## Nefesh HaChayim, Gate I

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

וביאור פרטות סדר תיקונם והתקשרותם ע"י התשוב' שכאשר פגם האדם בחינת נפשו או אף גרם ח"ו שנפסקו ונכרתו כל הט' ספירותי' מחכמה ולמטה מהתקשרותה הנ"ל ותרד פלאים לעמקי מצולות הקליפות ח"ו. אז ע"י וידוי דברים באמת מעומקא דלבא. בעקימת שפתיו בחינת נפש דרוח. מעורר בקול דברים שלו עד לעילא ולעילא. וגורם שיתאצל תוספת קדושה ממנו ית"ש עד שורש הנשמה תחילה. ומשם לנשמתו ורוחו. והרוח מבהיק אורו הגדול הנשפע עליו. גם על בחי' הנפש מצד ההתקשרו' שנשאר עדיין ביניהם כנ"ל. לכלות ולהתם הכחות הרע ומדרגות הטומאה ולהוציא ממסגר אסיר כל בחינותיה ולחזור ולקשרם כבראשונה עם בחי' הרוח:

**The Soul of Life, translated by Leonard Moskowitz, Teaneck, NJ 2012 [Rev. 1.5]:**
(The explanation of the details of the process of their rectification and their connection to each other via repentance)
For when a person blemished the aspect of his soul-*Neffesh*, or even if he caused (heaven forefend) all [lower] nine of her *s’feerote* to be interrupted from or cut off from [the *s’feera* of ] *Chokhma* and below, from her connection that was described previously, it then plummets to the fathomless depths of the *kleepote*³⁶⁴ (husks or shells). (heaven forefend). Then, as a result of sincere verbal confession originating in the depths of the heart, via the expression of his lips (the soul-*Neffesh* component of the soul-*Ruakh*³⁶⁵ consists of the *Neffesh*-of-the-*Neffesh*, the *Ruakh*-of-the-*Neffesh*, the *Neshama-*of-the-*Neffesh* and the *root-of-Neshama*-of-the-*Neffesh*. So it is too with *Ruakh* and the others components of the general overall soul.), [it] awakens via the sound of his words what is on high and even higher, and causes extra holiness to be emanated from Him (blessed be His name), first to the soul-*root-of-the-Neshama*, and from there to his soul-*Neshama* and soul-*Ruakh*. And the soul-*Ruakh* shines his great light that is being impressed upon him also upon the component of the soul-*Neffesh*, from the perspective of the connection that still remains between them (as we mentioned above), to obliterate and utterly consume³⁶⁶ (ref: Yechezkel 24:10) the powers of evil and the levels of unholiness/impurity³⁶⁷, and to free from imprisonment all of her components, and to return them and to re-connect them as before with the component of soul-*Ruakh*.

footnotes:
³⁶⁴ The realm below of unholiness/impurity (mentioned in the last chapter), is referred to here as the realm of the kleepote
³⁶⁵ Each component of the general overall soul is composed of the same components as the general overall soul. So the component that we refer to as soul-Neffesh
³⁶⁶ Heb.: u’le-ha-seim
³⁶⁷ Just as the realm of holiness has levels upon levels (so to speak), the realm of unholiness/impurity also has levels upon levels.


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

וכן אם פגם וקלקל בחי' רוחו ח"ו. בדבורים אשר לא טובים או בשאר עונות התלויים בבחי' הרוח. וביטול תורה כנגד כולם. והגביר לעומת זה כח רוח הטומאה ר"ל. ואז גם נפשו אינה שלימה כמקדם. כי היא מקבלת שפע חיותה ואורה ע"י הרוח כידוע. הנה ע"י החרטה אמיתית בלב ומתמרמר על גודל חטאו. כענין צעק לבם אל ה'. ומהרהר הרהורי תשובה במחשבה שהיא משכן נצוצי אור הנשמה. (והוא מלכות דתבונה) מעורר ג"כ עד לעילא להשפיע תחלה תוספת קדושה ואור על שרש הנשמה. ומשם לנשמתו והיא מבהקת זיו אורה שנשפע עליה. גם על בחי' הרוח. וזבחי אלקים רוח נשברה ושובר כח רוח הטומאה שהגביר בעונו. ומטהר בחי' רוחו הקדוש להתקשר בבחי' הנשמה כבתחלה. ומשם ממילא יושפע גם על נפשו להשלימ' בשלימות' הראשון:

