The Lord Called unto Moses

If a Soul Is Unfaithful

423) Happy are the righteous, for they have a high share in the Creator, in the holy share, in the King’s sanctities, since they sanctify themselves in the sanctities of their Master. And anyone who sanctifies, the Creator sanctifies him, as it is written, “Sanctify yourselves therefore, and be holy.” A person who sanctifies himself from below is sanctified from above. And when one sanctifies with the sanctity of his Master, his is clothed with a holy soul, which is the inheritance of the Creator and the assembly of Israel, for the soul is an offspring of ZON. And then he inherits everything. These are the ones who are called, “children of the Creator,” as it is written, “You are the children of the Lord your God.”

424) It is written, “Let the earth bring forth a living soul” [Hebrew: Nefesh]. King David inherited from that part, was tied in the upper knot, and inherited the kingship [Hebrew: Malchut]. For this reason, “Yet the soul of my lord shall be bound in the bundle of life.” Happy is he who inherits this high inheritance.

425) Woe unto those wicked ones whose souls are not rewarded in this world, and all the more so in the next world. It is written about them, “And the souls of your enemies, them shall he sling out, as from the hollow of a sling.” They walk and wander in the world and find no place to rest and to tie to, and they are defiled in the impure side. And a herald calls out and says, “If a soul is unfaithful” to the Lord. “He has defiled the sanctuary of the Lord,” meaning his soul. It cannot be said that it is the actual sanctuary of the Lord, since he did not enter holiness and was not included in it; hence, how can he defile it? And they are the harm-doers of the world, the souls of the wicked, since they cling to the Sitra Achra and they are made impure.

426) A soul—when the assembly of Israel is crowned, meaning Malchut, she is crowned with the holy King, ZA. And Malchut is called “the bundle of life” because everything is tied to her. The soul ties to her from below and ZA from above. When Divinity travels, meaning Malchut, she travels with the patriarchs, HGT de ZA, as it is written, “And the angel of God, who went.” These are the three verses, “And ... who went,” “And it came,” and “And ... stretched,” which indicate the three lines, HGT de ZA, from which Divinity receives and with whom she travels. This is why Divinity is called “the bundle of life,” because the three lines, HGT, are bundled in her.

427) Everything, the three lines, HGT, and Divinity, became one crown so they would be crowned together. And the Holy Name, the name AB, appeared within them. At that time, ZA is called “As an apple-tree among the trees of the forest, so is my beloved among the sons.” This is because the three lines, HGT, are three colors—white, red, and green—that are seen in the apple. And then Israel saw by the sea, the brightness of the upper precious one traveling before them. “And brought you out with His presence, with His great power, out of Egypt” are the patriarchs, HGT, the three lines, “And ... who went,” “And it came,” and “And ... stretched.” For this reason, this name, Malchut, breaks mountains and shatters rocks, it has good and it has bad. Happy are Israel.

428) This commandment is that one who is unfaithful to the holiness should bring a principal and a fifth, as it is written, “And shall add to it a fifth part of it.” The principal is Vav de HaVaYaH, ZA. Its fifth is Malchut, since there are five Behinot [discernments] KHB TM in ZA and Malchut is its fifth. This is the capital of the jubilee—the capital is ZA, which receives from the jubilee, Bina.

This is the meaning of the horn [in Hebrew, Keren means both “capital” and “horn”] that was in the forehead of that bull that Adam ha Rishon sacrificed. This horn implies to ZA, and exists for him for the next world, Bina, since he receives from Bina and his fruits are in this world, which are Malchut that receives from ZA. This is the Hey, Hey. The first Hey of HaVaYaH is Bina, and the bottom Hey of HaVaYaH is Malchut. And the Vav, ZA, stands between them and receives from the first Hey, the capital that exists for him for the next world, and imparts to the bottom Hey, the fruits in this world.

429) A goat for an offering. Why a goat? Its name causes it, to learn from the evil side. A goat indicates harsh and fierce Dinim. Thus, why is it offered as a sacrifice? It should be sacrificed because if the spirit of impurity passes over one or he engages in it, his sacrifice is this goat, in the same manner in which he sinned.

Nefesh, Ruach, Neshama

431) There are three degrees in those evil kinds. The top degree are those who hang in the air. They hear what is sentenced above but they do not come to this world. The middle degree—between the top and bottom—hear things from the top ones, who hang in the air, and alert man in a dream. Some of them are false and some are true. The true things are what will happen in the near future.

The bottom degree are those that mock people and pain them in their dreams because they are all as insolent as dogs.

432) And that degree, of those who hang in the air—the higher ones—one who was rewarded only with Nefesh, and that Nefesh wishes to be corrected and receive Ruach, before he is rewarded with Ruach, at night before sleep, out comes what comes out of that Nefesh and spreads in the world. In other words, it is not the whole Nefesh that exits the man when he sleeps, but a part of it, since a Kista de Hayuta [Reshimo [recollection] of life] remains of it, which wishes and does not wish to rise up among the angels, until she meets the Klipot in the air, who notify of things that will come in the near future and that will come in the longer future. On that degree, of those who hang in the air, he connects further and further in his dream until he acquires a Ruach.

433) When he has acquired Ruach, that Ruach comes out and breaks mountains and rocks, which are the external forces, and rises, spreads, and enters among the high and holy angels. This is because the Ruach extends from the world of Yetzira, where the angels are. There, he knows what he knows and learns things from them and returns to his place. At that time, this is man’s connection to holiness until he is rewarded with Neshama and acquires it.

