The Nut Garden

לקוטים מזוהר (Gleanings of Zohar)

Tag: soul

The Breath of Life

“נִשְׁמַת חַיִּים (Nishmat ḥayyim), the breath of life (Genesis 2:7). She has five names: nefesh, ruaḥ, neshamah, ḥayyah, yeḥidah. Nefesh—blood, as is written, the blood is הַנָּפֶשׁ (ha-nafesh), the life (Deuteronomy 12:23). Ruaḥ—she ascends and descends [like the רוּחַ (ruaḥ), wind]: as is written, Who knows whether man’s רוּחַ (ruaḥ), spirit, goes upward and the beast’s spirit goes down to earth (Ecclesiastes 3:21). Neshamah—הָאוֹפִיָּא (ha-ofiyya), the breath [or: temperament. Cf. אֶרֶךְ אַפַּיִם (erekh appayim), Long-suffering (lit., Long-nosed)]; as people say, ‘His temperament is good.’ Ḥayyah—all the limbs are lifeless, yet she is חַיָּה (ḥayyah), vitality, in the body. Yeḥidah—all the limbs [or: organs] are two by two (Genesis 7:9), yet she is יְחִידָה (yeḥidah), unique, in the body’ [cf. Psalms 22:21: Save from the sword נַפְשִׁי (nafshi), my life, from the cur’s power יְחִידָתִי (yeḥidati), my person].

It is written, Should He set His mind on man, if He would gather to Him רוּחוֹ וְנִשְׁמָתוֹ (ruḥo ve-nismato), his spirit and his breath, all flesh would expire together, man to the dust would return (Job 34:14–15). Rabbi Yehoshua son of Rabbi Neḥemyah and the rabbis discussed this. Rabbi Yehoshua son of Rabbi Neḥemyah interpreted it: ‘Should God set His mind on this man—רוּחוֹ (ruḥo), his spirit, was already in His hand [i.e., when man sleeps at night]’; ‘If He would gather to him his breath, into his body, all humanity would expire together‘ [i.e., if He concentrated man’s soul in one part of his body instead of permitting her to pervade all his limbs]; but when man is sleeping the neshamah warms the body so that it should not shiver and die. Rabbi Bisni, Rabbi Aḥa, and Rabbi Yoḥanan in Rabbi Meir’s name said: The neshamah fills the body, and when man sleeps she ascends and draws life for him from above. Rabbi Levi said in Rabbi Ḥanina’s name: She repeatedly ascends. For every breath which a man takes he must give praise to the blessed Holy One. What is the reason? Let every הַנְּשָׁמָה (ha-neshamah), soul, praise Yah (Psalms 150:6)—let every הַנְּשִׁימָה (ha-neshimah), breath, praise Yah.

… Rabbi Shemu’el, the son-in-law of Rabbi Ḥanina, the companion of the rabbis, said: Here [Genesis 2:7] neshamah is identified with nesfesh, whereas in another text the neshamah is equated with ruaḥ [ibid. 7:22: all that had the נִשְׁמַת רוּחַ חַיִּים (nishmat ruaḥ ḥayyim), quickening breath of life, in its nostrils]. How do we know that the statement of the one text is applicable to that of the other and vice versa? Because ḥayyim (life) is written in both texts, proving that they are analogous [hence the neshamah is both nefesh and ruaḥ]” (Bereshit Rabbah 14:9).

“Why is it called זָהָב (zahav), gold? Because in it three qualities are wedded. זָכָר (Zakhar) male—ז (zayin). הַנְּשָׁמָה (Ha-neshamah), the soul [נְקֵבָה (neqevah), female]—ה (he), for ה״ (five) names of the soul: nefesh, ruaḥ, neshamah, ḥayyah, yeḥidah. What is the function of ה (he)? It is a כִּסֵּא (kisse), throne, for ז (zayin), as is written, For he who is high has a higher one watching him (Ecclesiastes 5:7). ב (Bet) is sustenance, as is said: בְּרֵאשִׁית בָרָא (Bereshit vara), in the beginning fatten (Genesis 1:1) [cf. Ibn Ezra on Genesis 1:1; 1 Samuel 2:29: לְהַבְרִיאֲכֶם מֵרֵאשִׁית (le-havriakhem me-reshit), to make yourselves fat from the first portions].

