Jewish mysticism offers a fascinating, if complex, explanation: gilgulim, or reincarnation. But it's not just about endless cycles; it's about tikkun, rectification, and ultimately, ascending to a higher spiritual plane.
The Sha'ar HaGilgulim, the "Gate of Reincarnations," delves deep into these mysteries. Today, we're going to explore a particularly intriguing passage that offers a “remez,” a hint or allusion, to this process.
The verse in question comes from Isaiah 26:9: "נפשי אויתיך בלילה אף רוחי בקרבי אשחרך," "My soul yearns for You in the night; indeed, my spirit within me seeks You at dawn." Now, on the surface, it's a beautiful expression of longing for God. But, as is often the case in Kabbalah, there's a deeper, more layered meaning waiting to be uncovered.
The text suggests that when a person merits to purify their Nefesh—their lowest level of soul, the vital life force—to the point that it can cling to God (Hashem), embodying the secret of "l'davka bo"—to cleave to Him—a profound yearning and desire is awakened. This happens “in the night,” a time when our Nefashot (plural of Nefesh) ascend, acting as Mayin Nukvin, feminine waters that arouse the zivug haElyon, the supernal union with God. Think of it as a spiritual upwelling, a yearning that reaches towards the Divine.
And here’s where it gets really interesting. If, through the strength of this desire, the Nefesh achieves complete clinging, it remains there, in that elevated state, and doesn't return. Then, when morning arrives, and the time comes for the Nefashot to descend again, it's not the Nefesh that comes back. Instead, the Ruach—the middle soul, responsible for emotions and moral character—descends and enters "into me," to rectify itself, as the text describes.
So, the Nefesh remains above, while the Ruach comes down to continue the work of tikkun. It’s a substitution, a spiritual upgrade, if you will.
The text then points out that the Roshei Teivot, the initial letters of the words "בלילה אף רוחי," spell out "Be'er," meaning "well." This "Be'er" is a hint that when your soul desires God and elevates to the "Be'er haElyon," the Supernal Well, as described earlier, something transformative happens.
Now, here's the practical part. When you truly feel that you've completed the work of your Nefesh, it’s appropriate to say the verse "נפשי אויתיך בלילה וגו'," with all the kavanah (intention) described above. So that when you sleep, through this act, you can receive your Ruach (and subsequently, your Neshama—the highest soul, representing intellect and connection to the Divine). The ultimate goal? To transcend the need for further gilgulim, further reincarnations.
But, and this is a critical but, the text includes a strong warning: be careful with this hidden secret. Why? Because there's a delicate balance at play.
Think about it. When we say the verse "בידך אפקיד רוחי וגו'," "Into Your hand I entrust my spirit…" (Psalm 31:6), we don't mention the Nefesh. Our intention is only that our soul should rise as a deposit, only to return in the morning. It's a temporary ascent.
However, the verse "נפשי אויתיך" is said with the intention that the Nefesh should stay above, and that the Ruach or Neshama should descend instead. It’s a more permanent shift.
Shmuel, in Sha'ar HaKavanot (Gate of Intentions), further explains the concept of the verse "נפשי אויתיך," offering even more insights into its profound implications.
So, what does this all mean for us? It suggests that spiritual growth isn't just about passively going through the motions. It requires intention, desire, and a deep yearning for connection with the Divine. It's about actively participating in our own tikkun, striving to purify our souls so that they can ascend to higher levels of consciousness. It's about recognizing the potential within us to break free from cycles of repetition and move towards a more complete and fulfilling existence. It is a way to actively engage with our spiritual growth and long for that Divine connection.