**The Soul of Life, translated by Leonard Moskowitz, Teaneck, NJ 2012 [Rev. 1.5]:**
And similarly, if he blemished and damaged the component of his soul-*Ruakh* (heaven forefend) with spoken words that are not good, or with other sins dependent on the component of soul-*Ruakh* (and outweighing them all is the wasting of time that could have been spent learning Torah³⁶⁸), and the power of the soul-*Ruakh* of the side of unholiness/impurity overcame it in this case (may the Merciful save us), then the component of his soul-*Neffesh* also isn’t complete as it was before, for she receives the flow of life-sustaining energy and her light via the soul-*Ruakh*, as is known. In this case, via sincere regret in the heart/ mind, and experiencing bitterness about the enormity of his sin (as in the context of “their heart screamed out to God-*ADN”Y* (Eikhah 2:18)), and via pondering on stirrings of repentance in his thinking mind³⁶⁹ (which is the dwelling place of the sparks³⁷⁰ of the light of the soul-*Neshama*—and this is the *Malkhoot* of *T’voona*³⁷¹ of *T’voona* is the lowest *s’feera* of the bottom half of *Beena*.), he similarly creates an arousal above to first cause to flow extra holiness and light on the soul*-root-of-Neshama*, and from there to the soul-*Neshama*. And she shines the brilliance of her light that is flowing upon her upon the component of soul-*Ruakh* also (“God-*Elohi”m* desires a broken spirit-*Ruakh* as a sacrifice”³⁷² 51:19), and it shatters the power of the soul-*Ruakh* of unholiness/impurity that previously dominated as a result of his sin, and purifies the component of his soul-*Ruakh* of holiness to re-connect with the component of the soul-*Neshama* as it was previously. From there, obviously it will influence also upon his soul-*Neffesh* to restore her to her initial state of perfection.

footnotes:
³⁶⁸ Heb.: vee-tool Torah
³⁶⁹ Heb.: makh-sha-va
³⁷⁰ “Sparks” are glimmerings of light (so to speak), miniscule revelations of a larger light source.
³⁷¹ The Mal-khoot
³⁷² T’hillim


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

וכן אם חטא ח"ו במחשבה אשר לא טהורה. וגרם בזה שיסתלקו מעליו נצוצי זהר נשמתו שהיתה עד הנה בהלה נרה עלי ראשו. אז ע"י עסק התורה בבינה יתירה בעומק תבונתו. מעורר שתאצל תוספת קדושה על שורש נשמתו. ומשם לנשמתו להחזירה שתאיר עליו אורה. להשכילו בתו"הק בבינה יתירה בסתרי טהוריה. ומאותו הקדושה והאור משתלשל ונשפע על רוחו ונפשו להשלימם בשלימותם:

**The Soul of Life, translated by Leonard Moskowitz, Teaneck, NJ 2012 [Rev. 1.5]:**
Similarly, if he sinned (heaven forefend) with an impure thought, and caused thereby that the sparks of his brilliant soul-*Neshama* (that until this moment were a shining lamp over his head³⁷³) should depart, then via involvement with Torah with an extra measure of rationality³⁷⁴ with the depths of intellect³⁷⁵, he stimulates that an extra measure of holiness will be emanated upon his soul-*root-of-Neshama*. From there it flows to his soul-*Neshama* so that her light is again shining upon him to enwisen him in the Torah with an extra measure of intellect³⁷⁶ from the hidden recesses of her purity. And from that holiness and the light, it unfolds and flows also upon his soul-*Ruakh* and soul-*Neffesh* to perfectly complete them.

footnotes:
³⁷³ See Iyyov 29:3
³⁷⁴ Heb.: beena y’teira
³⁷⁵ Heb.: o-mek t’voo-na-toe
³⁷⁶ Heb.: beena y’teira


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

ולכן אמרו ז"ל (שבת קי"ט ב') כל העונה אמן יש"ר מברך בכל כחו. קורעים לו גזר דינו. ואפי' יש בו שמץ של עכומ"ז מוחלי' לו.

