사무엘상 25:29의 Halakhah

(Yod) “The dust returns to the ground as it was; and the spirit returns to God Who bestowed it” (Ecclesiastes 12:7). And our teacher Rabbi Yitschak Arama (Spain, 15th century) wrote in Akeidat Yitschak:
[This] teaches us that the goal of man and his perfection is that that at the time of his end, his two components will completely split one from the other – each one for itself, without the one having any remnant of its companion, etc. However this which the wise one (Shlomo/Kohelet) said about their complete separation – to here and to there – is only accomplished in a [person] if he [has reached] the fullest good while he is alive, such that there not be any admixture in his soul and it not connect to physical traits and their lowliness to identify with them at all; and that he inclines to this, such that he makes efforts that they should be separated. Until, in the end, “the dust returns to the dust as it was,” without any soulful admixture; “and the spirit returns to God Who bestowed it,” without any dusty admixture. This is as they say (Shabbat 152b), “Give it to Him like He gave it to you.” However this matter of separation in this way is difficult for people, as behold, their souls have a great inclination towards their physicality because of their constantly dealing with the physical, etc., to the point where they love it with a powerful love during their lives. And [so] they do not separate in their deaths, etc. and there remains with [the soul] bad and destructive matters, etc.”
And hence he says:
It is as difficult for the soul of the evil to leave [the body], as it is for wool stuck in one of the thorns, etc. – since “the dust returns to the ground as it was,” is not fulfilled with them. [See there.]
And in Maggid Mesharim of [R. Yosef Karo, he] also writes that it is [like the] the ‘hollow of a sling.’⁴¹See I Sam. 25:29. As the bodily powers with their desires that have become connected to the soul – sometimes with this sin, and sometimes with that sin; and each sin has its designated power to punish him – is ‘the hollow of a sling.’ And [so] all the designated powers fling him one to the other. See there. And it appears that with this we can resolve that which is written in the Midrash (Sifrei Bamidbar 86)⁴²The standard text of the midrash is slightly different, but different enough to make the explanation given here less compelling. “‘And He called the name of that place Kivrot-Hataavah [because the people who desired were buried there.]’ (Num. 11:34). I might think that that was because of the name of an event; it is therefore written, ‘for there they buried (kavru) the people who desired (hamitavim).’” To here [is the midrash]. And see what is written in Akeidat Yitschak – that it should have stated, “the people who had desired.” See there. And this is the explanation: “I might think that it was because of the name of an event” that happened once – this story that they desired meat – and then it stopped; however the name of the place remained from that time. And the explanation of, “it is therefore written, ‘for there they buried the people who desired,’” is that they are still desiring and it is not [just a one-time] event; rather it is happening all the time. And [it] is as he wrote – that anyone who desires [the physical] in his lifetime is [still] connected to it after the separation of the soul; and [so] they are still desiring.

And the fourth is because the perfect table “which is before the Lord” is the upper level where the soul is nourished. There are four upper levels which, like the four animals of “the chariot” among the upper beings, correspond to the four winds of the world, and to the four elements in the beings below in the lower world. These levels are the intellectual banquet which is called “the life of the world to come.” And our rabbis before us called it “the table of three legs,” as it is said in the Talmud, Massekhet Ta’anit.⁴⁰B. Ta’anit 25a: “In the future the righteous will eat at a table of gold which has three legs.” And why didn’t they call it “the table of four legs”? It was their way of referring to the three patriarchs, and that’s why they said “of three legs;” and they were concealing the fourth. LikewiseEzekiel concealed the place of the eagle, as it is written, “Each of the four had the face of an eagle;” he did not specify what its position was.⁴¹Ez. 1:10. In his prophetic vision of the four heavenly creatures, the prophet specifies that each had four faces: a human face, a face of a lion on the right, the face of an ox on the left, and the face of an eagle. But unlike the other faces, Ezekiel does not state specifically where on the creatures’ bodies the eagle’s face was. And from his example our sages z”l learned to conceal an implied fourth when they just said, “The patriarchs are indeed the chariot”⁴²Ber. R. 47:8. and “one refers to the patriarchs only as three.”⁴³B. Berakhot 16b. But it is well known that no chariot has less than four wheels. For this reason one saint used to say while reciting the Amidah, “the God of David and Builder of Jerusalem,” to mention in his prayer the whole chariot in all its completeness.⁴⁴In other words, he added the Messiah, the descendent of King David and rebuilder of Jerusalem, who has yet to come and complete the four. And therefore I call this book “Table of Four” for that level where our souls are attached: where they are nourished and take pleasure to the degree appropriate to their level. This is the perfect table for the righteous one.Completing the chariot makes it a table of four, for there the souls of the patriarchs are hidden away. And accordingly, having achieved this status, the place where the vessels [of their souls, i.e., their bodies] are buried is called Kiryat Arba’ (“The City of Four”), that is, Hebron.⁴⁵R. Bahya is probably also suggesting that the name of the patriarchs’ burial place not only alludes to the number four as a symbol of perfection and completion, but also to the re-union of the soul with her source implied in the word “Hebron.” Hebron sounds like the root of the Hebrew word for “to unite” or “to attach” that R. Bahya just used to refer to the place “where the soul is attached,” “sham hithabrut ha-nefesh.” So when a person is eating and drinking at his table to sate his soul to sustain his body with its four elements, his mind should ramble about upward onto the pure “table which is before the Lord,” that is, the four levels which hover over the refined soul who merits each and every one according to her level. There is no doubt that by this, all of his bodily activities are accounted to a person as if they were intellectual ones, that he himself be counted among the elite, and his soul “be bound up in the bundle of life”⁴⁶I Sam 25:29: tzurah be-tzror ha-hayyim, an expression which has come to mean “eternal life” as in the prayer for the dead El Male Rahamim.even while he is still alive; fit for the whole world to be created for his sake. As our rabbis z”l taught in a midrash: “’For this applies to all mankind,’⁴⁷Eccl. 12:13. that is, all the world in its entirety was created only in conjunction with this man.”⁴⁸B. Shabbat 30b.