Ginzay Ramchal — Section 8: Peirush Ma'amar ha-Zohar — Reish Parshas Mishpatim

Peirush Ma'amar ha-Zohar Reish Parshas Mishpatim — the Ramchal's commentary on the Zohar at the opening of Mishpatim: "V'eleh ha'mishpatim — these are the orders of gilgulim (reincarnations)." Two types of gilgulim are distinguished: for the rectification of the soul itself, and for the clarification of other souls. The Ramchal traces how Malchus arranges the progression of souls through incarnation back to their roots.

Commentary on the Zohar Discourse at the Beginning of Parshas Mishpatim [Peirush Ma'amar ha-Zohar Reish Parshas Mishpatim] Zohar — opening of Parshas Mishpatim: Rabbi Shimon opened and said: "And these are the ordinances" etc. The Targum [Onkelos renders:] "v'ilin dinia d'sisdar kadmaihu." These are the orders of reincarnation etc.

Know that the matter of this discourse is among the most deeply hidden secrets in the wisdom — and many things were said about this matter in the Tikkunim — for the essential governance depends on this. Know that there are two kinds of reincarnations: there is the reincarnation in which souls reincarnate according to their deeds — for the rectification of themselves — and there is the reincarnation in which souls reincarnate for the clarification of Malchus. And this is the secret of the reincarnation of Moshe — and the secret of the Patriarchs — and Noach and his sons — and they are expounded in Tikkun 69 [p. 110] which says: ba'an atar azdrikoo b'las avhan, d'taman nechis Adam b'gimel gilgulim etc. And they further said there: talas tipin azdrikoo b'gilgula mi-mocha tanina, v'innun segol — ba'an atar azdrikoo, b'terei samchei keshut, Noach Shem v'Yefes. And they further said: aval nafsha hi kevi'a b'liva etc. — from which you will see these are not matters that are explained according to the simple meaning of reincarnation. And likewise they said: v'zarach ha-shemesh — da Moshe, kad isi b'gilgula b'tzaddik gamur, u'va ha-shemesh — kad isi b'tzaddik she'eino gamur. And they further said: u'v'chol tzaddik v'azal b'talas talas. And I will now explain the root of all this. This is the matter of the tree of the souls themselves — as they are built. And namely: for everything that exists in the Sefirot — has its parallel in the souls. And namely: just as governance is arranged above — so the souls were made. And there are the first roots — which are according to what they are: the orders of governance and its laws. And indeed — just as in governance it is necessary to change matters according to the need of the moment — so these roots of the souls have their changes. And namely: for the will already measured each and every law of the laws of governance — and foresaw all that could arise in that matter — and measured the way of rectification — to establish that law in its clarity in all ways — until the governance is found sufficient for all times. And this is the matter of: "the reincarnation of the supernal brain and the second brain [gilgula di-mocha ila'ah u-mocha tanina]." And namely: for every law — when the supernal will sees what will arise — it included the rectifications for all that would need to change that law according to the time into three — and they are the three reincarnations. And there is one root — which is the supernal brain and its three reincarnations to rectify it — and a second root — which is the second brain and its three reincarnations. And this matter in the souls: Adam and Moshe — for the root of Adam is one root — but according to what arises — and what will occur in the changes of times and the deeds of free choice — that level of Adam will need to change in the three changes we mentioned. And then that root stands in that state in which it was rectified — and according to that state a spark goes forth from it — and it is one soul — besides the first soul. And likewise for three changes — three souls go forth — and they are the matter of Adam which is the first — but changed according to the three changes — and these three souls are the souls of the three Patriarchs. And not that the soul of Adam the first itself becomes the soul of the Patriarchs — to actually reincarnate in them — rather: the souls of the Patriarchs are in the secret of the levels of Adam — but in their changes. And when these souls were in this world — each one of them was sustaining Adam the first in that level which is that soul — and therefore it is called that he reincarnates in them — for his very levels change according to that soul. And therefore they said: d'taman nechis Adam b'gimel gilgulim — "that there Adam descended in three reincarnations." And it explains there that the three Patriarchs are three drops — it is found they have an existence besides the soul of Adam. And the truth is this: for the souls of the Patriarchs are three levels — in the secret of the three reincarnations of the supernal brain. And Adam descends in these levels through the power of these souls — for from that state they went forth — as stated. It is found: the Patriarchs are not a reincarnation of the soul of the first Adam himself — rather souls that are in the levels of the changes of the levels of Adam the first — as stated. And likewise Moshe has his spreading — all in this way. And this is the matter of all the discourses we mentioned above: d'azil b'talas talas — "that goes in threes" — and likewise the matter of the completely righteous etc. For it is not that his soul itself reincarnates in those bodies — rather his level is what reincarnates — and those souls are according to his level and its reincarnations. And yet he is bound with them — for they sustain him — according to the state from which they go forth. And it is found: there are many roots in this way — going according to the matter of governance — and their levels reincarnate according to the ways of its rectifications. And in this aspect — several other souls go forth from them. And all of this is the reincarnation according to governance — that I mentioned above. And for each soul by itself there is its rectification according to... [manuscript lacuna: the soul] and its particular reincarnations — in which that soul itself — or parts of it — become soul for other bodies that come in them.

