Again, the words “With my soul have I desired thee in the night” refer to the soul (nefesh) which has sway by night, while the words “with my spirit within me will I seek thee early” refer to the spirit (ruah) which has sway by day.
“Soul “(nefesh) and “spirit” (ruah) are not two separate grades, but one grade with two aspects. There is still a third aspect which should dominate these two and cleave to them as they to it, and which is called “higher spirit” (neshamah).
(All these grades are arranged in wisdom, and contemplation of them throws light on the higher Wisdom.) This spirit enters into them and they cleave to it, and when it dominates, such a man is called holy, perfect, wholly devoted to God.
“Soul” (nefesh) is the lowest stirring, it supports and feeds the body and is closely connected with it. When it sufficiently qualifies itself, it becomes the throne on which rests the lower spirit (ruah), as it is written, “until the spirit be poured on us from on high” (Is. 32, 15).
When both have prepared themselves sufficiently, they are qualified to receive the higher spirit (neshamah), to which the lower spirit (ruah) becomes a throne, and which is undiscoverable, supreme over all.
Thus there is throne resting on throne, and a throne for the highest. From observing these grades of the soul, one obtains an insight into the higher Wisdom, and it is wholly through Wisdom that in this way certain mysteries are connected together.
For nefesh is the lowest stirring to which the body cleaves, like the dark light at the bottom of the candle-flame which clings to the wick and exists only through it. When fully kindled it becomes a throne for the white light above it.
When both are fully kindled, the white light becomes a throne for a light which cannot be fully discerned, an unknown something resting on that white light, and so there is formed a complete light. So with the man who attains perfection and is called “holy”, as in the verse “for the holy ones that are in the earth”. And so also in the upper world.
Hence at the time when Abram entered the land God appeared to him and he received there a nefesh, and built an altar to the corresponding grade (of divinity). Then “he journeyed to the South”, receiving a ruah. Finally he rose to the height of cleaving to God through the medium of the neshamah, whereupon he “built an altar to the Lord”, indicating the most recondite grade corresponding to the neshamah.
He then found that it was requisite for him to test himself and endow himself with grades, so he went down to Egypt. There he preserved himself from being seduced by those bright essences, and after testing himself he returned to his place: he “went up” from Egypt literally, strengthened and confirmed in faith, and reached the highest grade of faith.
Thenceforth Abram was acquainted with the higher Wisdom and clung to God and became the right hand of the world. Hence it says AND ABRAM WAS VERY RICH IN CATTLE, IN SILVER, AND IN GOLD: “very rich”, from the side of the East; “in cattle”, from the side of the West; “in silver”, from the side of the South; “in gold”, from the side of the North.’
R. Eleazar and R. Abba and all the companions thereupon came and kissed his hands. R. Abba wept and said, ‘Alas, alas, when thou departest from the world, who shall cause the light of the Torah to shine forth? Happy the lot of the companions who hear these words of the Torah from thy mouth,’
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.
Again, the words “With my soul have I desired thee in the night” refer to the soul (nefesh) which has sway by night, while the words “with my spirit within me will I seek thee early” refer to the spirit (ruah) which has sway by day.
וְאִי תֵימָא דִּתְרֵין דַּרְגִּין אִנּוּן בִּפְרוּדָא, לָאו הָכִי, דְּהָא דַּרְגָּא חַד אִנּוּן, וְאִנּוּן תְּרֵין בְּחִבּוּרָא חַד. וְחַד עִלָּאָה דְּשָׁלְטָא עֲלַיְיהוּ וְאִתְדַּבָּק בְּהוּ וְאִנּוּן בֵּיהּ (ואקרון) וְאִתְקְרִיאַת נְשָׁמָה,
“Soul “(nefesh) and “spirit” (ruah) are not two separate grades, but one grade with two aspects. There is still a third aspect which should dominate these two and cleave to them as they to it, and which is called “higher spirit” (neshamah).
וְכֻלְהוּ דַּרְגִּין סָלְקָאן בְּרָזָא דְּחָכְמְתָא, דְּכַד מִסְתַּכְּלָן אִלֵּין דַּרְגִּין יִסְתַּכֵּל בַּר נָשׁ בְּחָכְמָה עִלָּאָה, וְהַאי נְשָׁמָה עָיִיל בְּהוּ וּמִתְדַּבְּקָן בָּהּ, וְכַד הַאי שָׁלְטָא כְּדֵין הַהוּא בַּר נָשׁ אִקְרֵי קָדוֹשׁ שְׁלִים מִכֹּלָּא. רְעוּתָא חָדָא לְגַבֵּי קוּדְשָׁא בְּרִיךְ הוּא.
