זוהר, תרומה כ״טZohar, Terumah 29

Section 29 of 98 in Terumah — 23 segments

Segment 1א׳

תְּלַת שְׁמָהָן אִקְרֵי נִשְׁמְתָא דְּבַר נָשׁ, נֶפֶשׁ, רוּחָא, וְנִשְׁמָתָא. וְכֻלְּהוּ כְּלִילָן דָּא בְּדָא, וּבִתְלַת דּוּכְתֵּי אִשְׁתְּכַח חֵילַיְיהוּ. נֶפֶשׁ דָּא, אִשְׁתְּכַחַת גּוֹ קִבְרָא, עַד דְּגוּפָא אִתְבְּלֵי בְּעַפְרָא, וּבְדָא מִתְגַּלְגְּלָת הַאי עָלְמָא, לְאִשְׁתַּכְּחָא גּוֹ חַיַּיָא, וּלְמִנְדַּע בְּצַעֲרָא דִּלְהוֹן, וּבְשַׁעֲתָא דִּי אִצְטְרִיכוּ, בָּעָאת רַחֲמֵי עָלַיְיהוּ.

Three names has the soul of man: nephesh, ruah, neshamah. They are all comprised one within the other, yet they have three distinct abodes. Nephesh remains in the grave until the body is decomposed and turned into dust, during which time it flits about in this world, seeking to mingle with the living and to learn of their troubles; and in the hour of need it intercedes for them.

Segment 2ב׳

רוּחָא דָּא, אִיהוּ דְּעָאל בְּגִּנְתָּא דִּי בְּאַרְעָא, וְאִצְטַיָיר תַּמָּן, בְּדִיּוּקְנָא דְּגוּפָא דְּהַאי עָלְמָא, בְּחַד מַלְבּוּשָׁא דְּמִתְלַבְּשָׁא תַּמָּן. וְדָא אִתְהֲנֵי תַּמָּן בַּהֲנָאִין וְכִסּוּפִין בְּזִיוָא דִּבְגִּנְתָּא. וּבְשַׁבָּתֵי וְיַרְחֵי וּזְמָנֵי, סַלְּקָא לְעֵילָּא, (קל"ו ע"א, צ"ט ע"ב) וְאִתְהֲנֵי תַּמָּן, וְתָב לְאַתְרֵיהּ. וְעַל דָּא כְּתִיב, (קהלת י״ב:ז׳) וְהָרוּחַ תָּשׁוּב אֶל הָאֱלֹהִים אֲשֶׁר נְתָנָהּ. תָּשׁוּב וַדַּאי, בְּהָנֵי זִמְנִין דְּקַאמְרָן.

Rua,h enters the earthly Garden (of Eden) and there dons a likeness which is in the semblance of the body it tenanted in this world: that likeness being, as it were, a garment with which the spirit robes itself, so that it may enjoy the delights of the radiant Garden. On Sabbaths, New Moons and festivals it ascends unto higher regions, imbibes the joys thereof, and then returns to its place. Concerning this it is written: “And the spirit (ruah) returns to God who hath given it” (Eccl. 12, 7)-namely, at the special seasons and on the special occasions which we have enumerated.

Segment 3ג׳

נְשָׁמָה אִיהִי סַלְּקָא מִיָּד לְאַתְרָהָא, לְהַהוּא אֲתָר דְּנַפְקָת מִתַּמָּן, וְדָא אִיהִי דִּבְגִינָהּ אִתְנְהִירַת בּוּצִינָא, לְאַנְהָרָא לְעֵילָּא. דָּא לָא נַחְתַּת לְתַתָּא לְעָלְמִין, בְּדָא אִתְכְּלִילַת, מַאן דְּאִתְכְּלִילַת מִכָּל סִטְרִין מֵעֵילָּא וּמִתַּתָּא. וְעַד דְּהַאי לָא סַלְּקָא לְאִתְקַשְּׁרָא (נ"א בדוכתהא) בְּכוּרְסְיָּיא, לָא מִתְעַטְּרָא רוּחַ בְּגִּנְתָּא דִּי בְּאַרְעָא, וְנֶפֶשׁ לָא מִתְיַשְּׁבָא בְּדוּכְתָּהָא. כֵּיוָן דְּאִיהִי סַלְּקָא, כֻּלְּהוּ אִית לְהוּ נַיְיחָא.

