Sha'ar HaGilgulim Reader

And with this, I can explain to you a big reason for what we find in our midsts, that most of b'nei Adam have only merited a Nefesh, and only a minority of them in our later generations have merited a Ruach or a Neshama. And it is known, that Moshiach ben Dovid will not come until the Ruchos and Neshamot are rectified. But as we described, even the Ruach or the Neshama must be reincarnated into other bodies -- they each require the Nefesh of a Ger, and that is how even they were [already] rectified.

However, [returning to the person who already received his Nefesh, Ruach, and Neshama, but then he damaged them -- when he comes into a second gilgul with only his Nefesh], when his Nefesh merits to be rectified, [since he cannot receive his own blemished Ruach], he is able to receive another "Ruach" of a Tzaddik that is similar to him in his actions, and he can be a vehicle for the Tzaddik's Ruach.

Through this, he rectifies [the Tzaddik's Ruach], all the way until he is able to receive also a "Neshama" of a Tzaddik. Then, when this Nefesh leaves this world, if his own Ruach is not yet finished being rectified [e.g., it is still alive in this world in another body], between this time (until it is finished being rectified), the Nefesh goes with the Ruach of this Tzaddik to Olam Haba, and through the Tzaddik, it receives the shefa on the level of that Tzaddik.

When his Ruach is finished being rectified in the body of another person as we explained above, the Nefesh says, "I will go and return to my first husband," and the Nefesh reconnects with its Ruach (even if the Ruach is still in a body that is alive resting on another Nefesh, it will still return and join with it in the form of an ibur). So too with the Neshama once it is rectified, both his Nefesh and his Ruach will return to the Neshama (even in the form of an ibur if the Neshama is in another person), according to all that we have already learned.

And to bring light to this concept, know that when a Nefesh of an Adam (person) after he comes as a new [Nefesh] the first time [in this world], if he sins and he damages it [his Nefesh], afterward, he is required to reincarnate into another body to rectify it. This second body is called his first gilgul. If he does not fix his Nefesh, he must return into a second gilgul. If he still doesn't fix his Nefesh, he must return in a third gilgul.

After this, he is no longer a possibility for him to reincarnate, and thus it is said of him, that this Nefesh is cut off ('karet') from the nation, completely. However, this [karet] is only when he did absolutely no rectification at all, in any of the three lifetimes. However, if at any time of these three [lifetimes] the Nefesh was rectified even a little bit [e.g., even if he did ONE mitzvah in any one of the lifetimes, his Nefesh] is NOT cut off.

But rather, it is able to return and do rectification even until a thousand generations if it needs. Therefore, [the person who is] a first [life] that does not rectify at all is called a rasha, and after when he rectifies even a small bit [of mitzvas], he is called Tzaddik, and thus he can continue reincarnating and completing his rectification.

[R'Chaim Vital z"l says] And it appears to me according to my understanding that I learned from my teacher z"l, that [the concept of karet haNefesh, and that one might think that there is no rectification of the soul with reincarnation after the three initial gilgulim (the three chances)] that there is no such a thing except with the Nefesh, since it is from the world of Asiyah which is sunk into the depth of the klipot.

So there is no mention in the Torah of "Karet" except for the Nefesh. This is because 'Karet' ("cutting off," literally refers only to) cutting off from Kedusha ("holiness"), [where the Nefesh] sinks into the klipot [which is the side of evil]. However, with the Ruach and the Neshama -- since they are from [the worlds of] Yetzirah and Beriah, where there is no strength or grasp by the Klipot (so there is no concept of 'Karet' with the Ruach and the Neshama). [I need a better translation here, but it is basically saying that even if the Nefesh falls into klipah, the Ruach and Neshama can still be rectified in the ordinary way, e.g., by joining onto the Nefesh of a Ger], and while this might take a long time, even multiple reincarnations, [it is still possible to rectify them].

And to further [explain] the difference between a Tzaddik and a Rasha, and to understand what we said (z"l) regarding Elisha Acher, [again, I need editing of the translation here] he didn't have in his hands a judgement (a 'din'), because he worked hard and engaged himself ('osek') in Torah study, etc. We learn from here, that when a Tzaddik studies Torah, and specifically if he is from one the Rishonim, there is no possible judgement on him that he enter into Gehinom (Gehinom has no rule over him).