Souls of the Shechinah — Souls of Mah-Tah-Tah-Ron [Metatron] — Two Categories of Governance

And there are souls that are in the secret of the Shechinah — and there are souls that are in the secret of Mah-Tah-Tah-Ron [Metatron]. And these are two essential modes of governance that exist above — namely: governance from the side of the Shechinah from its own side — and governance in the secret of the clothing in Mah-Tah-Tah-Ron. And there are roots from this and from this — and from their reincarnations the rest of the souls are made. And behold — the totality of all the souls is in the secret of Shet [Seth] — and this is the secret of that from which the world was established [hussas ha-olam] — and these are the souls that are divided into those divisions of reincarnations — expounded in Sefer ha-Gilgulim [Book of Reincarnations] — which are the totality of all the souls made according to all the reincarnations of governance I mentioned — and in the secret of their particular spreading — in the aspect of their sparks for the purpose of the service of the 613 commandments. And behold — the bodies of human beings — even though they appear to all be the same — it is not true — for their structure is very different one from another — according to the matter of the soul that needs to come in it. And behold — the soul and all its sparks are all judged according to the supernal level upon which the soul depends. And this is the [meaning of the] discourse: "the Targum says v'ilin dinia" — namely: the meaning of mishpatim [ordinances] is not like judgments and laws — meaning commandments in general — rather it means dinia specifically — for this is the supernal judgment in which the Holy One, blessed be He, judges the souls to bring them to the world — to clarify through them Malchus — as stated — for these are the reincarnations of governance. Which are judged according to... and not according to their deeds to rectify themselves. And upon this depends the rectification of all the world — for in the reincarnating of these souls and their coming to the world — the supernal levels illuminated for the need of all governance — and this is the reincarnation revolving until the end of the general rectification. And this is what the Tikkunim says: nafsha kevi'a etc. — and namely: for the completion of the rectification is in the secret of Malchus — and in its aspect all the laws are established — for it is the measured measure for the need of governance. But the changes needed according to... [manuscript lacuna] depending on the other Sefirot — and this is: kaima leih sha'asah — "a moment stands for him" — which is expounded there in the Tikkunim in this matter. And namely: the existence of the measure is completed in the secret of the completeness of Malchus. And there are others for whom the perfection is concealed — and they need to toil. And it says: d'isadanu kol chad l'kubel onsheih — "that each one was judged to receive their punishment" — and you will see that the order of reincarnation is not to receive punishment — but to complete their deeds. And even though sometimes they bear the iniquities of the earlier reincarnations in the later ones — the intention of the reincarnation is not for this — but to complete the rectifications that were lacking. But the matter is: the secret of the totality of the souls — that all of them were already obligated in the sin of Adam the first — and each one needs to receive their punishment according to the matter of their root — for the damage reached them according to their root — and this is the way that reaches them to be rectified through it. But in the particular reincarnation — there is no favoritism to distinguish between the souls — whether they are from one side or another — only according to the matter of the supernal governance. And behold — the souls that are from the aspect of Mah-Tah-Tah-Ron — which is the clothing of the Shechinah in it — as stated — their reincarnations are in the secret of all the six years — for in all of them it needs to turn — in order to complete the rectification in all of them. And they are found in states of preparation according to what is included in these Sefirot — and in all of them they need to be in the secret of servant [eved] — as will follow. But the soul from the side of Malchus without clothing has no subjugation. And namely: when one says Mah-Tah-Tah-Ron — the meaning is: Shechinah from the side of Mah-Tah-Tah-Ron. And "the seventh" — the meaning is: Shechinah from the side of the Righteous One [Tzaddik, i.e., Yesod]. And this too is a great and essential secret — and it is greatly cited in the Tikkunim. For behold — Zu"N — it has already been explained elsewhere how their matter is the secret of upper and lower beings. For the Holy One, blessed be He, wishes to cleave with His creatures — He bestows and they receive — and He rooted this in Zu"N — all the matter of bestowers in Ze'ir Anpin — and all the matter of receivers in the Nukva. For truly this is the entire essential governance: what the supernal will desires — to spread His holiness in His creatures and to cleave to them. And this matter is arranged in the unions of Zu"N. And the essential: there is a great bond and cleaving between Ze'ir Anpin and the Nukva — and this is the bond — which the supernal will wished to be between Him and His creatures. And the secret of the Tzaddik is said of him: "For to Him belong all that is in the heavens and on the earth" [Divrei ha-Yamim I 29:11] — for its matter is a truly middle aspect — binding both with a strong bond — and upon this depends the entire state of the world. And this is the meaning of: "For a righteous man falls seven times and rises" [Mishlei 24:16] — and this is the matter of: "And I will establish My covenant with you" — and all the matters of the covenant that bind together.

