Let
the
Earth
Put
Forth
a
Living
Soul
404.
When
the
Creator
created
the
world,
He
watched
and
saw
that
Israel
were
destined
to
stand
and
receive
His
Torah
[law]
and
cut
off
from
His
throne
all
the
souls
that
were
to
be
given
in
Israel.
405.
He
made
one
treasure
above,
where
all
the
souls
that
were
cut
off
from
His
throne
were
standing,
and
He
called
it
“the
body
of
the
souls,”
since
all
the
souls,
when
they
go
out
from
this
world,
the
Creator
makes
for
them
a
shape
of
bodies,
as
they
were
in
this
world,
and
places
them
in
that
treasure.
406.
That
treasure
is
in
the
place
where
there
are
treasures
of
rains,
and
treasures
of
good
life,
and
it
is
called
Aravot
[prairies].
There
are
many
treasures
in
the
Aravot,
and
the
treasures
of
the
souls
are
there.
But
there
is
one
treasure,
so
how
was
it
said
here,
“treasures
of
the
souls”?
407.
They
are
two
treasures,
the
treasure
of
the
souls
that
are
destined
to
be
given
in
people,
since
in
that
form
and
in
that
very
image
that
he
is
destined
to
have
in
this
world,
in
that
very
form
he
is
there.
It
is
called
“the
body
of
the
souls”
since
He
makes
for
them
a
body
as
they
are
destined
to
be.
And
one
treasure
opposite
from
it,
to
those
souls
that
have
already
been
in
this
world
and
observed
the
Torah,
and
which
are
therefore
called
“treasures
of
the
life
of
the
world,”
in
plural
form.
408.
Each
day,
the
herald
calls,
“Wake
up!
Children
of
the
high
and
holy
ones,
and
do
your
Master’s
work,
who
distinguished
you
from
the
rest
of
the
nations
and
has
placed
in
you
a
holy
soul
that
was
carved
from
under
His
throne.”
409.
From
what
place
are
the
souls
of
the
rest
of
the
nations?
It
is
written,
“And
He
breathed
into
his
nostrils
the
soul
of
life.”
This
is
the
holy
soul
that
was
carved
from
the
throne
of
the
upper
king.
It
is
written
about
it,
“And
the
man
became
a
living
soul.”
This
is
the
force
that
was
given
to
beasts,
to
animals,
and
to
fish,
which
was
created
from
the
earth,
as
it
is
written,
“Let
the
earth
put
forth
a
living
soul
according
to
its
kind.”
This
is
soul
of
the
rest
of
the
nations.
410.
The
Torah
shouts
bitterly
on
the
man
and
says,
“The
Creator
created
the
man
and
placed
in
him
a
holy
soul,
so
he
would
have
life
for
the
next
world,
and
he,
through
his
iniquities,
was
returned
to
that
living
soul
that
was
carved
from
the
earth
for
the
beasts
and
the
animals,
meaning
returned
to
the
state
of
the
beastly
soul.”
411.
This
is
implied,
since
it
is
written,
“And
the
man
became
a
living
soul.”
It
is
not
written
“And
He
made
him
into
a
living
soul,”
but
rather
“And
the
man
became
a
living
soul,”
teaching
that
He
Himself
caused
his
return
to
that
soul
that
is
carved
from
the
ground.
412.
The
Creator
said,
“Man,
I
have
created
you
superior
to
all
My
creations,
and
I
have
breathed
into
you
the
soul
of
life,
which
is
carved
from
My
throne,
which
gives
life
to
its
owner,
and
you
returned
to
that
living
soul
that
I
have
created
from
the
earth
for
the
beasts.”
Indeed,
henceforth,
anyone
who
engages
in
My
law
and
observes
it,
I
will
give
him
that
soul
that
is
carved
from
My
throne,
which
gives
life
to
its
owner,
and
all
those
who
do
not
engage
in
My
law,
their
portion
will
be
in
that
living
soul
that
they
have
chosen,
so
they
will
perish
with
it.
413.
It
is
written,
“Who
knows
the
spirit
of
the
sons
of
man,
which
goes
upward,
and
the
spirit
of
the
beast,
which
goes
down
to
the
earth?”