434) When he acquires a Neshama, she rises to the world of Beria, from which the Neshama extends, and the guards at the gates do not detain her. She spreads and rises further up among those righteous who are bundled in the bundle of life, Malchut de Atzilut, where she sees the pleasure of the King and enjoys the upper brightness.

435) When the holy doe [deer] awakens, meaning Malchut, in the Northern wind at midnight, she comes down and that righteous who has acquired a Neshama rises and gains strength in the Torah like a mighty lion, until the morning rises. Then he walks with that holy doe to be seen before the King and to receive from him a single thread of grace, the thread of Abraham, the light of Hesed.

436) And when that righteous comes with the doe, Malchut, he is crowned with her before the king and David says, “For the Leader upon the morning doe,” meaning the assembly of Israel, Malchut. The morning doe is the psalm of the assembly of Israel, who says in exile, “My God, my God, why have You forsaken me?”

437) Happy are those with Neshama, men of Torah, men of the work of the holy King. Woe unto those wicked ones who were not rewarded with clinging to their master and were not rewarded with the Torah. Anyone who was not rewarded with the Torah is rewarded with neither Ruach nor Neshama. He adheres to the side of the evil kinds and has no share in the holy King; he has no share in holiness. Woe unto him when he leaves this world because it is known that he is among the evil kinds, with insolence as harsh as a dog’s, messengers of the fire of hell who will not pity him.

438) What is the difference between Israel and the idol worshipping nations? Even if a man from Israel is rewarded only with Nefesh, a high degree stands above him, since if he wishes to acquire Ruach and if he wishes to acquire Neshama, he acquires it and is rewarded with it. But idol worshipping nations never acquire more than their impure Nefesh, unless they are circumcised, and then they acquire Nefesh from holiness.

439) If Israel who stands at the bottom degree—Nefesh—do not wish to be rewarded with more, he is punished severely. Woe unto that wicked one who forgets the commandments of the Torah, who does not engage in Torah, and who forgets his master. It is written about him, “Let sinners cease out of the earth.”

440) There are people who cling to the side of impurity because they were not rewarded with more than Nefesh. And when the spirit of impurity passes over them, it stays on them and they cling to it. Then, that sin which a man from that spirit of impurity sins, its offering is a goat, a beast that comes from that side, to atone for his sin.

441) It is written, “His corpse shall not hang all night on the tree ... and you will not defile your land.” This is so because the land is holiness, and the spirit of impurity will not find a place to be in the land of holiness. Hence, since the spirit of impurity is in the goat and comes from her side, why is she offered to a holy side?

442) It is written, “For the Lord your God is a devouring fire.” There is fire that eats fire. The fire of the Creator eats the fire of the Sitra Achra. There are angels who sing before the Creator and when they conclude the singing they are cancelled with a spark of devouring fire that burns them.

Below, the Creator has prepared the fire of the altar, the fire of Malchut, from her Dinim. This fire eats and consumes the whole of the impure side and that side is cancelled in that flame of fire, and nothing remains of it in the world. A man who offers his sacrifice stands over it and with that scent which rises up from the offering, the side of the spirit of impurity that is on him is removed from him and he is pardoned. For this reason, everything is cancelled and consumed, and there is no one who can stand before the fire of the altar.

The Skies Shall Pour Down Righteousness

445) And should you say that it depends on a place called “heavens,” ZA, we learned that nourishment does not depend on merit. Also, we said that merit is Tzedakah, which is ZA, since the translation of Tzedakah is merit, and merit and heavens are one and the same. Thus, it does not depend on the heavens, ZA. But here it writes, “Drip down, O heavens.” It writes, “From above,” from heaven above. This means that it comes from the holy Atik, who is AA, from which the nourishment extends, and not from the place called “heavens” and called “merit,” but rather precisely from above.

446) This is so because when the heavens, ZA, receive the food from above—from a high place that is on him, meaning AA, from Dikna, which is called “fortune”—then “The skies shall pour down righteousness.” The sky is the place where MAN for the righteous is grinded; it is Netzah and Hod. They grind MAN for the righteous, for that place called Tzadik [righteous], Yesod. This is so because they grind MAN that comes from above, from AA, and all that bounty gathers within them to give to the degree called Tzadik, Yesod, so that Tzedek, Malchut, will be blessed by that dripping of theirs. This is why they grind MAN for the righteous. The righteous are Tzadik and Tzedek, Joseph and Rachel, Yesod and Malchut. When they mate, they are called Tzadikim [plural of Tzadik, righteous].

447) Those Netzah and Hod grind MAN for the righteous, Tzadik and Tzedek, and this is why it writes “The skies,” Netzah and Hod, “Shall pour down Tzedek [righteousness].” Then the earth below shall open, “That they may bring forth salvation,” meaning the people of the world. “And righteousness shall spring up together,” meaning that all the Rachamim and all the goodness in the world will multiply, and nourishment for people will be abundant in the world. Then joy will be added to joy and all the worlds will be blessed.

My Heart Is for the Governors of Israel

449) “That offered themselves willingly among the people” are the patriarchs, HGT de ZA, who are called “princes,” as it is written, “The princes of the peoples are gathered together, the people of the God of Abraham,” meaning the patriarchs that extend from Abraham, Hesed de ZA. Then, “Bless the Lord,” extend blessings from Him downwards and there will be blessings in the whole world.