## Nefesh HaChayim, Gate I

###### Nefesh HaChayim, Gate I 11:1
[Nefesh HaChayim, Gate I 11:1](https://torahapp.org/share/book/Nefesh%20HaChayim/s/Gate%20I/r/11:1)

וזהו הטעם שהמלאכים המקדישים בשמי מרום ממתינים מלשלש קדושתם עד אחר שאנו משלשים קדושה למטה (כנ"ל פ"ו בהגה"ה) אף שקדושתם למעלה מקדושתנו. לא שהם חולקים כבוד לישראל אלא שאין בכחם ויכולתם כלל מצד עצמם לפתוח פיהם להקדיש ליוצרם. עד עליית קול קדושת ישראל אליהם מלמטה.

**The Soul of Life, translated by Leonard Moskowitz, Teaneck, NJ 2012 [Rev. 1.5]:**
And this is the reason that the angels who sanctify [God’s name] in the heights of the heavens wait to say the three-fold Sanctification²¹⁶—the three-fold Sanctification that begins with the words: “Holy, holy, holy... .” until after we below say the three-fold Sanctification (as was discussed on Chapter 6 in the Annotations²¹⁷) even though their holiness is higher than our holiness. It’s not that they render honor to Israel [by waiting], but rather that it is not in their power to, by themselves, to open their mouths to sanctify their Former until the sound of Israel’s Sanctification rises to them from below.

footnotes:
²¹⁶ Heb.: K’doosha
²¹⁷ Heb.: ha-ga-hote


###### Nefesh HaChayim, Gate I 11:2
[Nefesh HaChayim, Gate I 11:2](https://torahapp.org/share/book/Nefesh%20HaChayim/s/Gate%20I/r/11:2)

כי ענין אמירת הקדושה הוא העלאת העולמות והתקשרותם כל עולם בעולם שמעליו להוסיף קדושתם וצחצוח אורם.

**The Soul of Life, translated by Leonard Moskowitz, Teaneck, NJ 2012 [Rev. 1.5]:**
For the context of the saying of the Sanctification involves the elevation of the worlds and their interconnection, each world with the world above it, to increase its holiness and the brilliance of its light.


###### Nefesh HaChayim, Gate I 11:3
[Nefesh HaChayim, Gate I 11:3](https://torahapp.org/share/book/Nefesh%20HaChayim/s/Gate%20I/r/11:3)

ועיין בהיכלות דפקודי בהיכלא תנינא רמ"ז סוף ע"ב בענין קדושת המלאכים הבא מכח אמירת קדושתינו ז"ל ואלין דימינא אמרי שירתא וסלקי רעותא לעילא ואמרי קדוש. ואילן דשמאלא אמרי שירתא וסלקי רעותא לעילא ואמרי ברוך כו'. ומתחבראן בקדושה בכל אינון דידעי לקדשא למאריהון ביחודא כו'. וכלהו כלילן אלין באלין ביחודא חדא ומתקשראן דא בדא. עד דכלהו אתעבידו קשורא חדא ורוחא חד ומתקשרן באינון דלעילא למהוי כלא חד לאתכללא דא בדא.

**The Soul of Life, translated by Leonard Moskowitz, Teaneck, NJ 2012 [Rev. 1.5]:**
Refer to the *Heikhalot* of *parshat P’koodei*,²¹⁸ the second *Heikhal* (247b, end) in the context of the holiness of the angels that results from the power of our saying the Sanctification. It says: “And those on the right say song and elevate the will above and say ‘Holy’, and those on the left say song and elevate the will above and say ‘Blessed’, ... and join together in holiness all those who know how to sanctify their Master in unification ..., and all are integrated with one another into one unit and become interconnected one with another until all are performing one connection and one spirit, and connect to those who are above so that all are one, integrated one with the other.”

footnotes:
²¹⁸ Part of the Zohar


###### Nefesh HaChayim, Gate I 11:4
[Nefesh HaChayim, Gate I 11:4](https://torahapp.org/share/book/Nefesh%20HaChayim/s/Gate%20I/r/11:4)

ועיין בפע"ח בכל פ"ג משער חזרת העמידה מבואר שם כוונת ענין אמירת הקדושה שהוא העלאת והתקשרות עולמות עליונים להוסיף בהם עי"ז תוספת קדושה ואור (ואולי מזה יצא מנהגן של ישראל שנוהגים להעלות עצמן בעת אמירת הקדושה). וזה אין בכח שום מלאך ושרף לעשותו בעצמו תחלה כנ"ל. לזאת לא יפתח פיו עד עלית הבל פיהם של קדושת ישראל קבוצי מטה.