(All these grades are arranged in wisdom, and contemplation of them throws light on the higher Wisdom.) This spirit enters into them and they cleave to it, and when it dominates, such a man is called holy, perfect, wholly devoted to God.
נֶפֶ"שׁ אִיהוּ אִתְעֲרוּתָא תַּתָּאָה וְדָא סְמִיכָא בְּגוּפָא וְזָנַת לֵיהּ, וְגוּפָא אָחִיד בָּהּ וְהִיא אִתְאַחֲדַת בְּגוּפָא. לְבָתַר אִתְתַּקְנַת וְאִתְעֲבִידַת כֻּרְסְיָיא לְאַשְׁרָאָה עֲלָהּ רוּחַ בְּאִתְעֲרוּתָא דְּהַאי נֶפֶשׁ דְּאִתְאֲחִידַת בְּגוּפָא, כְּמָה דִכְתִיב, (ישעיה לב) עַד יֵעָרֶה עָלֵינוּ רוּחַ מִמָּרוֹם.
“Soul” (nefesh) is the lowest stirring, it supports and feeds the body and is closely connected with it. When it sufficiently qualifies itself, it becomes the throne on which rests the lower spirit (ruah), as it is written, “until the spirit be poured on us from on high” (Is. 32, 15).
לְבָתַר דִּמְתַקְּנִי תַּרְוַויְיהוּ, זְמִינִין לְקַבְּלָא נְשָׁמָה. דְּהָא רוּחַ אִתְעֲבִיד כֻּרְסְיָיא לְגַבֵּי נְשָׁמָה לְאַשְׁרָאָה עֲלֵיהּ, וְהַאי נְשָׁמָה אִיהִי סְתִימָא עִלָּאָה עַל כֹּלָּא טְמִירָא דְכָל טְמִירִין.
When both have prepared themselves sufficiently, they are qualified to receive the higher spirit (neshamah), to which the lower spirit (ruah) becomes a throne, and which is undiscoverable, supreme over all.
אִשְׁתְּכַח דְּאִית (לה) כֻּרְסְיָיא לְכֻּרְסְיָיא וְכֻּרְסְיָיא לְגַבֵּי עִלָּאָה עֲלַיְיהוּ. וְכַד תִּסְתַּכַּל בְּדַרְגִּין תִּשְׁכַּח רָזָא דְחָכְמְתָא בְּהַאי מִלָּה. וְכֹלָּא הוּא חָכְמְתָא לְאִתְדַּבְּקָא בְּהַאי גַוְונָא מִלִּין סְתִימִין.
Thus there is throne resting on throne, and a throne for the highest. From observing these grades of the soul, one obtains an insight into the higher Wisdom, and it is wholly through Wisdom that in this way certain mysteries are connected together.
תָּא חֲזֵי (לעיל עז ב) נֶפֶשׁ אִיהִי אִתְעֲרוּתָא תַּתָּאָה דְּאִתְדַּבְּקָא בֵּיהּ בְּגוּפָא. כְּגַוְונָא דִנְהוֹרָא דְּבוּצִינָא. דִּנְהוֹרָא תַּתָּאָה דְּאִיהִי אוּכְמָא אִתְדַּבְּקַת בִּפְתִילָה וְלָא אִתְפְּרַשׁ מִנָּהּ וְלָא אִתְתַּקְנַת אֶלָּא בָּהּ. וְכַד אִתְתַּקְנַת בַּפְּתִילָה אִתְעֲבִידַת כֻּרְסְיָיא לִנְהוֹרָא עִלָּאָה חִוָּורָא דְּשַׁרְיָיא עַל הַהוּא נְהוֹרָא אוּכְמָא.
For nefesh is the lowest stirring to which the body cleaves, like the dark light at the bottom of the candle-flame which clings to the wick and exists only through it. When fully kindled it becomes a throne for the white light above it.
לְבָתַר כַּד מִתְתַּקְנָן תַּרְוַויְיהוּ אִתְעֲבִידַת הַהוּא נְהוֹרָא חִוָּורָא כֻּרְסְיָיא 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, כְּמָא דְאַתְּ אָמֵר, (תהילים ט״ז:ג׳) לִקְדוֹשִׁים אֲשֶׁר בָּאָרֶץ הֵמָּה וְגו'. כְּגַוְונָא דָא בְּרָזָא עִלָּאָה.
When both are fully kindled, the white light becomes a throne for a light which cannot be fully discerned, an unknown something resting on that white light, and so there is formed a complete light. So with the man who attains perfection and is called “holy”, as in the verse “for the holy ones that are in the earth”. And so also in the upper world.
