלְסַלְּקָא לְדוּכְתָּהָא, רוּחָא אַזְלָא וְקַיְּימָא בְּפִתְחָא דְּגִּנְתָּא דְּעֵדֶן, וְלָא פַּתְחִין לָהּ פִּתְחָא, וְאָזְלָא וּמְשַׁטְּטָא, וְלֵית מַאן דְּיִשְׁגַּח בָּהּ. נֶפֶשׁ אַזְלָא וּמְשַׁטְּטָא בְּעָלְמָא, חָמָאת לְגוּפָא דְּסַלְּקָא תּוֹלָעִין, וּבְהַהוּא דִּינָא דְּקִבְרָא, וּמִתְאַבְּלָת עָלֵיהּ, כְּמָה דְּאוּקְמוּהָ דִּכְתִּיב, (איוב י״ד:כ״ב) אַךְ בְּשָׂרוֹ עָלָיו יִכְאָב וְנַפְשׁוֹ עָלָיו תֶּאֱבָל. וְכֹלָּא אִיהוּ בְּעוֹנְשָׁא. עַד דִּנְשָׁמָה אִתְקָשָׁרַת בְּדוּכְתָּהָא לְעֵילָּא, וּכְדֵין כּוּלְּהוּ מִתְקַשְּׁרִין בְּדוּכְתַּיְיהוּ. Now if the neshamah is for one reason or another hindered from ascending to her rightful place, then the ruah, when it reaches the door of the Garden of Eden, finds it barred, and it cannot enter, and so roams about unnoticed and forlorn; and as for the nephesh, it wanders about the world and beholds the body which was once its home devoured by worms and suffering the judgement of the grave, and it mourns therefor, as the Scripiure tells us: “But the flesh upon him shall have pain, and his soul within him shall mourn” (Job 14, 22). Thus all suffer punishment, and so they remain until the neshamah is able to attain to her rightful sphere above. Once this is accomplished, however, both the others are united each with its sphere;

בְּגִין דְּכָל הָנֵי תְּלַת, קִשּׁוּרָא חֲדָא אִינּוּן, כְּגַוְונָא דִּלְעֵילָּא, בְּרָזָא דְּנֶפֶשׁ רוּחַ וּנְשָׁמָה, דְּכֹלָּא חַד, וְקִשּׁוּרָא חַד. נֶפֶשׁ: לֵית לָהּ נְהוֹרָא מִגַּרְמָהּ כְּלוּם, וְדָא אִיהוּ דְּמִשְׁתַּתְּפָא בְּרָזָא דְּגוּפָא חַד, לְאַעְנְגָא וּלְמֵיזָן לֵיהּ, בְּכָל מָה דְּאִצְטְרִיךְ, כְּמָה דְאַתְּ אָמֵר (משלי ל״א:ט״ו) וַתִּתֵּן טֶרֶף לְבֵיתָהּ וְחֹק לְנַעֲרוֹתֶיהָ. בֵּיתָה, דָּא אִיהוּ גּוּפָא, דְּאִיהִי זָנָא לֵיהּ. וְנַעֲרוֹתֶיהָ, אִלֵּין אִינּוּן שַׁיְיפִין דְּהַאי גּוּפָא. for all three are one, forming one whole, united in a mystical bond, according to the prototype above, in which nephesh, ruah and neshamah constitute together one totality. ‘The (supernal) Nephesh possesses in itself no light and cannot out of its own being engender it, and for this reason it is in close connection and deeply enmeshed with a certain Body,¹Metatron. which it fondles and sustains. It is concerning this Nephesh that it is written: “She giveth meat to her household and an appointed portion of labour to her maidens” (Prov. 31, 15), the “house” denoting the Body, which she feeds, and the “maidens” the limbs of that Body.

רוּחַ: דָּא אִיהוּ דְּרָכִיב עַל הַאי נֶפֶשׁ, וְשָׁלִיט עָלָהּ, וְנָהִיר לָהּ בְּכָל מָה דְּאִצְטְרִיךְ, וְנֶפֶשׁ אִיהוּ כֻּרְסְיָּיא לְהַאי רוּחַ. נְשָׁמָה: אִיהִי דְּאַפִּיקַת לְהַאי רוּחָא, וּשְׁלִיטַת עֲלֵיהּ, וְנָהִירַת לֵיהּ בְּהַהוּא נְהוֹרָא דְּחַיִּין, וְהַהוּא רוּחַ תַּלְיָא בְּהַאי נְשָׁמָה, וְאִתְנְהִיר מִנָּהּ בְּהַהוּא נְהוֹרָא דְּנָהִיר. הַהוּא נְפֶשׁ, תַּלְיָא בְּהַאי רוּחַ, וְאִתְנְהִירַת מִנֵּיהּ, וְאִתְּזָנַת מִנֵּיהּ, וְכֹלָּא קִשּׁוּרָא חַד. The (supernal) Ruah rides upon the Nephesh, dominates it, and enlightens it with supernal glory, as much as it can bear; this Nephesh is the throne or pedestal of this Ruah. The (supernal) Neshamah produces the Ruah, rules over it, and sheds upon it the light of life. The Ruah depends entirely upon the Neshamah and is lit up by its light and nourished by its celestial food, while the Nephesh is similarly dependent on the Ruah.

וְעַד דְּהַאי נְשָׁמָה עִלָּאָה, לָא סַלְּקָא גּוֹ נְבִיעוּ דְּעַתִּיקָא דְּעַתִּיקִין. סְתִימָא דְּכָל סְתִימִין, וְאִתְמַלְיָא מִנֵּיהּ, בְּגִין דְּלָא פָּסִיק. רוּחַ דָּא לָא עָאל בְּגִּנְתָּא דְּעֵדֶן, דְּאִיהוּ נֶפֶשׁ, וּלְעוֹלָם רוּחַ לָא שַׁרְיָא אֶלָּא בְּגִּנְתָּא דְּעֵדֶן, וּנְשָׁמָה לְעֵילָּא. נֶפֶשׁ דָּא אִתְיַשְׁבָת (ס"א לא אתישבת) בְּדוּכְתָּהָא גּוֹ גּוּפָא לְתַתָּא. But as long as that supernal Neshamah does not ascend unto the spring of the “Ancient of Ancients”, the most Hidden of all hidden regions, there to be filled with the presence of Him whose glory is eternal as the waters of an unceasing and refreshing spring, so long must the Ruah be debarred from entering into that which is its own especial Paradise, namely, the Nephesh; and in all cases the abode of the Ruah is the Garden of Eden, while the Neshamah ascends aloft to the fountain-head, and the Nephesh takes up its abode in the body.

כְּגַוְונָא דָּא, כֹּלָּא לְתַתָּא הָכִי מִתְפָּרְשָׁן בְּבַר נָשׁ, וְאַף עַל גַּב דְּכֻלְּהוּ קִשּׁוּרָא חֲדָא, נְשָׁמָה סַלְּקָא לְעֵילָּא, גּוֹ נְבִיעוּ דְּבֵירָא. רוּחַ עָאל בְּגִּנְתָּא דְּעֵדֶן, (ויקרא ע' ע"ב) כְּגַוְונָא דִּלְעֵילָּא. נֶפֶשׁ אִתְיַשְׁבָא גּוֹ קִבְרָא. וְאִי תֵּימָא, נֶפֶשׁ לְעֵילָּא, דְּאִתְיַשְׁבַת גּוֹ גּוּפָא בְּקִבְרָא, אָן הוּא קִבְרָא. אֶלָּא גּוֹ הַהוּא קְלִיפָה תַּקִּיפָא, וְעַל דָּא, נֶפֶשׁ כְּגַוְונָא דָּא לְתַתָּא, וְכֹלָּא דָּא כְּגַוְונָא דָּא. וּבְגִין כַּךְ, תְּלַת דַּרְגִּין מִתְפָּרְשָׁן, וְאִינּוּן קִשּׁוּרָא חֲדָא וְרָזָא חֲדָא. Similarly in man below, the three are one yet separate. The neshamah ascends aloft to the fountain-head; the ruah enters the Garden of Eden- and the nephesh finds rest in the grave. It may be asked, what in our analogy corresponds above to the grave? The answer is that “the grave” in this case is the mighty klifah. In this respect the soul of man corresponds, and here, as elsewhere, the lower is after the pattern of the upper. Thus there are three grades of the soul distinct one from another, although they form one bond and one mystery.

וּבְכָל זִמְנָא דְּגַרְמֵי אִשְׁתְּכָחוּ גּוֹ קִבְרָא, הַאי נֶפֶשׁ אִשְׁתְּכָחַת תַּמָּן. רָזָא הָכָא לְאִינוּן דְּיַדְעֵי אֹרַח קְשׁוֹט, דַּחֲלֵי חַטָּאָה. בְּשַׁעֲתָא דְּנִשְׁמְתָא מִתְעַטְּרָא לְעֵילָּא, גּוֹ עִטְרָא קַדִּישָׁא, וְרוּחָא קָאִים בִּנְהִירוּ עִלָּאָה, בְּשַׁבָּתֵי וְיַרְחֵי וּזְמָנֵי, הַאי נֶפֶשׁ בְּשַׁעֲתָא דְּרוּחַ נַחְתָּא מִגּוֹ נְהִירוּ עִלָּאָה, לְדַיָּירָא בְּגִּנְתָּא דְּעֵדֶן נָהִיר וְנָצִיץ, אִיהוּ (ד"א ל"ג כ"ד) קַיָּימָא גּוֹ קִבְרָא וְאִתְגְלִימַת בְּדִיּוּקְנָא, דַּהֲוַת גּוֹ גּוּפָא בְּקַדְמִיתָא, וְכָל אִינּוּן גַּרְמֵי בְּהַהוּא דִּיּוּקְנָא סַלְקָן, וּמְשַׁבְּחָאן וְאוֹדָן לְקוּדְשָׁא בְּרִיךְ הוּא, הֲדָא הוּא דִכְתִיב, (תהילים ל״ה:י׳) כָּל עַצְמוֹתַי תֹּאמַרְנָה יְיָ' מִי כָמוֹךָ. אוֹמְרוֹת לָא כְּתִיב, אֶלָּא תֹּאמַרְנָּה. As long as the bones of their human habitation remain intact in the grave, the nephesh remains there also, though unwillingly. There is here a mystery which is entrusted only to such as perceive and know the way of truth and are afraid of sin. In the hour when the neshamah crowns herself above with the holy crown, and the ruah stands within the radiance of the supernal light to which it is admitted on Sabbaths, New Moons, and festivals, and when that same Ruah descends well satisfied from those feasts to enter into the Garden of Eden resplendent and radiant: in that hour the nephesh also rises up within the grave and assumes shape in the likeness of the form which it previously possessed when in the living body, and in virtue of this image all the bones arise and sing praises to the Holy One, blessed be He; as it is written: “All my bones shall say (tomarnah), O Lord, who is like unto thee?” (Ps. 35, 10).

