Nefesh, Ruach, and Neshamah
There are three levels to the human soul, Nefesh [lowest level], Ruach [Middle level], and Neshamah [Highest level of the three]. There is a process that a human being should undergo throughout the day in order to elevate from the lowest to the highest level. This process begins with positive spiritual deeds. According to the Zohar, spiritual deeds are actions that help bring about a dramatic change in our character. When we align ourselves with negative people and chaotic situations in life, we ignite self-centered reactions within ourselves. A spiritual deed occurs when we rise above this power of impulse and alter our emotional and behavioral responses.
Attaining higher levels of growth and evolving our own soul is our ultimate purpose in life, and the strength and inspiration to strive for these higher levels comes to us through the letters that compose this passage.
152. Come and behold, "My soul (Nefesh)" - this is the one that dominates at night and pursues its own grade, WHICH IS THE NUKVA OF ZEIR ANPIN, IN ORDER TO CLEAVE ON TO IT. "My spirit (Ruach)" governs during the day. As it is written, "With my soul (Nefesh) have I desired you in the night," this is the Nefesh that rules at night, BECAUSE AT THAT TIME IT RISES ON HIGH AND IS PRESENTED BEFORE THE KING. "With my spirit (Ruach) within me will I seek you early" refers to the Ruach, which governs during the day.
152. תָּא חֲזֵי, נַפְשִׁי: דָּא נֶפֶשׁ דְּאִיהִי שָׁלְטָא בַּלַּיְלָה, וּלְמִרְדַּף בָּתַר דַּרְגָּא. רוּחַ בַּיּוֹם, דִּכְתִיב נַפְשִׁי אִוִּיתִיךָ בַּלַּיְלָה, דָּא נֶפֶשׁ דְּאִיהִי שָׁלְטָא בַּלַּיְלָה, אַף רוּחִי בְּקִרְבִּי אֲשַׁחֲרֶךָּ. דָּא רוּחַ דְּאִיהוּ שָׁלְטָא בִּימָמָא.
153. And if you say THAT NEFESH AND RUACH are two different grades, separate from each other, it is not so! They are two combined as one grade. And there is a higher grade that governs them both; it cleaves to them and they to it - and it is called Neshamah.
153. וְאִי תֵימָא, דִּתְרֵין דַּרְגִּין אִינוּן בִּפְרוּדָא. לָאו הָכֵי, דְּהָא דַּרְגָּא חַד אִינוּן, וְאִינוּן תְּרֵין, בְּחִבּוּרָא חַד. וְחַד עִלָּאָה, דְּשָׁלְטָא עֲלַיְיהוּ, וְאִתְדְּבַּק בְּהוֹ, וְאִינוּן בֵּיהּ, וְאִתְקְרִיאַת נְשָׁמָה.
154. All these grades rise in accordance with the secret of the inner Wisdom, because when the grades look at each other, man is able to look upon the Supernal Wisdom and the Neshamah can enter to them - TO THE NEFESH AND THE RUACH, and they cling to it. So when THE NESHAMAH governs, then man is called holy, perfected in all ways and is entirely devoted to the Holy One, blessed be He.
154. וְכָלְהוֹ דַּרְגִּין סָלְקָאן בְּרָזָא דְּחָכְמְתָא, דְּכַד מִסְתַּכְּלָן אִלֵּין דַּרְגִּין, יִסְתַּכֵּל בַּר נָשׁ, בְּחָכְמָה עִלָּאָה, וְהַאי נְשָׁמָה עָיֵיל בְּהוֹ, וּמִתְדַּבְּקָן בָּהּ, וְכַד הַאי שָׁלְטָא, כְּדֵין הַהוּא בַּר נָשׁ, אִקְרֵי קָדוֹשׁ, שְׁלִים מִכֹּלָּא, רְעוּתָא חָדָא לְגַבֵּי קֻדְשָׁא בְּרִיךְ הוּא.
155. The Nefesh rouses from below, WHICH MEANS THAT IT IS LOWEST OF THE LIGHTS NEFESH, RUACH, AND NESHAMAH. Because it is closest to the body and nourishes it, the body clings to it and it to the body. Afterward, THE NEFESH is amended BY THE GOOD DEEDS A PERSON PERFORMS and becomes a throne on which the Ruach dwells. This is because of the awakening of the Nefesh, which is attached to the body. As it is written, "Until the spirit (Ruach) be poured upon us from on high..." (Yeshayah 32:15).