**The Soul of Life, translated by Leonard Moskowitz, Teaneck, NJ 2012 [Rev. 1.5]:**
Therefore, they (OBM) said (Shabbat 119:2): “All who answer ‘May the great Name be blessed’³⁷⁷. with all his strength, the writ of judgment is torn up. And even if he has within him a scintilla of [the sin of] foreign worship, he is pardoned.”

footnotes:
³⁷⁷ This is the communal response to the Kaddish


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

כי עיקר כוונת זה השבח הוא. שיתאצל ויושפע תוספת ברכה ושפעת אור עליון לכל הד' עולמות אבי"ע. וזהו יהא שמי' רבה מברך. היינו שיתאצל ברכה ותוספת קדושה ממנו ית"ש. עד לעלם הוא עולם האצילות. ומשם גם לעלמי הם ב' עולמות בריאה יצירה. עלמיא הוא עולם העשיה. והם שורש הד' דרגין של האדם שרש הנשמה ונר"ן.

**The Soul of Life, translated by Leonard Moskowitz, Teaneck, NJ 2012 [Rev. 1.5]:**
For the main intention of this praise is that an increase of blessing and an abundance of supernal energy/light will be emanated and influence all of the four worlds ABY”A [*]. This is “May the great Name be blessed”. Namely, that blessing and an increase of holiness will be emanated from Him (blessed be His name) to “the world”³⁷⁸ (the world of *Ahtzeeloot*), and from there to the “worlds”³⁷⁹ (they being the two worlds of *B’reeya* [and] *Y’tzeera*), “world”³⁸⁰ [fem.] is the world of *Ahseeya*, and they are the roots of the four levels of man, the soul-*root-of-Neshama* and N”RN.

footnotes:
³⁷⁸ Aram.: ah-lahm
³⁷⁹ Aram.: l’ahl-mei
³⁸⁰ Aram.: ahl-my-ya


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

וכשמכוון האדם בקדושת מחשבתו באמירת זה השבח לעורר ולהשפיע על ידו תוספת קדושה וברכה על שרש נשמתו. ומשם על נשמתו ורוחו ונפשו. גורם בזה להתם ולכלה כל עון וחטא אשר חטא באיז' בחי' מאלו הג' והיו כלא היו. וזה כל עיקר ענין התשובה האמיתית כנ"ל. לכן מוחלין לו על כל עונותיו:

**The Soul of Life, translated by Leonard Moskowitz, Teaneck, NJ 2012 [Rev. 1.5]:**
When man intends, with the holiness of his thoughts, via the verbalization of this praise, to arouse and influence by his actions an increase in holiness and blessing upon his soul-*root-of-Neshama*, and from there upon his soul-*Neshama*, soul-*Ruakh* and soul-*Neffesh*, he creates the effect that all iniquity and sin that he sinned in any of these three components are utterly consumed and perish, and it is as if they never existed. This is the complete essence of the sincere repentance, as we described above, and therefore he is pardoned for all his sins.


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

הגהה: ואמרם ז"ל בכל כחו. סובל ב' פירושי'. או בכל כחו של העונה. או שיתברך השם י"ה בכל כחותיו. כענין ועתה יגדל נא כח אדני.

**The Soul of Life, translated by Leonard Moskowitz, Teaneck, NJ 2012 [Rev. 1.5]:**
**Annotation:***And what they (OBM) stated “with all his power” bears two explanations: either (1) the full power of the one who answers, or (2) that the name Y”H should be blessed with all His powers, as in the context of “and now, please, may the power of God-*YHV”H *be enlarged”* [B’midbar *14:17*]*.*³⁸¹ should descend on the name *Y”H*.

footnotes:
³⁸¹ Here in the second explanation, R. Chayyim seems to be saying that the full powers of the Ein Sofe


###### Nefesh HaChayim, Gate I 20:8
[Nefesh HaChayim, Gate I 20:8](https://torahapp.org/share/book/Nefesh%20HaChayim/s/Gate%20I/r/20:8)

אמנם ב' הפרושים המה בחדא מחתא. ששרש מקור שפע קדושה והברכות. הוא בשם י"ה וממנו משתלשל ומתמלא עולם הבריאה הוא עולם המחשבה ממילוי הה"י שלשם י"ה ביו"ד. ומעולם הבריאה מתמלא עולם היצירה הוא שרש התחלת הדבור והגיון הלב. ממילוי הה"א באלף. ומעולם היצירה מתמלא עולם העשיה הוא עולם המעשה. ממילוי אות ה' שבשם י"ה באו' ה'.

