Godssecret's Weblog

March 18, 2009, 10:18 am
Filed under: levels of the Soul, Nefesh Ruach Nashama, Zohar


Every action in this physical dimension has a corresponding influence in the Upper Worlds. In truth, both worlds are actually one reality; they are like reflections in a mirror. What you do down here causes what will be in the future by the providence that is aroused above.

We have learned that when the Holy One, blessed be He, created the universe, He made the lower world after the pattern of the Supernal World, and MADE the one correspond to the other. EVERY DETAIL IN THE LOWER WORLD HAS A COUNTERPART IN THE UPPER WORLD. And He is its Glory, both above and below.

“Thus says Ae”l , Yhv”h (God), He that created the heavens, and stretched them out; He that spread forth the earth, and that which comes out of it; He that gives Neshamah ( Divine intellectual Soul, also ‘breath’) to the people upon it, and Ruach (Emotional soul-spirit) to them that walk therein” (Yeshayah 42:5). The soul of life comes out into the land. The land receives the soul and issues it to all, She receives and distributes to all MEN WHO ARE WORTHY OF HER.

In the Bible in its original language “Hebrew” are 5 words for soul, as the soul has to it 5 basic levels. With in each level of the soul are many aspects revealed according to a man’s merit.

Come and behold: when the Holy One, blessed be He, created Adam, he gathered his dust from the four directions of the world. He created him on the site of the Lower Temple. Then drew upon him the soul of life from the Upper Temple.

This “life from the Upper Temple” is the secret of the level of the soul called “Neshamah ( Divine intellectual Soul, also ‘breath’).

The soul consists of three main levels the Supernal Secret, Nefesh, Ruach, and Neshamah. The Nefesh (animal soul), is the lowest of them all. The Ruach (Emotional soul-spirit) is its sustenance. It rules over the Nefesh, being of a higher grade. The Neshamah (( Divine intellectual Soul) is the supreme existence–NAMELY, THE LIGHT OF DIVINE UNDERSTANDING. It reigns over all, being a holy grade superior to the RUACH AND NEFESH. The three grades, NEFESH, RUACH, AND NESHAMAH, are included within men, who attain them by serving their Master. Thus first, man has a Nefesh with which to be corrected. But when he is intent on purification through this grade, man is corrected and crowned with a Ruach, the holy grade that dwells on the Nefesh, with which the deserving man is adorned. When he is elevated by Nefesh and Ruach and attains correction through proper service to his Master, Neshamah, a supernal, holy grade that reigns over everything, dwells on him so that he may be adorned by the highest holy grade and be perfect in everything, on all sides, and thereby merit the world to come. He is then beloved of the Holy One, blessed be He, as it is written: “That I may cause those who love me to inherit substance” (Proverbs 8:21). “…those who love me” refers to those in whom the Neshamah ( Divine intellectual Soul) abides.

Few men attain this level. With a Neshamah a man serves God with his Nefesh (animal soul). Thus with his body he works to do what the God wants and abstains from what he dislikes. By the powers of his Ruach (Emotional soul-spirit) his actions are enlivened with the love of God from the emotions of his heart. All this is further enlivened by his Neshamah ( Divine intellectual Soul) whose understandings excite his Ruach (Emotional soul-spirit) heart and Nefesh (animal soul) like flames of fire in his service of God. Which includes all his actions.

Rabbi Yehuda asked: why is it written, “all in whose nostrils was the breath of life perished…” (before the flood)(Genesis 7:22). From all those in whom there was a holy Neshamah, none–such as Enoch or Yered, or the other righteous Ones–remained to protect the earth so it would not be destroyed in their merit. This is the meaning of, “all in whose nostrils was the breath (lit. ‘Neshamah‘) of life, of all that was on the dry land, died”–they all had already died and departed from the world, and no one remained then to protect the world.


