Three
Souls
740)
There
are
three
souls,
and
they
rise
in
the
upper
degrees.
And
because
they
are
three,
they
are
four.
The
first
soul
is
the
uppermost
soul,
which
is
imperceptible.
The
upper
treasurer
did
not
comment
on
her,
much
less
the
lower
one.
This
is
the
soul
of
all
souls;
it
is
concealed
and
is
never
revealed.
It
is
unknown
and
all
are
dependent
upon
her.
741)
She
is
clothed
in
a
garment
from
the
radiance
of
the
Carmel,
within
the
radiance
that
drips
drops
of
gemstones.
They
are
all
tied
as
one,
as
ties
of
organs
in
a
single
body.
And
the
uppermost
soul
permeates
them
and
reveals
her
actions
through
them,
like
a
body
that
reveals
the
deeds
of
the
soul.
She
and
they
are
one,
and
there
is
no
separation
between
them.
This
is
the
highest
soul,
which
is
hidden
from
all.
A
soul
means
the
light
of
Bina.
The
nine
Sefirot
of
AA
are
the
roots
of
all
the
Sefirot
in
the
worlds.
It
turns
out
that
the
root
of
all
the
souls
is
the
light
of
the
Sefira
of
Bina
of
AA.
Hence,
she
is
called
“the
uppermost
soul.”
And
because
of
Malchut’s
ascent
to
Rosh
of
AA,
Bina
of
AA
departed
Rosh
of
AA
and
became
VAK
without
a
Rosh,
which
means
light
of
Hassadim
without
Hochma.
Thus,
two
Sefirot,
Keter
and
Hochma,
remained
in
the
Rosh,
since
the
place
of
the
coupling—called
Yesod—was
made
in
the
Malchut
that
rose
to
Rosh
of
AA,
and
the
Sefira
of
the
Rosh
ended
in
her.
And
due
to
the
exit
of
Bina
from
Rosh
of
AA,
Bina
was
divided
into
two
separate
discernments:
her
GAR,
upper
AVI,
and
her
VAK,
YESHSUT.
This
is
so
because
the
flaw
of
Bina’s
departure
from
the
Rosh
does
not
touch
GAR
of
Bina
whatsoever,
since
she
is
essentially
only
light
of
Hassadim,
as
it
is
written,
“For
he
desires
mercy
[Hassadim],”
and
she
never
receives
Hochma.
Hence,
there
are
no
changes
in
that
light
from
the
time
it
is
in
Rosh
of
AA
to
the
time
it
departs
the
Rosh
of
AA.
For
this
reason,
GAR
of
Bina
is
regarded
as
though
they
had
never
departed
Rosh
of
AA.
And
even
after
Bina’s
departure,
the
concealed
Hochma
of
AA
still
shines
in
them,
but
in
great
concealment,
since
they
do
not
receive
Hochma,
but
only
light
of
Hassadim.
And
these
GAR
of
Bina
were
erected
as
Partzuf
upper
AVI,
which
are
in
a
never
ending
coupling,
for
they
are
always
GAR
and
there
is
never
any
diminution
in
them.
But
ZAT
of
Bina
is
an
incorporation
of
ZON
in
Bina,
hence
they
need
Hochma.
And
since
after
the
departure
of
Bina
from
the
Rosh,
they
were
left
with
Hassadim
without
Hochma,
it
is
considered
that
they
were
flawed
due
to
Malchut’s
ascent
to
Rosh
of
AA,
and
remained
without
a
Rosh.
At
the
time
of
Gadlut
[adulthood],
Malchut
descends
from
Rosh
of
AA
to
her
place,
and
Bina
of
AA
returns
to
the
Rosh,
obtaining
her
GAR
from
Hochma
of
Rosh
AA
once
more.
And
the
order
of
emergence
of
the
GAR
is
in
the
three
dots,
Holam,
Shuruk,
Hirik,
and
these
ZAT
of
Bina
were
erected
as
Partzuf
YESHSUT.
The
uppermost
Neshama,
GAR
of
Bina
of
AA,
upper
AVI,
Hochma
of
AA
shines
in
them
in
great
concealment
because
they
do
not
receive
Hochma.
Hence,
she
is
imperceptible
and
the
upper
treasurer,
Yesod—the
place
of
coupling
where
all
the
lights
gather—did
not
awaken
in
her.
And
Malchut
that
rose
to
Rosh
of
AA
and
became
the
place
of
the
coupling
in
the
Rosh
is
called
“the
upper
treasurer.”
This
is
why
she
became
the
Sium
[conclusion]
of
Rosh
of
AA,
and
Bina
departed.
The
upper
treasurer
did
not
awaken
anything
in
this
soul,
for
he
did
not
blemish
it
by
Bina’s
exit,
since
she
does
not
receive
Hochma
even
when
she
is
at
the
Rosh.
