And Noah Begot Three Sons

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61) “And Noah begot three sons.” There is an allegory about a man who impregnated a female once, but two or three sons came out, each different from the other in both ways and actions: one was righteous, one was wicked, and one was in-between. Here too, the three connections of the spirit walk, fly, and mingle with the three worlds BYA.

“And Noah begot three sons,” the Mochin that come in three lines, extending from the three points—HolamShurukHirik—as it is written, “and liquids from your well.” Thus, these Mochin should have begot only one son; why are they three, and so very different from each other? Here, too, although when they were in Nukva de Atzilut, the three of them were only one mind, which are the three lines in it, when they were born and came out from there they came to the three worlds, separated BYA, and the three lines divided there from one another, the three connections of the spirit, which are called NRN. The first is the right line, Neshama in Beria; the second is the left line, Ruach in Yetzira, and the third is the middle line, Nefesh in Assiya, since the middle line is below the left line.

Once they departed from Atzilut and mingled with the three worlds, BYA, they were therefore separated and divided from each other, and were made by them into three sons, which are NRN. These are Shem, Cham, and Yefet. However, the Ruach, left line, which is Cham, was still not properly established, Hence he was Cham the wicked. Yefet, being the deciding one between Shem and Cham, was considered the in-between.

62) The soul emerges from ZON de Atzilut and enters among the mountains of separation, into BYA. Then the Ruach connects to the Neshama and descends lower, connecting the Nefesh to Ruach, and all go and connect in one another. It is so because although the Mochin part into three due to their exit to the separated BYA, they are still connected to each other because while still in ZON de Atzilut she has KHB TM of Kelim and NRNHY of lights. When she exits to the separated worlds she becomes VAK, and the three lines in her separate from one another: 1) VAK of the right line, Neshama, is in Beria; 2) VAK of the left line, Ruach, into Yetzira; 3) VAK of the middle line, Nefesh, to Assiya.

The GAR of lights of each one remain in the world above it, and Bina and TM of the Kelim fall each to the world below it. It follows that when the soul comes into BeriaBina and TM de Neshama descend and clothe in Ruach in Yetzira, which is the lower degree. This makes a connection between Ruach and Neshama, which comes to the separated Beria because Bina and TM de Neshama had descended and clothed in the Ruach in Yetzira, and thus they connected. Then she descends lower still, to Yetzira, and Nefesh connects with Ruach, since Bina and TM de Ruach in Yetzira fall and clothe in Nefesh in Assiya, by which they connect. All three connect, the Neshama in Ruach, and the Ruach in Nefesh.

Nefesh and Ruach are mingled with one another when they are born in the world. There is no Nefesh without Ruach. Indeed, the soul is present in the roads of man, meaning it is not born together with the NR, but one must extend it by going by the upright and good path. She is in the hidden section; her place is unknown, since the soul is born in VAK, which is NR, and the GAR remain in Nukva de Atzilut, which disappears from the dwellers of BYA.

63) If a person comes to be purified he is aided with a holy soul. He is purified and sanctified, and he is called “holy.” If he is not rewarded and does not come to be purified, only two degrees open up for him, Nefesh and Ruach, but he has no holy soul [Neshama]. Moreover, if he comes to defile he is defiled and the upper aid is removed from him. Henceforth, it is each according to his ways. If he repents and comes to be purified, he is aided once again.

We could argue that when a person is born he has only Nefesh from the side of the pure beast. The thing is that the Ruach always contains Nefesh, hence when he is born he has NR. But as for Neshama, that degree of the pure beast is according to one’s actions. So it is in each degree.

64) The high connections of the fortress of fortresses is the righteous. The connections mean NRN, called “three connections of NRN” of the righteous, connected in the middle line. These are a stronger fortress than any fortress before the Sitra Achra. Hence the eyes are open and the ears are open. In other words, the righteous have HB, called “eyes” and “ears.” It is so because a voice from the voices descends from above downward, and breaks mountains and rocks. In other words, the middle line, called “voice,” is Daat. It includes all three voices HBD de Daat, and only one voice descends and illuminates from above downward, breaking all the strong Klipot called “mountains” and “rocks.”