The three levels of the soul – Neshama, Ruach and Nefesh correspond to three times – past, present and future. Similarly, our Temple consisted of these three levels. The Holy of Holies corresponded to the brain. The Heichal had a small altar, on which incense was burned. This corresponded to the middle part of the body, where the lungs are situated, cooresponds to the Ruach. The outside part had the big altar on which blood was sprinkled and fats were burned, corresponding to the lower body.


Most people merit only to work on the fixing and growth of their Nefesh (animal soul), in a whole life time. They require other lives (incarnations) to merit higher levels of the soul, if they so merit to the opportunity.

The soul level of Ruach is masculine and embodies the power of memory. So The word for “zachar ” (male) is related to the verb “ zachor” (remember ).



Death, Passing and the After life
November 16, 2008, 8:37 am
Filed under: angel of death, Angels, Death, Gan Aden-Garden of Eden, Nefesh Ruach Nashama, sleep

During sleep and upon death of a righteous individual, the soul travels a certain course as it ascends to the Upper Worlds. Many visions of the future are seen when one is asleep dreaming but they need to be remembered on waking and are usually obscure and need an explanation

Sleep is 1/60 of death

If the soul is righteous, it is welcomed to the Upper Worlds by the Patriarchs, specifically Yaakov. When an individual strives to understand his purpose in life and seeks the truth of the Creator, his soul will seek to reunite with the Light of the Creator upon leaving this world.

Unfortunately, the vast majority of mankind journeys through this physical world without any inkling of his true purpose, or understanding as to the meaning of his existence. Consequently, a man who directs no effort towards spiritual enlightenment and blindly pursues the material world, will automatically seek the path of negativity when it departs its physical existence. The paths of the spiritual world mirror the pathways we forge in the physical world.

If one seeks the light and acts for it in this world they are taken by it, and to it when they transcend this world.

The return of the soul to its original source is vital. It is through this process that the Creator absorbs the souls, which allows them to be born anew each morning.

One is in a certain sense is a new creation when they wake up each morning. Their soul is renewed by the God when they sleep.

This otherworldly journey occurs each night, whether or not we are cognizant of it. An individual’s degree of awareness, however, and their personal level of spirituality [righteousness] determines the particular course the soul travels and the heights it can attain. The higher the soul ascends is directly proportionate to the measure of Light it receives.


This portion awakens a deeper awareness of the Light our soul can achieve if it is righteous, as well as the ability to ascend to greater heights and receive greater revelations of spiritual energy during sleep.


Rabbi Aba opened the discussion with the text: “Who shall ascend into the mountain of Yhv”h ? Or who shall stand in His holy place?” (Tehilim 24:3). Come and behold: no man is aware of the reason for his existence in the world. As the days pass by they rise up and stand before the Holy One as they were all created. How do we know that they were created? Because it is written: “The days were created” (Psalms 13 9:16).

And when the days depart from this world, they all approach the Supernal King. When a person is in this world, and he is not aware of nor does he look for the reason he was created. For him, every day is considered as if it passes by in emptiness. And when the soul leaves this world, it does not recognize the path through which it is elevated, because the path that leads up, to the place where the luminous sublime souls shine, WHICH IS THE GARDEN OF EDEN, is not shown to all souls. After it departs from him, the soul follows the same way that person followed while in this world. Come and behold: if a person is drawn after the Holy Oneand longs for the light while in this world, then later, when he departs from this world, he also follows THE HOLY ONE. And he is shown a path to climb that rises upward TO THE PLACE WHERE SOULS SHINE. It follows and continues the same path that his desire followed and longed for each day while in this world.

So do much good while you still are in this world !

When the soul leaves the body it reaches the gullet (pharynx), where it remains until it confesses and retells all that the body did together with it in this world. Then the soul of the righteous is happy with what it has done, and is happy with its deposit. We have learned that Rabbi Yitzchak said: The soul of the righteous feels great desire for the moment when it shall leave this world, which is worthless, so that it may enjoy itself in the world to come!

