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284) Man’s soul is called by three names, which are NRN. They are all included in one another, and their power is in three places. Nefesh is inside the grave until the body rots in the ground. By that, she reincarnates in this world to be present among the living and to know their sorrow. When they are needy, she asks for mercy on them.
285) Ruach entered the Garden of Eden of the earth, and is depicted there in a form of the body from this world, in one clothing that it clothes there. There it enjoys the pleasures and delights of the brightness of the garden. On Sabbath, beginnings of months, and special occasions, it rises up to the upper Garden of Eden, enjoys there, and returns to its place, as it is written, “And the spirit will return to God who gave it,” in these times.
286) Neshama promptly rises to her place, the place from which she came out, Malchut, where the Neshama was born. It is for her that she illuminated the candle, Malchut, to shine above, since the souls of the righteous rise for MAN to ZA and Malchut, and mate through them. This Neshama does not come down to the world. She mingles with whom she mingles, Malchut, from all the sides, from above and from below, since the Malchut is included with the souls of the righteous. And as long as the soul does not rise to be connected to the throne, the world of Beria, the spirit does not crown in the Garden of Eden of the earth, and the Nefesh does not settle in her place. When the soul rises, there is rest for all and they come to their place.
287) When the people in the world need mercy, when they are afflicted and go to pray on the cemetery, this Nefesh awakens. She goes and wanders and evokes the Ruach, and the Ruach awakens toward the fathers, rising and awakening the Neshama. Then the Creator has pity over the world, and even though these words of the Neshama have been clarified in other ways, that the Nefesh is in Assiya, the Ruach is in Yetzira, and the Neshama is in Beria, they are all included in this meaning, and this is the clarification of the matter.
288) When the Neshama delays rising to her place, the Ruach goes and stands by the door of the lower Garden of Eden, and the door is not opened to him. He walks and roams and there is no one to watch over him. The Nefesh goes and wanders in the world and sees the Guf [body] filling with worms, in the Din of the grave, in the battering of the grave, and she mourns over it. All is in punishment until the Neshama ties to the place above, and then they all tie to their places.
289) All three are one knot, such as above in NRN, which are Malchut, ZA, and Bina de Atzilut, who are all one, and one tie. Nefesh, Malchut, has no light of her own. She partakes in one Guf, which is the three worlds BYA, in which Malchut dresses as a Neshama in a Guf, to delight it and to nourish it with all that is needed, as it is written, “She gives prey to her household and portions to her maidens.” “Her household” is the Guf that she feeds, and “Her maidens” are the organs of the Guf, the Sefirot de BYA.
290) Ruach is the one who rides on the Nefesh and governs her, illuminating for her with everything she needs, meaning ZA. The Nefesh is a chair for this Ruach. Neshama—who emitted and emanated this Ruach, governs it, and illuminates for it in the light of life—is Bina. Ruach depends on the Neshama and shines from her with the light that she shines for him. Nefesh depends on Ruach, shines from him, and is nourished by him, and all are one knot.
291) The upper Neshama, Bina, does not rise into the springing of Atik [ancient] of all that are ancient, the most hidden of all that are hidden AA. In Katnut, the Bina comes out of Rosh AA, and during Gadlut, she returns to Rosh AA, to the place from which she came out.
She is filled with light from it because it does not stop shining. And as long as the Neshama did not return to her place, this Ruach does not enter the Garden of Eden, which is the Nefesh, Malchut, and the Ruach is always only in the Garden of Eden because ZA and Malchut mate with one another and the Neshama is above. The Nefesh, too, Malchut, does not sit in her place inside the Guf below, which is BYA, as long as the Neshama has not returned to her place above.
292) Everything spreads similarly in man below. And even though NRN in man are all one knot, the Neshama rises up in the springing of the well, in Yesod de Malchut. The Ruach enters the lower Garden of Eden, such as above, meaning that ZA enters the Garden of Eden de Atzilut, Malchut. The Nefesh sits inside the grave, and if the Nefesh above—Malchut—sits inside the Guf in the grave, where is the grave above? It is within the hard Klipa. This is so because in Malchut, it is written, “And her legs go down to death,” dressing at her Sium [end] inside the hard Klipot, which is considered death and grave. Hence, Nefesh is similar to what is below. It is all one opposite the other. Because of that, the Neshama, NRN, divides by three degrees, and they are one knot and one meaning.
293) As long as the bones are still in the grave, before they rot, the Nefesh is there. Here is a secret for those who know the path of truth, who fear sin: When the Neshama crowns above inside the holy crown, Malchut, and the Ruach stands in the upper light on Sabbath, beginnings of months, and special occasions—while this Nefesh descends from the upper light to dwell in the Garden of Eden and illuminates and sparkles—the Nefesh stands inside the grave, dressing in the form that the Guf had initially. Then all the bones rise in that form, praising and thanking the Creator. It is written about it, “All my bones will say, ‘Lord, who is like You.’” It does not write, “Say,” but “Will say,” in the grave.
294) If the eye were given permission to see, it would see the night of the beginning of the Sabbath, and the night of the beginning of the month and of occasions as forms over the graves, which thank and praise the Creator. But people’s folly detains them from seeing and they do not know and do not notice why they are in this world. They are not concerned with watching over the honor of the upper King in this world, much less being concerned with the honor of the upper world, what it stands on, and how matters are interpreted.