Rather, he (goes through gilgulim) to clean up his sins so that he can enter into Gan Eden. Therefore, he has no directive other than Gilgul (reincarnation), and through this, each one of his sins that he might have which were not already atoned for through hardships during his life -- they are not purged through receiving punishment by entering Gehinom. But rather, he requires another gilgul (another reincarnation) until every one of his sins are rectified.

Therefore, he (the Tzaddik) can reincarnate through many gilgulim to atone for and to rectify his sins. This is not the case, however, for a Rasha. He is required to enter into Gehinom to clean up all of his sins once, and after that, he is not required (or given the opportunity) to return in many gilgulim. [The logic here is that a Tzaddik can go through many gilgulim to rectify each and every part of his soul.

However, a Rasha is given the 'easy route,' which is a purge of his sins in Gehinom. The logic is that if he were given additional lifetimes, he might continue to sin. Thus, a Rasha (as we will explain in the next section) is not given the opportunity to reincarnate many times like a Tzaddik can.]

And here, so too with an ibur, this same way applies: It is impossible to enter into an Adam (to 'ibur' into him) and gilgul into him, [because] only three Nefashot can come to help the Nefesh that is [in] this Adam. So with him, there are four [Nefashot], but not more than this. However, it is possible that there are fewer [Nefashot] than this. It is also possible that they can come in the form of an actual gilgul ('sod gilgul mamesh,' perhaps referring to yibbum).

Each of them (the Nefashot coming in the form of ibur) come for their own needs, to rectify whatever minor sins they did (so they come in the form of a gilgul which has the 'citizenship status' of an ibur, and they are called an actual gilgul because they come at time of birth). Or, they come to complete whichever mitzvah they are missing (so they reincarnate as a complete gilgul).

And I must inform you of the concept of the ORDER of ibur in more depth. [To do this, I will] give an analogy: Say, a person exerts himself to rectify himself when he is in this gilgul in this body. Let's say he has in the source of his souls ten other Nefashot which are at a higher level than he is. If this Adam merits, he can have the 10th [the lowest of the ten Nefashot which are higher than him] Nefesh enter into him in the form of an ibur, and it [the 10th lowest Nefesh] is higher than him.

This 10th lowest Nefesh helps him and lifts him, and if he merits further, he can receive the 9th lowest Nefesh (as a second ibur). And if he merits further, the 8th lowest Nefesh can enter into him (as a third ibur), and thus he has received three Nefashot which have entered into him as an ibur [the 10th, the 9th, and the 8th,] so counting him, there are four [Nefashot], and it is not possible for more to 'ibur' into him.

But if he merits further, the 7th Nefesh can 'ibur' into him; if this happens, the 10th lowest Nefesh will be nullified as an ibur (it will not be considered as the three Nefashot who are entering into him as an 'ibur' [because the 10th lowest Nefesh no longer helps him, but it is not disconnected from him, and it still gets the benefits from his Torah and mitzvos]). And this is the way it continues until he reaches the top three of the ten highest Neshamot, and they are the 1st, the 2nd, and the 3rd.

These are the three that reveal influence to him to help him, and the other seven's influence is nullified due to the greater influence of the higher three Neshamot. You might think that they are as if they are not there (but they do not leave completely); they are just unable to reveal (light) to him through the secret of ibur, because only three Nefashot can enter into him only, and with his own Nefesh, this is four Nefashot. But more than this -- it is not possible, as we already described.

Know that sometimes a man may reincarnate into the body of a woman, because of a sin, (cultural context) or something similar. Now this woman who has received the soul of a man, will not be able to conceive and become pregnant.... This woman will need great merit to enable her to become pregnant and give birth. The only way it can be done is that some other feminine soul must enter her as an ibur.

However, she cannot give birth to sons for two reasons. The first is [as follows:] There is a verse that says, "…If a woman puts forth seed, and a male child is born" (Lev. 12:2). In this case, the woman is a male, just like her husband. She cannot give birth to boys, only to girls.

The second reason is that the feminine soul that has entered her does so only as an ibur, in order to help her become pregnant and give birth. Once this woman gives birth, that soul does not need to stay there any longer for no reason. And then, at the time that she gives birth, that [feminine] soul enters into the fetus as an actual Gilgul, and not as an Ibur, like it was at first. That is why the child that is born most be female and not male. (the text goes on the explain how sometimes it is possible for her to give birth to a male soul, when the male soul currently in her enters to child, and several other scenarios).