**The Soul of Life, translated by Leonard Moskowitz, Teaneck, NJ 2012 [Rev. 1.5]:**
And refer to the *Pri Etz Chayyim* in all of Chapter 3, from the Gate of the Repetition of the Ahmeeda, it’s explained there the intention of the matter of the saying of the Sanctification, that it is the elevation and interconnection of the upper worlds, to cause an increase in them via this addition of holiness and supernal light. (And it’s possible that from this resulted the custom in Israel to elevate themselves at the moment when they say the Sanctification²¹⁹, it is currently a custom to rise from a full-footed position to tip-toes and then back down again..) And it is not in the power of any angel or seraph to start it by itself, as we said above. For this reason it does not open its mouth until the utterance from the mouths of Israel’s Sanctification ascends from those who are gathered below.

footnotes:
²¹⁹ During certain parts of the K’doosha


###### Nefesh HaChayim, Gate I 11:5
[Nefesh HaChayim, Gate I 11:5](https://torahapp.org/share/book/Nefesh%20HaChayim/s/Gate%20I/r/11:5)

ואלו היו כל ישראל מסוף העולם ועד סופו שותקים ח"ו מלומר קדושה. ממילא בהכרח היו גם המה נשתקים מלהקדיש קדושתם. ועיין בזוהר בלק ק"צ ע"ב וזש"ה (יחזקאל א׳:כ״ד) בעמדם תרפינה כנפיהם ר"ל כשישראל למטה עומדים שותק' ממילא תרפינה כנפיהם של המוני מעלה כי ענין אמירת קדושתם הוא גם בכנפיהם. וכמאמרם ז"ל (חגיגה י"ג ב') כתוב א' אומר וכו' הי מנייהו אמעטו אר"ח א"ר אותן שאומרות בהן שירה כו' ועיין ז"ח בראשית י"ג ריש ע"ב קול המולה כו' אלא ששם פי' כנפיהם לשון כנופיא:

**The Soul of Life, translated by Leonard Moskowitz, Teaneck, NJ 2012 [Rev. 1.5]:**
And if it would happen that all of Israel, from one extreme end of the world to the other, were silent (heaven forefend) from saying the Sanctification, automatically they too would be absolutely silenced from sanctifying their Sanctification. And refer to the *Zohar Ba-lahk* (190b). And this is what the prophet said (Yechezkel 1:24 and 25): “when they stood, their wings would stop,” saying that when Israel below stand silent, automatically the wings of the multitudes above are silenced, for the matter of their saying the Sanctification is also with their wings. And per the sages’ (OBM) words (Chagigah 13b): “one source says... which one of them²²⁰ (6:2-3) says that angels have six wings while another in *Yechezkel* (1:6) says they have four. In Chagigah this is reconciled by saying the smaller number was after the Temple was destroyed, silencing one set of wings. The Talmud discusses which pair of wings was lost. was excluded? Rav Cha-nahn-el said in the name of Rav: “those with which they say song... .” And refer *Zohar Chaddash Bereshit* (13b, top): “(Yechezkel 1:24) ‘a noise of tumult... ‘”—that there however, they explained the word “wings” using another word root meaning “gang.”

footnotes:
²²⁰ One verse in Y’shaya


###### Nefesh HaChayim, Gate I 11:6
[Nefesh HaChayim, Gate I 11:6](https://torahapp.org/share/book/Nefesh%20HaChayim/s/Gate%20I/r/11:6)

ולזאת המון צבאות מעלה כתות כתות יש אחת אומרת קדוש והם השרפים כמ"ש בהיכלות דבראשית ופקודי בהיכלא תניינא שם מ"ב א' ושם רמ"ז סוף ע"א וכמ"ש (ישעי' ו') שרפים עומדים ממעל לו וגו' וקרא זה אל זה ואמר קדוש גו'. והשנית לעומתם משבחים ואומרים ברוך. והם האופנים וחיות כמשרז"ל ר"פ ג"ה והאיכא ברוך ברוך אופנים הוא דאמרי לי' וכמו שסדרו אנשי כנה"ג בקדושת יוצר שכל כת מקדשת כפי מקורה ושרשה בהעולמות.

