Nefesh, Ruach, Neshama

(înapoi la pagina ZOHAR CUPRINS / VAYIGAŞ – click)

10) When the Creator created the world, He made the lower world as the upper world. He did everything one opposite the other, where each detail in the lower world has a corresponding root in the upper world, and this is His glory above and below.

11) And He created man over everything, to contain and complement all the details of creation, as it is written, “It is I who made the earth, and created man upon it.” “It is I who made the earth” is obvious; He does not need to tell us. But what is the reason for “I made the earth”? It is because “I Created man upon it,” is the persistence of the world, so everything will be one wholeness, since man is the purpose of the whole world and its perfection.

12) “Thus says God the Lord, who created the heavens and stretched them out.” This is the Creator up above, Bina, the Creator of heaven, ZABina always corrects ZA, emanating him and bestowing the Mochin upon him.

“Who spread out the earth and its offspring” is the holy land, the bundle of life, the Nukva.

“Who gives breath [Neshama] to the people on it,” meaning the land, Nukva, gives Neshama.

13) Another thing: Everything is above, in Bina, since from there, from Bina, the breath of life comes out to this land, the Nukva. And this land receives the Neshama, to give everything, since the river, ZA, extends and comes out. It receives from Bina and admits the souls into this land, Nukva, and she receives them and gives to every person who is rewarded with it.

14) When the Creator created man, He gathered his dust from the four directions of the world and made him in the place of the Temple below, the Nukva, and extended over him the breath [Neshama] of life, from the Temple above, from Bina.

15) And the Neshama consists of three degrees, hence there are three names to the NeshamaNefeshRuachNeshamaNefesh is the lowest, extending from Nukva, below the ten SefirotRuach is existence that governs the Nefesh, a degree above it, and extends from ZA to sustain it in everything, in Hochma and in HassadimNeshama is the highest existence, the light of Bina, which is superior to the light of ZA and the light of Nukva, which are Ruach Nefesh. It governs everything, a holy degree, higher than everyone, above Ruach Nefesh.

16) And these three degrees—NefeshRuachNeshama—are included in those who have been rewarded with the work of their Master. This is so because first, one has Nefesh. This is a holy correction for people to be corrected in. Since man comes to be purified in that degree, he is corrected to be crowned with Ruach. This is a holy degree that is on the Nefesh, for that man who has been rewarded to crown himself with it.

17) When he ascends in Nefesh and Ruach and comes to be corrected in the work of his Master properly, then Neshama is upon him, a superior, holy degree that governs everything, so he would be crowned in a degree of sublime holiness. And then he will be whole in everything, whole from every side, rewarded with the next world and the Creator’s loved one, as it is written, “To endow those who love me with substance.” “Those who love me” are those with a holy Neshama in them.

18) If those who are rewarded with Neshama are the Creator’s loved ones, why did they die in the flood? They were indeed the Creator’s loved ones, and of all those who had a holy Neshama in them, which were Enoch, Yered, and all the righteous who could protect the land, none was left whose merit was not corrupted. This is why it is written, “Of all that was on the dry land, all in whose nostrils was the breath of the spirit of life, died.” This means that they had already died and perished from the world, and none of them remained to protect the world at that time.

19) Everything is degree over degree, and NefeshRuachNeshama are one above the other. Nefesh is the first, the lowest degree. Then comes Ruach, which is over the Nefesh and stands atop her, and Neshama is the highest degree of all.

20) Nefesh is the Nefesh of David, the Nukva. She stands to receive the Nefesh from that river that extends and comes out, which is ZARuach. This Ruach stands on the Nefesh, and there is no existence for the Nefesh unless it is in Ruach. The Ruach is between fire and water, meaning Tifferet, middle line, between Gevura, which is called “fire,” and Hesed, which is called “water.” And it is from here that this Nefesh is nourished.

21) The Ruach stands and receives sustenance from another, high degree, called Neshama, from which the Ruach and Nefesh come out. The Neshama is the light of Bina, from which the light of ZA, called Ruach, comes out, as well as the light of Nukva, which is called Nefesh. It is from there that the Ruach is nourished, and when the Ruach travels, the Nefesh travels, too, and it is all one. They approach each other—the Nefesh approaches the Ruach, and the Ruach approaches the Neshama—and they are all one.

22) “Then … approached him” is the approaching of world in a world, the approaching of the lower world, NukvaNefesh, Judah, to the upper world, Yesod de ZARuach, Joseph, so that everything will be one. Because Judah was a king and Joseph was a king, they approached each other and united in one another.

(înapoi la pagina ZOHAR CUPRINS / VAYIGAŞ – click)

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