“The
spirit
of
the
sons
of
man,
which
goes
upward,”
is
the
holy
soul
of
the
righteous.
“And
the
spirit
of
the
beast”
is
the
living
soul
that
was
carved
from
the
earth
for
the
beasts,
which
will
perish
and
go
down
to
be
lost
from
the
world.
414.
Thus,
the
gentiles
do
not
have
a
soul
except
for
that
living
soul.
And
to
Israel,
who
gives
it?
We
learn,
“He
who
comes
to
be
purified
is
aided.”
What
aid
is
he
given?
He
is
given
that
holy
soul
to
be
his
support
for
the
work
of
the
Creator;
he
is
given
it
in
order
to
help
him
in
this
world
and
in
the
next
world.
415.
Until
thirteen
years,
man’s
engagement
is
in
that
beastly
living
soul.
From
thirteen
years
and
onward,
if
he
wants
to
be
righteous,
he
is
given
the
holy
soul,
that
upper
one
that
was
carved
from
the
king’s
throne.
416.
Rabbi
Shimon
invited
the
authors
of
the
Braita
to
eat
at
the
great
[festive]
meal
he
made
for
them.
He
covered
his
entire
house
with
distinguished
vessels
and
had
the
sages
sit
on
one
side,
and
he
sat
on
the
other
side,
and
he
was
very
happy.
417.
They
said
to
him,
“Why
the
joy
of
our
lord
on
this
day
more
than
on
the
rest
of
the
days?”
He
said
to
them,
“On
this
day,
a
holy
soul
came
down
in
the
four
wings
of
the
animal
to
Rabbi
Elazar
my
son,
and
in
this
meal,
I
will
have
complete
joy.”
418.
He
sat
Rabbi
Elazar
his
son
with
him
and
said,
“Sit,
my
son,
sit,
for
on
this
day,
you
are
holy,
and
you
have
the
fate
of
the
holy
ones.”
Rabbi
Shimon
said
one
thing,
and
fire
encircled
the
house.
The
sages
went
out
and
saw
smoke
coming
up
from
the
house
that
whole
day.
419.
Rabbi
Yosi
came
and
found
the
sages
perplexed
and
standing
in
the
street.
He
said
to
them,
“What
is
this?”
They
said
to
him,
“See
that
smoke
from
the
fire
of
above?
It
is
because
on
this
day,
Rabbi
Elazar
is
being
crowned
with
a
holy
crown.”
The
sages
saw
the
four
wings
of
the
east
descending
in
the
fire,
and
surrounded
Rabbi
Elazar
and
his
father
Rabbi
Shimon.
Rabbi
Yosi
sat
there
until
the
fire
went
away.
421.
They
sat
for
three
days
and
engaged
in
Torah
before
him,
and
did
not
leave
a
secret
of
the
Mishnah
that
Rabbi
Shimon
did
not
teach
them.
It
was
said
about
Rabbi
Shimon
that
a
rainbow
was
not
seen
in
his
days
since
he
was
the
sign
in
the
world,
and
his
merit
protected
the
world
and
they
did
not
need
the
rainbow.
422.
The
soul
stands
in
existence
forever.
As
the
Creator
exists,
so
it
exists,
as
death
does
not
apply
to
it.
However,
it
is
written
about
the
beastly
soul,
“that
soul
shall
utterly
be
cut
off;
his
iniquity
shall
be
upon
him.”
423.
Onkelos
saw
the
verse,
“And
the
man
became
a
living
soul,”
and
translated
“a
murmuring
soul,”
meaning
the
speaking
soul.
But
if
the
living
soul
is
the
soul
of
the
beasts,
why
are
they
not
speaking?
424.
They
are
not
speaking
because
they
were
kneaded
and
made
from
a
greater
coarseness
than
that
of
people,
and
because
they
do
not
raise
up
their
heads
and
do
not
look
at
the
firmament
like
people.
Had
they
been
kneaded
and
made
from
clean
dust
like
people,
and
had
they
raised
their
heads
and
looked
at
the
firmament,
they
would
have
been
speaking
like
people.
425.