What is its purpose here? A parable: A king once had a daughter who was good, sweet, lovely, and perfect. He married her to a royal prince, and clothed, crowned, and bejeweled her, giving her much wealth. Is it possible for the king to ever leave his daughter? You will agree that it is not. Is it possible for him to be with her constantly? You will also agree that it is not. What then must he do? He places a חַלּוֹן (ḥallon), screen, between the two, and whenever the father needs his daughter, or the daughter needs her father, they can come together through this screen. Therefore it is written All the princess’s treasure is inward, filigree of זָהָב (zahav), gold, her raiment (Psalms 45:14)” (Bahir §53–§54).

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Long-nosed

For the sake of My name אַאֲרִיךְ אַפִּי (a’arikh appi), I lengthen My nose, and for My praise אֶחֱטָם (eḥetom), restrain it, for you, so as not to cut you off (Isaiah 48:9).

“Secrecy within secrecy was prepared and arranged in a single skull filled with crystalline dew. Membrane of air, purified and sealed; those strands of clean fleece hanging evenly. Will of Wills is revealed through צְלוֹתָא (tselota), prayer [lit., roast sacrifice], of those below. Open-eyed watching, never sleeping, ever vigilant; supervision below by supervision of radiance above. Two nostrils of an official arousing breath for all [as a nose supervising commandingly]” (Zohar 2:176b, Sifra di-Tsni’uta).

“It has been taught: This nose is small, and when smoke begins to emerge, it comes out hurriedly and Judgment is executed. Who prevents this nose from spewing smoke? The nose of the Holy Ancient One, Who is called אֶרֶךְ אַפַּיִם (Erekh Appayim), Long-nosed, Long-suffering, of all… When the Holy Ancient One is revealed to Ze’eir Anpin, all appear in Compassion; the nose is assuaged, and no smoke emerges, as we have learned, for it is written: For My praise אֶחֱטָם (eḥetom), I restrain the nose, for you… (Isaiah 48:9)… Thus it is written YHWH smelled the pleasing aroma (Genesis 8:21), for all depends on the nose—that this nose may smell the smoke and red fire, whereby the offering is accepted with favor. This corresponds to what is written: The nose of YHWH will flare against you (Deuteronomy 11:17); My nose will flare (Exodus 22:23); lest the nose of YHWH flare (Deuteronomy 6:15)—all referring to Ze’eir Anpin” (Zohar 3:137b-138a, Idra Rabba).

“וַיִּפַּח בְּאַפָּיו נִשְׁמַת חַיִּים (Va-yippaḥ be-appaiv nishmat ḥayyim)And He blew into his nostrils the breath of life (Genesis 2:7)—חוֹתָם (ḥotam), stamp, signet ring, seal [חוֹתָם (ḥotam) puns on חוֹטֶם (ḥotem), nose]” (Ba’al ha-Turim).

Different Earth shall be Taken and the House Plastered

image“Rabbi Simlai expounded: What does an embryo resemble when it is in the belly of its mother? Folded writing tablets. Its hands rest on its two temples, its two elbows on its two legs and its two heels against its buttocks. Its head lies between its knees, its mouth is closed and its navel is open, and it eats what its mother eats and drinks what its mother drinks, but produces no excrement because otherwise it might kill its mother. However, as soon as it emerges into the atmosphere the closed organ opens and the open one closes, for if that had not happened the embryo could not live even one single hour.

A lamp burns above its head and it looks and sees from one end of the world to the other, as is said, when He shined His lamp over my head, by its light I walked in darkness (Job 29:3). And do not be astonished at this, for a person sleeping here [in Babylon] might see a dream in Spain. And you have no days in which a human dwells in more happiness than in these days, for it is said, Would that I were as in moons of yore, as the days when God watched over me (ibid. 29:2); now which are the days that have moons but do not have years? These are the moons of bearing [i.e., months of pregnancy].

It is also taught the entire Torah, for it is said, And he taught me and said to me: ‘Let your heart hold on to my words. Keep my commandments and live (Proverbs 4:4), and it is also said, [as I was in the days of my prime]—God an intimate of my tent (Job 29:4). Why the addition of ‘and it is also said?’—in case you might say that it was only the prophet who said that [so that it does not apply to other men], come and hear: God an intimate of my tent.