The Holy One and Knesses Yisrael — the Bond of the Covenant — the 39 Categories of Labor and Mah-Tah-Tah-Ron And namely: you have already heard that the essential of all is — the Holy One, blessed be He, bestowing — and Knesses Yisrael receiving. But there must be a relationship between this one and that one — so that one desires the other — in the secret of: "I am my beloved's and my beloved is mine — and his desire is toward me." [Shir ha-Shirim 7:11] "I am my beloved's and my beloved is mine" — that the Bestower, blessed be He, should as it were take pleasure from the recipient that receives from Him — and likewise in the cleaving that they cleave to each other — in all the parts of the recipient with its bestower. And you will understand from this — that certainly the recipient cannot cleave to the entire force of His holiness, may He be exalted — but only as much as is decreed upon it. And the totality of these powers in which the recipient will cleave — this is the totality of the male for this female. And the totality of this bond with all its particulars is the secret of Yesod — and therefore it is the one that combines — for its completeness depends on both — namely: its matter divides to male and female — and in their combining — this matter is completed. And then the cleaving is made in all parts together — as stated in the Ra'aya Mehemna in the secret of "and he set his mouth" etc. And understand well — for this is the essential secret of the union. And when the governance is rectified and Israel merits — the secret of this covenant greatly rules — and namely this bond is aroused powerfully — and corresponding to this: the Holy One and the Assembly of Israel combine greatly and powerfully — each reveals its lights and all that is within it to its fellow — and this is: d'lo kashyat ever chad minah — as explained in the Zohar — meaning the greatness of the love and desire between the Holy One, blessed be He, and the Assembly of Israel — for all the desire of the Holy One, blessed be He, is for Israel — and all the desire of Israel is for the Holy One, blessed be He. And for this matter all creation was created — for this is the complete happiness: for the Master, may He be blessed and exalted, to cleave to His children — and nothing separates — rather Israel give their entire selves to the Holy One, blessed be He — and the Holy One, blessed be He, reveals the greatness of His lights and the force of the glory of His holiness to them. And this is the meaning of: "Then you will delight in Hashem" [Yeshayah 58:14] — and this is all the perfection.