295) On the day of Rosh Hashanah [Beginning of the year], when the world is sentenced and the throne of judgment stands toward the upper King, to sentence the world, every Nefesh [soul] wanders and seeks mercy over the living people. On the night of the end of the day of judgment, they go and wander to listen and to know the sentence to which the world was sentenced. Sometimes they alert the living through a vision, as it is written, “In a dream, a vision of the night, when sound sleep falls on men while they slumber in their beds.” At that time, he whispers in the ear of people and concludes with their moral. “Their moral” means the Nefesh, which stands and determines matters for people, so they accept the moral. She alerts them their sentence in a vision of the night, and then they will repent.
296) On the last night of the festival, when the verdicts come forth from the King’s house, and a shadow is lifted from people who are about to be taken out of this world, a Nefesh walks and wanders above. The appointee who is in charge of the carving with the seal in writing interprets the verdicts. His name is Yadomiam, who visits the writing of the engraved light. Within high mirrors, he comes down at night, and thousands and tens of thousands are with him, taken to that shadow from all who is sentenced to death, and raises him.
297) The Nefesh goes and wanders and sees the shadow. She knows who will die and returns to her place, to the grave, declaring to the rest of the dead, “So and so is coming to us.” If he is righteous and good, they all rejoice. If not, they all say “Woe.” When that shadow is raised, it is raised to the loyal servant whose name is Matat. He takes the shadow to him and elevates it to his place, as it is written, “As a slave who pants for the shade.” It is so because the Neshamot [plural of Neshama] are born from ZON, and a shadow from ZA is drawn out to each Neshama when it is born, as it is written, “Under its shade I delighted to sit, and its fruit was sweet to my palate.”
ZA is the tree of life. Hence, all of life depends on the shade that extends from him. For this reason, when a person is sentenced to death, that shade is taken from him and the angel Matat returns it to its place, to ZA.
298) From that time forth, a place for man’s Neshama is established in Yesod de Malchut de Atzilut, a place for Ruach in the lower Garden of Eden, and a place for the Nefesh to rest and enjoy while she wanders and walks. It is so because there is a Nefesh who has no rest, and there is a Nefesh that expires with the Guf [body].
299) It is written of the one who has no rest, “And the souls of your enemies He will sling out as from the hollow of a sling.” She wanders and rolls through the world, and she has no rest for days and nights. This is the hardest punishment of all.
A Nefesh that perishes with the Guf perishes from another place, as it is written, “That soul shall be cut off from before Me: I am the Lord.” “From before Me” means that the Ruach is not on her, hence she has no connection to what is above, and she does not know of the matters in that world at all. This is a Nefesh like a beast.
300) When a Nefesh who has rest walks and wanders, and meets the appointee, Yadomiam, and his officers, they take and raise her through all the doors of the Garden of Eden, showing the honor of the righteous and the honor of her own Ruach. She clings to the Ruach in resting, inside the clothing of that Ruach, and then she knows the matters of the upper world.
301) When the Ruach rises to crown in the upper Neshama above, the Nefesh ties to the Ruach and shines from it like the moon shines from the sun. The Ruach connects to the Neshama, and the Neshama connects at the end of Atzilut, which is called entirely like the thought and Hochma, since ABYA are HB TM. The thought is the Nefesh above, Malchut de Atzilut, which is called Nefesh.
302) Nefesh, Malchut de Atzilut, connects to the upper Ruach, ZA. Ruach connects to the upper Neshama, Bina. Neshama connects to AA, and AA to Ein Sof. Then there is contentment for all, and the connection of everything above and below. It is all one and in one way.
303) Then is the rest of the Nefesh below. It is written about it, “And the soul of my lord shall be bound in the bundle of the living with the Lord your God.” This means that they are bundled and tied as one thing in Et [the], in Malchut de Atzilut, that the Nefesh is tied to the Ruach in the lower Garden of Eden, Ruach to Neshama in Malchut de Atzilut. It is one opposite the other, the NRN of man corresponding the NRN of Atzilut.
304) When the moon comes down, meaning Malchut, the upper Nefesh de Atzilut illuminates on all sides. She illuminates to all the Merkavot [chariots/assemblies] and the camps of angels in BYA, making them one whole Guf that illuminates in the light of the upper brightness. Thus, man’s lower Nefesh comes down, illuminates from all the sides from within the illumination of Neshama, and from the illumination of the Ruach, and descends and illuminates for all the Merkavot and the camps, which are organs and bones of a man’s body. Thus, she makes them a whole Guf that illuminates with its light.
305) “And satisfy your soul in drought.” “Your soul” means “Your Nefesh.” Afterwards, “And make your bones strong,” meaning that the Nefesh illuminates in the bones and turns them into a whole Guf that illuminates in light. It rises and thanks and praises the Creator, as it is written, “All my bones shall say, ‘Lord, who is like You.’” This is indeed the rest of the Nefesh on all the sides.
306) Happy are the righteous who fear their Maker in this world, to be rewarded with three rests, NRN, for the next world. Rabbi Shimon said, “Happy are you, my sons, and happy am I that my eyes have seen this, that several high places are established for us and illuminate for us for the next world.”
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