As soon as it emerges into the atmosphere an angel approaches, slaps it on its mouth and causes it to forget the entire Torah, as is said, at the tent flap sin crouches (Genesis 4:7) [cf. BT Sanhderin 91b; Zohar Ḥadash 46d–47b; Plato, Meno 80a–86c]. It does not emerge from there before it is made to take an oath, as is said, That unto Me every knee shall bow, every tongue shall swear (Isaiah 45:23). That unto Me every knee shall bow—the day of dying of which it is said Before Him will kneel all who go down to the dust whose life is undone (Psalms 22:30); Every tongue shall swear—the day of birth of which it is said, the clean of hands and the pure of heart, who has given no oath in a lie and has sworn not in deceit (Psalms 24:4).

What is the nature of the oath that it is made to take? Be righteous, and never be wicked; and even if all the world tells you, ‘You are righteous,’ be in your eyes like a wicked person. Know that the blessed Holy One is pure, that His attendants are pure and that the נְשָׁמָה (neshamah), soul, He gave you is pure; if you preserve it in purity, well and good, but if not, I will take it away from you [cf. BT Berakhot 60b].

The school of Rabbi Yishma’el taught: This may be compared to the case of a priest who handed over some תְּרוּמָה (terumah), donation, to an ignorant peasant and told him, ‘If you preserve it under conditions of cleanness, well and good, but if not, I will burn it in your presence.’

Rabbi El’azar observed: What is the Scriptural proof [that an oath is taken on the day of one’s birth]? From my mother’s womb גוֹזִי (gozi) (Psalms 71:6). What is the proof that גוֹזִי (gozi) implies swearing?—because it is written, גָּזִּי נִזְרֵךְ (Gazi Nizrekh), swear your naziriteship, and cast it away [lit., cut off your hair and cast it away] (Jeremiah 7:29)” (BT Niddah 30b–31a).

“Rabbi Shim’on said, ‘If a person obtains a recycled soul and fails to have it rectified within him, it is as though he falsifies the truth of the King; and I apply to him the verse: or if he finds something lost and denies it and swears falsely (Leviticus 5:22). And denies it—better for him if he had never been created! [cf. BT Niddah 30b; Zohar 3:13a].

We have learned: ‘A completely righteous person is not thrust aside; an incompletely righteous person is.’ Who is completely righteous, and who is incompletely righteous? Could it be that one whose deeds are flawed is called righteous? [cf. BT Berakhot 7a–b, Megillah 6b, Bava Metsi’a 71a, Avodah Zarah 4a].’

‘Well, a completely righteous person is clearly recognized, for he has not taken tortuous convolutions; and with his inheritance he builds a structure, erects walls, hews out wells, and plants trees.

An incompletely righteous person is one who builds a structure with another’s inheritance—digging into it, restoring the foundation stones as before, toiling over it; yet he does not know if it will remain his. Furthermore, regarding himself, he is considered good and righteous; but regarding that inheritance, not so.

This may be compared to a person who builds a beautiful and attractive building. But when he examines the foundation, he sees that it is sinking and distorted in all directions. The building is incomplete until he demolishes it and rebuilds it anew. Regarding his building itself, it was fine and beautiful; but regarding the foundation, it was bad and distorted. So it is not called a complete project; it is not called a complete building. Consequently, ‘an incompletely righteous person is thrust aside [at the revival of the dead].’ Thus, while the wicked swallows up the one more righteous than he (Habakuk 1:13) [cf. BT Berakhot 7b, Megillah 6b, Bava Metsi’a 71a]” (Zohar 3:213a–b).

“The Faithful Shepherd [Moses] said… In order that the bailiff [of Sheol] not recognize a person it is necessary to perform for him a change of place, a change of name, and a change of deed [see BT Rosh ha-Shanah 16b]. As it was with Abraham, it was said: Go forth from your land and your birthplace and your father’s house (Genesis 12:1)—a change of place. And no longer shall your name be called Abram but your name shall be Abraham (ibid. 17:5)—a change of name. And there is also the change of deed, for he changed from doing bad deeds, as he had at first, to performing good deeds. A similar thing happens with the spirit of a man who dies childless, for likewise the blessed Holy One does to the man in banishing him from that world and bringing him to this world. And this has already been discussed [see Zohar 3:97a–111a (RM), cf. BT Pesaḥim 113b].

You change his face and send him away (Job 14:20). It is said the spirit עָבְרָה (avrah), passes by, him (Psalms 103:16)—one of the evil messengers [called] עֶבְרָה (evrah), Anger (Psalms 78:49). And when he encounters him and sees that he is changed the Prince of Destruction investigates, asking the bailiff ‘Is this your offender?’ and he answers, ‘He is not.’ 