וְאִלְמָלֵי אִתְיְהִיב רְשׁוּ לְעֵינָא לְמֵחמֵי וְחָמֵי בְּלֵילְיָא דְּעָיִיל (נ"א דנפיק) שַׁבְּתָא, וְלֵילֵי יַרְחֵי וּזְמָנֵי, כְּדִיּוּקְנִין עַל גַּבֵּי קִבְרֵי, אוֹדָן וּמְשַׁבְּחָן לְּקוּדְשָׁא בְּרִיךְ הוּא. אֲבָל טִפְּשׁוּ דִּבְנֵי נָשָׁא, קָא מְעַכְּבָא לְהוּ, דְּלָא יַדְעִין, וְלָא מַשְׁגִּיחִין עַל מָה קַיְימִין בְּהַאי עָלְמָא, וְלָא חַשְׁשִׁין לְאַשְׁגְּחָא בִּיקָרָא דְּמַלְכָּא עִלָּאָה בְּהַאי עָלְמָא, כָּל שֶׁכֵּן לְאַשְׁגְּחָא בִּיקָרָא דְּהַהוּא עָלְמָא, וְעַל מָה קַיְּימָא, וְאֵיךְ מִתְפָּרְשָׁן מִלִּין. And had the eye but the power and permission to perceive such matters, it would behold on the nights of Sabbaths, New Moons, and festivals, a kind of figures singing and praising the Holy One above their graves. But the folly of the children of men prevents them from having any cognizance of these matters, since they neither know nor perceive what the foundation of their lives in the world is, and have no mind to be aware of the glory of the Supernal King in this world which they can see, not to speak of the world to come, which they see not; thus they have no perception of the basis of either, or of the inner meaning of these things.

בְּיוֹמָא דְּרֹאשׁ הַשָּׁנָה, דְּעָלְמָא אִתְּדָּן, וְכֻרְסְיָא דְּדִינָא קַיְּימָא, לְגַבֵּי מַלְכָּא עִלָּאָה, לְמֵידָן עָלְמָא. כָּל נֶפֶשׁ וְנֶפֶשׁ מְשַׁטְטָן, וּבָעָאן רַחֲמֵי עַל חַיֵּי. בְּלֵילְיָא דְּנָפְקָא יוֹמָא דְּדִינָא, אַזְלִין וְקָא מְשַׁטְטִין לְמִשְׁמַע וּלְמִנְדַּע מַאן הוּא דִּינָא דְּאִתְּדָּן עַל עָלְמָא, וּלְזִמְנִין דְּקָא מוֹדִיעִין בְּחֶזְוָוא לְחַיָּיָא, כְּמָה דְאַתְּ אָמֵר (איוב ל״ג:ט״ו) בַּחֲלוֹם חֶזְיוֹן לַיְלָה בִּנְפוֹל תַּרְדֵּמָה עַל אֲנָשִׁים וְגוֹ', אָז יִגְלֶה אֹזֶן אֲנָשִׁים וּבְמוֹסָרָם יַחְתּוֹם. מַאי מוֹסָרָם. דָּא נֶפֶשׁ, דְּאִיהִי קַיְּימָא וְחָתִים לִבְנֵי נָשָׁא מִלִּין, לְקַבְּלָא מוּסָר. (ויחי רכ"א) On New Year’s Day, when the world is judged, and the Throne of Judgement stands by the Supernal King, every soul (nephesh) hovers about and intercedes for the living. On the night following the giving of judgement they roam about, endeavouring to discover what decisions have been made concerning the fate of men in the coming year; and sometimes they communicate their knowledge to the living in the form of a vision or dream, as it is written: “In a dream, in a vision of the night, when deep sleep falleth upon men… then he openeth the ears of men and sealeth their instructions” (Job 33, 16): i.e. the soul puts its seal to words which it communicates to the sons of man that they may receive instruction or reproof.

וְהַהִיא נֶפֶשׁ דְּקַאמָרָן, אַזְלָא וּמְשַׁטְּטָא וְחָמָאת לְהַהוּא צֵל, וְתָב לְאַתְרֵיהּ גּוֹ קִבְרָא, וְקָא מַכְרֶזֶת לִשְׁאַר מֵתַיָּיא, פְּלוֹנִי אָתֵי לְגַבָּן, פְּלוֹנִי אָתֵי לְגַבָּן. אִי זַכָּאָה טָבָא אִיהוּ, כֻּלְּהוּ חַדָּאן, וְאִי לָאו, כֻּלְּהוּ אַמְרֵי וַוי. כַּד סַלְּקִין הַהוּא צֵל, סַלְּקִין לֵיהּ לְגַבֵּי הַהוּא עֶבֶד מְהֵימָן, דִּשְׁמֵיהּ מְטַטְרוֹ"ן, וְנָטִיל הַהוּא צֵל לְגַבֵּיהּ, וְסַלִיק לֵיהּ לְאַתְרִיהּ, כְּמָה דְאַתְּ אָמֵר, (איוב ז׳:ב׳) כְּעֶבֶד יִשְׁאַף צֵל, יִשְׁאַף צֵל וַדַּאי. If that deceased one be righteous and has lived a good life while in this world, all the dead rejoice; but if not, they all say: “Alas, alas! Woe, woe!” When the angels bring up the shadow, they deliver it to that faithful servant whose name is Metatron, and he takes it and brings it unto its due and rightful place, as it is written: “As a servant earnestly desireth the shadow” (Job 7, 2).

מֵהַהִיא שַׁעֲתָא וְאֵילָךְ, מְתַתְקְנָא דּוּכְתָּא לְהַהִיא נְשָׁמָה דְּהַהוּא בַּר נָשׁ, וְדוּכְתָּא לְרוּחַ בְּגִּנְתָּא דְּעֵדֶן. וְדוּכְתָּא לְנֶפֶשׁ לְנַיְיחָא וּלְאִתְהֲנָאָה, בְּשַׁעֲתָא דִּמְשַׁטְּטָא וְאַזְלָא. בְּגִין דְּאִית (ויקרא קע"ב ע"ב) נֶפֶשׁ דְּלֵית לָהּ נַיְיחָא. וְאִית נֶפֶשׁ דְּאִישְׁתְּצִיאַת עִם גּוּפָא. From that hour on, a place is prepared for the neshamah of that man, and a place for his ruah in the Garden of Eden, and a place for his nephesh to rest in during its wanderings-for there is a certain nephesh which has no rest,

וְהַאי אִיהִי דְּלֵית לָהּ נַיְיחָא, וְהַאי אִיהִי דִּכְתִּיב בָּהּ, (שמואל א כ״ה:כ״ט) וְאֶת נֶפֶשׁ אוֹיְבֶיךָ יְקַלְעֶנָּה בְּתוֹךְ כַּף הַקָּלַע. דְּדָא אִיהִי אַזְלָא וּמְשַׁטְּטָא וּמִתְגַּלְגְּלָא בְּכָל עָלְמָא, וְלֵית לָהּ נַיְיחָא כְּלַל יְמָמָא וְלֵילֵי, וְדָא אִיהוּ עוֹנְשָׁא יַתִּיר מִכֹּלָּא וְהַהִיא דְּתִשְׁתְּצִי עִם גוּפָה, (ההיא דכתיב בה (ויקרא י״ז:י׳) והכרתי אותה מקרב עמה ולהאי לית לה דוכרנו כלל ואית נפשא דלא תשתצי עם גופה) וְתִשְׁתְּצֵי מֵאֲתָר אַחֲרָא, (ס"א עלאה) הַהִיא דִּכְתִּיב בָּהּ, (ויקרא כ״ב:ג׳) וְנִכְרְתָה הַנֶּפֶשׁ הַהִיא מִלְּפָנַי אֲנִי יְיָ'. מַאן מִלְּפָנַי. דְּלָא שַׁרְיָא עָלָהּ רוּחָא. וְכַד רוּחָא לָא שַׁרְיָא עָלָהּ, לֵית לָהּ שׁוּתָּפוּ כְּלַל בְּמָה דִּלְעֵילָּא, וְלָא יַדְעַת מֵאִינּוּן מִלִּין דְּהַהוּא עָלְמָא כְּלַל, וְהַאי אִיהִי נֶפֶשׁ כִּבְעִירֵי. concerning which it is written that “it shall be slung out, as out of the middle of a sling” (I Sam. 25, 29), which nephesh wanders about in the world, having no rest either by day or by night, this being the greatest and direst punishment possible; and there is likewise a “nephesh” which is “cut off’ together with the body, concerning which it is written: “and I will cut it off from its people” (Lev. 17, 10): and there is also a nephesh which is not “cut off’ together with the body, but is ” cut off’ from the place which, had it belonged to a worthy person, would have been its appointed place above, concerning which it is written: “that nephesh shall be cut off from my presence; I am the Lord” (Ibid. 22, 3); “from My presence” means that the ruah does not rest on it any longer; and when that is so the nephesh can have no part in the heavenly bliss, nor have any cognizance of any of the matters which take place in the other world. Such a nephesh is like that appertaining to an animal.

נֶפֶשׁ דְּלֵית (ד"א נפש דאית) לָהּ נַיְיחָא, הַאי אִיהִי כַּד אַזְלָא וּמְשַׁטְּטָא, אִעֲרְעַת בְּהַאי מְמַנָא יְדוּמִיעָ"ם, וּבְאִינּוּן סַרְכִין דִּילֵיהּ, וְנַטְלִין לָהּ, וְאָעלִין לָהּ בְּכָל פִּתְחֵי גַּן עֵדֶן, וְאַחְזְיָין לָהּ יְקָרָא דְּצַדִּיקַיָּא, וִיקָרָא דְּהַהוּא רוּחַ דִּילָהּ, וְאִיהִי מִתְדַּבְּקָא בֵּיהּ בְּנַיְיחָא, גּוֹ הַהוּא לְבוּשָׁא, וּכְדֵין יַדְעַת בְּאִינּוּן מִלִּין דְּעָלְמָא. A nephesh which is destined eventually to find rest, when in the course of its wanderings it meets with Yehudiam, the chief angelic messenger, with all his princes, is taken by him through all the doors of the Garden of Eden and shown all the glories of the righteous and the splendours of its own ruah, and then it invests itself in all serenity with its ruah, and it perceives all that is going on in the supernal world.