**The Soul of Life, translated by Leonard Moskowitz, Teaneck, NJ 2012 [Rev. 1.5]:**
And for this reason, the multitude of hosts above, are divided into groups. One says “Holy,” and those are the *seraphim*, as is written in the *Heikhalot* of Bereshit and *P’koodei*, in the second *Heikhal* there (42a, and there in 247a, end), and as is written (Yeshayahu 6:2): “*Seraphim* stand above Him... ,” “And one calls to the other and says: ‘Holy’... .” And a second group, opposite, praise and say: ‘Blessed’²²¹The Sanctification consists of a first part that begins “Holy, holy, holy... ,” a second part: “Blessed is the glory of God-*YHV”H* from His place,” and a third part that begins: “God-*YHV”H* will reign forever... .”, and they are the *Ophanim* and the *Chayyot*, as our sages (OBM) wrote (Chullin 91a) at the beginning of the chapter *Gid Ha-na-sheh*: “Is there ‘*Ba-rookh*?’ *Ba-rookh*— the *Ophanim* are the ones who say it.” And as the Notables of the Great Assembly composed in the Sanctification of *Yotzeir*²²² is part of the morning prayer service, found between *Bor-khoo* and the recitation of the *Sh’ma*. It begins after the *Bor-khoo* with the blessing that includes the words: “...forms the light” [Heb.: *yotzeir or*]. For details about its significance see the relevant section in siddur *Chemdat Yisrael*, edited by R. Shmuel Vittal, son of R. Chayyim Vittal. Also see the Ariza”l’s *Sha-ar Ha-kavvanot*, (*Inyan Kavvanat Chazzarat Ha-Ahmeeda, D’roosh Bet, Gimmel* and *Dalet*), where he describes the meaning and function of each of the prayer service’s sanctifications in its place., that each group sanctifies according to its source and root in the worlds.

footnotes:
²²¹ Heb.: ba-rookh—
²²² The Sanctification of Yotzeir


###### Nefesh HaChayim, Gate I 11:7
[Nefesh HaChayim, Gate I 11:7](https://torahapp.org/share/book/Nefesh%20HaChayim/s/Gate%20I/r/11:7)

אבל ישראל קבוצי מטה אומרים שניהם קדוש וברוך להיותם כוללים כל המקורות והשרשים יחד: וזהו ג"כ ענין אמירת פרק שירה שאמרו ז"ל כל האומר פרק שירה בכל יום כו' שע"י אמירת האדם אותו שהוא כולל כל הכחות כולם הוא נותן כח להמלאכים והשרים של כל אלו הבריות שיאמרו אלו השירות ועי"ז הם מושכים חיותם ושפעם להשפיע בכל התחתונים. וע' בזה בלק"ת בטע"מ פ' ואתחנן:

**The Soul of Life, translated by Leonard Moskowitz, Teaneck, NJ 2012 [Rev. 1.5]:**
In contrast, Israel, those who are gathered below, say both: “Holy” and “Blessed”, inasmuch as they integrate together all the sources and roots. And this is also the context of the saying of the *Perek Sheera*²²³, that our sages (OBM) said: “All who say *Perek Sheera*²²⁴ (Chapter of Song) is the section of the liturgy that describes how each creation praises its Creator in its own manner. each day... ,” that when a person says it, that he integrates *all* [emphatically] of the powers, he gives power to the angels and the angels-assigned-to-all-the-creations²²⁵ so that they may say these songs, and via this they draw their life force and flow so as to influence in all the lower beings. You can research this further in the *Likootei Torah V’ta-ahmei Ha-mitzvote*, in the section on *V’et-kha-nan*.

footnotes:
²²³ Chapter of Song
²²⁴ Perek Sheera
²²⁵ Heb.: sarim