The
kneading
from
murky
dust,
and
not
raising
their
heads
are
capable
of
denying
the
power
of
speech,
but
why
should
looking
at
the
firmament
deny
the
power
of
speech?
Looking
at
the
firmament
is
great
help
for
people
to
acquire
knowledge.
When
Nebuchadnezzar
was
expelled
from
people
and
was
a
beast
in
the
mountains,
he
did
not
have
help
until
he
looked
at
the
firmament.
As
long
as
he
did
not
look
at
the
firmament,
there
was
no
reason
[knowledge]
in
him.
426.
The
gentiles
and
the
uneducated
people,
who
do
not
believe
in
the
Creator
and
do
not
engage
in
Torah,
have
nothing
but
that
living
soul
that
emerged
from
the
earth.
For
this
reason,
they
have
no
faith.
But
Israel,
who
believe
in
the
Creator
and
engage
in
Torah,
and
observe
His
commandments,
the
Creator
said,
“The
Portion
of
Jacob
is
not
like
them,”
meaning
that
the
potion
of
Jacob
is
not
as
the
gentiles,
and
they
will
not
have
a
living
soul
like
they
do.
But
what
will
they
have?
The
verse
ends,
“for
He
is
the
Maker
of
everything.”
“Everything”
is
the
Shechina,
and
the
holy
soul
was
carved
from
it
to
be
the
portion
of
Jacob.
What
does
it
mean
“the
Maker
of
everything”?
“Everything”
is
the
soul
because
it
was
carved
from
the
Shechina,
who
is
called
“everything,”
and
the
verse,
“for
He
is
the
Maker
of
everything”
pertains
to
the
soul,
which
is
called
“everything.”
427.
If
idol-worshipers
have
no
faith,
why
do
we
see
that
they
go
to
their
gods
when
they
are
lame
and
blind,
and
full
of
plights
and
illnesses,
and
they
are
healed?
This
is
done
for
them
by
Providence
from
above,
in
order
to
eliminate
them
from
the
world,
as
it
is
written,
“He
makes
nations
great,
and
destroys
them.”
428.
It
is
also
written,
“severe
and
faithful
illnesses.”
What
is
“faithful”
that
is
applied
to
illnesses?
They
make
faith,
since
when
the
time
comes,
they
leave
the
person.
The
sufferings
have
a
set
time.
Sometimes,
when
the
time
of
the
sufferings
to
leave
has
come,
they
are
at
the
gods,
since
in
their
sickness,
they
go
to
their
gods.
When
the
time
of
the
sufferings
to
leave
has
come,
they
are
healed,
and
they
say
that
the
gods
have
done
this
to
them.
429.
Once,
a
Jewish
man
said
he
had
many
illnesses
and
he
was
not
healed.
He
saw
Arabs
walking
to
their
gods
with
their
illness,
and
they
were
healed.
He
said,
“I
will
go
there,
although
it
is
forbidden;
I
will
go
see
what
it
is.”
430.
He
went
there
and
entered
among
them.
He
slept
there
among
the
people
who
were
afflicted
and
sick.
They
all
fell
asleep
but
he
did
not
sleep.
Finally,
he
saw
a
Satan
walking
among
them
with
a
vessel
with
a
cure
in
his
hand,
and
he
was
placing
on
each
one,
and
he
was
healed.
He
passed
by
him
and
did
not
place
the
cure
on
him.
He
said
to
him,
“Sir,
but
I
am
one
of
the
sick;
place
the
cure
on
me.”
431.
He
said
to
him,
“The
Portion
of
Jacob
is
not
like
them.”
They
were
given
to
me
in
order
to
eliminate
them
from
the
next
world,
but
the
children
of
Jacob
are
not
like
that.
And
why?
It
is
because
of
the
verse,
“for
He
is
the
Maker
of
everything.”
As
the
Maker
destroys
and
builds,
the
Creator
also
strikes
and
heals,
destroys
and
builds.”
That
man
went
out
and
told
the
story.
“Blessed
is
the
Merciful
One
who
sent
him
there
to
see
it
and
to
hear
it
from
his
mouth.”
432.