But the two upper voices, HB de Daat, do not extend below. They see but are not seen, and their eyes and ears become shut. They cannot see, cannot hear, and do not know how to educate the one that is mingled between them in two. Thus, they are repelled outside because they do not know how to learn and extend the one that is mingled with two, the middle line. This is why their eyes and ears become blocked, since they cannot receive the holy Mochin of Hochma, called “eyes,” or of Bina, called “ears.” They do not see and do not hear, hence they are repelled outside of Kedusha.

65) They cling to the two lines, right and left, HB. The one, the middle line, is the craftsman of craftsmen, and all the Mochin depend on him. He is not among them, hence they do not enter among the holy books, for all those in whom this craftsman, the middle line, is not present are not written in the books of remembrance. That is, they do not receive the great Mochin de Bina, called “book of remembrance” and “book of the living.” For this reason, they are blotted out from the book of the living, for they have no portion there, as it is written, “Let them be blotted out of the book of the living, and not be written with the righteous.”

66) Woe to them when they exit this world. Who will demand and who will ask in their favor when they are given to the hands of Angel Dumah and are burnt in burning fire? They will not come out of there on beginnings of months or on Sabbath, as it is written, “And it shall come to pass that from one new moon to another, and from one Sabbath to another, all flesh shall come to worship before Me, says the Lord.”

After the Sabbath and the beginning of the month, a herald announces them from the north side and says, “Let the wicked return to the netherworld.” Then several harm-doing angels gather and come upon them. The fire in the valley of the son of Hinnom blazes in four directions to punish the wicked who have blemished the four Behinot HB TM.

67) They are visited three times a day, to make their punishment easier, during the three Zivugim of ZON in the three prayers. Moreover, when Israel say out loud, “Amen, may the great heaven be blessed,” a Zivug is made above and the Creator is filled with Rachamim and has mercy over everything. He insinuates to the angel appointed over the gates of Hell, and whose name is Samriel, and who has three keys in his hands, and he opens three gates in the side of the desert, and they see the light of this world. Then smoke comes and blocks the way of the light.

Receiving permission and reconciliation are employed in every Zivug of ZON. In the beginning of the ZivugZA extends from the illumination of the left line, as it is written, “His left is under my head.” Afterward he mates with her in domination of the right, and it follows that in the domination of the left line he insinuates to Angel Samriel, appointed over Hell, the branch of the left line, to open three gates, the three lines in the Zivug on the side of the desert, which is governed by the left side, from which come the forces of the desert. At that time the illumination of the left extends down to this world from above downward.

They see the light of this world, since three times a day they visit, to make their punishments easier. That is, in the three Zivugim of ZON made by the force of the three prayers, since the illumination of the left at the beginning of each Zivug comes to the righteous in Hell. This extension is done at the moment when the Zivug de ZON begins, in order to appease the Nukva. Then smoke of fire promptly comes and blocks the ways of the light, since the ways of the light have been blocked and it has turned dark.

68) At that time three appointees with three fans in their hands blow with their hands and return the smoke to its place. After he has already appeased the Nukva with the illumination of the left, and the Nukva cannot remain in it, He makes a Zivug under the governance of the right, extending to her perfect illumination. It follows that three appointees come from that Zivug of the right, extending from the three lines of the Zivug, and three fans, three forces of the right, clean the pipelines of abundance from the Dinim as though with fans, extending Hassadim, which is regarded as retuning the Dinim, called “smoke” and “fire,” to their place, which is Hell.

In the meantime, since the time when the three lines dominated by the left have illuminated, and before the smoke came and blocked the ways, it is considered that they had relief for an hour and a half. It is so because the three lines of the MochinHBD, called “three hours,” and the line of Daat, divided into two, HG. Accordingly, it follows that when the left illuminated, Bina illuminated, which is an hour, as well as Gevura, which is half an hour from the Daat. But at that time nothing illuminated of the hour and a half on the right, which are Hochma and Hesed in Daat. Thus, they have obtained the relief of enjoying only an hour and a half for the time being.

After the right returned to illuminate in a Zivug, they return to their fire, the fire of Hell, and cannot enjoy the Hochma and Hesed in Daat, which illuminate during this Zivug.

It is likewise three times a day. Each time Israel say, “Amen, may the great heaven be blessed,” at the beginning of each Zivug, they obtain relief. Happy are the righteous whose ways shine in the next world to all directions.

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