155. נֶפֶשׁ: אִיהוּ אִתְעֲרוּתָא תַּתָּאָה, וְדָא סְמִיכָא בְּגוּפָא, וְזָנַת לֵיהּ, וְגוּפָא אָחִיד בָּהּ, וְהִיא אִתְאַחֲדַת בְּגוּפָא. לְבָתַר אִתְתַּקְנַת, וְאִתְעֲבִידַת כָּרְסְיָיא לְאַשְׁרָאָה עֲלָהּ רוּחַ, בְּאִתְעֲרוּתָא דְּהַאי נֶפֶשׁ. דְּאִתְאֲחִידַת בְּגוּפָא, כְּמָה דִכְתִיב עַד יַעֲרֶה עָלֵינוּ רוּחַ מִמָּרוֹם.
156. After both, THE NEFESH AND THE RUACH, are amended, they are ready to receive the Neshamah, because the Ruach becomes a throne on which the Neshamah rests. And this Neshamah is high above all and remains concealed, unattainable, and most hidden!
156. לְבָתַר דִּמְתַקְּנֵי תַּרְוַויְיהוּ, זְמִינִין לְקַבְּלָא נְשָׁמָה, דְּהָא רוּחַ אִתְעֲבֵיד כָּרְסְיָיא לְגַבֵּי נְשָׁמָה, לְאַשְׁרָאָה עֲלֵיהּ, וְהַאי נְשָׁמָה, אִיהִי סְתִימָא, עִלָּאָה עַל כֹּלָּא, טְמִירָא דְכָל טְמִירִין.
157. So there is a throne for the throne, BECAUSE THE NEFESH IS A THRONE FOR THE RUACH, WHICH IS ALSO A THRONE, and a throne for the highest level, BECAUSE THE RUACH IS A THRONE FOR THE NESHAMAH, WHICH IS HIGH ABOVE THEM BOTH. And when you study these grades, you find in this subject the secret of Wisdom. IN OTHER WORDS, YOU LEARN HOW THE LIGHT OF CHOCHMAH IS DRAWN BY THE NEFESH, RUACH, AND NESHAMAH. And everything is in accordance with the higher Wisdom, in order to achieve certain mysteries.
157. אִשְׁתְּכַח, דְּאִית כָּרְסְיָיא לְכָרְסְיָיא, וְכָרְסְיָיא לְגַבֵּי עִלָּאָה עֲלַיְיהוּ. וְכַד תִּסְתַּכַּל בְּדַרְגִּין, תִּשְׁכַּח רָזָא דְחָכְמְתָא בְּהַאי מִלָּה. וְכֹלָּא הוּא חָכְמְתָא לְאִתְדַּבְּקָא בְּהַאי גַוְונָא מִלִּין סְתִימִין.
158. Come and behold, the Nefesh is the awakening factor from below that cleaves to the body. Just like the light of a candle, in which the lowest light, which is black, clings to the wick and exists only through it. So, when THE BLACK LIGHT is improved through AND CLINGS TO the wick, it becomes a throne for the white light above it, BECAUSE THE WHITE LIGHT rests upon the black light. THIS WHITE LIGHT IS EQUIVALENT TO THE LIGHT OF RUACH.
158. תָּא חֲזֵי, נֶפֶשׁ אִיהִי אִתְעֲרוּתָא תַּתָּאָה, דְּאִתְדַּבְּקָא בֵּיהּ בְּגוּפָא. כְּגַוְונָא דִנְהוֹרָא דְּבוֹצִינָא, דִּנְהוֹרָא תַּתָּאָה, דְּאִיהִי אוּכְמָא אִתְדַּבְּקַת בִּפְתִילָה, וְלָא אִתְפְּרַשׁ מִנָּהּ, וְלָא אִתְתַּקְנַת אֶלָּא בָּהּ. וְכַד אִתְתַּקְנַת בַּפְּתִילָה, אִתְעֲבִידַת כָּרְסְיָיא לִנְהוֹרָא עִלָּאָה חִוָּורָא, דְּשַׁרְיָיא עַל הַהוּא נְהוֹרָא אוּכְמָא.