It
is
written,
“The
soul
of
Shaddai
gives
him
understanding,”
since
the
soul
brings
one
to
know
his
Maker
and
admit
him
into
the
Torah
and
good
deeds.
Happy
are
those
who
enter
the
path
of
Torah,
the
path
of
the
soul,
for
thanks
to
it,
they
will
be
rewarded
with
the
life
of
the
next
world
and
the
merit
of
the
holy
ones.
433.
Anyone
who
engages
in
Torah
acquires
the
soul
from
himself.
He
who
comes
to
be
purified
is
helped.
Woe
to
the
wicked
ones
who
adhere
to
the
power
of
the
earth,
which
is
called
“a
living
soul
that
is
created
from
the
ground,”
for
because
of
it,
they
perish
for
all
eternity.
434.
That
living
soul,
what
happens
with
it
in
the
next
world?
What
happens
to
it
in
eternity?
435.
It
is
written,
“That
soul
shall
be
utterly
cut
off.”
like
the
vapor
emerging
from
a
person’s
mouth,
which
he
cannot
lift
up
even
as
high
as
his
eyes,
and
it
is
promptly
gone,
so
is
that
living
soul,
like
that
vapor
that
is
quickly
cut
off
from
the
mouth;
it
is
gone
and
is
not
seen
in
the
world,
and
becomes
as
though
it
never
was.
This
is
the
death
by
cutting
off
that
was
said
about
the
soul.
436.
The
souls
of
the
wicked
are
the
harm-doers
in
the
world.
They
harm
their
owners
and
deny
the
power
of
the
soul
from
the
work
of
their
Maker,
and
nothing
harms
a
person
but
that
soul
that
was
cut
off
and
perished
along
with
the
body.
Moreover,
when
the
souls
of
the
wicked
emerge
from
the
body,
they
are
the
harm-doers
in
the
world.
437.
They
do
the
harm
while
still
in
the
body,
but
when
they
emerge
from
the
body,
the
damage
is
found,
it
is
evident
how
that
soul
harmed
the
body,
and
everyone
wonders
about
them,
how
those
souls
are
the
harm-doers
in
the
world
because
they
adhere
to
people
and
make
them
sin.
438.
Were
most
of
the
people
in
the
generation
made
in
an
appropriate
manner?
It
is
written,
“Sanctify
yourselves
and
be
holy,”
teaching
that
one
must
sanctify
himself
during
intercourse.
439.
What
sanctity
is
there
here?
That
they
will
not
commit
promiscuity
and
insolence,
and
not
for
harlotry
like
beasts,
since
the
beasts
do
only
for
this
purpose.
440.
Anyone
who
has
intercourse
for
the
purpose
of
harlotry
or
for
the
purpose
of
promiscuity
and
insolence,
and
does
not
guard
himself
from
those
things
from
which
he
needs
to
be
guarded,
the
newborn
that
will
be
born
will
be
promiscuous,
a
harlot,
and
wicked,
and
will
not
be
included
in
the
seed
of
truth.
441.
Conversely,
anyone
who
has
intercourse
for
the
purpose
of
a
commandment
and
sanctifies
himself,
and
aims
his
heart
to
heaven,
will
have
good,
pious
righteous,
heaven-fearing,
and
holy
sons,
as
it
is
written,
“Sanctify
yourselves
and
be
holy.”
442.
Since
the
wicked
give
birth
only
for
the
purpose
of
harlotry,
with
audacity
and
insolence,
they
only
have
that
living
soul
that
is
given
to
beasts,
whose
interest
is
only
that
of
a
beast.
443.
But
the
righteous,
who
know
how
to
sanctify
themselves,
it
is
written
about
them,
“Yet
I
planted
you
a
choice
vine,
wholly
a
seed
of
truth.”
What
is
truth?
Anyone
who
does
not
think
of
another
woman
and
is
truthful
with
his
wife.
444.
One
should
aim
and
sanctify
himself
for
the
sake
of
the
Creator,
as
it
is
written,
“Unless
the
Lord
builds
a
house,
its
builders
labored
in
it
in
vain.”
