Nefesh, Ruach and Neshamah of weekdays and of Shabbat

62. The Nefesh of the Torah scholar is called 'queen Shabbat,' since it is the additional Nefesh of Shabbat. And its delight is the Neshamah of life and the mental Ruach, which are the additional Neshamah, THE NESHAMAH OF ALL LIVING and a Ruach additional to the Neshamah - Ruach and Nefesh, the servants that rule over the body during weekdays. The additional Neshamah is the secret of the crown upon the head of the righteous, who is the Shabbat day, ZEIR ANPIN CALLED 'THE SHABBAT DAY,' WHOSE CROWN COMES FROM ABA AND IMA. This additional Neshamah shall praise Yud-Hei, which are Aba and Ima, of whom it says: "Neither has the eye seen Elohim beside you" (Yeshayah 64:3), since they are the Chariot to the cause of causes, ARICH ANPIN, which is concealed and over which the eye has no power. Therefore, "neither has the eye seen," EVEN IN ABA AND IMA WHO ARE ITS CHARIOTS, FROM WHOM THE ADDITIONAL NESHAMAH OF SHABBAT IS DRAWN, BEING KETER OF ZEIR ANPIN.

63. The additional Ruach is the river that flows from Eden, NAMELY from between Aba and Ima. IT IS ZEIR ANPIN, THE SECRET OF THE SON OF YUD-HEI, SINCE IT EMANATES FROM YUD-HEI, ABA AND IMA, and its distance is a 500 years' walk - THAT IS, THE FIVE SFIROT: CHESED, GVURAH, TIFERET, NETZACH AND HOD THAT ARE DRAWN UPON IT FROM BINAH, IN WHICH THE SFIROT ARE COUNTED BY THE HUNDREDS, THUS AMOUNTING TO 500 YEARS. It reaches the sixth SFIRAH, that is rigtheous, NAMELY YESOD, to water the garden, the additional Nefesh, Malchut.

64. The Neshamah that rules on weekdays over the servant of Hashem comes from the Throne of Glory, WHICH IS THE WORLD OF BRIYAH, CALLED 'THE THRONE OF GLORY.' According to the explanation of the sages of the Mishnah, all the Neshamot are cut from under the Throne of Glory. The Ruach that rules during weekdays over the servant of Hashem comes from the King's servant Metatron, OF THE WORLD OF YETZIRAH. He includes the six orders of the Mishnah, THE SECRET OF HIS SIX SFIROT - CHESED, GVURAH, TIFERET, NETZACH, HOD AND YESOD - BY WHICH HE IS SECOND (HEB. MISHNEH) TO ZEIR ANPIN, and is the six steps of the Throne, AS CHESED, GVURAH, TIFERET, NETZACH, HOD AND YESOD OF YETZIRAH ARE THE SIX STEPS TO THE WORLD OF BRIYAH, CALLED 'THRONE.' The Nefesh, which rules during weekdays, comes from the Throne of Judgment, NAMELY THE WORLD OF ASIYAH, from Sanalphon, THE SECRET OF the blue in the Tzitzit (the fringes). IT IS THE SECRET OF: "Paved work (Heb. ma'aseh) of a sapphire stone" (Shemot 24:10), DERIVED FROM ASIYAH. But the King's daughter, the mental Nefesh OF THE WISE STUDENT, IS, on Passover, the secret of a night of watchfulness, Leil-Shimurim, a guarded Matzah, Shemurah, AS IT IS DRAWN FROM MALCHUT, CALLED 'A NIGHT OF WATCHFULNESS' AND 'A GUARDED MATZAH,' TO ADD TO HER STATURE. The corresponding guarded Ruach, THE ASPECT OF DAY, is a holiday and the Shabbat day. They are "Remember" and "Keep." THE RUACH IS THE ASPECT OF "REMEMBER," WHICH IS ZEIR ANPIN, "THE SHABBAT DAY," (SHEMOT 20:8) AND THE NEFESH IS THE ASPECT OF "KEEP (LIT. 'GUARD')," MALCHUT, THE SECRET OF THE NIGHT OF WATCHFULNESS AND SHABBAT NIGHT, being THE NEFESH of Atzilut from Malchut.

65. Similarly, the Torah scholars, the children of the King and Queen, WHOSE NEFESH IS FROM MALCHUT OF ATZILUT AND WHOSE RUACH IS FROM ZEIR ANPIN OF ATZILUT, AS MENTIONED ABOVE, are called 'Shabbatot' and 'holidays,' and have nothing of their own, THE SAME AS THE SHABBAT AND HOLIDAYS. They are not working men like the other servants, people of THE THREE WORLDS, BRIYAH, YETZIRAH AND ASIYAH, WHICH ARE workdays. Their reward in this world and in the World to Come is to delight them with all sorts of victuals and drinks, and they are glorified with beautiful garments like the Shabbat, of which it was said to honor with clean garments. It behooves man to do everything he does for the glory of Shabbat and the holidays.