וְכַד הַהוּא רוּחַ סַלְּקָא לְאִתְעַטְּרָא גּוֹ נְשָׁמָה עִלָּאָה לְעֵילָּא, הַהִיא נֶפֶשׁ מִתְקַשְּׁרָא בְּהַהוּא רוּחַ, וְאִתְנְהִירַת מִנֵּיהּ, כְּסִיהֲרָא כַּד אִתְנְהִירַת מִשִׁמְּשָׁא. וְרוּחַ מִתְקַשְּׁרָא גּוֹ הַהִיא נִשְׁמְתָא. וְהַהִיא נִשְׁמְתָא מִתְקַשְּׁרָא, גּוֹ סוֹף מַחֲשָׁבָה, דְּאִיהִי רָזָא דְּנְפֶשׁ דִּלְעֵילָּא. And when that ruah ascends to be crowned within its neshamah which is above, the nephesh joins the ruah and clings thereto with all its strength, and receives illumination from it, which causes it itself to shine, even as the moon borrows light from the sun. And that ruah then joins itself in the same wise to the neshamah, and the neshamah unites herself with the end of Thought, this being the mystery of the Nephesh which is above.

וְהַהִיא נֶפֶשׁ, אִתְקָשָּׁרַת גּוֹ הַהוּא רוּחַ עִלָּאָה, וְהַהוּא רוּחַ אִתְקָשָּׁר גּוֹ הַהִיא נְשָׁמָה עִלָּאָה. וְהַהִיא נְשָׁמָה אִתְקָשָּׁרַת בְּאֵין סוֹף. וּכְדֵין אִיהוּ נַיְיחָא דְּכֹלָּא, וְקִשּׁוּרָא דְּכֹלָּא עֵילָּא וְתַתָּא, כֹּלָּא בְּרָזָא חֲדָא, וְגַוְונָא חֲדָא. and the Nephesh which is above unites itself with the Ruah which is above, and that Ruah again with its Neshamah, and that Neshamah with the Infinite (En-sof). Thus is achieved harmony, peace and union both above and below.

וּכְדֵין דָּא אִיהוּ נַיְיחָא דְּנֶפֶשׁ דִּלְתַתָּא, וְעַל דָּא כְּתִיב, (שמואל א כ״ה:כ״ט) וְהָיְתָה נֶפֶשׁ אֲדֹנִי צְרוּרָה בִּצְרוֹר הַחַיִּים אֵת יְיָ' אֱלֹהֶיךָ. בְּגַוְונָא חֲדָא, וּבְרָזָא חֲדָא, דְּהַהוּא אֵת, דָּא כְּגַוְונָא דָּא. This constitutes the attainment of the rest and quietude of the nephesh that is below, concerning which it is written: “But the soul (nephesh) of my lord shall be bound in the bundle of life with (et) the Lord thy God” (l Sam. 25, 29); that is to say, in the union symbolized by et (the first and the last letters of the alphabet, signifying the union of all things), one being like unto another.

כַּד נַחְתָּא סִיהֲרָא, רָזָא דְּנֶפֶשׁ עִלָּאָה, נְהוֹרָא מִכָּל סִטְרִין. אִיהִי נַהֲרָא לְכָל רְתִיכִין וּמַשִּׁרְיָין, וְעָבִיד לוֹן גּוּפָא חֲדָא שְׁלֵימָא, דְּנָהִיר בִּנְהִירוּ בְּזִיוָא עִלָּאָה. אוּף הָכִי כְּגַוְונָא דָּא, נַחְתָּא הַאי נֶפֶשׁ תַּתָּאָה, נְהִירָא מִכָּל סִטְרִין מִגּוֹ נְהִירוּ דְּנְשָׁמָה, וּמִגּוֹ נְהִירוּ דְּרוּחַ, וְנַחְתָּא וְנַהֲרָא לְכָל אִינּוּן רְתִיכִין וּמַשִּׁרְיָין, דְּאִינּוּן שַׁיְיפִין וְגַרְמִין, וְעָבִיד לוֹן גּוּפָא שְׁלֵימָא, דְּנָהִיר בִּנְהִירוּ. For when the Moon-which is the symbol of the supernal Nephesh- descends, illumined with glory from all sides, then she in her turn illumines with her radiance all the chariots and all the camps, and unites them, so that they are formed into one complete body which shines forth resplendent with the steadfast brilliance of the supernal light. In the same way the lower nephesh, when it descends, similarly illumined from all sides-from the light of the neshamah and of the ruah-also illumines all the chariots and camps, namely the limbs and bones of its body, and forms them into one complete body which emits light.

הֲדָא הוּא דִּכְתִּיב, (ישעיהו נ״ח:י״א) וְהִשְׂבִּיעַ בְּצַחְצָחוֹת נַפְשֶׁךָ, נַפְשֶׁךָ מַמָּשׁ, וּלְבָתַר וְעַצְמוֹתֶיךָ יַחֲלִיץ, דְּעָבִיד מִנַּיְיהוּ גּוּפָא שְׁלֵימָא, וְנָהִיר בִּנְהִירוּ, וְקָם וְאוֹדֵי וּמְשַׁבַּח לְקוּדְשָׁא בְּרִיךְ הוּא, כְּמָה דְּאִתְּמַר דִּכְתִּיב, (תהילים ל״ה:י׳) כָּל עַצְמוֹתַי תֹּאמַרְנָה יְיָ' מִי כָמוֹךָ. וְדָא אִיהוּ נַיְיחָא דְּנֶפֶשׁ וַדַּאי מִכָּל סִטְרִין. This is the significance of the words: “And he will satisfy with splendour (zahzahot) thy soul (Isa. 58, 11); and then He will make vigorous thy bones” (Ibid.): that is, they will be fashioned into one complete body which will emit light, and arise to give praises to the Holy One, as has been pointed out in connection with the words, “AII my bones shall say, O Lord, who is like unto Thee?” This praising does indeed constitute the rest and delight of the nephesh, and is verily the completion of its joy.

זַכָּאִין אִינּוּן צַדִּיקַיָּיא, דְּדַחֲלִין לְמָארֵיהוֹן בְּעָלְמָא דֵּין, לְמִזְכֵּי בִּתְלַת נְיָיחֵי לְעָלְמָא דְּאָתִי. אָתָא רַבִּי שִׁמְעוֹן וּבַרְכֵיהּ לְרַבִּי אַבָּא. אָמַר רַבִּי שִׁמְעוֹן, זַכָּאִין אַתּוּן בָּנַי, וְזַכָּאָה אֲנָא דְּעֵינַי חָמוּ בְּכַךְ. כַּמָה דּוּכְתִּין עִלָּאִין מְתַּתְקְנָן לָן, וּנְהִירִין לָן, לְעָלְמָא דְּאָתֵי. Blessed are the righteous who fear their Lord in this world, for they merit the threefold rest of saints in the world to come.’ Then came R. Simeon and blessed R. Abba, and said:’Happy are ye, my sons, and happy am I who have been permitted to behold how many supernal places are prepared which will shine for us in the world to come.’

תְּלַת שְׁמָהָן אִקְרֵי נִשְׁמְתָא דְּבַר נָשׁ, נֶפֶשׁ, רוּחָא, וְנִשְׁמָתָא. וְכֻלְּהוּ כְּלִילָן דָּא בְּדָא, וּבִתְלַת דּוּכְתֵּי אִשְׁתְּכַח חֵילַיְיהוּ. נֶפֶשׁ דָּא, אִשְׁתְּכַחַת גּוֹ קִבְרָא, עַד דְּגוּפָא אִתְבְּלֵי בְּעַפְרָא, וּבְדָא מִתְגַּלְגְּלָת הַאי עָלְמָא, לְאִשְׁתַּכְּחָא גּוֹ חַיַּיָא, וּלְמִנְדַּע בְּצַעֲרָא דִּלְהוֹן, וּבְשַׁעֲתָא דִּי אִצְטְרִיכוּ, בָּעָאת רַחֲמֵי עָלַיְיהוּ. Three names has the soul of man: nephesh, ruah, neshamah. They are all comprised one within the other, yet they have three distinct abodes. Nephesh remains in the grave until the body is decomposed and turned into dust, during which time it flits about in this world, seeking to mingle with the living and to learn of their troubles; and in the hour of need it intercedes for them.

רוּחָא דָּא, אִיהוּ דְּעָאל בְּגִּנְתָּא דִּי בְּאַרְעָא, וְאִצְטַיָיר תַּמָּן, בְּדִיּוּקְנָא דְּגוּפָא דְּהַאי עָלְמָא, בְּחַד מַלְבּוּשָׁא דְּמִתְלַבְּשָׁא תַּמָּן. וְדָא אִתְהֲנֵי תַּמָּן בַּהֲנָאִין וְכִסּוּפִין בְּזִיוָא דִּבְגִּנְתָּא. וּבְשַׁבָּתֵי וְיַרְחֵי וּזְמָנֵי, סַלְּקָא לְעֵילָּא, (קל"ו ע"א, צ"ט ע"ב) וְאִתְהֲנֵי תַּמָּן, וְתָב לְאַתְרֵיהּ. וְעַל דָּא כְּתִיב, (קהלת י״ב:ז׳) וְהָרוּחַ תָּשׁוּב אֶל הָאֱלֹהִים אֲשֶׁר נְתָנָהּ. תָּשׁוּב וַדַּאי, בְּהָנֵי זִמְנִין דְּקַאמְרָן. Rua,h enters the earthly Garden (of Eden) and there dons a likeness which is in the semblance of the body it tenanted in this world: that likeness being, as it were, a garment with which the spirit robes itself, so that it may enjoy the delights of the radiant Garden. On Sabbaths, New Moons and festivals it ascends unto higher regions, imbibes the joys thereof, and then returns to its place. Concerning this it is written: “And the spirit (ruah) returns to God who hath given it” (Eccl. 12, 7)-namely, at the special seasons and on the special occasions which we have enumerated.