This
means
that
if
the
intention
is
not
for
the
sake
of
the
Creator,
to
build
the
house
and
bear
sons,
“its
builders
labored
in
it
in
vain,”
for
he
instills
in
that
newborn
futile
labor.
What
is
futile
labor?
It
is
the
living
soul,
which
will
perish
and
be
cut
off
like
vapor
emitted
from
the
mouth,
which
is
futile.
And
because
he
instills
it
into
that
child,
his
labor
will
be
in
vain.
445.
EMET
[truth,
Aleph-Mem-Tav]
is
an
acronym
for
“Truth
will
grow
from
the
earth.”
During
the
bonding,
there
must
be
truth
and
sincerity
there,
as
soon
as
it
has
been
made
from
the
earth
and
was
founded,
and
not
later,
when
it
has
already
been
limited
and
made.
Any
building
that
has
no
foundation
is
nothing,
and
the
foundation
is
that
one
must
be
sanctified
during
the
bonding.
446.
Rabbi
Zira
said,
“I
once
walked
in
the
desert
and
found
an
Arab
loading
his
shoulder
with
a
load
of
one
hundred
Se’ah
[approx.
100
liters],
and
he
was
old.
I
said
to
him,
‘That
strength
should
engage
in
Torah.’
He
said,
‘My
father
and
mother
did
not
make
me
in
order
to
engage
in
Torah,
but
in
order
to
carry
loads.
447.
“‘For
I
heard
that
when
my
father
made
me,
his
craving
was
for
a
son
who
would
have
the
strength
to
bring
crops
from
the
field,
and
that
was
the
counsel
he
held
and
prayed
for
at
that
time.
Now
I
am
already
old;
what
can
I
do?’”
448.
Happy
is
he
whose
fathers
thought
of
a
good
thing.
How
do
we
know?
From
Bat
Sheva,
Solomon’s
mother,
for
the
text
testifies
about
her
that
she
is
truly
Em
Slhema
[complete
mother,
spelled
like
“Solomon’s
mother”],
that
she
merited
delivering
him
because
he
was
founded
from
her,
from
her
matter,
from
her
thought,
and
from
her
exertion,
as
it
is
written,
“What,
my
son?
And
what,
son
of
my
womb?”
449.
His
mother—true.
His
father?
How
do
we
know
that
he
was
thinking
of
a
good
thing?
Since
it
is
written,
“The
song
of
ascents
for
Solomon;
Unless
the
Lord
builds
a
house,
those
who
built
it
labored
in
it
in
vain.”
Did
Solomon
say
this
psalm?
David
said
it
in
the
spirit
of
holiness
about
Solomon.
When
the
prophet
said
to
David,
“Behold,
a
son
shall
be
born
to
you,
who
shall
be
a
man
of
rest,
and
I
will
give
him
rest
from
all
his
enemies
all
around.
His
name
shall
be
Solomon.”
David
said,
I
had
one
son
from
Bat
Sheva,
and
he
died.
Another
will
be
born
to
me;
he
is
coming
from
heaven.
He
said
that
psalm
and
intended
in
it
for
the
sake
of
the
Creator,
as
it
is
written,
“The
song
of
ascents
for
Solomon,”
meaning
for
Solomon.
450.
He
said,
“Unless
the
Lord
builds
a
house,”
If
the
help
of
the
Creator
does
not
help
me
with
my
complete
intention,
“its
builders
labored
in
it
in
vain.”
We
labor
in
vain,
as
it
was
in
the
beginning,
in
the
first
child,
that
we
labored
in
vain,
since
because
of
that
sin
that
I
did
not
have
the
complete
intention,
he
died.
And
I
should
be
banished
by
Avshalom,
my
own
son.”
“And
while
I
am
out,
‘unless
the
Lord
guards
the
city,’
from
any
person,
‘the
watchman
guards
in
vain.’”
He
placed
twelve
concubines
to
guard
the
house,
and
what
happened,
happened.
Still,
“the
watchman
guards
in
vain.”
451.
The
song
of
ascents
for
Solomon
was
said
for
Solomon,
of
whom
David
intended
for
the
sake
of
the
Creator,
and
his
mother,
too,
intended
for
the
sake
of
the
Creator,
and
Solomon
came
out
from
them.