And behold, when the temple was destroyed, the divine presence was exiled among the husks, because the souls that were exiled among them did not have the power to extract themselves from them, since they were blemished by their sins. That is why His divine presence, may He be blessed, about which it is stated, For the Lord your God is a consuming fire (Deuteronomy 4:24), enters among them — in order to gather those sparks of souls among them, separate and elevate them to the place of holiness, renew them, and bring them down to this world into the bodies of people.

And with this, you can understand the secret of the exile of the divine presence. And this is His work, may He be blessed, from the time that the temple was destroyed until the end of the work of collecting all of the souls that fell among the husks of the Scoundrel Man and got mixed into him, from his head to his feet. And until He finishes collecting even the ones that fell to the feet, the Messiah will not be revealed and the Jewish people will not be redeemed, as it is explained for us in the Zohar, Parshat Pekudei (51:737).

And these are its [words]: When the feet reach the feet, like that which is written, On that day, He will set His feet on the Mount of Olives (Zechariah 14:4)." However the divine presence only collects them by way of the actions of the earthly ones and their prayers via the secret of, give might to God [alluding to Psalms 68:35]. And according to the level of the actions of the earthly ones, so too is the level of the extraction of those souls and sparks.

And if all of the Jewish people was to completely repent, His divine presence would have the power to instantly extract all of the souls from there. But our sins weaken its power, which is as it is written, You neglected the Rock that begot you (Deuteronomy 32:18). And when the souls are finished exiting from there, His divine presence, may He be blessed, will then exit from them and withdraw their life-force.

Then the husks will die, and evil will end like smoke [alluding to the amidah prayer of the high holidays]. And this is the secret of the verse, He will swallow up death forever, etc. (Isaiah 25:8). It means to say that the husks, which are called death, will end and be swallowed up instantly, as a result of the removal of His divine presence, may He be blessed, from within them. And all of the sparks of the souls that are among them [will be redeemed], as mentioned.

And it is connected with that which was said, that man is required to occupy himself with the Torah on its four levels. And this is it: You should know that the sum of all souls is 600,00 and no more. But behold, the Torah is the root of the souls of the Jewish people, for they were hewn from it, and they were implanted in it. And hence there are 600,000 explanations in the Torah, all of them according to the straightforward meaning [peshat], 600,000 in hints [remez], 600,000 in exegesis [derash], and 600,000 in the esoteric teachings [sod].

So it comes out that every soul in Israel is made from one of the 600,000 explanations. And in the future to come, each and every Jew will grasp knowledge of all of the Torah according to that explanation which is directed to the source of his soul, through which it was created and made, as mentioned above. And likewise, in the Garden of Eden, after a man's death, he will grasp all this. And so too, every night when a person sleeps and deposits his soul and it exits [his body] and ascends above, there they teach that explanation that the root of his soul depends upon to whoever merits to ascend.

Of course, everything is according to his deeds that day — according to that, will they teach him one verse or a certain section that night, so that verse will be clearer to him then than on other days. And on a different night, another verse will be clarified to his soul, according to his deeds on that day. But all of them will be according to that explanation upon which the root of his soul depends, as mentioned.

And my teacher [Ari], may his memory be blessed, would gaze at his students standing before him each evening and see which verse was shining more on his forehead from the angle of the residence of his soul shining there. So he would clarify something of the explanation of that verse according to the explanation relevant to his soul, as discussed. And before that man would sleep, he would have this explanation, which he explained a little, in mind and would read this verse orally so that when his soul ascended above as a deposit during his sleep, they would teach him the rest as well.

And the soul is purified through this and ascends countless great levels; and other things would be revealed to it, even if [his] physicality would not notice it when he awoke. And it has already been explained that the 600,000 explanations of the Torah are all according to the straightforward meaning, and likewise corresponding to them in the Aggadah [homiletical teachings], and likewise corresponding to them in the Kabbalah, etc. which are hinted to in the initials, PaRDeS.

That is because there is no soul in Israel that is not made up of these four aspects. Of course, there will be a soul in Israel that, grasps two types of understandings, and there are those [with] more and more. So behold, our teacher Moses grasped all 600,000 explanations of the Torah. And it is like the rabbis, may their memory be blessed, said — that he knew even that which a senior student would develop in the future.

And the reason for the thing is because his soul included all of the 600,00 souls of Israel. And therefore even the other sages of Israel grasped many explanations of the Torah, according to the aspects of the souls included in him.