נְשָׁמָה אִיהִי סַלְּקָא מִיָּד לְאַתְרָהָא, לְהַהוּא אֲתָר דְּנַפְקָת מִתַּמָּן, וְדָא אִיהִי דִּבְגִינָהּ אִתְנְהִירַת בּוּצִינָא, לְאַנְהָרָא לְעֵילָּא. דָּא לָא נַחְתַּת לְתַתָּא לְעָלְמִין, בְּדָא אִתְכְּלִילַת, מַאן דְּאִתְכְּלִילַת מִכָּל סִטְרִין מֵעֵילָּא וּמִתַּתָּא. וְעַד דְּהַאי לָא סַלְּקָא לְאִתְקַשְּׁרָא (נ"א בדוכתהא) בְּכוּרְסְיָּיא, לָא מִתְעַטְּרָא רוּחַ בְּגִּנְתָּא דִּי בְּאַרְעָא, וְנֶפֶשׁ לָא מִתְיַשְּׁבָא בְּדוּכְתָּהָא. כֵּיוָן דְּאִיהִי סַלְּקָא, כֻּלְּהוּ אִית לְהוּ נַיְיחָא. Neshamah ascends at once to her place, the region from whence she emanated, and for her sake the light is kindled to shine above. She never again descends to earth. In her is consummated the One who combines all sides, the upper and the lower. And as long as she has not ascended to be united with the Throne, the ruah cannot crown itself in the lower Garden, nor can the nephesh be at ease in its place; but when she ascends all the others find rest.

וְכַד אִצְטְרִיךְ לִבְנֵי עָלְמָא, כַּד אִינּוּן בְּצַעֲרָא, וְאָזְלֵי לְבֵי קִבְרֵי, הַאי נֶפֶשׁ אִתְּעָרַת, וְאִיהִי אַזְלָא וּמְשַׁטְּטָא, וְאִתְּעָרַת לְרוּחַ, וְהַהוּא רוּחַ אִתְּעַר לְגַבֵּי אֲבָהָן, וְסָלִיק וְאִתְּעַר לְגַבֵּי נְשָׁמָה, וּכְדֵין, קֻדְשָׁא בְּרִיךְ הוּא חַיִּיס עַל עָלְמָא, וְהָא אוֹקִימְנָא. וְאַף עַל גַּב דְּהָא אִתְּעָרוּ מִלִּין אִלֵּין דְּנִשְׁמְתָא בִּגְוָונִין אַחֲרָנִין, כֻּלְּהוּ סַלְּקִין בְּמַתְקְלָא, דָּא, וְדָא אִיהוּ בְּרִירָה דְּמִלָּה, וְכֹלָּא חַד. Now when the children of men are in sorrow or trouble, and repair to the graves of the departed, then the nephesh is awakened and it wanders forth and rouses the ruah, which in turn rouses the Patriarchs, and then the neshamah. Then the Holy One, blessed be He, takes pity on the world. This matter has already been explained, although the doctrine of the neshamah has been put in a somewhat different form; but it all amounts to the same, and what we have said is entirely correct.

וְהַהִיא נֶפֶשׁ דְּקַאמָרָן, אַזְלָא וּמְשַׁטְּטָא וְחָמָאת לְהַהוּא צֵל, וְתָב לְאַתְרֵיהּ גּוֹ קִבְרָא, וְקָא מַכְרֶזֶת לִשְׁאַר מֵתַיָּיא, פְּלוֹנִי אָתֵי לְגַבָּן, פְּלוֹנִי אָתֵי לְגַבָּן. אִי זַכָּאָה טָבָא אִיהוּ, כֻּלְּהוּ חַדָּאן, וְאִי לָאו, כֻּלְּהוּ אַמְרֵי וַוי. כַּד סַלְּקִין הַהוּא צֵל, סַלְּקִין לֵיהּ לְגַבֵּי הַהוּא עֶבֶד מְהֵימָן, דִּשְׁמֵיהּ מְטַטְרוֹ"ן, וְנָטִיל הַהוּא צֵל לְגַבֵּיהּ, וְסַלִיק לֵיהּ לְאַתְרִיהּ, כְּמָה דְאַתְּ אָמֵר, (איוב ז׳:ב׳) כְּעֶבֶד יִשְׁאַף צֵל, יִשְׁאַף צֵל וַדַּאי. If that deceased one be righteous and has lived a good life while in this world, all the dead rejoice; but if not, they all say: “Alas, alas! Woe, woe!” When the angels bring up the shadow, they deliver it to that faithful servant whose name is Metatron, and he takes it and brings it unto its due and rightful place, as it is written: “As a servant earnestly desireth the shadow” (Job 7, 2).

מֵהַהִיא שַׁעֲתָא וְאֵילָךְ, מְתַתְקְנָא דּוּכְתָּא לְהַהִיא נְשָׁמָה דְּהַהוּא בַּר נָשׁ, וְדוּכְתָּא לְרוּחַ בְּגִּנְתָּא דְּעֵדֶן. וְדוּכְתָּא לְנֶפֶשׁ לְנַיְיחָא וּלְאִתְהֲנָאָה, בְּשַׁעֲתָא דִּמְשַׁטְּטָא וְאַזְלָא. בְּגִין דְּאִית (ויקרא קע"ב ע"ב) נֶפֶשׁ דְּלֵית לָהּ נַיְיחָא. וְאִית נֶפֶשׁ דְּאִישְׁתְּצִיאַת עִם גּוּפָא. From that hour on, a place is prepared for the neshamah of that man, and a place for his ruah in the Garden of Eden, and a place for his nephesh to rest in during its wanderings-for there is a certain nephesh which has no rest,

וְהַאי אִיהִי דְּלֵית לָהּ נַיְיחָא, וְהַאי אִיהִי דִּכְתִּיב בָּהּ, (שמואל א כ״ה:כ״ט) וְאֶת נֶפֶשׁ אוֹיְבֶיךָ יְקַלְעֶנָּה בְּתוֹךְ כַּף הַקָּלַע. דְּדָא אִיהִי אַזְלָא וּמְשַׁטְּטָא וּמִתְגַּלְגְּלָא בְּכָל עָלְמָא, וְלֵית לָהּ נַיְיחָא כְּלַל יְמָמָא וְלֵילֵי, וְדָא אִיהוּ עוֹנְשָׁא יַתִּיר מִכֹּלָּא וְהַהִיא דְּתִשְׁתְּצִי עִם גוּפָה, (ההיא דכתיב בה (ויקרא י״ז:י׳) והכרתי אותה מקרב עמה ולהאי לית לה דוכרנו כלל ואית נפשא דלא תשתצי עם גופה) וְתִשְׁתְּצֵי מֵאֲתָר אַחֲרָא, (ס"א עלאה) הַהִיא דִּכְתִּיב בָּהּ, (ויקרא כ״ב:ג׳) וְנִכְרְתָה הַנֶּפֶשׁ הַהִיא מִלְּפָנַי אֲנִי יְיָ'. מַאן מִלְּפָנַי. דְּלָא שַׁרְיָא עָלָהּ רוּחָא. וְכַד רוּחָא לָא שַׁרְיָא עָלָהּ, לֵית לָהּ שׁוּתָּפוּ כְּלַל בְּמָה דִּלְעֵילָּא, וְלָא יַדְעַת מֵאִינּוּן מִלִּין דְּהַהוּא עָלְמָא כְּלַל, וְהַאי אִיהִי נֶפֶשׁ כִּבְעִירֵי. concerning which it is written that “it shall be slung out, as out of the middle of a sling” (I Sam. 25, 29), which nephesh wanders about in the world, having no rest either by day or by night, this being the greatest and direst punishment possible; and there is likewise a “nephesh” which is “cut off’ together with the body, concerning which it is written: “and I will cut it off from its people” (Lev. 17, 10): and there is also a nephesh which is not “cut off’ together with the body, but is ” cut off’ from the place which, had it belonged to a worthy person, would have been its appointed place above, concerning which it is written: “that nephesh shall be cut off from my presence; I am the Lord” (Ibid. 22, 3); “from My presence” means that the ruah does not rest on it any longer; and when that is so the nephesh can have no part in the heavenly bliss, nor have any cognizance of any of the matters which take place in the other world. Such a nephesh is like that appertaining to an animal.

נֶפֶשׁ דְּלֵית (ד"א נפש דאית) לָהּ נַיְיחָא, הַאי אִיהִי כַּד אַזְלָא וּמְשַׁטְּטָא, אִעֲרְעַת בְּהַאי מְמַנָא יְדוּמִיעָ"ם, וּבְאִינּוּן סַרְכִין דִּילֵיהּ, וְנַטְלִין לָהּ, וְאָעלִין לָהּ בְּכָל פִּתְחֵי גַּן עֵדֶן, וְאַחְזְיָין לָהּ יְקָרָא דְּצַדִּיקַיָּא, וִיקָרָא דְּהַהוּא רוּחַ דִּילָהּ, וְאִיהִי מִתְדַּבְּקָא בֵּיהּ בְּנַיְיחָא, גּוֹ הַהוּא לְבוּשָׁא, וּכְדֵין יַדְעַת בְּאִינּוּן מִלִּין דְּעָלְמָא. A nephesh which is destined eventually to find rest, when in the course of its wanderings it meets with Yehudiam, the chief angelic messenger, with all his princes, is taken by him through all the doors of the Garden of Eden and shown all the glories of the righteous and the splendours of its own ruah, and then it invests itself in all serenity with its ruah, and it perceives all that is going on in the supernal world.