It
is
written
about
him,
“And
Solomon
sat
on
the
throne
of
the
Lord
as
king
instead.”
This
is
why
he
was
called
Lemoel,
teaching
that
both
of
them,
David
and
Bat
Sheva,
intended
Lemo
El
[for
Him,
God].
452.
Anyone
who
intends
for
the
sake
of
the
Creator
at
that
time
of
connection,
a
virtuous
son
comes
out
from
him.
How
do
we
know?
From
Samuel,
whose
mother
always
intended
for
the
sake
of
the
Creator
over
him.
And
also,
David
said,
“If
I
have
this
son,”
Solomon,
“from
here,
he
will
be
intended
for
Him,
God,”
meaning
given
to
God.
453.
Rabbi
Yosi
said,
“Once
I
walked
along
the
road
and
met
a
mountain
in
the
village
of
Cardo.
The
people
were
happy
with
their
lots,
and
I
slept
there
on
the
night
of
Shabbat
[Sabbath],
and
after
Shabbat.
I
saw
the
owner
of
my
inn,
that
he
wanted
to
be
with
his
wife.
He
stood
on
one
side
and
prayed,
and
she
stood
on
the
other
side
and
prayed.
I
said
to
them,
‘What
is
your
prayer
at
this
time?'
454.
“They
said
to
me,
‘Our
time
is
to
bond
from
Shabbat
to
Shabbat,
and
we
pray
to
the
Creator
to
have
a
son
to
work
His
work,
a
sin-fearing
son,
a
son
who
will
do
His
commandments
and
will
not
stray
from
His
law
to
the
right
or
to
the
left.’
I
said
to
them,
‘May
your
wish
be
granted
since
you
have
done
this
for
the
sake
of
the
Creator.’
455.
“I
saw
the
face
of
the
Shechina
[Divinity]
since
after
some
time,
I
came
there
and
saw
that
son
that
was
born
to
them,
and
he
was
seven
years
old.
He
saw
me
in
the
house
and
did
not
want
to
speak
with
me.
His
father
said
to
him,
‘Go
to
him,
for
he
is
a
great
man.’
456.
“The
son
replied,
‘I
am
afraid
to
speak
with
him
and
approach
him
because
I
do
not
know
if
he
has
a
holy
soul
or
not,
since
we
learned
this
day
that
anyone
who
does
not
have
a
holy
soul,
it
is
forbidden
to
speak
with
him
or
approach
him.’
His
father
said
to
him,
‘He
is
a
great
man,
the
wisest
in
the
generation.’
457.
“He
approached
me,
and
before
he
spoke
with
me,
he
said
to
me,
‘I
see
in
you
that
you
have
a
new
soul
of
few
days,
and
it
was
not
thrown
in
you
when
you
emerged
to
the
world.’
I
was
surprised.
I
said,
‘So
it
is,
for
I
was
still
single,
without
a
wife,
when
I
engaged
in
Torah
and
the
soul
was
placed
in
me.’
458.
“He
said
to
me,
‘Do
you
know
the
living
soul
of
which
it
is
written
that
it
was
from
the
earth?
But
it
is
implied
that
it
is
a
living
soul,
so
why
is
it
from
the
earth?’
459.
“‘Because
it
is
a
soul
that
the
earth
brought
forth,
and
from
the
earth,
it
was
carved.
However,
it
is
living,
so
it
can
move
about
to
here
and
to
here
as
do
beasts
and
insects
and
everyone.
However,
there
is
no
understanding
and
wisdom
in
it
in
the
work
of
the
Creator,
since
it
was
created
only
for
beasts
and
animals,
to
move
about
in
it
without
understanding,
and
to
perish
when
it
exists
the
body,
as
the
vapor
exits
the
mouth.
460.
“‘It
is
written,
‘The
beginning
of
wisdom
is
fear
of
the
Lord,
a
good
understanding
have
all
those
who
do
them.’
What
is
wisdom?
It
is
the
name
of
the
Creator.
He
is
wisdom,
and
He
has
never
revealed
to
any
man,
nor
is
it
destined
to
be
revealed,
but
a
little
bit
of
it
was
revealed
only
to
Moses.