When he is banished from his place and planted elsewhere, it is said about him: And his place will no longer know him (Psalms 103:16), for different earth shall be taken and the house plastered (Leviticus 14:42). And this is the secret of he shall raze the house, its stones, and its timbers (Leviticus 14:45)—those bones, sinews, and flesh that he had returned to the dust. What is written about it? And עָפָר (afar), dust, shall be the serpent’s food (Isaiah 65:25)—since he was afflicted. Later: And different עָפָר (afar), earth, shall be taken and the house plastered—to build for himself bones and sinews, as an old house is renovated, he is certainly renewed.

What about And his place will no longer know him? This is [his] spirit, for his little spirit is engulfed in supernal spirit. This is similar to a tree that is not producing fruit. They take his branches and graft onto a superior tree which produces fruit, combining both with each other. Of this time it is said, And his place will no longer know him.

And so it is with a man who lives in a city where bad people dwell, and he is unable to keep the decrees of Torah and is not successful in Torah. He should change his place of residence and move from there, and settle somewhere with good people, Masters of Torah, who keep the decrees [cf. M Avot 6:9]. This is because Torah is called a Tree, as is written: A tree of life is she to those who grasp her (Proverbs 3:18). Man, too, is a tree, as is written: Like the tree of the field is a human (Deuteronomy 20:19), and the decrees of Torah are like fruits. And what is written about it? Only a tree that you know is not a tree for eating, it you may destroy and cut down (Deuteronomy 20:20), that is to say, you shall destroy it from this world and cut it down from the next world. This is why he must uproot from the place and plant elsewhere, among righteous people.

As the childless man is called עָקָר (aqar), ‘barren,’ and his wife ‘barren,’ so too Torah without decrees is barren. On this we have learned: ‘Not learning but doing is the עִקַּר (iqqar), main thing’ (M Avot 1:17). The Companions came and prostrated themselves in front of him and said: We have certainly learned something new here—how one רוּחַ (ruaḥ), spirit, can be incorporated in another. We are as one who perceives with his own eyes and it is revealed to him. Originally we had only a tradition but now it has been elucidated” (Zohar 3:217b, Ra’aya Meheimna Pineḥas).

Listen to Your Soul

76549074“Rabbi Yoḥanan said in the name of Rabbi Shim’on son of Yoḥai: Every mitsvah which the blessed Holy One gave to Israel, He gave to them publicly, except the Sabbath which He bestowed upon them in secret, for it is said: ‘Between Me and the Israelites it is a sign for all time’ [the word לְעֹלָם (le-olam), for all time, is written defectively as if derived from, לְעֱלָם (le-elam), to conceal] (Exodus 31:17). If so, idolaters should not be punished on its account [cf. BT Avodah Zarah 2b]!—the Sabbath He indeed made known to them but its reward He did not make known to them. Or you can say: Its reward too He made known to them, the additional soul He did not make known to them; for Rabbi Shim’on son of Laqish said: On the eve of the Sabbath the blessed Holy One gives to man an additional soul and at the close of the Sabbath He withdraws it from him, for it says: He ceased וַיִּנָּפַשׁ (vayinafash), and caught His breath (Exodus 31:17)—once it [the Sabbath] has ceased וֹי אָבֵדה נֶפֶשׁ (oy avdah nefesh), woe that the soul is lost! [since וַיִּנָּפַשׁ (yenafash), and caught His breath, is numerically equivalent to מָוֶת (mavet), death (Rabbi Levi Isaac Krakovsky)]” (BT Beitsah 16a, cf. BT Ta’anit 27a).

“His students asked: What is [the vowel] חוֹלֶם (ḥolem)? He replied: It is the נְשָׁמָה (neshamah), soul—its name is חוֹלֶם (ḥolem). If you תִּשְׁמַע (tishema), listen, your body will be תַּחְלִים (taḥlim), reinvigorated, in the future of its builder [cf. BT Berakhot 60b]. But if you rebel against it, there will be חוֹלֶה (ḥoleh), illness, on your head, and חוֹלִים (ḥolim), illnesses, on its head” (Bahir §40).

“When the human was created, what is written? You clothed me in skin and flesh (Job 10:11). What then is the human if not skin and flesh, and bones and sinews? But surely the human being is nothing but soul! And these that we have mentioned—skin, flesh, bones, and sinews are all merely a garment; they are a person’s clothing not the human. And when a person departs, he is stripped of those garments that he is wearing” (Zohar 2:76a).