66. He who desecrates the Shabbat is punishable by stoning, and he who exploits the crown of Torah shall also perish. He who makes use of one who recites the Halachah, who desecrates the Torah, and all the more so he who treats him with contempt, is as if he shows contempt towards the Shabbat and the festivals. The sages of the Mishnah taught us that he who treats the festivals contemptibly denies the basic doctrines of the faith.

67. As all the vessels in the Temple are called 'Holy,' so are all those who attend on the Torah scholars called 'Holy.' The students of the Rabbi correspond to the members of the RABBI'S body. They are called the most Holy or the Holy of Holies. The secret of this is alluded to in the verse: "And the veil shall be for you as a division between the Holy place and the most Holy" (Shemot 26:33). Metatron, you and your legions should bring them as offerings before Hashem every night.

68. The deed ONE MUST DO in order to take upon oneself the yoke of the Kingdom of Heaven is to take upon oneself the sorrows of poverty, WHICH, to the Torah student, is the death of his animal body. The food of the Torah is the food of the mental Neshamah, Ruach and Nefesh, which are the priest, the Levite, and Yisrael. A priest has the Yud in him, which is Chochmah, a Levite has the Hei, Tevunah, and Yisrael have the Vav, Da'at. The additional Nefesh is the last Hei OF YUD HEI VAV HEI, MALCHUT, INCLUDING the 248 positive precepts and 365 negative precepts. The Torah is man, ZEIR ANPIN, as written: "This is the Torah: when a man (Heb. adam)" (Bemidbar 19:14). "Adam," which is 45 in numerical value, includes the four letters of Yud Hei Vav Hei, fully spelled with Alephs. The Torah is food for man with his four faces, THE FACE OF THE LION, THE FACE OF AN OX, THE FACE OF AN EAGLE AND THE FACE OF A MAN, WHICH ARE CHESED, GVURAH, TIFERET AND MALCHUT, SINCE MAN'S FACE INCLUDES ALL OF THE FOUR FACES. THIS CORRESPONDS TO THE FOUR KINDS OF food OF THE bestial BODY: bread, wine, meat, and all sorts of fruit. "Elohim has made the one as well as (or: corresponding to) the other" (Kohelet 7:14). FOR BREAD CORRESPONDS TO THE FACE OF A LION, NAMELY CHESED; WINE TO THE FACE OF AN OX, NAMELY GVURAH; MEAT TO THE FACE OF AN EAGLE, NAMELY TIFERET; AND THE FRUIT TO THE FACE OF MAN, MALCHUT.

69. Every night, a man should sacrifice offerings before Hashem pertaining to the bestial Nefesh, Ruach and Neshamah. Man should also confess several kinds of confessions and raise them in his thought when reciting the Sh'ma, in order to bring them out as sacrifices before Hashem, MEANING he should concentrate upon bringing out his Ruach, which pulses in the arteries of his heart. He should concentrate upon burning, slaughtering and piercing the Nefesh, like the priests who slaughtered by piercing, as written: "And wring off its head from its nape, but shall not divide it asunder" (Vayikra 5:8). This is strangulation. HERE, ONE TAKES UPON HIMSELF THREE KINDS OF DEATHS: BURNING AND SLAUGHTERING, WHICH ARE CONSIDERED SLAYING, AND SLAUGHTER BY PIERCING, CONSIDERED AS STRANGULATION. These three deaths are red bile, green BILE, and black BILE, and they lie in the liver, the gall bladder and the spleen. They are like the three shells of a nut.

70. Before that, it behooves him to construct A KIND OF an altar of stone; namely, to concentrate on using it for stoning - MEANING HE SHOULD TAKE UPON HIMSELF DEATH BY STONING. This comes from the white bile, WHICH CORRESPONDS TO CHOCHMAH, that governs the lobes of the lungs, WHICH ALSO CORRESPONDS TO CHOCHMAH, AS WAS EXPLAINED BEFORE - NAMELY those adhesions, THE KLIPOT THAT GLUE THE LOBES OF THE LUNGS TO EACH OTHER SO THEY CANNOT PROPERLY BREATH. For these beasts, NAMELY HIS BESTIAL NEFESH, RUACH AND NESHAMAH, are trapped there. A blue fire then descends FROM MALCHUT and consumes them, and these BESTIAL NEFESH, RUACH AND NESHAMAH assume THE APPEARANCE OF pure animals, cattle and birds that may be brought as sacrifices to Hashem so that His name will rest upon them. At that time, the verse which says of them: "But you that did cleave to Hashem your Elohim are alive," (Devarim 4:4) will be fulfilled. They will be like a horse with its master riding on it, NAMELY A CHARIOT TO HASHEM, as written: "That you ride upon your horses, your chariots of salvation" (Chavakuk 3:8). Then, "Hashem, You preserve man and beast" (Tehilim 36:7), WHICH ARE THE MENTAL NEFESH, RUACH AND NESHAMAH CALLED 'MAN,' AND THE BESTIAL NEFESH, RUACH AND NESHAMAH CALLED 'BEAST.'