461.
“‘But
Moses
did
not
fully
understand
it.
Rather,
he
understood
what
no
man
understood—that
beginning—Hochma
[wisdom],
as
it
is
written
about
Moses,
‘And
He
showed
the
best
to
him,’
which
is
wisdom.
462.
“‘But
it
is
written,
‘And
the
Lord
gave
Solomon
wisdom.’
It
is
not
written
that
He
gave
the
wisdom,
but
that
He
gave
wisdom,
without
the
‘the,’
which
means
that
he
understood
a
little
bit
of
its
truthfulness,
but
not
the
actual
wisdom.
The
Messiah
is
destined
to
know
a
little
bit
of
it,
as
it
is
written
about
him,
‘the
spirit
of
wisdom
and
understanding.’
But
it
is
written,
‘the
spirit
of
wisdom,’
and
not
actual
wisdom.
463.
“‘Wisdom
is
the
beginning
of
everything
and
precedes
everything,
as
it
is
written,
‘the
beginning
of
wisdom.’
However,
‘a
good
understanding,’
meaning
the
fear
remained
in
the
mind
and
in
the
understanding
to
know
and
to
look
into
the
fear
of
the
Creator.
‘All
those
who
do
them,’
those
who
perform
the
commandments
with
fear,
at
first,
until
they
accustom
themselves
to
do
with
love.’
464.
“I
asked
the
child,
‘What
is
your
name?’
He
replied
to
me,
‘Love.’
I
told
him,
‘Mr.
Love,’
and
I
declared
about
him,
‘I
have
loved
you
with
an
everlasting
love.’
And
I
was
privileged
with
seeing
his
son,
Rav
Ada,
and
I
told
him
that.”
465.
Adam
HaRishon
was
wise;
he
recognized
and
knew
anyone
who
had
a
living
soul
in
him,
and
anyone
who
had
a
soul
in
him.
When
they
came
to
him,
he
recognized
all
of
them,
as
it
is
written,
“And
whatever
the
man
called
every
living
soul,
that
was
its
name.”
This
is
for
one
who
does
not
know
and
recognize
his
Creator’s
work,
and
a
soul
for
those
who
did
know
and
recognized
his
Creator’s
work.
So
it
is
to
this
day:
One
who
does
not
know
or
recognize
his
Creator’s
work
and
does
not
engage
in
Torah
has
a
living
soul
and
not
a
soul.
466.
Although
that
living
soul
is
found
in
every
kind
of
beast
and
animal,
and
He
permitted
them
to
people,
the
Creator
spared
them
in
their
death
that
they
should
not
afflict
that
living
soul.
There
is
no
person
without
a
living
soul
in
him,
so
he
will
return
to
working
his
Creator,
to
distinguish
himself
from
the
rest
of
the
people,
to
engage
in
Torah
and
commandments,
as
by
this
he
gains
the
holy
soul.
467.
For
this
reason,
the
butcher
who
sells
a
carcass
or
a
non-kosher
animal
is
boycotted.
On
the
second
time,
he
is
removed.
On
the
third
time,
it
is
declared
in
the
market
that
any
meat
he
sells
is
not
kosher,
and
he
is
never
again
given
the
position
of
being
a
butcher.
468.
Is
he
not
punished
at
all
besides
this
for
the
first
time?
After
all,
that
butcher
who
did
not
show
is
knife
to
a
sage
is
boycotted
and
removed,
and
it
is
pronounced
that
his
meat
is
not
kosher.
If
this
is
so
over
a
knife
that
is
not
proper,
then
one
who
sells
a
carcass
or
non-kosher
meat
is
much
more
so,
that
he
is
boycotted
and
removed,
and
his
meat
is
pronounced
not
kosher.
469.
Rabbi
Yehuda
invited
Rabbi
Yosi
and
Rabbi
Hagai.
He
was
a
butcher,
and
they
called
him
Rabbi
Aba.
He
slaughtered
a
chicken
and
intended
to
slaughter
two
signs,
the
trachea
and
the
esophagus
[gullet].