**The Soul of Life, translated by Leonard Moskowitz, Teaneck, NJ 2012 [Rev. 1.5]:**
*However, these two explanations go together*³⁸²*, for the root of the source of holy influence and blessings is part of the name* Y”H³⁸³*, and from it [the world of* Ahtzeeloot*] the world of* B’reeya *unfolds and is filled out; it being the world of thought, from the* meelui³⁸⁴ is a letter-wise expansion of a word, achieved by spelling out each of the individual letters in the word. For example, if a word started with the letter alef, the alef would be expanded to *alef-lamed-fei*. Some letters, like the letter *hei*, have alternate spellings: *hei-yud*, *hei-alef* or *hei-hei*. The first would be called *meelui yudin* because the *hei* is expanded with the letter *yud*, while the second would be called *meelui alfin* because it is expanded using the letter *alef*; similarly the third would be called *meelui hei-in*.*of* hei *of the name* Y”H *using* yud*. And from the world of* B’reeya *is filled out the world of* Y’tzeera*, it being the root of the beginnings of speech and the stirrings in the heart, from the* meelui *of* hei *using* alef*. And from the world of* Y’tzeera *is filled out the world of Ahseeya, it being the world of action, from the* meelui *of the letter* hei *that’s in the name of Y”H using the letter* hei*.*

footnotes:
³⁸² Heb.: b’kha-da mahkh-ta
³⁸³ Namely, the Y in the name Y”H, which corresponds to the world of Ahtzeeloot
³⁸⁴ A meelui


###### Nefesh HaChayim, Gate I 20:9
[Nefesh HaChayim, Gate I 20:9](https://torahapp.org/share/book/Nefesh%20HaChayim/s/Gate%20I/r/20:9)

והן המה שורש הנר"ן של אדם. שהם כל כחותיו של העונה. וכל כחותיו של השם י"ה היינו כל מלואיו. וזהו י' ה"א שם י"ה רבא מברך וכו' וע' תוספות ברכות ג' ע"א ד"ה ועונין וכו':

**The Soul of Life, translated by Leonard Moskowitz, Teaneck, NJ 2012 [Rev. 1.5]:**
*And they [fem., emphatic] are the root of the NR”N of man, them being all of the powers of the One -who-answers, and all the powers of the name* Y”H -*namely all of its* meeluim—*and that is “*y’hei³⁸⁵ (spelled *yud, hei, alef*) is the first word of the response to the first part of the *Kaddish* discussed here. Rav Chayyim seems to be saying that the three letters of this word refer to the three *meeluin* (using *yud*, *alef* and *hei*) taken together as one. If we add up the three different *meeluim* of the name *Y”H* [1: *yud-vav-dalet* and *heh-yud* (35); 2: *yud-vav-dalet* and *heh-alef* (26); 3: *yud-vav-dalet* and *heh-heh* (30), we arrive at 91, the *yikhud* of the name *YHV”H* and *ADN”Y*.*” the name [where “name” is spelled* shin*-*mem*]* Y”H³⁸⁶ (spelled *shin-mem-yud-hei*)—into two words: name (Heb.: *sheim*, spelled *shin-mem*) and one of God’s names *Y”H* (not pronounced, spelled *yud-hei*). In so doing, he provides an alternate to the plain meaning of the response, changing it from “may His great name be blessed” to “may the great name *Y”H* be blessed”. **rabba m’vo-rakh*…”. Refer to the* Tosafote *in* Brakhote *3:1 that starts with “and they respond…”.*

footnotes:
³⁸⁵ The Aramaic word y’hei
³⁸⁶ Here Rav Chayyim breaks up the second word of the response—sh’mei


###### Nefesh HaChayim, Gate I 20:10
[Nefesh HaChayim, Gate I 20:10](https://torahapp.org/share/book/Nefesh%20HaChayim/s/Gate%20I/r/20:10)

וזה ג"כ ענין מאמרם ז"ל (עכומ"ז ח' א') שור שהקריב אד"הר קרנותיו קודמות לפרסותיו היו. שכיון בהקרבתו לתקן אשר עיות. לבנות הנהרסות. לקרב אשר הרחיק וליחד אשר הפריד. והעלה טוהר קדושת מחשבתו וכוונתו. להאציל תחילה שפעת אור וקדושה על הבחינ' ומדרגות העליונות שבו דמיון הקרנים. הם שרש נשמתו ונשמתו.