71. Come and behold: man should also REGARD HIMSELF as balanced against the students of the Torah. Thus, he should weigh himself on the side of the Torah, NAMELY THE MENTAL NEFESH, RUACH, NESHAMAH and the side of the limbs in the body, NAMELY THE SIDE OF THE BESTIAL NEFESH, RUACH AND NESHAMAH. He should regard himself as balanced against all the peoples of the world. As taught by the sages of the Mishnah, a man should forever see himself as if the whole world depends upon him. He should THEREFORE concentrate upon his Nefesh, Ruach and Neshamah, to make them into sacrifices, together with all the inhabitants of the world. And the Holy One, blessed be He, joins a goodly thought to a deed. This way, "Hashem, You preserve man and beast." All the Tannaim and Amoraim rose towards him and said in one voice: You are a Faithful Shepherd and you have permission to do all this, because you are balanced against all Yisrael. The Holy One, blessed be He, therefore sent you amongst them. End of Ra'aya Meheimna (the Faithful Shepherd).

72. Tosefta (Addendum). "This is the Torah of the burnt offering" (Vayikra 6:2). Rabbi Chiya said: We explained this verse in the following manner. "This is the Torah," is the Congregation of Yisrael; "the burnt offering," is an evil thought that occurs to man, to turn him away from the True way; and, "it is the burnt offering (lit. 'rising')" (Ibid.), since it rises and accuses man. It should therefore be burnt by fire, in order not to let it bring accusations. Therefore, it shall be "upon the altar all night" (Ibid.). What is "night?" It is the Congregation of Yisrael, NAMED AT THE BEGINNING OF THE VERSE, "This," so as to purify man of that desire.

73. "Which shall be burning" (Ibid.), NAMELY IN NAHAR DINUR (THE RIVER OF FIRE), since the River of Fire is where all those who are not found as they ought to be are burning. They are brought into that burning fire and their government is removed from the world. In order for it not to have power, it should be "upon the altar all night." It is then subdued and loses its power. (End of Tosefta).

74. It is written: "And behold, Hashem passed by, and a great and strong wind rent the mountains..." (I Melachim 19:11). The great wind IS, as we said, THE STORM WIND STANDING BEFORE EVERYTHING TO GUARD HOLINESS, AS THE SKULL PROTECTS THE BRAIN. It is also written: "But Hashem was not in the wind: and after the wind an earthquake (Heb. ra'ash)" (Ibid.). WHAT IS THE QUAKE? IT IS LIKE the one mentioned in the verse: "Then a spirit (also: 'wind') took me up, and I heard behind me a voice of a great rushing (Heb. ra'ash), SAYING, 'BLESSED BE THE GLORY OF HASHEM FROM HIS PLACE'" (Yechezkel 3:12). Thus great quaking comes after the wind, LIKE THE TUMULT OF ELIJAH. IT IS EXPLAINED HERE THAT THE SHAKING WAS BECAUSE THEY SAID: "BLESSED BE THE GLORY OF HASHEM FROM HIS PLACE." "And after the earthquake a fire." WHAT IS THE FIRE? It is like that in the verse: "A Fiery Stream issued and came forth from before him" (Daniel 7:10). THIS IS THE FIRE ELIJAH SAW.

75. CONCERNING THE FIRE ELIJAH SAW, Rabbi Yitzchak said: It is written, "As for the likeness of the living creatures, their appearance was like coals of fire, burning like the appearance of torches: it goes among the beasts and flashes into fire, and out of the fire went forth lightning" (Yechezkel 1:13). THIS IS THE FIRE ELIJAH SAW AND THESE LIVING CREATURES ARE A CHARIOT TO MALCHUT, FOR IT IS WRITTEN: "And after the fire a still small voice." The voice is the last voice, NAMELY MALCHUT, which is silence, having nothing of Her own. It is silent by Herself, SINCE MALCHUT HAS NOTHING OF HER OWN, NOR DOES SHE RECEIVE ANYTHING, BUT EVERYTHING IS GIVEN TO HER BY ZEIR ANPIN. When THE SFIROT OF ZEIR ANPIN gather about Her TO GIVE HER ABUNDANCE, Her voice is heard throughout all the worlds; NAMELY, ALL THE WORLDS, BRIYAH, YETZIRAH AND ASIYAH RECEIVE FROM HER, and they all tremble from Her. Why is She called 'still and small?' IT SHOULD HAVE SUFFICED TO CALL HER 'A STILL VOICE.' IT IS BECAUSE She is MORE STILL AND smaller than all THE SFIROT OF ATZILUT.