וְכַד הַהוּא רוּחַ סַלְּקָא לְאִתְעַטְּרָא גּוֹ נְשָׁמָה עִלָּאָה לְעֵילָּא, הַהִיא נֶפֶשׁ מִתְקַשְּׁרָא בְּהַהוּא רוּחַ, וְאִתְנְהִירַת מִנֵּיהּ, כְּסִיהֲרָא כַּד אִתְנְהִירַת מִשִׁמְּשָׁא. וְרוּחַ מִתְקַשְּׁרָא גּוֹ הַהִיא נִשְׁמְתָא. וְהַהִיא נִשְׁמְתָא מִתְקַשְּׁרָא, גּוֹ סוֹף מַחֲשָׁבָה, דְּאִיהִי רָזָא דְּנְפֶשׁ דִּלְעֵילָּא. And when that ruah ascends to be crowned within its neshamah which is above, the nephesh joins the ruah and clings thereto with all its strength, and receives illumination from it, which causes it itself to shine, even as the moon borrows light from the sun. And that ruah then joins itself in the same wise to the neshamah, and the neshamah unites herself with the end of Thought, this being the mystery of the Nephesh which is above.

וְהַהִיא נֶפֶשׁ, אִתְקָשָּׁרַת גּוֹ הַהוּא רוּחַ עִלָּאָה, וְהַהוּא רוּחַ אִתְקָשָּׁר גּוֹ הַהִיא נְשָׁמָה עִלָּאָה. וְהַהִיא נְשָׁמָה אִתְקָשָּׁרַת בְּאֵין סוֹף. וּכְדֵין אִיהוּ נַיְיחָא דְּכֹלָּא, וְקִשּׁוּרָא דְּכֹלָּא עֵילָּא וְתַתָּא, כֹּלָּא בְּרָזָא חֲדָא, וְגַוְונָא חֲדָא. and the Nephesh which is above unites itself with the Ruah which is above, and that Ruah again with its Neshamah, and that Neshamah with the Infinite (En-sof). Thus is achieved harmony, peace and union both above and below.

וּכְדֵין דָּא אִיהוּ נַיְיחָא דְּנֶפֶשׁ דִּלְתַתָּא, וְעַל דָּא כְּתִיב, (שמואל א כ״ה:כ״ט) וְהָיְתָה נֶפֶשׁ אֲדֹנִי צְרוּרָה בִּצְרוֹר הַחַיִּים אֵת יְיָ' אֱלֹהֶיךָ. בְּגַוְונָא חֲדָא, וּבְרָזָא חֲדָא, דְּהַהוּא אֵת, דָּא כְּגַוְונָא דָּא. This constitutes the attainment of the rest and quietude of the nephesh that is below, concerning which it is written: “But the soul (nephesh) of my lord shall be bound in the bundle of life with (et) the Lord thy God” (l Sam. 25, 29); that is to say, in the union symbolized by et (the first and the last letters of the alphabet, signifying the union of all things), one being like unto another.

כַּד נַחְתָּא סִיהֲרָא, רָזָא דְּנֶפֶשׁ עִלָּאָה, נְהוֹרָא מִכָּל סִטְרִין. אִיהִי נַהֲרָא לְכָל רְתִיכִין וּמַשִּׁרְיָין, וְעָבִיד לוֹן גּוּפָא חֲדָא שְׁלֵימָא, דְּנָהִיר בִּנְהִירוּ בְּזִיוָא עִלָּאָה. אוּף הָכִי כְּגַוְונָא דָּא, נַחְתָּא הַאי נֶפֶשׁ תַּתָּאָה, נְהִירָא מִכָּל סִטְרִין מִגּוֹ נְהִירוּ דְּנְשָׁמָה, וּמִגּוֹ נְהִירוּ דְּרוּחַ, וְנַחְתָּא וְנַהֲרָא לְכָל אִינּוּן רְתִיכִין וּמַשִּׁרְיָין, דְּאִינּוּן שַׁיְיפִין וְגַרְמִין, וְעָבִיד לוֹן גּוּפָא שְׁלֵימָא, דְּנָהִיר בִּנְהִירוּ. For when the Moon-which is the symbol of the supernal Nephesh- descends, illumined with glory from all sides, then she in her turn illumines with her radiance all the chariots and all the camps, and unites them, so that they are formed into one complete body which shines forth resplendent with the steadfast brilliance of the supernal light. In the same way the lower nephesh, when it descends, similarly illumined from all sides-from the light of the neshamah and of the ruah-also illumines all the chariots and camps, namely the limbs and bones of its body, and forms them into one complete body which emits light.

הֲדָא הוּא דִּכְתִּיב, (ישעיהו נ״ח:י״א) וְהִשְׂבִּיעַ בְּצַחְצָחוֹת נַפְשֶׁךָ, נַפְשֶׁךָ מַמָּשׁ, וּלְבָתַר וְעַצְמוֹתֶיךָ יַחֲלִיץ, דְּעָבִיד מִנַּיְיהוּ גּוּפָא שְׁלֵימָא, וְנָהִיר בִּנְהִירוּ, וְקָם וְאוֹדֵי וּמְשַׁבַּח לְקוּדְשָׁא בְּרִיךְ הוּא, כְּמָה דְּאִתְּמַר דִּכְתִּיב, (תהילים ל״ה:י׳) כָּל עַצְמוֹתַי תֹּאמַרְנָה יְיָ' מִי כָמוֹךָ. וְדָא אִיהוּ נַיְיחָא דְּנֶפֶשׁ וַדַּאי מִכָּל סִטְרִין. This is the significance of the words: “And he will satisfy with splendour (zahzahot) thy soul (Isa. 58, 11); and then He will make vigorous thy bones” (Ibid.): that is, they will be fashioned into one complete body which will emit light, and arise to give praises to the Holy One, as has been pointed out in connection with the words, “AII my bones shall say, O Lord, who is like unto Thee?” This praising does indeed constitute the rest and delight of the nephesh, and is verily the completion of its joy.

זַכָּאִין אִינּוּן צַדִּיקַיָּיא, דְּדַחֲלִין לְמָארֵיהוֹן בְּעָלְמָא דֵּין, לְמִזְכֵּי בִּתְלַת נְיָיחֵי לְעָלְמָא דְּאָתִי. אָתָא רַבִּי שִׁמְעוֹן וּבַרְכֵיהּ לְרַבִּי אַבָּא. אָמַר רַבִּי שִׁמְעוֹן, זַכָּאִין אַתּוּן בָּנַי, וְזַכָּאָה אֲנָא דְּעֵינַי חָמוּ בְּכַךְ. כַּמָה דּוּכְתִּין עִלָּאִין מְתַּתְקְנָן לָן, וּנְהִירִין לָן, לְעָלְמָא דְּאָתֵי. Blessed are the righteous who fear their Lord in this world, for they merit the threefold rest of saints in the world to come.’ Then came R. Simeon and blessed R. Abba, and said:’Happy are ye, my sons, and happy am I who have been permitted to behold how many supernal places are prepared which will shine for us in the world to come.’

תְּלַת שְׁמָהָן אִקְרֵי נִשְׁמְתָא דְּבַר נָשׁ, נֶפֶשׁ, רוּחָא, וְנִשְׁמָתָא. וְכֻלְּהוּ כְּלִילָן דָּא בְּדָא, וּבִתְלַת דּוּכְתֵּי אִשְׁתְּכַח חֵילַיְיהוּ. נֶפֶשׁ דָּא, אִשְׁתְּכַחַת גּוֹ קִבְרָא, עַד דְּגוּפָא אִתְבְּלֵי בְּעַפְרָא, וּבְדָא מִתְגַּלְגְּלָת הַאי עָלְמָא, לְאִשְׁתַּכְּחָא גּוֹ חַיַּיָא, וּלְמִנְדַּע בְּצַעֲרָא דִּלְהוֹן, וּבְשַׁעֲתָא דִּי אִצְטְרִיכוּ, בָּעָאת רַחֲמֵי עָלַיְיהוּ. Three names has the soul of man: nephesh, ruah, neshamah. They are all comprised one within the other, yet they have three distinct abodes. Nephesh remains in the grave until the body is decomposed and turned into dust, during which time it flits about in this world, seeking to mingle with the living and to learn of their troubles; and in the hour of need it intercedes for them.

רוּחָא דָּא, אִיהוּ דְּעָאל בְּגִּנְתָּא דִּי בְּאַרְעָא, וְאִצְטַיָיר תַּמָּן, בְּדִיּוּקְנָא דְּגוּפָא דְּהַאי עָלְמָא, בְּחַד מַלְבּוּשָׁא דְּמִתְלַבְּשָׁא תַּמָּן. וְדָא אִתְהֲנֵי תַּמָּן בַּהֲנָאִין וְכִסּוּפִין בְּזִיוָא דִּבְגִּנְתָּא. וּבְשַׁבָּתֵי וְיַרְחֵי וּזְמָנֵי, סַלְּקָא לְעֵילָּא, (קל"ו ע"א, צ"ט ע"ב) וְאִתְהֲנֵי תַּמָּן, וְתָב לְאַתְרֵיהּ. וְעַל דָּא כְּתִיב, (קהלת י״ב:ז׳) וְהָרוּחַ תָּשׁוּב אֶל הָאֱלֹהִים אֲשֶׁר נְתָנָהּ. תָּשׁוּב וַדַּאי, בְּהָנֵי זִמְנִין דְּקַאמְרָן. Rua,h enters the earthly Garden (of Eden) and there dons a likeness which is in the semblance of the body it tenanted in this world: that likeness being, as it were, a garment with which the spirit robes itself, so that it may enjoy the delights of the radiant Garden. On Sabbaths, New Moons and festivals it ascends unto higher regions, imbibes the joys thereof, and then returns to its place. Concerning this it is written: “And the spirit (ruah) returns to God who hath given it” (Eccl. 12, 7)-namely, at the special seasons and on the special occasions which we have enumerated.

נְשָׁמָה אִיהִי סַלְּקָא מִיָּד לְאַתְרָהָא, לְהַהוּא אֲתָר דְּנַפְקָת מִתַּמָּן, וְדָא אִיהִי דִּבְגִינָהּ אִתְנְהִירַת בּוּצִינָא, לְאַנְהָרָא לְעֵילָּא. דָּא לָא נַחְתַּת לְתַתָּא לְעָלְמִין, בְּדָא אִתְכְּלִילַת, מַאן דְּאִתְכְּלִילַת מִכָּל סִטְרִין מֵעֵילָּא וּמִתַּתָּא. וְעַד דְּהַאי לָא סַלְּקָא לְאִתְקַשְּׁרָא (נ"א בדוכתהא) בְּכוּרְסְיָּיא, לָא מִתְעַטְּרָא רוּחַ בְּגִּנְתָּא דִּי בְּאַרְעָא, וְנֶפֶשׁ לָא מִתְיַשְּׁבָא בְּדוּכְתָּהָא. כֵּיוָן דְּאִיהִי סַלְּקָא, כֻּלְּהוּ אִית לְהוּ נַיְיחָא. Neshamah ascends at once to her place, the region from whence she emanated, and for her sake the light is kindled to shine above. She never again descends to earth. In her is consummated the One who combines all sides, the upper and the lower. And as long as she has not ascended to be united with the Throne, the ruah cannot crown itself in the lower Garden, nor can the nephesh be at ease in its place; but when she ascends all the others find rest.

