14. "And they fell upon their faces, and said, 'El, Elohim of the spirits of all flesh'" (Bemidbar 16:22). Come and behold: Moses and Aaron gave themselves up to death. How? It is written: "and they fell upon their faces, and said, 'El, Elohim of the spirits (Heb. ruchot).'" Ruchot is spelled with the Vav missing. Therefore, that is the Tree of Death, WHICH IS MALCHUT, and the falling on the face is always to that side. Therefore, IT IS WRITTEN, "El, Elohim of," as it is written: "and El Who has indignation every day" (Tehilim 7:12), WHICH REFERS TO MALCHUT. "...Elohim of the spirits..." is the source where all the world's souls are bound together and all the souls ascend there. From there they come, THAT IS, MALCHUT.
15. Rabbi Yehuda opened the discussion with the verse: "hear my words O wise men; and give ear to me, you who have knowledge" (Iyov 34:2). Elihu spoke this verse. Come and behold: it is written, "also against his three friends did his anger burn, because they had found no answer" (Iyov 32:3), since they did speak but Iyov was not consoled by them. From here we take a lesson that whoever comes to console the mourner must structure his speech first, SO THAT THEY ARE WORTHY TO CONSOLE HIM. Job's friends spoke words of truth but not to console him, and since it requires words that THE MOURNER will acknowledge, then he will accept upon himself the Judgment. And he acknowledged the Holy King, as it is written: "now Elihu had waited to speak to Iyov" (Ibid. 4), since he acknowledged himself afterward to the Holy One, blessed be He, and accepted upon himself the sentence of heaven.
16. Come and behold: it is written, "therefore hearken to me, you men of understanding: far be it from El, that He should do wickedness; and from Shadai, that He should commit iniquity" (Iyov 34:10). "Therefore hearken to me, you men of understanding" (Ibid.); these are the most perfected who can discern the matters. And "far be it from El that He should do wickedness." This is what is written: "and El Who has indignation every day" (Ibid.); THAT REFERS TO MALCHUT THAT IS CALLED 'EL.' "...and from Shadai, that He should commit iniquity" (Ibid.); this one is close to that one, SINCE SHADAI IS YESOD THAT IS NEAR EL, WHICH IS MALCHUT. It was already explained that in, "El Shadai," EL REFERS TO MALCHUT AND SHADAI REFERS TO YESOD. "For the work of a man shall He pay back to him" (Ibid. 11). If a person walks about in this world performing deeds and sins before his Master, that deed impends upon Him to reward him with Judgment. This is what it says: "that the man's deed will pay him," as that particular act THAT HE PERFORMED will pay him.
17. With all this, "if he set his heart upon Him" (Ibid. 14). As soon as a person places his heart and will to return to his Master, then El, the Elohim, will "gather to Himself his spirit and his breath (Heb. neshamah)" (Ibid.). He will gather to him to bind them in the bundle of life and he does not leave his Nefesh out to be judged in another Judgment.
18. Rabbi Yosi said: That matter is a secret among the concealed Judgments of the Holy One, blessed be He, since, "for the work of a man shall He pay back to him," means to be sentenced in his Judgment, according to the activities he performed in this world. He raises him to be judged accordingly and he is lost from the world. The following verse says: "who has given Him charge over the earth? Who has disposed the whole world?" (Ibid. 13). "Who has given Him charge over the earth?" is the one WHO APPOINTED IN CHARGE OVER HIM his brother that redeems him. "Who has placed the whole world under Him?" means THAT HIS BROTHER constructs a house, BY PERFORMING LEVIRATE MARRIAGE WITH HIS WIFE, and builds an everlasting structure and restoration and inhabitation OF THE WORLD. Following that, it is written: "if he set his heart upon Him," since that person that was appointed AS THE REDEEMER to erect the structure needs to have an attentive heart and desire for that dead person, IN ORDER TO ERECT HIS NAME FOR HIM. The lesson from here is that if a person takes that woman in levirate marriage for her beauty and his lust, then the everlasting edifice does not get built, since his desire and heart were not directed for the sake of the one who died.
19. Therefore, it is written: "if he set his heart upon him." It must be in the desire of the heart that the intention is towards THE DEAD one. Then, "gather to Himself his spirit and his breath," because he continues through him to be built up in this world. It is then written: "all flesh shall perish together, and man shall return to dust" (Ibid. 15). "All flesh shall perish together," so that his body and flesh will rot in the dust. Now, AFTER THIS, "man shall return to dust," so there will be the REVIVAL of the structure as before. "...and it will return the dust..." (Ibid. 15) in the composition of another body, as it first was. For the Ruach and Neshamah are in the hands of the Holy One, blessed be He, and He has compassion on human beings, so that they shall not be lost from this world nor the other world. Therefore, it is written: "El, Elohim of the spirits of all flesh."