**The Soul of Life, translated by Leonard Moskowitz, Teaneck, NJ 2012 [Rev. 1.5]:**
And this is also the context of what they (OBM) said (Avoda Zara 8:1): “The ox that First Adam sacrificed, it was that its horns preceded its hooves³⁸⁷”—that he intended via his sacrifice to correct what he had damaged, to build the demolished, to bring near that which he made farther away, and to unify that which he separated. He caused the purity of his holy thoughts and intentions to ascend, and to initially emanate the influence of the light and holiness upon the upper components and levels within him, “horns” being a metaphor for the soul-*root-of-Neshama* and soul-*Neshama*.

footnotes:
³⁸⁷ This asserts that First Adam sacrificed an ox that was created during the seven days of creation, one that was created with its horns already grown, rather than growing them as it matured. RaSh”Y states that this first ox was drawn from the ground, and its horns emerged first, before its hooves. This ox was complete at its creation, just as Adam was.


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

ומשם המשיך אח"ז על רוחו ונפשו. לטהר כל אבריו מראשו ועד רגליו. ע"ד והיה עקב תשמעון וגו' מצות שאדם דש בעקביו. והוא הפרסות של נפש הבהמית וז"ש (ברבה ויקרא פ"ב וקהלת ז') שתפוח עקבו היה מכהה וכו':

**The Soul of Life, translated by Leonard Moskowitz, Teaneck, NJ 2012 [Rev. 1.5]:**
And from there, after that he drew [it] upon his soul-*Ruakh* and soul-*Neffesh*, to purify all of the limbs/organs of his body, from his head until his feet, per the context of “and it will be when *to the heel* you will attend”³⁸⁸ (Devarim 7:12), commandments that a person repeatedly visits³⁸⁹ with his heels, and those are the hooves of the animal soul-*Neffesh b’heimeet*³⁹⁰ (lit.: animal soul-*Neffesh*) typically refers to the soul-*Neffesh* of the soul-*Neffesh*, essentially the lowest part of the soul-*Neffesh*. This part of the soul-*Neffesh* animates the physical body.. And this is what is stated (in *Va-yikra Rabba* 2 and in Kohelet 7) that the ball of his heel would eclipse [the sphere of the solar disc] [*].

footnotes:
³⁸⁸ Heb.; v’haya eikev tish-m’oon
³⁸⁹ Heb.: dahsh
³⁹⁰ Neffesh b’heimeet


###### Nefesh HaChayim, Gate I 20:12
[Nefesh HaChayim, Gate I 20:12](https://torahapp.org/share/book/Nefesh%20HaChayim/s/Gate%20I/r/20:12)

הגהה: וז"ש דוד המע"ה. תורת ה' תמימה משיבת נפש. שע"י עסק האדם בתורת ה' והיא תמימה אצלו כראוי. היא משיבת נפש האדם לשורשה בשלימותה. וסיים שם גם עבדך נזהר בהם בשמרם עקב רב. ונזהר מלשון יזהירו וכו'. היינו שע"י ששמר כל המצות המכוונים נגד כל אברי האד' נזדכך נפשו וגופו. עד שגם בעקבו הי' אור וזהר רב. בענין תפוח עקיבו של אדה"ר היה מכהה וכו'.

