To Be Like Moses
Gate of Reincarnations: Chapter One, Section 7
Translation by Yitzchok bar Chaim;
explanation by Shabtai Teicher
(The subject of this section is an esoteric
interpretation to the verse of Samuel II 14:14 according to the principle
that was explained in the preceding section about the difference between
Asiya and the worlds above it.)
The following is the esoteric meaning of the verse:
G-d spares [yisa] no one [ Nefesh]; He considers thoughts so that no one be banished from him. (Samuel II 14:14)
These considerations, that no one be banished, are only for the sake of the Nefesh, since the Nefesh is in Asiya, and thus, because of the kelipot
there, in danger of being "banished from him."  | | " the esoteric understanding of the verse is that it is talking about the nefesh of a person, asking that it not be 'banished' " | | |
The "banished one" refers to King David's son,
Absalom, who had fled from his father after having his half-brother, Amnon,
killed in revenge for violating Absalom's sister, Tamar. The verse is
addressed to King David, asking him to allow Absalom to return home. However,
the sod (the esoteric understanding) of the verse is that it is talking
about the Nefesh of a person, asking G-d that it not be "banished"
amongst the kelipot which can latch on to it.
Therefore, because of this concern the remedy
for the Nefesh is that "G-d does spare yisa the Nefesh."
The word employed by the verse yisa is
translated as "spare," but the more literal translation is "lift up," which
leads to the following esoteric explanation of the verse:
In other words, G-d does not "lift up" [noseh]
and raise a person in order to give him another Nefesh from a higher
level than that of his actual root. That would necessitate leaving behind the
first one in its place, leaving it vulnerable to the kelipot there.
In other words, as the person moved to a higher level
of Nefesh, the lower level of Nefesh that was left behind would no
longer be in use, which would render it vulnerable to the kelipot.
Accordingly, He [G-d] does not give him another
Nefesh, more elevated and exalted. Rather the original Nefesh itself
ascends upward according to the person's actions, up until the level of the
keter of Asiya. He never possesses any other Nefesh.[1]
| | " He earns an additional, higher, ruach " | | |
However, this is not the case in Yetzira and
the other worlds, where his Ruach or his Neshama, etc., remains on
the level of its root. Instead, the person earns an additional, higher, Ruach
commensurate with the perfection of his deeds, as discussed earlier.
Beyond the World of Asiya the holiness is such
that the kelipot can no longer latch on to a vacated soul-level.
Therefore, the soul-level from which a person is ascending need not ascend with
the person as he goes up from level to level.
This is the esoteric meaning of the well-known
statement: Every person can be like our teacher Moses [i.e.,] if he is willing
to perfect his actions. For [by doing so] he continues to acquire higher levels
of Ruach until [he finally attains] the uppermost level of Yetzira.
Similarly, [this advancement continues, and a person can ultimately obtain] a
Neshama from the uppermost part of Beriya, etc.
To link to the previous article in this reincarnation series, Asiya is Different Than Yetzira, Beriya and Atzilut, click here
To link to the next article in this reincarnation series, Help from Heaven,
click here
Footnotes:
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