וְכַד אִצְטְרִיךְ לִבְנֵי עָלְמָא, כַּד אִינּוּן בְּצַעֲרָא, וְאָזְלֵי לְבֵי קִבְרֵי, הַאי נֶפֶשׁ אִתְּעָרַת, וְאִיהִי אַזְלָא וּמְשַׁטְּטָא, וְאִתְּעָרַת לְרוּחַ, וְהַהוּא רוּחַ אִתְּעַר לְגַבֵּי אֲבָהָן, וְסָלִיק וְאִתְּעַר לְגַבֵּי נְשָׁמָה, וּכְדֵין, קֻדְשָׁא בְּרִיךְ הוּא חַיִּיס עַל עָלְמָא, וְהָא אוֹקִימְנָא. וְאַף עַל גַּב דְּהָא אִתְּעָרוּ מִלִּין אִלֵּין דְּנִשְׁמְתָא בִּגְוָונִין אַחֲרָנִין, כֻּלְּהוּ סַלְּקִין בְּמַתְקְלָא, דָּא, וְדָא אִיהוּ בְּרִירָה דְּמִלָּה, וְכֹלָּא חַד. Now when the children of men are in sorrow or trouble, and repair to the graves of the departed, then the nephesh is awakened and it wanders forth and rouses the ruah, which in turn rouses the Patriarchs, and then the neshamah. Then the Holy One, blessed be He, takes pity on the world. This matter has already been explained, although the doctrine of the neshamah has been put in a somewhat different form; but it all amounts to the same, and what we have said is entirely correct.

וְכַד נִשְׁמְתָא אִתְעַכְּבָת מִלְסַלְּקָא לְדוּכְתָּהָא, רוּחָא אַזְלָא וְקַיְּימָא בְּפִתְחָא דְּגִּנְתָּא דְּעֵדֶן, וְלָא פַּתְחִין לָהּ פִּתְחָא, וְאָזְלָא וּמְשַׁטְּטָא, וְלֵית מַאן דְּיִשְׁגַּח בָּהּ. נֶפֶשׁ אַזְלָא וּמְשַׁטְּטָא בְּעָלְמָא, חָמָאת לְגוּפָא דְּסַלְּקָא תּוֹלָעִין, וּבְהַהוּא דִּינָא דְּקִבְרָא, וּמִתְאַבְּלָת עָלֵיהּ, כְּמָה דְּאוּקְמוּהָ דִּכְתִּיב, (איוב י״ד:כ״ב) אַךְ בְּשָׂרוֹ עָלָיו יִכְאָב וְנַפְשׁוֹ עָלָיו תֶּאֱבָל. וְכֹלָּא אִיהוּ בְּעוֹנְשָׁא. עַד דִּנְשָׁמָה אִתְקָשָׁרַת בְּדוּכְתָּהָא לְעֵילָּא, וּכְדֵין כּוּלְּהוּ מִתְקַשְּׁרִין בְּדוּכְתַּיְיהוּ. Now if the neshamah is for one reason or another hindered from ascending to her rightful place, then the ruah, when it reaches the door of the Garden of Eden, finds it barred, and it cannot enter, and so roams about unnoticed and forlorn; and as for the nephesh, it wanders about the world and beholds the body which was once its home devoured by worms and suffering the judgement of the grave, and it mourns therefor, as the Scripiure tells us: “But the flesh upon him shall have pain, and his soul within him shall mourn” (Job 14, 22). Thus all suffer punishment, and so they remain until the neshamah is able to attain to her rightful sphere above. Once this is accomplished, however, both the others are united each with its sphere;

בְּגִין דְּכָל הָנֵי תְּלַת, קִשּׁוּרָא חֲדָא אִינּוּן, כְּגַוְונָא דִּלְעֵילָּא, בְּרָזָא דְּנֶפֶשׁ רוּחַ וּנְשָׁמָה, דְּכֹלָּא חַד, וְקִשּׁוּרָא חַד. נֶפֶשׁ: לֵית לָהּ נְהוֹרָא מִגַּרְמָהּ כְּלוּם, וְדָא אִיהוּ דְּמִשְׁתַּתְּפָא בְּרָזָא דְּגוּפָא חַד, לְאַעְנְגָא וּלְמֵיזָן לֵיהּ, בְּכָל מָה דְּאִצְטְרִיךְ, כְּמָה דְאַתְּ אָמֵר (משלי ל״א:ט״ו) וַתִּתֵּן טֶרֶף לְבֵיתָהּ וְחֹק לְנַעֲרוֹתֶיהָ. בֵּיתָה, דָּא אִיהוּ גּוּפָא, דְּאִיהִי זָנָא לֵיהּ. וְנַעֲרוֹתֶיהָ, אִלֵּין אִינּוּן שַׁיְיפִין דְּהַאי גּוּפָא. for all three are one, forming one whole, united in a mystical bond, according to the prototype above, in which nephesh, ruah and neshamah constitute together one totality. ‘The (supernal) Nephesh possesses in itself no light and cannot out of its own being engender it, and for this reason it is in close connection and deeply enmeshed with a certain Body,¹Metatron. which it fondles and sustains. It is concerning this Nephesh that it is written: “She giveth meat to her household and an appointed portion of labour to her maidens” (Prov. 31, 15), the “house” denoting the Body, which she feeds, and the “maidens” the limbs of that Body.

רוּחַ: דָּא אִיהוּ דְּרָכִיב עַל הַאי נֶפֶשׁ, וְשָׁלִיט עָלָהּ, וְנָהִיר לָהּ בְּכָל מָה דְּאִצְטְרִיךְ, וְנֶפֶשׁ אִיהוּ כֻּרְסְיָּיא לְהַאי רוּחַ. נְשָׁמָה: אִיהִי דְּאַפִּיקַת לְהַאי רוּחָא, וּשְׁלִיטַת עֲלֵיהּ, וְנָהִירַת לֵיהּ בְּהַהוּא נְהוֹרָא דְּחַיִּין, וְהַהוּא רוּחַ תַּלְיָא בְּהַאי נְשָׁמָה, וְאִתְנְהִיר מִנָּהּ בְּהַהוּא נְהוֹרָא דְּנָהִיר. הַהוּא נְפֶשׁ, תַּלְיָא בְּהַאי רוּחַ, וְאִתְנְהִירַת מִנֵּיהּ, וְאִתְּזָנַת מִנֵּיהּ, וְכֹלָּא קִשּׁוּרָא חַד. The (supernal) Ruah rides upon the Nephesh, dominates it, and enlightens it with supernal glory, as much as it can bear; this Nephesh is the throne or pedestal of this Ruah. The (supernal) Neshamah produces the Ruah, rules over it, and sheds upon it the light of life. The Ruah depends entirely upon the Neshamah and is lit up by its light and nourished by its celestial food, while the Nephesh is similarly dependent on the Ruah.

וְעַד דְּהַאי נְשָׁמָה עִלָּאָה, לָא סַלְּקָא גּוֹ נְבִיעוּ דְּעַתִּיקָא דְּעַתִּיקִין. סְתִימָא דְּכָל סְתִימִין, וְאִתְמַלְיָא מִנֵּיהּ, בְּגִין דְּלָא פָּסִיק. רוּחַ דָּא לָא עָאל בְּגִּנְתָּא דְּעֵדֶן, דְּאִיהוּ נֶפֶשׁ, וּלְעוֹלָם רוּחַ לָא שַׁרְיָא אֶלָּא בְּגִּנְתָּא דְּעֵדֶן, וּנְשָׁמָה לְעֵילָּא. נֶפֶשׁ דָּא אִתְיַשְׁבָת (ס"א לא אתישבת) בְּדוּכְתָּהָא גּוֹ גּוּפָא לְתַתָּא. But as long as that supernal Neshamah does not ascend unto the spring of the “Ancient of Ancients”, the most Hidden of all hidden regions, there to be filled with the presence of Him whose glory is eternal as the waters of an unceasing and refreshing spring, so long must the Ruah be debarred from entering into that which is its own especial Paradise, namely, the Nephesh; and in all cases the abode of the Ruah is the Garden of Eden, while the Neshamah ascends aloft to the fountain-head, and the Nephesh takes up its abode in the body.

כְּגַוְונָא דָּא, כֹּלָּא לְתַתָּא הָכִי מִתְפָּרְשָׁן בְּבַר נָשׁ, וְאַף עַל גַּב דְּכֻלְּהוּ קִשּׁוּרָא חֲדָא, נְשָׁמָה סַלְּקָא לְעֵילָּא, גּוֹ נְבִיעוּ דְּבֵירָא. רוּחַ עָאל בְּגִּנְתָּא דְּעֵדֶן, (ויקרא ע' ע"ב) כְּגַוְונָא דִּלְעֵילָּא. נֶפֶשׁ אִתְיַשְׁבָא גּוֹ קִבְרָא. וְאִי תֵּימָא, נֶפֶשׁ לְעֵילָּא, דְּאִתְיַשְׁבַת גּוֹ גּוּפָא בְּקִבְרָא, אָן הוּא קִבְרָא. אֶלָּא גּוֹ הַהוּא קְלִיפָה תַּקִּיפָא, וְעַל דָּא, נֶפֶשׁ כְּגַוְונָא דָּא לְתַתָּא, וְכֹלָּא דָּא כְּגַוְונָא דָּא. וּבְגִין כַּךְ, תְּלַת דַּרְגִּין מִתְפָּרְשָׁן, וְאִינּוּן קִשּׁוּרָא חֲדָא וְרָזָא חֲדָא. Similarly in man below, the three are one yet separate. The neshamah ascends aloft to the fountain-head; the ruah enters the Garden of Eden- and the nephesh finds rest in the grave. It may be asked, what in our analogy corresponds above to the grave? The answer is that “the grave” in this case is the mighty klifah. In this respect the soul of man corresponds, and here, as elsewhere, the lower is after the pattern of the upper. Thus there are three grades of the soul distinct one from another, although they form one bond and one mystery.