It
is
even
more
so
with
the
lower
treasurer,
during
Gadlut,
when
the
middle
line
emerges
on
the
screen
of
Hirik,
which
diminishes
the
level
from
GAR
of
GAR
to
VAK
of
GAR
once
more.
This
is
so
because
the
lower
treasurer,
too,
does
not
touch
these
GAR
of
Bina,
AVI,
whatsoever,
since
she
never
receives
Hochma.
Hence,
she
does
not
grow
by
her
own
luminescence
and
does
not
diminish
by
her
own
restriction.
It
is
written
that
she
is
the
soul
of
all
the
souls
because
Bina
of
AA
is
the
root
of
all
the
Binas
in
the
worlds.
Hence,
the
light
in
her
is
the
root
of
all
the
souls.
Also,
she
is
concealed
and
never
appears
since
Hochma
of
AA,
which
shines
in
her,
is
concealed
and
hidden
in
her,
and
never
appears.
Unknown
means
that
the
Yod
does
not
depart
her
Avir
[air],
and
all
the
souls
depend
on
her,
since
she
is
the
root
of
all
the
souls.
“She
is
clothed
in
a
garment
from
the
radiance
of
the
Carmel,
within
the
radiance
that
drips
drops
of
gemstones.”
GAR
of
Bina,
AVI,
clothe
the
garment
of
the
radiance
of
the
Carmel—ZAT
of
Bina,
YESHSUT.
And
they
are
called,
“the
radiance
of
the
Carmel,”
as
it
is
written,
“Your
head
upon
you
is
like
Carmel,”
since
YESHSUT
is
the
Rosh
of
the
Nukva
and
is
called
“Carmel,”
from
the
words
Car
Maleh
[a
meadow
filled]
abundantly.
In
Gadlut,
its
Mochin
of
YESHSUT
is
three
drops,
Holam,
Shuruk,
Hirik.
And
upper
AVI
clothe
within
this
radiance
of
the
three
drops,
and
they
all
connect
as
one,
as
the
connections
among
the
organs
of
a
single
body.
The
three
drops
are
connected
to
each
other
in
a
way
that
one
cannot
illuminate
without
the
other,
and
the
upper
soul
enters
them
and
reveals
her
deeds
through
them,
like
a
body
that
discloses
the
deeds
of
the
soul.
Thus,
upper
AVI
clothe
in
YESHSUT,
and
act
through
YESHSUT,
which
clothes
them,
and
AVI
and
YESHSUT
are
one
and
there
is
no
separation
between
them.
Even
though
AVI
are
in
light
of
Hassadim
and
YESHSUT
are
in
light
of
Hochma,
they
are
still
one
and
there
is
no
separation
between
them.
This
is
so
because
even
YESHSUT
do
not
receive
the
Hochma
for
their
own
needs
but
only
to
bestow
upon
Nukva
of
ZA,
while
they
themselves
shine
in
covered
Hassadim,
like
upper
AVI.
Hence,
the
uppermost
soul
is
always
concealed,
for
GAR
of
Bina,
AVI,
and
ZAT
of
Bina,
YESHSUT,
are
both
hidden
from
everything,
since
for
its
own
needs,
even
YESHSUT
shines
only
in
covered
Hassadim.
742)
The
second
soul
is
the
Nukva,
which
hides
within
her
armies.
She
is
a
soul
to
them,
receives
a
body
from
them,
and
dresses
in
them
like
a
soul
in
a
body—to
reveal
her
deeds
to
the
whole
world
through
them—like
a
body
that
is
a
tool
for
the
soul,
by
which
she
performs
all
her
actions.
And
they
are
tied
and
united
in
one
another
as
the
hidden
ones
above—AVI
and
YESHSUT—are
tied.
743)
The
third
soul
is
the
souls
of
the
righteous
below.
The
souls
of
the
righteous
come
from
among
these
higher
souls,
the
souls
of
the
Nukva
and
the
souls
of
the
male,
ZA.
For
this
reason,
the
souls
of
the
righteous
are
higher
than
all
those
armies
and
camps
of
angels
above,
since
the
angels
come
from
the
externality
of
the
Nukva,
but
the
souls
come
from
the
internality
of
the
Nukva
and
the
internality
of
ZA,
meaning
from
their
own
souls.
Thus,
the
three
souls
have
been
explained:
1.
Bina
of
AA,
AVI,
and
YESHSUT;
2.
Nukva
of
ZA;
and
3.
The
souls
of
the
righteous.
However,
they
are
four
souls,
since
Bina
of
AA
divides
into
two
souls
with
a
difference
between
them,
since
AVI
are
the
source
of
the
Hassadim
and
YESHSUT
are
the
source
of
Hochma.
Hence,
they
are
four—AVI,
YESHSUT,
Nukva,
and
the
souls
of
the
righteous.