And sometimes matters are not in rectification — there is no merit in Israel — and this Tzaddik does not rule — and the combination is as if cut off, G-d forbid. But it is from the mercy of Heaven — not to abandon Israel — and therefore another kind of combination is placed — which is in the concealment of the face. And namely: in any case the Holy One, blessed be He, will not abandon the Assembly of Israel — but He combines with her in great concealment — and then Ze'ir Anpin and Nukva descend — and both clothe themselves in Mah-Tah-Tah-Ron — which is their servant — and there they combine in a hidden combination that cannot be seen — for there is no merit in the lower beings. And the secret of this servant is one angel — totality of all the powers of the angels. And namely: he encompasses all the powers of this garment we mentioned — which is the "created Kavod" — and he is the minister over all the angels — and through him is all the governance of the world — and therefore he is called: the "minister of the world [Sar ha-Olam]." And he has orders of a Chariot for the need of complete governance. And this is what is written in Tikkun 69: da Mah-Tah-Tah-Ron d'vara leih Kud'sha Berich Hu kadmon v'reishis v'chhu, d'Kud'sha Berich Hu avid leih b'diyukna v'tziyura d'leila etc. — for everything that exists in the Sefirot — exists also in these powers of his — all the orders of the Chariot literally — but all is separated — for it is not Divinity. And he is the one who acts for the sustaining of the world and receives his influence from Zu"N. But the matter is that they literally clothe themselves in him — and in the unions of his Chariot — Zu"N literally combine. And there is in him what is needed to make the unions of his Chariot for the sake of the world — for it needs to be sustained — but not that the matter of the love of Israel and their bond with the Master should be seen there — but only the need of the governance of the world in general. And behold — there in concealment — the Holy One, blessed be He, and His Shechinah descend and combine as mentioned. And this is the meaning of: Mah-Tah-Tah-Ron whose name is like the name of his Master — "Shadai" — for "Shadai" is the secret of the covenant that binds as mentioned — in the secret of the bond of Israel. And when this cannot rule — Mah-Tah-Tah-Ron completes in its place — and takes the power of the supernal Tzaddik — and causes the union of the Holy One, blessed be He, and His Shechinah — but all in concealment. And the essential: there is a great difference between the service of the angels and the service of the righteous — and this is the secret of sons and servants. For the righteous in their service cleave to the Shechinah in the secret of union — and it is found that all they do — they do in the way of cleaving and love. But Mah-Tah-Tah-Ron and all the other angels — they do not have this cleaving and union at all — rather they are called standing under the Shechinah — and bearing its burden in awe and fear — which is the awe of the master that the servant has — and they serve this aspect in Malchus called labor — in which cleaving and union are not relevant. Rather bearing the burden as stated — and it is necessary to bow the head beneath it — and to accept its yoke upon themselves — to bring to action those deeds — which are the matters of this labor. And you will see below in the discourse — that all Israel are like the secret of the unique daughter [bas yechidah] — for all of them are in the aspect of cleaving and union — not in the aspect of the burden of service. And it is found: the matter of his labor depends on what is the practice of this physical world in its physicality — in all the matters of good and evil within it — its thick materiality. And in this way there is no cleaving — but labor and work as stated. But the souls are in the secret of the supernal rectification of the lights — what the angels do not have — and therefore the righteous are greater than the ministering angels — and they are called sons — for the Shechinah with which they cleave is for them like the level of: "He did not cease to love her until He called her 'mother'" — and they are in the secret of Yesod literally combining with the Shechinah — performing all the deeds in the way of love — as a man to his wife — not as a servant to his master.

And even though when all the souls rise to their place and their true level they do not stand there — even so: the souls that are in the secret of Mah-Tah-Tah-Ron — when they come in reincarnations to rectify the matters of Malchus in the secret of the first sin and its rectifications — they descend in the aspect of servant — and namely: the souls whose root above is in the secret of the unique daughter — but they are made to reveal the governance. And therefore some of them reveal the governance of the Shechinah — and some of them reveal the governance of Mah-Tah-Tah-Ron. And so they are judged according to their matter — and therefore those who are from the side of Mah-Tah-Tah-Ron — need to be subjugated — and namely they perform work literally without the cleaving to the Shechinah being given to them — which would have been due to them for being souls. And they remain only in the aspect of servitude — which is very hard work — but this is their rectification — and in this they receive contentment and repose. And the secret: the Holy One, blessed be He, made horses and donkeys to bear the burden and toil greatly — and man to use them — and man does no toil at all — but the creatures serve him. Should you say: this is not justice — for what is different about these on whom hard labor was decreed — and for those: rest and quiet? It is not so — for certainly the Holy One, blessed be He, does all His deeds in righteousness. But in the secret of the supernal place He gave a root for all kinds of existing beings — each matter and matter by itself — and gave contentment to every thing according to how it settles and receives pleasure according to its root — and no one finds satisfaction except in what its root gives. And it is found: the root of the animals does not settle and does not find satisfaction except in its receptacle — and since it is made to toil — it finds no rectification above — and no repose in its root — except in the deed implanted in it. And likewise the angels are made for their matter — they have no repose outside of this. And the souls that descend in this level of Mah-Tah-Tah-Ron — this is their rectification — to be thus — and to serve in this way. And it is found: there is no favoritism in the matter, G-d forbid — rather each one is rectified in its way — for truly in being at this level they do not desire more than this — and on the contrary — this is their rectification. And at the end of all — when the rectification of each branch will be gathered to the ultimate general rectification — all the souls will remain according to what they served in the aspect of the "unique daughter."