וּבְכָל זִמְנָא דְּגַרְמֵי אִשְׁתְּכָחוּ גּוֹ קִבְרָא, הַאי נֶפֶשׁ אִשְׁתְּכָחַת תַּמָּן. רָזָא הָכָא לְאִינוּן דְּיַדְעֵי אֹרַח קְשׁוֹט, דַּחֲלֵי חַטָּאָה. בְּשַׁעֲתָא דְּנִשְׁמְתָא מִתְעַטְּרָא לְעֵילָּא, גּוֹ עִטְרָא קַדִּישָׁא, וְרוּחָא קָאִים בִּנְהִירוּ עִלָּאָה, בְּשַׁבָּתֵי וְיַרְחֵי וּזְמָנֵי, הַאי נֶפֶשׁ בְּשַׁעֲתָא דְּרוּחַ נַחְתָּא מִגּוֹ נְהִירוּ עִלָּאָה, לְדַיָּירָא בְּגִּנְתָּא דְּעֵדֶן נָהִיר וְנָצִיץ, אִיהוּ (ד"א ל"ג כ"ד) קַיָּימָא גּוֹ קִבְרָא וְאִתְגְלִימַת בְּדִיּוּקְנָא, דַּהֲוַת גּוֹ גּוּפָא בְּקַדְמִיתָא, וְכָל אִינּוּן גַּרְמֵי בְּהַהוּא דִּיּוּקְנָא סַלְקָן, וּמְשַׁבְּחָאן וְאוֹדָן לְקוּדְשָׁא בְּרִיךְ הוּא, הֲדָא הוּא דִכְתִיב, (תהילים ל״ה:י׳) כָּל עַצְמוֹתַי תֹּאמַרְנָה יְיָ' מִי כָמוֹךָ. אוֹמְרוֹת לָא כְּתִיב, אֶלָּא תֹּאמַרְנָּה. As long as the bones of their human habitation remain intact in the grave, the nephesh remains there also, though unwillingly. There is here a mystery which is entrusted only to such as perceive and know the way of truth and are afraid of sin. In the hour when the neshamah crowns herself above with the holy crown, and the ruah stands within the radiance of the supernal light to which it is admitted on Sabbaths, New Moons, and festivals, and when that same Ruah descends well satisfied from those feasts to enter into the Garden of Eden resplendent and radiant: in that hour the nephesh also rises up within the grave and assumes shape in the likeness of the form which it previously possessed when in the living body, and in virtue of this image all the bones arise and sing praises to the Holy One, blessed be He; as it is written: “All my bones shall say (tomarnah), O Lord, who is like unto thee?” (Ps. 35, 10).

וְאִלְמָלֵי אִתְיְהִיב רְשׁוּ לְעֵינָא לְמֵחמֵי וְחָמֵי בְּלֵילְיָא דְּעָיִיל (נ"א דנפיק) שַׁבְּתָא, וְלֵילֵי יַרְחֵי וּזְמָנֵי, כְּדִיּוּקְנִין עַל גַּבֵּי קִבְרֵי, אוֹדָן וּמְשַׁבְּחָן לְּקוּדְשָׁא בְּרִיךְ הוּא. אֲבָל טִפְּשׁוּ דִּבְנֵי נָשָׁא, קָא מְעַכְּבָא לְהוּ, דְּלָא יַדְעִין, וְלָא מַשְׁגִּיחִין עַל מָה קַיְימִין בְּהַאי עָלְמָא, וְלָא חַשְׁשִׁין לְאַשְׁגְּחָא בִּיקָרָא דְּמַלְכָּא עִלָּאָה בְּהַאי עָלְמָא, כָּל שֶׁכֵּן לְאַשְׁגְּחָא בִּיקָרָא דְּהַהוּא עָלְמָא, וְעַל מָה קַיְּימָא, וְאֵיךְ מִתְפָּרְשָׁן מִלִּין. And had the eye but the power and permission to perceive such matters, it would behold on the nights of Sabbaths, New Moons, and festivals, a kind of figures singing and praising the Holy One above their graves. But the folly of the children of men prevents them from having any cognizance of these matters, since they neither know nor perceive what the foundation of their lives in the world is, and have no mind to be aware of the glory of the Supernal King in this world which they can see, not to speak of the world to come, which they see not; thus they have no perception of the basis of either, or of the inner meaning of these things.

בְּיוֹמָא דְּרֹאשׁ הַשָּׁנָה, דְּעָלְמָא אִתְּדָּן, וְכֻרְסְיָא דְּדִינָא קַיְּימָא, לְגַבֵּי מַלְכָּא עִלָּאָה, לְמֵידָן עָלְמָא. כָּל נֶפֶשׁ וְנֶפֶשׁ מְשַׁטְטָן, וּבָעָאן רַחֲמֵי עַל חַיֵּי. בְּלֵילְיָא דְּנָפְקָא יוֹמָא דְּדִינָא, אַזְלִין וְקָא מְשַׁטְטִין לְמִשְׁמַע וּלְמִנְדַּע מַאן הוּא דִּינָא דְּאִתְּדָּן עַל עָלְמָא, וּלְזִמְנִין דְּקָא מוֹדִיעִין בְּחֶזְוָוא לְחַיָּיָא, כְּמָה דְאַתְּ אָמֵר (איוב ל״ג:ט״ו) בַּחֲלוֹם חֶזְיוֹן לַיְלָה בִּנְפוֹל תַּרְדֵּמָה עַל אֲנָשִׁים וְגוֹ', אָז יִגְלֶה אֹזֶן אֲנָשִׁים וּבְמוֹסָרָם יַחְתּוֹם. מַאי מוֹסָרָם. דָּא נֶפֶשׁ, דְּאִיהִי קַיְּימָא וְחָתִים לִבְנֵי נָשָׁא מִלִּין, לְקַבְּלָא מוּסָר. (ויחי רכ"א) On New Year’s Day, when the world is judged, and the Throne of Judgement stands by the Supernal King, every soul (nephesh) hovers about and intercedes for the living. On the night following the giving of judgement they roam about, endeavouring to discover what decisions have been made concerning the fate of men in the coming year; and sometimes they communicate their knowledge to the living in the form of a vision or dream, as it is written: “In a dream, in a vision of the night, when deep sleep falleth upon men… then he openeth the ears of men and sealeth their instructions” (Job 33, 16): i.e. the soul puts its seal to words which it communicates to the sons of man that they may receive instruction or reproof.

בְּלֵילְיָא בַּתְרָאָה דְּחַגָּא, דְּקָא נַפְקָן פִּתְקִין מִבֵּי מַלְכָּא, וְהַהוּא צֵל אַעְדִּיאוּ מִבְּנֵי גְּרִיעוּ דְּהַאי עָלְמָא, הַהוּא נֶפֶשׁ דְּקַאמָרָן, אַזְלָא וּמְשַׁטְּטָא, (קכ"ט ע"א) וְחַד מְמָנָא סָרְכָא, בְּרָזָא גְּלִיפָא בְּעִזְקָא בִּכְתַב מְפֹרָשׁ, יְדוּמִיעָ"ם, דְּפָקִיד בִּכְתַב דְּזִיוָא גְּלִיפָא, וּבְגוֹ חִזְוָון עִלָּאִין. בְּהַהוּא לֵילְיָא נָחִית, וְכַמָּה אֶלֶף אַלְפִין וְרִבּוֹא רִבְוָון עִמֵּיהּ, וְנַטְלִין לְהַהוּא צֵל מִכָּל חַד וְחַד, וְסַלְּקִין, לֵיהּ לְעֵילָּא. On the last night of the Feast of Tabernacles, when the final edicts are issued from the King, and the shadow is removed from those persons who are shortly to die, a certain celestial officer named Yehudiam descends with myriads of followers and bears that shadow aloft; and the soul which we have mentioned roams about and sees the shadow and returns to its place, and announces to the rest of the dead: “Such and such an one is coming to be with us”-meaning the soul of whichever shadow has been most lately borne away by the angelic minions.

וְהַהִיא נֶפֶשׁ דְּקַאמָרָן, אַזְלָא וּמְשַׁטְּטָא וְחָמָאת לְהַהוּא צֵל, וְתָב לְאַתְרֵיהּ גּוֹ קִבְרָא, וְקָא מַכְרֶזֶת לִשְׁאַר מֵתַיָּיא, פְּלוֹנִי אָתֵי לְגַבָּן, פְּלוֹנִי אָתֵי לְגַבָּן. אִי זַכָּאָה טָבָא אִיהוּ, כֻּלְּהוּ חַדָּאן, וְאִי לָאו, כֻּלְּהוּ אַמְרֵי וַוי. כַּד סַלְּקִין הַהוּא צֵל, סַלְּקִין לֵיהּ לְגַבֵּי הַהוּא עֶבֶד מְהֵימָן, דִּשְׁמֵיהּ מְטַטְרוֹ"ן, וְנָטִיל הַהוּא צֵל לְגַבֵּיהּ, וְסַלִיק לֵיהּ לְאַתְרִיהּ, כְּמָה דְאַתְּ אָמֵר, (איוב ז׳:ב׳) כְּעֶבֶד יִשְׁאַף צֵל, יִשְׁאַף צֵל וַדַּאי. If that deceased one be righteous and has lived a good life while in this world, all the dead rejoice; but if not, they all say: “Alas, alas! Woe, woe!” When the angels bring up the shadow, they deliver it to that faithful servant whose name is Metatron, and he takes it and brings it unto its due and rightful place, as it is written: “As a servant earnestly desireth the shadow” (Job 7, 2).