He Will be like a Tree Planted by Water

IMG_0974.JPG“Rabbi Yirmeyah son of Abba said in the name of Rabbi Yoḥanan, ‘Whoever walks four cubits in the land of Israel is assured to be a son of the world to come.’ Now… aren’t the righteous outside the Land going to be revived?—Rabbi Il’a said, ‘By גִּלְגּוּל (gilggul), rolling.’ Rabbi Abba Sala the Great objected, ‘Rolling will be painful to the righteous!’ Abbaye replied, ‘Tunnels will be made for them underground” (BT Ketubbot 111a, cf. Zohar 1:113b–114b [MhN], 131a).

“[Addressing the apparent contradiction between revival of the dead and גִּלְגּוּל הַנְשָׁמוֹת (gilgul ha-neshamot), rolling souls] Rabbi Ḥizkiyah said, ‘If you say that all bodies of the world will arise, aroused from the dust, what will become of those bodies sown in a single soul [cf. BT Gittin 58a: ‘two wicks in one flame’]? Rabbi Yose replied, ‘These bodies that have been virtuous and have not flourished are considered as if they never existed. As they were a withered tree in this world, so too at that time. The final body will arise, for once sown, it flourished and took root fittingly. Of this one is written: He will be like a tree planted by water… its leaves will be luxuriant… (Jeremiah 17:8), for it generated fruit, took root and flourished fittingly. Of that previous body is written: He will be like a shrub in the desert, and will not see when good comes… (ibid., 6). When good comes—revival of the dead, and it is written: For you will revere My name, the sun of victory will rise, with healing in its wings (Malachi 3:20). Then good will prevail in the world, and the one called Evil will be eliminated from the world, as we have said. Then those previous bodies will be as though they had never been” (Zohar 1:131a).

“Rabbi Shim’on said, ‘If a person obtains a recycled soul and fails to have it rectified within him, it is as though he falsifies the truth of the King; and I apply to him this verse: or if he finds something lost and denies it and swears falsely (Leviticus 5:22). And denies it—better for him if he had never been created [cf. BT Niddah 30b; Zohar 3:13a]!

We have learned: ‘A completely righteous person is not thrust aside; an incompletely righteous person is.’ Who is completely righteous, and who is incompletely righteous? Could it be that one whose deeds are flawed is called righteous? [cf. BT Berakhot 7a–b, Megillah 6b, Bava Metsi’a 71a, Avodah Zarah 4a].’

‘Well, a completely righteous person is clearly recognized, for he has not taken tortuous convolutions; and with his inheritance he builds a structure, erects walls, hews out wells, and plants trees.

An incompletely righteous person is one who builds a structure with another’s inheritance—digging into it, restoring the foundation stones as before, toiling over it; yet he does not know if it will remain his. Furthermore, regarding himself, he is considered good and righteous; but regarding that inheritance, not so.

This may be compared to a person who builds a beautiful and attractive building. But when he examines the foundation, he sees that it is sinking and distorted in all directions. The building is incomplete until he demolishes it and rebuilds it anew. Regarding his building itself, it was fine and beautiful; but regarding the foundation, it was bad and distorted. So it is not called a complete project; it is not called a complete building. Consequently, ‘an incompletely righteous person is thrust aside [at the revival of the dead].’ Thus, while the wicked swallows up the one more righteous than he (Habakuk 1:13) [cf. BT Berakhot 7b, Megillah 6b, Bava Metsi’a 71a]” (Zohar 3:213a–b).

The Ship Threatened to Break Up

Image“Jonah, descending into the ship, is the human soul descending into this world to enter a human body. Why is she called יוֹנָה (Yonah), Jonah? Because as soon as she joins the body, she is יֹנַה (yonah), cheated, in this world, as is said: וְלֹא תוֹנוּ (Ve-lo tonu), You shall not cheat, one another (Leviticus 25:17). Then a person moves through this world like a ship in the great ocean about to break up, as is said: The ship threatened to break up (Jonah 1:4).

When a person is in this world he sins, and thinks that he can flee from the presence of the Lord, who pays no attention to this world [cf. Zohar 3:136b (IR): ‘Scrutinizing providence, not revealed except when the wicked must be called to account and their deeds examined’]. Then the blessed Holy One casts a mighty windstorm—the Decree of Judgment, which stands constantly before the blessed Holy One, demanding a person’s punishment. This is what torments the ship, calling attention to the person’s sins, to seize him.