And therefore he said: d'tzaddik vadai leis beih malachah — "the righteous one truly has no labor" — for the intention of the righteous is nothing but unity and cleaving — and he has no entry into matters of the profane at all. And therefore: leis beih shibud — "there is no subjugation in it" — for the subjugation is when one is only a servant — who has no cleaving above. And you will see that the matters depend on each other — for since labor is a thing that comes from the power of the lack of clarification of Malchus — and it is what gives place and entry to the forces of the other side — therefore this is not the place of cleaving — for cleaving is only in the secret of love and compassion — and it is in the secret of the clarification of Malchus. And behold — the souls that are from the side of Mah-Tah-Tah-Ron — they need to reincarnate through all the six years — which are all the six Sefirot — and to always be in the aspect of hard subjugation without cleaving. And as they bear the subjugation and perform their work imposed on them — this rectification is made. For the sin of Adam caused corruption in all the levels — and all needs to be rectified. And also in that these souls needed to stand in this closure — they received their punishment — and the general sin was rectified to return to general rectification. And behold this matter — all the kinds of human beings that exist in the world: wise and foolish — some succeed in their matters and others the opposite — and all depends on this. And this is the meaning of the "planetary influence of the hour" — to revolve matters for the clarification of Malchus. And the souls were made thus — according to the reincarnations of governance mentioned — from the first roots of the souls — until through the abundance of reincarnation Malchus is completely clarified at the end of all.

Ruach ha-Kodesh — The Souls of the Bas Yechidah — Sons and Servants — Bodies of the Right and Left And it says: adhachi ha sava amar leih — ai hachi mai tosefet — and this is: for here he said — since the righteous makes rest — for there is no labor in him — therefore the soul that comes from the Shechinah has no labor. But the difficulty is: for from the verse it appears that the righteous causes rest for all — even for the manservant and maidservant. And if we say the Shechinah is more in this — as written: "and in the seventh he goes forth free for nothing" — what is the addition that exists — for the verse equates them all? And Rashbi answered: this verse speaks of [manuscript correction: another] aspect. And you will see: he does not say "from the side of the righteous" — rather this is an aspect of a soul that is besides the souls in general — and the meaning is: the soul of the righteous [nishmasah d'tzaddik]. And this is truly the secret of Ruach ha-Kodesh. And namely: the Ruach ha-Kodesh is one existing spirit coming from Yesod — and it combines with the soul itself.

