Three Souls

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740) There are three souls, and they rise in the upper degrees. And because they are three, they are four. The first soul is the uppermost soul, which is imperceptible. The upper treasurer did not comment on her, much less the lower one. This is the soul of all souls; it is concealed and is never revealed. It is unknown and all are dependent upon her.

741) She is clothed in a garment from the radiance of the Carmel, within the radiance that drips drops of gemstones. They are all tied as one, as ties of organs in a single body. And the uppermost soul permeates them and reveals her actions through them, like a body that reveals the deeds of the soul. She and they are one, and there is no separation between them. This is the highest soul, which is hidden from all.

A soul means the light of Bina. The nine Sefirot de [of] AA are the roots of all the Sefirot in the worlds. It turns out that the root of all the souls is the light of the Sefira of Bina de AA. Hence, she is called “the uppermost soul.” And because of Malchut’s ascent to Rosh de AABina de AA departed Rosh de AA and became VAK without a Rosh, which means light of Hassadim without Hochma. Thus, two SefirotKeter and Hochma, remained in the Rosh, since the place of the Zivug—called Yesod—was made in the Malchut that rose to Rosh de AA, and the Sefira of the Rosh ended in her.

And due to the departure of Bina from Rosh de AABina was divided into two separate discernments: her GAR, upper AVI, and her VAKYESHSUT. This is so because the flaw of Bina’s departure from the Rosh does not touch GAR de Bina whatsoever, since she is essentially only light of Hassadim, for she desires mercy [Hassadim] and never receives Hochma. Hence, there are no changes in that light from the time it is in Rosh de AA to the time it departs the Rosh de AA.

For this reason, GAR de Bina is regarded as though they had never departed Rosh de AA. And even after Bina’s departure, the concealed Hochma of AA still shines in them, but in great concealment, since they do not receive Hochma, but only light of Hassadim. And these GAR de Bina were erected as Partzuf upper AVI, which are in a never ending Zivug, for they are always GAR and there is never any diminution in them.

But ZAT de Bina is Hitkalelut [mingling] of ZON in Bina, hence they need Hochma. And since after the departure of Bina from the Rosh, they were left with Hassadim without Hochma, it is considered that they were flawed due to Malchut’s ascent to Rosh de AA, and remained without a Rosh. At the time of Gadlut [adulthood], Malchut descends from Rosh de AA to her place, and Bina de AA returns to the Rosh, obtaining her GAR from Hochma de Rosh AA once more. And the order of emergence of the GAR is in the three points, HolamShurukHirik, and these ZAT de Bina were erected as Partzuf YESHSUT.

This uppermost, imperceptible soul is GAR de Bina de AA, upper AVI, where Hochma de AA shines in them in great concealment because they do not receive Hochma. Hence, the upper treasurer, Yesod—the place of Zivug where all the lights gather—did not awaken in her. And Malchut that rose to Rosh de AA and became the place of the Zivug in the Rosh is called “the upper treasurer.” This is why she became the Sium [conclusion] of Rosh de AA, and Bina departed.

The upper treasurer did not awaken anything in this soul, for he did not blemish it by Bina’s exit, since she does not receive Hochma even when she is at the Rosh. It is even more so with the lower treasurer, during Gadlut, when the middle line emerges on the Masach de Hirik, which diminishes the level from GAR de GAR to VAK de GAR once more. This is so because the lower treasurer, too, does not touch these GAR de BinaAVI, whatsoever, since she never receives Hochma. Hence, she does not grow by her own luminescence and does not diminish by her own restriction.

It is written that she is the soul of all the souls because Bina de AA is the root of all the Binas in the worlds. Hence, the light in her is the root of all the souls. Also, she is concealed and never appears since Hochma de AA, which shines in her, is concealed and hidden in her, and never appears. Unknown means that the Yod does not depart her Avir [air], and all the souls depend on her, since she is the root of all the souls.

It was said, “She is clothed in a garment from the radiance of the Carmel.” GAR de BinaAVI, clothe the garment of the radiance of the Carmel—ZAT de BinaYESHSUT. And they are called, “the radiance of the Carmel,” as it is written, “Your head upon you is like Carmel,” since YESHSUT is the Rosh of the Nukva and is called “Carmel,” from the words Car Maleh [stuffed pillow] abundantly.

“Within the radiance that drips drops of gems.” In Gadlut, its Mochin of YESHSUT is three drops, HolamShurukHirik. And upper AVI clothe within this radiance of the three drops, and they all connect as one, as the connections among the organs of a single body. The three drops are connected to each other in a way that one cannot illuminate without the other, and the upper soul enters them and reveals her deeds through them, like a body that discloses the deeds of the soul. Thus, upper AVI clothe in YESHSUT, and act through YESHSUT, which clothes them, and AVI and YESHSUT are one and there is no separation between them.