A man who sins and recieves “corait” (cut off) causes the cord of his Nashama (higher soul) to be separated from him, leaving him only with a ruach (emotional soul) and a nefesh (animal soul).1 The gematria (numerical value) of corait (soul cut off)=rashiam(evil doers). The wicked turn mercy to judgment, righteous people do the opposite.2 The lowest place in Hell is called Avadon. Where souls never rise from but parish, heaven forbid, as when a soul recieves “corait” all aspects of the Nashama are cut off. The wicked  can take another person’s portion in Hell in addition to their own.3 Righteous people when they pass on from this world see the light of the wheel of intellect. His Nefesh is separated from his body according to the level of his cleaving in the light, he sees the light according to his merit. 4 Sages of Divine wisdom die in a way by which they are not slaughtered in a way disfiguring them with disease as others.5 If someone is buried on the day his soul departs in the Holy land the spirit of impurity has no dominion over over him at all. All who die do so by the angel of death, except those  who die in in Aretz Yisrael, who die by a angel of mercy. They ascend into Supernal Holiness 6 The day of one’s death is called day of Hashem (The Lord) .1 When the Nashama goes out of its body it sees the face of the Shechinah. This “segulah” (miraculous wonder) is specifically according to their actions  while living, thus they merit to “devacut” (cleave).2 When the soul is ready to leave its body. It then asks leave of each limb, and its seperation from the body is only with great violence. As it says in the Song of Songs “ Love as strong as death, jealousy as cruel as the grave”.3 The Main punishment and pain come at the hand of destroying angels who lead the soul to Hell. There appears to him that he is still in this world. They decieve him in all kinds of ways. This can last for hundreds of years. One must stubbornly refuse to listen to  what they say. Tell them all you want to do is see the sadeek ! 4After one is buried there come four angels. the grave should be equal to the height of the man. After one is buried his Nashama returns to his body as when he was alive. The four angels seize the man and strike him with rods of iron. As a man cleans a garment. This removes the dust and earth cleaving to him. He needs to be buried deep so that there is enough room to remove the filth from him. If one purifies themselves by their “yesurim” (sufferings), mitzvot,  “misim tovim” (acts of kindness) and by learning torah. By working with their body till it is time to leave this world, he wont need much of this purification of the grave, because most of the filth will already be removed from him. But a wicked man does not remove the filth in his life time, but he even strengthens it very much. Therefore it will take a great strong effort to remove this filth from him in the grave. But one buried on the sixth day of the week after the fifth hour doesn’t require this purification as the holiness of Shabot removes the filth from him.5

1. 1Zohar Vayikra p.217a

1. 2Avodat Yisrael p.26

1. 3Zohar Barashit p.244b

1. 4Lekutey Maharon p.137

1. 5shar mimori chazal-ar’i p.87-88

1. 1safer lecutim-ar’i p.85

1. 2shar mimori chazal-ar’i p.59

1. 3Safer Hachalot-gr”a p.6,Patachy Chotom p.224

1. 4safer ha paliyah

1. 5Sulam on Zohar Tzav

1. 6Sulam on Zohar Trumah p.121a

The Soul
June 25, 2008, 8:29 am
Filed under: levels of the Soul, Nefesh Ruach Nashama | Tags: , , , ,

updated Nov 5 2015


The levels of the soul – Nashama, Ruach and Nefesh coorespond to three levels of the body. The first three Sefirot correspond to the Nashama, to the   the head. Nashamot were created in the beginning one can’t change them or damage them. Our actions affect the levels below Nashama. The Nashama itself simply leaves a person at the time of sin. This is also the explanation of Karet (cut off) – the spiritual incision. being that the lower levels of the soul are cut off from Nashama. The next level – Ruach – corresponds  to the middle level of the body. We breathe through our lungs,  the meaning of the word Ruach is wind. The lowest level – Nefesh – corresponds to the lowest part of the body, below the diaphragm.  We work on it all our lives. It is thus taught that Ruach is riding on top of the Nefesh, like a rider on a horse. Some people have a hard time taming their “horse,” for they are born with many bad qualities from their previous incarnation, but if they succeed in the end, their reward is very great, and once one rectifies his Nefesh completely they can get revelation of their Ruach.