And this is the general principle: there are many aspects that combine with each other — and all are called soul — for the body is one vessel — prepared to receive within it many inner aspects — each one having its own matter. And this Ruach ha-Kodesh is also an aspect of soul literally — combining with the soul of the person itself — only this aspect of the soul is called: nishmasah d'tzaddik — unlike the actual souls — which are the souls of Malchus. And this is one separate root by itself — like all the matters of governance — each one with its particular conditions: particular to it according to what it is. And this spirit is what the Tikkunim says: ruach ha-Kodesh d'ihi Shechintah lo sharya alaiyhu — as written: "He remembered that they are flesh — a spirit passes and does not return." And this secret: know that all dwelling is in the secret of Malchus — and therefore the Shechinah is what dwells. But in the secret of the Tzaddik — it is called Ruach ha-Kodesh — and namely the influence comes from it. Only no Sefirah pours influence directly to the lower beings — rather all the influence is to the Shechinah — and it to the lower beings. And indeed Ruach ha-Kodesh is one great aspect — through which the revelation of the Divinity, blessed be He, reaches the souls. And this is the secret of: "And their crowns upon their heads — and they enjoy the radiance of the Shechinah." For without this it is impossible to attain the Divinity — since there is no proportion between the created and his Creator at all. But this is one existence that the supernal will created for this purpose. And behold — truly the soul of Moshe is much rooted in this matter — and this is the meaning of "and the Name was in his midst — the spirit of His holiness" — as the Tikkunim explains: "the Name" — the letters of Moshe. And you must know: the Ruach ha-Kodesh has never left the sages of Israel — for of it it is said: "And the spirit of G-d was hovering upon the face of the waters." But there are many ways for the Ruach ha-Kodesh — for there is when it is much revealed — and there is when it is revealed less — and there is when it is in complete concealment. But in any case it was given in the heart of Israel — in order to guide Israel — as stated in the secret of: "and the spirit of G-d was hovering." And also every individual is worthy that the Ruach ha-Kodesh should rest upon him — as the school of Eliyahu states: "I call heaven and earth to witness — even a servant — even a maidservant" etc. And indeed — in every place it is there — it is said: "You shall not work on him the work of a servant" — as will follow. And namely: according to this it is found that the Ruach ha-Kodesh is given even in base souls from the side of manservant and maidservant — as will follow — in the secret of Yiftach and Shimshon. Rather — the truth is — the Ruach ha-Kodesh rests only within the unique daughter. But the matter is — souls clothe one within the other — until even one base soul is clothed within another great soul — up to the unique daughter — and then the Ruach ha-Kodesh rests. But even so — one is judged according to the essential soul — which is the one that drew it — for the rest are only for garment. And it is found: the Ruach ha-Kodesh has to descend into all these souls — even the base ones — and therefore it is said: "You shall not do any work — you and your son and your servant" etc. — for in all of them this Sabbath is found — which is the Ruach ha-Kodesh literally — namely this soul that descends from the righteous one. And the truth: all the souls that are the souls of human beings literally — which all receive — are attributed to Malchus. But this one — which is only a soul that bestows and does not receive — is attributed to the Tzaddik — and is also not a separate thing but the Shechinah itself — as stated above. And indeed there is here a secret also according to the matter of reincarnation — meaning: besides what was stated — that everyone can merit this soul — and it is found that it clothes in all — also according to the matter of reincarnation there is this matter — and namely according to the reincarnation of governance I mentioned — which is for the need of the clarification of the Sefirot themselves. For a blemish was made in this spirit from the side of the spirit of impurity opposing it — of which it is said: "And the spirit of impurity I will remove from the land" [Zechariah 13:2] — and by right — this spirit would not be found except in great souls — in the aspect of the unique daughter — and because of the supernal governance it needed to descend into base souls. And this is what is stated about the matter of the sages of the generations — and this is a very great secret — for certainly this spirit needs to clothe in the sages of Israel — and it is in the aspect of a lower spirit — as stated — and it needs to descend into all the levels needed. And in the earlier times it stood in great souls — and so it illuminated greatly and spread in great dominion. And in the descent of exile — it needed to descend into base souls and into very small levels. And even so — always with the unique daughter — for she always meets it — for it does not descend without the unique daughter — but in clothing — as stated. And this is the secret of: Yiftach b'doro k'Shmuel b'doro — "Yiftach in his generation like Shmuel in his generation" — and they are the light of the world with the great of the world — for certainly in all of these the Ruach ha-Kodesh descended and clothed — as stated: "The spirit of Hashem was in them" — but this is called exile for the Ruach ha-Kodesh itself — and reincarnation — to be clarified in the secret of the supernal governance as stated.

And even so: "you shall not work on it the work of a servant" — meaning: even though the soul itself is a servant — but in the righteous — which is the Sabbath — this is the Ruach ha-Kodesh — you shall not work on it this work — for through it that soul is rescued from that work — even though it does not change itself. And also you will see: he says precisely: b'tzaddik d'ihu yom ha-Shabbas etc. — and this is a great secret — for you should not say that when the Ruach ha-Kodesh comes even into a base soul — it will refine it — and Yiftach immediately becomes like Shmuel literally. Rather — on the contrary — the soul remains as it is — and if it has labor that is from the side of the profane — this matter reaches it — and does not reach the Ruach ha-Kodesh — and therefore it does not need to refine it — for it is already not relevant to its matters — and the profane does not reach it. And therefore it does not leave the category of the light of the world. And it is found: the matter is thus — that for what the Ruach ha-Kodesh needs to operate in that soul — the soul becomes secondary to it — and this state is considered as if the soul itself has no profanity — and it is found going forth from the profane through the Ruach ha-Kodesh. But in what the soul acts by itself — it remains in its aspects. And I will now explain the matter of the wonder that the elder [Saba] made — saying: v'as sha'il da. For behold — it has already been explained elsewhere — the secret of the secrets [savyas] that were being revealed — which are according to the lights that were being aroused according to the matter of their tikkunim and their studies — and when they ask a certain difficulty — the secret is that some light from the aspect of that tikkun was being concealed — and in the revelation of the elder — it is revealed. And Rashbi explained "and in the seventh" — upon the soul — which is from the Shechinah from the side of the Tzaddik. And the truth is — that the secret of the Sabbath — which is the soul of the Tzaddik he explained — is the companion [bas zug] of that soul — as it says afterward: nishmasah d'ihi yechidah etc. And from this it follows: these souls — the Ruach ha-Kodesh stands upon them always — and does not separate from them. And this is their entire praise in truth — for so is all the praise of the female — always depending on the male. And therefore when it is said "and in the seventh" upon the soul — that from the side of the Shechinah it goes forth free — the truth is — its essential praise is from the side of the Tzaddik — in the secret of the Ruach ha-Kodesh that combines with it.