Neshamah ascends at once to her place, the region from whence she emanated, and for her sake the light is kindled to shine above. She never again descends to earth. In her is consummated the One who combines all sides, the upper and the lower. And as long as she has not ascended to be united with the Throne, the ruah cannot crown itself in the lower Garden, nor can the nephesh be at ease in its place; but when she ascends all the others find rest.

Segment 4ד׳

וְכַד אִצְטְרִיךְ לִבְנֵי עָלְמָא, כַּד אִינּוּן בְּצַעֲרָא, וְאָזְלֵי לְבֵי קִבְרֵי, הַאי נֶפֶשׁ אִתְּעָרַת, וְאִיהִי אַזְלָא וּמְשַׁטְּטָא, וְאִתְּעָרַת לְרוּחַ, וְהַהוּא רוּחַ אִתְּעַר לְגַבֵּי אֲבָהָן, וְסָלִיק וְאִתְּעַר לְגַבֵּי נְשָׁמָה, וּכְדֵין, קֻדְשָׁא בְּרִיךְ הוּא חַיִּיס עַל עָלְמָא, וְהָא אוֹקִימְנָא. וְאַף עַל גַּב דְּהָא אִתְּעָרוּ מִלִּין אִלֵּין דְּנִשְׁמְתָא בִּגְוָונִין אַחֲרָנִין, כֻּלְּהוּ סַלְּקִין בְּמַתְקְלָא, דָּא, וְדָא אִיהוּ בְּרִירָה דְּמִלָּה, וְכֹלָּא חַד.

Now when the children of men are in sorrow or trouble, and repair to the graves of the departed, then the nephesh is awakened and it wanders forth and rouses the ruah, which in turn rouses the Patriarchs, and then the neshamah. Then the Holy One, blessed be He, takes pity on the world. This matter has already been explained, although the doctrine of the neshamah has been put in a somewhat different form; but it all amounts to the same, and what we have said is entirely correct.

Segment 5ה׳

וְכַד נִשְׁמְתָא אִתְעַכְּבָת מִלְסַלְּקָא לְדוּכְתָּהָא, רוּחָא אַזְלָא וְקַיְּימָא בְּפִתְחָא דְּגִּנְתָּא דְּעֵדֶן, וְלָא פַּתְחִין לָהּ פִּתְחָא, וְאָזְלָא וּמְשַׁטְּטָא, וְלֵית מַאן דְּיִשְׁגַּח בָּהּ. נֶפֶשׁ אַזְלָא וּמְשַׁטְּטָא בְּעָלְמָא, חָמָאת לְגוּפָא דְּסַלְּקָא תּוֹלָעִין, וּבְהַהוּא דִּינָא דְּקִבְרָא, וּמִתְאַבְּלָת עָלֵיהּ, כְּמָה דְּאוּקְמוּהָ דִּכְתִּיב, (איוב י״ד:כ״ב) אַךְ בְּשָׂרוֹ עָלָיו יִכְאָב וְנַפְשׁוֹ עָלָיו תֶּאֱבָל. וְכֹלָּא אִיהוּ בְּעוֹנְשָׁא. עַד דִּנְשָׁמָה אִתְקָשָׁרַת בְּדוּכְתָּהָא לְעֵילָּא, וּכְדֵין כּוּלְּהוּ מִתְקַשְּׁרִין בְּדוּכְתַּיְיהוּ.

Now if the neshamah is for one reason or another hindered from ascending to her rightful place, then the ruah, when it reaches the door of the Garden of Eden, finds it barred, and it cannot enter, and so roams about unnoticed and forlorn; and as for the nephesh, it wanders about the world and beholds the body which was once its home devoured by worms and suffering the judgement of the grave, and it mourns therefor, as the Scripiure tells us: “But the flesh upon him shall have pain, and his soul within him shall mourn” (Job 14, 22). Thus all suffer punishment, and so they remain until the neshamah is able to attain to her rightful sphere above. Once this is accomplished, however, both the others are united each with its sphere;

…and 18 more segments in this section.

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Zohar — Vocalized Zohar, Israel 2013, via Sefaria

English: The Zohar — Soncino Press, London 1933 (public domain)