**The Soul of Life, translated by Leonard Moskowitz, Teaneck, NJ 2012 [Rev. 1.5]:**
**Annotation:***And this is what King Dovid (OBM) stated (T’hillim 19), “God’s-*YHV”H *Torah is perfect, restoring the soul-*Neffesh*”—that when he is involved with God’s Torah, when he makes it [fem.] as perfect as it deserves to be, it [fem.] completely restores man’s soul-*Neffesh *[connection] to its root. He closed there (Tehillim 19) [with]: “also, when your servant is scrupulous in them, in observing them, there is great reward”*³⁹¹*. The word “scrupulous*³⁹². The root *zayin-heh-reish* here is taken to mean taking care.*” is derived from the phrase for “they will shine”*³⁹³. Rav Chayyim uses here the alternate meaning of the root *zayin-hei-reish*, which means shining.*; that is, in keeping all the commandments (each of which corresponds to a specific part of the first Adam’s body), his soul-*Neffesh *and body were refined, until even in his heel there was great light and brilliance, per the context of “the ball of the First Adam’s heel would eclipse… [the solar disc]” (*Va-yikra Rabba *2).*

footnotes:
³⁹¹ Lit.: “also, when your servant is scrupulous in them, in observing them a great heel”
³⁹² Heb.: nizhar
³⁹³ Heb.: yazhiroo


###### Nefesh HaChayim, Gate I 20:13
[Nefesh HaChayim, Gate I 20:13](https://torahapp.org/share/book/Nefesh%20HaChayim/s/Gate%20I/r/20:13)

ופנימיות הענין גם עבדך נזהר וגו' עקב רב. כי תכלית עלייתה של מדת דהמע"ה בשרש שרשה העליון. הוא ברד"לא. שהוא מל' דאדם קדמאה. שורש נשמת אדם הראשון. וכענין הכתוב (ד"ה א' י"ז) מי אני ה' גו' כי הביאתני עד הלם (ואין הלם אלא מלכות) ותקטן זא"ת בעיניך אלקים ותדבר על בית עבדך למרחוק וראיתני כתור האדם המעלה ה' אלקים (ובשמואל ב' ז' כ' וזאת תורת האדם). ותור הוא גילופין דאדני. והמשכיל יבין. ולכן השאיר אדה"ר לדוד שבעים שנותיו האחרונים. ז"ת דמ"ל דא"ק. וראוי היה לחיות עוד ל' שנה. להשלים ג"ר דילה. כענין נאם הגבר הקם ע"ל (שמואל ב כ״ג:א׳) והוא ג"כ שורש נשמת משיח שכתוב עליו (ישעיהו נ״ב:י״ג) ירום ונשא וגבה מאד. ודרשו ז"ל ע"ז מאברהם וממשה ומאד"הר (ר"ל אחר החטא). וזהו נאם הגבר הקם על משיח אלקי יעקב: שאז תתגדל ותתעלה כבוד מלכותו ית' במקום שרשה הראשון:

**The Soul of Life, translated by Leonard Moskowitz, Teaneck, NJ 2012 [Rev. 1.5]:**
*And the inner meaning of the matter of “also, when your servant is scrupulous in them…great heel” [is]the purpose of the ascent of the aspect of King Dovid (OBM)*³⁹⁴], saying that its root in its supernal root is the root of the soul of First Adam, the *malkhoot* of *Ahdam Kadmone*. *in the root of its supernal root, in the* Reisha D’lo It’ya-da³⁹⁵ is the upper most of the three heads of the *s’feera* of *Keter* in the world of *Ahtzeeloot*, extending above into the lowest *s’feera* of *Ahdam Kadmone*. It is also known as *Nookva d’Ahtik Yomin*. (Refer to the *Etz Chayyim*: *Heikhal* 3*, Sha-ar* 1*, Perek* 1 and *Perek* 5, and *Sha-ar* 2 *Perek* 1 and 2 for further details.) *that is the* Malkhut *of* Ahdam Kadmone*, the soul*-root-of-Neshama *of First Adam. And per the context of (*Divrei Ha-yameem *1, 17:16 and 17): “Who am I… that You should have brought me here*³⁹⁶. As described in Shabbat 113b, this refers to sovereignty, per King Dovid’s use of the word *ha-lome* in *Shmuel Bet* 7:18 and its use again in *Root* 2:14. See also *Tahna D’vei Eliyahu*, *Seder Eliyahu Rabba* 18: 6.*?” (and “*ha-lome*” is nothing other than sovereignty*³⁹⁷*). “And yet, this was insufficient in Your eyes, O God-*Elohi”m, *so you have spoken of your servant’s household in the distant [future], and you have considered me as befits*³⁹⁸ *a man of exalted stature, O God-*YHV”H-Elohi”m*”, and in (*Shmuel Bet *7:19 and 20): “*v’zote toraht ha-ahdam*”, and* tore³⁹⁹. These are the same letters used in the name *Root* (Ruth), King Dovid’s ancestor. *is a* giloofeen⁴⁰⁰ of a word represents its revealed (*nigleh*) meaning. The *giloofeen* represents its hidden (*nistar)* meaning. A *g’matreeya* is the sum of the numerical-equivalents of the letters in a word, where *alef* is 1, *bet* is 2 and so on. For example, the *g’matreeya* of God’s name *ADN”Y* comes to 65 (*alef* = 1, *dalet* = 4, *nun* = 50 and *yud* = 10). A *giloofeen* is the *g’matreeya* of a *meelui* minus the value of the word’s plain *g’matreeya*. To get the *giloofeen* of *ADN”Y* we first create its *meelui*: *alef* spelled as *alef-lamed-fei, dalet* spelled as *dalet-lamed-tav*, *nun* spelled as *nun-vav-nun*, *yud* spelled as *yud-vav-dalet*. The *g’matreeya* of this *meelui* comes to 671. We then subtract the *g’matreeya* of the plain word: 65. The *giloofeen* comes to 606 (671 minus 65). The *g’matreeya* of *tore* (*tav* = 400, *vav* = 6 and *raish* = 200) also totals 606. The *g’matreeya* of *Root* is also 606 (*reish* is 200, *vav* is 6 and *tav* is 400). *Root* was originally a non-Jew who was obligated only for the seven Noachide commandments. When she converted to Judaism, she obligated herself in an additional 606 commandments, for a total of 613. (Thanks to Rav Meyer Twersky for his assistance in understanding this matter.) *of God*-Adona”i*—the intelligent will understand. Therefore First Adam left over for Dovid his last seventy years*⁴⁰¹ 91b) explains: First Adam was destined to live a full thousand years, while Dovid was destined to die at birth. First Adam donated seventy years of his life so that Dovid could live.*, the lower seven [*s’feerote*] of Malkhut of* Ahdam kadmone*. And he was worthy to have lived another thirty years, to complete his three heads*⁴⁰²: *ketter*, *khokhma* and *beena*, or alternately (depending on context) *khokhma*, *beena* and *da’at*.*, per the context of (*Shmuel Bet*, 23:1): “*n’oom ha-gevver hoo-kahm ol⁴⁰³ (spelled *ayin-lamed*) has a *g’matreeya* of onehundred, hinting at Dovid’s expected lifetime.*”, and he is also the root of the soul-*Neshama *of the Messiah, about whom is written (Yeshayahu 52:13): “*ya-room v’neesa v’ga-va m’ode*”, and they (OBM) commented on this*⁴⁰⁴, on *Tole-dote,* which, in our version, refers to *Avraham*, *Moshe* and the *Mal-ah-chei ha-sha-reit,* rather than *Avraham, Moshe and Adam Ha-reeshone* (First Adam), as Rav Chayyim cites. *from* Avraham*, and from* Moshe *and from* First Adam *(meaning after the sin), and this is (*Shmuel Bet*, 23:1): “*n’oom ha-gevver hoo-kahm ol, m’shee-akh Eh-lo-he”i Yaakov*”, for then the honor of His (blessed be He) kingship will be enlarged and ascend to the original position of its root.*

footnotes:
³⁹⁴ Here Rav Chayyim mentions the “aspect of King Dovid” [Heb.: meedaht Dovid ha-mellekh
³⁹⁵ The Reisha D’lo It’ya-da
³⁹⁶ Heb.: ha-lome
³⁹⁷ Heb.: malkhoot
³⁹⁸ Heb.: k’tore
³⁹⁹ Spelled tav-vav-reish
⁴⁰⁰ The g’matreeya
⁴⁰¹ A midrash (Zohar Bereshit
⁴⁰² The “three heads” are the three upper s’feerote
⁴⁰³ The word ol
⁴⁰⁴ Midrash Tahn-khooma