Once the person is seized by that tempest, in his sick bed, what is written? Jonah went down into the hold of the ship, and he lay down and fell asleep (Jonah 1:5). Even though a person is lying in his sickbed, the soul is not aroused to return to his Lord to redeem his sins.

What is written? The captain approached him (Jonah 1:6). Who is the captain? The good impulse, who guides all. And said to him, ‘What are you doing sound asleep?…’ (ibid.)—this is no time to sleep, for you are being brought to judgment for all that you have done in this world. Repent of your sins!

Reflect on these things and return to your Lord. What is your work (Jonah 1:8), in which you engaged in this world? Confess it before your Lord. Where do you come from? (ibid.)—reflect on where you come from: from a putrid drop, and you will not be arrogant before Him. What is your country (ibid.)—reflect that from earth you were created and to earth you will return. And of what people are you? (ibid.)—reflect whether you have ancestral merit to protect you [cf. M Avot 3:1].

Once he is brought to heavenly judgement, that tempest—which is the Decree of Judgement raging against a person—demands from the King to punish those royal prisoners, and they all come before Him one by one. At that moment, the members of the court approach. Some pleas in his defense, others against him, and the Decree of Judgement demands punishment.

If that person is not found innocent, what is written? The men rowed hard to regain the shore, but they could not (Jonah 1:13)—those who pleaded for his innocence strive to restore him in this world, but they could not. Why? For the sea was growing stormier (ibid.)—the Decree of Judgement grows stormier from the person’s sins and overwhelms them.

Then three appointed messengers descend upon him: one who inscribes all the good deeds and misdeeds that the person performed in this world; one who produces a reckoning of his days; and one who was with him in his mother’s womb, as we have established and the Decree of Judgement does not subside until the time that is described: They picked Jonah up (Jonah 1:15). They picked up—when they carry him from his house to the cemetery… If he is wicked, the proclamation is: ‘Woe to so-and-so! Better for him if he had never been created!’

Then what is written? They threw him into the sea, and the sea ceased its raging (Jonah 1:15)—when they place him in his grave, the place of judgment, then the Decree of Judgement, that was storming, subsides from its raging. And the fish that swallowed him is the grave.

What is written? Jonah was in the מְעֵי (m’ei), bowels, of the fish (Jonah 2:1). The bowels of the fish is the belly of Sheol. How do we know? As is written: מִבֶּטֶן (mi-beten), from the belly, of Sheol I cried out (ibid., 3)—he was in the bowels of the fish and called it the belly of Sheol.

Three days and three nights (Jonah 2:1)—the three days that a person lies in the grave, when his belly bursts… Afterward, the soul ascends, while the body decomposes in the dust, until the time when the blessed Holy One arouses the dead… Of then, it is written: YHWH spoke to the fish, and it vomited Jonah onto dry land (Jonah 2:11).

After that voice is aroused among the graves, every single grave will spew out the corpse it contains, as is written: The earth will cast forth spirits of the dead (Isaiah 26:19)” (Zohar 2:199a).

Merest Breath said Qohelet, Merest Breath, All is Merest Breath

howard-sochurek-william-patterson-champion-de-ronds-de-fumc3a9e-1950.jpgהֶבֶל (Hevel), mere breath, all humankind (Psalms 39:12).

“Come and see: When actions prove worthy below, and a person contemplates the service of the Holy King, the act he performs turns into a breath above. And there is no breath without a voice—rising, crowned above, becoming an advocate before the blessed Holy One. Every action in which a person engages that is not in the service of the blessed Holy One turns into breath that goes drifting through the world. And when the person’s soul departs, that breath whirls through the world like a stone in a sling, as is written: The soul of your enemies He will sling from the hollow of a sling (1 Samuel 25:29). Who will sling? That breath conducting it around the world. So, everything done under the sun that is not in the service of the blessed Holy One turns into a breath—but it is breaking of spirit, for it breaks the spirit, rising and falling in the world, as is written: breath and shattering of spirit (Ecclesiastes 1:14)” (Zohar 2:59a).

“A spirit leaving this world who has not grown or spread in this world undergoes rolling and finds no rest, comes revolving into the world like a stone in a sling until it finds a redeemer to redeem it… The spirit that he left, adhering to that vessel, is not lost—for nothing in the world, be it ever so small, lacks a place in which to be hidden and absorbed; it is never lost” (Zohar 2:99b).