Even though AVI are in light of Hassadim and YESHSUT are in light of Hochma, they are still one and there is no separation between them. This is so because even YESHSUT do not receive the Hochma for their own needs but only to bestow upon Nukva de ZA, while they themselves shine in covered Hassadim, like upper AVI. Hence, the uppermost soul is always concealed, for GAR de BinaAVI, and ZAT de BinaYESHSUT, are both hidden from everything, since for its own needs, even YESHSUT shines only in covered Hassadim.

742) The second soul is the Nukva, which hides within her armies. She is a soul to them, receives a body from them, and dresses in them like a soul in a body—to reveal her deeds to the whole world through them—like a body that is a tool for the soul, by which she performs all her actions. And they are tied and united in one another as the hidden ones above—AVI and YESHSUT—are tied.

743) The third soul is the souls of the righteous below. The souls of the righteous come from among these higher souls, the souls of the Nukva and the souls of the male, ZA. For this reason, the souls of the righteous are higher than all those armies and camps of angels above, since the angels come from the externality of the Nukva, but the souls come from the internality of the Nukva and the internality of ZA, meaning from their own souls.

Thus, the three souls have been explained: 1. Bina de AAAVI, and YESHSUT; 2. Nukva de ZA; and 3. the souls of the righteous. However, they are four souls, since Bina de AA divides into two souls with a difference between them, since AVI are the source of the Hassadim and YESHSUT are the source of Hochma. Hence, they are four—AVIYESHSUTNukva, and the souls of the righteous.

Yet, since YESHSUT, too, are in covered Hassadim for their own needs, like AVI, they are regarded as one soul. Also, he does not count the souls of ZA, since it is in covered Hassadim, like upper AVI, hence there is no renewal in it.

744) Thus, the souls are higher from two sides, from ZA and from Nukva, and they come from their internality. Therefore, why do they descend to this world and why do they depart it? It is like a king who had a son, whom he sent to some village to raise him until he was grown and to teach him the ways of the king’s palace. When the king heard that his son had grown, he sent his mother out of his love for his son and she brought him to his palace, and he rejoiced with his son.

745) Thus, the Creator begot a son with its mother, which is the uppermost, holy soul. These are the generations of ZON. He sent him to a village, that is, to this world, to grow in it and to be taught the conducts of the King’s palace. When the King knew that his son had grown in that village, and the time had come to bring him to His palace, out of His love, He sent His mother and she brought him to His palace. The soul does not depart this world until his mother comes for her and brings him to the King’s palace, where she sits forever.

746) Yet, it is the nature of the world that the people of the village cry over the departure of the King’s son from them. There was a sage there, who told them, “Why are you crying? Is he not a prince, who should not be living among you any longer, but in his father’s palace?” So was Moses, who was a sage. He saw that the people of the village were crying and hence said, “You are the children of the Lord your God: you shall not cut yourselves nor shave your forehead for the sake of the dead.”

747) If all the righteous knew it, they would be happy when their day came to depart this world. Is it not the highest honor that the mistress comes for them to lead them to the King’s palace so the King will rejoice in them all day? After all, the Creator entertains only with the souls of the righteous.

748) The souls of the righteous, below, awaken the love of the assembly of Israel, the Nukva, to the Creator, ZA, since they come from the side of the King, ZA, from the male’s side. Thus, this awakening comes to the Nukva from the male, and the love awakens.

It turns out that the male awakens the fondness and love for the Nukva and then the Nukva connects to the male with love. This settles the question that it is not to the Nukva’s credit to chase the male. Now it is clear that the souls of the righteous, which are males, awaken this love for ZA.

749) Similarly, the craving of the Nukva to shoot lower waters opposite upper waters is only in the souls of the righteous. Happy are the righteous in this world and in the next world, for the upper and lower stand over them. Hence, “A righteous is the foundation of the world” can be related to the upper righteous, Yesod de ZA, and can be related to the souls of the righteous; both are true.

750) The meaning of all that is that the righteous is the Yesod above, Yesod de ZA, and Yesod below, in the Nukva and the souls of the righteous. And the assembly of Israel, the Nukva, is included in the righteous above and below. A righteous from this side is Yesod de ZA, and a righteous from the side of the soul of the righteous below, inherit her, meaning the Nukva. This is the meaning of, “The righteous shall inherit the land,” the Nukva. The righteous, Yesod de ZA, inherits this land, Nukva, imparts blessings upon her each day, and gives her pleasures and dainties extended from above, from Bina, which he draws to her.

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