תָּא חֲזֵי, בְּשַׁעֲתָא דְּעָאל אַבְרָהָם לְאַרְעָא, אִתְחֲזִיִ לֵיהּ קוּדְשָׁא בְּרִיךְ הוּא כְּמָה דְּאִתְּמָר דִּכְתִיב לַיְיָ הַנִּרְאֶה אֵלָיו, וְקַבִּיל תַּמָּן נֶפֶשׁ וּבָנָה מִזְבֵּחַ לְהַהוּא דַרְגָא. לְבָתַר הָלוֹךְ וְנָסוֹעַ הַנֶּגְבָּה דְּקַבִּיל רוּחַ. לְבָתַר (עד) דְּסָלִיק לְאִתְדַּבְּקָא גּוֹ נְשָׁמָה כְּדֵין וַיִּבֶן שָׁם מִזְבֵּחַ לַיְיָ סְתָם, דָּא הִיא נְשָׁמָה דְּאִיהִי סְתִימָא דְכָל סְתִימִין.
Hence at the time when Abram entered the land God appeared to him and he received there a nefesh, and built an altar to the corresponding grade (of divinity). Then “he journeyed to the South”, receiving a ruah. Finally he rose to the height of cleaving to God through the medium of the neshamah, whereupon he “built an altar to the Lord”, indicating the most recondite grade corresponding to the neshamah.
לְבָתַר יָדַע דְּבָעֵי לְאִצְטְרָפָא וּלְאִתְעַטְּרָא בְּדַרְגִּין, מִיָּד וַיֵּרֶד אַבְרָם מִצְרָיְמָה, וְאִשְׁתְּזִיב מִתַּמָּן. וְלָא אִתְפַּתָּא גּוֹ אִנּוּן טְהִירִין, וְאִתְצָרִיף וְתָב לְאַתְרֵיהּ. כֵּיוָן דְּנָחַת וְאִתְצָרִיף, מִיָּד וַיַּעַל אַבְרָם מִמִּצְרַיִם, סָלִיק וַדַּאי וְתָב לְאַתְרֵיהּ וְאִתְדָּבַּק בִּמְהֵימְנוּתָא עִלָּאָה דִּכְתִיב הַנֶּגְבָּה.
He then found that it was requisite for him to test himself and endow himself with grades, so he went down to Egypt. There he preserved himself from being seduced by those bright essences, and after testing himself he returned to his place: he “went up” from Egypt literally, strengthened and confirmed in faith, and reached the highest grade of faith.
מִכָּאן וּלְהָלְאָה יָדַע אַבְרָהָם חָכְמְתָא עִלָּאָה וְאִתְדָּבַּק בְּקוּדְשָׁא בְּרִיךְ הוּא וְאִתְעֲבִיד יָמִינָא דְעָלְמָא. כְּדֵין וְאַבְרָם כָּבֵד מְאֹד בַּמִּקְנְה בַּכֶּסֶף וּבַזָּהָב. כָּבֵד מְאֹד בְּסִטְרָא דְמִזְרָח. בַּמִּקְנֶה בְּסִטְרָא דְמַעֲרָב. בַּכֶּסֶף מִסִּטְרָא דְּדָרוֹם. בַּזָּהָב מִסִּטְרָא דְצָפוֹן.
Thenceforth Abram was acquainted with the higher Wisdom and clung to God and became the right hand of the world. Hence it says AND ABRAM WAS VERY RICH IN CATTLE, IN SILVER, AND IN GOLD: “very rich”, from the side of the East; “in cattle”, from the side of the West; “in silver”, from the side of the South; “in gold”, from the side of the North.’
אָתוּ רַבִּי אֶלְעָזָר וְרַבִּי אַבָּא וְכֻלְהוּ חַבְרַיָא וּנְשָׁקוּ יְדוֹי. בְּכָה רַבִּי אַבָּא וְאָמַר וַוי וַוי כַּד תִּסְתַּלַּק מִן עָלְמָא מַאן יַנְהִיר נְהוֹרָא דְאוֹרַיְיתָא. זַכָּאָה חוּלַקְהוֹן דְּחַבְרַיָיא דְּשָׁמְעִין מִלִּין דְּאוֹרַיְיתָא אִלֵּין מִפּוּמָךְ.
R. Eleazar and R. Abba and all the companions thereupon came and kissed his hands. R. Abba wept and said, ‘Alas, alas, when thou departest from the world, who shall cause the light of the Torah to shine forth? Happy the lot of the companions who hear these words of the Torah from thy mouth,’