מֵהַהִיא שַׁעֲתָא וְאֵילָךְ, מְתַתְקְנָא דּוּכְתָּא לְהַהִיא נְשָׁמָה דְּהַהוּא בַּר נָשׁ, וְדוּכְתָּא לְרוּחַ בְּגִּנְתָּא דְּעֵדֶן. וְדוּכְתָּא לְנֶפֶשׁ לְנַיְיחָא וּלְאִתְהֲנָאָה, בְּשַׁעֲתָא דִּמְשַׁטְּטָא וְאַזְלָא. בְּגִין דְּאִית (ויקרא קע"ב ע"ב) נֶפֶשׁ דְּלֵית לָהּ נַיְיחָא. וְאִית נֶפֶשׁ דְּאִישְׁתְּצִיאַת עִם גּוּפָא. From that hour on, a place is prepared for the neshamah of that man, and a place for his ruah in the Garden of Eden, and a place for his nephesh to rest in during its wanderings-for there is a certain nephesh which has no rest,

וְהַאי אִיהִי דְּלֵית לָהּ נַיְיחָא, וְהַאי אִיהִי דִּכְתִּיב בָּהּ, (שמואל א כ״ה:כ״ט) וְאֶת נֶפֶשׁ אוֹיְבֶיךָ יְקַלְעֶנָּה בְּתוֹךְ כַּף הַקָּלַע. דְּדָא אִיהִי אַזְלָא וּמְשַׁטְּטָא וּמִתְגַּלְגְּלָא בְּכָל עָלְמָא, וְלֵית לָהּ נַיְיחָא כְּלַל יְמָמָא וְלֵילֵי, וְדָא אִיהוּ עוֹנְשָׁא יַתִּיר מִכֹּלָּא וְהַהִיא דְּתִשְׁתְּצִי עִם גוּפָה, (ההיא דכתיב בה (ויקרא י״ז:י׳) והכרתי אותה מקרב עמה ולהאי לית לה דוכרנו כלל ואית נפשא דלא תשתצי עם גופה) וְתִשְׁתְּצֵי מֵאֲתָר אַחֲרָא, (ס"א עלאה) הַהִיא דִּכְתִּיב בָּהּ, (ויקרא כ״ב:ג׳) וְנִכְרְתָה הַנֶּפֶשׁ הַהִיא מִלְּפָנַי אֲנִי יְיָ'. מַאן מִלְּפָנַי. דְּלָא שַׁרְיָא עָלָהּ רוּחָא. וְכַד רוּחָא לָא שַׁרְיָא עָלָהּ, לֵית לָהּ שׁוּתָּפוּ כְּלַל בְּמָה דִּלְעֵילָּא, וְלָא יַדְעַת מֵאִינּוּן מִלִּין דְּהַהוּא עָלְמָא כְּלַל, וְהַאי אִיהִי נֶפֶשׁ כִּבְעִירֵי. concerning which it is written that “it shall be slung out, as out of the middle of a sling” (I Sam. 25, 29), which nephesh wanders about in the world, having no rest either by day or by night, this being the greatest and direst punishment possible; and there is likewise a “nephesh” which is “cut off’ together with the body, concerning which it is written: “and I will cut it off from its people” (Lev. 17, 10): and there is also a nephesh which is not “cut off’ together with the body, but is ” cut off’ from the place which, had it belonged to a worthy person, would have been its appointed place above, concerning which it is written: “that nephesh shall be cut off from my presence; I am the Lord” (Ibid. 22, 3); “from My presence” means that the ruah does not rest on it any longer; and when that is so the nephesh can have no part in the heavenly bliss, nor have any cognizance of any of the matters which take place in the other world. Such a nephesh is like that appertaining to an animal.

נֶפֶשׁ דְּלֵית (ד"א נפש דאית) לָהּ נַיְיחָא, הַאי אִיהִי כַּד אַזְלָא וּמְשַׁטְּטָא, אִעֲרְעַת בְּהַאי מְמַנָא יְדוּמִיעָ"ם, וּבְאִינּוּן סַרְכִין דִּילֵיהּ, וְנַטְלִין לָהּ, וְאָעלִין לָהּ בְּכָל פִּתְחֵי גַּן עֵדֶן, וְאַחְזְיָין לָהּ יְקָרָא דְּצַדִּיקַיָּא, וִיקָרָא דְּהַהוּא רוּחַ דִּילָהּ, וְאִיהִי מִתְדַּבְּקָא בֵּיהּ בְּנַיְיחָא, גּוֹ הַהוּא לְבוּשָׁא, וּכְדֵין יַדְעַת בְּאִינּוּן מִלִּין דְּעָלְמָא. A nephesh which is destined eventually to find rest, when in the course of its wanderings it meets with Yehudiam, the chief angelic messenger, with all his princes, is taken by him through all the doors of the Garden of Eden and shown all the glories of the righteous and the splendours of its own ruah, and then it invests itself in all serenity with its ruah, and it perceives all that is going on in the supernal world.

וְכַד הַהוּא רוּחַ סַלְּקָא לְאִתְעַטְּרָא גּוֹ נְשָׁמָה עִלָּאָה לְעֵילָּא, הַהִיא נֶפֶשׁ מִתְקַשְּׁרָא בְּהַהוּא רוּחַ, וְאִתְנְהִירַת מִנֵּיהּ, כְּסִיהֲרָא כַּד אִתְנְהִירַת מִשִׁמְּשָׁא. וְרוּחַ מִתְקַשְּׁרָא גּוֹ הַהִיא נִשְׁמְתָא. וְהַהִיא נִשְׁמְתָא מִתְקַשְּׁרָא, גּוֹ סוֹף מַחֲשָׁבָה, דְּאִיהִי רָזָא דְּנְפֶשׁ דִּלְעֵילָּא. And when that ruah ascends to be crowned within its neshamah which is above, the nephesh joins the ruah and clings thereto with all its strength, and receives illumination from it, which causes it itself to shine, even as the moon borrows light from the sun. And that ruah then joins itself in the same wise to the neshamah, and the neshamah unites herself with the end of Thought, this being the mystery of the Nephesh which is above.

וְהַהִיא נֶפֶשׁ, אִתְקָשָּׁרַת גּוֹ הַהוּא רוּחַ עִלָּאָה, וְהַהוּא רוּחַ אִתְקָשָּׁר גּוֹ הַהִיא נְשָׁמָה עִלָּאָה. וְהַהִיא נְשָׁמָה אִתְקָשָּׁרַת בְּאֵין סוֹף. וּכְדֵין אִיהוּ נַיְיחָא דְּכֹלָּא, וְקִשּׁוּרָא דְּכֹלָּא עֵילָּא וְתַתָּא, כֹּלָּא בְּרָזָא חֲדָא, וְגַוְונָא חֲדָא. and the Nephesh which is above unites itself with the Ruah which is above, and that Ruah again with its Neshamah, and that Neshamah with the Infinite (En-sof). Thus is achieved harmony, peace and union both above and below.

וּכְדֵין דָּא אִיהוּ נַיְיחָא דְּנֶפֶשׁ דִּלְתַתָּא, וְעַל דָּא כְּתִיב, (שמואל א כ״ה:כ״ט) וְהָיְתָה נֶפֶשׁ אֲדֹנִי צְרוּרָה בִּצְרוֹר הַחַיִּים אֵת יְיָ' אֱלֹהֶיךָ. בְּגַוְונָא חֲדָא, וּבְרָזָא חֲדָא, דְּהַהוּא אֵת, דָּא כְּגַוְונָא דָּא. This constitutes the attainment of the rest and quietude of the nephesh that is below, concerning which it is written: “But the soul (nephesh) of my lord shall be bound in the bundle of life with (et) the Lord thy God” (l Sam. 25, 29); that is to say, in the union symbolized by et (the first and the last letters of the alphabet, signifying the union of all things), one being like unto another.

כַּד נַחְתָּא סִיהֲרָא, רָזָא דְּנֶפֶשׁ עִלָּאָה, נְהוֹרָא מִכָּל סִטְרִין. אִיהִי נַהֲרָא לְכָל רְתִיכִין וּמַשִּׁרְיָין, וְעָבִיד לוֹן גּוּפָא חֲדָא שְׁלֵימָא, דְּנָהִיר בִּנְהִירוּ בְּזִיוָא עִלָּאָה. אוּף הָכִי כְּגַוְונָא דָּא, נַחְתָּא הַאי נֶפֶשׁ תַּתָּאָה, נְהִירָא מִכָּל סִטְרִין מִגּוֹ נְהִירוּ דְּנְשָׁמָה, וּמִגּוֹ נְהִירוּ דְּרוּחַ, וְנַחְתָּא וְנַהֲרָא לְכָל אִינּוּן רְתִיכִין וּמַשִּׁרְיָין, דְּאִינּוּן שַׁיְיפִין וְגַרְמִין, וְעָבִיד לוֹן גּוּפָא שְׁלֵימָא, דְּנָהִיר בִּנְהִירוּ. For when the Moon-which is the symbol of the supernal Nephesh- descends, illumined with glory from all sides, then she in her turn illumines with her radiance all the chariots and all the camps, and unites them, so that they are formed into one complete body which shines forth resplendent with the steadfast brilliance of the supernal light. In the same way the lower nephesh, when it descends, similarly illumined from all sides-from the light of the neshamah and of the ruah-also illumines all the chariots and camps, namely the limbs and bones of its body, and forms them into one complete body which emits light.

הֲדָא הוּא דִּכְתִּיב, (ישעיהו נ״ח:י״א) וְהִשְׂבִּיעַ בְּצַחְצָחוֹת נַפְשֶׁךָ, נַפְשֶׁךָ מַמָּשׁ, וּלְבָתַר וְעַצְמוֹתֶיךָ יַחֲלִיץ, דְּעָבִיד מִנַּיְיהוּ גּוּפָא שְׁלֵימָא, וְנָהִיר בִּנְהִירוּ, וְקָם וְאוֹדֵי וּמְשַׁבַּח לְקוּדְשָׁא בְּרִיךְ הוּא, כְּמָה דְּאִתְּמַר דִּכְתִּיב, (תהילים ל״ה:י׳) כָּל עַצְמוֹתַי תֹּאמַרְנָה יְיָ' מִי כָמוֹךָ. וְדָא אִיהוּ נַיְיחָא דְּנֶפֶשׁ וַדַּאי מִכָּל סִטְרִין. This is the significance of the words: “And he will satisfy with splendour (zahzahot) thy soul (Isa. 58, 11); and then He will make vigorous thy bones” (Ibid.): that is, they will be fashioned into one complete body which will emit light, and arise to give praises to the Holy One, as has been pointed out in connection with the words, “AII my bones shall say, O Lord, who is like unto Thee?” This praising does indeed constitute the rest and delight of the nephesh, and is verily the completion of its joy.