159. After they are fixed, THE BLACK LIGHT WITH THE WHITE LIGHT OVER IT, the white light becomes a throne for a concealed light. What rests on the white light, which is neither seen nor known, IS EQUIVALENT TO THE LIGHT OF NESHAMAH. The light is now complete IN SUCH A MANNER THAT THE CANDLE HAS THREE LIGHTS - ONE ON TOP OF THE OTHER. FIRST, A BLACK LIGHT, WHICH IS THE LOWEST OF THEM ALL AND IS ATTACHED TO THE WICK OF THE CANDLE; SECOND, A WHITE LIGHT THAT RESTS ON THE BLACK LIGHT; AND FINALLY, A HIDDEN LIGHT THAT RESTS ON THE WHITE LIGHT. And so a person who reaches perfection in everything ALSO ATTAINS THESE THREE LIGHTS, ONE OVER THE OTHER, AS IS EXPLAINED BY THE LIGHTS OF THE CANDLE, WHICH CORRESPOND TO THE NEFESH, THE RUACH, AND THE NESHAMAH. Then that person is called 'holy,' as it is written, "for holy people who are in the earth..." (Tehilim 16:3).
159. לְבָתַר כַּד מִתְתַּקְנָן תַּרְוַויְיהוּ, אִתְעֲבִידַת הַהוּא נְהוֹרָא חִוָּורָא כָּרְסְיָיא לִנְהוֹרָא סְתִימָאָה, דְּלָא אִתְחֲזֵי וְלָא אִתְיְידַע, מַה דְּשָׁרָא עַל הַהוּא נְהוֹרָא חִוָּורָא. וּכְדֵין, נְהוֹרָא שְׁלִים. וְכָךְ הוּא בַּר נָשׁ, דְּאִיהוּ שְׁלִים בְּכֹלָּא. וּכְדֵין אִקְרֵי קָדוֹשׁ, כְּד"א לִקְדוֹשִׁים אֲשֶׁר בָּאָרֶץ הֵמָּה וגו'.
160. This appears in the same manner, according to the sublime secret, IN THE VERSES BEFORE US. Come and behold, at the time when Abraham came to the land of Yisrael, the Holy One, blessed be He, appeared before him. As we have already stated and as it is written, "to Hashem, who appeared to him" (Beresheet 12:7). There he attained the LIGHT OF Nefesh, and he built an altar for that grade. After this, "he still journeyed on toward the Negev," where he attained the LIGHT OF Ruach. And after that, when he rose to cleave to the LIGHT OF Neshamah, WHICH IS THE SECRET OF BINAH THAT IS CALLED THE "CONCEALED WORLD," IT IS WRITTEN THAT HE simply "built there an altar to Hashem" (Beresheet 13:18). AS IT IS NOT WRITTEN 'TO HASHEM WHO APPEARED TO HIM,' THIS refers to the Neshamah, which is the most hidden of all. THEREFORE, IT IS NOT WRITTEN, 'TO HASHEM WHO APPEARED TO HIM' IN RELATION TO THE NESHAMAH, AS IS WRITTEN FOR THE LIGHT OF NEFESH.
160. כְּגַוְונָא דָא בְּרָזָא עִלָּאָה. תָּא חֲזֵי בְּשַׁעֲתָא דְּעָאל אַבְרָהָם לְאַרְעָא, אִתְחֲזֵי לֵיהּ קֻדְשָׁא בְּרִיךְ הוּא, כְּמָה דְּאִתְּמָר, דִּכְתִיב לַה' הַנִּרְאֶה אֵלָיו, וְקַבֵּיל תַּמָּן נֶפֶשׁ וּבָנָה מִזְבֵּחַ לְהַהוּא דַרְגָא. לְבָתַר הָלוֹךְ וְנָסוֹעַ הַנֶּגְבָּה, דְּקַבֵּיל רוּחַ. לְבָתַר דְּסָלִיק לְאִתְדַּבְּקָא גּוֹ נְשָׁמָה, כְּדֵין וַיִּבֶן שָׁם מִזְבֵּחַ לַה' סְתָם, דָּא הִיא נְשָׁמָה, דְּאִיהִי סְתִימָא דְכָל סְתִימִין.
