The Tzelem

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196) What is the difference between Israel and the idol worshipping nations? In Israel, when a person dies, he defiles each body and the house is defiled. And the body of an idol worshipper does not defile another, nor is his body impure when he dies.

197) When one of Israel dies, all the sanctities of his master are removed from him, the holy Tzelem [semblance] is removed from him, the holy spirit is removed from him, and his body remains impure.

198) However, an idol worshipper, a foreigner, one who performs idolatry, who is impure in every way during his life, his Tzelem is impure and his Ruach [spirit] is impure, since these impurities are within him. It is forbidden to draw near him. Once he dies, all these impurities come out of him and the body remains without impurity so as to defile.

199) And although their Guf [body] is impure both in their lives and in their death, in their lives, all the impurities within them have the power to defile others. In their death, when all the impurities come out of them, they cannot defile. And the Guf of Israel can defile others after its death, since all the sanctities have departed it and the other side is on it.

200) This holy Tzelem, when a person grows and is made, and his form is completed in this Partzuf, another Tzelem is made, which connects to the first, and one receives the other. When a person has two Tzelamim, the man is guarded and the body and the spirit are in him.

201) When one’s days to die draw near, the Tzelamim [plural of Tzelem] are removed from him. One removes the other because they are connected together, and the person remains without guarding. It is written about it, “Until the day breathes and the shadows flee away.” He does not say that the Tzelem [shadow] fled away, but “Shadows,” meaning two. This is so because Tzelamim are clothes of Mochin that the lower one receives from the upper one, since in themselves, ZON are unfit for reception of Mochin because their Kelim are from Malchut, on which there was Tzimtzum Aleph [first restriction] to not receive the upper light.

However, because Bina and TM de AVI descended into the Kelim de ZON during Katnut de AVI, ZON rise to AVI with the same Kelim during their Gadlut, when they return their Bina and TM to their degree. At that time, ZON receive the Mochin de AVI, and as they receive Mochin from AVI, they must also receive their Kelim to clothe the Mochin, since their own Kelim are unfit for reception of light. Thus, they receive Kelim—called Tzelamim that clothe the Mochin—from the same Bina and TM de AVI that descended in them. And they are two—from Bina and TM de Abaand from Bina and TM de Ima.

And as the two Tzelamim de ZON receive from AVI, the same applies in souls of people, which are born from ZON, to clothe in people. This is so because ZON do not beget souls before they rise and clothe upper AVI, and the lower one rises to the upper one and becomes like him. At that time, they are completely regarded as AVI themselves and the male and female souls that are born from ZON have the same relation as ZON to AVI. Also, the souls receive the clothing of Mochin from ZON from their Bina and TM, which are called Tzelamim, one from Nukva and one from ZA. First, he receives the Tzelem from the Nukva and then from ZA.

It is written, “This holy Tzelem.” When a person grows and forms and his shape becomes completed in that Partzuf, he first receives Tzelem from Nukva, and when the shape of this Tzelem is completed, he receives the other Tzelem from ZA. When it writes, “Another Tzelem is made, from ZA,” they unite as one and one receives the other because they need each other, since the Tzelem de Nukva extends Hochma, for it cannot shine without Hassadim, and Tzelem de ZA extends the Hassadim for clothing of Hochma. At that time, they unite as one and shine together, and one receives the other because one cannot shine without the other.

And it writes, “When one’s days to die draw near, the Tzelamim are removed from him.” This is so because the departure of the Tzelamim are the reason for his death, since they are the Kelim and the clothing of the Mochin, the light of life. And when the Kelim depart, the light of life departs, since there is no light without a Kli, and hence he dies. And one transfers to the other, for they need each other, since Hochma, the light of life, cannot shine without Hassadim, and the person remains unguarded, without Kelim for keeping the Mochin. For this reason, the Mochin—the light of life—departs.

202) When Din awakens in the world and the Creator sits on the throne of judgment, to sentence the world in the beginning of the year, a person should awaken in repentance, to repent for his iniquities. This is so because on that day, papers are written and they are all in a file. If the man is rewarded with repenting before his master, the papers about him are torn.

203) Afterwards, the Creator has prepared the day of atonement before a person, the day of repentance. If he repents from his sins, good. And if not, the king orders the papers signed and woe unto him, since repentance wishes to depart from him.

204) If one is rewarded with repenting but it is still incomplete, they leave them hanging until the last day, the gathering, the eighth day of the holiday of Sukkot. If he has made complete repentance before his master, the papers are torn. If he is not rewarded, the papers come out of the king’s house and are given into the hands of the punishing angel and the Din is done. Once the papers are brought out, they no longer return to the King’s house, but the Din that is written in them must be carried out.

205) At that time the Tzelamim depart from him and are not with him. And once they are removed from him, it is certain that the King’s punishment will be executed on him and he will taste the cup of death. On the night of the last festival, the night of the assembly, the eighth, the punishers are ready. They receive the letters and the Tzelamim depart from them. And if the Tzelamim are in them, no Din or bad illnesses come upon him, which come in the flaw of the Tzelamim.

206) When the head is removed from the shadow and the body remains, it indicates that either his son or his wife will remain alive and he will pass away. These things apply if all through that time, he did not repent. But if he repents, he will only taste the taste of death, and he will be healed from his illness.

207) And if the body of his shade is not seen and only its head exists, his household will depart and he will remain alive. These words apply only if his young son is still under his authority.

208) And if the hands of the shade are flawed, it indicates that the work of his hands will be spoiled. If its legs are flawed, it indicates that diseases chase him. And if his shade runs away from him and returns, runs and returns, it is written about it, “In the morning you shall say, ‘Would it be evening.’” And this is so only when the moon shines and the night is corrected in her light when he examines his shade.

209) But righteous and followers [Hassidim] see in their hearts as though they pass away from the world each day, and make complete repentance before their Master, and they do not need to examine the shade. Happy are they in this world and in the next world.

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