And likewise he said: d'tzaddik leis beih malachah — "the righteous one has no labor" — and even so he did not explicitly mention the matter of the Ruach ha-Kodesh — but it was understood from his words that so is the truth. And therefore the elder descended from that very aspect of the soul in the secret of the seventh — together with the Ruach ha-Kodesh combining with it. And asked his question in order for this secret of the Ruach ha-Kodesh to be revealed. But since this is the measure — that all the praise of the female depends on the male — therefore: v'as sha'il da — as if to say: this matter is already known — that Yesod cannot be separated from Malchus. And likewise what branches from Malchus — its praise is in what goes forth from Yesod. And Rashbi aimed in his words to strengthen this tikkun — for this was already their way — that their learning was all for the supernal tikkun — in all the orders and in all the words that they brought forth from their mouths. The Bodies — the Two Types of Reincarnation — Sons and Daughters of the King And he said: the weekday of the Sabbath [chulo shel Shabbas] etc. — and this is the secret of the body that is found in its essence: changing and differing from person to person. And namely: there is a body drawn from the soul and illuminating with its light — and this is: the weekday of the Sabbath — and there is one that is not called the weekday of the Sabbath — and this is one that cannot receive illumination from the soul — and therefore he is precise and says: d'lo iskaryas chulo shel Shabbas. And behold — the body that does not cleave with the soul — it remains cleaving to the forces of the other side — in the secret of the snake's skin — and this is: the weekday of impurity — maidservant.

And he said: aval sava sava — and this is the secret of the bodies I mentioned above — that not all bodies are equal in their essence — even though they are equal in their superficial form. And namely: there are bodies into whose structure the forces of the other side literally enter — namely the shells of nogah [radiance] in the secret of the snake's skin — and there are other bodies that are built from holy matter coming from the supernal elements. And this secret is: "a righteous person to whom it is good — a righteous person to whom it is bad" — which the Zohar explains on the matter of the body — in the secret of: tav mi-l'gav u-mi-l'var — good from within and from without — and tav mi-l'gav u-l'vushei bish — good from within but its garment is bad. And the rectification is in two ways: either the Ruach ha-Kodesh — when it descends to unite with the unique daughter — also combines with the body and illuminates in it — or the body is guided under the soul — and this is the secret of "poor and riding on a donkey." And even so — the events that come to each individual are judged — for the bodies that are from the side of the good — they too illuminate — and then that person has success — and if not — it is bad for him in order to break him. And in the end — each one will receive his reward in the revelation of the supernal unity according to his matters and deeds. And it is found: of the good body it is said: "if he takes another" — that the Ruach ha-Kodesh also combines with it. And he said: ha vadai havdalah — and this is a great secret — for behold the Holy One, blessed be He, made this world in its appearance — all creatures are equal — and even so they are distinguished and separated one from another in the secret of the inwardness. And the Holy One, blessed be He, greatly maintains this secret of separation — so that each one conducts itself according to its kind — and this is the measure in many things that are equal in their appearance — and distinct in their matter. He says here the secret of separation... [manuscript lacuna: indicating] one power greatly strengthened over the world — so that even though the kinds are mixed on one side — each one would be in its domain on the side of the essential. And he said: ta chazi — is neshmah d'iskaryas amah etc. — and here he explains what he said at first in general — and namely: there are souls in the secret of a maidservant [amah] — and they are those from the side of Mah-Tah-Tah-Ron — namely: from the side of the Shechinah in its clothing. And the Shechinah has yet another clothing — from which come the very base souls of the unlearned — and it clothes in the good of the shells of nogah — and in this secret it is called maidservant [shifchah]. And these are not: the manservant [eved] and the maidservant [amah] and the [female] maidservant [shifchah] that he mentions further — which are in the secret of Beriah-Yetzirah-Asiyah — but here he mentions only the daughter of the King — maidservant and maidservant. And behold it is written: "when a man sells his daughter" etc. — and this is the root that sends the soul below to come in a body. And you will see: the meaning is: "you shall call me my man" — which is the root of the soul that gives it to this world. And behold: the Holy One, blessed be He, is the sender — but sometimes in clothing and sometimes without clothing — namely... [manuscript lacuna: the soul] that is the unique daughter — the sender is the root without clothing — in the secret of: "Hashem is a Man of war." But if it is a maidservant or a female maidservant — the root that sends is clothed in angels — and the meaning is: "and the man Gavriel" — for it is called so on account of the root clothed within it. And the truth: this root is from the side of the Gevurah that subjugates the forces of the other side — and it sends the soul in a body — and with the power of its Gevurah it subjugates [the other side] so it does not prevail in it. But the soul of the unique daughter — the supernal Gevurah... [manuscript lacuna: without] clothing sends it. And therefore the forces of the other side are greatly subjugated before it — unlike the other souls of maidservant and female maidservant.