When Hashem created man He blew into him a קדישא רוחא (Holy Spirit) That contained 3 parts being man’s Nefesh, Ruach and Nashama. The Nashama is the force that wants to know and keep the commandments. The Nefesh, Ruach and Nashama are as one like Bina, Z’a and Malchut are one and they come from them. Elokim created man in his image. This is the creation of the Nashama from the כסא (thrown). Yetzera (formed) refers to the Ruach in Gan Aden and Asiyah (made) refers to the nefesh. Elokim made for them כתנות עור (covering of skin) refers to puting them in bodies. There is Nefesh (animal soul), Ruach (emotional) and Nashama (divine intellectual) from the worlds of Asiyah ,Yetzera and Bria. There is also the aspect of Nefesh, Ruach and Nashama from Malchut, Teferet and Binna of Atzilut. In Asiyah there are 5 parzufim of Nefesh. In Yetzera 5 of Ruach. In Bria are 5 parzufim of Nashama. (these being Nefesh,Ruach Nashama, Chayah and Yachida of the Nefesh of Asiyah,Nefesh,Ruach Nashama, Chayah and Yachida of the Ruach of Yetzera and Nefesh,Ruach Nashama, Chayah and Yachida of the Nashama of Bria) . The Nefesh is a ר ש י מ י ן (tracing) of light (that is left after light has been removed). The Ruach is מ צ ו י ר י ן (formed).The Nashama is מ ת ח קק י ן (carved). The levels of the soul are as a candle close to the wick is the Nefesh, the white light above is the Ruach, and the Nashama is the light surounding there that is barely discernible. One gets a Nefesh on entering the world, Ruach at 13 if he has good works, and Nashama at 20 if he has made complete tikun of Ruach.The Nefesh, Ruach and part of the Nashama are inner lights, While the Chayah and Yechida are “makiffim” (encircling). The Nefesh is Malchut.The ruach is Teferet. The Right pillar is the Nashama in Bria, the left pillar is the ruach in Yetzera, and the middle pillar is the Nefesh of Asiyah. Becouse the Ruach and the Nefesh are included together united the ruach is called left as it includes the Nefesh. The Nashama is right pillar “cholem”, Ruach is the left pillar “shuruk”, and the Nefesh is the central piller “Cheerek”. The Nefesh can not abide without the ruach. בשר (flesh) is לבוש (garment) to ינחיו רוח . The Nefesh will cooperate with the ruach only if the man ceases to make selfish gratification his goal in life. Only by the belief in a being outside of himself. Who more worthy of worship than one’s self, is one able to harness the Nefesh to the needs of their Ruach. Becouse the Nefesh and the Ruach are from Teferet and Malchut to them there is seizing of the yetzer hora and klipot. But the nashama is from Bina which is Holy. Bina does not have seizing of the chitzonim. The nashama does not have seizing of yetzer hora. The Nashama is needed to rise the Nefesh (intellect raises the animal soul), but if there is a lack to the Nefesh it can be fixed by the Ruach. (emotions can fix defects of the animal soul, so that it may recieve from the Nashama, Divine intellect) The Nashama is Binna. The Chayah is Chuchma. The Yechida if Keter. Men get their Nefesh Ruach and Nashama from Angels. The 10 “iggulim” (circular flow of sefirot, in nature) of Asiyah are called Ofanim (angels that use planets as bodies and guide astrology). Man gets his Nefesh from “ofanim”. After comes ruach from Yetzera, Nashama of Bria, which has 10 levels (source in the 10 sefirot) from 4 “Yesodot” (according to 4 elements).