161. After this, Abraham knew that he should undergo purification and be crowned with more grades. So immediately, "Abraham went down to Egypt," where he was saved by not being enticed by the bright lights. As a result, he was purified, and returned to his place. Since he went down to Egypt and he was purified, immediately it says, "Abraham went up out of Egypt." He assuredly "went up," WHICH MEANS THAT HE ROSE A GRADE, AS HE NOW MERITED THE LIGHT OF CHAYAH, WHICH IS THE SECRET OF CHOCHMAH OF THE RIGHT SIDE, and returned to his place, TO THE LAND OF YISRAEL. And he cleaved to the Supernal Faith, as it is written, "to the Negev," WHICH ALLUDES TO THE CHOCHMAH OF THE RIGHT, NAMELY CHESED THAT RISES UP DURING MATURITY AND BECOMES CHOCHMAH. THERE ARE FIVE GRADES IN THIS GRADE - NEFESH, RUACH, NESHAMAH, CHAYAH AND YECHIDAH - AND ABRAHAM NOW MERITED ITS FIRST GRADES.
161. לְבָתַר יָדַע דְּבָעֵי לְאִצְטְרָפָא וּלְאִתְעַטְּרָא בְּדַרְגִּין, מִיָּד וַיֵּרֶד אַבְרָם מִצְרָיְמָה, וְאִשְׁתְּזֵיב מִתַּמָּן. וְלָא אִתְפַּתָּא גּוֹ אִינוּן טְהִירִין, וְאִתְצָרֵיף וְתָב לְאַתְרֵיהּ. כֵּיוָן דְּנָחַת וְאִתְצְרֵיף, מִיָּד וַיַּעַל אַבְרָם מִמִּצְרַיִם, סָלֵיק וַדַּאי וְתָב לְאַתְרֵיהּ, וְאִתְדַּבַּק בִּמְהֵימְנוּתָא עִלָּאָה, דִּכְתִיב הַנֶּגְבָּה.
162. From here onward, Abraham acquired the Supernal Wisdom, cleaved to the Holy One, blessed be He, and became the right of the world. As it is then written, "And Abraham was very rich in cattle, in silver and in gold" (Beresheet 13:2). "Very rich" from the direction of the east, WHICH IS TIFERET; "in cattle" from the west, WHICH IS MALCHUT; "in silver" from the south, WHICH IS CHOCHMAH, and "in gold" from the north, WHICH IS BINAH.
162. מִכָּאן וּלְהָלְאָה יָדַע אַבְרָהָם, חָכְמְתָא עִלָּאָה, וְאִתְדַּבַּק בְּקֻדְשָׁא בְּרִיךְ הוּא, וְאִתְעֲבֵיד יָמִינָא דְעָלְמָא. כְּדֵין וְאַבְרָם כָּבֵד מְאֹד בַּמִּקְנֶה בַּכֶּסֶף וּבַזָּהָב. כָּבֵד מְאֹד, בְּסִטְרָא דְמִזְרָח. בַּמִּקְנֶה, בְּסִטְרָא דְמַעֲרָב. בַּכֶּסֶף מִסִּטְרָא דְּדָרוֹם. בַּזָּהָב מִסִּטְרָא דְצָפוֹן.
163. Rabbi Elazar, Rabbi Aba, and their companions came and kissed the hands of Rabbi Shimon. Rabbi Aba wept and said, Woe for the time when you shall leave this world. Who shall then illumine the light of Torah? Happy is the fate of the companions who have heard these interpretations of Torah coming from your mouth!
163. אָתוֹ ר' אֶלְעָזָר וְר' אַבָּא וְכָלְהוֹ חַבְרַיָא, וּנְשָׁקוּ יְדוֹי. בְּכָה ר' אַבָּא וַאֲמַר וַוי וַוי כַּד תִּסְתַּלַּק מִן עָלְמָא, מַאן יַנְהִיר נְהוֹרָא דְאוֹרַיְיתָא, זַכָּאָה חוּלַקְהוֹן דְּחַבְרַיָיא דְּשָׁמְעִין מִלִּין דְּאוֹרַיְיתָא אִלֵּין מִפּוּמָךְ.