Шмот 27:1 Каббала: Sha'ar HaGilgulim, Chesed LeAvraham, Sha'arei Kedusha & Maggid Meisharim

We start with what is written by Chazal, that "there are five names given to the Nefesh," and the order of them from lowest to highest is: Nefesh, Ruach, Neshama, Chaya, and Yechida. Know, that a person (Adam) itself, he is the spirituality that is inside a body; and the body is a garment (Lavush) for the person, but it [the body] is not the person itself. As it says, "the flesh does not cover up the person," just as the Zohar says in Parshat Bereishit, Page 20:2. As it is known, that the person is the source of all four worlds - ABiYah (Atzilus, Beriah, Yetzirah, Asiyah), and it is obvious that there are parts of each world within him, and these parts are what we referred to above (from one of the five names of the souls - Nefesh, Ruach, Neshama, Chaya, Yechida ("NaRaNChaY") as we described). But we do not merit to take them all in one moment; rather, we earn them through our merits. First, we take the coarsest part which is called Nefesh. Afterward, if we merit further, we take the Ruach. And, just as it is described in multiple places in the Sefer haZohar, Parshat Vayechi and Parshat Terumah, and specifically, at the beginning of Parshat Mishpatim, Page 94:2, "When a person is born, he is given a Nefesh." And after we explain this, I need to let you know more of what is said above.

**And Now It Is Found That While the Constellations Draw Sustenance from the Opening of the Chamber of the Sapphire Brickwork:** As explained earlier and as mentioned in the portion of *Terumah*, the ultimate dominion of the constellations is directed toward the external crowns and chambers. These external forces are granted sustenance, allowing them to intermingle with and govern external management. When the power of the external forces diminishes and is subdued, the constellations receive their sustenance solely from holiness. Conversely, when the external forces prevail, they intermingle their influence with that of the constellations, weakening the holiness (Heaven forbid) that is channeled to the constellations. At times, the external forces may dominate entirely, distributing the sustenance of the constellations according to their will and governance. This is the rule of the external forces and the mystery of idolatry from ancient times, whereby people used talismans and foreign incense offerings to draw the power of the stars and constellations. This phenomenon resulted from the dominion of the external higher crowns and their chambers over the constellations and stars, as previously explained. Thus, the system of governance in the Land of Israel and outside it has been clarified. However, one might ask: If those who performed such practices outside the Land of Israel found it understandable, what benefit was there to those performing them in the Land of Israel, where no dominion exists except externally? The answer is that they undermined the celestial entourage, granting dominion to the heavens and external forces even as they passed through the Land of Israel. By doing so, they denied the power of the holy chambers. This was a significant blemish that they caused in the Land, ultimately leading to their expulsion into exile. And this is what was stated above.

However, their order in the lower world is such that the upper fire, known to be Gevurah, ascends above so that the world does not perish instantly. For if Gevurah were to extend to the lower realms, they would be consumed and destroyed, as mentioned in Parashat Terumah. Thus, Gevurah pertains only to the upper realms, while the lower realms exist through Chesed. Therefore, fire ascends upward to the level of the concave surface of the lunar sphere, indicating that the primary role of Gevurah is to serve the upper realms, while Chesed extends downward to sustain the lower realms. This means that Chesed is connected to the earth, represented by the outstretched right arm receiving the upper earth between these two arms.