They
checked
and
found
that
he
slaughtered
only
one
sign,
and
the
second
one
he
did
not
slaughter.
470.
Rabbi
Yosi
told
him,
“On
what
were
you
going
to
slaughter?”
He
said,
“I
wanted
to
slaughter
two
signs.”
He
said,
“But
I
found
that
only
one
sign
was
slaughtered.”
Thus,
the
meat
is
kosher,
but
you
will
not
be
a
slaughterer
here
from
now
on,
even
though
there
is
no
need
for
an
intention
during
the
slaughtering.”
471.
The
intention
in
the
slaughtering
was
not
said
about
this,
but
refers
to
the
Creator,
that
he
should
slaughter
for
the
sake
of
the
Creator
and
not
for
something
else.
However,
if
he
meant
for
two
signs
and
slaughtered
one,
it
is
permitted
after
the
fact.
It
is
as
we
learn,
“He
who
slaughters
one
in
poultry,
after
the
fact,
it
is
permitted,
to
begin
with:
forbidden.”
472.
The
Creator
left
everything
that
was
created
from
that
living
soul
to
people
since
they
have
no
soul,
in
order
to
know
and
recognize
their
Creator’s
work,
for
if
they
had
a
soul,
they
were
not
permitted.
473.
The
soul
does
not
enter
a
person
until
he
observes
his
Creator’s
work,
and
then
he
will
have
a
soul.
The
soul
is
holy
and
superior
to
everything.
Thus,
why
is
it
written,
“Everything
on
the
dry
land
in
whose
nostrils
was
the
breath
of
life
died.”
Why
did
they
die?
Since
they
had
a
soul,
could
they
not
be
saved?
474.
So
it
is
indeed,
that
a
soul
was
given
only
to
one
who
engages
in
his
Creator’s
work.
When
the
flood
came,
there
was
no
person
for
whose
merit
the
Creator
would
do
it
except
for
Noah
and
his
sons.
Yet,
their
merit
was
sufficient
only
to
protect
them
and
their
households,
but
their
merit
was
not
so
great
as
to
protect
the
entire
generation.
475.
Those
who
were
righteous
at
first,
Hanoch
and
Yered,
who
had
a
soul
and
were
worthy
of
the
Creator
doing
thanks
to
their
merit,
died
before
hand,
as
it
is
written,
“Everything
on
the
dry
land
in
whose
nostrils
was
the
breath
of
life
died.”
In
other
words,
it
pertains
to
Hanoch
and
Yered,
to
those
who
had
a
holy
soul
in
them,
but
the
verse
does
not
pertain
to
those
who
were
in
the
flood.
Rather,
it
is
written,
“Everything
on
the
dry
land
…
died.”
This
means
that
they
were
not
in
the
days
of
the
generation
of
the
flood,
and
not
at
that
time.
Rather,
they
died
in
the
dry
land,
Hanoch
and
Yered
and
others.
They
died
in
the
dry
land
and
not
in
the
flood,
for
they
had
already
departed
from
the
world
and
no
righteous
one
was
left
in
the
world
to
protect
his
generation,
and
then
the
judgment
was
done
on
the
wicked.
477.
It
is
written,
“Praise
Him
with
the
sound
of
the
horn;
praise
Him
with
harp
and
lyre.
Praise
Him
with
tambourine
and
dancing;
praise
Him
with
strings
and
flute.”
Does
the
Creator
need
this?
478.
However,
David
said,
“All
that
you
may
praise
the
Creator
with
these
types
of
melodies
is
nothing.”
It
is
like
a
person
telling
his
neighbor,
“Do
this
and
that,
but
everything
you
do
is
worthless
until
you
do
one
specific
thing.”
So
said
David,
“Praise
Him
with
clashing
cymbals;
praise
Him
with
resounding
cymbals.”
That
is,
this
is
not
praising
Him.
Rather,
praising
Him
is
“The
whole
soul
shall
praise
the
Lord,
Hallelujah,”
and
another
praising
is
nothing,
except
for
the
praising
of
the
soul,
as
it
is
written,
“The
whole
soul
shall
praise
the
Lord,
Hallelujah.”