And he said: u-v'gin din nishmeta etc. — and this is: the body of this soul is not from those of the left side — but from those of the right. And namely: the bodies themselves divide into two aspects: right ones and left ones — the right ones are those that illuminate with the light of the soul as mentioned — and this is the rectification that reaches them — to be receiving the light of the soul. And the left ones — the rectification reaches them to be subjugated under the soul. But for the soul of the unique daughter it is said: "and My glory I will not give to another" [Yeshayah 48:11] — since there the Ruach ha-Kodesh descends — as stated — to combine with it. And the rectification is to cleave to holiness — and therefore it is required that there be no connection whatsoever to the evil inclination — unlike the left bodies — whose rectification is to endure the closures — and it is not a blemish if there is connection to the evil inclination — for there on the contrary one needs to subjugate. But the two kinds of rectification: in the place of supernal cleaving one should not have any mixture of the evil inclination — even with the intention to subjugate — rather pure holiness must be without any mixture at all. And he said: v'ha'hu gufa d'sharya etc. — that is: what was explained above — that there is a unique daughter clothing in another soul — and the essential soul is a maidservant or female maidservant. And behold — the body in which the unique daughter is found — or even just in clothing — has benefit from her — that even if it is profane from the side of the shells of nogah — it will never be handed over to the three other hard shells. And therefore he said: v'ha'hu gufa d'sharya veih etc. — meaning sharya veih alone — it will not be given to the lower crowns of impurity. And he is precise to say: d'misa'avu — "of impurity" — for it is only profane — but will not be handed over to impurity, G-d forbid.

And he said: man gufa etc. — and this is as its simple meaning — for the body is from the side of Mah-Tah-Tah-Ron — for the soul is from the side of the Shechinah itself — and the body from the side of Mah-Tah-Tah-Ron that clothes it. And this is not according to the matter of the clothing I mentioned above — rather this is the general secret — that the Sefirot clothe in the garment found in the created — so the soul is from the Sefirot — and the garment from Mah-Tah-Tah-Ron. And this is called a maidservant to the Shechinah — and namely: this body too is attributed to the Shechinah — this is a great dignity for it — and this causes it to be able to illuminate together with the soul in the light that comes to it. And behold — if the soul would come there without sin and without the reason of reincarnation — it would lack nothing — on the contrary — this is what it needs. But since it comes in the way of reincarnation — to rectify the first sin — therefore — even [when it will be] in that level — it is captive — and it is said: "when a man sells" — it is called by the name of selling — for it goes there to receive its punishment as mentioned — and needs to rectify in whatever way the sin already made. And therefore — even though she is the daughter of the King — she is called captive — for she is in reincarnation. And "she shall not go forth as the servants go forth" — for certainly her ways of rectification are other ways — different from the ways of the rectification of the servants as stated above. And he also said: "when a man sells" etc. — and this is: for first he explained the verse in particular about all the particular souls — and now he explains it about Knesses Yisrael in general. For all Israel — after they merited the Torah — reached their level in the secret of the unique daughter. And at first they were only servants — like the exile in Egypt — when they had no Torah. But in the time to come: "she shall not go forth as the servants go forth" — and so this matter is expounded in the Tikkunim — and this matter is found in general and in particular.