Yet,
since
YESHSUT,
too,
are
in
covered
Hassadim
for
their
own
needs,
like
AVI,
they
are
regarded
as
one
soul.
Also,
The
Zohar
does
not
count
the
souls
of
ZA,
since
it
is
in
covered
Hassadim,
like
upper
AVI,
hence
there
is
no
renewal
in
it.
744)
Thus,
the
souls
are
higher
from
two
sides,
from
ZA
and
from
Nukva,
and
they
come
from
their
internality.
Therefore,
why
do
they
descend
to
this
world
and
why
do
they
depart
it?
It
is
like
a
king
who
had
a
son,
whom
he
sent
to
some
village
to
raise
him
until
he
was
grown
and
to
teach
him
the
ways
of
the
king’s
palace.
When
the
king
heard
that
his
son
had
grown,
he
sent
his
mother
out
of
his
love
for
his
son
and
she
brought
him
to
his
palace,
and
he
rejoiced
with
his
son.
745)
Thus,
the
Creator
begot
a
son
with
its
mother,
which
is
the
uppermost,
holy
soul.
These
are
the
generations
of
ZON.
He
sent
him
to
a
village,
that
is,
to
this
world,
to
grow
in
it
and
to
be
taught
the
conducts
of
the
King’s
palace.
When
the
King
knew
that
his
son
had
grown
in
that
village,
and
the
time
had
come
to
bring
him
to
His
palace,
out
of
His
love,
He
sent
His
mother
and
she
brought
him
to
His
palace.
The
soul
does
not
depart
this
world
until
his
mother
comes
for
her
and
brings
him
to
the
King’s
palace,
where
she
sits
forever.
746)
Yet,
it
is
the
nature
of
the
world
that
the
people
of
the
village
cry
over
the
departure
of
the
King’s
son
from
them.
There
was
a
sage
there,
who
told
them,
“Why
are
you
crying?
Is
he
not
a
prince,
who
should
not
be
living
among
you
any
longer,
but
in
his
father’s
palace?”
So
was
Moses,
who
was
a
sage.
He
saw
that
the
people
of
the
village
were
crying
and
hence
said,
“You
are
the
children
of
the
Lord
your
God:
you
shall
not
cut
yourselves
nor
shave
your
forehead
for
the
sake
of
the
dead.”
747)
If
all
the
righteous
knew
it,
they
would
be
happy
when
their
day
came
to
depart
this
world.
Is
it
not
the
highest
honor
that
the
mistress
comes
for
them
to
lead
them
to
the
King’s
palace
so
the
King
will
rejoice
in
them
all
day?
After
all,
the
Creator
entertains
only
with
the
souls
of
the
righteous.
748)
The
souls
of
the
righteous,
below,
awaken
the
love
of
the
assembly
of
Israel,
the
Nukva
[female],
to
the
Creator,
ZA,
since
they
come
from
the
side
of
the
King,
ZA,
from
the
male’s
side.
Thus,
this
awakening
comes
to
the
Nukva
from
the
male,
and
the
love
awakens.
It
turns
out
that
the
male
awakens
the
fondness
and
love
for
the
Nukva
and
then
the
Nukva
connects
to
the
male
with
love.
This
settles
the
question
that
it
is
not
to
the
Nukva’s
credit
to
chase
the
male.
Now
it
is
clear
that
the
souls
of
the
righteous,
which
are
males,
awaken
this
love
for
ZA.
749)
Similarly,
the
craving
of
the
Nukva
to
shoot
lower
waters
opposite
upper
waters
is
only
in
the
souls
of
the
righteous.
Happy
are
the
righteous
in
this
world
and
in
the
next
world,
for
the
upper
and
lower
stand
over
them.
Hence,
“A
righteous
is
the
foundation
of
the
world”
can
be
related
to
the
upper
righteous,
Yesod
of
ZA,
and
can
be
related
to
the
souls
of
the
righteous;
both
are
true.
750)
The
meaning
of
all
that
is
that
the
righteous
is
the
Yesod
above,
Yesod
of
ZA,
and
Yesod
below,
in
the
Nukva
and
the
souls
of
the
righteous.
And
the
assembly
of
Israel,
the
Nukva,
is
included
in
the
righteous
above
and
below.
A
righteous
from
this
side
is
Yesod
of
ZA,
and
a
righteous
from
the
side
of
the
soul
of
the
righteous
below,
inherit
her,
meaning
the
Nukva.
This
is
the
meaning
of,
“The
righteous
shall
inherit
the
land,”
the
Nukva.
The
righteous,
Yesod
of
ZA,
inherits
this
land,
Nukva,
imparts
blessings
upon
her
each
day,
and
gives
her
pleasures
and
dainties
extended
from
above,
from
Bina,
which
he
draws
to
her.